Posted by: Seeker of the Sacred Knowledge | November 27, 2011

How to gain a vision of Rasul Allah peace be upon him in your sleep


How to gain a vision of RasulAllah peace be upon him

So why are dreams 1/46th forty-six parts of Prophethood. Because Dreams marked the onset of Revelation (al-Bukhaari, 3; Muslim, 231). The first Wahy (revelation) came down for Six Months. And Wahy (revelation) lasted 23 years. So the first Wahy being 6 months ( beause 2 six months = 1 Year) 2 x 23 years = 46 months. Thus Dreams are 1/46th part Prophethood.
The Shaykh tells about describes over ninety ways the Prophet (sal Allahu `alayhi wa salam) appears in people’s dreams, giving the interpretation of each dream: If you see the Prophet (sal Allahu `alayhi wa salam) from ‘The good dream of a man who is salih is a forty-sixth part of prophecy’

1. One of the most tried and tested means of gaining the vision of the Noble Prophet (alayhi salat wa salam) during sleep, and even during wakefulness, is intense love for him, and occupying one’s thoughts with him night and day, along with faithful conforming with his noble sunnah, and frequent prayers of benediction (salawat) upon him in a continuous fashion, and complete uprightness on his way (istiqama) and great yearning towards seeing him (saw), and supplications for him, and carrying the cares of the Beloved (alayhi salat wa salam), namely, calling to Allah in secret and in public; and continual application of all of the foregoing, and the absence of despair and hopelessness in the mercy of Allah, the Generous Bestower, for He deals in a steady manner but does not neglect anything, nor does He ruin the hopes of anyone who supplicates Him and hopes in Him, and it might be that He has hidden the treasures within the “late” response to one’s supplication.

2. Some of the gnostics (‘arifeen) have said: “whoever wishes to see the Prophet (saw), then let him remember him frequently night and day, and love the Awliya, otherwise, the door to that vision is closed shut, for they are the leaders and masters of people, and our Lord and His Messenger (saw) get angry at (the object of) their anger…”

3. Regular recitation and meditationon the Burda Sharifa of Imam Sharafuddin al-Busayri.

4. It has been mentioned from the Prophet (saw) that whoever sends prayers of benediction (salawat) upon the spirit (ruh) of Sayyidina Muhammad among the spirits, and his body among the bodies, and his grave among the graves, then “he will see me in his sleep, and whoever sees me in his sleep, will see me in the Day of Rising; and whoever sees me (with this special vision) in the Day of Rising, i will intercede on his behalf, and for whomever I intercede, he will drink from my pool and Allah will forbid the Fire to touch his body.”

5. Imam Nawawi wrote in his Adhkar: “whoever, on the night preceding Friday, prays two nafl rak’as, reciting Ayat al Kursi 5 times in each rak’a after Fatiha, and then after this salah, sits and prays salawat 1,000 times upon the Prophet (saw), then he will see him in his dream.”

6. From al-Hasan (al-Basri?): “Whoever prays four rak’at (2�2) nafl in the night preceding Friday, and in each rak’a after Fatiha recites the following suras: Duha, Sharh, Qadr, Zalzala (any multiple number of times), and then when he is done with these four, sits for the jalso and reads tahiyyat, and sends salawat 70 times and makes istighfar 70 times, and then makes the salaam to end the prayer, taking care not to speak to anyone after that, then lies down on his right side and sends salawat until sleep overtakes him, then he will see the Prophet (saw) in his dreams in sha’allah.”

7. Whoever recites surat al-Qadr (“inna anzalnahu..”) one thousand times on Friday, then he will not die until he sees the Prophet (saw).

8. Whoever wakes in the middle of the night before the day of Friday and recites surat al Quraysh 1000 times, then he will see the Prophet (saw) in his sleep and all his needs will be satisfied in sha’allah.

9. Ja’far as-Sadiq said: “Whoever recites surat al Kawthar 1000 times, and then sends salawat 1000 times, in the night preceding Friday, and then ask Allah to allow him to see the Prophet (saw), then he will see the Prophet (saw) in his sleep in sha’allah.”

10. Whoever, in the night preceding the day of Thursday or Friday or Monday, prays four rak’at nafl (2�2), in the first rak’a reciting surat al Qadr 3 times, in the second reciting surat al Zalzala 3 times, in the third reciting surat al Kafirun 3 times, and in the fourth reciting al Falaq and an Naas 3 times (and another narration of this says to add Ikhlas 3 times here), and when he is done with this, sits and recites the “salat al fatih” of Sidi Mustafa al-Bakri, then he will meet with the Prophet (saw). Salat al-Fatih: “Allahumma Salli wa Sallim ‘ala Sayyidina Muhammad, al Fatihi lima Ughliqa wa’l Khatimi lima Sabaqa, Nasir il-Haqqi bi’l Haqqi, wa’l Haadi ila Siratik al-Mustaqeem, wa ‘ala aalihi Haqqa Qadrihi wa Miqdarihi-l ‘Adheem.”

11. Sidi Mustafa al-Bakri said: “Among the benefits of this noble name “Muhammad” is that whoever says it every night 22 times, then he will frequently see the Prophet (saw).”

12. Some of the Saliheen have stated: “whoever wishes to see the Prophet (saw) during one’s sleep, let him pray two rak’as, and after Fatiha read surat al Ikhlas 100 times, and when he is done, say three times: “Ya Muhsin Ya Mujammil Ya Mun’im Ya Mutafaddil, Arini Wajha Muhammadin salla-allahu alayhi wa sallam” then he will see him in sha’allah.”

13. Pray two rak’as, and recite any sura you wish in them, and in the sujud say 100 times: “Ya Nur an-Noor, Ya Mudabbir al Umoor, Balligh ‘Anni Ruha Muhammadin salla-allahu alayhi wa sallama tahiyyatan wa salama” (O Light of light, O Manager of all Affairs, send greetings and peace to the spirit of Muhammad (saw) on my behalf).

14. One of the righteous awliya said: “I saw the Prophet (saws) in a dream and he told me, “say before you sleep ‘Bismillah ir Rahman ir Raheem’ 5 times and ‘Audhu billahi min ash shaytan ir rajeem’ 5 times, and then say ‘Allahumma bi Haqqi Muhammad, Arini Wajha Muhammadin Haalan wa Ma’aala’ (O Allah, by the right of Muhammad, show me the face of Muhammad in this moment and in the end), then I will come to you and will not break my promise to you.”

15. One of the Shuyukh said, “whoever recites the following salawat after the ‘Isha prayer, and reads the last three suras each 3 times, and does not speak with anyone after this, then he will see the Prophet (saws), and it is (the version of Imam Ghazali): (to be posted later)”

16. Qadi Yusuf ibn Isma’il an-Nabhani on page 444 of his book “Sa’adat ad-Darayn” wrote: “whoever wishes to see him in one’s sleep, then let him say an odd number of times: “Allahumma Salli ala Muhammadin kama Amartana an Nusalliya ‘alayh, Allahumma Salli ala Muhammadin kama huwa ahluh, Allahumma Salli ala Muhammadin kama tuhibbu wa tarda lah, Allahumma Salli ‘ala Ruh Muhammadin fi’l Arwah, Allahumma Salli ala Jasadi Muhammadin fi’l Ajsad, Allahumma Salli ala Qabri Muhammadin fi’l Quboor.” (O Allah, send salawat upon Muhammad as you have ordered us to send upon him, O Allah, send salawat upon Muhammad as he deserves, O Allah, send salawat upon Muhammad as much as you love for him and are pleased with him to receive, O Allah, send salawat upon the spirit of Muhammad among the spirits, and upon his body among the bodies, and upon his grave among the graves).

17. Imam Qastalaani said, “I saw written in some books that whoever recites surat al Muzzammil and al Kawthar regularly will get to see him (saws).”

18. Imam al-Yafi’i said: “whoever desires to see him (saw), then let him make ghusl and wudu in the beginning of the night before the first Friday of the month, and wear clean white clothes, and pray the ‘Isha prayer, then pray 12 rak’as (6�2), in each rak’a reciting surat al Muzzammil after the Fatiha. and when he is done with this, let him send salawat upon the Prophet (saw) 1,000 times, and recite istighfar 1,000 times, and let him sleep in a state of purity…then he will see the Prophet (saw) in his sleep in sha’allah.”

19. Frequent Recitation of the following Salawat (from Shaykh Abdul Qadir Jaylani): “Allahumma Salli Salaatan Kamilatan wa Sallim salaaman taamman ala sayyidina wa mawlana Muhammadin illadhi tanhallu bihi-l ‘uqadu wa tanfariju bihi-l kurabu wa tuqdaa bihi’l hawa’iju wa tunaalu bihi-r raghaa’ibu wa husna-l khawateem, wa yustasqa-l ghamaamu bi wajhihi-l kareem, wa ‘ala aalihi wa sahbihi fi kulli lamhatin wa nafasin bi ‘adadi kulli ma’lumin laka” (O Allah, send the perfect salawat and the complete salaam upon our master and patron Muhammad, by whom the knots are untied, and the afflictions are removed, and the needs are satisfied, and the desired goals are gained as are the best ends, and by whose noble countenance the clouds are watered; and also upon his family and companions, in every moment and breath, according to the number of things in Your Knowledge).

20. Imam Qastalaani said: “whoever recites surat al Fil on any certain night 1000 times, and then sends salawat 1000 times, then he will see the Prophet (saw) in his sleep in sha’allah. Also, whoever writes surat al Fil and hangs it on one’s person, then it serves as a great shield from one’s enemies, and Allah grants victory by it to him over them.”

21. Whoever prays Maghrib salat, and then prays naf’al rak’at (2�2) until it is time for ‘Isha, and in each rak’a reads surat Ikhlas 7 times,and when he ends the prayer (with salam), he goes down in sujud and says 7 times “subhan allah wa’l hamdu lillah wa la ilaha illa allah wallahu akbar” and then says 7 times “Allahumma salli ‘ala-n nabiyy al ummiyy Muhammad wa aalihi wa sallim” and then says 7 times “Ya Hayyu Ya Qayyum Ya Rahman Ya Raheem”, and then gets up from that sujud and begins another two rak’ats in the same fashion, until the time for Isha comes, and then he prays Isha, and after Isha prayer he sits and says the following 1000 times: “Salla Allahu ‘ala Muhammadin an-Nabiyy al-Ummiyy”, and then goes to sleep on his right side and continues making salawat…then he will see the Prophet (saw) in his dreams in sha’allah.

20. Imam Qastalaani said: “whoever recites surat al Fil on any certain night 1000 times, and then sends salawat 1000 times, then he will see the Prophet (saw) in his sleep in sha’allah. Also, whoever writes surat al Fil and hangs it on one’s person, then it serves as a great shield from one’s enemies, and Allah grants victory by it to him over them.”

21. Whoever prays Maghrib salat, and then prays naf’al rak’at (2�2) until it is time for ‘Isha, and in each rak’a reads surat Ikhlas 7 times, and when he ends the prayer (with salam), he goes down in sujud and says 7 times “subhan allah wa’l hamdu lillah wa la ilaha illa allah wallahu akbar” and then says 7 times “Allahumma salli ‘ala-n nabiyy al ummiyy Muhammad wa aalihi wa sallim” and then says 7 times “Ya Hayyu Ya Qayyum Ya Rahman Ya Raheem”, and then gets up from that sujud and begins another two rak’ats in the same fashion, until the time for Isha comes, and then he prays Isha, and after Isha prayer he sits and says the following 1000 times: “Salla Allahu ‘ala Muhammadin an-Nabiyy al-Ummiyy”, and then goes to sleep on his right side and continues making salawat…then he will see the Prophet (saw) in his dreams in sha’allah.

22. Pray two nafl rak’as, and in each rak’a recite surat Ikhlas 100 or 200 times, and when you are finished with this prayer, say the following three times: “Ya Allahu Ya Rahman Ya Muhsin Ya Mujammil Ya Mun’im Ya Mutafaddil, Arini Wajha Nabiyyika Muhammad Salla-allahu alayhi wa sallam”, and also write these words on white paper and put it under his pillow, then he will see the Prophet (saw)………

23. Pray Maghrib prayer in the masjid, and then pray sets of two rak’at (until the adhan for Isha prayer), and in each nafl rak’a recite surat Ikhlas 3 times after Fatiha, and after praying Isha in the masjid, return home and do not speak with anyone. And when you are ready for bed, pray two rak’as and in each rak’a recite Ikhlas 7 times and finish the prayer with salams. Then go down in sujud, and make istighfar 7 times (while in sujud) and send salawat 7 times, and then say 7 times: “subhan allah wal hamdu lillaah wa la ilaha illa allah wallahu akbar wa la hawla wa la quwwata illa billahi-l aliyy al adheem.” Then sit up from that prostration, and sit in the position of jalsa and raise your hands and say (7 times): “Ya Hayyu Ya Qayyum Ya Dha’l Jalali wa’l Ikram Ya Arham ar-Rahimeen Ya Rahman ad-dunya wa’l akhirata wa Raheemahuma Ya Allahu Ya Ilaah al Awwalin wa’l Akhireen, Ya Rabb Ya Rabb Ya Rabb Ya Allah Ya Allah Ya Allah.” Then stand up and raise your hands and say the same thing once, and recite istighfar and salawat as much as you wish, then enter your bed and sleep on your right side…and you will see the Prophet (saw) in sha’allah.

24. Some of the righteous awliya said, “whoever wishes to witness the Prophetic Beauty then let him make wudu’ before going to bed, and then sit on his bed, making sure it is clean, and then recite suras Shams and Layl and Tin, saying the Basmala before each of them, and then make frequent salawat, and end with this du’a: “Allahumma Rabb al Balad il Haraam wa’l Halli wa’l Haraam wa-r Rukni wa’l Maqaam, Iqra’ ‘ala Ruhi Muhammadin minna-s Salaam.”

25. It was related that one man used to see the Prophet (saw), and that he used to recite the following salawat 16,000 times: “Allahumma Salli ‘ala Sayyidina Muhammadin wa Aalihi Haqqa Qadrihi wa Miqdarih”

26. One of the Shuyukh of Sidi Ahmad Zarruq said: “After making the final salam for salat al Jum’a, say “Subhan Allah wa Bi Hamdihi” 100 times, and then after ‘Asr prayer, say 1000 times “Allahumma Salli ‘ala Sayyidina Muhammadin an-Nabiyy al-Ummiyy,” and he tried this in the Prophet’s mosque in Madina, and found it worked.

27. Haqqi Afandi an-Nazili wrote in his book “The Treasu1rehouse of Secrets” the following: “in the year 1262 I asked my Shaykh about some special Adhkar that would unviel to me Divine knowledges and bring me closer to Allah and connect me to the Messenger of Allah (alayhi salat wa salam), and he told me to recite Ayat al Kursi and the following salawat: “Allahumma Salli ala Sayyidina Muhammadin wa ala Aali Sayyidina Muhammadin fi kulli lamhatin wa nafasin bi ‘adadi kulli ma’lumin laka”,

and he said, “if you are assiduous in this, you will take the knowledges and secrets from the Prophet (saw) until you come to be under his direct spiritual training (tarbiya).

And he said, “and this is tried and tested, and so-and-so found it to be true” and he listed a number of names of people. So on the first night i tried it, i recited this salawat 100 times, and i saw the Prophet (saw) in my sleep, and he told me, “(my) intercession is for you and your parents and your brothers,” and then i found in my own experience what the Shaykh told me to be true. And then I told many of the Ikhwan about this practice, and i found that whoever stayed constant with it, received many extraordinary secrets unlike others, and in it is many secrets indeed, and this indication should suffice for you.”

28. Sayyid Ahmad Dahlan, the Shafi’i Mufti of Makka, wrote in his collection of salawat the following: “and among the forms of salawat that is tried and tested for meeting the Prophet (alayhi salat wa salam) is the following: “Allahumma Salli wa Sallim ‘ala Sayyidina Muhammadin al Jaami’i li Asraarika wad-Daalli ‘alayk, wa ‘ala Aalihi wa Sahbihi wa Sallim”…every day 1000 times each.

29. Sayyid Ahmad Dahlan also mentioned in that same book the following: Among the greatest and most beneficial forms that the gnostics mentioned was beneficial for recitation – even if only one time – on the night preceding Friday, and that whoever was constant in that, then the form of the Prophet (saw) would appear before his spirit when he dies and when he enters the grave, until he sees that the Prophet (saw) himself is the one who is placing him in the grave; and the gnostics said that whoever takes up this salawat should read it every day 10 times, and on the night before Friday 100 times, so that he can attain this great favor and immense blessing in sha’allah. And that specific form is: “Allahumma Salli ala Sayyidina Muhammadin an Nabiyy al Ummiyy al Habeeb, al ‘Aali-l Qadr al ‘Adheem al-Jaah, wa ‘ala Aalihi wa Sahbihi wa Sallim”. This was also related by Shaykh Ahmad as-Sawi and Imam Suyuti.

30. Shaykh Ahmad as-Sawi said in his commentary on the Wird of Sidi ad-Dardir: “the recitation of the salawat al Ibrahimiyya (the same as the one in the tashahhud) 1000 times brings one to the vision of the Prophet (saw), and Shaykh al Adawi said in his commentary on Dala’il al Khayrat that whoever reads this salawat 1000 times on the night preceding Friday or Monday, then he will necessarily behold the being of the Prophet (saw).”

31. The Qutb al-Shaykh Abdul Qadir al-Jaylani wrote in his Book “al-Ghunya” that Abu Hurayra reported that the Prophet (saw) said: “whoever, on the night preceding Friday, prays two rak’at, and in each rak’a recites (after the Fatiha) Ayat al Kursi once and surat al Ikhlas 15 times, and then after that salat, sits and says 1000 times, “Allahumma Salli ala Sayyidina Muhammadin an Nabiyy al Ummiyy” then he will see me in his sleep, and the next Friday will not come without him seeing me. And whoever sees me, then the Garden is his, and all his sins – past and future – are forgiven.”

32. Ibn ‘Abbas (may Allah be pleased with them both) related that the Prophet (alayhi salat wa salam) said: “there is no believer that prays two nafl rak’as on the night before Jum’a, and in each rak’a recites surat Ikhlas 25 times (after the Fatiha), and then after finishing the prayer says 1000 times, “Salla Allahu ala Muhammad in-Nabiyy il-Ummiyy”, then the next Friday will not come without him seeing me in his sleep, and whoever sees me then Allah forgives his sins.”

33. Shaykh Hasan al-‘Adawi in his commentary on the Dala’il al Khayrat recorded that Shaykh al-Mursi said: “Whoever recites this salawat 500 times every day and night – and is constant in that – then he will not die until he meets with the Prophet (saw) in a state of wakefulness (yaqadha). That salawat is: “Allahumma Salli ala Sayyidina Muhammadin ‘Abdika wa Nabiyyika wa Rasulika an-Nabiyy al-Ummiyy wa ‘ala aalihi wa sahbihi wa Sallim”.

34. Shaykh al-‘Adawi also recorded that Imam al-Yafi’i stated in his book “Bustan al Fuqara” that the Prophet Muhammad (alayhi salat wa salam) stated that, “Whoever prays this salawat upon me on Friday 1000 times, “Allahumma Salli ala Sayyidina Muhammadin in-Nabiyy il-Ummiyy wa ‘ala aalihi wa sahbihi wa Sallim” then he will see either his Lord or his Prophet or his dwelling place in heaven during his sleep, and if he does not, then let him repeat that for two Fridays or three or five.” Shaykh Abdullah al-Khayyat ibn Muhammad al-Fasi wrote in his book that he tried this practice but did not see anything, so then he said he sent salawat purely out of love for the Prophet (saw), and he saw a dream of glad tidings that he saw himself in the Garden.One of the Shuyukh said, “whoever recites the following salawat after the ‘Isha prayer, and reads the last three suras each 3 times, and does not speak with anyone after this, then he will see the Prophet (saws), and it is (the version of Imam Ghazali.

Transcripted from a lesson givem by Sayyidi Shaykh Muhammad Abdul Huda al-Yaqoubi al-Hassani

How to gain a vision of RasulAllah peace be upon him

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Responses

  1. SUBHAN-ALLAH
    No word to explain.
    Jazaak-Allah for excellent post.

  2. Asalam alaikum, SubhaanAllah! Alhamdulillah! Masha’Allah! Salu alal Habib SalAllahHu Ta’la Ala Muhammad! SalAllahHu Ta’la Alaihi Wasalam!

  3. IF RECITE 100 TIMES 1ST KALIMA DURING THAJAUD PRAYER.IS IT
    POSSIBLE TO SEE MY NABI.

  4. Giving without reserve

    It is with reticence that I write this. I do not wish to place myself on the moral high ground, or to sermonise anyone. This chapter tries to show the truth and importance of dreaming of our Holy Prophet Muhammad . These words seek to confirm that ours is a Prophet of Mercy, a Witness, and a Bearer of Good Tidings. It also aims to portray the consequence of da’wāt in the Masjid al-Harām. It is moreover meant as a method and encouragement for our children to pursue the Countenance of God Most High and to some day, continue with the Prophetic Tradition of raising an orphan for the sake of Allāh, The One of Unbounded Grace. So that they may by this means know that there is more to life than just prayer and fasting. And that they should give of themselves unreservedly. That they might through it also, temper their adhkār with compassion.

    We were asleep at the Mashrabiyya Hotel in Khālid bin Walīd Street in Shubayka, Makkah al-Mukarramah when, by the Mercy of Allāh, I had the most beautiful dream. I saw myself standing in the holy presence of our Truthful Prophet Muhammad . The appearance of the Holy Messenger of Allāh matched scriptural records.
    Our Prophet was spotlessly dressed in white robes and a white turban. I stared aghast. Our Prophet stood about two metres away and faced me directly. Someone so unimaginably holy, so indescribably handsome, one will not come across. I do not have the words with which to suitably portray this most wonderful man, the Seal of the Prophets .
    I reached for my turban, embarrassed for having only a skullcap on my head.
    “Leave it,” I said to myself. “You are in the Company of the Prize of creation.”
    I had, through carelessness earlier in the day, joined the multitude in the Grand Mosque for the mandatory prayer wearing a skullcap, but no turban!
    Brilliance shone from our Guided Prophet . Our Prophet smiled at me. His smile radiated light. I stood alert, too humbled to speak. Smiling back would have been too audacious. I wished that the dream would last forever. The heavenly smile lasted between ten and fifteen minutes, it felt like.

    Al-Hamdu Lillāh. I had never considered myself deserving of such an enormous honour. This was a spiritual experience of the first magnitude. “What does that smile mean?” I wondered. “Why is our Heroic Prophet Muhammad so extremely pleased?” I asked myself over and over again.

    I stared at the House of Allāh for extended periods, contemplating its meaning.

    Deep in thought, I barely noticed the usually persuasive central-African women selling birdseed in small plastic bags as I walked back and forth from the Masjid al-Harām. I was hardly aware of the Turkish female who was dealing in steel daggers on the side of the street. Two men earnestly collecting on behalf of Bosnian refugees also failed to draw my attention. I half-heard a Pakistani lad calling out the price of bottled perfume to prospective customers alongside the road. Malaysian girls trading informally with scarves only just caught my eye. Part of the street had been freshly tarred.

    “Unless you receive the sort of treatment that a host bestows on a guest, don’t ever think that, because you have performed the ziyārah of the Baitullāh, you’ve been the guest of Allāh,” my father had once counselled me.
    A similar comment from my uncle, Haji Suleiman, I had further recollected. He had said to me: “Die persoon was Makkah toe – vra vir hom wat het hy gekry.” This rendered into English, says: “The person has been to Mecca – ask him what he had received [there].”
    I considered his observation a bit harsh then, but the force of his remark was now bearing home on me. He knew what he was talking about. “’Ammie Haji” had taught the Hajj for more than fifty years and had been to Mecca many times. Ihsān comes easily to someone who gets beautiful spiritual experiences. For him it had happened very quickly. Aged twenty-six on his first Hajj in 1949, Haji Suleiman had landed inside the Holy Ka’abah when someone lifted him head-high and tossed him over the 2.25 metre high threshold of the Baitullāh.
    “Did you not get hurt?” I inquired further. “No!” he responded excitedly. “I was young and fit, and had landed on my feet,” he continued proudly. Not just anyone was allowed into the Holy Ka’abah.
    Once over the doorsill, he did not have too far to fall, as the inside floor was 2.2 metres above the ground.
    ’Ammie Haji performed two cycles of discretionary salawāt once inside. From then on, he would wonder who had done him the good turn.
    A number of Muslims before our time had believed that someone who had been inside the House of Allāh would not return home. Such was ‘God’s Will’, they had resolved resignedly. ’Ammie Haji chuckled as he recalled years later how the neighbours in Salt River, on learning of the incident, came to commiserate with his mother on his impending death in Mecca.

    Every Muslim who had walked on the holy soil had the potential for such an experience, I realised. Such incidents might have been more prevalent than was ordinarily heard of, I thought. “You don’t tell just anybody about this sort of thing,” some said “as your sanity could be questioned.” I had for a long time suspected that at least some pilgrims who repeatedly visited the Holy Land, apart from drawing from its built-in holiness, did not preclude themselves from offerings of this nature. It would be silly to think that parallels could not be drawn with al-Madīnah al-Munawwarah in occurrences of this kind. Thinking that this sort of happening was in any way unique to myself, was ludicrous. It would also have been reasonable to expect wondrous incidents of this nature to occur in Jerusalem, as the major Middle Eastern religions agreed on the sanctity of this, the City of the Farthest Mosque. Allāh Had Taken our Reflective Prophet Muhammad on a journey by night from Al-Masjid Al-Harām to Al-Masjid Al-Aqsā in Jerusalem, and the heavens. To Muslims, Al-Aqsā Masjid was the First of the Two Directions of the Formal Prayer.

    Part of my da’wāt in the Holy Mosque in Mecca, was to ask Allāh, The One Who Makes Clear to us His Signs so that we may be grateful, to Grant to ourselves the opportunity and blessings of raising an orphan for His sake.

    Having the money with which to afford to go on Hajj has always been its first consideration. There were many people who had performed the Holy Pilgrimage more often than I. With regard to my parting from the Holy City, though, I had received a fascinating send-off.

    My wife and I had, over a number of years, tried to adopt a baby by applying at several local agencies, and were given all sorts of excuses which disqualified, and sometimes discouraged us. Reasons given were that we were not married according to South African law, that few babies from local Muslim parents came up for adoption, and the fact that we have children of our own. We were also faced with, what was to my mind, the worse aspect of the South African race laws. These regulations and those administering it, in this case, the social workers, prescribed that a ‘brown’ orphaned child had to be matched with ‘brown’ adoptive parents. A ‘yellow’ baby could only be placed with prospective ‘yellow’ adoptive parents, a ‘white’ orphan could not be raised by ‘black’ adoptive parents, and so on. They played dominoes with human lives. Some social workers were more ready to read the ‘race act’ than others.
    In an interview and in response to a question on whether we would mind adopting a child from a ‘lower rung’ of the colour scale, I told them that “a nice green one” would do.
    A jab to my ribs from my wife quickly halted the acid flow down the sides of my mouth. Stirring the ire of our then masters by criticising their political beliefs would not help, she meant. “When the white boss tells a joke, and regardless of its lack of humour – laugh!” she chided me later.
    Race inequalities existing at the time ensured that hundreds of black orphans went begging in more ways than one. It virtually excluded us from adopting a child. No orphans that matched our race and blood mix were on offer and they weren’t likely to easily present themselves for adoption. My wife is of Indian (as in “Indian” from India, as opposed to “American” Indian) stock and I am of well-mixed blood.

    On the morning of Wednesday, 1st June 1994, just three days after arriving back home from Hajj, we received a telephone call from Melanie Van Emmenes of the Child Welfare Society. She explained that a five-month old girl had come up for adoption. The baby had earlier undergone successful abdominal surgery and she asked whether we would adopt the child. We jumped at the chance.

    A rush of adrenaline replaced the after-effects of travel. We were rejuvenated. Capetonians usually visit local pilgrims before departure and also on their arrival back home. We excused ourselves from the few visitors and asked my mother-in-law to host them in our absence. My wife and I immediately went to the Adoption Centre in Eden Road, Claremont. We signed the necessary papers.

    Afterwards, we told our children that we were about to receive an addition to the family. Rifdah, the youngest, had started primary school at Habibia. We plodded through a maze of red tape in order to legalise the adoption process. (My wife and I had to marry in court because Muslim marriages were not recognised then, believe it or not). A few days later, my wife, brother and I collected the petite infant from a foster-mother in Newfields Estate. I shall never forget the joyous feeling when I first carried the frail waif past the front door. Her name is Makkia. We named her after the great city from which we had just returned.

    Taking her into our modest home is one of the better things that we have done. Her growing up with the other children has made matters easy. Rashieda being a housewife helped. Makkia has added a marvellous dimension to our lives. She is part of our life’s-work.

    I shall always be grateful to the people who had assisted us with the adoption. In a letter of recommendation to the social workers, Haji Achmat Lalkhen al-Qādirī al-Chishtī wrote that he could vouch for my decent parents. Sheikh Mogammad Riefaard bin Moegsien Manie al-’Alawī al-Qādirī al-Chishtī had stated as a character reference that I was ‘of sober habits’.

    Raising an orphan means giving from the innermost recesses of one’s heart.

    “There should be no orphanages within our community, as we should look after helpless children,” is a common refrain amongst local Muslims. Every orphanage is an indictment on Muslim society and a blight against our culture.

    Adoption is a superb act of charity and the most effective form of da’wah. Not everyone is big-hearted enough to raise someone else’s child.

    If every able married couple took in an orphan, the world would be a better place.

    The number of abortions due to unwanted pregnancies would perhaps decrease if affected pregnant women were assured of good adoptive homes for their babies.

    Couples with an adopted child will think twice before they consider divorce.

    Adoption springs from the soul of the adoptive parent.

    We cry when a child is orphaned. The inhabitants of heaven cry more.

    The meaning behind the glowing smile from our Trustworthy Prophet Muhammad had played itself out in the most delightful way. My dream shows our Prophet’s level of awareness and highlights his profound love for orphans and how kindly he looks on raising an orphan. It demonstrates that raising an orphan is an immensity before God. In our Prophet we have a beautiful pattern of conduct. Our Affectionate Prophet Muhammad , also, had raised a destitute child. Our Divinely-inspired Prophet is the first of the God-fearing. No person is better than him. He had scaled the peak of human tenderness and is without sin. Our Faultless Prophet is the foremost of those who submit to the Will of Allāh. An exemplar to those who worship God, our Kind-hearted Prophet Muhammad is the beacon of the pious. Religion is a feature that has encompassed all cultures throughout history. He had brought a religion of kindness and peaceful coexistence. Sent by God with an easy and straightforward religion, our Prophet Muhammad is the leader of the prophets. Like a lamp that spreads light, the Messenger of Allāh invites to the Grace of Allāh by His leave. Allāh, The One Who Built over us the seven firmaments, Had Entrusted him with all the people of the earth. He is an inspiration to those who are thankful to God and the leader of those who remember Allāh . How should I express gratitude to the Holy Messenger of Allāh for his kind intervention? I am unworthy of untying the thongs of our Prophet’s sandals.

    From the Sunan Abū Dāwūd, Volume III, Book XXXVI, the ‘Book on General Behaviour’ (Kitāb al-Ādāb), Chapter 1773: ‘Mercy’, Hadīth Number 4923, translated with explanatory notes by Professor Ahmad Hasan:
    ’Abd Allāh b. ’Amr reported the Prophet (May Peace Be upon him) as saying: The Compassionate One Has Mercy on those who are merciful. If you show mercy to those who are on the earth, He Who Is in the heaven Will Show Mercy to you.

    From The Kitāb al-Āthār of Imam Abū Hanīfah – the Narration of Imam Muhammad ibn Al-Hasan ash-Shaybānī by Al-Imām Abū Hanīfah Nu’mān ibn Thābit, translated by ’Abdassamad Clarke, with explanatory footnotes by Hāfidh Riyād Ahmad al-Multānī, the Section called ‘Miscellaneous’, Chapter 291: ‘Gentle Conduct and Meanness’, Narration Number 887:
    Muhammad said, “Abū Hanīfah informed us saying, ‘Ayyūb ibn ’Ā’idh narrated to us from Mujāhid who ascribed it directly to the Prophet as a marfu’ hadith that he said, “If people were to look at the quality of gentleness, they would not see any more beautiful creation of Allah. If they were to look at evil disposition, they would not see any uglier creation of Allah.”’”

    From the Sahīh Muslim, Volume IV, Book XXX: the ‘Book on Virtue, Good Manners and Joining of the Ties of Relationship’ (Kitāb al-Birr Wa’s-Salāt-i-Wa’l Ādāb), Chapter MLXXIII: ‘Merit of Benevolent Treatment’, Hadīth Number 6270, translated into English by ’Abdul Hamīd Siddīqī:
    Jarīr reported from Allāh’s Messenger (May Peace Be Upon him): He who is deprived of tenderly feelings is in fact deprived of good.

    From the Sunan Abu Dawud, Volume 5, Book 40: the ‘Book on Etiquette’ (Kitāb al-Ādāb), Chapter 10: ‘Regarding Gentleness’, Hadīth Number 4809, Ahâdith edited and referenced by Hâfiz Abu Tâhir Zubair ’Alī Za’î, translated by Yaser Qadhi and Nasiruddin al-Khattab, editing by Huda Khattab, final review by Abû Khaliyl:
    It was narrated that Jarīr said: “The Messenger of Allāh said: ‘Whoever is deprived of gentleness, he is deprived of all goodness.” (Sahīh)

    From the English translation of the Musnad of Imam abu Abdullah Ahmad bin Muhammad bin Hanbal Ash-Shaibani, translated by Nasiruddin Al-Khattab, edited by Huda Khattab; Volume 3, The Musnad of ’Abdullah bin Mas’ood , Hadith Number 3938:
    It was narrated from Ibn Mas’ood ( ) that the Messenger of Allah ( ) said: “Forbidden to the Fire is everyone who has a soft, gentle, easy-going disposition and is close to people.”
    Publisher’s Comments: [Hasan when added to other reports; this is a da’eef isnad]

    From the Sahīh al-Bukhārī, Volume 8, Book LXXII: “The Book on Al-Ādāb (Good Manners)”, Chapter 27: ‘Being merciful towards people and animals’, Hadīth Number 42, translated by Dr Muhammad Muhsin Khan:
    Narrated Jarīr bin `Abdullāh : The Prophet said, “He who is not merciful to others, will not be treated mercifully.

    From the Sahīh al-Bukhārī, Volume 9, Book XCIII: ‘The Book on Tauhīd (Monotheism)’, Chapter 2: ‘Say: Call upon Allāh or call upon Ar-Rahmān’, Hadīth Number 473, translated by Dr Muhammad Muhsin Khan:
    Narrated Jarīr bin `Abdullāh : Allāh’s Apostle said, “Allāh will not be merciful to those who are not merciful to mankind.”

    From the Sunan ibn Mājah, Volume V, Book 33, the Arabic Kitāb al-Ādāb, the ‘Book on Ādāb’ (the ‘Book on Etiquette’), Chapter 9, the Chapter called ‘Tenderness’, Hadīth Number 3688, translated into English by Muhammad Tufail Ansārī:
    Abū Huraira (Allāh Be Pleased with him) reported the Holy Prophet (Peace and Blessings of Allāh be upon him) to have said, “Verily, Allāh is Kind and He Loves kindness. He Grants reward for it (tenderness) and He does not Grant it for roughness.”

    From the English translation of the Musnad of Imam abu Abdullah Ahmad bin Muhammad bin Hanbal Ash-Shaibani, translated by Nasiruddin Al-Khattab, edited by Huda Khattab; Volume 1, The Musnad of ’Ali Ibn Abi Talib , Hadith Number 902:
    It was narrated that ’Ali bin Abi Talib ( ) said: The Messenger of Allah ( ) said: “Allah is Kind and loves kindness, and He rewards for kindness in a way that He does not reward for harshness.”
    Publisher’s Comments: [A hadeeth that is hasan when joined with other reports]

    From the Riyād as-Sālihin by Imām Nawawi, rendered into English by Abdur Rehman Shad, Volume 1, Chapter 74: “Politeness, Tolerance and Gentleness”, Hadīth Number 636:
    ’Ā-ishah (Allāh Be Pleased with her) has reported that the Holy Prophet (Peace and Blessings of Allāh Be Upon him) said: Allāh is kind and loves kindness in all affairs.

    From the book called The Soul: The Condition of the Souls of the Dead and the Living according to the Book, the Sunnah, the Traditions and the Sayings of the Scholars by Al-Imam ibn Qayyem al-Jawziah, translated from the Arabic Kitāb Ar-Rūh by Ismail Abdus Salaam, Page 326, from the Chapter headed Is the Nafs One or Three?, the section named The Difference Between a Soft Heart and Anxiety:
    Anas has said: The Messenger of Allah (May Allah Send Salutations upon him) was the most merciful to the needy.

    From the Shamaa-il Tirmidhi abridged, the English translation of Shaykhul Hadith Maulana Muhammad Zakariyya Kandhelwi’s Khasaa-il Nabawi Sallallahu ‘Alayhi Wasallam by Muhammad Bin Abdur Rahman Ebrahim, the Chapter on the seeing of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam in a dream, (395) Hadith Number 7:
    Anas Radiyallahu ’Anhu reports that Rasulullah Sallallahu ‘Alayhi Wasallam said: “The one who sees me in a dream has really seen me, because the shaytaan cannot impersonate me.” He also said: “A dream of a Muslim (conveyed through an angel) is a portion from the forty six portions of nubuwwah.”

    From the Sunan Abu Dawud, Volume 5, Book 40: the ‘Book on Etiquette’ (Kitāb al-Ādāb), Chapter 88: ‘Regarding Dreams’, Hadīth Number 5023, Ahâdith edited and referenced by Hâfiz Abu Tâhir Zubair ’Alī Za’î, translated by Yaser Qadhi and Nasiruddin al-Khattab, editing by Huda Khattab, final review by Abû Khaliyl:
    Abū Hurairah said: “I heard the Messenger of Allāh say: ‘Whoever sees me in a dream, he will see me when he is awake’ or ‘it is as if he has seen me when he is awake, for the Shaitān cannot appear in my form.” (Sahīh)

    From the English translation of the Musnad of Imam abu Abdullah Ahmad bin Muhammad bin Hanbal Ash-Shaibani, translated by Nasiruddin Al-Khattab, edited by Huda Khattab; Volume 2, The Musnad of ’Abdullah bin al-‘Abbas , Hadith Number 2074:
    It was narrated from Ibn ’Abbas that the Prophet ( ) addressed the people wearing a large turban.
    Publisher’s Comments: [Its isnad is saheeh, al-Bukhari (927)]

    From the Sahīh Muslim, Volume IV, Book XXIX: Kitāb Fadā’il al-Sahābah – the ‘Book Pertaining to the Merits of the Companions (Allāh Be Pleased with them) of the Holy Prophet (May Peace Be Upon him)’, Chapter MXXI: ‘The Merits of Jarīr b. ‘Abdullah (Allāh Be Pleased with him)’, Hadīth Number 6050, translated into English by ’Abdul Hamīd Siddīqī:
    Jarīr b. ‘Abdullah said: Allāh’s Messenger (May Peace Be Upon him) never refused me permission to see him since I embraced Islam and never looked at me but with a smile.

    From the Sahīh al-Bukhārī, Volume 7, Book LXIII: “The Book on Divorce”, Chapter 25: ‘The Li’ān’, Hadīth Number 224, translated from Arabic:
    Narrated Sahl : Allāh’s Apostle said, “I and the one who looks after an orphan will be like this in Paradise,” showing his middle and index fingers and separating them.

    From the Sahīh al-Bukhārī, Volume 8, Book LXXII: “The Book on Al-Ādāb (Good Manners)”, Chapter 24: ‘The superiority of the guarding of an orphan’, Hadīth Number 34, translated from Arabic:
    Narrated Sahl bin Sa’d : The Prophet said, “I and the person who looks after an orphan and provides for him, will be in Paradise like this,” putting his index and middle fingers together.

    From the Sunan Abū Dāwūd, Volume III, Book XXXVI: the ‘Book on General Behaviour’ (Kitāb al-Ādāb), Chapter 1840: ‘On a Man Who Takes the Responsibility of an Orphan’, Hadīth Number 5131, translated with explanatory notes by Professor Ahmad Hasan:
    Sahl (b. Sa’d) reported the Prophet (May Peace Be upon him) as saying: I and the one who takes the responsibility of an orphan will be in Paradise thus, and he joined his middle finger and forefinger.

    From the Jâmi’ Tirmidhi by Imam Muhammad ibn ’Isa Tirmidhi, original translation and commentary by Dr Maulana Fadl Ahmad, translated into English by Rafique Abdur Rehman, Volume One, Section 30: ‘Chapters on Piety and Joining Ties Narrated from Allah’s Messenger ’, Chapter 14: “About being compassionate to orphans and bringing them up”, Hadīth Number 1925:
    Sayyidina Sahl ibn Sa’d reported that Allah’s Messenger said, “I and the guardian of an orphan will be in paradise like this,” and he gestured with his two fingers, the index finger and the middle finger.

    From Imam Bukhari’s Book of Muslim Morals and Manners (translated from the Arabic al Adab al Mufrad by Yusuf Talal DeLorenzo), the Section called “The Best Home is One in Which an Orphan is Treated Well”, Hadīth 137:
    … Abū Huraira reported that the Prophet of Allāh, upon him be peace, said, “The best home among the Muslims is the one that treats an orphan well. The worst home among Muslims is the one that treats an orphan poorly. I and the one who cares for an orphan will be like these two in Paradise.” The Prophet indicated his two fingers.

    From the Sahīh Muslim, Volume IV, Book XL: the ‘Book Pertaining to Piety and Softening of Hearts’ (Kitāb al-Zuhd wa al-Raqā’iq), Chapter MCCXVIII: ‘Benevolent Treatment to the Widows, Orphans and the Poor’, Hadīth Number 7108, translated into English by ’Abdul Hamīd Siddīqī:
    Abū Huraira reported that Allāh’s Messenger said, “One who looks after the orphan whether he is his relative or not, I and he will be together in Paradise like this,” and Mālik (explained it) with the gesture by drawing his index finger and middle finger close together.

    From the Muwatta of Imam Mālik ibn Anas, Book XXXII: the Arabic Kitāb al-Jāmi’, Chapter 548: ‘The Sunnah on the Hair’, Hadīth Number 1706, translated from Arabic by Professor Muhammad Rahimuddin:
    Safwān ibn Sulaim learnt that the Apostle of Allāh (May Peace Be upon him) said: I and the one who brought up an orphan, whether he be his relation or not, would be like these two fingers in Heaven when he acts piously. He pointed to his fore and middle fingers.

    From the Riyād as-Sālihin by Imām Nawawi, rendered into English by Abdur Rehman Shad, Volume 1, Chapter 33: “Benevolent Treatment towards Orphans, Girls, the Weak, the Poor and Humble Persons”, Hadīth Number 272:
    It is narrated on the authority of Abu Shuraih Khuwailid ibn ’Amr Khuzā’i (Allāh Be Pleased with him) that the Messenger of Allāh (Peace and Blessings of Allāh Be Upon him) said: Allāh, I declare that it is a sin if anyone fails to safeguard the rights of two weak ones: orphans and women. (Nasā-i)

    From the Sahīh Muslim, Volume III, Book XXI: Kitāb al-Ashriba – the ‘Book on Drinks’, Chapter DCCCLXI: ‘Excellence of Sharing Little Food’, Hadīth Number 5112, translated into English by ’Abdul Hamīd Siddīqī:
    Jābir reported Allāh’s Messenger (May Peace Be Upon him) as saying: Food for one (person) suffices two, and food for two (persons) suffices four persons, and food for four persons suffices eight persons.

    From the Sahīh Muslim, Volume IV, Book XXIX: Kitāb Fadā’il al-Sahābah – the ‘Book Pertaining to the Merits of the Companions (Allāh Be Pleased with them) of the Holy Prophet (May Peace Be Upon him)’, Chapter MXCVI: ‘The Merit of According Benevolent Treatment to Daughters’, Hadīth Number 6364, translated into English by ’Abdul Hamīd Siddīqī:
    Mālik reported Allāh’s Messenger (May Peace Be Upon him) as saying: He who brought up two girls properly till they grew up, he and I would come (together) (very closely) on the Day of Resurrection, and he interlaced his fingers (for explaining the point of nearness between him and that person).

    From the Jâmi’ Tirmidhi by Imam Muhammad ibn ’Isa Tirmidhi, original translation and commentary by Dr Maulana Fadl Ahmad, translated into English by Rafique Abdur Rehman, Volume One, Section 30: ‘Chapters on Piety and Joining Ties Narrated from Allah’s Messenger ’, Chapter 13: “Excellence of looking after daughters”, Hadīth Number 1921:
    Sayyidina Anas ibn Maalik reported that Allah’s Messenger said, “As for him who sustains two girls, I and he will enter paradise like these two,” and he gestured with two fingers (the index and [the] next fingers).

    May Allāh, The One Who Befriends the righteous, Send His Richest Peace and Blessings Upon our Holy Prophet Muhammad and on his family and companions, as much and as often as Allāh Wills.

    Allāh, The One Who Is Sufficient For those who put their trust in Him, Had Accepted our prayers and Granted our want through the barakah of our Beloved Prophet Muhammad .

    I’ve been fairly constant about wearing a turban during ’ibādāt since.


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