Sunday, 13 January 2013

Hans Christian Andersen and The Mawlid in Istanbul

Hans Christian Andersen in Istanbul 1841 : The Mawlid of the Prophet Muhammad (s)
(Please forward this story to all Muslim and non-Muslim Thank You)



The famous Danish author and poet Hans Christian Andersen (1805 - 1875) is famous for his

fairy tales like “The Little Mermaid”, “The Ugly Duckling” and “The Princess on the Pea”. HansChristian Andersen was also a great traveler, and the longest of his journeys took him across Europe to Constantinople in 1841.

 The lengthy excerpt reproduced here recounts a visit to Istanbul (Constantinople) on the occasion of the birthday celebration, or Mawlid, for the Prophet Muhammad. He also recounts the public procession of the Sultan and his entourage from the Serail (meaning Topkapı Saray or Palace). The account gives yet another interesting outsider perspective on Ottoman life and society.


He mentions in his diary, “in Constantinople I passed eleven interesting days; and according tomy good fortune in travel, the birthday of Mahomet itself fell exactly during my stay there. I saw the grand illumination, which completely transported me into the Thousand and One Nights.” It was from these travel experiences that he wrote the story “Mahomet's Birthday. A Scene in Constantinople”. A fragment from “Mahomet's Birthday. A Scene in Constantinople” written by Hans Christian Andersen.


The following passage is found in an 1889 publication entitled Stories for the Household as are the two images (pp. 829 & 845 respectively) in this post:

MAHOMET’S BIRTHDAY. 
A SCENE IN CONSTANTINOPLE.
THE fourth of April is the birthday of the Prophet. Already on the eve of that day the celebration began; and to say the truth, the performance on the eve was the prettiest part of the festivity. I considered it unfortunate that the night happened to be moonlight, and that the Osmanli police regulations demanded that every one who went out after sundown should carry a light in a lantern; but I was obliged to submit, for the police regulation could not be altered, nor could the moonlight.

A young Russian named Aderhas and I associated ourselves together, and, without a companion, but duly provided with a light in a great paper lantern, we sallied forth to behold the illumination in honour of the Prophet.

“We went through a narrow street of Pera, and before us lay a scene of fantastic beauty, such as we can only see in the North in a wondrous dream. From the row of houses near which we stood down towards the bay extended a churchyard, that is to say, a cypress grove, with thick dark trees ; and dark night rested upon it. Over rough hills, downwards among the tall trees, winds the path which the footsteps of men and the hoofs of horses have worn, sometimes among the tombs, sometimes among fallen grave-stones.

Here and there a blue lantern was seen moving to and fro, which soon disappeared, to reappear shortly upon the black background of the picture.

In the churchyard a few lonely houses lie scattered, and the lights glimmered from the upper windows, or were carried to and fro upon the balconies.
Beyond the cypress-tops shone, blue as a Damascene blade, the Gulf with its many ships.

Two of these, the largest, were richly ornamented with burning lamps, which glittered around the portholes, the masts, and the guns also, or were hung in the rigging, which shone like a spangled net. Just before us lay the town itself, the great far-spreading Constantinople, with its countless minarets all wreathed with garlands of lamps.

The air was still red with the sheen of the setting sun, but so clear and transparent that the mountains of Asia, and Olympus, covered with perpetual snow, showed their sharp broken outlines like a silver-white cloud behind the glorious city. The moonlight did not deaden the splendour of the lamps, but only brought out the minarets in relief, till they looked like gigantic flower-stalks crowned with blossoms of flame.

The smaller minarets had one starry wreath, the larger two, and the largest of all three, one over the other. Not a human being was to be seen in our neighbourhood, all was lonely and still. We wandered down among the cypresses; a nightingale was raising its flute-like voice, and turtle-doves cooed among the shadows of the trees.

“We came past a little sentry-house, built of planks, and painted red; a little fire had been kindled in front of it, among the gravestones, and soldiers were reclining around it. They were dressed in European garb; but their complexion and features proclaimed them of Ishmael’s race, children of the desert. With long pipes in their mouths, they lay and listened to a story. This story was about Mahomet’s birth.


The nightingale translated it for us, or we should not have understood it. Here it is:

La illah il Allah!” “There is no God but God!” In the city of Mecca the merchants assembled for the sake of traffic; thither came Egyptian, and Persian, and Indian, and Syrian dealers. Each one had his idol in the temple Kabba, and a son of Ishmael’s race filled the highest office, namely, that of satisfying the hunger of the pilgrims and quenching their thirst. In his piety he wished, like Abraham, to offer up his son as a sacrifice; but the prophetess declared that the handsome Abdallah should live, and a hundred camels were sacrificed in his stead. “La illah il Allah!
And Abdallah grew to be a man, and was so handsome that a hundred maidens died for love of him. The prophetic flame shone on his forehead, the flame which passed hidden from race to race, until the Prophet was born, Mahomet, the first and the last. The prophetess Fatima saw this flame, and she offered a hundred camels if he would be her husband; but he married Amina, and the prophetic flame vanished from his forehead and burned in Amina’s heart. “La illah il Allah!
And the next year came round; the flowers had never been so sweet as they were this year, never had the fruits on the trees swelled with, such abundance of juice; and the rocks trembled, and the lake Sava sank into the earth, the idols fell down in the temple, and the demons, who wanted to storm the heavens, fell from the sky like millions of shooting stars, hurled down by the mighty hand that wielded the lance; for in that night Mahomet the Prophet was born. “La illah il Allah!

This was the story the nightingale translated for us, for the nightingale understands Turkish just as well as our own language. We went forth beneath the tower of Pera, out to the convent of the dancing dervishes, and a beauteous panorama met our view.

The whole Sea of Marmora lay before us, lighted up by the rays of the moon, and in the mid-distance Scutari [Üsküdar] stood forth, its minarets gleaming with many lamps like those of Constantinople. The Mosque of St. Sophia with its four, and the Mosque of Ahmed with its six minarets, stood forth in especial splendour, each pinnacle crowned with a double or a triple garland of glittering stars.

They seemed to surround the garden of the Serail, which stretched down towards the Bosphorus, dark as a starless night. No light shone in the palace of the sultanas near the shore; but there where the Golden Horn ends, a sword of flame had been reared, that threw a ruddy glow over the waters. Innumerable little boats, gaily decked out with red, green, or blue paper lanterns, darted like fireflies between the shores of the two continents. All the great line-of-battle ships blazed with lamps; every ship, nay, every rope and spar, could be clearly seen, the outlines drawn in fiery colours.

Scutari and Stamboul seemed united by the gleaming water with its rows of shining sparks. It was a fairy city, a city of the fancy, with a magic haze poured forth over it; and only two points were covered by mysterious darkness: in Asia the great churchyard behind Scutari; in Europe, the garden of the Serail. Night and dreams lay brooding over both spots the dead heroes are dreaming of the maidens of Paradise, and in the night of the Serail the dreams are those of earthly beauties, charming and fair as the houris of Paradise.

The streets of Pera were filled with a throng of Greeks, Jews, and Franks, each carrying his lantern or his candle. It was an Oriental procession of Moccoli; but the costumes were far more correct, more rich and varied, than those in the Corso of Rome on the last evening of the Carnival. In front of the palaces of the foreign ministers lamps were burning, erected in the form of pyramids, or in a great M, the initial letter of the Prophet’s name.

At nine o’clock cannon were fired from all the ships; there was a thundering din, like that of a sea-fight; all the windows shook; shot after shot boomed forth, announcing the hour at which the Prophet was born.

I fell asleep amid the thunder of the cannon, and was awaked early by the same sound. Merry music of Rossini and Donizetti sounded through the streets: the troops were marching on, to be paraded between the Serail and the Mosque of Ahmed, whither the Sultan was about to proceed in state.
The Danish Consul, Romain, an Italian, came to fetch me. A young Turk, with pistols in his girdle and two long tobacco-pipes an his hand, walked before us; an old Armenian, in a dark blue fluttering caftan, and a black jar-shaped hat on his shaven head, came after us, carrying our cloaks; and thus we strolled through the main street of Pera, down towards Galata.

The servants stepped into a boat, we two embarked in another, and now we rowed across the Gulf, darting swiftly among hundreds of others, whose rowers shouted and howled at each other, as one or other of the boats ran the risk of being swamped. At the landing-place in Constantinople the mass of gondolas formed a huge swaying bridge, across which we had to skip, to reach the firm land, which is bordered by decayed planks and beams.

The crowd was great, but soon we came to a broad side street. Here were many people, but there was room enough. Great crowds of veiled women wended along the same way with us, and soon we had arrived under the walls of the Serail, which are very high towards the town, and look like the walls of an old fortress.

Here and there is a tower, with a little door, which looks as if it had never been opened; the hinges were covered with grass and climbing plants. Great old trees stretched their leafy branches across the old walls; one could fancy one’s self on the borders of the forest in which sleeps the enchanted Princess.

We chose our position in front of the Mosque of St. Sophia, between the great fountain and the entrance to the Serail. From this point the Mosque of St. Sophia, with its numerous cupolas and subsidiary buildings, has a whimsical resemblance to a great flower-bulb to which several smaller bulbs have attached themselves. The terraces in the foreground were thronged with Turkish women and children, and the shining white veils worn by the former gave the scene quite a festive air.

The fountain behind us is the largest and most beautiful in Constantinople. With the name “fountain” we usually associate the idea of a basin with a jet of water plashing up from it; but in Turkey fountains have a very different appearance; and a more correct idea of their appearance will be obtained by imagining a square house, whose walls are quite Pompeian in their variegated richness of colour: the white groundwork is painted with inscriptions from the Koran in red, blue, and gilt letters; and from little niches, to which brazen basins are fastened, the consecrated water ripples forth, with which the Mussulman bathes his hands and face at certain hours of the day.

The roof is painted and gilt with quite a Chinese richness of colour. The dove, the sacred bird of the Turks, builds its nest here: in hundreds they flew over our heads, to and fro between the fountain and the Mosque of St. Sophia.

All around were a number of Turkish coffee-houses, all built of wood, with balconies, almost like the Swiss houses in appearance, but more gaudy and less solid: before each there stretched a little plantation of trees; and all these plantations were occupied by smoking and coffee-drinking Turks, who quite lit up the gardens and the fronts of the houses with their bright-coloured caftans: some of them wore turbans, others fez caps.

Between the fountain and the great gate leading into the forecourt of the Serail, two long scaffolds had been erected of boards placed on tubs and tables. The second of these was higher than the first, and on the lower one veiled Turkish women of the lowest class were reclining. Old Turks, Persians, and a few Frankish strangers, whose unveiled women were objects of universal attention, held their station on the upper platform.

Now appeared several regiments of Turkish soldiers, all dressed in European fashion, in tight trousers and close jackets, white cross-belts across their chests, and red fez caps on their heads. The guards made a very good appearance in their new uniforms, with tight stock and collars; and, as I was told, they wore gloves to-day for the first time. Some of the other regiments seemed in most lamentable plight: not only were the men of all possible complexions, white, brown, and coal-black soldiers all mingled together, but some of them were lame, and others had club feet.

Their European uniforms were too tight for them, consequently the majority had ripped up the seam of the sleeves at the elbow, and many had cut their trousers at the knee, that they might move their legs with greater freedom; consequently naked elbows were seen protruding all along the line, and during the march many a red, brown, or black knee protruded from the blue trouser.

Especially remarkable was one regiment, which I might almost call the “barefoot warriors,” for some of them had only one boot and one shoe, while others shuffled along with bare feet thrust into slippers of different colours. Amid a din of military music, they all marched into the courtyard of the Serail, and, after defiling before the Sultan, came back and drew up in line along both sides of the way: Ethiopians and Bulgarians stood side by side, and the Bedouin became the neighbour of the shepherd’s son from the Balkan.

At ten o’clock the procession was to begin; but it was nearly twelve before the Sultan thought fit to leave the Serail. The sun shone warm as in summer; cup after cup of coffee was quaffed, and once or twice the lower platform gave way, and all the Turkish women tumbled down in a heap.

It was a long time to wait. Until within a few years, it was the custom to bring out to this spot the heads of those who had been decapitated in the courtyard of the Serail, and to throw them to the dogs; but everything looked peaceable enough now.

Young Turks who could speak a little French or Italian began a conversation with us and with other Franks, and showed the greatest willingness to explain to us whatever they thought might excite our interest. Below us, in front of the walls of the Serail, lay spread the Sea of Marmora, enlivened with many a sail, and glittering in the sunshine; and high up, in the background, the snow-covered mountain-peaks of Asia glowed in the clear blue-green sky.

I had never before seen this grassy glimmer in the air. A young Turk, who told me he had been born on the banks of the Euphrates, assured me that yonder the sky sometimes showed rather green than blue.

But now a cannon-shot resounded from the garden of the Serail: the procession was starting. First came a mounted military band, even the drummer and the man who played the cymbals were on horseback: the latter musician let the reins hang loose on the horse’s neck, while he clashed the brazen plates in the sunlight.

Now came the Sultan’s guards, as soldierly a body of men as you would see in any Christian kingdom; then a number of splendid horses were led along, without riders, but all decked in gorgeous trappings, red, blue, and green, and all powdered with jewels. The horses danced along on their strong slender legs, tossing their heads and shaking their manes, while their red nostrils quivered like the leaf of the mimosa, and more than instinct seemed to flash from their bright eyes.

Now came a mounted troop of young officers, all clad in the European costume, but wearing the fez cap; they were followed by civil and military officials, all clad in the same way; and now the Grand Vizier of the empire appeared, an old man, with a long beard of snowy whiteness. Bands of music had been posted at different points, and relieved each other at intervals. In general, pieces from Rossini’s “William Tell” were played, but suddenly they were broken off, and the strains of the young Sultan’s favourite march were heard.

This march had been composed by the brother of Donizetti, who has been appointed band-master here. Now came the Sultan, preceded by a troop of Arabian horses still more gorgeously caparisoned than those who had gone before. Rubies and emeralds formed rosettes for the horses’ ears; the morocco leather bridles were covered with precious stones, and saddles and saddle-cloths were wrought with pearls and jewels.
 It seemed as though we were looking on the work of a spirit of Aladdin’s lamp. Surrounded by a number of young men on foot, all displaying a feminine Oriental beauty, as if a number of Turkish women had ventured abroad without their veils, came riding on his splendid Arab horse the young “nineteen-year-old” Sultan Abdul Medjid.
He wore a green coat buttoned across the chest, and wore no ornament, except one great jewel with which the bird of Paradise feather was fastened in his red fez cap. He looked very pale and thin, had melancholy features, and fixed his dark eyes firmly on the spectators, especially on the Franks.
We took off our hats and bowed; the soldiers shouted out, “Long live the Emperor!” but he made not a gesture in acknowledgment of our salutes.
 “Why does he not notice our salutes?” I inquired of a young Turk at my side. “He must have seen that we took off our hats.”
 “He looked at you,” replied the Turk; “he looked at you very closely.”
With this we had to be content, for it was considered as good as the best acknowledgment. I told the Turk that all Frankish princes acknowledged the salutes of their subjects with uncovered heads, a statement which seemed quite incredible to him.
Pachas and other grandees of the empire now came by; then Frankish officers in the Turkish employ; and then a number of servants, male and female Turks, closed the procession. Such a crowd, such a pushing to and fro! Half-naked street boys with dingy turbans, old beggar women with ragged veils, but with coloured trousers and morocco slippers, pushed noisily through the throng.
Allah akbar!” “God is great!” they shouted, when the soldiers tried to drive them back with the butt-ends of their muskets. The whole street was like a many-coloured stream of fez caps, turbans, and veils, and on both sides, like reeds along the river’s banks, rose the glittering bayonets.

Whenever parties of Franks wished to pass through the ranks of the military, Turkish officers came forward and made room for them with the greatest politeness, pushing aside their fellow-countrymen, who contented themselves with gazing upon the favoured Franks, and shouting once more, “Allah akbar!” (pp. 830-836)
Hans Christian Andersen. 1889. Stories for the Household. London: George Routledge and Sons.

taken from  http://islamicana.com/2012/05/10/andersen-in-istanbul-the-mawlid-of-the-prophet-muhammad/



Muhammad Sajad Ali
Sufi Webmaster/ Instructor, Herbalist and Healing Therapist

Uns Foundation UK- Uns means-'Spiritual Love'

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Why is it so important to give Sadaqah even a little.? £1 or £2/ $1/2 a month
-'Sadaqah extinguishes sin as water extinguishes fire.'-(Tirmidhi) and 'Sadaqah appeases-(To satisfy or relieve) the Lord’s anger and averts an evil death.' (Tirmidhi) and -'Give Sadaqah without delay, for it stands in the way of problems/calamities.'(Tirmidhi) and The believer’s shade on the Day of Resurrection will be his Sadaqah.' (Tirmidhi) and The generous man is near Allah, near paradise, near men and far from hell, but the miserly man is far from Allah, far from paradise, far from men and near hell. Indeed, an ignorant man who is generous is dearer to Allah than a worshipper who is miserly.' (Tirmidhi)

Tuesday, 8 January 2013

33 Powerful Verses-( Ayatul Hirz/Manzil ) protection from Nazar, Jinn, black magic and evil in general.



33 Ayat ul Hirz-(Signs of Protection) or also known as Manzil 
Ruqya from Black Magic, Jinn,Witchcraft, Sihr, Sorcery, Evil Eye


Giving Sadaqah will help with Duas being answered, Sins be erased and sicknesses are sometimes due to sins; Showing gratitude is sunnah and Allah loves those slaves who shows gratitude; gratitude earns more (ziyada) favours from Allah, Allah promises increased favours for those who are grateful and (hates misers see hadith below) "And when your Lord proclaimed: "If you are thankful, I will give you more"(14:7) and "We shall reward those who are thankful" (3:45)  Allah informs us that one of Satans primary objectives is to prevent humans from being grateful. So show you  support be Thankful for these Duas and Khidma and take more rewards from Allah by Helping and Support “The Sufi Healing Project” through Uns Foundation and take the barakah of this site and all the people who read its duas too through Sadaqah Jariyah.

Giving a small amount of sadaqah monthly is continuous giving which is most beloved deed before Allah. Everyday 70 problems come our way and Sadaqah is a shield to protect yourself and your family. The most beloved deed before Allah is that which is continuous, even if it is little. The constant giving of a little is said to please Allah more than the occasional gift of a lot. So if it’s in your means to donate a small amount of £2-£3 or more a month and Support “The Sufi Healing Project” through Uns Foundation.

Know about the shield of giving: "Give Sadaqah without delay, for it stands in the way of problems/calamities."(Tirmidhi) it says 70 problems that is one is shielded from 70 problems with just a small amount of sadaqah.

Saqaqah washes your sins away: "Sadaqah extinguishes sin as water extinguishes fire." (Tirmidhi) "Sadaqah appeases-(To satisfy or relieve) the Lord’s anger and averts an evil death." (Tirmidhi)

The Shade of Sadaqah: “The believer’s shade on the Day of Resurrection will be his Sadaqah.” (Tirmidhi)  "The generous man is near Allah, near paradise, near men and far from hell, but the miserly man is far from Allah, far from paradise, far from men and near hell. Indeed, an ignorant man who is generous is dearer to Allah than a worshipper who is miserly."(Tirmidhi)

Narrated Abu Hurairah (radi Allahu anhu) that the Prophet (sal Allahu alaihi wa sallam) said: “There is no disease that Allah has sent down except that He also has sent down its treatment.” [The Book of Medicine: Sahih Bukhari] Allah has never created a disease but created its treatment, that is known by some people and unknown to others, except death. (At-Tabarani)


And using Names of Ashab Al Kahf-(7 sleepers in the Cave)

Arabic Ayat ul Hirz-(Signs of Protection) / Manzil  PDF
Arabic and english Ayat ul Hirz-(Signs of Protection) / Manzil  PDFSheikh Mishary Alafasy reciting Ayat ul Hirz-Signs of Protection/Manzil


Signs of Protection

The Prophet, peace and blessings be upon him and his family, remarked that whoever recites once a day the thirty-three verses known as Ayatul-Hirz (Signs of Protection) will be safe from all miseries, beasts and thieves and that, furthermore, these verses contain the cure of all diseases. The efficacy of these verses has been described by many. It is evident that it is very useful to recite them, and it is said that they can also guard against the dangers of war.


Ayatul-Hirz or Manzil is a collection of Ayat and short Surahs from the Quran that are to be recited as a means of protection and antidote - Ruqya from Black Magic, Jinn,Witchcraft, Sihr, Sorcery, Evil Eye and the like as well as other harmful thing.

These are known as "The Thirty-Three Verses" which are the following verses of the Quran:

Surah Al-Fatihah (chapter 1): verses 1 to 7
Surah Al-Bakarah (chapter 2): verses 1 to 5, 163, 255 to 257, and 284 to 286
Surah Al-Imran (chapter 3): verses 18, 26 and 27
Surah Al-A'araf (chapter 7): verses 54 to 56
Surah Al-Israa (chapter 17): verses 110 and 111
Surah Al-Muminoon (chapter 23): verses 115 to 118
Surah Al-Saaffaat (chapter 37): verses 1 to 11
Surah Al-Rehman (chapter 55): verses 33 to 40
Surah Al-Hashr (chapter 59): verses 21 to 24
Surah Al-Jinn (chapter 72): verses 1 to 4
Surah Al-Kaafiroon (chapter 109): verses 1 to 6
Surah Al-Ikhlas (chapter 112): verses 1 to 4
Surah Al-Falaq (chapter 113): verses 1 to 5
Surah Al-Naas (chapter 114): verses 1 to 6
Arabic Ayat ul Hirz-(Signs of Protection) / Manzil  PDF

Arabic and english Ayat ul Hirz-(Signs of Protection) / Manzil  PDF



The entire manzil is prescribed to be read one or three times in one sitting. This may be performed once or twice a day, in the latter case once in the morning and once in the evening.

Hadhrat Ubay bin Ka'b (rd) reports that he was once with Rasulullaah (sallallahu alayhi wasallam) when a Bedouin came and said, "O Nabi of Allaah (sw)! I have a brother who is suffering." "What is it that ails him?" Rasulullaah (sw) asked. When the man explained that his brother was affected by the Jinn, Rasulullaah (sw) told him to bring his brother to him. (When the man came) Rasulullaah (sw) seated the man in front of him and recited the following to secure protection for him (against the Jinn):  Above 33 verses;

(After Rasulullaah(sw) recited these before him) The man then stood up as if he had never had any ailment whatsoever.(Ahmad, Haakim and Tirmidhi,as quoted in Kanzul Ummaal (Vol.1 Pg.212).)

According to various traditions, different parts of the Qur'an are described to have a positive effect on an individual in terms of negating and preventing the effects of witchcraft, or for general well being and becoming a better practicing Muslim. Eminent Muslim scholar of the India-Pakistan sub-continent Maulana Mohammad Zakariya collected these verses in book form, which were already in use in his family as an antidote to witchcraft. This collection is popularly referred to as Manzil.


Sheikh Mishary Alafasy reciting Ayat ul Hirz-Signs of Protection/Manzil



Are There Any Prayers For Driving Away Jinn?  
Imam al-Nawawi in al-Adhkar mentioned that Ibn al-Sunni narrated that a man came to the Prophet, upon him blessings and peace and said that his brother suffered from a kind of jinn possession. The Prophet told him to bring him to him then recited upon him the following:
- Sura al-Fatiha
- The first four verses of al-Baqara
- two verses from the middle (163-64)
- Ayat al-Kursi
- the last three verses of al-Baqara
- The first verse of Al `Imran
- Verse 18 of Al `Imran
- Verse 54 of al-A`raf
- Verse 116 of al-Mu'minun
- Verse 3 of al-Jinn
- The first 10 verses of al-Saaffaat
- The last 3 verses of al-Hashr
- The last three Suras of the Qur'an.


Answered by Shaykh Gibril F Haddad
ref: http://spa.qibla.com/issue_view.asp?HD=7&ID=4670&CATE=105



From Imam Rabbani Mujaddid Alf Sani Shaykh Ahmad Faruqi Sirhindi:


Imam-i-Rabbani 'rahmat-ullahi alaih' and his disciples set out for a long journey. On their way they stopped at a hotel to spend the night. He told his disciples that a catastrophe was going to befall the inn during the night and advised them to recite the following prayer: "Bismillah-il-lazi la-yadhurru ma'asmihi shay'un fi-l-ard-i wala fi-s-sama' wa huwa-s- sami'ul- 'alim."

That night a great fire broke out, burning everything including the lodgers' belongings. Yet those who had said the prayer suffered no harm. This prayer is written in the books Umdat-ul-Islam and Barakat. On the other hand, it is stated in the book Targhib-us-salat that it is a hadith ash-Sharif.

For protection against anxiety, disasters, mischief and diseases, you should remember the Imam's advice and say this prayer daily, three times in the morning and three times in the evening. It should be recited also when ayat-i-hirz [ayats for protection] are recited.

Again from From Imam Rabbani Mujaddid Alf Sani Shaykh Ahmad Faruqi Sirhindi;
From this  Maktubat  95 - 3rd Vol. , 41st Letter;


....
He who says and believes that a sorcerer does whatever he likes by sorcery and that sorcery is certainly effective becomes a disbeliever. We must say that sorcery can take effect if Allahu ta'ala has predestined it. If a spell-bound person recites after the morning and late afternoon prayers for seven days and hangs and carries on his neck the ayats and the prayers on the hundred and eighty-seventh page of the second volume of Mawahib-i ladunniyya, and also the Ayat-i-hirz, which is written at the end of the Arabic book Tashil- ul-manafi', he will recover health.

We must say the Ayat-al-kursi, the Ikhlas and the Mu'awwizatayn and breathe onto some water. Then the spell-bound person must have three gulps from it and perform a ghusl with the remainder. He will recover health. The book Ibni Abidin in the section dealing with divorce because of illness, the book Zarqani on its pages number 7-104, and in the translation of Mawahib-i ladunniyya say as follows:

"Pulverize seven green leaves of the tree named sidr between two stones. Mix it with water. Recite the Ayat-al-kursi, Ikhlas and the suras Qul-a'udhu, then breathe onto that water. Drink three mouthfuls of it. Then, make a ghusl (have a bath) with that water," Sidr is the name of a wild cherry called lotus. In the letter number 96 of the book Makatib-i-Sharifa, it is said, "In order to attain what you need, perform two rakats of salat, and give its thawab as a gift to the souls of those scholars in the line called Silsila-i aliyya, and then pray to Allahu ta'ala to give what you need for the sake of them."


Mawlana Muhammad 'Uthman Sahib says at the end of the hundred and third page of his book Fawaid-i 'Osmaniyya, "For getting rid of the disasters caused by witchery and sorcery, say the Salawat-i-Sharifa three times, the Fatiha seven times, the Ayat-al-kursi seven times, the Kafirun seven times, the Ikhlas-i Sharif seven times, the Falaq seven times and the Nas seven times and breathe them on you and on the sick person. Then, saying them once more, breathe them on the room and bed of the spell-bound person, on all the house including the garden.

Inshallahu ta'ala, he will be saved from the spell. [You must not get any payment for this.] This is good for all other illnesses, too. In order that a barakat will come upon the field, give the 'ushr (zakat) of the crops, then write the names of the Ashab-i kahf on four different pieces of paper and wrap them up separately and bury them separately at four different untrodden corners of the field. After the namaz of morning and night, if you mention the names of the Silsila-i aliyya, say the Fatiha-i Sharifa and breathe it to their souls, any prayer which you do through them will be accepted; this has been experienced very often."

And it is written on its hundred and forty-eighth page and in Ruh- ul-bayan, "It will also protect and give barakat to carry a piece of paper containing the names of the Ashab-i kahf or to keep it in the home." Domitianus, or Docianus, one of the Roman Emperors, was a wicked, unjust idolater. He declared himself to be a god and was killed in 95. While he was in Ephesus (Tarsus), seven young men who would not renounce 'Isa's 'alaihissalam' religion took refuge in a cave 15 km north-west of the town.

They slept in it continuously for three hundred years. During the time of the Emperor Theodus, they woke and talked with Arius's disciples. They slept again. Theodus defeated idolatry, spread Nasraniyyat and went to the cave and talked with the Ashab-i kahf and attained their benedictions. He built a place for praying in front of the cave and passed away in 395. Mamun, Kharun Rashid's son and the seventh Abbasid caliph, rests in his grave in Tarsus. The names of the Ashab-i kahf were Yamliha, Maksalina, Mislina, Marnush, Dabarnush, Shazanush, Kafashtatayyush and their dog Qitmir.

Below are the Arabic 7 names and the name of the dog too it can be printed off and used as a Hirz-Protection
================================

Note extra: about Ashab-Kahf names and Taweez

click to Enlarge



Names of the seven Sleepers of the Cave "and their dog was the eighth."(18:22) for protection from being chased, war, fire, drowning,... as related by Ibn `Abbas(r):
قال ابن عباس رضى الله عنهما خواص أهل الكهف تنفع فى تسعة أشياء /للطلب والهرب ولطفى الحريق تكتب على خرقة وترمى فى وسط النار تنطفىء بازن الله تعالى ولبكاء الطفل وللحمى المثلثة وللصداع تشد على العضد الأيمن ولأم الصبيان وللركوب فى البر والبحر ولنماء العقل ولحفظ المال ولنجاة الاثمين من حاشية الجمل على الجلالين
عبد القهار الدردير أحمد عبد المنعم عاشور
سوهاج-ساقلته
"Inna asma`a Aŝĥabil Kahf tanfa` fee tis`a ashyaa: at-talabi wal-harb wa litufaul-hareeq..." "Surely the Names of the People of the Cave benefit in nine things: being chased down, war and they will put out fire..."

Question from Eshaykh:
18:18 ..whilst they were asleep, ….and wouldst certainly have been filled with terror of them.
From Bangali translation of “Kanzul Imam & Khajaynul Islam” by Imam Ahmad Raza Khan Berelvi(ra) and Hazrat Allama Naym Muradabadi (alihir rahima), I found in the note of Ayat # 18 that : Allah taila protected them (ashab-e-kahf) by such fear that nobody can reach them.Hazrat Muabiya (radi allahu anhu) at the time of war against Roman was passing through the “Kahf” (cave).Than he(ra) like to go “ashab-e-kahf”.Hazrat Ibn Abbas (ra) prevent him (ra) not to do that and recite this verse (18).After that a team enter there by the order of Hazrat Muabiya(ra).Than Allah taila flew a such kind of wind that burn everybody.


Assalamualikum,

Is it possible to enter this cave now,pls advise. I saw a video they showing the cave in Jordon and people can visit and showing the bones .


Answer:
wa `alaykum salam

ولما غزا ابن عباس رضي الله تعالى عنه مع معاوية بحر الروم فانتهوا إلى الكهف عزم معاوية أن يدخل عليهم فينظر إليهم ، فقال ابن عباس رضي الله تعالى عنهما : ليس هذا لك فقد منعه الله تعالى من هو خير منك ، فقال : { لَوِ أطَّلَعْتَ عَلَيْهِمْ } الآية فأرسل إليهم جماعة فلما دخلوا الكهف أرسل الله تعالى ريحاً فأخرجتهم

And [it was related] from Mu`awiya that he sent a battle expedition towards Byzantium, and they passed by the Cave in which are the Companions of the Cave [and said,] “what if we uncovered them and looked at them?” And ibn `Abbas said to him, “It is not for you to do that. Truly Allah prevented that to one who was better than you,” [meaning to the Prophet of Allah (s) in the verse] {if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight,} (Surat al-Kahf, 18:18)

Then Mu`awiya said, “I will not stop until I know about them .” and he sent people to see them,and told them “go and enter the cave.” and they went and entered the cave and Allah sent a wind which burned them (ahraqathum).” [related in the Tafsir Ruh al-Bayan by Shaykh Isma`il al-Haqqi, who mentioned an alternate reading as akhrajathum, “forced them out” in lieu of ahraqathum “it burned them.”


Shaykh Hisham mentioned that meaning in his Tafsir of Surat al-Kahf:


And that’s why Mu`awiya (ra), when he asked to see them, Ibn `Abbas (ra) said “No.” Because Allah will send ru`ba, will send fear in your heart, as he said in Holy Qur’an, and then you will be completely burned out.


 ============================================
Back to Imam Rabbani Mujaddid Alf Sani Shaykh Ahmad Faruqi Sirhindi;
From this  Maktubat  95 - 3rd Vol. , 41st Letter;

Evil eye is true. That is, illness caused by evil eye is true. When some people look at something and like it, the rays coming out from their eyes are harmful and cause damage to everything whether it is living or lifeless. This has many examples. Perhaps some day science will be able to find out these rays and their effects. 

When a person sees something he likes, he should say "Masha- Allah" before expressing his admiration so that his looks should not give harm. Saying "Masha-Allah" will avert the evil eye. It is written in Fatawa-i hindiyya that to cure a child who has been harmed by evil eye or who has been frightened, it is permissible to burn straws and fumigate him by turning them around him or to pour melted wax (or lead) into cold water over his head.

In Mawahib and Madarij, Abdullah bin Wahab Quraishi, a Maliki savant who died in 197 (813), says, "According to Imam-i Malik, it is makruh to do ruqya with iron, with salt, by knotting two pieces of thread or with the seal of Sulaiman."

Ruqya means to say prayers and breathe on something or to carry on oneself. Doing ruqya with ayats and with the prayers coming down from Rasulullah is called tawiz. Tawiz is permissible and gives use to the person who believes and trusts.

As written in Halabi and in Durr ul- mukhtar, at the end of the chapter about taharat (cleanliness) [p. 119], after wrapping up the amulet containing tawiz with such waterproof things as tarpaulin and nylon, it is permissible for a junub to bear it or to go to the rest room with it on. It is called afsun (incantation) to say a ruqya the meaning of which is not known or which causes disbelief.

Carrying this or other things called nazarlik (anything worn in order to avert the evil eye) on oneself is called tamima. Those ruqyas made in order to cause affection and love are called tiwala. A hadith, which exists on the two hundred and thirty-second and the two hundred and seventy-fifth pages of the fifth volume of Radd ul-muhtar and which is also written in the books Mawahib and Madarij, states, "Tamima and tiwala are shirk."

At the same place Ibni Abidin informs that it is permissible to put bones or animal skulls in a field to avert the evil eye. A person who looks at the field will first see these things and then the field. Hence, it is understood that carrying such things as blue beads and others with this intention is not tamima; so it is permissible. It is written in the Persian book Madarij-un- nubuwwa and on the hundred and seventy-ninth page of the second volume of Mawahib-i ladunniyya that for curing a person harmed by evil eye it is certainly helpful to recite the Ayat-al-kursi, the Fatiha, the Mu'awwaza-tayn and the end of noon Sura.

It is also useful to recite the prayers written in these two books and on page 200 of the book Tas'hil- ul-manafi'. The most valuable and the most useful prayer is the sura of Fatiha. It is written on the last page of Tafsir-i Mazhari, "A hadith written in Ibni Maja and communicated by Hadrat Ali states, 'The best medicine is the Qur'an.'

If it is recited and breathed on the ill person, he will feel better." If his death time has not come yet, he will recover health. If it is his death time, it will become easy for him to surrender his soul.

For ridding sorrow, anxiety and annoyance, Rasulullah used to say the prayer, "La ilaha illAllahul-'azim-ul- halim la ilaha illAllahu Rabb-ul-'Arsh-il-'azim la ilaha illAllahu Rabb-us-samawati wa Rabb-ul-Ardi Rabb-ul- 'Arsh-il-karim."

It has been communicated by Anas bin Malik that it is good for neuralgia and for all other sicknesses to say the prayer, "Bismillahirrahmanir- rahim wa la-hawla wa la-quwwata illa billahil 'aliyyil 'azim." The prayer of a person who commits haram and whose heart is unaware will not be accepted.


The reciting (these prayers) by a person who does not have the belief of the Ahl as-sunnat will not be useful. Allahu ta'ala creates everything through a means. One who wants to attain something should cling to its means. Praying, giving alms, and taking medicine are things created by Allahu ta'ala as means to give health to His born slaves or to restore them to health. An ayat al- karima or a prayer is written in a pot. Or it is written on a piece of paper, which is then put into the pot. Then it is filled with some water.

When the writing is washed off and mixed with the water in the pot, one drinks some of it every day. Another way is to make an amulet of the paper and carry it on you. Another way is to read it and blow it on your both palms. Then you rub your palms gently on your body. Prayers or medicine will not lengthen one's lifetime. Nor will it save someone whose time of death has come.

Since such things as lifetime and time of death are unknown to us, we should pray and use medicine. A person whose time of death has not come yet will regain his health and strength. One should expect the healing not from the medicine, but from Allahu ta'ala. Muhammad Mathum 'rahmatullahi alaih' states in Maktubat, "It has been stated (by savants) that to attain your wish you should take permission and read the ayat-i- karima or the prayer (prescribed)."

The person who gives the permission will have deputed you (by giving permission). A well-known savant's or Wali's having written that you "should read" in his book shows (that he has given) permission. If you imagine (yourself) the owner of the permission as you read (the ayat al-karima or the prayer), it will be as useful and as effective as if it were read by that exalted person. It is a grave sin to read the (ayat from) Qur'an al-karim or the prayer in return for money, that is, to charge for it beforehand. It is forbidden to ask for a wage and the money taken will be haram, nor will the person concerned benefit from what has been read.

Payment not demanded beforehand but offered afterwards is a gift. And a gift, in its turn, is permissible and can therefore be taken. It is stated on the thirty-seventh [37] page of Fatawa-i-fiqhiyya, "It is permissible to write one or two ayats of Qur'an al-karim in a letter sent to disbelievers. No more than that should be written. And the (permission for) one or two ayats is intended for admonishing them and (will serve) as documentation (for your having admonished them). Even if a disbeliever believes in the use of an amulet, it is not permissible to give him an amulet containing an ayat al-karima or blessed names. It is haram.

It is not permissible even if the letters are written separately. No matter whether an amulet is written by a Muslim or by a disbeliever, using it requires knowing that it does not contain any writing meaning disbelief or haram." It is stated in Mawahib-i- ladunniyya, "Ruqya is permissible when it meets three conditions. It must contain an ayat al-karima or names of Allahu ta'ala

It must be written in the Arabic language or in an intelligible language. It must be believed that ruqya is like medicine, that it will be effective if Allahu ta'ala wills, and that Allahu ta'ala gives the effect.

The following incantation, taught by our Master, the Prophet, should be uttered on a person harmed by evil eye: 'A'udhu bi-kalimatillah-it- tammati min sherri kulli shaytanin wa hammatin wa min sherri kulli 'aynin lammatin.'

If this incantation is uttered and breathed on oneself and on one's household daily, three times in the morning and three times in the afternoon, it will protect them against evil eye, against the harms of shaytans and beasts." When it is uttered on one person (other than yourself), you say u'eedhuka instead of a'udhu.

When it is uttered on two people, u'eedhu-kuma is said, and when the people are more than two you say u'eedhu kum (instead of the first word - a'udhu - in the incantation)]. In short, we must do our best to carry out whatever the Mukhbir-i sadiq (he who has always told the truth, the Prophet) communicated and whatever the savants of Ahl as-sunnat wrote in books of the Shariat. We must know that doing the opposite is a vehement poison and will cause endless death. That is, it will cause eternal and various torments......
full article 

Muhammad Sajad Ali
Sufi Webmaster/ Instructor, Herbalist and Healing Therapist

Uns Foundation UK- Uns means-'Spiritual Love'

and its through Spiritual Love we are helping to heal broken souls and hearts
If you suffer from any physical pain or emotional issues and need help
or Spiritual Healing, Support, Mentoring, Therapy or Sufi Islamic Guidance?
Contact: Sufi Healing Project- Uns Foundation-Muhammad Sajad Ali

Contact: 07960-85-85-42 UK - (non-UK): +44 7960-85-85-42
islam2jannat@yahoo.co.uk


Why is it so important to give Sadaqah even a little  as £1 or £3 or more month

Friday, 4 January 2013

Miracles Of The Quran From Burda Of Imam Al-Busiri

Commentary on Qasida Burda from (Miracles Of The Quran ) with Shaykh Hamza Yusuf, Dr. Timothy Winter and Sidi Sajjad Hussain and Qasida Burdah Full and Burdah being recitied too and Links to Burdah text.


-Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf 1-6-Qasida Burda recited by Sheikh Hamza Yusuf and Moraccan Munshid 
-Sheikh Hamza Yusuf - Commentary on Qasida Burda The Best Of Creation

-Sheikh Hamza Yusuf - Commentary on Qasida Burda The Best Of Creation
-Qasidah Burdah Documentary (part 1)  Sheikh Hamza Yusuf -
-Qasida Burda (The Antidepressants) by Sheikh Hamza Yusuf & Imam Zaid Shakir Qasidah
-Burda: Imam Busiri - Grand Mawlid with Habib Kadhim Al-Saggaf - 2012
-An Amazing recording of the Burda Shareef of Imam Busiri
-Other links Burah
-Qasida Burdah
-Qasida Burdah Full
-Introducing the Burda of Al-Busiri
-Dr. Timothy Winter: Qasida al-Burda: The Celebrated Poem of the Cloak (Part 1/2)
-Dr. Timothy Winter: Qasida al-Burda: The Celebrated Poem of the Cloak (Part 2/2)
-The Friends of Allah - Imam Busiri (Qasidah Burdah)
-Defence of the Burda by Sheikh Sajjad Hussain

-For Arabic and English text  Burdah Shareef links


Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf (1/6)


Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf (2/6)


Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf (3/6)


Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf (4/6)


Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf (5/6)


Miracles Of The Quran From The Burda Of Imam Al-Busiri - Shaykh Hamza Yusuf (6/6) 



 Qasida Burda recited by Sheikh Hamza Yusuf and Moraccan Munshid 1/2





Qasida Burda recited by Sheikh Hamza Yusuf and Moraccan Munshid 2/2
 


Sheikh Hamza Yusuf - Commentary on Qasida Burda The Best Of Creation

Qasidah Burdah Documentary (part 1)


Qasida Burda (The Antidepressants) by Sheikh Hamza Yusuf & Imam Zaid Shakir Qasidah

Burda: Imam Busiri - Grand Mawlid with Habib Kadhim Al-Saggaf - 2012




 **An Amazing recording of the Burda Shareef of Imam Busiri i promise all will love this so forward and share with all **
http://www.youtube.com/watch?v=WKx4YW1NhvQ




 Part 2


Part 3 

Part 4


Other links Burah









Qasida Burdah






Qasida Burdah Full






Introducing the Burda of Al-Busiri



Dr. Timothy Winter: Qasida al-Burda: The Celebrated Poem of the Cloak (Part 1/2)


Dr. Timothy Winter: Qasida al-Burda: The Celebrated Poem of the Cloak (Part 2/2)


Burdah

burdah

The Friends of Allah - Imam Busiri (Qasidah Burdah)



Defence of the Burda by Sheikh Sajjad Hussain








Burah


Burah


Burah

Burah





Giving Sadaqah will help with Duas being answered, Sins be erased and sicknesses are sometimes due to sins; Showing gratitude is sunnah and Allah loves those slaves who shows gratitude; gratitude earns more (ziyada) favours from Allah, Allah promises increased favours for those who are grateful and (hates misers see hadith below) "And when your Lord proclaimed: "If you are thankful, I will give you more"(14:7) and "We shall reward those who are thankful" (3:45)  Allah informs us that one of Satans primary objectives is to prevent humans from being grateful. So show you  support be Thankful for these Duas and Khidma and take more rewards from Allah by Helping and Support “The Sufi Healing Project” through Uns Foundation and take the barakah of this site and all the people who read its duas too through Sadaqah Jariyah.

Giving a small amount of sadaqah monthly is continuous giving which is most beloved deed before Allah. Everyday 70 problems come our way and Sadaqah is a shield to protect yourself and your family. The most beloved deed before Allah is that which is continuous, even if it is little. The constant giving of a little is said to please Allah more than the occasional gift of a lot. So if it’s in your means to donate a small amount of £2-£3 or more a month and Support “The Sufi Healing Project” through Uns Foundation.

Know about the shield of giving: "Give Sadaqah without delay, for it stands in the way of problems/calamities."(Tirmidhi) it says 70 problems that is one is shielded from 70 problems with just a small amount of sadaqah.

Saqaqah washes your sins away: "Sadaqah extinguishes sin as water extinguishes fire." (Tirmidhi) "Sadaqah appeases-(To satisfy or relieve) the Lord’s anger and averts an evil death." (Tirmidhi)

The Shade of Sadaqah: “The believer’s shade on the Day of Resurrection will be his Sadaqah.” (Tirmidhi)  "The generous man is near Allah, near paradise, near men and far from hell, but the miserly man is far from Allah, far from paradise, far from men and near hell. Indeed, an ignorant man who is generous is dearer to Allah than a worshipper who is miserly."(Tirmidhi)



Muhammad Sajad Ali
Sufi Webmaster/ Instructor, Herbalist and Healing Therapist

Uns Foundation UK- Uns means-'Spiritual Love'

and its through Spiritual Love we are helping to heal broken souls and hearts
If you suffer from any physical pain or emotional issues and need help
or Spiritual Healing, Support, Mentoring, Therapy or Sufi Islamic Guidance?
Contact: Sufi Healing Project- Uns Foundation-Muhammad Sajad Ali

Contact: 07960-85-85-42 UK - (non-UK): +44 7960-85-85-42
islam2jannat@yahoo.co.uk

Why is it so important to give Sadaqah even a little  as £1 or £3 or more a month