Dawatul-Khair-International

01/10/2023

ইগো একটি মানসিক প্রবৃত্তি, এটি এমন এক অবস্থা যখন কেউ নিজেক অন্যের চেয়ে বিশেষ বা শ্রেষ্ঠ ভাবতে শুরু করে। যার মধ্যে ইগো আছে সে নিজেকে সত্যিকারের বড় হ‌ওয়ার আগেই নিজেকে বড় ভাবতে শুরু করে। Ego (ইগো) এর সঠিক বাংলা প্রতিশব্দ হচ্ছে: আমি, আত্মা, আত্মমর্যাদা, অহম, অহংবোধ, স্বাতন্ত্র্যবোধ।

30/09/2023

# #বার্তাটি পৌঁছিয়ে দিন সর্বত্র।

29/09/2023

# #বিশস্ত সূত্র মতে, জশনে.জুলুছে ঈদ-এ-মিলাদুন্নবী সাল্লাল্লাহু আলাইহি ওয়াসাল্লামে ৮০ থেকে ৮৫ লক্ষ আশেকে রাসূলগনের সমাগম হয়েছে।

11/12/2022

Know the creed.
Almighty Allah is not seated on the throne or in any other place but He is present everywhere.

06/10/2022

In fact, the normal approach of the followers of Sunnat Wal Jamaat is that they celebrate Miladunnabi sallallahu alayhi wasallam on the 12th of Rabiul Awal Sharif in a massive procession.

01/10/2022

24/09/2022

# # It is forbidden to pray at three times.

After Iman, the most important act in Islam is Salat or Namaz. Prayer is the life of Islam. The major difference between a believer and an unbeliever is prayer. In addition to the five obligatory prayers, there is a provision in Islamic Shari'ah to perform Nafal prayers.

In the Hadith Sharif, the Prophet (PBUH) said, "If there is a deficiency in the obligatory prayer, the Nafal prayer fills it up." So you pray more Nafal Namaz. The number and time of obligatory Namaz rak'ah is fixed. But there is no specific number of rak'ahs and no time for Nafal Namaz. Faqihras say that it is forbidden to perform all types of obligatory and non-obligatory prayers at three times. Even performing sijdah during Janaza and Tilawa is prohibited during this time.

1. From sunrise till Ishrak

It is forbidden to perform any kind of prayer during the period from the beginning of the sunrise until the yellow light disappears completely. Faqihs have researched that it takes 20 minutes for the yellow light to disappear after the sun rises. That is, if the weather office says that the sun will rise at 6 in the morning, it means that all kinds of prayers should be avoided until 6:20.

2. When the sun is overhead

All kinds of prayers and prostrations are prohibited even when the sun is directly overhead. In Arabic, this period is called 'jawal'. Zohar time begins when the sun dips a little. All kinds of prayers and prostrations are permissible at this time. It doesn't take long for the sun to dip overhead. Faqihs cautioned against praying five minutes before and five minutes after the sun rises above the head.

3. Sunset time

When the sun turns yellow and begins to set, all prayers are prohibited until sunrise.

On the authority of Sahabi Uqba Bin Amer Al Juhani (R.A.), he said, “The Messenger (S.A.W.) forbade us to pray at three times and to bury the dead. 1. When the sun rises, until it is completely high. 2. The time from when the sun rises overhead to when it falls to the west. 3. And from the time the sun turns yellow until it sets.' Bukhari, hadith number 551 and Muslim, hadith number 1185.

The sages say that the reasons for not praying at these three times are when the sun rises, when it rises above the head and when it sinks - these three times the sun worshipers worship the sun. If someone prays then he can also be considered as a sun worshiper. For this reason, all kinds of prayer and prostration during this time are considered makruh tahrimi by Islamic Shari'ah.

During these three times, it is forbidden to pray and even to recite Sajdah. Janazah prayers and burying the dead are also prohibited. However, if the dead person needs to be buried quickly, it is allowed to perform funeral rites.

In addition to this, if someone forgets to perform the Asr prayer due to some reason, then if the intention of Asr prayer is made before the sun sets, and the sun sets in the meantime, the prayer will be performed. When the sun sets, there is no opportunity to pray Asr. Then the time of Asr ended.

17/09/2022

Question: At present, there are all the NGOs through which people withdraw money in installments, they make weekly monthly or installment councils, which have to pay additional 3 to 4 thousand taka as interest to the NGO organization for 20 thousand taka per year.

*In other words, 20 thousand taka per year, 4 thousand taka interest has to be paid to the NGO organization* and on this condition, money is taken from installments.
Now the issue is whether the amount of money taken in such installment system is permissible or halal according to Islamic Shariah. * Or tell me about this that it will be impermissible.*
Answer: It is mentioned in the Holy Quran-

يَا أَيُّهَا الَّذِينَ امَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ [2:278]

O you who believe, fear Allah and forsake all that you owe usury, if you are believers. [Surah Baqarah-278]

يَا أَيُّهَا الَّذِينَ امَنُوا لَا تَأْكُلُوا الرِّبَا اَضْعَافًا مُّضَعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ [3:130]

O believers! You do not eat compound interest. And fear Allah so that you may attain good. [Surah Ale Imran-130]

Hadith comes in Sharif-

لَعَنَ رَسُولُ اللہِ ﷺ عكل الربا وموكله وكتابه وشهيديه, واقل : هم إسلام

Allah's Messenger ﷺ cursed the usurer, the usurer, the usurer and the witnesses over it, and said, They are all equal. (Musnad Ahmad 3809)
It will be permissible to pay in installments the amount of money that you have taken in installments. If extra money is paid, it will be treated as interest. And doing mahfil, tabaruk or business or other family activities with this interest money will be haram.

It is said in Sahih Hadith that interest is charged on extra money in exchange of money. And here money is being taken in exchange for certain amount in the form of contract, it is definitely interest.

Both paying interest and taking interest are cursed sins. Therefore, it is not permissible to do business with a loan or to hold a mahfil on this basis. forbidden Money traded in haram money will also be haram. And making mahfil or distributing tabaruk will also be haram. After taking it so many times, everyone took this haram food. If you know and understand, but if you seek forgiveness from Allah, then Allah can forgive you. So it is necessary to refrain from this work. There is no problem if you accept without knowing. Later, one should refrain from such abominable and haram acts and try to prevent family members and subordinates. Because, Almighty Allah says in the holy Kalamullah Pa, save yourself and your family from the fire of hell.
The definition or principle of usury is that if the same thing is more or less, it will be considered as usury and taking money in installments on interest and carrying out any activity with it will be haram or impermissible. Homogeneous things mean money for money, pulses for pulses, investment of wheat for wheat, rice for rice, and so on. If you know the definition of interest then you can also provide solution to anyone. If you make more or less of different things, it will not count as interest. For example, you borrow Rs 1 lakh from someone and pay him Rs 1 lakh in installments. No extra payment to be made. Later, if you invite the person or give him tea or breakfast or buy him a shirt or give him a gift, it will not count as usury. Because, you took 1 lakh rupees but you bought the said person a shirt i.e. bought a different national item then it will not be interest but it will be halal. Hopefully, your question has been answered. May Allah bless all Muslims to live according to Shariah. (Amen)

11/09/2022

Regarding kissing graves and touching hands
(اَلتَّمَسُّحُ بِالْقُبُوْرِ وَتَقْبِیْلُهَا)

Q: Is it permissible to touch and kiss graves and shrines?

Answer: Kissing or touching graves and shrines is makrooh according to one group of ulama and mubah and permissible according to another group of ulama in order to obtain blessings. But according to no one it is not haram. Nobody said haram. The issue is limited to not being makrooh.

Question: Well! What is the evidence of being allowed?
Answer: There is no prohibition on kissing graves from the Prophet (ْشَارِع) (ْشَارِع) and there is no proof of prohibition. Rather, there is other evidence of prominence. For example-
1. Bibi Fatima (R.A.) placed her chin on the fast of Nabi Karim (R.A.). No companion forbade it.

اَنَّ فَاطِمَةَ رَضِیَ اللهُ عَنهَا وَضَعَتْ خَدَّیْهَا عَلٰی قَبْرِ النَّبِیِّ صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ وَلَمْ یُنْکِرْ اَحَدٌ مِّنَ الصَّحَابَةِ(اَدِلَّةُ اَهْلِ السُّنَّةِ۔ لِلسَّیِّدِ یُوْسُفْ رِفَاعِیْ)

Meaning: "Hazrat Fatimah (R.A.) instituted the fasting of her two Prophets (R.A.). None of the Companions forbade it" (Adillatu Ahlissunah-Syed Yusuf Refa'i (Collected).

2. Hazrat Belal (R.A.) used to rub his forehead with the fast of the Prophet (S.A.W.).

وَقَدْ رُوِیَ اَنَّ بِلَالًا رَضِیَ اللهُ عَنْهُ لَمَّا زَارَ الْمُصْطَفٰی صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ جَعَلَ یَبْکِی وَیُمَرِّغُ خَدَّیْهِ وَفِیْ رِوَایَةٍ وَجْهَهٗ عَلَی الْقَبْرِ الشَّرِیْفِ (شِفَاءُ السِّقَامِ فِیْ زِیَارَةِ خَیْرِ الْاَنَامِ لِلْاِمَامِ تَقِیُ الدِّیْنِ السُّبْکِیُّ)

Meaning: It is narrated that when Hazrat Belal (R.A.) came (arriving from Syria) to visit the Holy Prophet (S.A.W.) during the fasting month, he began to weep and his partner; (In another narration) A large number of Sahabah Keram witnessed this incident when he began to rub his forehead. But no one forbade. (Shifaus Sikam Fi Ziyarati Khairil Anam - Imam Taqiuddin Subaki - 727 AH)

3. Khatib Ibn Jamala narrated:

اَنَّ اِبْنِ عُمَرَ رَضِیَ اللهُ عَنهُمَا كَانَ يَضَعُ يَدَهُ الْيُمْنٰی عَلَی قَبْرِٖ.

Meaning: "Hazrat Abdullah Ibn Umar (RA) used to place his right hand on the fasting of the Prophet (PBUH)" - (Khatib Ibn Jamala)

4. Fatwa of Imam Ahmad Ibn Hanbal (RA).

وَثَبَتَ عَنِ الْاِمَامِ اَحْمَدُ بْنُ حَنْبَلٍ رَحِمَهُ اللهُ اَنَّهٗ سٍُِلَ عَنْ تَقْبِيْلِ قَبْرِ النَّبِیِّ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ وَمِنْبَرِهٖ لَابِ فَالِ.

Meaning: Imam Ahmad Ibn Hanbal (R.A.) was asked - Is it permissible to kiss Rasoolullah (S.A.W)'s fasting and Mimbar Sharif? Then he said - there is no fault in it. Therefore kissing and touching of the tombs are proved by 4 documents.

Question: Is there a provision in the Shariah for paving the grave and making a dome over the grave?

Answer: Some scholars have said that it is makruh to pave the grave. But Imam Abu Hanifa (R.A.) said - There is no proof in the Shari'ah that it is not makruh and it is haram to clean graves. Only makruh tanjihi can be proved by the hadiths prohibiting paving graves, building domes and sitting on graves - but by no means haram. This is the decision of the Ummah.

Question: In many countries of the world, graves and shrines can be seen, have people just done unnecessary things?

Answer: People did not pave the graves and shrines just as an unnecessary or futile act or for the sake of beauty or comfort - but there are good intentions and other benefits behind it. For example:

a) To mark graves and tombs - so that people show them due respect and no one looks down upon them.

b) People should not mistakenly turn the grave or shrine upside down and use that place for other purposes. Because, demolition of graves or mausoleums is forbidden in Sharia. But the Saudi government did.

c) So that relatives can gather there. Because this is Sunnah.

d) If the grave or shrine is paved, it cannot be easily occupied by other castes. For example: When the Hindus tried to destroy Hazrat Bal Mosque and Dargah, Babri Masjid, Hazrat Oliur Rahman's shrine in Kashmir, the resistance of the Muslim world against India was formed.

e) Hadith comes in Sharif-

اَنَّ النَّبِیَّ صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ وَضَعَ عَلٰی قَبْرِ عُثْمَانَ بْنِ مَظْعُوْنٍ صَخْرَةً وَقَالَ اُعْلِمُ قَبْرَ اَخِیْ لِاُدْفِنَ اِلَیْهِ مَنْ مَاتَ مِنْ اَقَارِبِیْ(رَوَاهُ اَبُوْ دَاوٗدُ وَالْبَیْهَقِیُّ)

Meaning: "The Prophet (PBUH) placed a large stone on the grave of Hazrat Uthman Ibn Majoon (RA) and said, "I have marked the grave of my brother (brother) - so that I can bury my other relatives next to him." (Abu Dawud and Bayhaqi).

This is the context of marking or marking graves. What remains is the matter of constructing a building or a dome over the grave. In this regard, the scholars have expressed an opinion that if the grave is that of a saint or the grave of a leading Muslim or the grave of a Syedzada, then building a dome over the said grave or mausoleum is undoubtedly permissible. For example, the shrines of Hazrat Amir Hamza, Hazrat Ayesha, Hazrat Khadija, Hazrat Osman, Imam Hasan, Imam Zainul Abedin, Imam Bakr and other companions were paved. The Wahhabi Saudi government destroyed them by decree in 1926 AD. At that time, an anti-Saudi movement was formed across India, including Maulana Muhammad Ali.

10/09/2022

Ala Hazrat's challenge against the space scientist proved true
A research paper on space written by the American space scientist Professor Albat F. Porta on 23 Muharram 1338 Hijri, 18 October 1919 in the English newspaper "Express" published in Patna, India, made a dire prediction that on December 17, 1919, a great calamity would occur on earth. will be created On this day, the six planets Mercury, Mars, Jupiter, Venus, Saturn and Neptune will unite in a row. And the Sun will be positioned opposite to these planets. The gravitational pull of these planets will create a hole in the Sun, a sunspot that will be revealed on December 17. Which everyone can see with naked eyes. That sunspot will cause chaos in the atmosphere. As a result, there is a strong possibility of causing storms, lightning, torrential rains, and severe earthquakes.
This scientific information of the space scientist of the United States created a stir in the whole world, as soon as this information was published in the Indian Express newspaper, commotion and unrest started everywhere. Then, in order to research and verify the truth about the strange information, Allama Zufar Uddin Bihari, the disciple of Imam Raelvi, approached Alaa Hazrat Imam Ahmad Reza to find out the Islamic interpretation of the matter and its correct solution from the perspective of the Qur'an and Sunnah. A'la Hazrat warned the countrymen about the predictions of the western atheist scientist regarding the research of deep knowledge, and informed that these predictions are strange, invalid and full of ideas, these predictions are abandoned and unacceptable in the eyes of the Qur'an and Sunnah. Allah Ta'ala said:
الشَّمْسُ وَالْقَمَرُ بِحُسْبَان- The sun and the moon are revolving in order as prescribed. [Surah Ar-Rahman: Ayah-5] It is also mentioned in the Holy Quran-
Meaning: The Sun travels towards its fixed destination under the control of the Almighty. [Surah Yasin: Verse-38]

A'la Hazrat Ilme Jizat i.e. in the light of Astrology, by drawing the diagram of each planet, Rashi, Manzil, time and Manzil distance and Triangle and Quadrilateral Ilme Musallase Musattah and Ilme Murabbaat proved that on December 17, the movement and condition of the earth will be normal, there will be no terrible calamity anywhere. won't happen Everyone is waiting for that specific day, the amazing challenge of a Maulana of Bareilly against a world famous space scientist, the awaited 17th December appeared, conscious people from all walks of life came down on the streets, everyone's eyes were on space. No signs of inconsistency, conflict or disaster were seen anywhere. The declaration of Tajedar Imam A'la Hazrat of Bareilly proved true to the letter. The pen emperor of Bareilly illuminated by the bright light of Prophet Mustafa, the great mujaddid reformer of the fourteenth century, Imam Bukhari of the era of the greatest mufassir, the wonder of the century, the bright star of Fiqh Hanfi space, the author of thousands of successful books in more than 70 branches of knowledge, is not only a world-renowned scholar, but also a Muslim scientist. .

09/09/2022

Regarding the recitation of the Qur'an in the graveyard.
(اَلتِّلَاوَةُ عِنْدَ الْقُبُوْرِ)

Question: What is the ruling of the Shari'ah about reciting the Qur'an near the grave and conveying its reward to the soul of the grave dweller?

Answer: Muslims have the reward of any Nafl worship of the dead and the living
Making a gift in the name and receiving the reward is a Shariah-compliant and correct provision. For example, the reward of recitation of the Qur'an Majid and the reward of other tasbeeh tahlil reach the dead and the living according to the unanimous opinion of the scholars. Because, reciters pray as follows at the end of recitation: "O Allah! Whatever we have recited or recited Tahleel - you bring its reward to the grave of such and such”. Ikhtelaf or disagreement between the imams is only in this case - if he does not pray and does not reach - then whether he will directly reach the reward? According to the popular opinion of the Shafi'i Madhhab, if it is not reached, it will not be reached. But according to the consensus of the later Shafi'i imams and the imams of the other three madhhabs, the reward of the said recitation and dhikr will come only if you recite it with intention in your heart. There is no obligation to arrive separately. But it is better to pray. This is what the Muslims are doing. It is mentioned in Hadith Sharif-

مَا رَاٰهُ الْمُسْلِمُوْنَ حَسَنًا فَهُوَ عِنْدَ اللهِ حَسَنٌ-

Meaning: "Whatever the Muslims spontaneously think is good, it is good in the sight of Allah.

Hujjatul Islam Qutubul Irshad Imam Syed Abdullah Ibn Al Haddad (R.A.) said:

وَمِنْ اَعْظَمِ مَا یُهْدٰی اِلَی الْمَوْتٰی بَرْکَتُهٗ وَاَکْثَرُهٗ نَفْعًا قِرَأَِةُ الْقُرْاٰنِ وَاِهْدَاءُ ثَوَابِهٖ اِلَیْهِمْ وَقَدْ اَطْبَقَ عَلَی الْعَمَلِ بِذَالِكَ الْمُسْلِمُوْنَ فِی الْاِعْصَارِ وَالْاَمْصَارِ وَقَالَ بِهِ الْجَمَاهِیْرُ مِنَ الْعُلَمَاءِ الصَّالِحِیْنَ سَلَفًا وَخَلَفًا الخ(مَاقَالَهٗ رَضِیَ اللهُ عَنْهُ فِیْ کِتَابِهٖ سَبِیْنَ الْاَذْکَارِ)

Meaning: "Hazrat Syed Abdullah Alvi Haddad (R.A.) wrote in his book Shabilul Azkar, whatever gifts are offered to the dead and what is more beneficial is reciting the Qur'an and its reward is to reward the graves with Isaal. In this way The principle of receiving reward has been used by Muslims in every era and in every country. The famous Ulama and Bujurgane Deen of all eras from the era of the Sahaba Keram and later have praised it like this - (Shabilul Azkar).

Question: What is the proof that it is permissible to recite the Qur'an Sharif for a dead person?

Answer:
1. First document:
In Imam Ahmad Ibn Hanbal, Abu Dawud and Ibn Majah Shareef-
عَنْ مَعْقَل بْنِ يَسَارٍ اَنَّ النَّبِیَّ صَلَّی اللهُ عَلَیْهِ وَسَلَّمَ قَالَ:اِقْرَُّوْا عَلٰی مَوْتَاكُمْ سُوْرَةَ يٰسۤ.

Meaning "Narrated by Hazrat Ma'qal Ibn Yasar (RA) - The Prophet (PBUH) said - "Recite Surah Yasin to your dead."

Hadith scholars have said in the explanation of this hadith - Hadith Khana is extensive. It can be recited at the time of death and after death, at home and in the grave - everywhere. Because, in the above hadith it is said "to the dead person". Near means at the time of death and after death.

2. Second document:
Tabranab and Imam Bayhaqi's Shuabul Iman Hadith book:

عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِیَ اللهُ عَنْهُمَا مَرْفُوْعًا اِذَا مَاتَ اَحَدُکُمْ فَلَا تَحْسِبُوْهُ وَاسْرَعُوْا بِهٖ اِلٰی قَبْرِهٖ وَلْیَقْرَأْ عِنْدَ رَأْسِهٖ بِفَاتِحَةِ الْبَقَرَةِ وَعِنْدَ رِجْلَیْهِ بِخَاتِمَةِ الْبَقَرَةِ.. ذَکَرَهُ الْاِمَامُ السُّیُوْطِیُّ فِیْ جَمْعِ الْجَوَامِعِ

Meaning: "Hazrat Abdullah Ibn Umar Radiyallahu Anuhuma reported from the Prophet (PBUH) through a hadith, "When one of you dies, do not leave him but bury him as soon as possible. The first three verses of Surah Baqarah towards his head and the Surah towards his feet. Recite the last three verses.” Imam Jalaluddin Suyuti (RA) narrated a similar story in his book Jamul Jawame.

3. Third document:
Ibn Taymiyyah's disciple Ibn Qayyim mentioned in his Kitabur Ruh - that it is Sunnah to teach the Qur'an at the graveside. The proof of this is that some elders among the Salaf Saleheen (Sahaba, Tabayeen and Tabayyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyyingses) (may Allah be pleased with them) have always spent time near their graves to recite the Qur'an. Among them, Hazrat Abdullah Ibn Omar (R.A.) has bequeathed that Surah Baqarah should be recited at his mother's side all the time.

It was a custom among the Ansar of Madinah (RA) that when someone died, people would take turns going to his grave and shrine and reciting the Qur'an Majid there. (End of Ibn Qayyim's narration) Currently, the custom is still in use in various shrines

The ulama have described that a person can give his reward to others by performing a good deed - be it prayer or recitation or any other good deed. The evidence behind this claim is a hadith - narrated by Imam Daru Qutani.