Concept of Companionship and friendship in Islam

How should we choose our friends according to Islam?

We should choose the friend that believes in and abide by our religion (Islam) and gives great respect to what Allah (SWT) and Prophet Muhammad (saw) had ordered us. And we should stay away from the one who is not well mannered and gives no attention to what Islam is about or what pleases or displeases Allah (SWT), for he will surely affect us negatively. There is no good if the companion drowns us in sins and displeasing Allah (SWT). The bases for the actions of those who follow the evil ways are corrupt; their actions are built upon misguidance and deviation. Good friends are those who share with their companions both happiness and sadness. If we share our feelings with the wrongdoers whose actions are worthless and based on corruption, then we are following the same ways and standards as they are doing, and we will end up being as corrupt as they are, and then we are in a big trouble, how can we face Allah's (SWT) dissatisfaction and displeasure? Instead of making friends with the misguided ones we should befriend the righteous, yet treat the rest in a gracious and just manner. Staying at sufficient distance is necessary; yet treating everybody in a noble and kind manner is required. The danger of having corrupt friends isn't confined to the worldly life. Such friendships produce repentance on the Day of Resurrection, too! Allah (SWT), the Exalted says in the Noble Qur'an: "And (remember) the day when the unjust one shall bite his hands saying: O! Would that I had taken a way with the Messenger! O woe is me! Would that I had not taken such a one for a friend! Certainly he led me astray from the reminder after it had come to me;" (Surah Al-Furqan, 25:27-29) The two main regrets on the day of judgement are (1) Not following Prophet Muhammad (saw) on the path of guidance and (2) Befriending a person who diverted one from the truth. Imam Ali ibn Abi Talib (as) has said: "The felicity of this and the next world lie in two things: firstly, keeping secrets; and secondly, friendship with the good. And the miseries of this and the next world are summed up in two things: firstly, divulging secrets; and secondly, friendship with wicked persons." So take heed before the inevitable day of judgement comes and we are reckoned for our acts. Allah (SWT), the Exalted says in the Noble Qur'an: "Friends on that Day will be enemies one to another, except al-Muttaqun (i.e. those who have Taqwa/Piety)." (Surah Az-Zukhruf, 43:67) It is wise to choose moderation in dealing with friends. Excessive love and confidence in friends are unacceptable since it happens that a friend may change into an enemy and use the secrets that he had shown as weapons. Allah (SWT), the Exalted says in the Noble Qur'an: "And cooperate in righteousness and piety, but do not cooperate in sin and aggression." (Surah Al-Maeda, 5:2) Imam Ali ibn Abi Talib (as) said: "When you cherish someone you should cherish him moderately for he may be your enemy someday, and when you hate someone you should hate him moderately for he may be your friend someday." Also said: "If you intend to cut yourself off from a friend, leave some scope for him from your side by which he may resume friendship if it so occurs to him some day." Imam Jafar Sadiq (as) said: "The secrets that you must show before your friends are only those through which your enemies cannot harm you, for a friend may change into an enemy."

Who should not be befriended according to the philosophy of Islam?

When choosing our friends we should ask ourselves first: Are they going to help us achieve the purpose for which we were brought to life? Or will they take us away from it? Will they desire for us Allah's (SWT) pleasure or is that completely irrelevant to them and not their concern at all? Are they leading us to Paradise or to the Hell? Imam Muhammad al-Baqir (as) narrates from his father who said, "O my son don't befriend five types of people: 1. Don't befriend a liar (Kadhib). For a liar is like a mirage. He shows the distant as near and the near as distant. He will always deceive you and trouble you. 2. Don't befriend a transgressor (Ghasib). For he will forsake you for a paltry sum and make your sins appear very alluring to you. He will make you a victim of Allah's chastisement through his petty sins and take you farther away from His obedience and satisfaction. He will make Allah's worship appear as His disobedience, and His disobedience as His worship. He will drag you along with himself in the fire of hell. 3. Never befriend a miser (Bakheel/Kanjus). For in your time of need and distress, he will withhold his wealth from you, while he is in a position to assist you. (He values his wealth more than anything else. And to that end he is prepared to forsake even his friends) 4. Do not befriend a fool (Ahmaq). For (in his foolishness) he will harm you while he intends to help you. (That is why it is said, 'A shrewd enemy is better than a foolish friend') 5. Don't befriend the one who breaks relations (with his relatives/Khata Rahmi). For, such a person has been cursed in the Noble Qur'an in three places. He is engrossed in his own affairs with scant regard for others. (Friendship with such a person will eventually lead the individual towards sins and disobedience of Allah)" Imam Ali ibn Abi Talib (as) said: "Do not befriend a sinner (Fasiq/Fajir) because he will sell you for a morsel." Imam Sajjad (as) said: "Do not make anyone your enemy even though you consider him harmless and do not turn down a person's friendship even if you think he will not benefit you." The Noble Qur'an says, "The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good and withhold their hands; they have forsaken Allah, so He has forsaken them; surely the hypocrites are the transgressors." (Surah Al-Tawba, 9:67) On the other hand, Noble Qur'an discusses the believers in the following manner, "And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise." (Surah Al-Tawba, 9:71) The two Qur'anic verses mentioned above only go to show how critical a role friendship can play in our lives. A true friend then, is the one who takes us closer to Allah's (SWT) compassion and grace. Having deliberated at length on who should not be befriended, we shall now see what kind of people should be befriended. Imam Jafar Sadiq (as) narrates, "Friendship entails certain trusts and duties. Then the one who observes these obligations is a true friend and the one who breaches this trust is unworthy of friendship. These obligations are as follows; 1. He should be the same outside as he is inside. In other words, he should not have a dual personality. (In this age however, we often come across people who are exceptionally humble and modest on the outside, with little, if any humility, on the inside) 2. He will consider your virtues as his virtues and your misdeeds as his misdeeds. (In other words your virtues will cheer him and your faults will grieve him. God forbid, he must not feel relieved after observing some vice in you, and take solace from the fact that he himself is above that vice.) 3. If he acquires a position of power and authority, it must not bring about a drastic change in his attitude. In other words, prosperity must not transform the individual adversely. (There are some people who make the best of friends in adversity. But a positive change in their financial condition reveals a dark, hitherto unknown side of their personality. On the other hand we see some people who make good friends in prosperity, but misfortune transforms them, disclosing their fickleness.) 4. He must give his friendship (with you) priority over all his worldly possessions. In other words in times of adversity, he must be willing to give his all to redeem you. 5. He must never leave you alone in times of misfortune and distress."

There are three types of 'friends'...

Those that are necessary like nourishment and you cannot live without them; those that are like medicine and are beneficial, so you need them sometimes; and finally, those that are like a sickness and you do not need them at all! Prophet Muhammad (saw) has said, "The believer is like a mirror to other believers (in truthfulness)." Like a mirror, your friend gives you an honest image. He forgives your mistakes, but does not hide or exaggerate your strengths and weaknesses. Once Prophet Muhammad (saw) was asked, "What person can be the best friend?" "He who helps you remember Allah (SWT), and reminds you when you forget Him," the Prophet Muhammad (saw), counseled. Imam Ali ibn Abi Talib (as) said: "A friend cannot be considered a friend unless he is tested on three occasions: in time of need, behind your back and after your death." Imam Jafar Sadiq (as) also remarks, "My best friend is the one who gifts me my weaknesses and shortcomings." In other words one who brings to your notice your defects and flaws is indeed your true friend. However, there is one very imperative point in the above-mentioned tradition of Imam Jafar Sadiq (as). When one presents an offering to a close friend, he does so with utmost care, not willing to overlook anything. He offers the gift with total respect and regard. For, even the most valuable gift if not presented with correct etiquette, can look very ordinary. While presenting the offering, the friend tries to make the most expensive gift seem very ordinary so as to not embarrass the recipient. On the other hand, the recipient of this gift tries to make even the most ordinary gift seem very precious, so as to please his friend. Similarly, when we wish to point out certain shortcomings to a friend, we must do so with a degree of respect and sincerity. Our sole intention must be to reform the friend and there should be no hint of any malice and self-righteousness. Likewise, when a friend highlights for us, our defects, we must acknowledge the same with respect and gratitude without any ill will and hostility. Imam Hassan Askari (as) Says: "Those who advise their friend secretly are respecting them, and those who advise them openly are humiliating them." Indeed if we establish these as the standards of friendship, the believers shall soon find themselves enveloped with friends who will take them closer to Paradise and farther away from the fire of hell. Allah (SWT) says in the Noble Qur'an: O you who believe! Take care of your souls; he who errs cannot hurt you when you are on the right way; to Allah is your return, of all (of you), so He will inform you of what you did. (Surah Al-Maeda, 5:105) There are certain tips to remember if you wish to keep a stable friendship. Do not dispute with him and do not be hostile to him. Do not ridicule him. Do not quarrel with him. Instead accord friends the respect they deserve. Imam Hassan (as) Says: "Befriend people in the same manner you would like them to befriend you." Do not hold him in contempt nor consider him to be lower than you. Instead guard the honor of your friends during their absence and after their death. Do not claim precedence and supremacy over him. Instead forgive the short-comings of your friends, because everyone makes mistakes in life. Do not crack indecent jokes with him. Finally, we ask Allah (SWT) to make us of the righteous ones and give us companions that will take us away from His Wrath and lead us to His Pleasure and Paradise..Ameen.. :)

The story of Malik ibn Dinar! Really Touching!

Shaykh Malik ibn Dinar (may Allah have mercy on him) was one of the renowned pious men of his time. It is said that in his early life, he was not a pious man and when someone asked him how he came to repent of his sins and abandon his evil ways, he related the following story about himself:
I was a policeman in my youth, and was fond of wine and would drink like a fish. I drank day and night and led a care-free life. I bought a beautiful slave girl whom I loved most dearly. I had a daughter from her, a lovely child, and I was very fond of her and she was also very fond of me. When this baby daughter began to walk and talk, I loved her all the more and she remained with me all the time.

The innocent child had a strange habit. Whenever she saw a glass of wine in my hands, she would snatch it away and spill it on my clothes. Being fond of her, I did not scold her. As fate would have it, my innocent child died when she was two years old and I was stunned with shock and heart-sore with bitter grief.

One night I think it was the 15th of Shabaan, I was dead drunk and went to sleep without performing my Esha Salaah. I had the most horrible and terrible dream, in which I saw that it was the Day of Resurrection with men coming out of graves, and I was one of those who were being driven to the place of assembly. I heard the noise of something following me and looking back I saw a huge snake chasing me, close behind. Ah! It was a most horrible sight, the snake had blue cat-like eyes, its mouth was wide open and it was rushing towards me most furiously. I ran faster in terror, desperate for my life, the horrible snake still running after me and drawing closer. I saw an old man, dressed in elegant clothes, with rich perfumes wafting all around his person. I greeted him saying, ‘Asalamu alaykum’ and he returned my greeting. I said, ‘For the Sake of Allah, help me in my misery.’ He said, ‘I am too weak to help you against such a mighty foe; it is beyond my powers. But you must go on running; perhaps you may find some help to save you from it.’

Running wildly, I saw a cliff in front of me and climbed it, but on reaching its top, I saw beyond it the raging fire of Jahannam, with its most horrifying spectacles. I was so terrified by the snake that I ran on till I was afraid I would fall into Jahannam. Meanwhile, I heard a voice calling aloud ‘Get back, for you are not one of them (people of Jahannam).’ I came away and began to run in the opposite direction. The snake also turned around and came after me. I saw again, the white robed old man and said to him, ‘Old man, can’t you save me from this python, I asked you before, but you did not help me.’ The old man began to cry and said, ‘I am too weak to help you against such a mighty snake, but I can tell you that there is a hill nearby where they keep the sacred trusts of the Muslims. If you go up that hill you might find something of yours, kept in trust, which might save you from the snake.’

I rushed towards the hill, which was round in shape, with a large number of open curtained casements. The casements had golden shutters studded with rich rubies and most precious jewels, on each shutter hung a curtain of the rarest of silk. When I was going to climb the hill, an angel called out, ‘Open the windows and raise the curtains and come out of your closets! Here is an unfortunate man in misery, may be you have with you some trust of his that might help him in his distress.’ The windows opened at once, the curtains went up and there issued forth from the casements a host of innocent children with faces bright as the full moon. By this time I was utterly despondent, for the snake had drawn very close to me. Now the children called their friends, ‘Come out, quickly, all of you, for the snake has drawn very close to him.’ Hearing this more children came out in crowds and among them; I saw my own dear daughter who had died some time ago. She began to weep, exclaiming, ‘By Allah, he is my own dear father!’ She jumped on a swinging cradle, which seemed to be made from heavenly light and darted to me. I took her to my bosom; she lifted her left hand towards me and with her right hand motioned the snake away. The snake went away immediately. Then she gave me a seat and sat in my lap and began to stroke my beard with her right hand saying, ‘My dear father:


Has not the time come for the Believers that their hearts should submit in all humility to the remembrance of Allah and to the truth which is revealed...
[Surah Al-Hadeed: Ayah 16]

I was moved to tears and asked her, ‘My daughter, do all of you know the meaning o the Qur’an?’ She replied, ‘We understand the Qur’an even better than you.’ I asked her, ‘My dear child, what was this snake?’ She said, ‘It was your own evil deed which had made it so strong, it was about to push you into Jahannam.’ I asked ‘And who was that white robed old man?’ She replied, ‘Those were your good deeds and you had made them so weak with your scanty good deeds that he could not help you with the snake.’ I asked, ‘What are all of you doing on this hill?’ She replied, ‘We are the children of the Muslims who died in infancy. We shall live here till the day of resurrection, waiting to be reunited with you when you come to us at last and we shall intercede for you with your Lord.’

Malik then woke up screaming, crying out, “O my Lord! Right now! [I repent] right now my Lord! Yes, it is due.” So he got up, made wudu, and headed out to pray Fajr in the Masjid, seeking to repent and return to Allah. Upon entering the Masjid, he found the imam reciting the very same verse recited by his daughter in the dream.

Indeed, Allah is well aware of those who wish to turn back to Him, and out of His boundless mercy, He gives them continuous opportunities to seek His forgiveness and draw close to Him.

After his repentance, Malik ibn Dinar was known to stand in prayer, weeping to Allah throughout the night, saying,

إلهي أنت وحدك الذي يعلم ساكن الجنة من ساكن

النار، فأي الرجلين أنا اللهم اجعلني من

سكان الجنة ولا تجعلني من سكان النار

“O Allah, you are the Only One Who knows the inhabitants of Paradise and the inhabitants of the Hellfire, so whichever of the two men I am, O Allah, make me of the inhabitants of Paradise, and do not make me of the inhabitants of the Hellfire.”

Malik ibn Dinar changed from a person known for his oppression, alcoholism, and great negligence in his relationship with Allah, to a leading pious scholar with the likes and in the times of big names like Hasan al Basri (may Allah be pleased with them all). He changed from someone the people used to hate, to someone the people to this day continue to love him and ask Almighty Allah to have mercy upon him. Once an individual whose actions could have made him merit Hellfire, Ibn Dinar turned into a person who, InshaAllah, will inhabit Paradise eternally.


 Note:- For more information - http://en.wikipedia.org/wiki/Malik,_son_of_Dinar
                                             - http://www.aulia-e-hind.com/dargah/Kasargod.htm

‘Cheraman Juma Masjid’: The first mosque of India, built in 629

Since man has been created to worship Allah hence the piece of land which came into existence before the man was sent to the world was a mosque itself. Similarly the first house is the house of Allah. The land of Ka’ba first came into existence then the whole world was created.

The prophet’s companion wherever they traveled from Makkah established mosques there. Some companions also traveled for India and here too they built a mosque. Thus the first mosque of India was constructed by Prophet’s Companions in Kerala. The historical background of this mosque is quite interesting and astonishing.

Cheraman Perumal king was walking on his terrace along with his queen when suddenly he saw that the moon had split into two. He narrated the amazing incident to his courtiers and astrologers. But even the astrologers failed to give an explanation.

After a long time when Arab businessmen traveled to Malabar he asked them about the incident. They told him that it was the miracle of Prophet Mohammad (salallahu alaihi wasallam). It deeply influenced him and he traveled to Madina to meet the Prophet Mohammad (salallahu alaihi wasallam). There he accepted Islam. He died on his way back at Oman harbour.

Before dying, he instructed his travel companions to give a letter to the king of Kerala. The group of Muslim travelers led by a companion of the Prophet, Malik Bin Dinar came to Kerala and according to the wishes of Cheraman Perumal, laid foundation of Cheraman Juma mosque which is said to be the first mosque of India. It was built in 629 and has been renovated several times since then. The place is called Cheraman Malik Nagar in the honor of King Cheraman Perumal and Malik Bin Dinar.

Cheraman Juma Masjid is located in Kodungallur in the Thrissur district of Kerala, the first mosque of India and one of the oldest in the whole world.

The Masjid is run by a committee and they are doing their utmost to preserve the history and traditions of this important landmark of Islam in India. One of the living history is the Muezzin of the mosque. He upholds his family tradition of several generations by being the current Muezzin. The Imam and Muezzin live in quarters that are located behind the Masjid.

There is a museum on the premises which is in desperate need of more historical artifacts of the glorious past of Malabar Muslims.

 Note: For more historical information, Please click this link: http://www.cheramanmosque.com/

Question: Some scholars claim that there is “blatant shirk” in many parts of the Qasida Burda because it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity. Is this true?

Question: Some scholars claim that there is “blatant shirk” in many parts of the Qasida Burda because it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity.  Is this true?

Answer: In the Name of Allah, Most Gracious, Most Merciful

May Allah’s peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers

No, the Qasida Burda doesn’t contain “shirk” (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith.

The Qasida Burda has been accepted by the mainstream of Islamic scholarship as one of the greatest statements of love for the Messenger of Allah (peace and blessings be upon him). It is recited across the Muslim world, from East to West, as it has been for centuries. There are dozens of commentaries on it, by many of the greatest scholars of Islam, none of whom saw any “blatant shirk” in its beautiful praise of the Beloved Messenger of Allah (peace and blessings be upon him). However, given its eloquence and depth, certain verses-such as those criticized by our respected critic-need to be understood as the author meant them. It is unfair to interpret others’ words in ways they did not mean.

[1] The critic cites the opening of the verse as an example of “shirk” in the Oneness of Allah’s Lordship (tawhid al-rububiyya):

“From our generosity is the world and its partner [the Hereafter]…”

Our respected critic claims that this refers to the creation of the world and there hereafter-as if Busiri is claiming that the Prophet (peace and blessings be upon him) and his generosity created them! The Arabic text if this verse doesn’t mention “creation” in it.

As Imam Ibrahim al-Bajuri makes clear in his commentary on the Burda, what this means is that the best of this world and the next is from the gift the Messenger of Allah (peace and blessings be upon him) gave-by Allah’s granting-to humanity.

The best of this world is the guidance of the Messenger of Allah (peace and blessings be upon him), by which alone this worldly has any meaning; and the best gift of any human to humanity in the Hereafter is the intercession the Messenger of Allah (peace and blessings be upon him) makes-as established in rigorously authentic hadiths, as we will see below.

There is a basic principle in knowledge that, “Ruling on a matter comes after sound understanding of it.” To criticize someone’s words, one must first soundly understand them as the author intended them-not as one’s own understanding determines.

[2] The critic then cites the following verses as example of shirk in Allah’s Names & Attributes,

“And from your knowledge is knowledge of the Pen and Tablet”

It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani’s Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir.

In this hadith, the Messenger of Allah (peace and blessings be upon him) said, “The first of Allah’s creation was the pen.” Then he mentioned that Allah commanded it to, “Write everything that will occur, until the Last Hour.” [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)]

It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life.

There is no “shirk” in this: (1) it is authentically established in the sunna; (2) it is by Allah’s granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though unimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace).

The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is “from” the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge.

What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation.

Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less.

[3] Our respected critic then cites the following verse as an example of “shirk” in Allah’s Oneness in Divinity (tawhid al-uluhiyya):

“And who else there, besides you, who I can call out, at times of distress and problems?”

This is our critic’s suggested translation. A sounder translation is:

“O Most Honored of Creation! Whom can I turn to

But you when the Encompassing Event befalls?”

The “Encompassing Event” (wrongly translated us “times of distress and problems”) refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah.

There is no suggestion in this verse that a believer shouldn’t turn to Allah Himself when distress and problems occur. Rather, it is simply affirming something the Messenger of Allah (peace and blessings be upon him) affirmed: that Allah has granted His Prophet Muhammad (peace and blessings be upon him) general intercession for all creation from the intensity of the tribulations of the Day of Judgment, and that on that Day all creation will find none in creation to turn to for assistance but Allah’s Beloved (Allah bless him and give him peace).

This also shows that seeking the assistance of creation-whether in material or spiritual matters-does in no way negate one’s understanding that Allah alone is the ultimate granter. But our Giving Lord has shown us that there are both material and spiritual means one seeks, while fully aware that the Giver and Granter is none but Allah.

This is the aqida of the mainstream of Muslims: we affirm the taking of material and spiritual means, and affirm that the granter is only Allah Himself. This is the understanding of the great Companion of the Prophet (peace and blessings be upon him), Rabi`ah ibn Ka`b al-Aslami (Allah be pleased with him), who said, “O Messenger of Allah! I ask you for your company in Paradise!” The Messenger of Allah (peace and blessings be upon him) replied, “Assist me concerning yourself with much prostration.” [Muslim (754)]

[ref: The commentaries on Busiri's Burda by Bajuri, Hamzawi, Ibn Hajar, and Shaykh Zada]

And Allah alone gives success.

Shaykh Faraz Rabbani

Note: For More clarification, visit this link:  http://www.alahazrat.net/library/englisharticles/qasida/index.htm

Ahlu Sunnath Wal Jamath Leader - Qamarul Ulama Sheikh Aboobacker Bin Ahmed

Sheikh Aboobacker Bin Ahmed (A.P Usthad)

                                                       السلام عليكم و رحمة الله و بركاته

Born in Kanthapuram, a village in Calicut District of Kerala, on 22nd March 1939, Kanthapuram hails from a mediocre peasant family of 'Alangam Poyil', the much popular and better known “A.P.” stands for this.  His father, Mouthariyil Ahmed Haji, was very pious and so was his mother, Kunheema Hajjumma, who was the daughter of Kuttoosa Molla, a teacher of Qur-An in the locality of Mangad, where reaches the family routes of his father too.  He has two brothers and three sisters.  His father died when he was twelve.  Zainab is the wife and he has six children, namely, A.P. Abdul Hakeem Azhari, Maymoona, Hafsa, Sakeena, Rayhana, and Najma Firdousi.  C. Muhammed Faizee, Abdul Bari Musliyar, Muhmmed Koya Saqafi and Obeidullah Saqafi are his inlaws.

He completed his elementary studies from A.M.L.P. School of Kanathapuram, where both Islamic and public instruction system co existed.  Later he completed his higher Elementary education.

Kanthapuram completed his course in Qur'An studies from Vennakkode Abdulla Musliyar, who was a scholar and qari'a, (one who recites Qur An phonetically).  He persuaded his studies in the Darses (the form of schools exist in mosques for religious and spiritual education) of Kanthapuram, Vavad, Kolikkal, Chaliyam and Thalakkadathur.  He was awarded the degree of Moulavi Fadhil Baqavi from the renowned Islamic study centre of Baqiyath Swalihath, Vellore, in 1963. Sheikh Hassan Hazrath, Muhammed Abubakkar Hazrath, O.K. Zainudheen Kutty Musliyar, Puthoor Abdulla Musliyar, Kizhakoth Abdul Hameed Musliyar, Vavad Pocker Kutty Musliyar, Kuttikkattor Bichali Musliyar are some of his famous teachers in different institutions and disciplines.

Starting his career as a Mudarris, (Principal of Dars) at the Juma Masjid of Mangad (Elettil), in 1964, he served the same in Kolikkal Juma Masjid between 1970-76 and in Kanthapuram Juma Masjid during 1976 to 1981.  In 1978, he among other prominent leaders, founded the ‘Markazu-Ssaquafathi-Ssunniyyah’ or the Sunni Cultural Centre, at Karanthur, near Calicut. Since 1981 he is the chief instructor at the Markaz Shariath College.

Kanthapuram enjoys a multifaceted personality of a scholar, orator, writer, organizer, educationist and fore-fighter of social revivalism.  He recognized and proved by his actions that knowledge can be turned to channalize for social empowerment and has a wider perspective.

He brought about a good social status and dignity for the religious scholars with his active interference in the society.  He became a member of the Central Mushawara of Samastha Kerala Jam-iyyathul Ulema in 1974, followed by the office secretary, before becoming the joint secretary of the Samastha. He was a member of the committee, which was appointed to expand the organization in all India level in 1976.  He held the designation of the general secretary of Samastha Kerala Sunni Yuvajana Sangham, (S.Y.S.) from 1975 to 1996, and he was the president of the organization during the tenure of 1996- 2004.  Presently, Kanthapuram is the Chairman of the Supreme Council of S.Y.S.  He also served as the member of Hajj committee of Kerala and Chairman to the Editorial board of the Arabic Text Books of Govt. Schools of Kerala.

He was elected as the General Secretary of Samastha Kerala Jam-iyyathul Ulema in 1989.  In 1993, when the All India Jam-iyyathul Ulema was set up, Kanthapuram became the General Secretary and in the same year he was endorsed as the Consortium Qasi of Calicut and in 2003 as of the Wayanad district as well.  Besides these, Kanthapuram is the treasurer of Samastha Kerala Sunni Education Board and General Secretary of the famous Markazu-ssaquafathi-ssuniyya or The Sunni Markaz.

The debates and dialogues of Kanthapuram is very famous especially against those sects of the Muslims who emerged against the puritan nature of Islam and the teachings of Qur-An.  The debates of Kuttichira, Ayiroor, Kuttoor, Pattambi, Pulikkal, Valiyaparambu, Kottappuram…etc with Kanthapuram in lead, was surely a blow to these sectarians.

In the post independent India, where illiteracy and poverty were the ruling factors as the balance sheet of the colonial rule, Kanthapuram began his revivalism, keeping in mind the social and educational upliftment of the downtrodden class including that of the Muslims.  He visualized and translated into action farsighted projects in order to change the social anarchy and educational backwardness of the Muslims, which were prevailing in the Muslim society after the 1921 Malabar Mutiny.  Kanthapuram is the visionary, founder and founder General Secretary of Markazu-ssaquafathi-ssuniyya, which is a world famous educational consortium, including that of Orphanages, Vocational Training Centers, School of Islamic Shariah, School of Qur-An Learning, Engineering College, English Medium Educational Institutes, International Public Schools, Women's Educational Centers, Hospitals and Commercial Complexes. Apart from this, Kanthapuram serves as the chief patron and Chairman of about 300 Educational Institutions, which are spread all over India.  The Islamic Educational Board, headed by Kanathapuram runs more than ten thousand Madrassas, which provides religious education up to the secondary level.

  

Focusing his attention on the suppressed and sidelined population, he felt that the need of the hour is to provide proper education to lift them up from all type of inhibition thus giving them all round social development.  He pragmatically proved the concept of education by the very resolute principle of “Modern education in any branch, backed by moral traditions and religious values”.

This serves as a cornerstone to his contemplation of the educational system in the troubled modern world, which shapes the character of the individual in perfect balance applicable to any situation. Jamia Markaz and those institutions under its supervision are proving this very fact for the past 30 years.

MORE :- http://www.kanthapuram.com/eng/

               http://www.markazonline.com/

<3 JazakAllah Khair <3

The Permissibility to say YA RASOOLALLAH (Sallalahu Alaihiwa Sallam)

             

      السلام عليكم و رحمة الله و بركاته    

          

The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.

Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.

As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?

The permissibility of saying Ya! For someone who is not physically present.

One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.

Innovation in the Language

This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.

We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.
[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]

Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:

When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.

Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.
[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]

The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.

Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]

Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:

Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.
[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]

Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)
[Mishkat chapter on Salaah al Nabi]

The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).

The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]

Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:

Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.

[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]

Hafidhh Ibn Taymiyya writes,

In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.
[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]

Qadi Shawkani writes:

If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.
[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]

Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:

During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.

[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]

Hafidhh Ibn Kathir and Imam Tabari both write:

During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.
[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]

As-Sayyid Mawdudi writes:

When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]
[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]

Hafidhh Ibn Kathir and Imam Tabari both write that

After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed
[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]

*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]

Imam Waqdi writes:

During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”
['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]

Imam Ibn Sa'ad writes:

After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”
[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]

Hafidhh Ibn al Qayyim writes:

Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.
[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]

The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.

The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?

What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).

However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:

And the masjids are only for Allah, so worship none with Allah

[Surah al Jinn verse 18]

This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.

In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]

This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.

The pious can hear from afar

1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.
[Al- Qur’an Surah al Namal verse 19]

2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]

3) Hafidhh Ibn al Qayyim writes:

The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.
[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]

4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]

To conclude this chapter, we would like to state that:

From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.

Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.

Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.

The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!

We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.

- Jazakallah Khair -

Kissing the thumbs upon hearing the blessed name of RasoolAllah (Peace be Upon Him)

As salam-o-liekum brothers and sisters,

Once, Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) entered the Masjid and sat down near a pillar. Hazrat Sayidnah Abu Bakr Siddique (Radhi Allah ho Anho) was seated beside him. Hazrat Sayidnah Bilal (Radhi Allah ho Anho) then stood up and commenced with the Azaan. When he said: "Ash hadu Ana Muhammadur Rasoolullah", Hazrat Sayidnah Abu Bakr Siddique (Radhi Allah ho Anho) placed both the thumb nails on to his eyes and said "Qurratu Aini bika Ya Rasulallah" (Ya RasoolAllah! You are the coolness of my eyes). When Hazrat Sayidnah Bilal (Radhi Allah ho Anho) completed the Azaan, Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) said, "O Abu Bakr! Whosoever does like you have done, Almighty Allah will forgive all his sins."
(Tafseer Roohul Bayaan)


Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) said, "Whosoever has touched the name Muhammad ((Salal lah Aley hi Wasalam) with his hands, then kissed his hand with his lips and rubbed it on his eyes, then he will see Allah Ta'ala just as the righteous ones see and my intercession will be close to him even though he is a sinner."
(An Nawafi ul Atri'aa)



In Jannah, when Hazrat Adam (Alay his Salam) desired to meet Sayidnah RasoolAllah (Salal lah Aley hi Wasalam), Allah Ta'ala sent Wahi (revelation) to him, "From your generation, he will become apparent in the later years". Then Hazrat Adam (Alay his Salam) desired from Allah Ta’ala to meet Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) . Allah Ta’ala showed him the Noor of Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) on the Shahadat finger of his right hand. The Noor recited the Tasbeeh of Allah Ta'ala. It is for this reason that this finger is known as the Kalima finger. Allah Ta'ala showed the beauty of Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) on both the thumbnails of Hazrat Adam (Alay his Salam) like a mirror. Then, Hazrat Adam (Alay his Salam) kissed both his thumbnails and turned them over his eyes.

Thus, this Sunnah of Hazrat Adam (Alay his Salam) became consistent in his descendants. When Hazrat Jibraeel Ameen (Alay his Salam) informed Sayidnah RasoolAllah (Salal lah Aley hi Wasalam) of this, he said, "That person, who when hearing my name in Azaan, kisses his thumb nails and turns it over his eyes, he shall never go blind."
(Tafseer Roohul Bayaan)

Jazakh Allahu Khair