Answering Objection on Fazaail-e-Amaal

Assalaam'aaleykum!

All praise is due to Allah Ta’ala who through his infinite mercy and wisdom revealed the glorious Qur’aan for the guidance of mankind. Peace and salutations be showered on Nabi (Sallallaahu Alayhi Wasallam)  who was sent as a practical example of eternal success in this world as well as the hereafter.

It was always the system of Allah Ta’ala that he had chosen his special slaves in every era for the protection, spreading and upliftment of his Deen. Whilst the forces of Baatil (falsehood) would strive to mislead people, Allah Ta’ala chose the great Muhadditheen, Mufassireen and Ulama who would make an all out effort to shun away the evil of such misleading people. It is no surprise that even in our present day and age, there are many such people whose sole purpose and object is to confuse, complicate and puzzle the minds of the ordinary masses. They will make big claims and call themselves whatever they wish to, but alas! Their aim and target is to corrupt the beliefs of people, so as to leave them in utter bewilderment. Such beliefs which have been clearly and explicitly expounded by Allah Ta’ala in the Qur’aan and which have been explained to us in the Ahaadith by Nabi (Sallallaahu Alayhi Wasallam), but alas! Not only do they deny such beliefs, instead they wish to brainwash the minds of others to fall into the trap that they have been mislead into (may Allah Ta’ala guide and save us all, Aameen)

With regards to the specific question under discussion, there seems to have stemmed up a group of people who are trying to mislead everyone into believing that the book Fadhaail-e-Aamal entails ‘baseless stories’ and ‘corrupted beliefs’. Written by a great renown researched scholar and luminary of our recent times, this is not just an attack on the book itself, but more on us as Muslims and our beliefs.

In the relevant question at hand, the objector has extracted 4 quotations from the Kitaab, Fadhaail-e-Aamal. Thereafter, the objector, in essence has trounced upon 3 major beliefs, i.e. 


a) The existence of Abdaals
 b) The reality of Kashf or Ilhaam
 c) The inhabitants of the grave possessing the ability to see and hear the living. 



The objector wishes to deceive the public into believing that these are baseless and corrupt beliefs and it is hence deduced therefrom that Fadhaail-e-Aamal promotes misguidance and deviant stories.

Hereunder, we will discuss each one of these 3 beliefs in detail with proofs from the Qur’aan, Hadith and other sources to prove that these are beliefs which have been clearly expounded and supported by the Qur’aan, Hadith and the great Ulama and Muhadditheen.

We would also expose the fact that many such incidents and quotations have been recorded by other illustrious scholars so as to prove that it was due to ignorance that these objections were made. An Arabic proverb states, ‘A man always opposes something which he is ignorant of.’

THE EXISTENCE AND ABILITIES OF THE ABDAAL

After quoting an extract from the book, Fadhaail-e-Aamaal, the objector states:

‘Note: The Deobandi translator of Ikhmaalush Shiyaam defines Abdaal saying, Abdaal are a class of Awliyaa whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine command in various places of the world.’ (Ikhmaalush shiyaam Eng Trans p.59)”

The Writer in his ‘note’ here, has quoted the definition of the Abdaal and thereafter refuted it by saying the words, ‘Astaghfirullah’.

After realising his ignorance, perhaps, he should repeat the Istighfaar. The presence of the Abdaal, their extraordinary qualities and powers that Almighty Allah has availed to them is a fact that has been proven through various Ahaadith.

Hafiz Suyooti (RA) has written a complete treatise regarding this topic in which he mentions, “There are several narrations regarding them. Among those are the narrations of: 1) Sayyiduna Umar ibn al-Khattaab, 2) Sayyiduna Ali, 3) Sayyiduna Hudhayfa, 4) Sayyiduna Anas, 5) Sayyiduna Ubaadah ibn Saamit, 6) Sayyiduna Abdullah ibn Abbas, 7) Sayyiduna Abdullah ibn Umar, 8) Sayyiduna Abdullah ibn Mas’ood, 9) Sayyiduna Awf ibn Maalik, 10) Sayyiduna Mu’aadh ibn Jabal, 11) Sayyiduna Waathila ibn al-Asqaa, 12) Sayyiduna Abu-Sa’eed al-Khudriy, 13) Sayyiduna Abu Hurayra, 14) Sayyiduna Abud-Dardaa, 15) Sayyidatuna Umm Salmah (Radhiallaahu Anhum ajma’ee) and many others which are impossible to be enumerated.” (al-Khabaru Daal vol.2 pg.455 of al-Haawi)

In fact, Hafiz Suyooti (RA) and others have accepted that the narrations concerning the Abdaal have reached the status of Tawaatur (highest form of authenticity). (refer Nazmul Mutanaathir minal hadithil mutaawatir pgs.231-232)

Hafiz ibn Hajar (RA) and others have also accepted the authenticity of some of the narrations in which the Abdaal are mentioned.

From the abovementioned narrations, the Hadith of Sayyiduna Anas (Radhiallaahu Anhu) has been classified as Hasan (sound) by Haafiz al-Haythami, the Hadith of Sayyiduna Ubaadah ibn Saamit (Radhiallaahu Anhu) and the Hadith of Sayyiduna ibn Abbaas (Radhiallaahu Anhu) has been classified as Sahih (authentic) by Haafiz ibn Arraaq (RA), the Hadith of Awf ibn Maalik (Radhiallaahu Anhu) has been classified as Hasan (sound) by Hafiz ibn Arraaq. (Tanzihus-Sharee’ah vol.2 pg.307) and the Hadith of Sayyiduna Ali is Hasan (sound) according to Allaamah Suyuti (RA). (Al-la’aaliy vol.2 pg.332) and Hafiz Sakhaawi (RA) has regarded all its narrators as reliable. (al-Maqaasidul Hasanah pg.28)

The following is a list of some of those illustrious Ulama and Muhadditheen that were regarded to be Abdaals, by the scholars of the classical times: 1) Imaam Abdur-Rahmaan ibn Abi Haatim (Muqaddamah ibnus-salaah pg.421), 2) Imaam Abu-Muslim al-Khawlaaniy (Al-Jaami of Khaatib Baghdadi pg.382), 3) Imaam Shaafi’ee (Al-Maqaasidul Hasanah pg.28 and Taarikh Dimishq), 4) Yazeed ibn al-Aswad (Taarikh Dimishq vol.6 pg.112), 5) Imaam Jaabir ibn Marzooq (al-Aadaab of Imaam Bayhaqi pg.326 – Hadith985), 6) al-Qa’anabiy, 7) Hammaad ibn Salamah (Tahzeeb of Haafiz ibn Hajar vol.3 pg.13; Hadith1767), 8) Abdullah ibn Mubaarak (Tahzeeb of ibn Hajar)

From the abovementioned facts, it is firstly apparent that the existence of Abdaals are authentically proven by various illustrious Ulama, let alone in the numerous Ahaadith. Secondly, like the existence of the sun during broad daylight, similar is the case here with the Abdaals. However, this does not mean that these Abdaals are equal to the prophets (Alayhis salaam) as deduced by the objector from the story. The objector states:

‘This story makes this so called Abdaal equal to prophet Moosa (Alayhis salaam) and our messenger Muhammad (Sallallaahu Alayhi Wasallam) who spoke directly to Allah.’

First of all, to be common in one aspect does not necessitate equality in everything. If a person dresses like a prophet, does this make both of them equal? Did any of the prophets fly planes? Today, so many people can fly planes. Does this make them better or more knowledgeable than the prophets? Secondly, there is a world of difference between the Abdaals and the prophets (Alayhis salaam) in this very same action of speaking directly to Allah Ta’ala. The manner in which the prophets (Alayhis salaam) speak to Allah Ta’ala is far much different from the one that is between the Abdaals and Allah Ta’ala. In fact, in the holy Qur’aan, Allah Ta’ala states, ‘And your Lord said to the Ant ….’ Would any person in his sane mind even dare to irrationally claim that this ant is equal to any of the messengers of Allah Ta’ala?

The details of this will be explained under the discussion of Kashf and Ilhaam.

In order to finally close the door on this discussion with regards to the Abdaal, we will suffice on quoting just one Hadith which will befittingly smash these objections into smitherings.

KASHF AND ILHAAM

The second belief which the objector has trounced upon is that of Kashf and Ilhaam. Kashf refers to divine manifestation whilst Ilhaam means a divine inspiration. These are two powers given by Allah Ta’ala to whosoever he desires. This is not within the capacity, ability or choice of any individual. This deviant group of people have trounced the belief of Kashf and Ilhaam claiming that knowledge of the unseen and of future events is something that can only be attributed to Allah Ta’ala Alone, not acknowledging the fact that sometimes, Allah Ta’ala can give certain of his special servants the power of foretelling and foreseeing some future events.

After quoting a story from the book, Fadhaail-e-Aamal, the objector and his group of followers state:

‘In this deviant story, the knowledge of the conditions of paradise and hell-fire and the knowledge of future events is claimed for the so-called ‘man of Kashf’. He is also aware of the matters between Allah and His slaves and therefore shows gratitude to Sheikh Qurtubi, even though Sheikh Qurtubi did it so secretly that nobody could know it, except the Almighty Allah.’

Hereunder, we will not only prove that the belief of Kash and Ilhaam and incidents of such nature appear in various other renown books (besides Fadhaail-e-Aamaal), but we shall also manifest that such incidents were experienced by many great people of the past proving it to be a reality that cannot be denied, but we will first establish the fact that this concept has been expounded clearly in Qur’aan and Hadith.

Allah Ta’ala says in the Qur’aan, ‘(Allah Ta’ala is) the All-Knower of the unseen and he reveals not to anybody of his unseen. Except to a messenger whom he has chosen, then he makes a band of watching guards (angels) to march before him and behind him.’ (Surah Jinn Aayat27)

We will now look at a brief study of how this verse has been interpreted by the vast majority of renown Mufassireen. Almost all commentators of Qur’aan have supported, included and explained the belief of Kashf and Ilhaam under this verse.

1) Shaykh Allaamah Muhammad Fakhruddeen al-Raazi (RA), a renown scholar and commentator of the 6^th century states in his famous ‘Tafseer Kabeer’ that this verse has a special and specific meaning. However, he does not deny the belief of Ilhaam. In fact, he openly promotes it where he states, ‘It must be carefully known that this verse does not mean that nobody else besides the prophet (Alayhis salaam) are given knowledge of the unseen. This can be supported from various realities (from amongst these realities, one of them as quoted by him is) we see this in the true Ilhaam of the Awliyaa (RA).’ (Tafseer Kabeer vol.15 pg.170; Darul Fikr)

Yet, under another verse of the Qur’aan, this very same great Mufassir clearly explains that ‘the meaning of angels befriending the believers is this that the angels cause Ta’seeraat (inspirations) in the souls of these (chosen) believers through Ilhaam and Kashf.’ Thereafter, he explicitly mentions that ‘this is a well known fact experienced by people of Kashf and Mushaahadaat.’ (Tafseer Kabeer vol.14 pg.124)

2) Allaamah Alauddin Ali ibn Muhammad Baghdaadiy (RA), yet another known commentator of the seventh century openly declares in his Tafseer Khaazin under the above mentioned verse: ‘It is the belief of the Ahlus sunnah Wal Jamaa that the miracles of Awliyaa (RA) are an established reality as opposed to by the Mu’tazila and that this is Jaaiz and possible. It is permissible and possible for Allah Ta’ala to give Ilhaam (inspire) to some of his Awliyaa about some future events.’ (Khaazin vol.4 pg.319; Fikr)

3) Shaykh Abul Hasan Ibraahim ibn Umar al-Biqaa’ee, a scholar and commentator of the eighth century and a student of Hafiz ibn Hajar al-Asqalaani (RA) interprets the relevant verse in his ‘Tafseer Nazmud-Durar’ as follows: ‘(knowledge of the unseen) is taken by an angel and given to whomsoever the angel has been permitted (to by Allah Ta’ala). Sometimes, in the form of Wahy (divine revelation) to the prophets (Alayhis salaam) and sometimes in the form of inspiration and Ilhaam to the Awliyaa.’ (Nazmud-Durar vol.8 pg.199; Ilmiya)

4) In the Tafseer of Muhyuddin Shaikhzaada which is an explanation to the famous and reknown ‘Tafseer Baydhaawi’. Allaamah Muhammad ibn Muslihuddeen Hanafi, a scholar of the ninth century writes, ‘The fact that this verse refers to Allah Ta’ala informing his chosen prophets (Alayhis salaam) of some of the unseen without the intervening of any angel does not deny Allah Ta’ala’s inspiring to the Awliyaa with regards to some of the unseen by means of Ilhaam.’ (Haashiya Shaykh Zadah vol.8 pg.371; Ilmiyah)

The above mentioned commentaries thus far and including the one given hereunder also refute the objectors claim where, after quoting another story from Fadhaail-e-Aamal, he states:

‘The deviant story promotes that the false belief that someone can receive knowledge directly from Allah without the mediation of the messenger (Sallallaahu Alayhi Wasallam) and to receive knowledge from is something specific to the messengers.’

5) Allaamah Ahmad ibn Muhammad Saawi Maaliki, a commentator of the twelfth century, states in his famous and most widely accept Tafseer ‘Haashiyatus-Saawi’, an explanation to the great Tafseer Jalaalayn, ‘This verse does not defy the miracles performed by the Awliyaa through the power of Kashf. This verse relates to Allah Ta’ala’s informing the prophets through Wahy. This in turn (Wahy) is far more stronger than Allah Ta’ala’s informing his Awliyaa through Ilhaam.’ (Haashiyatus Saawi vol.6 pg.185; Ilmiyah)

6) And, if per chance the above mentioned commentaries happen to coincidentally seem ‘strange’, rare and unknown then who can deny the popularity of ‘Roohul Ma’aani’? Allaamah Sayyid Mahmood Aaloosi Baghdaadi (RA) renown Mufassir of the twelfth century clearly states that ‘this verse does not contradict miracles of the Awliyaa (RA) which take place by an angel inspiring knowledge of the unseen into the heart of the person.’ (Roohul Ma’ani vol.15 pg.108; Ilmiyah)

7) Qaadhi Shihaabuddin al-Khafaaji (RA), a commentator of the tenth century writes in his explanatory of Tafseer Baydhaawi named, ‘Hashiyatus-Shihaab’ under the verse wherein Allah Ta’ala says, ‘Allah will not disclose to you the secrets of the ghayb (unseen), but Allah chooses of his messengers whom he wishes.’ (Surah 3 Verse179)

He states, ‘Allah Ta’ala does not inform everyone but he chooses whomsoever he wishes and gives him knowledge of the unseen. This is one of the signs which can be achieved through Firaasat (keen and minute observation) and through divine inspiration (Ilhaam) for some people of Kashf.’ (Haashiyat-us-shihaab vol.3 pg.168; Ilmiyah)

These are 7 widely known and accepted commentaries of the Qur’aan written by great researchers and scholars. All of them unanimously support and establish the belief of Kashf and Ilhaam as can be clearly seen. We will now take a brief look at some Ahaadith of Nabi (Sallallaahu Alayhi Wasallam) that support this belief.

1) This Hadith appears in Sahih Bukhari, Sahih Muslim, Tirmidhi and Nasaaie, hence, nobody may dare question its authenticity.

Hadhrat Abu Hurayra (Radhiallaahu Anhu) reports that Nabi (Sallallaahu Alayhi Wasallam) said, ‘Most certainly there existed amongst nations of the past such people who were Muhaddathoon’ (spoken to), if there had to be any such person in my nation, it certainly is Umar ibn Khattaab (Radhiallaahu Anhu).’  (Bukhari vol.1 pg.521 Qadeemi; Muslim vol.2 pg.276 Qadeemi; Tirmidhi vol.2 pg.210 Qadeemi)

The world needs no introduction to Allaamah Hafiz ibn Hajar al-Asqalaaniy (RA), neither can anybody deny the acceptance and popularity of his commentary ‘Fathul Baari’. Explaining the above Hadith and in particular the word ‘Muhaddathoon’, he writes,

‘There is a difference of opinion with regards to the interpretation of this word. Most scholars say it refers to Ilhaam. They further explain that it refers to such a person who is gifted with true and real thoughts. This means that such a person is inspired via the angels …’ (Fathul Bari vol.7 pg.62; Qadeemi)

In his commentary of Sahih Muslim, Imaam Nawawiy (RA) a world renown scholar of the past and present, states under the abovementioned Hadith:

‘There are different interpretations of this word ‘Muhaddathoon’. Ibn Wahb said it refers to Ilhaam. Some say it refers to such a person whose thinking is always correct. This means that when such a person thinks, it is as though somebody spoke to him, therefore, he thinks accordingly. Some say it means angels speak to them…’ (al-Minhaaj Sharh Nawawiy vol.15 pg.162; Hadith6154)

Imaam Tirmidhi (RA) after narrating the abovementioned Hadith quotes Sufyaan ibn Uyayna (RA) explaining the word ‘Muhaddathoon’ to mean ‘Mufahhamoon’ i.e. one who is made to understand. (Tirmidhi vol.2 pg.210; HM Saeed)

The author of the famous Tuhfatul Ahwazi, a commentary on Tirmidhi states under the abovementioned Hadith, ‘After concurring with the interpretation by Hafiz ibn Hajar (RA) as quoted earlier on’, he adds on further, ‘Some say it means that angels speak to such people. This can well be supported from a Hadith narrated by Abu Sa’eed Khudriy (Radhiallaahu Anhu) that Nabi (Sallallaahu Alayhi Wasallam) was asked, ‘How will such people (Muhaddathoon) be spoken to?’ he (Sallallaahu Alayhi Wasallam) replied, ‘Angels will speak from his tongue.’

It is clear from the abovementioned Hadith, looking at the various interpretations by worldly renown scholars that the belief of Kashf and Ilhaam is well established and that in particular, Hadhrat Umar (Radhiallaahu Anhu), was bestowed with the power of Ilhaam by Allah Ta’ala.

We will now look at a few incidents during the glorious era of Nabi (Sallallaahu Alayhi Wasallam) and the Sahaaba (Radhiallaahu Anhum). These incidents bear ample testimony to the fact that the belief of Kashf and Ilhaam is not only well established, but moreso it is a reality and that some Sahaaba (Radhiallaahu Anhum) were given these powers.

1) Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) narrates that once a Sahaabi (Radhiallaahu Anhu) pitched up his tent on top of a grave, not realising that it was a grave. All of a sudden, this Sahaabi (Radhiallaahu Anhu) began to hear the voice of an inhabitant of that grave reading Suratul Mulk until he completed the entire Surah. Thereupon, Nabi (Sallallaahu Alayhi Wasallam) replied ‘Suratul Mulk is a barrier, it is a protector from the punishment of the grave.’ (Tirmidhi vol.2 pg.117; HM Saeed)

The apparent meaning of this Hadith is that this Sahaabi (Radhiallaahu Anhu) was blessed by Allah Ta’ala with the power of Kashf through which he was able to hear the inhabitant of the grave.

2) Abdullah ibn Umar (Radhiallaahu Anhu) narrates that once on the day of Jumu’ah, whilst Hadhrat Umar (Radhiallaahu Anhu) was delivering the Khutbah, he (swerved off the topic and) suddenly said, ‘O Saariya! Hasten towards the mountain.’ He said this three times and then continued with the Khutbah. The people were confused and astonished at this. Later on, when he was asked as to what had transpired, he said, ‘I could see that the Muslim army was about to be defeated and at that time, they were walking past a mountain. If they had passed the mountain, the enemy would have defeated them but if they took to the mountain, they would have had one side covered and only one way to fight. So, I called out to the Ameer (leader) of the army (Saaiya) that they should take the mountain. After one month, the army returned victorious explaining that they had heard the words of Umar (Radhiallaahu Anhu) on that very same day clearly. In other narrations, Hadhrat Umar (Radhiallaahu Anhu) is reported to have said, ‘I saw the army fighting near the mountain…’ Another narration mentioned that the distance between Hadhrat Umar (Radhiallaahu Anhu) and the army was the distance of one month’s journey.’ (Dalaailun nubuwwah of Abu Nu’aym vol.2 pg.579; Darun-Nafaais)

Hafiz ibn Hajar (RA) and Hafiz ibn Katheer (RA) have regarded these narrations as authentic refer al-Isaabah vol.3 pg.5 and Hayaatus-Sahaabah vol.3 pg.562-564

The abovementioned incident is a clear proof of Kashf. It explicitly shows that Allah Ta’ala had blessed Hadhrat Umar (Radhiallaahu Anhu) with the power of Kashf through which he was able to see and visualise the battlefield from a distance as far as a month’s journey.

3) Hadhrat Abu Dawood Maazni (RA), who was a Sahabi, that participated in Badr says, ‘On the day of Badr, I was chasing one of the enemy to kill him when all of a sudden, his head fell off even before I could reach him. I then realised that someone else (angels) killed him.’ (Dalaailun-Nubuwwah of Abu Nu’aym vol.2 pg.472; Darun Nafaais)

4) Hadhrat Sahl ibn Sa’ad (Radhiallaahu Anhu) narrates that Abu Usayd (Radhiallaahu Anhu) said to him after he had lost his eyesight, ‘Had you been with me now at Badr, and Allah Ta’ala restored my sight, I will certainly show you the mountain pass from where the angels came out so clearly without any doubt.’ (Majmauz-zawaid vol.6 pg.84; Maktaba Qudsi)

5) Hadhrat Irbaadh ibn Saariya was an elderly Sahaabi and he reached a stage where he yearned for death. He used to make the following Du’aa, ‘O Allah, I am old, my bones are weak so take my soul away.’ Thereafter, one day whilst sitting in the Musjid in Damascus (he says) a very handsome young man appeared wearing green robes. He asked me why are you making such a Du’aa? I replied, ‘how should I make Du’aa?’ he said, ‘Say, O Allah, make me do good (and continue to do good) until the appointed time comes.’ I asked him, ‘Who are you?’ he replied, ‘I am Ribaa’eel (the angel) who removes grief from the hearts of the believers.’ (Majmauz-zawaid vol.10 pg.184; Maktaba Qudsi)

The above are just a few of the various incidents from the lives of the Sahaaba (Radhiallaahu Anhu) from which we can see clearly that they too, at times were blessed with the power of Kashf  which enabled them to see the angels, which are a part of the unseen as well. In fact, the books of Hadith are full of such incidents where the Sahaaba (Radhiallaahu Anhum) saw angels fighting and capturing the enemy in Badr and helping them in Uhud and Khandaq. Hadhrat Aaisha (Radhiallaahu Anha) and Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) saw Jibraaeel (Alayhis salaam). Angels used to make salaam to Hadhrat Imraan ibn Husain (Radhiallaahu Anhu). All these are clear indications that the belief of Kashf is a well established belief that is apparent not only in the Qur’aan and Hadith but in the lives of various Sahaaba (Radhiallaahu Anhu) a reality that nobody can deny.

Finally, we will take a look at what the great renown Ulama of the past have to say about this belief.

1) Shaykhul Islam Allaamah Taqi-u-ddin Hafiz Ahmad ibn Taymiyah (RA). In his famous ‘Fataawa ibn Taymiyah’ he states, ‘miracles (of the Awliyaa) sometimes occur by a person hearing something that others can’t, sometimes a person sees something that others don’t whilst awake or in a dream, sometimes a person is given knowledge of something which others don’t know about through Wahy (revelation) or Ilhaam (inspiration)… this this is called Kashf and Mushahadaat..’ (Fataawa ibn Taymiyah vol.11 pg.173; Darul Wafaa)

2) Mulla Ali Qari (RA), a great scholar of the 10th century, who needs no introduction, writes in his famous commentary on ‘al-Fiqhul Akbar’, ‘There are 3 types of Firaasat (insight). The first type is ‘Imaani Firaasat’, this is a noor (special light) that Allah Ta’ala places in the heart of his chosen slave. (thereafter quoting Allaamah Abu Sulaiman Daaraani he says – this type of Firaasat is visualising of the unseen. This is a special status of Imaan.’) (Sharh Fiqhul Akbar pg.80; Qadeemi)

3) Hafiz Allaamah Jalaaluddin Suyyuti (RA) in his famous al-Haawi lil fataawa quotes many examples from the lives of the Sahaaba (Radhiallaahu Anhum), one of which was quoted ealier on, i.e. the story of Umar (Radhiallaahu Anhu) calling out to Hadhrat Saariyah (Radhiallaahu Anhu) and how Allah Ta’ala had blessed him with the power of Kashf. (al-Haawi vol.2 pg.482; Quds)

The above are 3 worldrenown scholars that have made indepth research and authored great works in almost every branch of knowledge. Suffice to take note of the fact here, that all 3 of them have openly and explicitly supported and promoted the belief of Kashf and Ilhaam.

The abovementioned facts bear ample testimony to this fact that the belief of Kashf and Ilhaam is something that has been clearly explained by and established in Qur’aan, Hadith and by the great Ulama and Muhadditheen of the past. Furthermore, numerous incidents of such nature have been recorded in various other books besides Fadhaail-e-Aamal, the details of which will be discussed towards the end of this treatise.

The third major belief which the objector has trounced upon is the belief that the inhabitants of the grave can see and hear the living. Thus, the objector quotes three stories from Fadhaail-e-Aamal, after which he makes the following deductions and claims:

‘These stories teach that the inhabitants of the grave can help the living. This belief forms the basis for grave worshipping. The Fadhaail-e-Aamal promotes all these erroneous beliefs under the guise of virtues and exhortation. Those who expose themselves to the teachings of Fadhaail-e-Aamal which include believing that the engraved can hear, see and help the living will undoubtedly weaken their Tawheed and establish hope in other than the one, who Alone has the power to benefit and harm.’

In essence, there are three parts to this, i.e. for the inhabitants of the grave to, a) See, b) Hear, and c) Help the living. We will discuss the first two parts here and thereafter, the third.

THE ABILITY OF THE INHABITANTS OF THE GRAVE TO SEE AND HEAR THE LIVING (THROUGH THE WILL OF ALLAH)

It is a fundamental belief of the vast majority of Ulamaa that the inhabitants of the grave are able to hear and see those that visit them. (Kitaab-ur-Rooh of ibn Qayyim pg.12)

Hereunder are but some of the authentic proofs that substantiate this viewpoint:

1.      Sayyiduna Buraydah (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) would teach the Sahaaba that, ‘When they enter the graveyard, they should address its inhabitants with the following words, ‘Peace Be upon you the believers among those in the graves, and surely through the will of Allah Ta’ala, we will soon join you. We ask Almighty Allah for eternal comfort for us and for you.’ (Sahih Muslim Hadith2254)

Hafiz ibn Qayyim (RA) (the famous student of Hafiz ibn Taymiyah) says, it is impossible that we be instructed to make salaam to things that cannot hear us … this is in fact a greeting and an address to something which can hear and perceive. (Kitaabur-Rooh pg.15)

Hafiz ibn Katheer (RA) has also mentioned this analogy in his Tafseer.

2.      Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) reports that Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘Whenever any of you passes by the grave of his Muslim brother whom he knew in his lifetime, and you make Salaam to him, Allah then returns his soul to his body so that he may reply to the salaam.’ (Classified as Sahih by Haafiz ibn Abdul-Barr; ibn Katheer vol.3 pg.575 and Hafiz Abdul-Haqq al-Ishbeeli – refer al-Ahkaamul Wustaa vol2. pg.152)

3.      Sayyiduna Abu-Talha (Radhiallaahu Anhu) reports that after the battle of Badr, Rasulullah (Sallallaahu Alayhi Wasallam) addressed some of the disbelievers who were killed. The Sahaaba (Radhiallaahu Anhum) enquired as to how could some lifeless bodies hear what he was saying. At this, he remarked, ‘You are not hearing more than they are (i.e. they can hear just as you can).’

Imaam Qataadah (RA) – a famous Taabi’ee – says, ‘Allah gave them life so that they may hear what Rasulullah (Sallallaahu Alayhi Wasallam) said’ (Sahih Bukhari Hadith3976)

4.      Hafiz ibn Taymiyah (RA) states that, ‘The deceased are able to speak and at times even hear those that address them. This has been established authentically from Rasulullah (Sallallaahu Alayhi Wasallam) that they can hear the footsteps of those who visit them.’ (Fataawa ibn Taymiyah vol.4 pg.168)

The Hadith that Hafiz ibn Taymiyah (RA) has referred to is recorded by Imaam Bukhari in his Sahih (vol.1 pg.178 Qadeemi; Hadith 1338)

In fact, Imaam Bukhari (RA) was also of the same view (that the deceased can hear the footsteps). He named a chapter in his Sahih as follows, ‘The Chapter on that the deceased can hear the footsteps (of those present).’ (Sahih Bukhari vol.1 pg.178 Qadeemi; Chapter No.67)

5.      Imaam Abu-Bakr ibn Abi Shaybah (RA) has recorded from Sayyiduna Sa’d ibn Abi-Waqqas that when he used to pass by the graves of the martyrs, he would make salaam to them, then he would say to his companions, ‘Why don’t you make salaam to them so that they may reply to you.’ (Musannaf ibn Abi Shaybah)

For various other narrations similar to these, refer to Ahwaalul Quboor of Haafiz ibn Rajab al-Hambali (pgs.141-146; 132-134) as well as Kitaabur-Rooh of Haafiz ibn Qayyim (pgs.11-26)

Based on the abovementioned traditions, it can be clearly understood that through the will and power of Almighty Allah, it is possible for the inhabitants of the grave to see or hear the living.

As mentioned earlier, this is accepted by the vast majority of the scholars such as: 1) Hafiz ibn Abdul-Barr (RA), 2) Hafiz ibn Kathir (RA), 3) Hafiz ibn Qayyim (RA), 4) Allaamah Shawkaani (RA) and others. It, thus, becomes abundantly clear that ignorance of the above proven fact had led to such baseless / irrational objections.

The third aspect is of the inhabitants of the grave helping the living

The objector, after quoting a few stories claims, ‘These stories teach that the inhabitants of the graves can help the living.’

Firstly, we would have to clear this point. It is not our belief, neither is it the author’s belief that the inhabitants of the grave can assist the living. Our belief, the belief of the Ahlus Sunnah Wal Jamaa, the belief of the author of Fadhaail-e-Aamal is clear and that is, that undoubtedly the inhabitants of the grave cannot assist the living.

Secondly, the objector has made a tremendous blunder in making such an absurd claim. Nowhere in the entire book, Fadhaail-e-Aamal, did the author every say or support such a claim. The objector was being biased and hence he searched for a few stories here and there from which he quickly jumped to conclusions. Such irrational claims are of no avail in front of justice. If this was the case, then any person can make any deduction from any book to suit his own whims and desires. Let alone any book, even the Qur’aan. Take for example, the verse wherein Allah Ta’ala states, ‘Your wives are a tilt for you, so approach your tilt as you wish’. Speaking about how a husband may have intercourse with his wife. Now any person can quickly come to a deduction here that it is permissible for a husband to have annul intercourse with his wife, whereas this is prohibited and unlawful. Likewise, the objector’s claims were irrational. He did not understand the object of the story, hence, he took the meaning that suited his own desires, made a false allegation and wishes to mislead everyone else into believing his fabricated lie. We, thus, place on record that this allegation is a lie and that the author never said that, neither did he intend the false meaning that is being portrayed by the objector.

This brings us to end of the three major issues that were raised by the objector. The information mentioned above were all based on clear facts with references and explicit proofs from the Qur’aan, Hadith, incidents of the noble companions of Nabi (Sallallaahu Alayhi Wasallam) and the verdicts of the great Ulama and Muhadditheen of the past. The abovementioned facts and proofs are more than sufficient for one who reads with an open mind and does not have a biased attitude. However, we wish to further elucidate the fact that stories and incidents of this nature (as appears in Fadhaail-e-Aamaal) are replete with in other authentic and worldrenown books. Hereunder, we will mention but a few:

1. Hasan ibn Sufyaan Nasawi (RA) was once with his friends in Egypt out in search for Ahaadith. Their provisions became exhausted to such an extent that three days passed by without a morsel of food. They were forced to beg. Hence, they drew lots to see who from amongst them will go out to beg. Hasan ibn Sufyaan’s name came up and consequently, he took to one corner of the Musjid and performed two Rakaats of Salaat after which he made Du’aa crying and begging unto Allah Ta’ala. When he finished, he saw a young handsome man who had just entered the Musjid and remarked, ‘Where is Hasan ibn Sufyaan?’ he replied, ‘I am here’ The young man then said, ‘The King (Tooloon) conveys his salaams to you and he apologises for his shortcomings towards your service. Here is one hundred Dinaars for every one of you. when Hasan and his friends asked the young man as to how the King had come to know of them, the young man said, ‘The King saw a dream in which a rider flew to him in the air. The rider was holding a spear with which it entered his home and pierced the King in his hip and said – wake up! Go and see to Hasan ibn Sufyaan and his friends. Go! Wake up – Go. Wake up because they are starving for 3 days in the Musjid. The Kinf asked, ‘Who are you?’ the reply was, ‘I am Ridhwaan, the door-keeper of Jannat’ The King woke up and his hip was in severe pain. Thus, he sent these coins to you. (Siyaar aalamin nubalaa vol.14 pg.161; of Hafiz Dhahabi)

Now, look at the abovementioned incident. The objector quoted a similar incident from Fadhaail-e-Aamaal in which ibn Jalaa relates that he saw in a vision Nabi (Sallallaahu Alayhi Wasallam)  giving him a piece of bread. He ate half of it and after he woke up, the other half was in his hand. The objector quotes this story and then (out of ignorance) boldly states that the book Fadhaail-e-Aamaal promotes erroneous beliefs. Yet, we see a similar incident quoted by Allaamah Dhahabi (RA)? Such a great scholar and Muhaddith who is world-renown and unanimously accepted for his indepth knowledge and research on Ahaadith – he has narrated this incident, has he deviated.

2. Abu Idrees Madeeni (RA) says that once a person from Madina by the name of Ziyaad came to us and joined us in a battle that we fought. We laid siege to one city and the 3 of us; myself (Abu Idrees), Ziyaad and another person were all together. One of us went to search for food whilst all of a sudden a caterpult was shot up which landed close to Ziyaad and injured him. He fell down unconscious. We gathered around him for the entire day, but he never moved an inch. Thereafter, all of a sudden he laughed to the extent that he opened his mouth wide enough for us to see his teeth. Then he cooled down. Then he began to cry until he even shed tears. Then he regained consciousness and sat up in bewilderment saying, ‘What am I doing here?’ We explained to him, ‘Don’t you remember the caterpult that hit you?’ He was quite confused. We asked him about what had transpired because of which he laughed. He said, ‘Let me tell you. after I lost my conscious, I was taken to a room made out of rubies and chrysolite and in there, I was taken to luxuries and comfortable bed which was steadily made from woven pearls of gold and rubies upon which lay the choicest of cushions. When I sat upon it, I heard the sound of jewellery from my right side. A beautiful young woman appeared before me, I do not know whether she was more beautiful or her robes or her jewellery. She welcomed me saying, ‘Welcome to the harsh person who never used to ask Allah for (great bounties like) us. We are not like his wife.’ When she said this, I smiled after which she came and sat next to me on my right side. I asked her, ‘Who are you?’ She said, ‘I am your young beautiful wife’. When I stretched my hand to touch her, she said, ‘Hold on! Not now, you will come to me at the time of Dhuhr.’ I cried until she finished speaking. Then I heard a sound to my left and the exact same thing happened. A young beautiful woman appeared and the same thing transpired between us, as previously. Abu Idrees Madeeni says that this person, Ziyaad, was sitting and talking to us. When the Muadhin called out the Dhuhr Adhaan, he passed away. (Man aasha ba’adal mawt of Hafiz ibn Abid-Dunyaa pg.82).

Now, look at the abovementioned incident. The objector quotes an incident from Fadhaail-e-Aamaal in which Shaykh Khayr Nurbaf knew the exact time of his death. The objector, after quoting the incident says that this story is deviant. Furthermore, the objector quotes other stories in which certain people saw paradise and hell after which he refutes Kashf. Here is a perfect example of both Kashf and also the fact that this person, Ziyaad, knew that he is going to die at the time of Dhuhr. This incident has been recorded in a book called Man Aasha ba’adal mawt, written by the great Muhaddith ibn Abid-Dunyaa (RA). He is a renown personality especially amongst all other great Muhadditheen. Will the objector say that his books too are promoting corrupt beliefs?

3. Another incident of a similar nature is mentioned in the very same book where once a person fell ill. He became so ill that he stopped all movement. So, the people shut his eyes and prepared him – took off his clothes, etc. so as to give him Ghusl. All of a sudden, he woke up and showed signs of movement. The people said, ‘Glory be to Allah, we thought you passed away!’ He said, ‘Yes I had passed away and I was taken to my grave at which I saw a handsome young man with a sweet smelling fragrance. He put me in my grave and covered me up with leaves. Therein, an ugly evil oudored woman appeared saying, ‘You did this and that and she counted a few things of which I was put to shame. I said, ‘I swear by Allah that you should leave me alone.’ She said, ‘Lets go, we will challenge you.’ We went to a wide spacious sweet smelling house at which there was an outdoor side bench made from silver. In one corner, stood a person performing Salaat. He was reciting Surah Nahl and he got stuck repeating the same verse over and over again. The woman then corrected the man.

Thereafter, the man then lifted up a pillow nearby under which lay a piece of paper which he removed. He looked at it but before he could say anything, the ugly woman spoke out, ‘This man did this and that’. The young handsome man said, ‘But he did this and this and this…’ enumerating all the good. The man said, ‘This is a servant who has wronged himself but Allah Ta’ala has forgiven him. His time is not yet up. He will die on Monday. This person then explained to the people around him – look – if I die on Monday, then I hope to get what I’ve seen and if I don’t die on Monday then these were just imaginary thoughts. The man passed away on Monday after Asr. (Man aasha ba’adal mawt pg.127). It is clear from this incident also that this person knew the time of his death and also had the power of Kashf which – obviously – was afforded to him by Allah Ta’ala alone.

4. Once during the era of Hadhrat Umar (Radhiallaahu Anhu) there was a drought. A person came to the grave of Nabi (Sallallaahu Alayhi Wasallam) and said, ‘O Rasulullah (Sallallaahu Alayhi Wasallam)! Seek rain for your Ummah because they are about to be destroyed.’ This person saw in a vision a voice telling him, ‘Go to Umar (Radhiallaahu Anhu), convey salaams to him and inform him that very soon it will rain.’ Also, tell him to be alert and watchful. The man went to Umar (Radhiallaahu Anhu) and related this to him. Hadhrat Umar (Radhiallaahu Anhu) began to cry and thereafter he said, ‘O my Lord! I do not leave out except that which I am incapable of doing.’

Subhaanallah, look at the abovementioned incident. The objector has quoted various incidents of this nature from Fadhaail-e-Aamal and thereafter claims that this is ‘grave worship’ and further he claims, ‘Reading such stories from Fadhaail-e-Aamal to them will play havoc with their beliefs and further corrupt their religion.’ Will the objector then make his concocted deduction here too and say that this story promotes grave worship? look, this was done in the time of such a great Sahaabi like Umar (Radhiallaahu Anhu). There were so many other Sahaaba (Radhiallaahu Anhum) around at that time. Even when this was brought to the awareness of Umar (Radhiallaahu Anhu), neither himself nor anyone else had any objections. When Sahaaba (Radhiallaahu Anhu) had no objections, who are we to do so?

Now, let us have a look at the source of this incident. Firstly, this incident is recorded in Dalaail-un-nubuwwah of Imaam Bayhaqi (vol.7 pg.47). This book is worldrenown and unanimously accepted. Imaam Bayhaqi needs no introduction, suffice to say that he has written great works on Ahaadith upon which the whole world is dependent upon. Will the objector lay his false blatant allegation of ‘grave worship’ on Imaam Bahyaqi, just because he mentioned such an incident in his book? Secondly, this incident is also recorded in Musnadul Faarooq by ibn Katheer (vol.1 pg.223). Thirdly, it has also been recorded by the worldrenown scholar Hafiz ibn Hajar (RA) in his al-Isaabah (vol.6 pg.216). One wonders how on earth would the objector lay such a foolish allegation of grave worship on these great scholars. What’s even better is this that the incident has also been recorded in Fath al-Baari (vol.2 pg.629; Qadeemi) - The most accepted commentary of the most authentic book after the Qur’aan – Saheeh al-Bukhari. That’s not all, Imaam Bukhari (RA) himself has made indication towards this incident in his Taareekh al-Kabeer (vol.7 pg.304). The objector should cover his face quickly out of shame because both ibn Katheer (RA) and ibn Hajar (RA) have classified this incident as authentic. (Musnadul Faarooq vol.1 pg.23; Fath al-Baari vol.2 pg.629). This clearly proves that the objector is being biased and wishes to attack the book Fadhaail-e-Aamal for no reason whatsoever. Why does the objector not lay his blatant lie against all these books – Dalaail-un-nubuwwah, Fath al-Baari, Isaabah, Taareekh al-Kabeer and Musnadul Faarooq? Why doesn’t he say that these books promote graveworship?

Like these, there are numerous other such incidents that have been authentically recorded by the illustrious scholars of Islam. This further establishes the fact that the objectors were led to these types of ignorant and baseless objections due to their lack of Islamic knowledge and the true understanding of Islam. The wise people have rightly stated, ‘Objecting is a sign of a man’s ignorance.’

Source: Darul Ifta - Camperdown

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Ya Tableegh -- Part II

Assalaam'aaleykum!



This is another sequel of the poem called Ya tableegh by Br. Tazkiyyah of Sunniforum.

I forsake my luxurious King-sized bed,
And on the path of Allah with a sleeping bag I tread,
I relinquish my jacuzzi and its relaxing vibrations,
And traipse and stride on tableeghi migrations.

I abdicate my Armani suits,
My versace ties and my gucci boots,
For flowing clothes embodying the “sunnan” essence
Instead of western aesthetic decadence.

My expensive Italian dinner table,
Gives way to a simple sheet on the floor,
For we eat like slaves –for us “abd” is the highest label,
The sunnah for us is sacred law.

My Cartier watch used to count the seconds,
Whilst I dabbed on my clothes aftershaves and lotions
Now only the sound of the enchaning adhan beckons,
In mosques I make lengthy devotions.

My pentium I leave at home,
Whilst I travel to Bangladesh,India Pakistan and Rome,
Disconnected from internet blogs and the information glut ,
I can really focus now on my ibaadah and tahajjud!

Though electronic toothbrushes are all the fashion,
They cannot capture of the miswaak’s barakah a fraction,
Be not led by Colgate’s latest innovation,
My friend follow Muhammad(saw)’s way without deviation.



I squandered my nights watching premier league,
I consecrate my time now with Tableegh,
Carpe diem …seize the day- its of great importance
This commodity has great consequence.

The devils utilise various channels to keep us in intoxication
Using music channels like Zee tv and B-4u with great persuasion,
Luring our ears and eyes with great corruption
Causing our hearts to be coated with black encrustation.

So that noor no longer has any penetration,
Does this point need any more elaboration?
This blessed method of recent times- jam’aah tableegh
Has proven to be efficacious to remove this spiritual fatigue

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Ya Tableegh -- Part I

Assalaam'aaleykum!

This is one of the greatest poem I have ever come across. This poem has been written by a Brother whose Profile name reads Tazkiyyah on Sunniforum.

Brother Tazkiyyah, if by any chance you are reading this post, then accept my commendation for such a contemporary work.

Here we GO:

In an age that lacks spiritual sophistication,
In a time deprived of vertical acceleration,
Humans live on the horizontal plane,
And the qalb gets left behind on this meaningless train.

The fog of a new Jahiliyya obscures one’s sight,
Now neon lights illuminate the night,
And every son of Aadam is bewildered,
To the Promethean bargain he has surrendered.

Drab homogeneity, technology, and lack of direction,
The fitra has been adulterated by satanic infection,
Virgin nature has been raped by this creature who has left the shariah,
They look like men, but are apes in cosmetic veneer.

Believers in chance quantum collisions,
Devoid of purpose and providential visions,
Paradigm shifts and information glut,
The minds are open but the hearts are shut.

How can your jam’aah have anything to offer?
Says the graduate of Harvard ,an intellectual scoffer,
He has no affinity for tableegh,
So I turn to him with great intrigue.


Tableegh has brought Light from Al-Hind,
Blessed be Nizamud-deen and Rai-wind,
Noor of the sunnah gushes and guidance flows,
Amongst miswaak brushes and dhikr in echoes.


They sit obedient – ordered rows begin to fill,
Humility ,Simplicity and silently still,
Taught by elders with nuggets of wisdom,
More precious than diamonds,gold or platinum

Rucksacks carrying sleeping bags hang from their shoulders,
There are no elaborate powerpoint presentations or folders,
But they read from the book of fadail-e-a’maal,
It increases their zeal and creates a Haal.

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Biography of Shaykh al-Hadith Muhammad Zakariyya Kandhlawi [RA]

Assalaam'aaleykum!

In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge. Upon them ended the era of leadership in teaching hadiths, codification of the special fields [funun] of hadith, and commentary upon its texts [mutun]. Such was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunnah, “Were it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century AH.” There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in the service of the Sunnah. He was given the honorary title of Shaykh al-Hadith, or “Great Scholar of Hadith,” by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences. Lineage and Upbringing

He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail, and his lineage continues all the way back to Abu Bakr, the great Companion of the Messenger (SallAllahu alaihi wasallam).

Shaykh Abu al-Hasan Nadwi said about him, “Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion…. His family included many notable scholars… and his grandmother memorized the entire Qur’an while nursing her son [Shaykh Zakariyya’s father].”

His father, Shaykh Muhammad Yahya, was among the great scholars of India, whose primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami al-Tirmidhi, and others of the six famous authentic books of hadith [sihah sitta]. Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.

As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father’s teacher.

Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur’an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away.

At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum, There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for hadith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu‘.

On Dhu ‘l-Qa’da 10, 1334 AH, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.

Teachers

Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. In addition to his father (Shaykh Muhammad Yahya) and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary of Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil’s death in Madina Munawwara in 1346 AH.

Before his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya’s assistance as his right-hand man. This experience revealed Shaykh Zakariyya’s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, attained the pleasure and trust of his shaykh, and was even mentioned by name in the commentary. This indeed opened the door to Shaykh Zakariyya’s authoring many literary works and treatises over the course of his life.

Teaching Career

In Muharram 1335 AH he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 AH he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 AH. Shaykh Abu al-Hasan Nadwi said, “Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only able, but an exceptional teacher.”

In 1345 AH he traveled to Madina Munawwara, the city of Allah’s Messenger (SallAllahu alahi wasallam), where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar’iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta Imam Malik, a commentary on Imam Malik’sMuwatta. He was twenty-nine at the time.

When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasai, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school’s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.

In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 AH, when he was forced to give up teaching after developing eye cataracts.

Travels to the Two Holy Cities

Allah blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 AH and with him again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi’ graveyard in Madina. May Allah have mercy on him and put light in his grave.

Sincere Love for Allah and the Prophet (SallAllahu alahi wasallam)

Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur’an and Sunnah in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet (SallAllahu alahi wasallam) and the blessed city ofMadina. His students have related that whenver the death of the Messenger (SallAllahu alahi wasallam) was mentioned during a lecture on Sunan Abi Dawud orSahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.

He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir ‘Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir ‘Ulum; he did the work voluntarily, seeking Allah’s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.

Househould

Shaykh Muhammad Zakariyya was married twice. He first married the daughter of Shaykh Ra’uf al-Hasan in Kandhla. She passed away on Dhu ‘l-Hijja 5 1355 AH. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 AH. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.

Daily Routine

Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur’an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise. Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spent some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hour before ‘Asr. After ‘Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.

Personality

Shaykh Abu ‘l-Hasan ‘Ali Nadwi says about his characteristics, “He was extremely vibrant, never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humilty; and above all, his personal qualities were always governed by his deep faith and sense of contentment.”

Death

He had always hoped to meet Allah while in the city of the Messenger (SallAllahu alahi wasallam); Allah granted his wish. He died there on Monday Sha’ban 1, 1402 AH (May 24, 1982 CE) and was buried in Jannat al-Baqi’, in the company of the Companions and the noble family members of the Messenger (SallAllahu alahi wasallam). His funeral procesion was followed by a large number of people and he was buried in the Baqi’ graveyard next to his teacher Shaykh Khalil Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.

Scholars’ Praise of Him

Many scholars, both Arab and non-Arab, have praised him and recognized his knowlege and excellence. ‘Allama Muhammad Yusuf Binnori relates,

Indeed there are some remnants of the scholars of past generations living today among the scholars of todays generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowlege, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowlege and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.

Shaykh Sa’id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates,

It is evident to one who take a look at his works that he had a brilliancy, both in knowlege and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era I know of no one comparable to him in this regard, except Imam ‘Abd al-Hayy al-Farangi Mahalli (of Lucknow).

Shaykh Abu ‘l-Hasan ‘Ali Nadwi relates that Shaykh ‘Alawi al-Maliki said,

When he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report…. If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was Hanafi, but would have definately concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from there books that even we have a hard time obtaining.

Students

Shaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Muhaddith Muhammad Yusuf Kandhlawi (d. 1384 AH), author of Amani ‘l-Ahbar Sharh Ma’ani ‘l-Athar, Shaykh ‘Abd al-Jabbar A’zami, author ofImdad al-Bari (Urdu commentary on Sahih al-Bukhari), and Mufti Mahmud Hasan Gangohi (d. 1417 AH). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa’ al-Siba’i, Shaykh ‘Abd al-Fattah Abu Ghudda, Dr. Muhammad ‘Alawi al-Maliki and Shaykh Muhammad Taha al-Barakati.

Written Works

Shaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intented for scholars, and the rest have been written for the general public. His works demonstrate his deep knowlege and intelligence; his ability to undertand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility, patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.

His first written work was a three volume commentary of the Alfiyya ibn Malik (on arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah’s pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.

Hence, his books have gained overwhelming acceptance througout the world, so much so that his work Fada’il al-Qur’an [Virtues of the Qur’an] has been translated into eleven languages, Fada’il Ramadan [Virtues of Ramadan] into twelve languages, and Fada’il al-Salat [Virtues of Prayer] into fifteen languages. He wrote four books on Qur’an commentary [tafsir] and proper recitation [tajwid], forty-four books on hadith and its related sciences, six books on jurisprudence [fiqh] and its related sciences, twenty-four historical and biographical books, four books on Islam creed [aqida], twelve books on abstinence [zuhd] and heart-softening accounts [riqaq], three books in Arabic grammar and logic, and six books on modern-day groups and movements.

Some of His Hadith Works

One can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:

Awjaz al-Masalik ila Muwatta’ Imam Malik: One of the most comprehensive commentaries on the Muwatta of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinons on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.

Lami’ al-Dirari ‘ala Jami’ al-Bukhari: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi. These life-long acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya’s father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his fathers compilation, clarifying the text and adding a comprehensive introduction at the beginning.

Al-Abwab wa ‘l-Tarajim li ‘l-Bukhari: An explanation of the chapter headings of Imam Bukhari’s Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa ‘l-tarajim [chapters and explanations]. In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: “The fiqh of Bukhari is in his chapter headings” [fiqh al-Bukhari fi tarajimihi]. Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-’Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.

Juz’ Hajjat al-Wida’ wa ‘Umrat al-Nabi (SallAllahu alahi wasallam): A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of Allah’s Messenger (SallAllahu alahi wasallam). It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah (SallAllahu alahi wasallam) passed by or stayed at.

Khasa’il Nabawi Sharh Shama’il al-Tirmidhi: Composed in urdu, a commentary on Imam Tirmidhi’s renowned work al-Shama’il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger (SallAllahu alahi wasallam). This commentary explains the various aspects related to the different characteristics and practices of Allah’s Messenger (SallAllahu alahi wasallam). It has been translated into English and is widely available.

Excerpted from “The Differences of the Imams” by Shaykh al-Hadith Muhammad Zakariyya Kandhlawi.

Source: Central Mosque

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