Islamic Cultural Foundation Of America (ICFA)

Masjid Al-Muhajireen Wal-Ansar

Month: October 2011

Death: what have you prepared for it?

Death: what have you prepared for it?

In the Name of Allâh, the Most Gracious, the Most Merciful

All praise be to Allah alone, and peace and blessings of Allah be upon him after whom there is no other prophet and upon his family and companions.

It is a station of the stations of reckoning. Few people stand by it; but most people pass by it without thinking deeply about it! However, most people pass by it without thinking deeply about it!

Worldly life! That passing phantom, that transient shadow! Worldly life! It is the house of deceit and the abode of grief; worldly life! Its loyalty is treacherous! Its love is false, worldly life! Its new is worn out, its clear is turbid and its people are just guests that will soon be gone!

Ibrahim At-Taimi, may Allah have mercy on him, said: (two things have deprived me from the delights of this worldly life: remembering death and remembering standing before the Hands of Allah, Glorified and Exalted.)

O brother… do not you see that everyday people are bidding farewell to a loved one or a friend? Has that moved your heart? Was it a lesson for you?

If you know, O wise man that there is a set date to return to your Lord the Almighty, beware of that hour… work for it… before that you become of the people of grief and regret.

Allah Almighty has said: {Until, when death comes to one of them (those who join partners with Allah), he says: “My Lord! Send me back, (99) “So that I may do good in that which I have left behind!” No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.} [Surat Al-Mu’minûn: 99-100].
{حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ ﴿٩٩﴾ لَعَلِّىٓ أَعْمَلُ صَـٰلِحًا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ} المؤمنون: 99-100

Transliteration: Hatta itha jaa ahadahumu almawtu qala rabbi irjiAAooni (99) LaAAallee aAAmalu salihan feemataraktu kalla innaha kalimatun huwa qailuha wamin waraihim barzakhun ila yawmi yubAAathoona

O alas for a slave who has been overcome by death and he has not done a good deed!

O wise man: look at yourself… think deeply about your status… in what way will you meet your Lord while you are facing Him with acts of disobedience? How could you face the King of Kings if you are one of the heedless… one of those turning away from obeying Him, the Almighty?

Beware my brother from the hour of the stupor… how hard it is for the disobedient! How horrible it is for the heedless! Do you imagine that it is far away? How many sound and healthy there are who has met his sudden death! And how many there are who live in a well-pleasing living but were unexpectedly hit by the sudden strike of death! So prepare yourself, O heedless, for the Day… it is the day when none will benefit you but your righteous deeds… it is a Day that you will not survive its afflictions but by your sincere work!

O Muslim brother: the market for good deeds is easy today… so hasten to take your share out of it before your are being kept away from it! If the dead were to talk they would have told you that the best provision they had had from this worldly life had been: performing acts of obedience… and the righteous good deeds that last… Abu Hraira, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, has passed by a grave and asked: “who is the owner of this grave?” they said: so and so, he said: “two rak’ats are more favorable for this man than the rest of your worldly life.” [Narrated by At-Tabarani}
«عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم مرّ بقبر، فقال: من صاحب هذا القبر؟ فقالوا: فلان، فقال: ركعتان أحب إلى هذا من بقية دنياكم!» رواه الطبراني

O alas for him who has left this worldly life without any provision of piety! O alas for him who has been caught by death light-backed of righteous deeds.

Peace and blessings of Allah be upon our Prophet Muhammad and upon all his family and companions.

Translated by

Official Date for Eid Al-Adha is Sunday November 6, 2011

(Oct 27, 2011) The Fiqh Council of North America (FCNA) has announced the official date for Eid al-Adha and it will be on Sunday, November 6, 2011. This means that tomorrow, Friday October 28, 2011 is the first day of Dhul Hijjah and the ten most blessed days of the year.

Regarding the determination of the date of Eid, ISNA follows the decision of the FCNA to determine the date for both Eid Al-Fitr and Eid Al-Adha. In the case of Eid Al-Adha, the Fiqh Council of North America (and ISNA) uses the date determined by the Hajj authorities. The official date was announced by the Hajj Authorities today and will be Sunday, November 6, 2011.

MORE INFORMATION: For more information on the way in which the date for Eid al-Adha is determined, please read this short article written by Dr. Zulfiqar A. Shah of FCNA.

If a woman miscarries after two months of pregnancy, is her bleeding regarded as nifaas?

I was pregnant and I had a miscarriage at two months. I asked a lady who is knowledgeable about Islam whether I should fast Ramadaan and pray, and she answered: “Yes, fast and pray, because the soul had not yet been breathed into (the embryo), so it is regarded as istihaadah (non-menstrual vaginal bleeding).” So I fasted and prayed, but then another doctor told me that I should repeat the fasts. What is the correct ruling?.

Praise be to Allaah.

The different opinions that our sister has heard are the result of scholarly differences on this matter. The correct scholarly view is that if a woman miscarries a foetus that was fully formed, then she should stop praying and fasting because this is nifaas. If it was not fully formed then her blood is irregular bleeding and she should not stop praying and fasting. The minimum time in which the fetus becomes fully formed is eighty-one days (from conception).

The scholars of the Standing Committee said:

If the fetus was fully formed, in the sense that its limbs (hands and feet) and head had appeared, it is haraam to have intercourse with the woman so long as she is still bleeding, for up to forty days. It is permissible to have intercourse with her at times when the bleeding stops within forty days, after she does ghusl. But if the limbs had not yet appeared in the embryo, then it is permissible to have intercourse with her even if that is immediately after the miscarriage, because that is not regarded as nifaas, rather it is irregular bleeding and she can pray and fast in that case.

Fataawa al-Lajnah al-Daa’imah, 5/422, 423.

Shaykh ‘Abd al-‘Azeez ibn Baaz said:

If a woman miscarries something in which human features such as a head, arm or leg etc can be distinguished, then the rulings of nifaas apply and she should not pray or fast, and it is not permissible for her husband to have intercourse with her until she becomes pure or until forty days have passed. If she becomes pure before forty days have passed, then she has to do ghusl and pray and fast in Ramadaan, and it is permissible for her husband to have intercourse with her.

But if no human features can be distinguished in what is passed by the woman, and it looks like flesh with no distinguishable features, or it is blood, then she comes under the ruling of one who is suffering from istihaadah (non-menstrual vaginal bleeding), not the rulings on nifaas or menstruation. So she has to pray and fast in Ramadaan, and she is permissible for her husband… because this comes under the rulings on istihaadah according to the scholars.

Fataawa Islamiyyah, 1/243.

Shaykh Ibn ‘Uthaymeen said:

The scholars said: If what is passed has clear human features, then her bleeding after that is regarded as nifaas, so she should stop praying and fasting, and her husband should avoid her until she becomes pure. If what comes out is unformed, then it is not regarded as the blood of nifaas, rather it is irregular bleeding which does not prevent her from praying or fasting, etc.

The scholars said: The earliest time at which distinguishable features may appear is eighty-one days.

Fataawa al-Mar’ah al-Muslimah, 1/304, 305.

And Allaah knows best

Are You Prepared for Death?

Are You Prepared for Death?

Many people ask about life after death – this one came from S.W. He asks the question about “Preparing for Death”:

“Dear Bridge to Faith:
I am trying to make a list of things to do before I die and would like some suggestions?
Could you please comment as to what Islam says about death?”
Thank You, S. W.”

Answer from Sheik Yusuf Estes,
USA Chaplain (retired)

reviewed by Mouhamed Sakho Tidjani

God Almighty is All Wise and Knower of All Things

It is quite interesting for me to receive a question about Islam’s view on death from someone who is not of the Islamic faith. For those who are not familiar with the teachings of Islam, we should perhaps cover a few basics before attempting to answer this most honest and in depth question.

There is a small chapter at the end of the Holy Quran called “Al Asr” and it carries a very heavy meaning which can solve a lot of the problems with the dealings of life and death of the human being. Let us consider the plus or minus translation into the English language:
{By the passage of time*1, all of the humankind are in a state of great loss*2, except for those who come to the correct belief*3 and do the deeds of righteousness; and encourage and exhort one another to Truth*4 and encourage and exhort one another to steadfast patience}
{وَالْعَصْرِ (1) إِنَّ الْإِنسَانَ لَفِي خُسْرٍ (2) إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ}
Transliteration: Wa Al-`Aşri, ‘Inna Al-‘Insāna Lafī Khusrin, ‘Illā Al-Ladhīna ‘Āmanū Wa `Amilū Aş-Şāliĥāti Wa Tawāşaw Bil-Ĥaqqi Wa Tawāşaw Biş-Şabri

1. Allah Almighty God, swears an oath of great consequence
2. Meaning “Hell” as a result of their dealings while on earth
3. Oneness of Allah (Tawheed or monotheism)
4. Here “Truth” means anything and everything pertaining to pure montheism (see: Islam)

From the above quoted portion of the Quran and verses related to it, the scholars of Islam have concluded the following:
A) All of us are born with a purpose to be fulfilled before death – Worship of the One True God, Alone and on His terms and conditions.
Note: Quran says: “I have only created Jinns and men, that they may serve Me” [Adh-Dhairiat: 56].
{وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ} [الذاريات: 56].
Transliteration: Wa Mā Khalaqtu Al-Jinna Wa Al-‘Insa ‘Illā Liya`budūni

B) All of us will die and be in the grave.
Note: Quran says: “Every soul shall taste death” [Al-Ankabut].
{كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ} [العنكبوت: 57].
Transliteration: Kullu Nafsin Dhā’iqatu Al-Mawti

C) All of us (believers and non-believers) will be recreated (resurrected) on the Day of Judgment.
Note: Quran says: “Surely from Allah you came and to Him is your return.”
And “Do they not think that they will be resurrected, on a Great Day? The Day when all mankind will stand before the Lord of the Worlds?” [Al-Mutaffifin: 4-6].
{أَلَا يَظُنُّ أُولَئِكَ أَنَّهُم مَّبْعُوثُونَ (4) لِيَوْمٍ عَظِيمٍ (5) يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (6)} [المطففين: 4-6].
Transliteration: ‘Alā Yažunnu ‘Ūla’ika ‘Annahum Mab`ūthūna, Liyawmin `Ažīmin, Yawma Yaqūmu An-Nāsu Lirabbi Al-`Ālamīna

D) Each person will receive his/her “Book of Record” (listing of all their deeds).
Note: Quran says: {يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحاً فَمُلَاقِيهِ (6) فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (7) فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً (8) وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً (9) وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاء ظَهْرِهِ (10) فَسَوْفَ يَدْعُو ثُبُوراً (11) وَيَصْلَى سَعِيراً (12) إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُوراً (13) إِنَّهُ ظَنَّ أَن لَّن يَحُورَ}
Transliteration: Yā ‘Ayyuhā Al-‘Insānu ‘Innaka Kādiĥun ‘Ilá Rabbika Kadĥāan Famulāqīhi, Fa’ammā Man ‘Ūtiya Kitābahu Biyamīnihi, Fasawfa Yuĥāsabu Ĥisābāan Yasīrāan, Wa Yanqalibu ‘Ilá ‘Ahlihi Masrūrāan, Wa ‘Ammā Man ‘Ūtiya Kitābahu Warā’a Žahrihi, Fasawfa Yad`ū Thubūrāa, Wa Yaşlá Sa`īrāan, ‘Innahu Kāna Fī ‘Ahlihi Masrūrāan, ‘Innahu Žanna ‘An Lan Yaĥūra

Translation: “O man! Verily, you are returning towards your Lord with your deeds and actions (good or bad), a sure returning, so you will meet (i.e. the results of your deeds which you did), Then, as for him who will be given his Record in his right hand, He surely will receive an easy reckoning, And will return to his family in joy!, But whosoever is given his Record behind his back, He will invoke (his) destruction, And shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!, Verily, he thought that he would never come back (to Us)! [Al-Inshiqaq: 6-14].

E) Each person will be held accountable for what he/she has done.
Note: Quran says: {فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ (7) وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ} [سورة الزلزلة: 7-8]
Transliteration: Faman Ya`mal Mithqāla Dharratin Khayrāan Yarahu, Wa Man Ya`mal Mithqāla Dharratin Sharrāan Yarahu
Translation: “Every person will see any good they have done, even an atom’s weight. Every person will see any evil they have done, even an atom’s weight” [Al-Zalzalah: 7-8].

F) None will take away the sins or punishment for another.
Note: Quran says: {لاَ يُكَلِّفُ اللّهُ نَفْساً إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ}
Transliteration: Lā Yukallifu Allāhu Nafsāan ‘Illā Wus`ahā
Translation: “Allah does not burden a person beyond his ability. He will be rewarded for that which he has earned, and punished for that which he has earned” [Al-Baqarah: 286].

G) None will make intercession with the Almighty except as He Wills.
Note: Quran says: {مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ} [سورة البقرة: 255]
Transliteration: Man Dhā Al-Ladhī Yashfa`u `Indahu ‘Illā Bi’idhnihi
Translation: “Who is there that could come between Allah and what He has created except that He give them permission?” [Al-Baqarah: 255].

H) The final destination of Heaven or Hell will be made known then.
Note: Quran says: {لَتَرَوُنَّ الْجَحِيمَ}
Transliteration: Latarawunna Al-Jaĥīma
Translation: “Verily, You shall see the blazing Fire (Hell)” [At-Takathur: 6].

I) None will enter the Paradise except by the Mercy of Allah.
Note: Prophet Muhammad, peace be upon him, said: «None shall enter the Jennah (Paradise) except with the Mercy of Allah» When asked by his companions: “Even you? O, prophet of Allah?” And He replied: «Even me»

J) None will enter the Fire except those who have earned it.
Note: Quran says: {فَأَنذَرْتُكُمْ نَاراً تَلَظَّى (14) لَا يَصْلَاهَا إِلَّا الْأَشْقَى}
Transliteration: Fa’andhartukum Nārāan Talažžá, Lā Yaşlāhā ‘Illā Al-‘Ashqá
Translation: “Therefore, I have warned you of a blazing Fire (Hell). None shall enter it except the most wrected.” [Al-layl: 14-15].

Death is like a journey to a land from which there is no return. So before you die, be sure to pack three things to take along with you on the journey:
Proper identification (I.D.) [Book of Record of a Person’s Life]
This covers two very important categories:
Faith (belief)
Actions (deeds)
They must both be correct to insure an easy transition into the Next Life and a proper place in the Paradise in the Hereafter.

Enough nourishment to last for Eternity

Sufficient garments or coverings

Let us begin with the Covenant of faith with the ONE TRUE GOD & Acts of worship to Him Alone without partners. This means anyone who comes to the understanding: “There is only One True God who is the only Creator, Sustainer and God of all that exists.”
This can be understood as “Oneness of Monotheism”
It might be better understood by breaking it down into the following three categories:
1) “Oneness” of Lordship

2) “Oneness” of Worship

3) “Oneness” of Characteristics

Correct Beliefs
Three (3) Things Asked at Death:
Only Acceptable Answer
1. Who is your Lord? [God Almighty]

2. What is your religion? [Submission to His Will]

3. Do you confirm His prophets? [Yes] From Adam, Abraham, Moses, David, Solomon, Jesus & Mohamed

Immediately you will find those who will argue that this is not fair. After all, Muhammad, peace be upon him, was sent by Allah with the message of Islam only 1,400 years ago. So, what about all those who lived before him? And what of those who came afterwards and never heard of Allah, Islam and Muhammad, peace be upon him?

And the answer is quite simple. Islam is the only true religion brought by all of the prophets of Almighty God [Allah]. They all preached a message of total surrender to the One and Only True God of the Universe. If the person lived the life of “Surrender, Submission and Obedience to the Almighty, in Sincerity and Peace”; then they in fact, lived as a true Muslim without ever knowing the Arabic terms.
This means that all of the followers of all of the prophets of Almighty God from Adam to Moses to Jesus and Muhammad, peace be upon them all, will find that they will be supplied the correct answers to these questions when asked.

After the angel of death removes the soul from the body, the angels will carry the soul of the one who has died up to the heavens and when they come to Allah the Most High, He will reject any who are not in possession of the correct answers [mentioned above]. After the questioning the person will be then reunited with his or her own dead body and spend the remainder of time waiting for the Day of Judgment.

2) Nourishment: [Proper Deeds]
Prophet Muhammad, peace be upon him, taught his followers:
“He is not a believer who goes to sleep at night with a full stomach while his neighbor’s remains empty.”
Prophet Muhammad, peace be upon him, said:

Charity is a necessity for every Muslim
He was asked: “What if a person has nothing?”
The Prophet replied: «He should work with his own hands for his benefit and then give something out of such earnings in charity»
The Companions of the Prophet asked: “What if he is not able to work?”
The Prophet said: «He should help the poor and needy»
The Companions further asked: “What if he cannot do even that?”
The Prophet said: «He should urge others to do good»
The Companions said: “What if he lacks that also?”
The Prophet said: «He should check himself from doing evil. That is also an act of charity»

Prophet Muhammad, peace be upon him, said: «Your body has 360 joins and each of them requires an act of charity every day» And, «Even meeting your brother with a cheerful face is an act of charity».

Acts of charity and kindness only for the sake of the Almighty. These good deeds will accompany the person throughout his or her life in the grave until the Day of Judgment. On the Day of Judgment they will all see their deeds clearly.

There are two angels who record all the actions and deeds of the individual from birth until death. The angel on the right records all of the good deeds while the angel on the left records all of the bad ones.
As soon as the person intends to do a good thing, a good deed is recorded for him/her.
After doing the good deed, ten full good deeds are recorded for the person (or 70 or 700 or as much as Allah Wills).
If a person encourages others to do a good deed, then a matching reward is recorded for the one calling to the good deed.

Another angel on the left, records all of the bad and evil deeds of the person as follows:
If the person intends to do a bad deed, but stops himself from it because he/she knows it is wrong, then a full good deed is recorded for them.
If the person intends an evil or bad deed but does not have the chance to commit it, then nothing is recorded either way.

If the person commits a bad deed, the angel on the left begins to record a bad deed in his/her “Book of Records”, but the angel on the right stops him and asks him to wait to see if the person might repent. After a while the angel on the left again begins to record the bad deed but again the angel on the right stops him with the same pleading. This continues for a while and if the person refuses to seek the forgiveness of The Almighty, then one full bad deed is recorded to his/her account.

At anytime that a person should commit a bad deed, he/she should immediately seek forgiveness from the Almighty and follow up the bad deed with a good one.

Additionally, when a person performs the obligatory prayers on time in accordance with the teachings of Islam, all the sins from the most recent prayer are forgiven.

When a person attends the Friday prayers according to the teachings of Islam, he/she is forgiven for all of the sins for the previous week since the last Friday service.

When a person makes the obligatory pilgrimage to Mecca during the month of Zul Hijah on the Islamic calendar, all the sins since birth are forgiven and the record is wiped clean for a fresh start. All previous good deeds remain in place.

In the case of the one who comes to Islam from some other faith group, all of his/her sins are forgiven and wiped clean and all of the previous ones are held in place.

The person is as pure and innocent as a new-born baby but with the exception that all of the deeds previously committed whether bad or good are all purified to become mountains of good deeds for the new comer to Islam.

3) Garments: [Morals and Behavior]
He is not a believer who goes to sleep at night with a full stomach while his neighbor’s remains empty
Prophet Muhammad, peace be upon him, said that Allah said: “I declare war against the one who is hostile to My worshipping servant. My worshipper does not come closer to Me with anything more beloved to me than by doing what I have ordered him to do. My servant keeps coming closer to Me by performing extra acts of worship until I love him. Then I become his hearing; his sight; his grip; his step and if he asks anything of me, I will grant it, and if he seeks My Protection, I will protect him. And I do not dislike anything more than taking his soul, for he dislikes to die and I dislike to disappoint him.” [Narrated by Abu Huraira in Bukhari].
«إن الله قال: من عادى لي وليا فقد آذنته بالحرب، وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه، وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه، فإذا أحببته: كنت سمعه الذي يسمع به، وبصره الذي يبصر به، ويده التي يبطش بها، ورجله التي يمشي بها، وإن سألني لأعطينه، ولئن استعاذني لأعيذنه، وما ترددت عن شيء أنا فاعله ترددي عن نفس المؤمن، يكره الموت وأنا أكره مساءته»

Forgiveness, Honesty, Respect & Fairness in dealings with others is the best covering. Teachings of Islam regarding the best of morals and behavior are vast and numerous in number. We will list only a few:

Let the one who believes in Allah and the Last Day either say good things or remain silent.
The tongue is one of many endowments Allah bestowed upon His slaves. The person who uses the tongue to comply with the orders of Allah, the teachings of the Qur’an, and the teachings of the Prophet may earn blessings in this world and the in Hereafter. However, the one who uses his tongue in disobedience does not display thankfulness to Allah and leads to his own destruction.
Certainly, being thankful to Allah means not using the endowments bestowed by Allah in what is forbidden.

«Whoever cheats us – is not from among us» [Narrated By Al-Bukhari].
«من غشنا فليس منا»
It is narrated on the authority of ‘Abdur-Rahman b. Abu Bakra that his father said: We were in the company of the Messenger of Allah (may peace be upon him) that he observed: «Should I not inform you about the most grievous of the grave sins?» (The Holy Prophet) repeated it three times, and then said: «Associating anyone with Allah, disobedience to parents, false testimony or false utterance». The Holy Prophet was reclining, then he sat up, and he repeated it so many times that we wished that he should become silent. [Narrated By Al-Bukhari].

Your body has rights on you, so give your body its rights.

“Whoever says: «There is none to worship but Allah (sincerely), he will enter Paradise» [Corrected By Al-Albani].
«من قال: لا إله إلا الله مخلصا دخل الجنة»
On the authority of Anas, who said: I heard the messenger of Allah say: «Allah the Almighty has said: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as its»
[Corrected By Al-Albani, who said that it was a good and sound Hadith].
«قال الله تعالى: يا ابن آدم، إنك ما دعوتني ورجوتني غفرت لك على ما كان منك ولا أبالي، يا ابن آدم، لو بلغت ذنوبك عنان السماء ثم استغفرتني غفرت لك ولا أبالي، يا ابن آدم، لو أنك أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة

“Allah will not even look at the one (on the Day of Judgment) who does not honor his parents.”
{وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَاناً إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَا أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيماً (23) وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً} [سورة الإسراء]
Transliteration: Wa Qađá Rabbuka ‘Allā Ta`budū ‘Illā ‘Īyāhu Wa Bil-Wālidayni ‘Iĥsānāan ‘Immā Yablughanna `Indaka Al- Kibara ‘Aĥaduhumā ‘Aw Kilāhumā Falā Taqul Lahumā ‘Uffin Wa Lā Tanharhumā Wa Qul Lahumā Qawlāan Karīmāan, Wa Akhfiđ Lahumā Janāĥa Adh-Dhulli Mina Ar-Raĥmati Wa Qul Rrabbi Arĥamhumā Kamā Rabbayānī Şaghīrāan
Translation: “Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood.” [Al-Isra’ :23-24].

«The best of you is the one who learns the Quran and teaches it» [Narrated By Al-Bukhari].
«خيركم من تعلم القرآن وعلمه»

The Prophet (peace be upon him) said: «The example of him (a believer) who recites the Qur’an is like that of a citron which tastes good and smells good. And he (a believer) who does not recite the Qur’an is like a date which is good in taste but has no smell. And the example of a dissolute wicked person who recites the Qur’an is like the Raihana (sweet basil) which smells good but tastes bitter. And the example of a dissolute wicked person who does not recite the Qur’an is like the colocynth which tastes bitter and has no smell» [Sahih Muslim].
«مثل المؤمن الذي يقرأ القرآن مثل الأترجة. ريحها طيب وطعمها طيب. ومثل المؤمن الذي لا يقرأ القرآن مثل التمرة. لا ريح لها وطعمها حلو. ومثل المنافق الذي يقرأ القرآن مثل الريحانة. ريحها طيب وطعمها مر. ومثل المنافق الذي لا يقرأ القرآن كمثل الحنظلة. ليس لها ريح وطعمها مر»

«The life of this world is a prison to a believer, and a paradise for the disbelievers» [Narrated By Muslim].
«الدنيا سجن المؤمن وجنة الكافر»

Qiyam al-Layl
It is described as an act of worship that connects the heart to Allah, may He be exalted, and enables it to overcome the temptations of life and to strive against one’s own self, at the time when sleepers are tossing and turning in their beds. It is one of the measures of sincere determination. It was a habit of the Prophet (peace be upon him) and therefore a habit of his companions. It is the act of praying at night.

Oh yes! –
Don’t leave behind a mess – leave behind a Will! One important note: Even if a person has no bad deeds at all and he or she has mountains of good deeds it will still not be enough to gain entrance into the Paradise of the Almighty. Why? Because of the saying of the prophet, peace be upon him:
«None shall enter the Jennah (Paradise) except with the Mercy of Allah», When asked by his companions: “Even you? O, prophet of Allah?” And He replied: «Even me» [Narrated By Al-Munthiri]
Don’t Die Without IT
And finally and most important of all regarding the death of anyone, Allah says in the Holy Quran:
{وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ}
Transliteration: Wa Lā Tamūtunna ‘Illā Wa ‘Antum Muslimūna
“And do not die, except in complete submission to Almighty Allah (Islam).” [Holy Quran 3:102]


MEDINE FOR ICFA LOGOThe “Salafis” have declared it prohibited to travel for the purpose of visiting the Prophet on the grounds of the hadith: “Do not travel except to three mosques.”

As for visiting the Prophet’s grave it is permissible and praiseworthy in Islam according to the massive majority of the scholars of Ahl al-Sunna, as the following translated excerpts establish beyond doubt. In his reference book for the fiqh of the four School entitled al-Fiqh `ala al-Madhahib al-arba`a (p. 711-715), `Abd al-Rahman al-Jaziri writes at length about the many benefits of visiting the Prophet’s grave and of the importance of the visit. He says that it is among the great actions which Islam, the pure religion, encourages. He also says that it not a secret that that visiting the Prophet’s grave is more beneficial to those endowed with understanding (ulu al-albab) more than any other experience. He cites many sayings on the recommended acts of the visit and its proper adab:

Let the visitor imagine the Prophet’s magnificent and generous form, as if he is sleeping in his grave, knowing him (the visitor) and hearing his words. Only then does he say: Peace be upon you, O Messenger of Allah… and the visitor conveys to the Prophet the greetings of those who asked him to send Salam to to the Prophet, so he says: Peace be upon you, O Messenger of Allah, from [name of person] the son of [name of parent] who seeks shafa’a (intercession) with you to your Lord, therefore ask for his shafa`a for all believers….

What do the scholars of Ahl al-Sunna say about travelling to visit the Prophet?

Al-Hafiz al-qadi iyad al-yahsubi al-Malik

Ibn Qunfudh al-Qusantini al-Maliki

Imam Malik’s preference of Madina over Mecca

Al-gawth al-a`azam al-imam `abdul Qadir Jilani al-hasani al-Hanbali

Al-hafiz ibn al-Jawzi al-Hanbali

Shaykh al-Islam al-Hafiz al-Imam Nawawi
Al-Hafiz al-qadi iyad al-yahsubi al-Malik

In his book al-Shifa’, Chapter entitled: Concerning the visit to the Prophet’s grave, the excellence of those who visit it and how he should be greeted, al-Qadi `Iyad writes:

Visiting his grave is part of the Sunna and is both excellent and desirable. Ibn `Umar said that the Prophet said, “My intercession is assured for all who visit me.”…

Malik disliked people saying: “We visited the grave of the Prophet.” People have disagreed about the meaning of this statement. It is said that he disliked it because of the Prophet’s saying: “Allah curses women who visit graves” [Ahmad, Tirmidhi, Ibn Hibban]. People related that the Prophet then said: “I forbade you to visit graves, but now you can visit them” [Muslim].

The Prophet said, “Anyone who visits my grave…” [man zara qabri] and used the word “visit”… Abu `Imran al-Fasi said, “Malik disliked anyone saying, “the tawaf of the visit,” or, “we visited the grave of the Prophet,” because people normally use that for visits between themselves, and he did not like to put the Prophet on the same level as other people. He preferred a specific statement like “We greeted the Prophet, may Allah bless him and grant him peace.””

Moreover, it is merely recommended for people to visit each other whereas there is a strong obligation to visit the grave of the Prophet. “Obligation” here means the recommendation and encouragement to do that, not the obligation which is a legal duty. I think the best interpretation is that Malik forbade and disliked the practice of connecting the word “grave” with the Prophet. He did not dislike the people saying: “We visited the Prophet, may Allah bless him and grant him peace.” This is because of the Prophet’s statement, “O Allah, do not make my grave an idol to be worshipped after me. Allah was angry with people who took the graves of their Prophets as mosques.” So he [Malik] omitted the word “grave” in order to cut off the means and close the door to this wrong action. Allah knows best.

Ishaq ibn Ibrahim, the faqih, said that when someone goes on hajj, he should go to Madina with the intention of praying in the mosque of the Messenger of Allah, seeking the blessing of seeing his Meadow [Rawda], his pulpit [minbar], his grave, the place where he sat, the places his hands touched and the places where his feet walked and the post on which he used to lean, where Jibril descended to him with the revelation, and the places connected with the Companions and the Imams of the Muslims who lived there. He should have consideration for all these things.

Ibn Abi Fudayk said that he heard someone state, “We have heard that all who stop at the Prophet’s grave should recite the ayat, “Allah and His angels bless the Prophet…” (33:56) and then say, “May Allah bless you, Muhammad.” If someone says this seventy times, an angel will call to him, “May Allah bless you!” and all his needs will be taken care of.”

Yazid ibn Abi Sa`id al-Mahri said that he went to `Umar ibn `Abd al-`Aziz and when `Umar bade him farewell, he said, “I would like you to do something for me. When you reach Madina and see the grave of the Prophet, may Allah bless him and grant him peace, greet him for me with peace.” Another said, “He used to send such greetings in his letters from Syria.”…

In al-Mabsut, Malik says, “I do not think people should stand at the grave of the Prophet, but should greet and then depart”… and “It is not necessary for the people of Madina who enter and leave the mosque to stand at the grave. That is for strangers”… and “There is no harm in someone who comes from a journey or leaves on a journey standing at the grave of the Prophet”…

Ibn al-Qasim said, “When the people of Madina left or entered Madina, I saw that they used to come to the grave and give the greeting… That is what is considered the correct thing to do.”

Al-Baji said, “There is a difference between the people of Madina and strangers because strangers have a specific intention for doing so [visiting the grave] whereas the Madinans live there and do not intend to go there for the sake of the grave and the greeting.”

In the Chapter entitled: “The adab of entering the Mosque of the Prophet and its excellence, the excellence of the prayer in it and in the mosque of Makka, the Prophet’s grave and minbar, and the excellence of living in Madina and Makka,” the same author says: “There is no dispute that the place of his grave is the best place on earth.”

Ibn Qunfudh al-Qusantini al-Maliki

Ibn Qunfudh (d. 810 H) says in his book Wasilat al-islam bi al-nabi `alayhi al-salat wa al-salam [The Means to Islam With the Prophet, Peace be upon him] (Beirut: Dar al-gharb al-islami, 1404/1984) p. 144-145:

The visit to his grave, Peace be upon him, is a Sunna from among the Sunnas of prophets, and an excellent action which is highly desirable. The Prophet said: “Whoso visits my grave, my intercession for him becomes guaranteed” and “Whoever [performs the Pilgrimage and then] visits me after my death, it is as if he visited me in my life.” His visit is a greatly profitable matter for seeking blessings by standing at his grave, and by praying in his mosque.

The order of priority is to send blessings upon him before greeting the mosque (tahiyyat al-masjid) and before approaching to greet him. It is permissible to say: “So-and-so sends his greetings to you.” Ibn Wahb relates from Imam Malik: “When one greets the Prophet, let him face the grave not the Qibla, and let him not touch the grave with his hand nor raise his voice. The Prophet said: “A prayer in this mosque of mine [in Madina] is better than a thousand prayers in any other, except the Holy Mosque [in Mecca]” (Muslim). Its meaning is that prayer in the Prophet’s mosque is better than that in the Holy Mosque, but not by one thousand times.”

There is also in the hadith: “Between my grave and my pulpit lies a grove from the groves of Paradise” (Bukhari and Muslim) and: “Madina is a great good for them, if they but knew!” (al-Bazzar with a sound chain, Tabarani with a fair chain, and Ahmad in the Musnad) and: “Whoever is able to die in Madina let him die there, for verily I intercede for him who dies there”. The scholars differ concerning which is better, Mecca or Madina. Allah the Exalted said: “Lo! the first sancturay appointed for mankind was that at Becca, a blessed place, a guidance to the peoples; wherein are plain memorials (of Allah’s guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe” (3:96-97). The experts of Qur’anic commentary said that “he is safe” means safe from the fire.


Abu Hurayra related that the Prophet said:

“One prayer in this mosque of mine is better than a thousand prayers in any other, except the Sacred Mosque (in Mecca).” Muslim narrated it through ten chains in his Sahih.

Imam Nawawi in his commentary on Sahih Muslim said:

“The scholars have differed regarding the meaning of the above exception in the same way that they have differed concerning Mecca and Madina: which of the two is better? The way of Shafi`i and the vast majority of the scholars is that Mecca is better than Madina and that the mosque in Mecca is better than the mosque in Madina. The opposite is true for Malik and a group of scholars.

According to Shafi`i and the vast majority, the meaning of the exception is: “except the Holy Mosque (in Mecca), for prayer in it is better than in my mosque.” According to Malik and those who agree with him, however, the meaning of the exception is: “except the Holy Mosque (in Mecca), for prayer in my mosque is better than there, but not by a thousand times.”

Nawawi goes on to quote the hadith of `Abd Allah Ibn al-Zubayr whereby the Prophet said:

“One prayer in this mosque of mine is better than a thousand prayers in any other except the Holy Mosque (in Mecca), and one prayer in the Holy Mosque (in Mecca) is better than one hundred prayers in my mosque.” Nawawi said: “A fair hadith (hadith hasan), narrated by Ahmad ibn Hanbal in his Musnad, Bayhaqi, and others with a fair chain, and Allah knows best.” End of Nawawi’s words.

Source: Nawawi, Sharh Sahih Muslim, Khalil al-Mays ed., Beirut: Dar al-Qalam, 9/10:172.

Qadi `Iyad al-Maliki said in al-Shifa’, chapter on “the etiquette of entering the mosque of the Prophet and its excellence”:

[Regarding the hadith: “One prayer in this mosque of mine is better than a thousand prayers in any other, except the Sacred Mosque (in Mecca)”]

“The scholars have differed regarding the meaning of the above exception in the same way that they have differed concerning the greater excellence of Mecca and Madina. Malik considers, according to the narrations of Ashhab [ibn `Abd al-`Aziz], Ibn Nafi` the companion of Malik, and a large group of others among his companions: that the meaning of the hadith whereby prayer in the Prophet’s mosque is better than that one thousand in any other mosque except the Holy Mosque (in Mecca), is that prayer in the Prophet’s mosque is better than that in the Holy Mosque (in Mecca), but not by a thousand times. They use as proof what has been related from `Umar ibn al-Khattab [“in Musnad al-Humaydi” — `Ali al-Qari] whereby prayer in the Sacred Mosque (in Mecca) is better than a hundred prayers in other mosques in any other. It follows from this that the excellence of the Prophet’s mosque (over Mecca) is nine hundred times greater, and a thousand times greater than all other mosques. This is based on the superexcellence of Madina over Mecca to which we have referred, and is the position of `Umar ibn al-Khattab, Malik, and the majority of the people of Madina.” End of Qadi `Iyad’s words.

al-Shawkani in Nayl al-Awtar says:

“The position of `Umar and some of the Companions and Malik and the majority of the people of Madina is that Madina is better.”

Sources: Qadi `Iyad, al-Shifa’, ed. al-Bajawi, 2:681.

Shawkani, Nayl al-awtar, Dar al-kutub al-`ilmiyya, 5:28.

In his commentary on Qadi `Iyad, Imam `Ali al-Qari al-Hanafi writes:

“There is no doubt that Mecca, among the highly venerated sanctuaries, is preferable to Madina itself, except for the mound of the Prophet’s grave, which is mercy and tranquillity: for it is better than the Ka`ba or rather, better than the Throne itself according to a large group of the scholars.” End of Qari’s words.

Source: al-Qari, Sharh al-Shifa’, Dar al-kutub al-`ilmiyya ed., 2:162.


Qadi `Iyad states in al-Shifa’, in the chapter on visiting the Prophet, the consensus of the Muslims whereby the site of the Prophet’s grave is the holiest site on earth. This particular consensus has been questioned by Ibn Taymiyya in his al-Ziyara and Shawkani in Nayl al-awtar, however, it is established that some of the major scholars of all four schools agree to this view whether or not it is a consensus, among whom are the following:

Hanafis: `Ali al-Qari in his Sharh al-Shifa’ already quoted.

Malikis: Qadi `Iyad in al-Shifa’ already quoted. He cited ijma` on this question.

Shafi`is: Nawawi in his Sharh Sahih Muslim 6:101 and al-Majmu` sharh al-muhadhdhab 7:444. He reported `Iyad’s statement and did not contradict it.

Hanbalis: Ibn `Aqil as quoted by Ibn Qayyim in Bada’i` al-fawa’id

See also: Sa`di Abu Habib, Mawsu`at al-ijma` fi al-fiqh al-islami 2:919.


Shaykh `Abd al-Qadir al-Jilani writes the following in the section on entering Madina at the end of the section on the Pilgrimage in his book al-Ghunya li talibi tariq al-Haqq `azza wa jall:

Entering Madina the Illuminated

If Allah blesses the pilgrim with prosperity and he is able to come to Madina, then what is desirable for him is that he come to the mosque of the Prophet and say upon entering it:

allahumma salli `ala muhammadin wa `ala ali muhammad, waftah li abwab rahmatik, wa kaffi `anni abwab `adhabik, al-hamdu lillah rabb al-`alamin.

O Allah, send blessings upon Muhammad and upon the family of Muhammad, and stem for me the gates of your mercy, and close for me the gates of your punishment, all praise belongs to Allah.

Then let him come to the grave of the Prophet and stand in its proximity so that he will be between the grave and the Qibla, and let him stand so that the facade of the Qibla will be behind him and the grave in front of him exactly facing his face, and the minbar to his left… Let him then say:

Peace upon you, O Prophet, and Allah’s mercy and His blessings!

O Allah, send blessings upon Muhammad and upon the family of Muhammad as you have sent blessings upon Ibrahim, praised and glorified are You!

O Allah, bestow upon our master Muhammad the Means (al-wasila) and the Priority (al-fadila) and the high rank (al-daraja al-rafi`a), and raise him to the exalted station (al-maqam al-mahmud) which You have promised him!

O Allah, send blessings upon the spirit of Muhammad among all spirits, and upon his body upon all bodies, just as he has conveyed Your Message and recited Your signs and fought according to Your command and striven in Your path and commanded that You be obeyed and forbade that You be disobeyed and opposed those who opposed You and befriended those who befriended You and served You until death came to him.

O Allah, You said to Your Prophet in Your Book: “If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful” (4:64), and I have come to Your House [sic; two other manuscripts have: “and I have come to You”] in repentence from my sins and seeking forgiveness, therefore I ask You that you make forgiveness guaranteed for me as you have made it guaranteed for those who came to him in his lifetime acknowledging their sins, so that their Prophet invoked You on their behalf and You forgave them.

O Allah! I am turning to You with Your Prophet, upon him Your peace, the Prophet of mercy. O Messenger of Allah! I am turning with you to my Lord so that He will forgive me my sins. O Allah, I am asking You for his sake (bi haqqihi) that You forgive me and grant me mercy.

O Allah, grant to Muhammad that he be the first of the intercessors, the most successful of those who ask, and the most honorable of the first and the last. O Allah, just as we believed in him without seeing him; and just as we confirmed him without meeting him: enter us where he entered and raise us in his group and bring us to his pond and quench us with his cup of a satisfying, pure, fresh, whole drink after which we shall never thirst , and keep us forever away from disappointment, betrayal, deviation, negation, and doubt, and make us not of those You are angered against, nor of the misguided, but place us among the people of his intercession.

Then let him step to his left and say:

Peace be upon both of you, O Companions of Allah’s Messenger, and Allah’s mercy and His blessings. Peace be upon you, O Abu Bakr the Most-Truthful. Peace be upon you, O `Umar the Distinguisher. O Allah, reward them with abundant good on behalf of their Prophet and all Islam, and forgive us and our brothers who preceded us in the faith, and do not place in our hearts rancor towards the believers, O Allah! for You are most kind, merciful.

Then let him pray two rak`at and sit. It is desirable that he pray between the grave and the pulpit in the Rawda; and, if he so desires, that he rub the pulpit to take its blessing (wa in ahabba an yatamassah bi al-minbar tabarrukan bih); and that he pray in the mosque of Quba’; and that he go visit the graves of the martyrs and make abundant invocations there.

Then, if he wants to leave Madina, let him come to the Prophet’s mosque, approach the grave, greet the Prophet, and do exactly as he did before, then bid him farewell and similarly greet his two Companions and bid them farewell. Then let him say:

O Allah, don’t make this the last of my visit to the grave of Your Prophet, and if you cause me to die, then make me die loving him and his Sunna. Amin, O most merciful of the merciful!

Then he may leave in peace, by Allah’s will.
Al-hafiz ibn al-Jawzi al-Hanbali

Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin:

Chapter on Visiting the Grave of The Prophet

He who visits the grave of Allah’s Messenger should stand while visiting him with in most respectful manner possible, as if he were with him in his lifetime. Ibn `Umar narrates that Allah’s Messenger said: “He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime.” Ibn `Umar narrates: Allah’s Messenger said, “He who visits my grave becomes eligible for my intercession.” Anas narrates: Allah’s Messenger said: “He who visits me in Madina counting on his visit to me (muhtasiban), I will be his witness and intercessor on the day of Judgment.”

Ibn Abi Mulayka said: “Whoever wants to stand facing the Prophet, let him position himself where the Lamp which is located in the Qibla at the grave is over his head.” There is another mark that is more easily recognizable than the Lamp, it is a brass nail in the room’s wall. When someone stands besides it, the Lamp would be over his head.

Ibn Abi Fudayk said, “I heard some people who lived duthe same era, we heard that anyone who stands at the Prophet’s grave and recite this verse, Inna Allaha wa mala’ikatahu yusalluna `ala al-Nabi (Al-Ahzab 56) and then say: Salla Allahu `alaika ya Muhammad and seventy times, an angel will call out to him: “May Allah send blessings on you, O So-and-so! No need of yours will go from hence unfulfilled.”

It was related to us [with its chain of transmission] that Ka`b al-Ahbar said: “Every dawn, seventy thousand angels descend and encircle the grave, flapping their wings, and invoking blessings on the Prophet until it is evening time, whereupon they ascend, and an equal number descend and do the same. And this is so until the earth breaks open, whereupon he will come out among seventy thousand angels supporting him.

`Umar ibn `Abd al-`Aziz used to send his courier from Syria with the message: “Convey my greetings to Allah’s Messenger.”

Chapter on His Nation’s Greeting Reaching Him

`Abd Allah ibn Mas`ud said: Allah’s Messenger said, “Allah has angels that roam the earth bringing me the greetings of my nation.” Abu Huraira said, “No one sends me Salam except Allah has returned my soul to me so that I can return his Salam.”

[We have already mentioned the explanation of this hadith in the section on Mawlid above.]

Chapter on Some Sayings That Were Retained From the Visitors to his Grave and States They Have Experienced

Abu Nasir told us [with his chain of transmission] that `Ali said: “When Allah’s Messenger was buried, Fatima came and stood in front of his grave, took a handful of soil, put it on her eyes, cried and recited:
The one who breathes from the soil of Ahmad Will never breathe trouble all his life long
If the troubles that have been poured on me Were poured on days, they would turn into nights

Muhammed ibn Hibban said: I heard Ibrahim ibn Shayban saying: “I performed pilgrimage one year, so I came to Madina and approached the grave of the Prophet and said Salam to him. I heard from inside the room: “Wa `aleika al-Salam.”

Abu Hazim [Salama ibn Dinar] said: I heard Sa`id ibn al-Musayyib say: “During the nights of the heat wave there were no people in the Prophet’s Masjid except myself. The people of Syria would enter in groups and say: “Look at this crazy old man!” and whenever the time of prayer came, I would hear adhan coming from the Prophet’s grave. I would step forward, call iqama and pray, and there would be no one in the Masjid but me.”

Muhammad ibn Harb al-Hilali said: “I entered Madina, and came to the grave of Allah’s Messenger. An Arab came and to visit him and said: “O best of the Prophets, Allah has revealed to you a truthful book and said in it: “If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful” (4:64), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord.” Then he began to recite poetry:
O best of those whose bones are buried in the deep earth, And from whose fragrance the depth
and the height have become sweet, May I be the ransom for a grave which thou inhabit,
And in which are found purity, bounty and munificence!

Then he left, and I dozed and saw the Prophet in my sleep. He said to me: “Run after the Arab and give him glad tidings that Allah has forgiven him through my intercession.”

Abu al-Khayr al-Aqta` said: “I entered the city of Allah’s Messenger and I was in material need. I stayed five days without eating anything. I came toward the grave and said Salam to the Prophet and to Abu Bakr and `Umar then said: “I am your guest tonight, O Allah’s Messenger!” I then stepped aside and slept behind the Minbar. I saw the Prophet in my dream, with Abu Bakr to his Right, `Umar to his left, and `Ali in front of him. `Ali shook me and said, “Get up, Rasullullah is coming.” I got up and kissed him between his eyes; he gave me a loaf of bread, I ate half of it; when I woke up I found half a loaf in my hand.”

Shaykh al-Islam al-Hafiz al-Imam Nawawi

In his al-Idah fi Manasik al-Hajj:

Chapter 6: On Visiting the Grave of our Master, the Messenger of Allah, Peace be upon him. In this chapter are discussed the recommended and discouraged actions of those who perform Hajj.

The first of the issues concerns those who make Hajj and `Umra. When they leave Mecca, they should go towards the city of Allah’s Messenger to visit his turba or burial ground. It is one of the most important of those actions that bring one towards Allah, and a most important effort. Al-Bazzar and al-Daraqutni narrated on the authority of Ibn Umar that Allah’s Messenger said “Whoever visits my grave, my intercession becomes guaranteed for him.”

The second point concerns preferred or recommended actions for the visitor to have intention to do when visiting Allah’s Messenger. His intention should be to draw closer to Allah by travelling to his mosque and praying in it.

Third, it is also recommended that when the visitor is in transit he should increase his recitation of greetings and blessings on the Prophet, and that when he sees the trees of Medina, its blessed sanctuary, or any landmark in Medina, he should increase his recitations of greetings and blessings; he should ask that Allah accept his visit and grant him benefit for visiting.

Fourth, it is recommended that the pilgrim perform the greater ablution (ghusl) before entering Madina and put on his cleanest clothes. He should visualize in his heart the honor of Madina, the best place in the world after Mecca according to some scholars; others consider Madina to be the best place in the world without exception. What makes it so honorable is the presence of Allah’s Prophet, the best of all creation.

Fifth, the pilgrim should attune himself to the feeling of the greatness of Allah’s Messenger; his heart should be full of his presence, as if he is seeing him.

Sixth: when he arrives at the door of his mosque, let him say the things he says when entering Mecca; he should enter with his right foot and leave with his left, as he should when entering and leaving any Masjid. As he approaches the holy Rawda, which is the place between the Prophet’s grave and his pulpit, he prays tahiyyat al-Masjid (the prayer of greeting the Masjid) near the Minbar, in the standing place of Allah’s Messenger. In the book of Madina the
distance between the Minbar and the Maqam or standing place, where he used to pray until his death, is fourteen arm-lengths and one hand span, and the distance between the Minbar and the grave is fifty-three arm lengths and a span, and Allah knows best.

Seventh, after he prays the Tahiyya in the Rawda (or anywhere else in the Masjid), in thankfulness to Allah for this bounty, and asking Him for the completion of his mission and for the acceptance of his visit, he should face the wall of the holy grave, with the Qibla behind him, looking to the lower part of the grave’s wall, lowering his gaze in a state of awe and reverence, emptying his heart of worldly concerns and focusing on the reverent nature of his situation and the status of the one in whose presence he is. Then he gives greetings in a voice neither too loud nor too soft, but with moderation; he says the following:
as-Salamu `alayka ya RasulAllah Peace be upon you O Messenger of Allah
as-Salamu `alayka ya NabiAllah Peace be upon you O Prophet of Allah
as-Salamu `alayka ya KhiyaratAllah Peace be upon you O Elect of Allah
as-Salamu `alayka ya KhayrAllah Peace be upon you O Goodness of Allah
as-Salamu `alayka ya HabibAllah Peace be upon you O Beloved of Allah
as-Salamu `alayka ya Nadhir Peace be upon you O Warner
as-Salamu `alayka ya Bashir Peace be upon you O Bearer of Glad Tidings
as-Salamu `alayka ya Tuhr Peace be upon you O Purity
as-Salamu `alayka ya Tahir Peace be upon you O Pure One
as-Salamu `alayka ya Nabiar-Rahma Peace be upon you O Prophet of Mercy
as-Salamu `alayka ya Nabi-al-Umma Peace be upon you O Prophet of the Community
as-Salamu `alayka ya Abal-Qasim Peace be upon you O Father of Qasim
as-Salamu `alayka ya Rasul Rabbil-`Alamin Peace be upon you O Messenger of the Lord of the Worlds
as-Salamu `alayka ya sayyid-al-mursalin wa ya khatam an- nabiyyin Peace be upon you O Master of Messengers and Seal of Prophets
as-Salamu `alayka ya Khayr-al-Khala’iqi ajma`in Peace be upon you O Best of All Creatures
as-Salamu `alayka ya Qa’id al-Ghurri al-Muhajjalin Peace be upon you O Leader of the Bright-faced ones
as-Salamu `alayka wa `ala Alika wa Ahli baytika wa Azwajika wa Dhurriyyatika wa Ashabika ajma`in Peace be upon you and upon your Family, the People of your House, your Wives, your Children, and all your Companions
as-Salamu `alayka wa `ala Sa’iril-Anbiya’i wa Jami`i `Ibadi-llahis-Salihin Peace be upon you and upon all the Prophets and Allah’s righteous Servants
Jazak Allahu Ya Rasulallahi `anna Afdala ma jaza Nabiyyan wa Rasulan `an Ummatihi May Allah reward you, O Messenger of Allah, with the best reward a Prophet or a Messenger ever received on behalf of his Community
Wa Sallallahu `alayka wa Sallama kulla ma dhakaraka-z-dhakirun wa ghafala `an dhikrika-l-ghafilun Blessings and Peace of Allah upon you every time one remembers you and every time one fails to remember you
Afdala wa Akmala wa Atyaba ma Salla wa Sallama `ala Ahadin min al-Khalqi ajma`in With the best, most perfect, and choicest of blessings and peace ever bestowed upon anyone in creation
Ashhadu an La Ilaha Illallahu wahdahu la sharika lah I bear witness that there is no deity but Allah alone, without partner
Wa ashhadu annaka `Abduhu wa Rasuluhu wa Khiyaratuhu min khalqihi And I bear witness that you are His servant, His Messenger, His Elect among all creatures
Wa ashhadu annaka qad ballaghta-ar-Risala wa addayta-al-Amana wa nasahta-al-Umma wa jahadta fillahi haqqa jihadih And I bear witness that you have conveyed the Message and fulfilled the trust and counseled the Community and striven for Allah with the most truthful striving
Allahumma atihi al-wasilata wa-al-fadilata wa-b`athhu maqaman mahmudan al-ladhi wa`adtah O Allah! Grant him the Means and the Excellent Gift and Raise him to the Exalted Station You have promised him
Wa atihi nihayata ma yanbaghi an yas’aluhu-al-sa’ilun And grant him the goal of what those who beseech You must beseech for him
Allahumma salli `ala Sayyidina Muhammadin `abdika wa rasulika al-Nabiyyi al-Ummi wa `ala Ali Sayyidina Muhammadin wa Azwajihi wa dhurriyyatih O Allah! Send blessings on our Master Muhammad Your servant and Messenger, the Unlettered Prophet, and upon the Family of our Master Muhammad, his Wives and his Children
Kama sallayta `ala Sayyidina Ibrahima wa `ala Ali Sayyidina Ibrahima As you have sent blessings on our Master Ibrahim and on the Family of our Master Ibrahim
Wa barik `ala Sayyidina Muhammadin al-nabiyyi al-ummi wa `ala Ali Sayyidina Muhammadin wa Azwajihi wa dhurriyyatih And send benedictions on our Master Muhammad Your servant and Messenger, the Unlettered Prophet, and upon the Family of our Master Muhammad, his Wives and his Children
Kama barakta `ala Sayyidina Ibrahima wa `ala Ali Sayyidina Ibrahima fil-`alamina innaka Hamidun Majid As you have sent benedictions on our Master Ibrahim and on the Family of our Master Ibrahim in the worlds, for You are truly the most praiseworthy and noble.

As for him who cannot memorize all of this or who does not have the time to recite it, it is enough to recite a part of it, as a minimum the words as-Salamu `alayka ya Rasul-Allah

Then, if someone has asked him to convey Salams to Allah’s Messenger, let him say as-Salamu `alayka ya Rasul Allah min Fulan ibn Fulan (Greetings to you, O Messenger of Allah, from So-and-so, the son of So-and-so), or some such greeting, after which he steps an arm’s length to the right and sends Salams to Abu Bakr because he stands at the shoulder of Allah’s Messenger; then he says as-Salamu `alayka ya Aba Bakrin safiyya rasulillahi wa thaniyahu fil-ghari, jazakallahu `an ummatin-nabiyyi khayran, (Greetings to you, O Abu Bakr, the Intimate Friend of Allah’s Messenger and his second in the Cave! May Allah grant you the best reward on behalf of the Prophet’s Community). Then he steps an arm’s length to the left of his original position, to the space before Umar, saying: as-salamu `alayka ya `umar a`azza-llahu bikal-islama, jazak-Allahu `an ummati muhammadin khayran (Greetings to you O `Umar, Allah has strengthened Islam through you, may Allah reward you well on behalf of the nation of Muhammad). Then he returns to his original position, directly in front of Allah’s Messenger, and he uses the prophet as his means in his innermost (fa yatawassalu bihi fi haqqi nafsihi), and seeks his intercession before his exalted and mighty Lord (wa yatashaffa`u bihi ila rabbihi subhanahu wa ta`ala), and one of the best things that he can say is what has been narrated by our colleagues on al-`Utbi’s authority, and they admired what he said:

As I was sitting by the grave of the Prophet, a Beduin Arab came and said: “Peace be upon you, O Messenger of Allah! I have heard Allah saying: “If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful” (4:64), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord.” Then he began to recite poetry:

O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth
and the height have become sweet,
May I be the ransom for a grave which thou inhabit,
And in which are found purity, bounty and munificence!
Then he left, and I dozed and saw the Prophet in my sleep. He said to me: “O `Utbi, run after the Beduin and give him glad tidings that Allah has forgiven him.”

The pilgrim should next advance to the head of the grave and stand between the grave and the pillar that is there, facing the Qibla [without turning his back on the grave]. Let him praise and glorify Allah and supplicate for himself regarding what concerns him and what he loves, for his parents, and for whomever he likes among his relatives, revered teachers, brothers, and Muslims in general; then he comes to the Rawda and increases his supplication and prayer It is established in the two Sahihs in a narration from Abu Hurayra that the Prophet said: “Between my grave and my Minbar lies one of the Gardens of Paradise, and my Minbar overlooks my Pool (hawd). Let him stand by the Minbar to make supplication.

Eighth: It is impermissible (la yajuz) to circumulate the grave of the Prophet, and it is reprehensible (makruh) to stand so close to the grave that one’s entire front or back is in direct contact with it. This is according to the opinion of al-Halimi and others. Also reprehensible is rubbing the grave with one’s hand or kissing it. The good etiquette is to stay a distance from it, as one would from a living person. This is what the `ulama have said, and we should not be misled by such actions of common people that are in violation of these good manners; we should only follow the prescriptions of the scholars, without paying attention to the behavior of the common people. The respected master, Abu `Ali al-Fudayl ibn `Iyad spoke to the effect that one must follow the paths of guidance and not be distracted that so few travel them, and to beware the paths of misguidance that are well-travelled by those who will perish. Therefore, he who thinks that rubbing and such bring more baraka is misled by his ignorance and heedlessness, because baraka is in what is in accordance with the Shari`a and the sayings of the scholars; how then can benefit be obtained through opposition to what is right?

Ninth: Throughout his stay in Madina he must perform all of his prayers in the Prophet’s Masjid, and must form the intention of making i`tikaf (retreat) in it.

Tenth: It is desirable that he go daily to the cemetary of Baqi`, especially on Friday; he should first say Salams to the Prophet. When he arrives at Baqi`, he says: as-Salamu `alaykum Dara Qawmin mu’minina wa inna insha Allahu bikum lahiqun, Allahumma ighfir li ahli Baqi-l-gharqad, Allahumma ighfir lana wa lahum. Then he visits the visible graves there, such as that of Ibrahim tthe son of the Prophet pbuh, `Uthman, al-`Abbas, al-Hasan the son of `Ali, `Ali the son of Al-Hussein, Muhammad ibn `Ali, Ja`far ibn Muhammad, and others. The last stop would be the grave of Safiyya, the Aunt of Allah’s Messenger; it has been established in numerous sound hadiths that there is merit in the graves of the Baqi` and in visiting them.

Eleventh: It is recommended to visit the graves of the martyrs of Uhud, the best day being Thursday, and to begin with Hamza, starting early in the morning after the dawn prayer in the mosque of the Prophet, so as to allow time to return to the Masjid before the Noon prayer.

Twelfth: It is definitely recommended to come to the Masjid of Quba’, preferably on a Saturday, with the intention of drawing closer to Allah by visiting it and praying in it, due the authentic hadith in the book of Tirmidhi and others from Usayb ibn Hudhayr, that a prayer in the Masjid of Quba’ is like `umra, and in the two Sahihs from Ibn `Umar, he said that Allah’s Messenger used to come to Masjid Quba’ both riding and walking to pray in it two rak`a, and in an authentic narration he used to come to it every Saturday. It is recommended to visit the well of Aris, which is located by the mosque of Quba’, and drink from its water and perform ablution with it.

Thirteenth: It is desirable that one visit all the sites of significance in Islam. There are approximately thirty such places, and they are known to the inhabitants of Madina. The pilgrim should visit as many as he can. He should also come to and drink from the wells where Allah’s Messenger used to perform ablution and wash. There are seven such wells.

Fourteenth: The pilgrim must maintain reverence toward this city throughout his stay there, keeping in his heart that it is the place chosen as the place of Allah’s Messenger’s emigration and residence, and the place where he was buried; he must visualize the Prophet’s coning and going in the city and his walking in its streets.

Fifteenth: Taking up residence in Madina [especially for study] is desirable on the same condition that were previously mentioned with reference to Mecca. The desirability of this practice has been established in Sahih Muslim: Ibn `Umar and Abu Hurayra related that the Prophet said: “He who perseveres through the difficulties and hardships of Madina, I will be a witness or an intercessor for him on the day of judgment.”

Sixteenth: It is recommended that he fast in Medina whenever it is possible and as much as possible, and to give Sadaqa as much as possible to the Prophet’s jiran (people performing Mujawara), because it is a way of being faithful to the Prophet.

Seventeenth: He is not to carry with him any of the pottery made from the soil and stones of the Haram of Medina, nor the pitchers nor others of the ustensils made from it, as has been stated with regard to the Haram of Mecca.

Eighteenth: Hunting at the Haram of Medina is forbidden, and it is also forbidden to remove from the trees of the Haram; these rules have been discussed in reference to the Haram of Mecca. The boundary of the Haram of Medina is what has been narrated by Bukhari and Muslim in their two authentic books from `Ali ibn Abi Talib from the Prophet: “The Haram of Madina is between `Ayr and Thawr [a hill behind Uhud]”; and in the two authentic books from the hadith of Abu Hurayrah who said: “If I see the deer grazing or drinking in Madina I would never interfere with them.” The Prophet also said, “What is between her two tracts of black stones [i.e. city limits],” and so it has been narrated by a group of Companions in the Sahih.

Nineteenth: If he wants to travel from Madina and go back to his country or another country, it is desirable to say farewell to the Masjid by performing two rak`a and making supplication for any matter about which he is concerned; he has to come to the grave and say something similar to the supplications mentioned at the beginning and says, “Oh Allah, do not make this the last time that I come to the Haram of Your Messenger; make easy my return to the two Sacred Sanctuaries, and bestow upon me forgiveness and security in this life and in the hereafter, and grant us safe return with your bounty.” He leaves facing away from the tomb.

Twentieth: Important matters regarding the Prophet’s mosque: It has been narrated in Sahih Bukhari from Ibn `Umar that he said that in the time of Allah’s Messenger the masjid was built with sun-dried clay bricks; its roof was made of palm branches, the pillars were of palm wood. Abu Bakr did not add to it anything; `Umar added to it and built it the way that it used to be during the time of the Prophet with bricks and palm branches and palm-wood pillars. `Uthman, in turn, changed it, adding considerably to it, and he built up its walls with engraved stone and freestone, put up pillars of engraved stone, and a roof of teak [Indian oak]. It is incumbent to keep Salat in the Masjid that used to exist during the time of Allah’s Messenger. For the previously mentioned sound hadith: “A prayer in this, my Masjid, is better than a thousand prayers in any other Masjid” applies only to what was in place in his own time. If one prays in congregation, stepping forward to the first row, and those rows immediately behind it, is best. Let him pay attention to what I have warned about. In the two Sahih books on the authority of Abu Hurayra the Prophet said: “My Minbar overlooks my Pool.” Al-Khattabi said that the meaning of this hadith is that he who keeps the prayers at my Minbar shall be given water from the Prophet’s Pool on the Day of Judgment. The other hadith in the Sahih has already been mentioned: “Between my grave and the Minbar, lies one of the Gardens of Paradise.”

Twenty-first: Some of the common people claimed that Allah’s Messenger said: “Whoever visits me and my father Ibrahim in the same year, I guarantee Paradise for him,” and this is false; it is not from Allah’s Messenger and it is not mentioned in any books of hadith. Rather, it is a fabrication of some corrupt individuals. The visit of the Friend of the Merciful is not disapproved. What is rejected is only what the common people have narrated and there is no relation between the visit of the Khalil and Hajj; the visit of the Khalil is a separate act of devotion. Likewise, the saying of some of the common people whereby if they perform the Hajj and complement it by visiting Jerusalem, they are thereby completing the Pilgrimage: this is false. While visiting Jerusalem is desirable, it is not related to Hajj. And Allah knows best.

Twenty-second: If one swears an oath to visit the Prophet’s Mosque or Jerusalem, there are two points of view for al-Shafi`i; the more correct one is that it is desirable that he go, but not obligatory.

And Allah knows best.

Cheikhal Islam Elhadji Alioune Sakho Tidjani ( Radiyallahou anhou)

Des années après sa disparition, l’ombre continue de planer sur le Sénégal. Il a fini d’accomplir sa mission le 07 Aout 2005. Depuis cette date, son ombre ne cesse de planer au Sénégal et il a laissé un vide jamais comblé. En ces temps de disette et de conflits, où le Sénégal traverse de durs moments, sa sagesse et se vision manquent terriblement. Revenons une nouvelle fois sur le parcours sans faute de cet éminent homme de Dieu. En cette veille de Rmadan, exemple ne pouvait être plus éloquent. Cheikhal Islam Elhadji Alioune Sakho Tidjani: Le Detenteur de la mahrifa (gnose) jamais égalé Une vie au service de Dieu Fils de Cheikh Ibrahim Sakho, l’un des pionniers d’ISLAM au Sénégal, et de Sayyidah Mariam dite: Bosso Ndao , pricesse du Ndoucoumane, Baye Sakho est né en 1933. Elevé à Medina Keur Ndiang Fatma, Thiako Mahate, Keur Ndiaga Soune, Keur Serigne Faana, Keur Elhadji Mor Awa, et Darou Salam Nioro. Cheikhal Islam Elhadji Aliou Bousso Sakho, possède une solide formation religieuse qu’il doit aux professeurs et aux marabouts enseignants de La Sine Saloum. Le disciple de ses oncles :Serigne Mokhtar Drame et Cheikh Elhadji Omar Ndao Alfarouq a émerveillé le monde grâce à l’étendue de sa science. Il entreprend le pèlerinage à La Mecque en 1972 et ceci continue jusqu’a sa disparition en 2005 . Le plus remarquable de l’expérience de Cheikh El Hadji Alioune (naar) Sakho est ce sens de la mesure et la conscience de l’équilibre entre la Sharî’a et la haqîqa. Il a su rester, sa vie durant, entre les deux domaines de la connaissance, s’appuyant merveilleusement, sur une donnée essentielle que le saint Coran qualifie de meilleur viatique vers le vrai monde at-Taqwâ, traduit – et certainement réduit – à la « crainte de Dieu », état non mesurable parce qu’intérieur, mais qui se manifeste par les actes. Tous ceux de Gorgui Sakho, d’après les témoignages de ses contemporains, reflètent cette conscience intime de Dieu. S’inscrivant dans la pure tradition Seydina Cheikh Ahmed Tijâni, El Hadji Alioune (Bousso) Sakho Tidjani a tenté et réussi cette expérience soufie innovée par la Tijâniyya. Comme le prône la Tariqa, Baye a pu allier éducation spirituelle et plein engagement dans le monde d’ici bas, cette sorte de « retraite au milieu de la société », une tarbiya au-delà de l’abstraction, décelable au visu (‘al-hâl) et à l’action (‘al-himma) tendant résolument vers l’istiqâma, la droiture. Dans le domaine économique, Baye Sakho n’échappe pas à la règle et tire de ses fonctions d’appréciables subsides. Il possède plusieurs concessions agricoles, et un complexe commercial. Sa vie dura 72 ans. Un chiffre mystique qui spécifie l’âge adulte dans la Tradition islamique, ou encore l’achèvement ou le départ, selon le point de vue où l’on se place. L’âge du Cheikh -72- donne la valeur fonctionnelle du nom divin « HOUWA ALLAH= Seul Allah est Dieu». « 72 » est aussi la valeur numérique du nom divin «Hadina »= Notre Guide. Il est inexact de parler d’une philosophie du Cheikh. Comme le Prophète Muhammad (Psl), son caractère, c’est le Coran. Son style de vie est puisé dans le Coran qu’il a digéré, intégré. Les Sourates et Versets constituent son armature, son bouclier. Les dits et silences du Prophète (Psl) ou hadiths, lui sont familiers. Il les mémorisait et les a interprétés à la lumière du Coran : ce sont ses boussoles. Il est plus juste d’indiquer le parti que le Cheikh a tiré de la méditation constante sur le Coran, les hadiths et les ouvrages relatifs à ces derniers, de même que la pratique spirituelle. Même un observateur superficiel peut déceler le rayonnement du Cheikh. Affable, courtois, Baye Sakho accueillait indistinctement tous les hommes, de toutes les conditions et confessions. Il vivait dans la cité et pour la cité. Il prêchait d’exemple. Son Enseignement n’était ni docte ni doctoral, mais se fondait sur l’expérience vécue et la tradition prophétique. Ouvert à tous, il avait foi en l’homme. Il acceptait la mission qu’Allah nous a assignée, celle des gérants de l’Univers. Profondément pénétré de la miséricorde divine, mais terrifié par sa toute puissance, il avait à cœur, toujours et partout, d’assurer le salut de ses semblables par ses sermons, ses adresses aux hommes (musulmans et non musulmans). Ses discours, qui sont souvent des panégyriques, mettaient en pleine lumière les qualités du meilleur des êtres ainsi que l’idéal moral du musulman. Il ne manquait de proclamer que si, par son entremise, tous les hommes étaient sauvés, au prix de sa propre damnation, il s’en satisferait. D’un altruisme singulier, il se dépouillait de ce qu’il avait de plus cher au profit des autres. D’une humilité asymptotique à l’humiliation, il était admiré et aimé de tous. Les têtes couronnées de ce monde, les hommes et femmes de toutes conditions trouvaient auprès de lui réconfort, soutien, raison de vivre et d’espérer. Sans doute était-il militant discret et pénétrant de la Tariqa Tidjaniya. Mais il déclarait à tous que l’appartenance à une confrérie ne devait point être source de discorde. Il s’efforçait d’être présent partout où il considérait qu’il pouvait apporter quelque chose. Son enseignement. Le Cheikh était d’un humanisme intégral. Rien de ce qui est humain, pour reprendre le mot de Térence, ne lui était étranger. Il était « poreux à tous les souffles », souffrait des maux d’autrui, mais acceptait toujours le décret divin. L’homme, a-t-il compris, est la créature privilégiée de Dieu. Notre mission terrestre est, après que nous avons tiré parti de tout ce qui nous est soumis sur la terre et dans les cieux, de préparer notre vie dans l’au-delà, dans la paix et la solidarité. Tout homme est, pour ainsi dire, sacré et mérite respect et considération. C’est pourquoi le vénéré Cheikhal Islam Elhadji Alioune Sakho vouait une égale estime à tous, ne voyant en chacun d’entre nous qu’une manifestation divine. Il se gardait d’offenser la moindre créature. Son scrupule était admirable. Il abandonnait les sentiments intérieurs des cœurs et scrutait les moindres détails extérieurs. Parfois, certains disciples pensaient l’avoir trompé, alors qu’il était au fait de leurs turpitudes. Pudique au possible, il s’interdisait tout caractère qu’Allah n’agrée pas. La pudeur s’accroît par la claire conscience qu’Allah est avec nous partout où nous sommes, que nous sommes sous son regard et que nos actions ne lui échappent point. Sa finesse était à toute épreuve. Un sage nous définit ainsi la finesse : « c’est d’éviter les caractères douteux, tout en gardant en permanence l’esprit alerte de générosité et de libéralité. Il s’agit, en l’occurrence, d’un homme au caractère pur, au souci transparent, à la parole heureuse. Souvent silencieux et constamment en méditation, il est dominé par la crainte et la pudeur de salir sa valeur par un état reposant pour tout âme, qui l’amènerait à incliner vers sa nature ». La sincérité qu’il manifestait en toutes circonstances était légendaire. Dans toutes ses démarches, il n’avait en vue qu’Allah, auteur des prescriptions et proscriptions. La sincérité, nous enseigne-t-on, c’est d’exclure les créatures, lorsqu’on sert le Seigneur et de ne voir que la récompense d’Allah, sans chercher l’amour d’un compliment ou fuir la honte d’un dénigrement. Notre religion, l’Islam, préconise la recherche du savoir qui, une fois acquis, au lieu de nous rendre infatués de nous-mêmes, doit nous conduire vers la sagesse. « Science sans conscience n’est que ruine de l’âme », enseignait Rabelais. La sagesse est la marque distinctive des hommes de savoir. C’est un « bien immense » qu’Allah donne à ses créatures privilégiées. Le Prophète (Psl) a dit, « lorsque vous voyez un homme qui renonce au bas monde, rapprochez-vous de lui, car il reçoit la sagesse ». Il a déclaré, en outre : « Lorsque le serviteur renonce au bas monde, il hérite de trois qualités : une gloire sans avoir un clan, une richesse sans avoir l’argent, une science sans initiation ». Le Cheikh était un vrai sage, devant qui se pâmaient d’admiration les plus grands érudits. Il bénéficiait, pourrait-on dire, d’une science infuse. La sagesse nous permet de discerner le vrai du faux et d’arriver à un amour tyrannique de Dieu. Le Cheikh aimait par dessus tout Allah et Son Prophète (Psl). « L’Amour d’Allah, écrit un sage, est le but ultime de notre cheminement et la cime de notre ambition ».Tous les bienfaits dont nous jouissons viennent de Lui exclusivement. Lorsque le cœur perd cet amour, sa douleur est plus grande que celle qu’éprouve l’œil en perdant sa lumière, celle qu’éprouve l’oreille en perdant son ouïe. A vrai dire, la corruption du cœur, lorsqu’il est vidé de l’amour de Celui qui l’a créé et façonné, est plus grave que la corruption du corps vidé du souffle vital. Ceci n’est reconnu que par celui qui ressent une vie en lui, car les blessures ne réveillent pas les morts ». Cet homme de Dieu occupait une place enviable dans la Cité dans la Confrérie Tidjaniya. Sa Place dans la Cité Un homme de Dieu tel que CheikhAlioune Sakho tidjani ne manifestait ni égotisme ni égoïsme. Il considérait qu’il vivait au milieu des siens. Il avait à cœur, comme tout le monde, de s’acquitter de ses devoirs et de jouir de ses droits. « Tous les croyants sont frères », déclare le Coran. Notre Cheikh, plus que tout autre, comprenait les sens exotérique et ésotérique de cette déclaration d’Allah. Il en avait fait sa règle de vie. Comme il le manifestait, il n’avait pas oublié sa part de ce monde. Au cœur des problèmes de la cité, il assumait le destin du peuple comme le sien propre. Il savait de science certaine que l’ascétisme outrancier est étranger à l’Islam. Notre religion est celle du juste milieu. Elle préconise la tolérance, la solidarité, la paix, la concorde. Les oraisons, recommandées périodiquement, de même que les aumônes visant à prévenir certaines calamités ou à assurer la paix sociale, figurent en bonne place parmi ses actes de solidarité et d’amour du prochain. Baye Sakho ne ménageait pas ses forces déclinantes. Il se savait chargé d’une mission divine de haute importance, que l’on perçoit mieux en étudiant sa place dans la Tariqa Tidjaniya. Le Cheikh était parmi les plus puissants de notre religion, mais il n’a jamais voulu s’en vanter ni manifester quelque pouvoir. Voilà le signe d’un véritable pôle. Ceux qui, choisis par le Cheikh, avaient la chance de deviser avec lui des secrets de la Tariqa, savent bien que c’était un Saint accompli, un pôle. Cet homme d’une rare probité a laissé un vide difficile à combler. Le monde se sent orphelin de cet homme qui a réussi à faire l’unanimité autour de sa personne. Il avait su transcender les barrières. Conscient de sa mission de guide religieux au service de son peuple, il n’a jamais ménagé ses efforts pour l’émergence d’un monde apaisé et réuni autour de l’essentiel. Repose en paix, gorgui, La Oumah entier continuera de te pleurer.Nous savons que de la où tu es tu veilles sur nous. Fatiha+11 Al Ikhlas pour que la paix à son âme.