Rasûlullâh sallallâhu ‘alayhi wa sallam used to go and visit her occasionally. Once he went to visit her and she offered him something to drink. Rasûlullâh sallallâhu ‘alayhi wa sallam refused either because he did not feel like drinking anything at that time or because he was fasting. Because of the fact that she had brought up Rasûlullâh sallallâhu ‘alayhi wa sallam she insisted that he drinks it. Rasûlullâh sallallâhu ‘alayhi wa sallam used to say that after my real mother, she is my mother. After his demise, Abû Bakr and ‘Umar radiyallâhu ‘anhumâ also used to visit her occasionally. Upon seeing them she used to think of Rasûlullâh sallallâhu ‘alayhi wa sallam and begin to cry. They should also begin crying.
She is the youngest of all the sisters but the highest in status and the most beloved to Rasûlullâh sallallâhu ‘alayhi wa sallam. He has referred to her as the piece of his flesh and the leader of all women. He has also stated that if anything causes her sorrow, it causes him sorrow as well. When he fell ill, he whispered into her ear and informed her of the approach of his death. Upon hearing this, she began to cry. He again whispered into her ear and informed her that she should not grieve because she will be the first to join him and she will be the leader of all women in jannah. Upon hearing this, she began smiling. Although all his wives begged her to tell them what he had told her, she did not do so until after his demise. She married ‘Alî radiyallâhu ‘anhu. Many other virtues concerning her have been mentioned in the Hadîth.
You have stated in answer to a question which appeared in the daily Jang on the 12th of December that to place flowers on a grave is contrary to the Sunnat. In the 19th December issue a person by the name of Shah Turaabul Haq Qaadri has labelled you a Jaahil (ignoramus) and has stated that you are ignorant of Qur`aan Majeed and Sunnah and he has stated this act (placing flowers on the grave) as a Sunnah. This has placed many people in trepidation. You could kindly remove the doubt.
She is the first wife of Rasûlullâh sallallâhu ‘alayhi wa sallam. Great feats have been attributed to her. Once Rasûlullâh sallallâhu ‘alayhi wa sallam informed her that Jibra’îl ‘alayhis salâm has conveyed the salâms of Allah to you. Rasûlullâh sallallâhu ‘alayhi wa sallam also said that the following four women are the best in the world: Maryam, Âsiyah (the wife of Pharaoh), Khadîjah, and Fâtimah.
Gyaarwi Shareef is the name given to that feast prepared on the eleventh of every lunar month in the name of Hadhrat Mahboob Ghauth Sheikhul Mashaaikh Abdul Qaadir Jilaani (rahmatullahi alaih). In this regard a few points are worth pondering over:
After Fiqh another important aspect of Deen exists viz. Tasawwuf, which could be regarded as the very spirit of Deen and it has been called Ihsaan in the Hadith of Hadhrat Jibraeel (alaihi salaam).
Three responsibilities or aims of Rasulullaah‟s (sallAllaahu alaihi wasallam) duty have been explicitly mentioned in the Qur`aan:
(1) Recitation of the Qur`aanic verses.
(2) Educating by means of the Qur`aan and Hadith.
(3) Spiritual Purification.
In the discussion of the differences between the Deobandis and Barelwis, you have come across the important Masaa`il from the Qur`aan Majeed, Sunnat and Aimmah Ahle Sunnat. Since in the preceding pages the words Sunnat and Bid`ah have come quite often, hence, I will now discuss these two terms so that you have no confusion with regard to who the Ahle Sunnat are.
(1). Sunnat and Bid`ah are two complete opposites. When it is said that a certain thing is Sunnat, then it means that it is not a Bid`ah and if it is said that a certain thing is Bid`ah, then in other words it implies that that particular thing is contrary to the Sunnat.
Prior to discussing this point, one needs to reflect upon the term „haazir-o-naazir‟. These are both Arabic words which translate as “one who is present and looking”. And if one combines these two word, they would imply “That being whose presence is not restricted to one specific place, in fact, his presence at one and the same time encompasses the entire universe and is aware and looks at every particle from the first to the last.”
You and every other Muslim is well aware of this fact that there were no Nazaryaati Ikhtilaafs during the noble era of Nabi (sallAllaahu alaihi wasallam) and his Sahaabah (radhiAllaahu anhum). In fact, during that era, the entire Ummat was free from the bane of (such) Ikhtilaafs and it was a united force against the entities of kufr. The first time that Nazaryaati Ikhtilaafs rose its ugly head was towards the end of the Khilaafat of Hadhrat Uthmaan (radhiAllaahu anhu). This was the starting point of the Shiah creed. Their first basis and initiative was plain, that is (they claimed) that Hadhrat Ali (radhiAllaahu anhu) who was the close and beloved relative of Nabi (sallAllaahu alaihi wasallam) was the first most worthy candidate for the Khilaafat. This theoretical opinion of theirs, albeit seemingly simple and plain, and outwardly amiable, was the antithesis of Islaamic teachings and the 23 years of Nabi‟s (sallAllaahu alaihi wasallam) teaching. This is so because Islaam has eradicated the veneration of nepotism and lineage and based honour and dignity on “Taqwa” (piety and fear of Allaah Ta`ala). As far as the attribute of Taqwa was concerned, Hadhrat Abu Bakr (radhiAllaahu anhu) was the most outstanding amongst the Sahaabah (radhiAllaahu anhum), as is borne out by the word “At Taqaa” (The Pious One), which appears in Surah Wal-Lail and refers to Hadhrat Abu Bakr (radhiAllaahu anhu). It is for this reason that he as the most worthy successor to Nabi (sallAllaahu alaihi wasallam).
In the Jaame Masjid of Kufa, Hadhrat Ali (radhiAllaahu anhu) was asked the reason as to why Hadhrat Abu Bakr (radhiAllaahu anhu) was made the Khalifah after the demise of Nabi (sallAllaahu alaihi wasallam). Hadhrat Ali (radhiAllaahu anhu) replied that the most important form of Ibaadat in Deen is Salaat, and Nabi (sallAllaahu alaihi wasallam), during his final illness appointed Hadhrat Abu Bakr (radhiAllaahu anhu) as the Imaam of the Salaat of the Muslims, notwithstanding the presence of Hadhrat Ali (radhiAllaahu anhu). Even though Nabi (sallAllaahu alaihi wasallam) was fully aware of the presence of Hadhrat Ali (radhiAllaahu anhu), he nonetheless, chose Hadhrat Abu Bakr (radhiAllaahu anhu) as the Imaam, hence Hadhrat Ali (radhiAllaahu anhu) said that the same personality whom Nabi (sallAllaahu alaihi wasallam) chose as the Imaam of the Muslims in Deeni matters, they are pleased to choose him as their Imaam in worldly matters.
Finally the time arrived for Nabi Musa (alayhis salaam) to depart with his followers from the land of Egypt. With 670,000 of his Ummah – this constituted the entire Bani Israaeel — Hadhrat Musa (alayhis salaam) set off during the mid of night for the new promised land. However, Hadhrat Musa (alayhis salaam) together with this huge concourse of humanity lost the road out of Egypt. It was still dark, and they were unable to find the route which was a well-known established road.