Piebald Horse Rider (www.trueislam.info)

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    PiebaldHorse Rider

    This booklet was written byShaykh-e-arqat Amr-e-Al-

    e-Sunnat, the founder of Dawat-e-Islamiarat AllmaMauln Muammad Ilys Ar Qdir Razav in UrduUrduUrduUrdu. The translation Majlis has translated this bookletinto EnglishEnglishEnglishEnglish. If you find any mistakes in the translation orcomposing, please inform the translation Majlis on the

    following address and gain awb.

    TranslatTranslatTranslatTranslation Majlis (Dawation Majlis (Dawation Majlis (Dawation Majlis (Dawat----eeee----Islami)Islami)Islami)Islami)Alami Madani Markaz, Faizn-e-Madina, Mahalla Saudagran,Old Sabzi Mandi, Baab-ul-Madina, Karachi, Pakistan

    Contact #: +92-21-34921389 to 91translation@dawateislami.net

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    Du for Reading the Book

    Read the following Du (supplication) before studying areligious book or Islamic lesson, , you will

    remember whatever you study.

    YYYY AllahAllahAllahAllah ! Open the portal of knowledge and! Open the portal of knowledge and! Open the portal of knowledge and! Open the portal of knowledge andwisdom for us, and have mercy on us! O thewisdom for us, and have mercy on us! O thewisdom for us, and have mercy on us! O thewisdom for us, and have mercy on us! O the OOOOne whone whone whone who

    is the most honourable and glorious!is the most honourable and glorious!is the most honourable and glorious!is the most honourable and glorious!(Al-Mustaraf, vol.1, pp.40, Dar-ul-Fikr, Beirut)

    Note:Note:Note:Note: Recite Durd Sharf once before and after the Du.

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    Piebald Horse RiderPiebald Horse RiderPiebald Horse RiderPiebald Horse Rider

    Although Satan will try his best to prevent you from reading thisbooklet making you feel lazy, read it from beginning to the end,

    you will feel a Madan transformation within yourself.

    Excellence of Durd Sharf

    The beloved and blessed Prophet

    said, PerformFar Hajj; indeed, its reward is greater than that ofparticipating in twenty Ghazwt1 and reciting Durd upon meonce is equivalent to this (act of participating in twentyGhazwt). (Firdaus-ul-Akhbr, V2, P207, ad 2484, Dar-ul-Kitb-ul-Arab, Beirut)

    Piebald Horse Rider

    arat Sayyidun Amad bin Isq says that his

    brother would perform ritual sacrifice every year with the

    1 The battle of Islam in which Holy Prophet participated.

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    intention of pleasing Allah despite poverty. After thedemise of his brother, he had a dream in which he saw that the

    Judgement Day had taken place and people had come out oftheir graves. Meanwhile, he spotted his deceased brother whowas riding a piebald horse, followed by many other horses. He

    asked his deceased brother

    !

    O my brother!

    How did Allah treat you? His brother replied, Allah has forgiven me. Sayyidun Amad bin Isq

    says, when I asked as to which of deeds brought about hisforgiveness, he replied, One day, I gave a Dirham to a destituteold woman with the intention of attaining awb, this deed ofmine led me to my salvation. On being asked about the horses,he replied, All these horses are the sacrifices which I performed

    on Baqr Eid. The horse that I am riding on is the very firstsacrifice of mine. I asked him as to where he was leaving for;he replied, The Heaven. Saying this, he disappeared. (Durrat-un-Nin, P 290, Dar-ul-Fikr Beirut)

    May Allah bless them and forgive us for their sake!

    Conveyance on Bridge ofir

    The beloved and blessed Prophet said, On theday of Eid-ul-A, no other good deed of man is dearer toAllah than shedding blood (of sacrificial animal). On theDay of Judgement, the sacrificed animal will come with its

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    horns, hair and hooves. Allah accepts the sacrifice beforethe blood of the sacrificed animal reaches the ground.

    Therefore, perform sacrifice whole-heartedly. (Tirmi, V3, P162,ad 1498, Dar-ul-Fikr Beirut)

    arat Sayyidun Sh Abdul aq Muaddi Dilv says, Qurbn (sacrifice) will be placed onto the pan of thegood deeds of its performer, increasing the weight of his good

    deeds. (Ashat-ul-Lamt, V1, P654, Quetta) arat Mull Al Qr says, Then, for its performer, the sacrifice will serveas a conveyance whereby he would pass the bridge of ireasily. Further, every organ of the sacrificed animal will beFidya (expiation) for every organ of its owner. (Mirqt-ul-Maft that, ad 1470, V3, P574, Dar-ul-Fikr Beirut)

    Performers of Sacrifice should not Trim their Hair

    and Nails

    Commenting on the ad which says that those performingsacrifice should not touch their hair and skin at all during the

    first ten days of ul-ajja, Mufassir-e-Shar, akm-ul-Ummat arat Mufti Amad Yr Khn says, Therich intending to perform obligatory sacrifice as well as thepoor performing voluntary sacrifice should neither cut theirnails, hair and dead skin nor get them cut from the appearanceof the crescent of ul-ajja-tul-arm to the time ofperforming sacrifice so that there is some similarity betweenthese performers of sacrifice and ujjj who cannot cut these

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    things in the state of Ihram in order that sacrifice serves as aFidya (expiation) for every hair and nail. (However) This

    commandment is preferential, not essential. Therefore, it isbetter (not obligatory) for the performer of sacrifice not to gethis hair, nails etc. cut. It also shows that imitating the righteousis also righteous. (Mira-tul-Manj, V2, P370, Zia-ul-Quran PublicationsLahore)

    The Sacrifice by the Poor

    Commenting on the part of the ad (which says the performerof sacrifice should not trim his hair and nail) Mufti Amad YrKhn says, Even those unable to perform sacrificeshould not get their hair, nail etc. cut during the first ten days

    of ul-ajja, instead, they should get hair etc. cut on the Dayof Eid after offering Eid al. ! They will also attainthe awb (of performing sacrifice).

    Twelve Madan Pearls about Sacrifice

    1.

    Qurbn (ritual sacrifice) is Wjib for every sane, adultand resident Muslim man and woman who possesses wealthup to the extent of Nib. (Fatw-e-Alamgr, V5, P292, Quetta)

    2. It is generally observed that just one goat is sacrificed onbehalf of the whole family despite the Qurbn beingWjib for a number of family members as they possesswealth up to the extent of Nib. It is obligatory to performseparate Qurbn on behalf of all of those for whom

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    Qurbn is Wjib. (Az-fdt: Fatw-e-Razaviyya New edition,V20, P369)

    3. In a single cow (buffalo) and camel, seven sacrifices maybe performed. (Fatw-e-Alamgr, V5, P304, Quetta)

    4. Though performing sacrifice on behalf of a minor is notWjib, it is better to do so. It is not necessary to take theminors permission either. If someone wishes to perform

    sacrifice on behalf of his adult offspring or wife he shouldseek consent from them. If he performed sacrifice on theirbehalf without taking permission from them, their Wjibwill not get offered. (Fatw-e-Alamgr, V5, P304, Quetta /Bar-e-Sharat, Part 15, P134, Madna-tul-Murshid, Bareilly Sharf)Permission can be of two kinds: (i) Explicit; for example,

    his offspring or wife clearly asks him to perform sacrificeon their behalf. (ii) Implicit; for example, he performssacrifice on behalf of his wife or offspring and they areaware and pleased with it. (Fatw Ahl-e-Sunnat, unpublished)

    5. It is obligatory to perform sacrifice only during thestipulated time-span of sacrifice. No other deed can be thesubstitute for sacrifice. For instance, giving a goat or itsprice as adaqa (charity) instead of performing sacrificeis insufficient. (Fatw-e-Alamgr, V5, P293)

    6. The age of the sacrificial animal: Camel must be fiveyears of age; cow, two years and goat (including nanny-goat, sheep and ewe) must be of one year. If an animal isyounger than the described age, it is impermissible to

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    sacrifice it (for Qurbn). If the animal is older than thedescribed age, the sacrifice is not only permissible but also

    preferable. However, if a six-months old lamb is so bigthat it appears to be one year of age on being seen fromdistance, its sacrifice is permissible. (Dur-e-Mukhtr, V9, P33,Dar-ul-Marifa, Beirut) Remember! Basically, the sacrifice ofa six-months old lamb is not permissible; its sacrifice ispermissible provided it is so healthy and tall that it seems

    to be one year of age on being seen from distance. If a six-months old lamb or even the one short of just one day ina year does not appear to be one year of age on being seenfrom distance, its sacrifice will not be permissible.

    7. It is necessary that the sacrificial animal be free fromdefects. If there is a slight defect (such as the ear is torn orpierced) the sacrifice will be Makru. If there is a majordefect, sacrifice will not be valid. (Durr-e-Mukhtr, ma Rad-dul-Mutr, V9, P536 / Bar-e-Sharat, Part 15, P140)

    8. The sacrifice of the animal that does not have horns bybirth is permissible. If the animal does not have both orone ear by birth, its sacrifice will not be permissible.(Fatw-e-Alamgr, V5, P297, Quetta)

    9. A mad animal that does not graze, so weak animal thatdoes not have marrow in its bones, a blind or one-eyedanimal whose defect of the loss of one eye is visible, an ill

    animal whose illness is obvious, a lame animal that cannotget to the slaughter-area on its foot, the animal more than

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    one third of whose ear or tail has been cut, an animal thatdoes not have teeth or the animal whose nose or udders

    have been cut or the one whose udders are dry thesacrifice of all such defective animals is not permissible.The dryness of goats one udder and that of cows orbuffalos two udders is sufficient for the impermissibilityof their sacrifice. (Dur-e-Mukhtr, ma Rad-dul-Mutr, V9, P535/ Bar-e-Sharat, Part 15, P140)

    10. It is better that the performer of sacrifice slaughter theanimal with his own hand provided he is well-aware ofthe proper method of slaughter. If he does not know itsproper method, he should ask someone else to slaughterbut it is better for him to be present at the time of

    slaughter. (Fatw-e-Alamgr, V5, P300, Quetta)11. After slaughtering the sacrificial animal, if an alive baby

    comes out of the sacrificial animals abdomen, that baby(of the sacrificial animal) should also be slaughtered. Itsmeat can be eaten. If it is dead, it should be thrown awayas it is un-sacrificed. (Bar-e-Sharat, Part 15, P146, Madna-tul-Murshid, Bareli Sharf) (The sacrifice is valid and there isno disgust in meat as well even if a dead baby comes outof the sacrificial animal).

    12. If the performer of sacrifice makes someone else slaughterthe animal and places his own hand as well on the knife at

    the time of sacrifice so that they both jointly slaughter theanimal, reciting is Wjib for both of them in this

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    case. If either of them did not recite deliberately ormissed it assuming that the other may have uttered ,

    the animal will not be all in both the cases. (Durr-e-Mukhtr, V9, P551, Dar-ul-Marifa Beirut)

    Method of Sacrifice

    (Whether ritual sacrifice is being performed or animal is beingslaughtered for general consumption) It is a Sunna that theface of the slaughterer as well as that of the sacrificial animalshould be towards Qibla. As the direction of Qibla istowards the Westside in Indo-Pak, the head of the sacrificialanimal should be towards South so that the animal lies on itsleft side and its back is towards the East and its face is towardsQibla. The slaughterer should place his right foot onto thepart of the animal near the right side of its neck and thenslaughter the animal. If the face of the slaughterer or that ofthe animal is not towards the Qibla, it is Makru. (Fatw-e-Razaviyya, V20, P216-217, Raz Foundation Markaz-ul-Auliy, Lahore)

    Recite the following Du before slaughtering the animal:

    Translation: I have turned my face towards the One who hascreated the heavens and the earth devoting myself solely to Him,

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    and I am not from amongst the polytheists. Undoubtedly, myal,my sacrifices, my life and my death are all for Allah , the Rab of

    the Universe. He has no partner; this is what I have beencommanded, and I am one of the Muslims.

    Then, placing your right foot on right side of the neck of the

    animal, and reciting

    1 , slaughter quickly

    with a sharp knife. If the slaughterer is performing his ownsacrifice, he should recite the following Du after slaughteringthe animal.

    O AllahO AllahO AllahO Allah , accept from me as You, accept from me as You, accept from me as You, accept from me as You accepted from Your Khallaccepted from Your Khallaccepted from Your Khallaccepted from Your Khall(friend) and from Your beloved Muhammad(friend) and from Your beloved Muhammad(friend) and from Your beloved Muhammad(friend) and from Your beloved Muhammad ....

    If the slaughterer slaughters the animal on behalf of theperformer of sacrifice, he should mention the name of the

    performer of sacrifice having read instead of reading

    .(At the time of slaughter, the slaughterer should not place his

    foot onto the abdomen of the animal as, at times, ingestedfodder also comes out along with blood because of doing so.)

    1 O Allah , for You and with ability bestowed by You, in the name of Allah ,

    Allah is the greatest.

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    Madan Request

    Make it sure that the splashes of impure blood do not stain thebooklet while reciting Du by reading from the booklet.

    Appeal to have Mercy on the Animals

    Determine the direction of Qibla before making the cow etc.lie down as turning it towards Qibla by dragging having

    made it lie down especially on a stony ground is extremelypainful to it. Cut four veins or at least three while slaughtering.Do not cut more than four veins such that the knife touchesthe neck joint, causing unnecessary suffering to the animal.Unless the sacrificed animal becomes fully dead (and its body-parts become still), neither cut its feet nor skin it. Do not evenmake the knife touch the animal unless its soul leaves it body.In order to make the cow dead early, some people take itsneck-skin off, stab into its chest and cut the veins of heart.Similarly, some people break the neck of the goat right afterslaughtering it. Animals that cannot express their sufferingsshould not be oppressed in these ways. If possible, it is necessaryto prevent those harming animals unlawfully. It is stated onpage 259 of Bar-e-Sharat, vol. 16, Oppressing an animal isworse than oppressing a...

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