SOME BASICS ON SHABBE-BARAAT. – culled from various internet sources.

IN THE NAME OF ALLAH, MOST BENEFICIENT, MOST MERCIFUL.

Importance of Shabaan:

The Prophet ( Sall-Allahu alayhi wa sallam) mentioned in a hadith, “Rajab is the month of Allah, Sha`ban is my month and Ramadan is the month of the Nation”. (Imam Bukhari RA)
In a Hadeeth Sayyidina Usaama (radhiyallahu anhu) reports, that Rasoolullah (Sall-Allahu alayhi wa sallam), said, “There is a month between Rajab and Ramadhan called Sha’baan, people are VERY IGNORANT towards this month, even though the reward of each deed is greater within it, and the deeds are presented to Allah Ta’ala”
(Imaam Bayhaqi reports this Hadeeth in his Shuab-ul- Iman)

It has been narrated by Sayyidina Anas (radhiyallahu anhu) that upon the arrival of Rajab,Rasoolullah (sallallahu alayhi wa sallam) used to recite:

“Allahumma barik fee rajaba wa sha’baana wa ballighnaa ilaa ramadhan”

“O Allah  Bless us abundantly in Rajab and Sha’baan and deliver us safely unto Ramadhan.”

It has also been stated in the Kitaab ‘Daylami’ that Rasoolullah (sallallahu alayhi wa sallam) proclaimed , “Sha’baan is my month “.

In another Hadeeth Sayyidina Ayesha (radhiyallahu anha) narrates that Rasoolullah (sallallahu alayhi wa sallam) preferred to observe the fasts of Sha’baan thus uniting them with the fasts of Ramadhan. From the above Ahadeeth we learn the significance of Sha’baan and Rasoolullah (sallallahu alayhi wa sallam’s) attachment to this blessed month. This month should be spent preparing for Ramadhan.

What is Shabbe Baraat?

This is the Night of Salvation. In Arabic it is known as Lailatul Bara’ah – The Night of Freedom from Fire. In Persian and Urdu it is called Shabbe Baraat. Baraat means forgiveness or salvation, absolution.

Importance of this Night:

The Night of Bara`ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities which may displease Allah.

When is this Night this year in Mumbai, India?

This Night falls falls between 14th and the 15th days of the month of Shaabaan. It is also known as Nisf Shabaan. This year in Mumbai this Night corresponds to the night following the day of  6th August 2009  Insha Allah. (verfiy from your local masjid).

What’s the origin or historicity of this Night?

Allah said in the Holy Qur’an in Surah Dukhan:

[Dukhan 44:1] Ha-Meem. (Alphabets of the Arabic language – Allah, and to whomever He reveals, know their precise meanings.)
[Dukhan 44:2] By oath of this clear Book.
[Dukhan 44:3] We have indeed sent it down in a blessed night – indeed it is We Who warn.
[Dukhan 44:4] During it are distributed all the works of wisdom.
[Dukhan 44:5] By a command from Us – indeed it is We Who send.
[Dukhan 44:6] A mercy from your Lord; indeed He only is the All Hearing, the All Knowing.

Hadrat Ibn-e- Abbas{may Allah be pleased with him}said,”Ha-Mim means that Allah has predetermined everything in existence till the day of Resurrection. Book means AL-QURAN,which is a mercy from Allah and provide guidance and was revealed in “blessed night”. The ‘blessed night’ is the night of mid-Sha’ban in which every wise and important work is decided and is made distinct. Mid of Sha’ban is the night of absolution.” (He was referrfing to the Ha-Mim in Surah Dukhan of the Holy Quran: 44:1-3)

There is one night in the year when Allah gives the knowledge to the Angels, about what is going to happen in the following year, for example, who is going to die, who will be born, who will be ill and how much food people will have in the year, etc. Ikramah who was a student of Abdullah bin Abbas (Radi allahu unho) says that night is 15th of Shabaan.

There is a Hadith which Imam Tabari (Radi allahu unho) writes:

“Prophet [May Allah bless Him and grant Him peace] said, ‘From Shabaan to Shabaan there is a decision made of who is going to die, be married and some people get married but their names are written in the death program.” [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari]

Although the majority of the commentators consider the “blessed night” in the above verses to refer to the Night of Decree (laylat al-qadr) which is considered to be in the month of Ramadan, yet the commentaries also mention that this “blessed night” may be that of mid-Sha`ban (laylat al-bara’a). This view is based on the profusion of hadiths on the great merits of the latter. Consequently the Shari`a has commended observance of that night.

Concerning supererogatory worship on the night of mid-Sha`ban Suyuti says in his Haqiqat al-sunna wa al-bid`a:

The general virtue of this night has been accepted by many great Ulama of the past. From among many great scholars which have agreed to the virtue of this night are: Umar ibn Abdul-Aziz, Imaam al-Shaafi’ee, Imaam al-Awzaa’ie, Attaa ibn Yassaar, Imaam al-Majd ibn Abdul-Aziz, ibn Rajab al-Hanbaliy and Hafiz Zaynu-ddeen al-Iraaqiy (Rahmatullaahi alayhim) – refer Laylatul Ma’aarif of Hafiz ibn Rajab pgs.263-264 and Faydhul Qadeer vol.2 pg.317

As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship. (Suyuti, Haqiqat al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-ibtida` (1405/1985 ed.) p. 58. He adds: “However, this must be done alone, not in congregation.”)

Even Ibn Taymiyya considered the night of mid-Sha`ban “a night of superior merit” in his Iqtida’ al-sirat al-mustaqim:

[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it. (Ibn Taymiyya, Iqtida’ al-sirat al-mustaqim (1369/1950 ed.) p. 302.)

Two great followers of Ibn Taymiyya and Muhammad ibn ‘Abd al-Wahhab an-Najdi, are Hafiz ‘Abdullah Rawpari and Thana’ullah Amritsari, who both state that to worship on the 15th night of Sha’ban is not a bid’a and the person who worships on this night will obtain reward for it. The narrations concerning this night are weak but this does not matter since weak ahadith are acceptable for virtuous actions.
[Hafiz Rawpari, Fatawa Ahl al-Hadith; Amritsari, T., Fatawa Thana'iya, chapter on 'Fasting']

Now some prophetic traditions:

It is related by Muaz bin Jabbal that the Blessed Prophet said: Allah looks over at his creation on the fifteenth night of Shabaan and forgives everyone but for two people: a polytheist and one who holds a grudge against people.

Imam Ibn Hibban has narrated this hadith in his Sahih, Imam Bayhaqi in his Shua’bal Imaan, Imam Tabarani in Al Mu’jam al Kabeer, & Abu Nu’aym in Al Hulya. Imam Haithami has also narrated this hadith in his Majmu’al Zawaid and after narrating it, he has commented that all of the people in the chain of narrators of the above hadith are trustworthy and this hadith is authentic.

This hadith is also narrated by Imam Mundhari in Al Targheeb wal Tarheeb, Imam Suyuti in Durrul Manthoor, & the late Saudi Shaykh Albani has also narrated this hadith in his Silsilah Sahiha (a book in which he has narrated only authentic hadith according to him.)

It is related by Abu Thalaba that the Blessed Prophet said: On the 15th night of Shabaan, Allah looks over at his creation and forgives all the believers except for the one who begrudges and hates. He leaves them in their enmity.

This hadith is narrated by Bayhaqi (raheemullah) in Shubal Imaan, Hafiz Ibn Abi Asim in Kitabus Sunnah, Imam Suyuti in Durrel Manthoor, and the late Saudi Shaykh Albani confirms its authenticity by narrating it in his Silsilah Sahiha.

.Sayyidina Abdullah bin Amar has narrated that Rasulullah has said, “Allah on the 15th night of Shabaan looks at the people and He forgives all believers except for two kinds of people: 1) Someone who holds a grudge against others and 2) someone who has taken an innocent life.

This hadith is narrated by Imam Mundhiri in Al-Targheeb wal Tarheeb, Imam Ahmad in his Musnad, and Hafiz Al Haithami in Majmual Zawaid. Shaykh Albani has narrated this hadith in his Silsilah Sahiha and after a lengthy discussion regarding its chain of narrators; he concludes that this hadith is Hassan.

(It becomes as clear as the crystal even to a common man that there is something very special about this night and it’s very important to be involved in prayers and worship this night, since Allah Himself has chosen this night to forgive the believers as stated above.)

Tirmidhi, Ahmad, and Ibn Majah relate:

From `A’isha: I missed the Prophet one night so I went out to al-Baqi` (and found him). He said: “Were you afraid that Allah would wrong you and that His Prophet would wrong you?” I said: “O Messenger of Allah, I thought that you might have gone to visit one of your wives.” He said: “Allah Glorious and Exalted descends to the nearest heaven on the night of mid-Sha`ban and He forgives more people than the number of hairs on the hides of the sheep of the tribes of Kalb.

(Tirmidhi, Ahmad, and Ibn Majah. Tirmidhi said that he had heard that Bukhari had graded this hadith weak because some of the sub-narrators did not narrate directly from each other.) Imam Bukhari has objected upon one narrator but this is compensated by the fact that Ibn Maja has narrated it with different narrations (chains). Ibn Rajab describes this narration as one of the best on the subject.

Ahmad and Ibn Majah relate:

From `Ali ibn Abi Talib: The Prophet said: “The night of mid-Sha`ban let all of you spend in prayer (i.e. partly) and its day (i.e. preceding it) in fasting, for Allah descends to the nearest heaven during that night beginning with sunset and says: Is there no one asking forgiveness that I may forgive them? Is there no one asking sustenance that I may grant them sustenance? Is there no one under trial that I may relieve them? Is there not such-and-such, is there not such-and-such, and so forth until dawn rises. ( Its chain contains Ibn Abi Sabra who is weak (da`if).)

Bayhaqi relates from `A’isha in Shu`ab al-iman with his chain of transmission:

From `A’isha: She said: The Prophet stood up in prayer during part of the night and made his prostration so lengthy that I thought his soul had been taken back. When I saw this I got up and went to move his big toe, whereupon he moved, so I drew back. When he raised his head from prostration and finished praying, he said: “O `A’isha, O fair little one (humayra’)! Did you think that the Prophet had broken his agreement with you?” She replied: “No, by Allah, O Messenger of Allah, but I thought that your soul had been taken back because your stayed in prostration for so long.” He said: “Do you know what night this is?” She said: “Allah and His Prophet know best.” He said: “This is the night of mid-Sha`ban! Verily Allah the Glorious and Majestic look at His servants on the night of mid-Sha`ban, and He forgives those who ask forgiveness, and He bestows mercy on those who ask mercy, and He gives a delay to the people of envy and spite in their state.”

Bayhaqi continues:I say: This hadith is missing the Companion in its chain, and is a good hadith (hadha mursal jayyid). It is probable that al-`Ala’ ibn al-Harith took it from Makhul, and Allah knows best. (Bayhaqi, Shu`ab al-iman, ed. Zaghlul 3:382 #3835.)

Thus there are many Sahaaba (Radhiallaahu Anhum) that narrated Ahaadith regarding the merit of this night, such as: Abu Hurayra (Musnad al-Bazzaar), Abu Tha’labah (Shu’ubul Imaan), Awf ibn Maalik (Musnad al-Bazzaar), Abdullah ibn Amr ibn al-Aas (Musnad Ahmad Hadith6642), Abu Moosa al-Ash’ari (ibn Majah Hadith1390; Shu’ubul Imaan Hadith3833) and others. The collective strength of these narrations cannot be refuted.

What should be done in this night?

Remember that the prayer is after all something good, and as our beloved Prophet (may Allah’s blessings and peace be upon him!) famously said, as narrated by Abu Dharr (may Allah be pleased with him!):

al-SalAtu khayrun mawDU’un istakthara aw aqalla
[The prayer is [always] a good thing; whether [done] a little or a lot] (Related by al-Tayalisi, Ahmad, Ibn Majah, al-Bazzar, Ibn Hibban, al-Tabarani (in his Kabir and Awsat), al-Hakim, al-Bayhaqi (in his Shu’ab), with variants).

(For details of prayers the reader is advised to consult any Arabic or transliterated Panj Surah Book which will give the necessary details as to what to recite at the sunset, the nawafil salahs to be performed immediately after the Maghrib prayers, etc.)

Generally…..
In order to observe the Night of Bara’ah, one should remain awake in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:

(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak’at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah.

( Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur’an as he can.

© Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:

One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.

(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.

One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.

(Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one’s own language.)

(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:

(i) To perform the Salah of Maghrib, ‘Isha’ and Fajr with Jama’ah in the mosque, or in their homes in case of their being sick.

(ii) They should keep reciting the dhikr, particularly the one mentioned in para © above, in whatever condition they are until they sleep.

(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.

Praying for the dead and Visiting the Cemetary:

(The subject of visiting graves and also that of Eesaale Sawaab require a different dissertation altogether and therefore they are not discussed here. But some basics: )

According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi’ where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur’an, and pray for the dead.

Praying for the dead, asking forgiveness for them, and giving charity on their behalf are some of the things God causes the dead in their graves to benefit from and be protected from punishments. There are many hadiths about this, and many fine and virtuous people have witnessed it in their dreams. So visiting the cemetaries (Qabristan) for this purpose is also a virtuous act.

Generally also, it is recommended to visit graves. The Messenger of God, may blessings and peace be upon him, permitted this after having at first forbidden it. It contains benefits both for the living visitor and the dead person who receives the visit. The Prophet said, may peace and blessings be upon him: ‘Visit graves, for they remind you of death.’ And: ‘I used to forbid you to visit graves, but now you should visit them. They render one able to do without the things of the world, and remind one of the Hereafterne of the greatest things which one may offer to the dead is to recite Qur’an and send on the reward for it. This is of great benefit and baraka. The Muslims have agreed on this everywhere throughout the ages, the majority of scholars and virtuous people have recommended it, and there are hadiths to confirm this. He must not forget his dead ones when he prays, asks forgiveness, or gives alms, lest he in turn be forgotten after his death, for the one who remembers is remembered, and the one who forgets is forgotten. Benevolence goes ahead of you, and God allows not the reward of those who have done good to be wasted. (18:30)

Fast of the 15th Sha’ban

On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet many prophetic traditions point out to that the fasts of the first half of Sha’ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha’ban. This constant practice indicates that they have accepted the relevant hadith as authentic. Therefore, it is advisable to fast the 15th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

Lastly,we need to remember that there is a principle, as the hadith scholar al-Suyuti (may God show him His mercy) has said, that: ‘Weak hadiths may be acted upon when they indicate acts of goodness.’ Therefore, although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.

Unfortunate People

It is understood from the Prophetic Traditions that even on this night, some servants of Allah Ta’ala are deprived of his forgiveness.
They are as follows:
• Idolators
• Consumer of alcohol
• Those who disobey their parents
• Those who commit adultery and murders
• Those who sever family ties
• Those who harbour enmity against others
• Those who wear their trousers, kurtas, lungis etc below their ankles
SPECIAL DU`A ON THE NIGHT OF 15th SHA’BAN U`A NISF SHA’BAN – SHABBE BARAAT KI DUA

On the Holy Night of 15th Shaban, between Maghrib and Isha prayer read Surat Yasin three times, and after each time, read the following du`a. The niyyat (intention) for the first reading should be for long life. The niyyat (intention) for the second reading should be for protection from calamities. The niyyat (intention) for the third Reading should be for not being needy to anyone except Allah.

DU’A NISF SHA’BAN – SHABBE BARAAT KI DUA
ARAB IC TRANSLITERATION:

Allahumma Yaa Dhal manni walaa yumannu `alayh
Yaa dhal Jalaali wa’l iIkraam
Yaa dhal-Tawli wa’l iIn’aam
Laa Ilaaha illa anta
Zahru’l laaje’en wa Jaaru’l mustajeereen wa Amaanu’l khaa’ifeen
Allahumma in kunta katabtanee `indaka fee Ummil Kitabi
shaqiyyan aw mahruman aw matrudan aw muqattaran `alayya fir-rizqi
famh’ullahumma bi-fadlika
shaqaawati wa hirmaani wa tardi waqtitaara rizqee
wathbitnee ‘indaka fee Ummil Kitabi
sa`eedan marzuqan muwaffaqan lil-khayraati
fa innaka qulta wa qawluk al-haqq
fee kitabikal muzal `alaa lisaani Nabiyyikal mursal
<>
Ilaahi bit-tajalli’l A’dham
fee laylatin-nisfi min shahri sha`ban al-mukarram
allatee yufraqu feehaa kullu amrin hakeemin wa yubram
an takshifa `annaa min al-balaa’i wal-balwaa’i
maa na`lamu wa maa laa na`lam
wa anta bihi a`lam
Innaka antal-a`azz ul-akram
wa sallallahu ta`ala `alaa Sayyidina Muhammad-in
Wa `alaa Aalihi wa Ashaabihi wa sallam
Wal-hamdu lillahi Rabbil-’aalameen
Ameen Ya Allah

ENGLISH TRANSLATION OF THE DUA:

O Allah! You shower favours on everyone
And no one can do You any favour.
O The Possessor of Majesty and Honour,
O The Distributor of bounty and rewards,
There is no one worthy of worship except You.
You help the fallen
And provide refuge to the refugees
And give peace to those who are in fear.
O Allah! If in the Mother of All Books that is with You
You have written me down as someone who is
Doubtful of achieving salvation, or deprived,
Or rejected or without enough sustenance,
Then, O Allah, with Your Grace
Remove all of these misfortunes from me
and in the Mother of All Books that is with You,
establish me as someone who is
blessed, with abundant provision and charitable good deeds.
Indeed, what You said in The Book You sent
Through the tongue of Your Blessed Prophet is true
That Allah changes and establishes what He wants
And with Him is the Mother of All Books.
O My Lord! For the sake of Your Divine Manifestation
On this fifteenth night of the blessed month of Sha’ban
In which You issue all Wise and Irrevocable Decrees
Remove from us all calamities and hardships,
those that we know about as well as those that we don’t,
while You know everything.
Truly, You are the Most Powerful, Most Generous.
And may Allah the Exalted shower blessings and peace on
Sayyidina Muhammad, and on his family and his companions
And all praise is for Allah, Lord of the worlds.
Amen O Allah

NASIR.

President Obama

“ISLAM STANDS FOR PEACE & RECONCILLIATION,” SAYS OBAMA.

Hopes of Mumbai Muslims were raised by the overall substance in the speech made in the Great Hall of the Cairo University by the President of the United States of America, Barack Hussein Obama, on Thursday, June 4, 2009. At least this is what appeared from the post-speech discussions organised by the American Centre in Mumbai. Those who contributed to the discussions were Muslim scholars, clerics and the common Muslims. It was generally agreed that Peace was of paramount importance, and that those who opposed peace were only the “fringe extremists,” who should be isolated, if Peace was to be given a chance. It cannot be doubted that the positive sentiments of the Mumbai Muslims are shared by all the Indian Muslims as well as the Arabs and rest of the world.

Let’s hear what Obama said at Cairo. Drawing applause at his traditional Islamic greeting of “Assalaam Alaykum”, Obama praised the City of Cairo as the city of tradition and progress. He boldly outlined the historical causes and the sweeping changes of modernity and globalisation that have led the modern Muslims to view the West as hostile to their aspirations and the tradition of Islam. According to him, it was this hostility that has been exploited to the hilt by the violent extremists who represent only a small number of minority Muslims. On the other hand, violence against the civilians by this fringe group has led some of his country-men to view Islam as ”inevitably hostile” to America, the Western countries, and the human rights. It was with the view to ending the mutual discord and suspicion, that he had come to Cairo, “to make a new beginning between United States and the Muslims round the world based on mutual respect and mutual interest”.
Obama interspersed his speech with many verses from the Holy Qur’an, some from the Bible, and one from the Talmud, drawing a huge round of applause. The koranic verses were quoted in right context, stressing that one must be God conscious and always speak the truth; that killing of one innocent person is tantamount to the killing all mankind; that saving of one person is tantamount to saving all mankind. He also spoke on the proud tradition of tolerance in Islam that he had personally read in history and seen for himself in various countries. He enumerated the achievements of the Muslims in various fields including Maths and Science, Arts and Architecture in the past that had led to the renaissance of Europe, and stated that Islam has demonstrated through words and deeds on the possibilities of tolerance and racial equality. Therefore, religious tolerance, freedom and diversity must be upheld. He categorically stated that Islam was an important part in promoting peace as against the narrow hatred of a few.

Obama stated that there were 7 million Muslims in America, who are playing important parts in enriching America. In fact, an American Muslim was elected to Congress and he took the oath to defend American by swearing on the Holy Qur’an that one of the founding fathers of America, Thomas Jefferson, used to keep in his library. He stated that education and innovation being the currency of the 21st century, America will encourage more Muslim internship and exchange programmes for Americans to study in Muslim communities, and invest in online learning. He also dwelt at length on Women’s Right and Muslim women’s education the deprivation of which was the deprivation of her right to equality. According to him, it was not right for the western countries to dictate what the Muslims should or should not wear in pursuant of their religious beliefs. He, however, expressed the need to isolate the extremists in Muslim communities sooner, so that sooner will all the people be safe. According to him, having known Islam on three continents, his conviction was that partnership between America and Islam should be based on what Islam is, – and not what Islam isn’t. Therefore, it was the negative stereotypes of Islam that America is fighting against. Obama explained that just as the Muslims don’t fit into that crude stereotype, America, too, must not be viewed by the Muslims as the crude stereotype of a “self-interested empire.” He assured everyone that America was not in war with Islam, and never will be at war with Islam.

The misdeeds of the Bush regime, and the invasion of Afghanistan after 9/11 and the invasion of Iraq on the false assumption of finding the weapons of mass destruction there, and its aftermath, must have been surely weighing on Obama’s mind. He admitted that the trauma of 9/11 had led America to act contrary to its traditions and ideals, but he was doing to set the things right and had in fact taken steps such prohibiting the use of torture by the United States, and closing down of the Guantanamo Bay by early next year. He rued the Sunni-Shia conflict in Iraq. As regards Afghanistan, he was heard saying that he does not want American troops in Afghanistan, but that since the violent extremists who perpetrated the 9/11 are unrepentant and hiding in the Afghanistan-Pakistan region, and planning more attacks on a massive scale, compels the U.S. to go after them. The fact remains that the Karzai Government has not been able to deliver, and the Taliban presence pose a strong threat.

Obama assured everyone that America is not, and never will be at war with Islam. Strongly reaffirming America’s commitment that no nation holds the nuclear weapon, he stated that no nation should pick and choose which nation should hold the nuclear power. Specifically naming Iran, he also spoke about the nations’ right to access peaceful nuclear power, but that it was the responsibility of such nations to comply with the Nuclear Non-Proliferation Treaty. This means that Obama will pursue his policy on this front.

Regarding the Palestine issue, Obama merely pointed out the plight and persecution of the Jews down the centuries – which is, of course, not denied. He admitted that the bond between the US and Israel was unbreakable. Naturally, he never stated how out of the original Palestine the State of Israel was carved out in 1948 and the original inhabitants hounded out of their homes. With more and more Israeli settlements coming up, this trend continues to this day, thus drastically shrinking the size of the original Palestine for the Palestinians. Now, it does not require a Pandit to tell us that the conclusions in this regard are foregone, yet it will be interesting to know what steps the U.S. will take under Obama in creation of the State of Palestine with Jerusalem as its capital. This is one gray area where the sense of Justice and Equality, enshrined in the American constitution, is yet to see the light of the day. Besides, it is well-known that the Jewish lobby which has great clout in Capitol Hill with many known supporters in administration, will never support the creation of the home for Palestinians. Not to speak of the strong opposition by the Netanyahu Government in Israel to the pressure from the U.S. How Obama will walk his talk is anybody’s guess. Was that a soft diplomacy to brighten the image of US worldwide? But then, appreciation is in order that he has openly talked about the Palestinian State while of course pointing out Israel’s right to existence, stirring up mixed feeling in both the camps.

Though some might criticise Obama’s speech as pursuing the administration policy of telling the Muslims what Islam really means, or his reiterating the known policy on Afghanistan, Iraq, Iran, Arab-Israel conflicts and democracy, still all said and done, Obama’s speech has been accepted with cautious optimism in the Arab world. However, Obama has a greater chance in enhancing the reputation of America in the Muslim World, since he is not the stereotype President. What’s more, though he is a Christian, he comes from the humble Muslim background knows a lot about the psyche of a Muslim and the world that he lives in. He has chosen to address the Muslim world, knowing that it is important to have the Muslim world on his side without whose help America can never win the war against Terror. Who knows Obama might go down in history as the first United State President who worked the miracle of uniting the Muslim and the Western worlds in quest for peace and happiness!
NASIR

THE SPIRITUAL EYE.

      “Say this is my way.  I am inviting you towards God by the way of internal sight.” (12:108)

We must get to know some idea as to what we mean by the term “Spiritual Eye,” also known as the “Inward Eye,” “Eye of the Heart,” (‘Chashme Qalb’) all of which are opposed to the “Carnal Eye,” and “Material Eye”.  The eyes that are visible to us  are  the “Material Eye,” but the sight which is the prerogative of the select few is calld the “Spiritual Eye,” as it is not commonly visible.  When the Holy Qur’an says, “You perceive (it) not” (2:154) while stating that the Martyrs are alive, it is actually referring to our material eye and its inability to perceive the hidden realities which can only be seen by the spiritual eye.  

In his celebrated masterpiece, IHYA ULUM ID DIN, Imam Ghazaali (Reh.) speaks of this distinction:

                “When a man dies, he is removed from this material world to a world which is unknown and       spiritual and it cannot be seen with this material eye.

“An eye is created within the mind of every man but it is covered by him with passions and earthly desires and nothing of the spiritual world can be seen with the eye of heart unless the screen over it is removed.  As this screen is removed from the eyes of the Prophets, they can see things of the spiritual world.”

An authentic prophetic tradition in Nasaai, which is also confirmed by Haakim as genuine, states:

“Do you feel surprised at the friendship of Ibrahim with Allah, His talking with Moosa, and His being seen by Muhammad (sallallaahu alayhe wassallam).”

Therefore, as the screen of earthly desires and passions was removed from the eyes of the Prophets, Ibrahim (a.s.) became ‘Khaleel Allah’ (bosom friend of Allah).  Moosa (a.s.) was ‘Kalimullah’ (who spoke to Allah), and Muhammed (sallallaahu alayhe wassallam) is the Messenger of Allah who has  seen Allah.

The distinction between the Material Eye and the Spiritual Eye has also been alluded to by  Ali bin Usman al-Hajwiri (Daata Ganje Baksh rahamatullah) in his celebrated KASHF AL MAHJUB.  According to him, the the Holy Prophet (sallallaahu alayhe wassallam) told Aisha (Radi Allah Anha) that he did not see Allah on the Night of Ascension whereas Ibn Abbas (Radi Allah Anhu)  relates that the the Holy Prophet (sallallaahu alayhe wassallam) told him that he saw Allah on that occasion.  This seeming contradiction has been explained by the Awliya-Allah in terms of the “Material Eye” and the “Spiritual Eye”.  He explains that in saying that he did not see Allah, the Messenger of Allah (sallallaahu alayhe wassallam)  was referring to his Material Eye.  By saying that he did see Allah on that occasion, the Messenger of Allah (sallallaahu alayhe wassallam) was referring to his Spiritual Eye.  Since Aisha (R)  was a Formalist (ahl-e-rusoom) and Ibn Abbas (R) was a Spiritualist  (ahl-i-ma’ani) it was necessary for the  Messenger of Allah (sallallaahu alayhe wassallam) to speak to each of them according to their insight.      

This insight is also commonly known as the “Kashf” which is the station of revelation or the “unveiledness”.  In order that the screen or veil be removed from the person, that person should continually be seeking the Truth and fleeing from the Falsehood.  But for a person who essentially sees no difference between the Truth and the Falsehood, will never have his screen removed because he falls into the category of those whose hearts have been “sealed” by Allah. 

We will now see how when the screen is not removed, it leads to blindness of the heart which is the Spiritual Eye.  Such a person remains blind even in the hereafter in contrast to the people of faith who will be provided with a light there.  This light, again, varies with the degree of the faith and the degree of the veil removed. 

In Surah Noor of the Holy Qur’an we read:

“Say to the believing men to lower their gaze….” (24:30)

“Say to the believing women to lower their gaze..(24:31)

So, we are told to close our eyes to the physical lusts.  What needs to be really opened wide is our Inner Eye or the Eye of the Intelligence and to have no thought except the vision of God.  Our hearts being synonymous with the rest of Intellect, and Intellect in turn being synonymous with the Light, it is really the blindness of this eye, i.e. the heart, which the Qur’an speaks of:

“Truly, it is not the eyes that are blind, but the Hearts which are in their breasts.” (22:46).

The heedless and the ignorant who follow their lusts are blind.  That this blindness means that the children of darkness will not receive the Light of Allah’s countenance is clear:

“But those who were blind in the world, will be blind in the Hereafter.  And most stray from the path. (17:72)

In the Darkness of the Day of Judgment, those who believe in Allah and the Messenger of Allah (sallallaahu alayhe wassallam) will “have their reward and their Light” (57:19). 

Again, in the same Surah al-Hadid of the Holy Qur’an it is stated:

“O ye that believe!  Fear Allah, and believe in His Messenger, and He will bestow on you a double portion of his Mercy: He will provide for you a Light by which ye shall walk (straight in your path) and He will forgive you (your past); for Allah is oft-Forgiving and Merciful.”  (57:28)

It is further stated in the same Surah:

“The Day shalt thou see the believing men and the believing women – How their Light runs forward before them and by their right hands;  (Their greetings will be) ‘Good news for you this Day!  Gardens below which flow rivers!  To dwell therein forever!’  This is indeed the highest triumph.”  (57:12)

This verse shows that the light of faith by which the believers were guided in this life, but which was visible only by spiritual eye, would be clearly seen going before the believers on the Resurrection Day. 

“Allah is the Light of the Heavens and the earth…(24:35) and in the same verse of Surah Noor it is also said: “Allah guides to his light whom he pleases”.  But this Light is not distributed uniformly.  The Holy Qur’an also states:  “To all are degrees (or ranks) according to their deeds.” (6:132).

It also points out that the believers have “grades of dignity” (8:4).  In the Holy Qur’an these ranks have been mentioned variously as Prophets, the affirmers of truth (Siddiqeen), the martyrs, and the righteous (Saaleheen)…(4:69), on all of whom is the Grace of Allah.

Again, in Surah Waqiah, we have three classes: The Companions of the Right Hand (Ashaab ul-Maimana), Companions of the Left Hand (Ashaab al-Mash-ama), and the Foremost (Saabeqoon) who will be the nearest to Allah (al-Muqurreboon): the first group being the righteous people; the second, of those who will be in the “midst of a fierce blast of fire and in boiling water and in the shade of black smoke” for persisting in “wickedness supreme”; and the third group of those who attained the highest degree in spiritual understanding. 

In verse 35 of Surah  Ahzaab of the Holy Qur’an, the believing men and women have been categorised variously as those who submit, who believe, who are devout, who speak the truth, who are patient, who are humble, who give alms, who fast,  who guard (their chastity) and who remember (Allah much) – all for whom Allah has prepared forgiveness and a vast reward. 

In Surah Mujaadila, it is stated:  “Allah will exalt those who believe among you, and those who have knowledge, to high ranks.” (58:11)

True, faith equalises all before Allah, but there is leadership, and rank and degree, depending on the knowledge and insight.  For example, regarding the Awliya-Allah, the Holy Qur’an states:

“Behold! Verily on the Awliya-Allah there is no  fear, nor shall they grieve.” (10:62)

According to a prophetic tradition, the Holy Prophet (sallallaahu alayhe wassallam) stated:

“Allah created his creation in darkness,  then He sprayed it with His Light.  Those whom the light reached became rightly guided, while those it did not, went astray.”

The Holy Qur’an states:

“Some faces on that day shall be bright. Looking to their Lord.” (75:22, 23)

According to the authentic traditions, some will be shining as the bright full moon on the night, some like the bright shining stars, and so on.  This light is in direct proportion to the degree of faith and attainment of the gnosis of Allah. 

Imam Ghazaali (Reh.) points out in his IHYA, the light of the faith of the prophets and the apostles is as the rays of the sun; the light of the Siddiqoon (the Truthful) is like that of the moon; the light of the Awliya-Allah is like that of the stars; and the light of the ordinary believers is like that of a lamp.  According to him, the light gets stronger with the involvement of sure faith: if it is just blind faith as in the case of ordinary believer, it is dim; the faith of the followers of jurisprudence or Fiqh involves some proof and is not based on hearsay, so the light is stronger than that of the ordinary believers.  Coming to the light of Awliya-Allah, he says that it involves certain faith.  This is real knowledge gained by the direct sight of the Inner Eye.  So the intensity of this light is much more than that of the above categories. 

In the words of Shaikh Nuh Ha Mim Keller in his article on Haqiqat al-Muhammadiyya:

“The light of each human being depends upon his faith, knowledge and virtue.  The most powerful lights are those of Divine Messengers, then those of Prophets, Saints, virtuous believers, and finally those of sinful believers.”

For the lover of Allah, the light in his heart keeps him busy with the next world   When his Spiritual Eye is opened, his bodily eye is shut and he sees nothing  but Allah.     When ‘Abdullah Ibn ‘Umar (R) was circumambulating the Ka’ba, someone wished him the Salaam;  but he did not hear  since he had shut himself off from the external world.  Later on, when that person asked him the reason for not replying to his Salaam, he stated: “We were seeing God”.  Similarly, when Hazarat  ‘Ali (R) was asked if he saw God, he replied: “How should we worship the One we don’t see?”  Indeed, this is the foremost component of ‘Ihsan’ the second one being to worship Allah as if He is seeing you.

Therefore, it behoves a believer to seek ways and means to get acquainted with the ‘Chashme Qalb’ or “Ruy’at al-Qalb” or the Vision of the Heart, or the Inner Heart or Spiritual Eye rather than the outward or the Carnal Eye, so that while living in this world he or she don’t go about being blind to the spiritual truths lest the Heart gets Sealed by Allah and they  becomes blind in the hereafter where such people would have to go without any light and thus stray from the right path.  That’s the importance of the Spiritual Eye in short.   

(Allah and his Rasool sallalaahu alayhe wassalam know best)

NASIR.