The Juristic Foundations of Moon Sighting in Islamic Law

By Mufti Afzal al-Qadiri

The determination of the commencement and conclusion of lunar months in Islamic Law is founded upon Ruʾyah (physical sighting of the crescent) and Shahādah (formal legal testimony), and not upon astronomical calculation (Ḥisāb), predictive modelling, or the mere astronomical birth (Wilādah) of the moon. The legal cause (ʿillah) upon which the ruling is suspended is not the existence of the moon in the celestial sphere, but its visible sighting and the conveyance of that sighting through legally recognised means.

This principle is established unequivocally in the Sunnah of the Messenger of Allāh ﷺ:

صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ

“Fast when you see it, and break your fast when you see it.”

Ṣaḥīḥ al-Bukhārī (1909), Ṣaḥīḥ Muslim (1081)

The explicit linkage (Taʿlīq al-Ḥukm) of fasting to sighting establishes that the operative cause (Manāṭ al-Ḥukm) is Ruʾyah. In Uṣūl terminology, this is a Naṣṣ Ṣarīḥ (explicit text) that determines the method of legal establishment. The ruling is therefore not contingent upon ontological existence (Wujūd Ḥissī) alone, but upon perceptible observation (Idrāk Ḥissī) by the Mukallaf.

The Holy Prophet ﷺ further articulated the epistemic framework of the Ummah:

إِنَّا أُمَّةٌ أُمِّيَّةٌ، لَا نَكْتُبُ وَلَا نَحْسبُ، الشَّهْرُ هَكَذَا وَهَكَذَا

“Indeed, we are an unlettered nation; we neither write nor calculate. The month is like this and this.”

Ṣaḥīḥ al-Bukhārī (1913), Ṣaḥīḥ Muslim (1080)

This Ḥadīth does not negate the validity of calculation in itself, nor does it prohibit scientific inquiry. Rather, it establishes that acts of worship tied to lunar cycles are not legally dependent upon specialised or elite forms of knowledge. The Sharīʿah deliberately grounds these rulings in a universally accessible method, thereby ensuring continuity of practice across all times, geographies, and circumstances.

The Holy Prophet ﷺ further clarified the structure of the lunar month:

الشَّهْرُ تِسْعٌ وَعِشْرُونَ

“The month is twenty-nine (days).”

Ṣaḥīḥ al-Bukhārī (1907)

And in another narration:

الشَّهْرُ هَكَذَا وَهَكَذَا

“He gestured (indicating) twenty-nine and thirty.”

Ṣaḥīḥ Muslim (1080)

From this, the Jurists establish with certainty that a lunar month is either 29 or 30 days, never 28 and never 31. This is not merely descriptive, but normative, forming part of the legal structure governing acts of worship.

Obscured Visibility and the Completion of Thirty Days

Where the crescent cannot be sighted due to atmospheric obstruction, such as cloud cover, dust, haze, or artificial interference, the Sharīʿah provides a definitive ruling, eliminating conjecture and speculative reasoning.

The Holy Prophet ﷺ said:

فَإِنْ غُمِّيَ عَلَيْكُمْ فَأَكْمِلُوا الْعَدَدَ ‏

“If it is obscured from you, then complete the month as thirty.”

Ṣaḥīḥ al-Bukhārī (1909), Ṣaḥīḥ Muslim (1081)

This directive establishes a categorical legal principle: in the absence of sighting, the existing month is completed as thirty days, irrespective of astronomical data. Even if it is known that the moon has been born, is above the horizon, or is theoretically visible, this does not constitute Ithbāt Sharʿī (legal establishment).

Thus, Islamic Law draws a precise distinction between:

• Astronomical reality (Ḥaqīqah Kawnīyah)

• Legal recognition (Ḥukm Sharʿī)

Only the latter gives rise to legal consequences, and it is established exclusively through sighting.

The Juristic Distinction Between Ṣalāh and Ṣawm

A significant methodological distinction exists between prayer and fasting.

Prayer times are contingent upon knowledge (ʿilm) of the دخول الوقت (entry of time). If one attains certainty, whether through observation or reliable calculation, that Maghrib has entered, the prayer is valid. This is because the ʿillah of prayer is the occurrence of time, not the act of sighting.

By contrast, fasting is explicitly tied to sighting. The Holy Prophet ﷺ did not say “fast when you know,” but rather “fast when you see.” The variance in textual expression necessitates a variance in legal methodology. Thus:

• Ṣalāh → knowledge-based (ʿilm)

• Ṣawm → sighting-based (Ruʾyah)

This distinction is fundamental in Uṣūl al-Fiqh and cannot be collapsed through analogical reasoning.

Moon Sighting as Legal Testimony (Shahādah)

The establishment of the crescent falls under Kitāb al-Shahādāt (The Book of Testimonies), not under mere narration (khabar). It is a formal legal process governed by evidentiary standards.

Allāh The Most-High states:

وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ

“And bring to witness two just men from among you.”

Sūrah al-Ṭalāq (65:2)

The condition of ʿAdl necessitates uprightness, integrity, and adherence to Sharīʿah. A Fāsiq (open sinner) cannot establish valid testimony.

Furthermore, the صيغة (form) of testimony must be explicit:

أَشْهَدُ أَنِّي رَأَيْتُ الْهِلَالَ

“I testify that I saw the crescent.”

Ambiguous statements do not meet the threshold of legal testimony.

The number of witnesses varies according to conditions:

• Cloudy sky: two just men, or one man and two women

• Clear sky: a large group (jamʿ kathīr)

This reflects the integration of Qarāʾin (contextual indicators) into legal reasoning.

Physical Presence and Verification

A witness must present himself before the Qāḍī or authorised Muftī:

بِجَسَدِهِ وَرُوحِهِ

“With his body and soul.”

This ensures identity verification and judicial scrutiny. Testimony via phone or digital means is rejected due to the Juristic maxim:

الصَّوْتُ يُشْبِهُ الصَّوْتَ

“A voice resembles a voice.”

الْخَطُّ يُشْبِهُ الْخَطَّ

“Writing resembles writing.”

The only exception is formal judicial correspondence (kitāb al-qāḍī ilā al-qāḍī), which is governed by strict conditions.

Technology and the Limits of Enhancement

The Jurists distinguish between:

• Enhancement (taqwiyat al-baṣar) → permitted (e.g. glasses, binoculars)

• Substitution (Istibdāl al-Ruʾyah) → rejected

Technologies that detect beyond natural human sight do not fulfil the requirement of Ruʾyah, as the Sharīʿah demands actual observation, not inferred detection.

Global Sighting and Transmission

Within the Ḥanafī school, sighting in one region may apply globally, provided it is transmitted through valid legal channels (Ṭuruq Muʿtabarah), such as:

• Direct testimony

• Verified judicial correspondence

• Authorised certification

Unverified announcements do not meet the standard of proof.

The Case of Sighting on the 28th Night

A critical Juristic scenario arises if the crescent is sighted on what would be the 28th night. Since the Sharīʿah definitively establishes that a lunar month cannot be 28 days, this indicates that a previous month was deficient due to some obscurity in sighting.

In such a case, the sighting is not rejected. Rather, the new month is commenced based on the principle:

صُومُوا لِرُؤْيَتِهِ

“Fast when you see it.”

Ṣaḥīḥ al-Bukhārī (1909), Ṣaḥīḥ Muslim (1081)

The sighting remains legally decisive. However, the deficiency must be rectified.

This is supported by the Prophetic instruction:

فَأَكْمِلُوا الْعِدَّةَ

“Complete the number.”

Ṣaḥīḥ al-Bukhārī (1909)

Thus, if this occurs in Ramaḍān, the fast is made up (Qaḍāʾ) after the month.

The Jurists further detail this scenario, in short if a community began Ramaḍān after completing thirty days of Shaʿbān, and later the crescent of ʿĪd is sighted after only twenty-eight fasts, then a deficiency has clearly occurred. If the month of Shaʿbān itself had been established through an actual sighting of its crescent in Rajab, then the deficiency is treated as one missed day, and one fast is made up. However, if Shaʿbān was not established through sighting but was itself based on completing thirty days of Rajab, then the uncertainty extends back an additional month, and two fasts must be made up to rectify the deficiency.

The Sharīʿah preserves both principles simultaneously:

• اعتبار الرؤية (consideration of sighting)

• استدراك النقص (rectification of deficiency)

Obedience and Legal Conscience

The governing principle remains:

لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ

“There is no obedience to creation in disobedience to the Creator.”

Musnad Aḥmad (1098), al-Ṭabarānī

Legal authority is conditional upon conformity with revelation. No institutional or social authority can override explicit Prophetic instruction.

Underlying the System

The Sharīʿah’s insistence upon sighting preserves:

• Universality and accessibility

• Continuity across all eras

• Communal participation

• Judicial integrity

• Protection from speculative reasoning

• Fidelity to Prophetic methodology

The crescent is not merely an astronomical occurrence; it is a ritual sign (ʿalāmah taʿabbudiyyah) embedded within acts of worship. Islamic Law deliberately binds devotional practice to observable reality, ensuring both procedural precision and spiritual coherence. We ask Allāh for Tawfīq and guidance.

Faqīr Muḥammad Afzal al-Qādirī

Haste is Waste

Update For The Critics of The "21 Questions: Moon Sighting Edition" Article

Mufti Sayyid Asad al-Qadiri

You have studied Fatawa Radawiyah much more than me.

You have more post-it notes and bookmarks on Fatawa Radawiyah than me.

You understand Sayyidi A'la Hadrat's framework and approach better than me.

You can write hundreds, in fact, I will go further and say you can write thousands of pages on the fiqh approach of Sayyidi A'la Hadrat.

Sayyidi A'la Hadrat's influence is not just for me, rather for all Sunnis.

I am not a proper Mufti, and people just claim that I am for no good reason.

I attest to all that, no need to invite us to your library.

Done, happy? Now can we get back to the actual discussion?

This is not a personal dispute, there is no need to get so emotional and petty.

You are a Sunni and my brother in Islam, and I will not mention your name so that the people who have not read your messages do not recognize the individual who has made such ridiculous and conceited claims regarding himself and his level of knowledge.

You were on a good track and were tackling issues that need attention in the West through your organization, which I have only learned of now after this discussion began. Why throw all your hard work away by stooping so low and getting personal and insecure during an academic discussion?

The people can see that you are skipping over questions from the “21 Questions: Moon Sighting Edition” article and are nitpicking those which you can give an emotional response to, in an attempt to sway your audience away from the arguments presented in the article.

It is obvious that you are intentionally reading questions out of context to further push your agenda. For example, I asked in the article:

_Allah's refuge, did the Messenger of Allah, blessings and salutations be upon him, not have the power to go to Makkah Mukarramah and return within a fraction of a second, despite going beyond the creation on the night of Isra and Mi'raj and returning in less?_

This is what you responded with:

_Just look at some of the questions and how they are phrased. What do they even mean?_

_The question about the Prophet ﷺ being able to travel long distances if he wished and why he didn't do so to go to see the moon in Makkah (I assume this is what it means as it's not very clear what the author intends)._

_What kind of question is this and is it supposed to be some kind of evidence? Has this type of evidence ever been used anywhere in fiqh? Please show me one place. Alternatively, the author can ask his most learned teacher if a question like that in this context even makes sense._

_It's just emotional points and frankly I do not have the time to address random emotional arguments._

If you read the questions with sincerity, along with the reading skills that should be reflected based on the curriculum vitae (CV) you provided of yourself, then you would understand that this question was a buildup to the argument that, *despite many means for it to be possible, no one emphasized national moon sighting announcements until the oppressive Saudi government did.* Hence, the following question in the article was:

_Why did he, blessings and salutations be upon him, not do so? Is it not obvious that no significance was given to a national moon sighting system until the oppressive Saudis did and that the moon sighting system was meant to be kept city wide, not country wide?_

Take your time, brother, I gave you a year. Read all the questions and then answer one question at a time. It is not wise to answer a question before understanding it, this is what it leads to.

Another individual, or maybe the same individual, I was just forwarded all of these responses with no names, criticized the following question from the article:

_Imam-e-Azam Imam Abu Hanifah issues a ruling, then years later, a Hanafi Mufti issues a contradicting ruling, as a Hanafi, which ruling do we follow?_

He said:

_This question contains a flawed assumption, that of a false dichotomy...Rather, the Fatwa of Imam Abu Hanifah and the later Mufti can both hold true, *even if they apparently seemingly contradicting* to the untrained eye._

No need to haste, as I said, you have a year. Haste will make you see words in my question that are not actually there.

I said *contradicting*, which obviously means *actually contradicting*, whereas you have read it as *apparently seemingly* contradicting.

I will assume it is out of haste that you read this question in this manner, giving you the benefit of the doubt. The hope is that you did not do so to dodge the actual question and to make yourself apparently seem to your audience as if you are well above these questions.

And then the constant talks about living in dar al-harb, praying Jumu'ah here, taking photos for passports...

We can have those discussions later, the questions asked are about moon sighting.

May Allah Ta'ala forgive me for my sins and grant me His mercy in the form of His Beloved's, blessings and salutations be upon him, intercession, as I admit that I am the biggest sinner of all time.

دعویٰ ہے سب سے تیری شفاعت پہ بیشتر

دفتر میں عاصیوں کے شہا انتخاب ہوں

Now can we get back on topic?

No? Instead, you want to bring up the six means of a fatwa adapting to circumstances within the Hanafi school? Okay, since you have brought it up, demonstrate to us exactly how any of those means apply to the subject of moon sighting in current circumstances...

You could not give a solid answer to any of the questions, therefore, you resorted to ad hominem attacks.

Then you project your feelings and show us how offended you are by me referring to Mawlana Nizam al-Din as "Mawlana Nizam al-Din" instead of "Mufti Nizam al-Din." You cannot be serious...

Many respected Ulama of the past are still referred to with the title of "Mawlana" and even "Mulla," and no one objects.

Is it really that big of a deal that you tie your arms and turn your back like a child and ignore the questions presented?

Then you further show your childishness by making false accusations on TheSunniWay, saying that they have claimed Sayyidi A'la Hadrat only belongs to them.

First off, Sayyidi A'la Hadrat belongs to no one except Allah Almighty and His Beloved, blessings and salutations be upon him. He is not our slave that he would belong to us, he is our master.

Secondly, Sayyidi A'la Hadrat's teachings are for everyone, and we are not exclusive in making an effort to preach his teachings. Rather, thousands of scholars throughout the world, for over a century, have done so. We can never disregard them. We are actually grateful to them, they gave us the foundation to build our organization upon.

If you do not want to answer the questions, then fine. There is no need to act so immature. Your attempts at hurting the credibility of the article and TheSunniWay are backfiring.

Continue with your usual work and stop dipping your feet in the water if you do not want to dive into this discussion.

May Allah Almighty keep you safe and healthy, and grant you plenty of tawfiq for the khidmah of the deen. May He increase your knowledge and guidance, and allow you to preach the teachings of Sayyidi A'la Hadrat in the West and beyond.

We still love you as long as you are Sunni. In Sha Allah, if Allah grants us death with iman, we will live together in peace and unity in Jannah.

We might as well begin showing love and respect to one another now, not because we are perfect, for Allah knows we are not, but for the sake of the love we all share for the Perfect Creation of Allah, the Prophet Muhammad, blessings and salutations be upon him.

Faqir Sayyid Asad al-Qadiri

Maryland, USA

21 QUESTIONS: MOON SIGHTING EDITION

By Mufti Sayyid Asad al-Qadiri

Every year, just before and at the end of Ramadan Sharif, we find scholars who attempt to walk the path of the teachings of Sayyidi A'la Hadrat Imam Ahmad Rada Khan and their followers alike, ambushed with objections, usually in the form of questions in regards to their method of moon sighting. This year, as a Eid gift, I have decided to return the favor, in hopes of us seeing them return the favor of the scholars responding so patiently and clearly, with ample evidence and references every time. Next time anyone objects, send them this and keep silent until they respond.

Imam-e-Azam Imam Abu Hanifah issues a ruling, then years later, a Hanafi Mufti issues a contradicting ruling, as a Hanafi, which ruling do we follow?

If Imam-e-Azam's, do you believe that Sayyidi A'la Hadrat's rulings were the exact reflections of Imam-e-Azam's, like the thousands of highly qualified and intelligent scholars of his time and beyond also believed?

Did you know that the telephone was invented in 1876 and was introduced in India in 1882, and that Sayyidi A'la Hadrat, who passed away in 1921, mentioned the word "telephone" in Fatawa Radawiyah at least four times, despite the current day scholars making it seem as if it is a completely new invention that did not exist in his time?

Do you deem that fatwa of Sayyidi A'la Hadrat incorrect, that a testimony cannot be accepted through the phone since the one giving testimony must be physically eye to eye with who he is delivering to, despite it being stated even in Fatawa Alamgiri, a book in which each word was written only upon the consensus of over 300 righteous scholars in the time and upon the commission of Mujaddid Shah Aurangzeb Alamgir, that the testimony of someone behind a veil, even if in the same room, will not be accepted?

Oh, you do not accept shahadah over the phone, rather you use it to fulfill the fifth of the seven methods mentioned by Sayyidi A'la Hadrat of establishing the new month, Istifadah?

Did you know that Sayyidi A'la Hadrat has said that Istifadah is synonymous with tawatur, the same process required to deem a hadith mass transmitted, mutawatir, which amounts to an ayah of the Qur'an in ruling?

Are we to believe that the scholars of the past would consider a hadith received from a few phone calls to be at the same level of the ayah of the Qur’an in ruling, when we know Imam Bukhari returned from a long journey empty handed of the hadith he intended to receive since he saw the shaykh who was to report it to him deceived an animal?

Is tawatur not when people come and report a news in such masses that it is impossible to call it a lie?

How can you be so sure that the person who called to give news of the moon was in his senses at the time? Is he intoxicated? Is he paid to do so? Or, perhaps, is someone using an AI voice or video generator?

Is the fatwa in Fatawa Amjadiyah by Sadr al-Shari'ah Qadi Amjad Ali, the trusted student of Sayyidi A'la Hadrat and the author of Bahar-e-Shariat, who passed away in 1948, incorrect in which he states that the news reported through the telephone or radio cannot be considered for shahadah nor istifadah?

Oh, you do not use Istifadah, rather, you do Kitab al-Qadi ila al-Qadi through the phone, the fourth of the seven methods mentioned by Sayyidi A'la Hadrat of establishing the new month?

Did you not read the part of Fatawa Radawiyah in which Sayyidi A'la Hadrat states that this method must remain restricted to the exact way the noble Sahabah used this since this method is khilaf al-qiyas, which is to physically send two righteous males to deliver the letter of one Qadi's announcement to another Qadi so he can enforce it in his city as well?

Did any country throughout Islamic history ever have a national announcement before the Saudi government, the same government who slaughtered thousands of Muslims in front of the Holy Ka'bah and in Masjid Nabawi Sharif to overthrow the Ottoman Empire's hold over the Hijaz Muqaddasah, then proceeded to demolish countless mazars of the Sahabah, Ahl al-Bayt, and Awliya, then threatened us to turn their direction of hate towards the blessed and enlightening Green Dome of the Messenger of Allah, blessings and salutations be upon him?

Is it their sunnah you follow?

Is it not clearly the sunnah to announce the moon city by city, since it comes in Sahih Muslim that during the time of the khilafah of Sayyiduna Amir Mu'awiyah, the moon announcement of Madinah Munawwarah differed from the announcement of Damascus although the news reached Madinah Munawwarah through a Sahabi, although both cities were in the same country, the same caliphate, at the time?

Is not the physical report of a Sahabi worth more than thousands of phone calls?

Did Makkah Mukarramah and Madinah Munawwarah do Ramadan Sharif and Eid on the same day in the time of the Messenger of Allah, blessings and salutations be upon him?

Allah's refuge, did the Messenger of Allah, blessings and salutations be upon him, not have the power to go to Makkah Mukarramah and return within a fraction of a second, despite going beyond the creation on the night of Isra and Mi'raj and returning in less?

Did he, blessings and salutations be upon him, not have endless angels at his service to take news back and forth?

Why did he, blessings and salutations be upon him, not do so? Is it not obvious that no significance was given to a national moon sighting system until the oppressive Saudis did and that the moon sighting system was meant to be kept city wide, not country wide?

Was Sayyidi A'la Hadrat not the mujaddid and Mufti-e-Azam of India, rather, the entire world of his time?

If he was, then how come it comes in Fatawa Radawiyah that when his moon sighting announcement reached Pilibhit, India from Bareilly, India, which is only 31 miles, 51 km, away from each other, Sayyidi A'la Hadrat told the people in Pilibhit to ignore his announcement since his announcement is only for his own city, Bareilly Sharif?

Do the Muftis of this era somehow have more authority than the Muftis of the past?

Do you know that the Sunni scholars in the western countries only fell into the fitnah of national moon sighting after Mawlana Nizam al-Din Mubarakpuri issued a fatwa in 2005 allowing this, in which he did not mention one reference?

Do you know that he has failed to produce any evidence to support this fatwa for the past 21 years despite Sayyidi Taj al-Shari'ah Mufti Akhtar Rada Khan calling such scholars out on this soon after?

Are we supposed to blind follow these scholars like we are in a cult?

We call out pirs and murids operating with cult-like behaviors, what about Muftis and their followers?

Do you know that Mawlana Nizam al-Din Mubarakpuri does not act upon this fatwa himself and he announces the moon every month only for his own city?

Do you know that many of the scholars that are on Sunni national moon sighting committees in western countries and play a vital role in them are from India, and when they return to India to visit they follow local city wide moon announcements, not national announcements, since all Sunnis do so in India since much before the time of Sayyidi A'la Hadrat?

How can they enforce one ruling on us and follow another themselves?

Does the religion of Islam change completely based on country?

In the same fatwa by Mawlana Nizam al-Din Mubarakpuri, did he not say that if every single Sunni scholar does not agree to the leadership of the scholar announcing the moon, then this fatwa is not applicable and enforceable?

Where ever these national moon sighting committees exist, are there not at least a few Sunni scholars who do not agree to the leadership and system?

What do you do to make this work, take them out of the folds of the Ahl al-Sunnah? You sure do treat them like so...

No where does the word "country" come into the books of hadith and fiqh in regards to moon sighting, every time moon sighting is mentioned, they mention "city," but it is the stance of Imam-e-Azam Imam Abu Hanifah that a testimony of sighting the moon from one city is acceptable throughout the entire world, as long as it reaches every city through a proper means compliant of the Shari'ah, so if these phone calls are sufficient, then why not have the entire world do Ramadan Sharif and Eid on the same day, to further quench your thirst of so called unity? You know, how the Saudis do...

Is unity having the same Ramadan Sharif and Eid, or following the way and teachings of the Beloved of Allah, blessings and salutations be upon him, no matter where you live?

The Sahabah in various cities did not do Ramadan Sharif and Eid on the same day, would you dare say they were not united?

If someone who saw the moon in another area then comes physically to a Qadi of a city, what is the big issue if he accepts the testimony and announces a qada fast, when this same act has been proven to be done by the Messenger of Allah, blessings and salutations be upon him, in Bukhari Sharif and Muslim Sharif?

Is doing this closer to the sunnah or taking testimony and news over the telephone?

Rather, tell me, which is sunnah, city-wide moon sighting or country-wide moon sighting? Say the answer loud and clear so that the innocent Sunnis who blindly follow you can hear...

The deen is consistent, from the time of the Messenger of Allah, blessings and salutations be upon him, until the Day of Judgment, right?

Then tell me, do you consider the Sahabah in Makkah Mukarramah sinful for the numerous times they did not fast according to the announcement of Madinah Munawwarah, which was in the same country, in the same way you treat those who follow city-based announcements nowadays as sinful?

I remember we spoke to a Mawlana on the moon sighting committee of North America, asking how is it possible that they announce the moon for the entire continent when what has come in classical books is that moon sighting announcements are strictly restricted to the city in which it was announced, he responded, "We consider the entire North America one city."

Then when will a musafir traveling from New York to California, a distance of 3000 miles, 4828 km, start shortening his prayer? Or will he never shorten them, since usually you would start shortening the prayer once you leave the outskirts of your city?

That is it for now, I will give you until next Ramadan Sharif to answer, otherwise I will answer them all for you if Allah Almighty wills. However, do not dare to point fingers at the followers of the teachings of Sayyidi A'la Hadrat in this matter until you manage to answer every question.

And until then, we still love you as long as you are Sunni. In Sha Allah, if Allah grants us death with iman, we will live together in peace and unity in Jannah.

We might as well begin showing love and respect to one another now, not because we are perfect, for Allah knows we are not, but for the sake of the love we all share for the Perfect Creation of Allah, the Prophet Muhammad, blessings and salutations be upon him.

Faqir Sayyid Asad al-Qadiri
Khadim, Muslim Dreamers (Maryland, USA)

The Virtues of Ibaadat on The Eve of Eid

Question 1: What are the virtues of Ibaadat on the eve of Eid?

Answer: The virtues of Ibaadat (worship) on the eve of Eid are very special as compared to ordinary nights. 

1. The first virtue

The eve of Eid-ul-Fitr is the eve of reward.

The night which comes at the end of Ramadaan, i.e. the night or eve of Eid-ul-Fitr is a blessed night and a night of seeking reward from Allah Almighty. This night is mentioned in the Hadith as "Laylat-ul-Jaaizah" meaning the night of receiving the reward.

2. The second virtue

The heart of the worshipper who worships Allah Almighty on the eve of Eid (last day of Ramadaan) will not be dead on the day of resurrection.

It is narrated on the authority of Abu Umaama Radi Allahu Anh that the Prophet ﷺ said: whosoever stays awake on the night i.e. eve of Eid-ul-Fitr and Eid-ul-Adha with the intention of worship, his heart will not die on the day when other hearts will die. (Sunan Ibn Majah) 

3. The third virtue

Paradise becomes guaranteed for the worshipper on the eve of Eid. It is narrated on the authority of Mu'adh Ibn Jabal that the Prophet ﷺ said: for one who worships for five nights, paradise becomes obligatory.

These are the nights of: 

(1) 8th Dhul-Hijjah 

(2) 9th Dhul-Hijjah

(3) 10th Dhul-Hijjah 

(4) The eve of Eid-ul-Fitr 

(5) The eve of the 15th of Shabaan (At Tar-gheeb wat-Tarheeb) 

Question 2: Why is the night of Eid-ul-Fitr called Laylat-ul-Jaaizah?

Answer: The night, i.e.. eve of Eid-ul-Fitr is called Laylat-ul-Jaaizah because on this night, the servants of Allah Almighty receive abundant rewards for their efforts and sacrifices, which they have made in the month of Ramadaan.

Question 3: How can a Muslim keep the spirit of Ramadaan alive even after Ramadaan?

Answer: After the month of fasting is over, a Muslim is required to keep alive the spirit of Ramadaan as much as possible by carrying on the good actions, for example:

(1) A Muslim should keep the spirit of Ramadaan alive throughout the year by means of seeking Allah's Aid, beseeching Allah Almighty, to keep us guided on the right path and help us remain steadfast on Faith.

(2) Making up the missed fast(s) of Ramadaan if one has missed any due to a valid reason such as illness, travel or menses (in the case for women).

(3) Fasting six days during the month of Shawwal.

(4) Keeping the optional fasts after Ramadaan.

5) Keep on praying the optional night prayers.

(6) Keep on reciting, listening to, and reflecting on the Qur'an.

(7) Taking care of the poor and the needy.

(8) Reading Zikr abundantly and asking Almighty Allah for forgiveness.

(9) Abstaining from prohibitions and illegal practices.

_______________________________

Seeker of your Duaas

A Humble Servant of Sacred Knowledge At Amjadi Darul Ifta & Darul Uloom Ala-Hazrat, Mufti Mohammad Quaiser Ali Razvi Misbahi, Imam Masjid e Khalid, Chatsworth, Durban, South Africa.

Who is Hazrat Ali RadiAllahu Anhu?

Hazrat Ali RadiAllahu Anhu is one of the most iconic personalities in the history of Islam, cousin and son-in-law of Holy Prophet Hazrat Mohammad Mustafa ﷺ, the youngest supporter of Islam, the gate of knowledge and the possessor of Zulfiqaar.

The hero of Ghazw-e-Badr, the ultimate conqueror of Fort of Khaybar, Sher-e-Khuda (The lion of Allah), the 4th Caliph of Islam.

When we read Islamic history, we find that his name is Ali and Abul Hassan and Abu Turaab are his titles. He is the husband of Sayyidah Faatima RadiAllahu Anha and he is the blessed father of Hazrat Imam Hassan and Hussain (Allah is pleased with them). 

Knowledge of Hazrat Ali Radiaalhu Anhu

The leader of believers Sayyiduna Hazrat Ali (Allah is pleased with him) says: 

لو شئت لا وقرت من تفسير الفاتحة سبعين بعيرا 

If I wish I can load 70 camels with the commentary of Surah Al-Faatiha. A camel carries many loads and several components in each load. According to calculations, approximately 2.5 million components or parts (example : one can imagine the amount of leaves, material or the weight that can be placed on a camel ) can be carried by the camel which is only one load. This is only the commentary of Surah Al-Faatiha then imagine the commentary of the rest of the Holy Quraan. This is the knowledge of Hazrath Ali Radi Allahu Anhu. 

Then turning to the knowledge of Hazrath Abu Bakr Siddiq, Hazrath Omar (Radi Allahu Anhuma) accounts for nine parts of this knowledge that Hazrath Ali (Radi Allahu Anhu) possessed. Hazrath Abu Bakr (Radi Allahu Anh) had more knowledge than all of us. (Fataawa Razwiyyah Shareef Volume 9 Page Number 118)

There is a Hadith which has been mentioned by Imam Jalaluddin Suyooti (Alaihir Rahma) in his authentic book Jaamius Sagheer that our beloved Prophet ﷺ said: 

"انا مدينة العلم و ابو بكر اساسها و عمر حيطانها و عثمان سقفها و على بابها"

" I am the city of knowledge, Abu Bakr is its foundation, Omar is its wall, Uthman is its roof and Ali is its door". 

This hadith describes the virtue of the knowledge of the Prophet ﷺ and his caliphs. At the same time, it is describing the correct order and virtue of the Khilafat.

Hazrath Ali Radi Allahu Anhu towards Jannah

There is a Hadith Shareef in the Nihayah of Ibn Al-Athir that the Prophet ﷺ said that: "Ali Murtuza will walk happily towards paradise between me and Ibrahim" or "he will be taken towards paradise between me and Ibrahim" just like how a new bride is taken to the bridegroom's house. (Fataawa Razwiyyah Shareef Volume 6 Page Number 201)

Justice of Hazrat Ali Radi Allahu Anhu

In response to a question, Sayyidi Ala Hazrat Imam Ahmad Raza Khan Alaihir Rahma once said: one day a man came in the court of the leader of the believers, Hazrat Ali (Allah is pleased with him) and said that someone had committed adultery with my mother in his dream, Hazrath Ali (Allah is pleased with him) said "Make him stand in the sun and whip his shadow." (Fataawa Razwiyyah Shareef Volume 5 Page Number 959) 

Asr Salaah of Hazrat Maula Ali RadiAllahu Anhu

The sun that had set, and on the command of Prophet ﷺ returned and then Hazrat Ali (Allah is pleased with him) offered his Asr Salaah. (Fataawa Razwiyyah Shareef Volume 2 Page Number 634) 

Adhan eliminates grief

It is narrated in Musnad Al-Firdaus from Hazrat Ali (Allah is pleased with him) that the Prophet ﷺ saw me sad and said: "O Ali, I found you sad, tell one of your family members to call the Adhan in your ears because Adhan eliminates grief and anxiety." All the narrators of this Hadith up to Hazrat Moula Ali have said: "We practiced this method and witnessed the result ." (Fataawa Razwiyyah Shareef Volume 2 Page Number 676)

Precaution of Hazrat Ali Radia Allahu Anh

In response to a question, Sayyidi Ala Hazrat Imam Ahmad Raza Khan Alaihir Rahmah says that the leader of the believers Hazrath Maula Ali Radi Allahu Anh used to always shave his head. Reason being that there is impurity under every hair and if water does not reach its roots then the impurity may not be removed. To eliminate this doubt he used to shave his head and he himself said: "Then I became the enemy of my own head." (Fataawa Razwiyyah Shareef Volume 9 Page Number 521) 

A wisdom of respect

It is narrated on the authority of Hazrat Mohammad Ibn Ali (Radi Allahu Anh) in Sayeed Bin Mansoor Sunan that Hazrat Sayyiduna Ali (Allah is pleased with him) went somewhere and that family (host) presented a throne for Hazrat Ali (Radi Allahu Anhu), the leader of the believers Hazrat Maula Ali sat himself on it and said "Only a donkey will not accept the word of honour." (Fataawa Razwiyyah Shareef Volume 9 Page Number 74)

His grace and perfection

Hazrat Ali Radi Allahu Anh is an embodiment of the beautiful attributes and qualities. The companions also admired his excellent qualities and attributes. Hazrat Omar (Allah is pleased with him) said, Allah Almighty gave Hazrat Ali three such things, if I could find one of them I would consider it better than red camels, people asked what are those things so he said:

1. He married Hazrat Sayyidah Faatima, the beloved daughter of Prophet ﷺ.

2. Hazrat Ali's stay in the mosque and what is lawful for him in the mosque is not for me.

3. In the battle of Khaybar, the Holy Prophet ﷺ gave him the flag of Islam.

Hazrat Ibn Abbas said that Hazrat Ali has 18 attributes which are not found in any other Sahaabi.

(Taarikh-ul-Khulfa Page Number 259, Mua'arif e Sahaaba 408)

The miracle of Hazrath Ali Radiaallahu Anh

It is proven from authentic sources that he would place his one foot in the stirrup, of a horses saddle, and before he could place the other foot onto the other stirrup and settle down on the horse, he would complete reciting the entire Qur'an.

 According to another narration, he would complete the recitation of the Qur'an (make one Khatam) before sitting on the horse.

His sad departure and the duration of his reign as a Khalifa

It is stated that Sayyiduna Ali RadiAllahu Anhu was injured in the early hours of Friday 19th Ramadaan before he passed away during the early hours of Sunday 21st Ramadaan 40 AH. The duration of his reign as a Khalifa was 4 years, 8 months and at the time of his martyrdom, he was 63 years old.

References: Taarikh-ul-Khulfa, Shawahidun-Nubuwah, Fataawa Razwiyyah Shareef, Seerat e Mustafa Jaan e Rahmat. 

Presented By: Darul Uloom Ala-Hazrat & Amjadi Darul Ifta 165 Moorton Drive Chatsworth, Durban, South Africa.

The Spiritual Teachings of Khwajah Ghareeb Nawaaz Alaihir Rahmah

The Spiritual Teachings of Khwajah Ghareeb Nawaaz Alaihir Rahmah

Hazrat Khwajah Ghareeb Nawaaz Alaihir Rahmah states:

"Salaah is a trust given by Allah Almighty to His servants, and they must not betray this trust in any way. When a person performs the Salaah, he must not be careless in any part of it. Rather, he must perform the bowing, prostrations, and every part of the Salaah properly and correctly."

(Seerat-e-Khwajah Ghareeb Nawaaz, Page 424)

The Eminent Distinctions of Hazrat Sayyiduna Abu Bakr Siddique RadiAllahu Anhu

The Eminent Distinctions of Hazrat Sayyiduna Abu Bakr Siddique RadiAllahu Anhu

He was the very first man to embrace Islam.

He was the first to preserve the Holy Qur'an in the form of a compiled Mushaf.

He was the pioneer in collecting and safeguarding the Holy Qur'an in its complete written form.

He was the first to take up arms against the disbelievers of Quraish in support of the Holy Prophets.

He was the first to construct a Masjid in the cause of Islam.

During the blessed lifetime of the Holy Prophet, he was the first to be honored with the leadership of Hajj.

The Holy Prophet appointed him as an Imam in Salaah, and the Holy Prophet himself offered Salaah following his lead.

He was the first of the Rightly Guided Caliphs and the first to bear the distinguished title of Caliph.

He was the first to receive the Caliphate while his father was still alive.

He was the first to establish the Baitul Maal (Islamic treasury).

He was the first to lay down the four foundational principles of Ijtihaad and legal reasoning in Islam.

He was the first to be granted the glad tidings of salvation from Hellfire by the Holy Prophet and was bestowed the exalted title of Ateeq (the One Freed from Hellfire).

(Tazkira-e-Khulafa-e-Rashideen Page 164/Farooqiya book depot, Delhi)

Surah Fatihah Is A Cure For Every Disease

The Spiritual Teachings of Khwajah Ghareeb Nawaaz Alaihir Rahmah

Surah Fatihah holds the virtue of healing all ailments and pains. It is reported that any illness which does not respond to ordinary treatment can be relieved by reciting Surah Fatihah forty-one times, beginning with Bismillah, between the Fard and Sunnah of the Fajr Salaah, and then gently blowing over oneself (Dam).

A Hadith Shareef further affirms:

"Surah Fatihah is a cure for every disease."

Thus, Surah Fatihah is considered a spiritual remedy for all physical and spiritual ailments. (Barkaat e Khwajah)

A Week Without the World - Tanzania Elections 2025

All praise belongs to Allāh, the One who brings stillness after noise, calm after chaos, and light after every darkness. Peace and blessings be upon our Master Muhammad ﷺ, the mercy for all the worlds.

In the final days of October, our nation fell silent.
Screens went dark.
Streets emptied.
The constant hum of messages, engines, and daily movement was replaced by an unfamiliar quiet.

For many, the absence of the internet was almost unbearable. Those accustomed to waking up to messages awoke instead to silence. Notifications that once dictated mood and motion disappeared. Roads once full of laughter and trade stood guarded and empty. Shops closed. Transport halted. Even the rhythm of our homes changed: the maid could not come, the plumber could not arrive, no electrician to fix the switch.

And so, we all had to do what many had long forgotten: live slowly, rely on ourselves, and look inward.

The Wisdom Behind Stillness

Allāh reminds us:

“And We will surely test you with some fear and hunger, and with paucity of wealth and lives and crops; and give glad tidings to those who patiently endure.”

(Sūrah al-Baqarah 2:155)

Perhaps this stillness was not a punishment, but a reminder. A gentle nudge to pause and reflect.

We had become slaves to speed. Our lives moved to the rhythm of pings and alerts. We measured our worth by who viewed our statuses, who commented on our posts, who liked our words.. until the world’s applause replaced our remembrance of Allāh.

Then, the connection was cut. The illusion broke!

When Notifications Went Silent

Many of us didn’t realize how deeply tied we had become to the tiny screen in our hands. Each sound, each vibration, sent our hearts racing as if attention from others confirmed our existence.

During those days of silence, there were no “typing…” indicators, no status updates, no blue ticks, no instant replies. For some, this brought peace; for others, discomfort. But perhaps this quiet was mercy.

It forced us to face the truth: we had been constantly “online” but spiritually disconnected. The heart’s connection to Allāh had weakened while our connection to the world had strengthened.

Allāh states:

“pay heed! Only in the remembrance of Allah is the solace of hearts!.”
(Sūrah al-Raʿd 13:28)

When the Wi-Fi went off, realization started to settle in.

Returning to Simplicity

Without WhatsApp and social media, people began to call directly again to hear voices rather than read words, to check on one another not with emojis and GIFs, but with warmth.

A single SMS began to feel sincere again.
A phone call became personal again.

Just like that, we were reminded that communication is meant to connect hearts, not only devices.

When Fear Walked the Streets

The presence of security forces and the quiet tension that hung in the air stirred a collective unease. Fear! That unseen visitor entered our hearts. But fear itself can be a teacher. It reminds us that peace, safety, and comfort are all blessings from Allāh, not guarantees of the world.

In the early generations, it was said: “True security is the serenity of the heart that trusts in Allāh, even when the world outside is unsettled.”

Peace is not the absence of soldiers, but the presence of tawakkul. 
Trust that nothing moves without the permission of the One who controls all affairs.

The Value of Work and the Dignity of the Worker

When daily earners could not earn, the truth of Rizq (provision) became clear. We seek it through effort, but it is written only by Allāh.

The Prophet ﷺ said:

“If you relied upon Allāh as He deserves, He would provide for you as He provides for the birds. They leave hungry in the morning and return full in the evening.”
(Tirmidhi)

Those who earn by the day: the fruit seller, the mason, the tailor.. reminded us of the nobility of labour and the fragility of comfort. When the roads closed, we realized how every meal depends on countless unseen hands.

When Homes Became Sanctuaries

No school. No madrassah. No office. No social media. Just the home. In all its imperfection and blessing.

Parents rediscovered the exhaustion and joy of raising children without distraction.
For many working mothers and fathers, it was the first time in years that they truly spent the entire day with their children. Not just seeing them, but knowing them.

They sat together for meals.
They played together in living rooms.
They smiled at their questions.
They saw what their school and madrassah teachers usually saw: the curiosity, the energy, the boundless chatter.

Some parents opened their children’s school books for the first time in a long while, helping them revise, listening to their recitations, testing their surahs, hearing their mistakes and their progress.

And in that shared struggle, that mix of joy and fatigue, many discovered the mercy hidden in family life. The Prophet ﷺ said:

“The best of you are those who are best to their families, and I am the best among you to my family.”
(Tirmidhi)

If that week drew us closer to our own, taught us patience with our children and gratitude for our parents, then it was not wasted.

The Notification of Light

Amidst the silence, constantly checking phones to see if the internet connection had returned, some took time to sit with their spouse and children and send Salawaat upon the Beloved Prophet ﷺ. They drew light into their home and softened their hearts amidst the restlessness and uncertainty. Instead of their phones lighting up for notifications, it was their hearts that were lighting up and being filled with blessings.

“Whoever sends one blessing upon me, Allāh sends ten blessings upon him.”
(Ṣaḥīḥ Muslim)

What greater notification can there be than that?

Hello World

When the connection was restored, the world rushed back to its screens. But for a brief moment, we had tasted a different life. Slower, quieter, more human.

May we not lose that lesson.

The Chosen Servants of Allah Almighty

Allamah Ibn-e- Abid-Dunya Alaihir Rahma records the following narration in his book Kitaabul Awliya:

عن ابن عمر، عن النبي ﷺ قال: ان الله عز وجل ضنائن من عباده يغذوهم في رحمته ويحييهم فى عافيته، واذا توفاهم توفاهم الى جنته اولئك الذين تمر عليهم الفتن كقطع الليل -المظلم وهم منها في عافية

Translation: Hazrat Abdullah bin Umar Radiallahu

Anhuma reported that the Holy Prophet said: "There are certain chosen servants of Allah Almighty whom He provides with sustenance through His mercy. In their lifetime, He grants them safety and protection, and after their departure from this world, He honors them with entry into Paradise. They are those upon whom trials descend like the darkness of night, yet they remain safeguarded and unharmed by them."

(Kitaabul Awliya cited from Tabaraani)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

The Generosity of Ghaus-e-Aazam

The Generosity of Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu

Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu was entirely free from worldly greed and desire. His blessed heart overflowed with compassion and generosity. The spirit of giving was so deeply rooted in his blessed nature that acts of kindness flowed from him with effortless grace.

A beautiful incident of his generosity is recorded in Akhbaar-ul-Akhyaar:

One day, Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu noticed a poor man sitting in a corner, sorrowful and dejected. Huzoor Ghaus-e-Aazam RadiAllahu Anhu gently asked him, What troubles you, and what is your condition? The man humbly replied, I went to the riverbank but had nothing to give the boatman as fare, so I could not cross the river.

Before the man had even finished speaking, someone arrived and presented a pouch filled with thirty gold coins as a gift to Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu. The Shaikh Abdul Qaadir Jilaani RadiAllahu Anhu immediately handed the pouch to the poor man and said, "Take this and give it to the boatman." (Akhbaar-ul-Akhyaar, Page 51, Lahore Edition)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

The Excellence Of Ghaus-e-Aazam in Issuing Fataawa

The Excellence Of Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu in Issuing Fataawa

Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu was greatly distinguished in the field of giving Fataawa (Islamic legal rulings). His deep understanding and mastery of Islamic law were so remarkable that even the leading scholars, jurists, and Muftis of his era were astonished by the brilliance, precision, and depth of his verdicts.

Shaikh Imam Muwaffaq-ud-Deen Ibn Qudamah Alaihir Rahmah bears witness to this and says:

"In Baghdad, we saw that Shaikh Abdul Qaadir Jilaani Alaihir Rahmah was among those blessed with great knowledge, righteous action, and the authority to issue Fataawa"

(Bahjat-ul-Asraar, Page, 225)

Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu possessed such vast and profound knowledge that even when asked about the most complex and difficult matters, he would respond with answers that were clear, concise, and easy to comprehend. His wisdom combined scholarly precision with spiritual insight, guiding people towards both legal understanding and inner reform.

He Alaihir Rahmah devoted nearly thirty-three years of his blessed life to serving Islam through teaching, preaching, and issuing Fataawa. During this long period of service, whenever his rulings were presented before the great scholars of Iraq, they would marvel at his exceptional insight and depth of understanding. His scholarly excellence became a shining example for future generations of jurists and seekers of knowledge.

(Bahjat-ul-Asraar, Page, 225)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

Means Through Which Needs Are Fulfilled And Supplications Are Accepted

Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu Is The Means Through Which Needs Are Fulfilled And Supplications Are Accepted

Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu said:

إِذا سَأَلْتُمُ اللَّهَ حَاجَتَهُ فَاسْأَلُوهُ بِي

Translation: "When you ask Allah Almighty for a need, then ask Him through my Waseelah."

He RadiAllahu Anhu further stated:

مَنِ اسْتَغاثَ بِي فِي كُرْبَةٍ كَشَفْتُ عَنْهُ، وَمَن نَادَى بِاسْمِي فِي شِدَّةٍ فَرَّجْتُ عَنْهُ

Translation: "Whoever seeks my help in distress, I remove his distress; and whoever calls upon my name in hardship, I grant him relief."

(Tazkira-e-Ghausul Wara Ba Ifaadaat-e-Imam Ahmad Raza, with the reference of Fataawa Razviyyah Shareef Volume 22, Page 593, Imam Ahmad Raza Academy, Bareilly Shareef)

Alhamdulillah! Through these radiant words, Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu revealed the secret of spiritual nearness that the friends of Allah are means of Divine mercy, and those who attach their hearts to them are never left unaided.

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

How to Attain Nearness to Allah Almighty?

The way to get close to Allah Almighty starts with avoiding worldly desires, living with piety, and fearing Allah Almighty, and it reaches its peak with being content, accepting Allah's will, and trusting Him completely.

Hazrat Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu said:

"In a dream, an old man asked me: How can a servant attain closeness to his Rabb?

I replied: The beginning is to live with piety and self-control, and the end is to be content, fully submit, and rely on Allah Almighty."

(Tazkira-e-Ghausul Wara Ba Ifaadaat-e-Imam Ahmad Raza Page 45)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

The Blessing of Association with Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu

It was once asked in the blessed court of Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu:

"If someone claims to be connected to you, though he has neither pledged allegiance at your blessed hand nor worn your spiritual cloak, will he still be considered among your disciples?"

He RadiAllahu Anhu replied:

"Whoever associates himself with me and records his name among my followers, Allah Almighty will accept him. And if he happens to be upon a disliked path, Allah Almighty will grant him the ability to repent. He is indeed counted among my disciples. Moreover, my Rabb has promised me that He will admit my true disciples into Paradise, my fellow followers of the faith, and every single person who loves me."

(Tazkira-e-Ghausul Wara Ba Ifaadaat-e-Imam Ahmad Raza, cited in Fataawa Razviyyah Shareef, Volume 21, Page 508, Raza Foundation Lahore)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

The Importance and Virtue of Knowledge And Practice

Emphasizing the importance of knowledge and practice, Sultanul-Awliya, Hazrat Ghaus-e-Aazam RadiAllahu Anhu says: "The essence of all virtues is to learn the Deen, act upon it, and teach it to others."

This teaches us that the true service of Deen is to gain knowledge of Islam, follow it in daily life, and share it with others, bringing goodness to society, moral growth, and spiritual elevation.

(Tazkira-e-Ghausul Wara Ba Ifaadaat-e-Imam Ahmad Raza Page 46)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi

Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

The Essence of Deen According to Sayyiduna Ghawth e Azam

The Essence of Deen According to Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu

Deen is understood through sound intellect, sound intellect finds completion through beneficial knowledge and beneficial knowledge attains its true fruit through patience and steadfastness. This is the strength of Deen and the path to a believer's success. Thus, Sultaanul-Awliya, Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu said: "The essence of Deen is intellect, the essence of intellect is knowledge, and the essence of knowledge is patience."

(Tazkira-e-Ghausul Wara Ba Ifaadaat-e-Imam Ahmad Raza Page 46)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

A Beautiful Advice of Sayyiduna Ghawth e Azam

A Beautiful Advice of Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu

Salaah is the pillar of Deen and the best means for a believer to attain closeness to Allah Almighty.

The great Awliya and righteous scholars have always emphasized the importance of being steadfast in Salaah and performing it with humility and devotion. Their words awaken the heart, strengthen faith, and inspire us to lead a life of righteousness.

In this regard, reflect upon the profound and beautiful advice of Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu, wherein he highlights the true spirit of Salaah:

"Be punctual in the five daily Salaah, and perform each Salaah as if it were the last Salaah of your life."

(Tazkira-e- Ghausul-Wara Ba Ifaadaat-e-Imam Ahmad Raza Page 46)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

Closeness To Allah Almighty Is In Adherence To The Shari'ah

Closeness To Allah Almighty Is In Adherence To The Shari'ah

If we desire true closeness to our Rab'b, then we should spend the most precious moments of our lives in following in the Blessed Footsteps of the Holy Prophet, to the best of our ability. We must strive to make necessary upon us the adherence to the laws of servitude (to Allah Almighty) and to hold firmly to the 'knot' (i.e. the measure) of the Islamic Shari'ah, making this the main objective of our lives.

It is for this reason, whilst discussing the means by which one attains nearness to Almighty Allah, Huzur Pur Noor Sayyidul Awliya, Qutbul Kaunain Hazrat Ghaus-e-A'zam Radi Allahu Ta'ala Anhu, says:

أَقْرَبُ الطَّرُقِ إِلَى اللهِ تَعَالَى لُزُومُ قَانُونِ الْعُبُودِيَّةِ وَالِاسْتِمْسَاكُ بِعُرْوَةِ الشريعة

Translation: The closest path to Allah Almighty, is to necessitate (upon you) the adherence to the laws of servitude (to Allah Almighty), and to hold firmly to the 'knot' (i.e. the measure) of the Shari'ah.

(Tazkira e Ghausul Wara Ba Ifaadaat e Imam Ahmad Raza page 137, with reference to Fataawa Razviyyah Shareef Volume 21 page 537/ Raza Foundation Lahore).

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.

The Teaching of Hazrat Ghawth e Azam

The Teaching of Hazrat Ghaus-e-Aazam RadiAllahu Anhu

Hasad is the desire that arises in a person upon witnessing a blessing that Allah Almighty has bestowed upon someone else, wishing that it be taken away from them, whether or not one benefits from it. It is a subtle spiritual malady that plants seeds of malice, resentment, and corruption in the heart, nullifying a person's good deeds. Indeed, Hasad is considered the root of every fault and the mother of all evils, and it is one of Shaitaan's most powerful weapons.

In warning against Hasad, Hazrat Sayyiduna Ghaus-e-Aazam RadiAllahu Anhu said in a gathering:

"O believing servant, why do you Hasad your neighbor for his food, drink, clothing, spouse, home, wealth, or any other blessing granted to him by Allah Almighty? Allah Almighty, the Most Generous, has poured His grace upon him so why should jealousy take hold of your heart? Do you not know that Hasad weakens your Imaan (Faith), diminishes your standing in the sight of your Rabb, and incurs the displeasure of the Most Generous?" (Aadaab-us-Sulook, Page 130, Lahore Edition)

Seeker Of Your Duaas:

Mufti Mohammad Quaiser Ali Razvi Misbahi Founder & Principal of Darul Uloom Ala-Hazrat, Imam of Masjid e Khalid, unit 9 Chatsworth.