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Mon, September 28, 2020 - 11:08:46 By

Duroods And Supplications

I have seen especially women reciting verses from Holy Quran, part or complete surah, darood ( different kinds - Tanjeena , Taj , Ibraheemi etc etc ) , Ayat Kareema , or reciting Allah's name etc etc. They recite these in specific numbers. And they recite in group or singly to complete a given number of quantity. They do it to pray and wish for specific objective which may be either: health recovery of someone who is sick, suffering from a dangerous life threatening disease, getting a job, selling a business or for any other purposes.

My question is: Is it right per Islamic teaching? Doing this make ones prayer answered much faster? What is the significance of doing all this - gathering some women or children or man and reading as mentioned above for the purpose of achieving some objective etc ?

Mon, September 28, 2020 - 11:08:46 By

Darood-e-Taj

I was in Medina where some people told me that Darood e Taj should not be recited since it has some concepts of "Shirk" in it. However, there are other people who tell me to recite it whenever in difficulty or when we want Allah to fulfill our desires. I am very confused as to whom should I listen to. Could you please clarify whether one should recite Darood e Taj?

Mon, September 28, 2020 - 11:08:46 By

Blessing The Prophet (sws)

There is a Quranic verse which states that Allah and His Angels send their blessings (i.e recite darood) to bless the Holy Prophet. I am very much confused about the interpretation of this verse. Why does Allah send blessing to the Holy Prophet? Is it in line with the other verses of the Holy Quran which portray Allah as Al-mighty and Omniscient?

Secondly, what is the meaning of "Aal-e-Muhammad" in the Darood that we recite so often? Many of my Shia and Sunni "Syed" friends claim that it refers to the descendants and family of the Holy Prophet, and not to the Ummah of the Holy Prophet in general.

Mon, September 28, 2020 - 11:08:46 By

Why Invoke Allah’s Blessings Upon The Prophets?

We pray for safety and security of Prophets in durood and salam. I have a confusion that they have passed away they don’t have any thing to do with this world any more. Neither they have any danger so why should we pray for their safety and security i.e, Hazrat Esa (Peace be upon him) etc.

Mon, September 28, 2020 - 11:08:46 By

Supplications After The Salah

The imam who leads the prayer, supplicates after the salah is completed. I personally prefer to recite supplications ascribed to the Prophet (sws) through reliable narrators. Some prayers have wahid mutakallim tense whereas Imam has to say dua for all namazeez using (plural) tense. Since for me it is difficult to change from singular to plural like Qalbi to Qulobuna and so on. So is it ok for imam to recite dua in wahid mutakallim tense.

Mon, September 28, 2020 - 11:08:46 By

Direct Address To The Prophet In The Prayer

Why do we say in salah the following as if the Apostle (pbuh) is alive and present with us?

"All compliments, all physical prayer and all monetary worship are for Allah. Peace be upon you, Oh Prophet, and Allah's mercy and blessings. Peace be on us and on all righteous slaves of Allah. I bear witness that no one is worthy of worship except Allah And I bear witness that Muhammad is His slave and Messenger." Why and how does it make sense? Why do we start talking to the Apostle while praying to Allah? Is prayer not supposed to be addressed to Allah?

Mon, September 28, 2020 - 11:08:46 By

Declaration Of Faith

My parents taught me the kalimah shahadah as follows: la ilaha illAllah Muhammad ur rasulullah. Why do I have to add that Prophet Mohammed is the Messenger of Allah while there were so many prophets and all of them taught the same religion? Would it matter if I just said la ilaha illallah?

Why do we mention the name of the Prophet Muhammad (sws) and the Prophet Ibrahim (sws) in the tashahhud (sitting position in the prayer)? Also please tell me who authored the supplication to be made in this position?

Mon, September 28, 2020 - 11:08:46 By

Allah’s Blessing For His Creatures

The Holy Qur'an says: "Allah and His angels send blessings on the Holy Prophet (sws)" (Q 33:56) My question is that what does it mean that Allah sends blessings on His creatures, like for example the Holy Prophet (sws), given the fact that He is the Creator and the Absolute?

Mon, September 28, 2020 - 11:08:46 By

TAGS:
supplications
durood
dua

Chanting Durood For Mundane Purposes

I watch your program "Deen-o-Danish" and I learn a lot from it. I wish that all the people can learn Islam in the right way. I have a question, if someone reads drood shariff 100 times or more to get their wishes, is it allowed in Islam?

Mon, September 28, 2020 - 11:08:46 By

TAGS:
supplications
durood
dua

Meaning Of Aal-I Muhammad

What do the terms aal-i Muhammad and aal-i Ibrahim occurring in the durood (prayer for blessing) refer to?

Muhammad Amir Gazdar

Dr Muhammad Amir Gazdar was born on 26th May 1974 in Karachi, Pakistan. Besides his studies at school, he learned the science of Tajweed Al-Qur’an from a renowned Qu’anic reciter, Qari Khalil Ahmad Bandhani and completed the memorization of the Qur’an in 1987 at Madrasah Tajweed al-Qur’an, Karachi.

He obtained his elementary religious education from Jami’ah Dar al-Hanafiyyah, Karachi. He graduated from Jami’ah al-Uloom al-Islamiyyah, Binnori Town, Karachi and obtained Shahadah Aalamiyyah in 1996 and received an equivalent certificate of Masters in Islamic Studies from the Karachi University.

During the year 1997 and 1998, he served in Jami’ah Binnori Town as a Tafseer and Tajweed teacher and also taught at Danish Sara Karachi (A Former Dawah Centre of Al-Mawrid Foundation).
In 1992, Dr Gazdar was introduced to Farahi school of thought when first time met with Ustaz Javed Ahmad Ghamidi (a renowned Islamic scholar) and had the chance to learn Islam from him and tried to solve many controversial issues of Hadith, Fiqh and Usool under his supervision.

In January 1999, he started another Masters programme in Islamic Sciences offered by Al-Mawrid foundation in Lahore and he completed it with top position in the batch in August 2001.
Mr Gazdar officially joined Al-Mawrid foundation as an associate fellow in research and education in 2002 and worked in this capacity until December 2018. He worked for the Karachi center of Al-Mawrid for about 10 years as a teacher, lecturer and researcher. He taught various courses, delivered weekly lectures, conducted workshops on different topics, taught in online classes, answered questions of the participants verbally and wrote many answers for foundation’s official website too.

In September 2012, he moved to Kuala Lumpur Malaysia to participate in another Masters programme in Islamic Revealed Knowledge and Heritage at International Islamic University Malaysia (IIUM). In January 2015, he completed his 3rd Masters in Qur’an and Sunnah department of the university with the GPA: 3.92.

Dr Amir started his Ph.D programme in the Qur’an and Sunnah department of International Islamic University Malaysia (IIUM) in February 2015 and completed it with distinction on 25th March 2019. His Ph.D research topic was a comparative study of contemporary scholars’ view on the issue of Hijab and Gender Interaction in the light of Quranic and Hadith texts.

In December 2018, he has been appointed at Al-Mawrid Foundation as Fellow of research and education.

Dr Gazdar has many academic works to his credit. He has written a few booklets published in Urdu language and has authored several articles which have been published in various research journals in Malaysia, India and Pakistan (Arabic language). His two research books have been in Malaysia and Lebanon in 2019 (Arabic language).

Furthermore, he is actively working in the Hadith project of Ustaz Javed Ahmad Ghamidi and playing a significant role in it as a researcher and writer since January 2016.

Moreover, Dr Gazdar has been leading in Qiyam-e-Ramadhan and Tarawih prayer since 1989 in various mosques and at Sada Bahar Lawn (2002-2011) in Karachi, Pakistan. He worked as a part time Imam at Sultan Haji Ahmad Shah mosque of International Islamic University Malaysia (IIUM) from 2013 to 2016 where he lead in Tarawih and Qiyam-e-Ramadhan for four years. Other than this, he has served for several mosques in Kuala Lumpur as a volunteer Imam for Tarawih and Qiyam-e-Ramadhan.