Project Deoband

Spicy Dialogue With Ghayr-Muqallideen - Part I

2011-07-23T23:49:00.000-07:00

A Debate between Mufti Mahmood Hasan Gangohi Saheb (Rahmatullahi Alayh), former Mufti of Darul Uloom Deoband, and a Ghair Muqallid at the Maqaam-e-Ebrahim

Mufti Mahmood Saheb related that once, a ghair muqallid met him at the Maqaam-e-Ebrahim and said:

Ghair Muqallid: I have heard that you issue fatwas. My advice to you is that you should never issue a fatwa contrary to the Qur’an and Hadith.

Mufti Sahib: If your advice is general then I am grateful and Jazaakallah (may Allah reward you). However, if you have come across any of my fatwas that contradict the Qur’an or Hadith then kindly inform me so that I may look into it. If I have erred then I shall retract.

Ghair Muqallid: I have not come across any such fatwa. Nevertheless, I have just heard that you issue fatwas. Therefore, I decided to advise you in this regard.

Mufti Sahib: Well, listen attentively to what I have to say. When a query comes before me, I refer to the Qur’an Shareef. If I find the answer recorded in the Qur’an then I do not turn to anything else. For example, the question regarding three talaaqs (in one sitting) came before me. When I referred to the Qur’aan Shareef I found the Aayah:

Two divorces can be issued (Surah Baqarah 2:229)

After a few lines Allah Ta’ala then says:

Then if he divorces her (the third divorce) she will not be halaal for him until she marries another husband. (Surah Baqarah 2:230)

We understand from here that if three talaaqs are issued, all three will be valid irrespective of whether they are issued in one sitting or separate sittings. The Qur’an Shareef does not present any further detail in this issue. Hence, such a woman no longer remains halaal and lawful for her husband unless she undergoes the process of halaalah. Thus, in themas‘alah of three talaaqs I issued the verdict in conformity to the Qur’an that the wife is totally unlawful for the husband.

If after searching through the Qur’an Shareef I do not find a solution to my problem I refer to the Hadith. If I find the answer in the Hadith, then I do not refer to anything else. For example, the question regarding Qiraat Khalfal Imaam(should the muqtadi recite Surah Faatiha behind the Imaam in Salaah) was posed to me. When I searched the Qur’an Shareef I could not find any answer. Therefore, I then referred to the Hadith. I came across a narration in Saheeh Muslim where Nabi (Sallallahu Alayhi Wasallam) stated: إذا قرأ فأنصتوا (When the Imaam is engaged in qiraat then themuqtadi should remain silent.). This Hadith is an authentic narration (Saheeh), clear in its purport (Sareeh) and it has not been abrogated (Ghair Mansookh). We clearly understand from this Hadith that it is impermissible for the muqtadi to engage in any recitation whilst the Imaam is reciting. Thus, I issued the fatwa in conformity to the Hadith. Furthermore, if I do not find any solution in the Hadith then I adopt the view (ijtihaad) of Imaam Abu Hanifah (Rahmatullahi Alayh).

Ghair Muqallid: It is impossible that you will not find a solution in the Hadith. If you cannot find the answer in your books, then search in the books of others.

Mufti Sahib: Who do you refer to when you say others? Must I search in the books of the Yahood and Nasaara?

Ghair Muqallid: No. Search in Bukhaari, Tirmizi, etc.

Mufti Sahib: Why do you refer to them as the books of others? Aren’t they our books as well? We study and teach theirkitaabs all the time. You claim that everything is found in the Hadith whereas the Hadith itself disproves what you are saying. It appears in the Hadith that when Rasulullah (Sallallahu Alayhi Wasallam) dispatched Hadhrat Mu’aaz(Radiyallahu Anhu) to Yemen, he asked him, “What procedure will you adopt when passing decisions in the affairs of the Muslims?” Mu’aaz (Radiyallahu Anhu) replied: “I will decide in accordance to the Qur’an.” Nabi (Sallallahu Alayhi Wasallam) then asked him: “If a law is not found in the Qur’an then what will you do?” He replied, “I will refer to theAhaadith of Rasulullah (Sallallahu Alayhi Wasallam).” Nabi (Sallallahu Alayhi Wasallam) then questioned him: “If the ruling is not found in the Ahaadith, then what will you do?” He replied: “I will employ my ability of reasoning (ijtihaad) in reaching a conclusion.” Upon hearing this, Nabi (Sallallahu Alayhi Wasallam) said: “All praise be to Allah who inspired the messenger of Rasulullah (Sallallahu Alayhi Wasallam) Mu’aaz (Radiyallahu Anhu) with the correct guidance.” (Tirmizi – Kitaabul Ahkaam – 1/247)

Ghair Muqallid: Ask me any question and I promise you that I shall furnish the answer from the Hadith.

Mufti Sahib: If you will be able to present to me a Hadith that is an authentic narration (Saheeh), clear in its purport(Sareeh) and it has not been abrogated (Ghair Mansookh) for every mas’alah that I ask, then I shall seek forgiveness for being a Hanafi and I shall abandon the taqleed of Imaam Abu Hanifa رحمة الله عليه. Well, then do you have any Hadithstating clearly regarding the permissibility or impermissibility of removing the hair on the cheek (above the beard). Similarly, can you present before me any Hadith regarding the hair on the chest and calves?

(Since there is no clear Hadith found, he became extremely embarrassed and asked,)

Ghair Muqallid: Do you wish to test me?

Mufti Sahib: Yes. I am testing you. Do you think that I will so easily abandon following the Hanafi mazhab? I will have to thoroughly examine you before abandoning Imaam Abu Hanifa and adopting your way.

He became enraged at this and began walking away. I then said to him, “Excuse me, but you had just promised me earlier that you will present a Hadith for every mas’alah that I ask you. So fulfil your promise. Don’t break your promise. This is a sign of a munaafiq (hypocrite). It is reported in the Hadith regarding the signs of a munaafiq: إذا وعد أخلف (when he makes a promise he breaks it)”

The Ghair Muqallid ignored me and left. So I said to him, “At least make musaafahah with both hands before you depart.” I then extended both my hands and he stretched forth only one hand and made musaafahah (as is the way of the Ghair Muqallideen).

[Source: Ihyaaud Deen (a great blog)]

Ya Tableegh -- Part VII

2011-05-06T23:39:00.000-07:00

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

Knocking on portals by night and day,
There are many tribulations in this way,
Many a door is slammed bang onto my face,
Humility cannot help but follow such disgrace.

Though I may face accusation upon Accusation,
And be the subject of much vituperation,
Nothing can deter me from my destination,
Firm like a tree with the deepest roots in the earths foundation.

Cleaning dirty latrines and lavatories,
Whose scent and pungency is unaromatic,
Its not easy to tame the nafs and its tendencies,
Arrogance is a sign it is symptomatic

So its best to nip it at the inception,
And not be deluded by the world, and satanic deception,
Spiritual cleansing follows physical khidmah and service,
Crucial steps for the seeking novice.

Even small steps on the path of da’wah are noble,
Don’t underestimate small-look at the atom, look at Chernobyl,
Like non-local quantum interactions,
The fragrance of tableegh spreads guidance amongst humanities distant factions!

Good company motivates and rejuvenates,
Replenishing our dried-up inner spiritual spring,
Its much easier to pray and be particular about islamic dictates,
When ones pious companions are engaged in sublime striving

Why do you tablighis endlessly repeat the same prophetic traditions?
Well why do advertisers repeat their devilish communications?
So that the messages may fill your mind and soul's numerous perforations,
So follow these luminous TRUTHS and leave their ibleesi prevarications!

My friends sometimes find it quite peculiar,
That I should leave a six figure salary to reform my soul,
Walking on my aching feet takes it toll,
Whilst I could have purchased a jaguar.

For I see the delights of infinity,
This world cannot and will not last forever
I can’t wait to meet my Lord and be in his proximity,
These few days can be passed like a traveller.

Every second we spend has eternal repercussions,
We shall reap these seeds in eternity,
A cause of endless delights or abiding afflictions,
We journey to peridition or to felicity.

So invite all and sundry to this direction,
Away from the relative to the absolute,
This is the first point of this jam’aah’s erection,
In its affirmation we must remain resolute.

Tableegh is my spiritual umbilical cord,
Connecting me to my merciful lord,
It fills the soul with abundant celestial Oxygen,
So that the engine within can convert unimplemented knowledge to action.

The detractors of this work frequently deny,
The benefits of this and often supply,
Wahabi arguments couched in many flaws,
We have no time for this- let them wag their jaws.

They cause us no pain and no alarm,
But rather to their own souls is the greatest harm,
For we pick the nourishing fruits from our spiritual farm,
Though their books have colourful covers-its just superficial charm

We engage not currently in western politics,
Nor do we have time for apologetics or semantics,
We are busy supplying to a dying ummah spiritual anti-biotics
How then can we engage in academic dialectics?

Makkah precedes madeenah in rendition
A fact the political jam’aahs have kept in omission
True spirituality always comes before and precedes sedition,
We are not Greeks-the Odyssey is the prequel to the Iliad in our tradition

So What is required is not an eloquent politician,
But rather a man gifted with inner intuition
Before martial struggle prepare your inner virtuous ammunition
And become a healing spiritual physician

A tableeghi is like an artist carving his soul,
With prophetic wisdom to chisel away to reach his goal,
And produce a sacred piece of art…..
An inviting, resplendent purified heart.

If this occurs my friend then remain alert,
And behold non-muslims view this and rapidly convert,
Beauty often requires no invitation,
The observer is struck by its captivation

Ya Tableegh -- Part VI

2011-03-06T07:34:00.000-08:00

Assalaam'aaleykum!

We carry A memory of the Edenic State
We thirst for that infinity
Tableegh is the route to actuate
The journey to Ultimate Felicity.

In simple groups of women and men
Breaking the limitations of our egos,
No mumbo-jumbo pseudo-zen
This way's prophetic -have complete repose

Whilst some pursue economic gain,
And philosophers study lengthy works,
Shariah and Tariqa-united the Twain
A straight and smooth journey without the jerks.

This inner jihad awakens from all dreaming
The rhythm of the heart echoes that primordial sacred Name
Polished hearts emerge from this factory gleaming
AFter 4 months the emerging human shall never be the same.

There is a way of teaching without vocalising,
There are souls that can be silent witnesses to the Divine.
The tongue is silent, the heart does the advising
Like windows onto a world of lights that shine

Travelling through Jungles ,valleys and seas
Informing the world's people from the English to the Burmese
These spiritual cardiologists curing inner diseases hidden
Without pay ,without profit,voluntarily, unbidden.

Praised by scholars,loved by saints
Helping sinners from sinful taints
Flowing ,reaching,growing , teaching
Silent mosques filled with beautiful preaching.

In the midst of company,remembering God,
Is this not Khalwat dar anjuman?
SUch people in our times might be considered odd,
Blessed its founder and the noble work he began

Awake then all from your deep slumbers,
The universe is ruled by six mathematical numbers,
And the six points of tableegh regulate our spiritual megacosm
So follow them and to the devil's way don't succumb

Courtesy: Bhai Tazkiyyah aka akabirofdeoband

Ya Tableegh -- Part V

2010-08-14T04:41:00.000-07:00

Assalaam'aaleykum!

These centres of Tabligh are a blessed habitat
Edifying souls, preparing for spiritual combat
In an ever stranger world, confused and dazzled,
To hungered spirits, bewildered and frazzled.

The faces of the elders are reflections of lights,
Resplendant, lustrous refulgent sights
In a darkened world smothered with fog and playing games
In lieu of Ilm we’re given an internet blog calling scholars foul names

But these men’s feet bear witness to great travels
Itinerant “monks” without Christian babbles,
Pure unity as theology, the sunnah is pristine,
Other groups rapidly vanishing, these are still on the scene.

Burnouts and people become fatigued and tired,
The tableeghis must be applauded and greatly admired
For their simple efforts are truly inspired
Through years of hard work-Taqwa is acquired.

From Ijtimas to Gashts and daily strolls,
Amassing virtues to their heavenly scrolls
Give intention,make niyyah,- do enrol
Escape materialism’s all engulfing ugly black hole.

You’re daeef, not Zakariyya’s book,
Don’t trust that critic who’s really a crook
What does he know of hadeeth and it’s sciences
His heart lacks spirituality and the awliya’s glances.

Dhikr, Fikr and yet more dhikr
Or else you’ll grow sicker and sicker,
The healing’s not in arguing more,
But in leaving the house for months –“Char”,”Quatre”and ”four”.

Ya Tableegh -- Part IV

2010-08-09T10:39:00.000-07:00

Assalaam'aaleykum!

I knew Br. Tazkiyya was around the forum (Sunniforum) with some other nick and he attested his presence with this latest poem on his all time favorite topic i.e. TJ.

May Allah Ta'ala reward him for his awe inspiring poetry. Please leave a word or two in the comment section if you like the video.

Away from controversies they glide,
Sobriety and Love collides,
All are welcomed- none denied
Spritual nourishment this path provides.

Marakiz, centers of light, blazing like stars
Spiritual surgery leaving no scars
Saving men from hellfire's chars
Gifting hands with tasbeehs, removing guitars.

The spiritual scent is vivid like musk,
The book of fadail is opened from dawn until dusk
Its light pours out and floods masajid with noor,
These men on a tour, with intentions pure.

Knocks on doors, are knocks on hearts,
Wake up Wake up, before your time departs,
The grave awaits with its trials and joys
So let's become men and abandon these toys.

Maybe 3 chillas, or maybe one- these are just ways...
The time it takes to navigate this maze
Tableegh is the thread of Ariadne of our time,
Escape the Minotaur ,to Jannah let's climb

Hafiz Patel might not say he's a sufi explicity,

But that fruit he's giving is from a spiritual tree,
What did he drink to make his eyes burn with love,
Surely they came from something above.

I can hear Mawalana Ilyas's dhikr tickle my heart,
I can feel his tears moisten my cheeks
Come on this path once more lets depart
I'm fed up of blogs and internet critiques

The heart yearns for Love and not more talk,
Give the books a break and hand back to the ustadh the chalk
These political conspiracy theories drive me completely insane,
WOuld someone tell these political Jam'ahs Allah is one and to him is the reign!

Ultimately tectonic plates don't shake the earth,
And the World Bank doesn't distribute Rizq of any worth
We're people of Wahdatul Wujood and Shuhood,without dilution
With Tawheed let's conclude,through tableegh the angels will bring a revolution

These are my last remarks
Blessings on the Beloved Messenger who was a king but lived as a slave
Leave Hizb at Tahreer to "Qaala" Marx,
But Sayyidina Muhammad(saw)'s Love I crave and crave.

Jannat-ul-Baqi and Ulema-e-Deoband

2010-06-12T12:37:00.000-07:00

Assalaam'aaleykum!

Following is a list of those Deobandi 'Ulama (rahimullah) who are blessed to have got Buried in Jannatul Baqi (Madina Munawwara). This list shall put those ignoramuses to shame who vilifies and bad mouth the forte dedicated to preserve Islam in its pure and spiritual form.

(1) Hadhrat Moulana Shah Rafiuddin Deobandi
(2) Hadhrat Moulana Muzaffar Hussain Kandhalwi
(3) Hadhrat Moulana Shah Abdul Ghani Muhaddith-e-Dehlawi
(4) Hadhrat Moulana Khalil Ahmad Saharanpuri
(5) Hadhrat Moulana Muhammad Siddeeq Madani (Brother of Hadhrat Shaikhul Islam Madani)
(6) Hadhrat Moulana Sayyid Ahmad Madani (Brother of Hadhrat Shaikhul Islam Madani)
(7) Hadhrat Moulana Sayyid Mahmud Ahmad Madani (Brother of Hadhrat Shaikhul Islam Madani)
(8) Hadhrat Moulana Sayyid Jamil Ahmad Madani (Brother of Hadhrat Shaikhul Islam Madani)
(9) Hadhrat Moulana Sayyid In'amul Karim Muhajir Madani (Grandson of Hadhrat Shaikhul Hind)
(10) Hadhrat Moulana Sayyid Badr-e-'Alam Miruthi
(11) Hadrat Moulana Abdush Shakur Deobandi
(12) Hadhrat Moulana Wali Ahmad Hazaarwi
(13) Hadhrat Moulana Sher Muhammad Gangohi (Khalifa of Hadhrat Hakimul Ummah Thanwi)
(14) Hadhrat Moulana Muhammad 'Azam Khairabadi
(15) Shaikhul Hadith Hadhrat Moulana Muhammad Zakariyya Kandhalwi

(16) Hadhrat Shaikh Muhammad Mazhar Dehlwi
(17) Hadhrat Moulana Mufti Ashiq Ilahi Bulandshehri
(18) Hadhrat Moulana Shaikh Abdul Haq Naqshbandi
(19) Hadhrat Moulana Muhammad Musa Muhajir Madani
(20) Hadhrat Moulana Abdul Ghafur Madani
(21) Hadhrat Moulana Qari Fath Muhammad Panipati
(22) Hadhrat Qari Sayyid Hasan Shah Bukhari
(23) Hadhrat Moulana Qari Muhammad Tahir Rahimi
(24) Hadhrat Moulana Abdul Hanan Khimalpuri
(25) Hadhrat Qari Sayyid Abdul Aziz
(26) Hadhrat Moulana Hafidh Ghulam Muhammad
(27) Hadhrat Moulana Sa'id Ahmad Khan
(28) Hadhrat Moulana Sayyid Rashiduddin Hamid
(29) Hadhrat Dr. Hafidhullah Sukkharwi
(30) Hadhrat Sufi Muhammad Iqbal Hoshiarpuri
(31) Hadhrat Sayyid Habib Mahmud Madani
(32) Hadhrat Moulana Manzur Amad Al Husaini
(33) Hadhrat Moulana Mu'inuddin Hazaarwi
(34) Hadhrat Moulana Abdul Quddoos Deobandi
(35) Hadhrat Moulana Abdul Haq Abbasi
(36) Hadhrat Moulana Abdur Rahman Abbasi
(37) Hadhrat Moulana Hakim Bunyad Ali ibn Hadhrat Moulana Murtadha Hasan Chandpuri
(38) Hadhrat Moulana Abdul Haq Binnori
(39) Hadhrat Moulana Hamid Mirza
(40) Hadhrat Moulana Abdul Karim Dehlwi (Grandson of Hadhrat Shah Abdul Ghani)
(41) Hadhrat Moulana Hashim Bukhari
(42) Hadhrat Moulana Abdul Quddoos Bangali'
(43) Hadhrat Moulana Muhammad Isma'il Barmawi (Student of Hadhrat Saharanpuri)
(44) Hadhrat Sufi Muhammad Aslam
(45) Hadhrat Moulana Qadhi Nur Muhammad Arkani
(46) Hadhrat Moulana Muhammad Amad
(47) Hadhrat Moulana La'l Muhammad
(48) Hadhrat Moulana Abdul Hamid Mazahiri
(49) Hadhrat Moulana Muhammad Qasim Barmawi
(50) Hadhrat Moulana Shaikh Mahmud Ahmad
(51) Hadhrat Shaikh Kamil Sindhi
(52) Hadhrat Qari Abdur Rashid Luddhianwi
(53) Hadhrat Qari Abdur Rauf (Teacher at the Madani Haram)
(54) Hadhrat Qari Abdur Rahman Tonswi (Teacher at the Madani Haram)
(55) Hadhrat Qari Muhammad Ramadhaan (Teacher at the Madani Haram)
(56) Hadhrat Qari Ghulam Rasul (Teacher at the Madani Haram)
(57) Hadhrat Qari Abdul Ghafur (Teacher at the Madani Haram)
(58) Hadhrat Moulana Abdul Malik Muradabadi (Teacher at te Madani Haram)
(59) Hadhrat Shaikh Muhammad Khayaat (Lecturer at the Haram-e-Nabawi)
(60) Hadhrat Moulan Abdul Aziz Mashrati (Student of Hadhrat Gangohi)
(61) Hadhrat Moulana Haji Ghulam Husain
(62) Hadhrat Moulana Abdul Mughith Hindi
(63) Hadhrat Moulana Haji Muhammad Anis
(64) Hadhrat Moulana Abdul Wahid
(65) Hadhrat Moulana Abdul Karim

Deobandi 'Ulama (rahimahullah) Buried in Jannatul Ma'la (Makkah Mukarramah)

(1) Hadhrat Moulana Shah Muhammad Ishaq Muhaddith-e-Dehlawi Muhajir Makki (Grandson of Hadhrat Shah Abdul Aziz Dehlawi
(2) Hadrat Moulana Sakhaawat Ali Jaunpuri
(3) Hadrat Moulana Nawab Qutbuddin
(4) Hadhrat Moulana Rahmatullah Kairanwi
(5) A'la Hadhrat Haji Imdadullah Muhajir Makki
(6) Hadhrat 'Allama Sayyid Abdur Rahman Kandhalwi
(7) Hadhrat Moulana Muhammad Ibrahim Balyawi
(8) Hadhrat Moulana Ilahi Baksh Faidhabadi
(9) Hadhrat Moulana Ikramuddin Bangali (Graduate of Darul Uloom Deoband, Teacher in Makkah Mukarramah)
(10) Hadhrat Moulana Qari Ahmad Makki
(11) Hadhrat Qadhi Murtadha Husain Hyderabadi
(12) Hadhrat Moulana Sadiqul Yaqin Kurswi
(13) Hadhrat Moulana Abdul Haq Allahabadi
(14) Shaikhul Qurra Hadhrat Qari Abdullah Makki
(15) Hadhrat Moulana Haji Abdullah Malihabadi
(16) Hadhrat Moulana Shafiuddin Nagaanwi
(17) Hadhrat Moulana Kausar 'Ali Nagaanwi
(18) Hadhrat Moulana Muhammad Hasan Sawaani (Student of Hadhrat Gangohi)
(19) Hadhrat Moulana Mansur 'Ali Muradabadi
(20) Hadhrat Mulla Nawab Khan Peshawari
(21) Hadhrat Moulana Khalilur Rahman Makki (Convert to Islam)
(22) Hadhrat Moulana Muhammad Sa'id (Deputy Administrator at Madrasa Saulatiyya, Makkah Mukarramah)
(23) Hadhrat Moulana Riyadhul Hasan Baghpati (Majaz of Hadhrat Thanwi)
(24) Hadhrat Moulana Muhammad Shafi' Jaunpuri (Student of Hadhrat Thanwi)
(25) Hadhrat Moulana Muhammad Salim Kairanwi (Madrasa Saulatiyya)
(26) Hadhrat Moulana Muhammad Yamin Kandhalwi (Student of Hadhrat Shaikhul Hadith)
(27) Hadhrat Moulana Habibullah (ibn Hadhrat Moulana Ahmad Ali Lahori)
(28) Hadhrat Moulana Khair Muhammad Muzaffargarhi (Student of Hadhrat Saharanpuri)
(29) Hadhrat Moulana Muhammad Sharif Jalandhari (ibn hadhrat Moulana Khair Muhammad Jalandhari)
(30) Hadhrat Moulana Mufti Muhammad Khalil (Student of Hadhrat Madani)
(31) Hadrat Moulana Muhammad Fadhil Uthmani
(32) Hadhrat Moulana Mas'ud Shamim Kairanwi
(33) Hadhrat Moulana Muhammad Sa'id Abbasi (ibn Hadhrat Moulana Abdul Ghafur Madani)
(34) Hadhrat Moulana Muzaffar Ahmad Barmi (Khalifa Hadhrat Madani)
(35) Hadhrat Moulana Abdur Rahman Rahmani

Ya Tableegh -- Part III

2010-04-28T12:17:00.000-07:00

Assalaam'aaleykum!

They came a-knocking on my door,
Not one- not two- not three ,but four
I was half asleep you could hear me snore
Those brothers with tableeghi tendencies hardcore

I tried my best to ignore
Those people whom I used to abhor,
I always thought of tableegh as quite a bore
Those pacifists who never talk of war.

But this was before I used to pray
To me spirituality was just a cliché
So I wasted my entire life away
9 to 5 work was my routine everyday

But something woke me from my hibernation,
Perhaps it was divine decree for my salvation?,
So I went down the stairs with trepidation
And opened the door with hesitation.

We exchanged salams and I let them enter,
They suggested I visit the markaz- the tableeghi center,
So I agreed eventually not wishing to dissent
And they made me stand and wrote down my intent.

And ever since I have travelled the globe,
In my coloured hat and delightful robe,
Gone are the nights of the flashing disco strobe
The Masjid has become my nocturnal abode.

And in my days I call to ALLAH-the heavenly Lord,
And besides him none deserves to be adored,
Doors are slammed in my face and I am often ignored,
But I aspire in Jannah to a great reward

I no Longer drive a Lamborghini,
My wife sports now a niqaab, and not a bikini
The sunnah of milk has replaced my Vodka martini,
Oh what joy to be a tableeghi

What do kings know of what we own?
They but delight in their earthly throne
Praise be to God who kept the pleasures of tableegh unkown,
How can the deaf man appreciate Beethoven’s tone?

How many a person has been caused by tableegh to convert,
By the simplicity of message-pure and clean without dirt
This sweet spiritual nectareous desert,
Waking and changing sinful hearts that once were inert

There may not be pamphlets or elaborate computer graphics,
No polished speeches to give people kicks,
No free-mixing of guys and chicks
Like some conferences –we’ve all seen the pix

But to nourish water just needs to be simple and pure
This much my friend I can assure
That though it has no electrifying allure
It’s a way oft-tried and most secure

Scientists say a true equation’s truth lies in its simplicity,
So Said William of Ockham in conformity,
Tableegh is simple , true and full of authenticity,
In both worlds it will give you felicity.

Theres no takalluf- or fake duplicity,
Only a shallow pond pretends to have depth with turbidity,
So in this age of media spin and sophistry
Tableegh provides us with many a refreshing quality
Purity ,probity, modesty, integrity, certainty.

Propaganda against Ulema-e-Deoband - Part 1

2010-04-28T11:07:00.000-07:00

Assalaam'aaleykum!

This post is a satisfying response to the flagrant manner in which the people of Bid'ah label others as a kafir. I would sincerely request those who're born in Barelwi family or those who find themselves more inclined to the Barelwi ideology to read this post without any bias and see the deceit employed by Imam Ahmed Rida Khan in both quoting and explaining the statements of Ulema-e-Deoband.
Here is the post:

Question: Some Molvis label people like Moulana Rasheed Ahmad Gangohi [r.a.], Moulana Qaasim Nanotwi [r.a], Moulana Khaleel Ahmad Ambetwi [r.a] and Moulana Ashraf Ali Thanwi [r.a] as Kaafir. They say that these personalities have left the fold of Islaam, have no Imaan, have wrong beliefs, are headed for Jahannam, are accursed, etc. Apart from saying this, they also instruct people to curse these men and further claim that a person is not a Muslim if he does not regard these men as being Kuffaar and evil people. Please grace us with a detailed reply substantiated by the Qur’aan and Ahadeeth.

Answer: The vile and impermissible act of vilifying the men of truth and creating hatred for them is nothing new. This has always been the practice of those people who follow falsehood and the dictates of their carnal selves. People accused Hadhrat Nooh [a.s] of being misguided and called for him to be stoned to death. Hadhrat Hood [a.s] was labelled as a fool and a liar, while Hadhrat Saalih [a.s] was regarded as a bringer of ill fortune. Hadhrat Loot [a.s] was threatened with banishment and Hadhrat Shu’ayb [a.s] was given the ultimatum of either forsaking his religion or facing expulsion. Hadhrat Ibraheem [a.s] was declared to be a criminal and cast in the fire, while Hadhrat Moosa [a.s] was called a conjurer and madman. Hadhrat Isa [[a.s] was called a liar and deemed fit for execution, his mother Hadhrat Maryam [a.s] was accused of fornication and his disciples were regarded as bringers of bad luck and threatened with stoning. Hadhrat Zakariyyah [a.s] was also labelled as an insane man and as a liar and was harassed most inhumanely. Rasulullaah [s.aw] said that no other had been harmed and harassed as much as he ρ had been.

Because the Ulema attached to Allaah Subahn Wa Ta'ala are the true heirs of the Ambiyaa [a.s] , they are most entitled to receive their shares of the everlasting rewards of the Aakhirah. Rasulullaah [s.a.w] said that those who faced the severest of trials in this world were the Ambiyaa [a.s], followed by those closest to them and then those thereafter in proximity. This is exactly how it transpired to be. While the Rawaafidh declared the first three Khulafaa to be enemies of Rasulullaah ρ’s family, the Khawaarij declared Hadhrat Ali [r.a] to be a Kaafir. There were then those who attributed their erroneous interpretations of the Qur’aan to Hadhrat Abdullaah bin Abbaas [r.a].

In a like manner, some people accused Hadhrat Zaynul Aabideen [r.a] of making statements akin to those of idol worshippers and others labelled Hadhrat Abdullaah bin Zubayr [r.a] as an anarchist and hypocrite. Hadhrat Hasan Basri [r.a] was branded as one who refuted predestination and Hadhrat Imaam A’zam Abu Haneefah [r.a] was called a deviant, an enemy of the Ummah and the Shaytaan of the Ummah (Allaah forbid!). Some even went to the extent of saying that killing him is better than waging Jihaad seventy times.1

Under the oppression of some, Imaam Maalik [r.a] was not allowed to leave his home to perform salaah and Jumu’ah salaah in the Masjid for a very long time (25 years). At the end, he was also brutally assaulted. Some people said about Hadhrat Imaam Shaafi’ee [r.a] that he was more harmful than Shaytaan and so much slander was levelled against him that people would curse and swear him. For standing by the truth, Hadhrat Imaam Ahmad bin Hanbal [r.a] was imprisoned and lashed so much every day that he would fall unconscious. At the same time, people would slap his face and spit at him. Hadhrat Dhun Noon Misri [r.a] was made to wear a yoke about his neck and had shackles around his feet when he was exiled from Egypt and when Hadhrat Muhammad Balkhi [r.a] was exiled, a rope was bound around his neck.

Hadhrat Imaam Nasa’ee was martyred at the Kabah by those who supported acts of Bid’ah and the teachings and talks of Hadhrat Bayazeed Bistaami [r.a] were referred to as contradicting the Shari’ah. The books of Imaam Ghazaali [r.a] were burnt and it was said that people would be rewarded for cursing him. Hadhrat Imaam Abu Bakr Nablusi [[r.a] actually had his skin peeled off. In a like manner, Hadhrat Junayd Baghdadi [r.a] Hadhrat Taajud Deen Subki [r.a] Hadhrat Imaam Bukhaari [r.a] Hadhrat Mujaddid Alf Thaani [r.a] and Hadhrat Shibli [r.a] were all labelled as Kuffaar and it was regarded as a sin to associate with them. In fact, it was said about Hadhrat Sheikh Muhiyyud Deen Arabi [r.a] that his Kufr was worse than that of the Jews and Christians. In no uncertain terms it was declared that the Imaam of the Ahlus Sunnah Hadhrat Abul Hasan Ash’ari [r.a] was a Kaafir and one who opposed the Deen. In fact, it was tyranny from some quarters that forced Hadhrat Shah Wali’ullaah Dehlawi [r.a] to migrate.

It is therefore just another link in the chain that the people of Bid’ah in this fourteenth century are targeting certain propagators of the Deen, declaring that these personalities who follow the Sunnah and who hold upright beliefs are Kuffaar. Their targets include luminaries such as Moulana Rasheed Ahmad Gangohi [r.a], Moulana Qaasim Nanotwi [r.a] Moulana Khaleel Ahmad Muhaajir Madani [r.a] and Hadhrat Shah Moulana Ashraf Ali Thanwi [r.a].

By the grace of Allaah, all the above mentioned personalities believe in Towheed, Risaalah, resurrection, Jannah, Jahannam, the seal of Nabuwwaat and the various other fundamentals of Deen. They belong to the Ahlus Sunnah wal Jamaa’ah and follow the principles of belief as propounded by Hadhrat Abul Hasan Ash’ari [r.a] and Hadhrat Imaam Abu Mansoor Maatureedi [r.a]. In the secondary branches of Islaamic faith and practise, they were all followers of Hadhrat Imaam A’zam Abu Haneefah [r.a] and they were all linked to the Chistiyyah, Nakhshbandiyyah, Qaadiriyyah and Suharwardiyyah chains. They were all accomplished scholars and saints whose feats were miraculous, who meticulously followed the Sunnah and who truly loved Rasulullaah [a.s]. This can be verified by their Fataawaa, their books and by the actions of their followers. Thousands of proficient Ulema and other Muslims followed them and there are hundreds of thousand in India and abroad who have taken them as guides and leaders in their religious lives.

A Hadith states that when a deceased person is remembered as an Allaah-fearing and good person, this is testimony to his Imaan. It then becomes necessary for him to enter Jannah.2

The men in question were truly the heirs of the saints and Ambiyaa [a.s] and accurately personified the saying that states: "A saint amongst his people is like a Nabi amongst his nation." Their lives were devoted to propagating what Allaah and Rasulullaah [s.a.w] said and in serving the Deen of Allaah. According to the words of the Hadith, the ink they used when writing their Fataawaa holds more weight than the blood of martyrs. A person will be destroying his Aakhirah if he regards such great luminaries as (Allaah forbid!) Kuffaar, inmates of Jahannam or accursed.

A Hadith3 states that when a person labels another as a Kaafir and the person really is not, the title returns to the speaker, meaning that he becomes a Kaafir himself. Rasulullaah [s.a.w] also said that when your brother says anything, you must never try to interpret it negatively as long as there is scope of presenting a positive interpretation.4 It is for this reason that the Fuqahaa state that when there are ninety nine possibilities of interpreting something as (an act or word of) Kufr and only one possibility of interpreting it otherwise, the Mufti or Qaadhi should assume the one possibility and not issue a ruling of Kufr5.

The personalities in question have repeatedly made the declaration in word and in print that they do not subscribe to the beliefs that the people of Bid’ah attribute to them. They have stated that they regard people holding such beliefs to be Kuffaar. Here are quotations from the works of these men, with references:

1. Hadhrat Moulana Gangohi [r.a]:
Someone asked: “What do the Ulema of Deen and the Muftis say about lying being a trait of Allaah Ta'ala? Does Allaah lie or not? What is the condition of a person who says that Allaah lies?“

Hadhrat Gangohi [r.a] replies: “Allaah Ta'ala is pure and free from being linked with the trait of lying. (Allaah forbid!) There is no possibility of Allaah’s speech even having the possibility of a lie. The Qur’aan states: “And who can be more truthful in speech than Allaah“. Any person who believes or states that Allaah lies is a Kaafir in no uncertain terms. He is an accursed person and opposes the Qur’aan and Ahadeeth. There is consensus amongst the Ummah that such a person can never be a Mu’min. (Fataawaa Rasheediyyah Vol.1 Pg.18)

2. Hadhrat Moulana Qaasim Nanotwi [r.a]:
“There is no possibility of another Nabi coming after Rasulullaah [s.a.w] and I regard as a Kaafir any person who doubts this.“ (Munaazarah Ajeebiyyah Pg. 103)

3. Hadhrat Moulana Khaleel Ahmad Ambetwi [r.a]:
“My teachers and I regard such a person as being a Kaafir, Murtad and accursed who claims that Shaytaan or any other creation has more knowledge than Rasulullaah [s.a.w].“ (Sahaabul Midraar Pg.49)

4. Hadhrat Moulana Ashraf Ali Thanwi [r.a] has the following to say about an excerpt from the book Hifzul Imaan: “I have never written these foul words in any book. Let alone (aside) writing them, such a thought has never even crossed my mind.“

“I regard such a person as having exited the fold of Islaam who holds such a belief, who states it in clear words or even indicates towards it.“ (Bastul Banaan Pg.10)

Despite all of this, it is to fill their own bellies that the people of Bid’ah still go about proclaiming what they believe are the beliefs of these illustrious men and presenting their own corrupted interpretations of the writings of these men.

A Hadith states that when Hadhrat Usaama [r.a] attacked a Kaafir on the battlefield, the man immediately recited the Kalimah (’Laa Ilaaha Illallaah’). However, Hadhrat Usaama [r.a] still killed him. When Rasulullaah [s.a.w] was informed of this, he asked Hadhrat Usaama [r.a] why he killed the man even after he had recited the Kalimah. Hadhrat Usaama [r.a] replied that the man had killed a particular Muslim and when he was attacked, he recited the Kalimah merely to save himself. Hadhrat Usaama [r.a] therefore believed that the man did not recite the Kalimah with sincerity. “Did you cut open his heart (to see whether he was reciting with sincerity or out of fear)?“ Rasulullaah [s.a.w] asked. “What reply will you give,“ Rasulullaah [s.a..w] asked, “When the Kalimah stands up in his defence on the Day of Qiyaamah?“ Hadhrat Usaama [r.a] then begged Rasulullaah [s.a.w] to seek forgiveness on his behalf, but Rasulullaah ρ kept repeating these words. Hadhrat Usaama τ then said that he hoped he had accepted Islaam only that day so that all his sins would be forgiven. (Bukhaari and Muslim)

The people of Bid’ah should take heed to this Hadith and stop their vile efforts to label Muslims as Kuffaar and Murtad. Verbally abusing people is the trait of the Munaafiqeen, using foul language is the hallmark of the Rawaafidh and harassing and killing religious leaders has always been the trademark of the Jews. These are not the practices of Muslims. The people of Bid’ah clearly are opposing the teachings of Islaam as are attested to by the Ahadeeth and Fiqh. In a single morning, the Bani Israa’eel martyred forty three Ambiyaa [[a.s] and then another eighty in the evening together with a hundred and twelve pious worshippers.

Fataawaa Hadithiyyah (pg.231) states that it is forbidden to curse a Muslim as well as a non-Muslim (when it is not known whether he died as a Kaafir). It is for this reason that in the opinion of the research scholars, it is best to remain silent about people like Yazeed and Hajjaaj. They may not be cursed.

When people once started discussing Bilaal bin Abi Burda, many of them began to curse and vilify him. When Ibn Aun remained silent, the people asked him why he did not curse as well. He replied, “There will be two things written in my record of deeds, one will be the Kalimah and the other will be that someone had cursed another. I prefer that only the Kalimah be written and not that Allaah had cursed someone.“ (Ihyaa'ul Uloom Vol.3 Pg.122)

Hadhrat Raabiya Basriyyah [r.a] would not even curse Shaytaan, saying that the time spent in such a futile effort could better be employed to engage in Dhikr.

Rasulullaah [s.a.w] said, “When any of you passes away, leave him alone and do not speak ill of him.“6 Rasulullaah [r.a] also said, “Speak about the good of your deceased and hold your tongue against mentioning their wrongs.“7 Another narration states that Rasulullaah ρ said, “Never speak ill of the dead because they have already reached that which they have sent ahead.“8

A narration of Ihyaa'ul Uloom states that the dead should be spoken about in good terms because if they are headed for Jannah, you will only be sinning for speaking evil of them and if they are headed for Jahannam, their own sins are enough for them. Rasulullaah [s.a.w] also instructed us never to speak ill of the dead because this will only hurt the living (members of the deceased’s family).9

A man was in the habit of constantly reciting Surah Lahab, which curses Abu Lahab. Although Abu Lahab was a Kaafir, he was also the uncle of Rasulullaah [[s.a.w]. This did not appeal to Rasulullaah [s.a.w], who rebuked the man by saying, “Don’t you know any other Surah besides this?“

Rasulullaah [s.a.w] also forbade the Sahabah ψ from cursing the Mushrikeen who were killed during the Battle of Badr. Rasulullaah [s.a.w] said, “Do not curse these people because while your words cannot reach them, it harms those who are alive. Remember that foul language is a sign of wretchedness.“10

Abdullaah bin Ubay was the leader of the Munaafiqeen in Madinah. His hypocrisy was apparent to all and the harm he caused was no secret. However, despite all of that, Rasulullaah [s.a.w] gave his blessed upper garment to be used as a burial shroud for him. Furthermore, Rasulullaah [s.a.w] led his funeral prayer and even took his head on his knee to place some of his blessed saliva in his mouth. In this manner, Rasulullaah [s.a.w] did all he could to save the man from Jahannam and also to please his relatives. Much on the contrary, today’s Molvis belonging to the people of Bid’ah claim that great saints and religious leaders are Kuffaar, Murtad, inmates of Jahannam, accursed, etc. In this way, they cause untold harm and hurt to the many followers and devotees of these people.

May Allaah guide these people so that instead of making Kuffaar out of true Muslims, they may rather engage in saving Muslims with weak Imaan from leaving the fold of Islaam. Aameen. And Allaah knows best what is most correct.

Misleading Propaganda of those Devoted to Ridha Khan and Directed Against the
Ulema of Deoband and the Tablighi Jamaa'ah

Question: The Ridha Khan group here (in Jaamnagar) are propagating the notion that the Ulema of Deoband and the members of the Tabligh Jamaa’ah are Kuffaar and have left the fold of Islaam. In fact, they say that even those who assist them and regard them to be good people are also Kuffaar and outside the pale of Islaam. What is then the status of those who regard the Ulema of Deoband and the members of the Tabligh Jamaa’ah as good people? What is the verdict of Allaah and His Rasool ρ in this regard?

Answer: This propaganda campaign of the Ridha Khan group is misleading. The Ulema of Deoband and the members of the Tabligh Jamaa’ah are innocent of the slander that the Ridha Khan group sling at them. They are true Muslims and propagators of the message of Muhammad ρ. They safeguard the Sunnah practices and are the true heirs of the Ambiyaa [a.s] . (In the words of the rector of Daarul Uloom Deoband Hadhrat Qaari Muhammad Tayyab Sahib [r.a], the Ulema of Deoband are Muslims by Deen, Ahlus Sunnah wal Jamaa’ah by sect, Hanafi by Madh’hab, Soofi by temperament, followers of Imaam Maatureedi in our definition of beliefs, Chishti - in fact followers of all the paths - as far as Tasawwuf is concerned, followers of Shah Wali’ullaah in thought, followers of Moulana Qaasim Nanotwi in our principles, followers of Moulana Rasheed Ahmad in secondary principles and Deobandi by relationship).

The Ulema of Deoband gave their lives for the service of the Qur’aan, Ahadeeth and Fiqh. Beneficiaries from the university of Deeni knowledge called Daarul Uloom Deoband include hundreds of thousands of Ulema, Huffadh, Qurraa, Mufassireen, Muhadditheen, Soofiyaa and Muballigheen. They have spread throughout the length and breadth of the globe to propagate the message of Islaam. A clear proof of the immense service that these Ulema have rendered to Islaamic knowledge is the countless books that they have penned. Here we will mention only a few works of Hadith written in Arabic, all of which have won great acclaim in the world of Deeni knowledge:

1. Faydhul Baari, a commentary of Bukhaari
2. Laami’ud Daraari alaa Jaami’il Bukhaari, a commentary of Bukhaari
3. Fat’hul Mulhim, a commentary of Muslim
4. Urfush Shazi, a commentary of Tirmidhi
5. Kowkabud Durri, a commentary of Tirmidhi
6. Badhlul Majhood, a commentary of Abu Dawood
7. Awjazul Masaalik, a commentary of the Mu’atta of Imaam Maalik
8. Ta’leequs Sabeeh, a commentary of Mishkaatul Masaabeeh
9. Amaanil Ahbaar, a commentary of Sharhu Ma’aanil Aathaar
10. Ma’aarifus Sunan, a commentary of Tirmidhi
11. Aathaarus Sunan ma’at Ta’leeqil Hasan wa Ta’leeqit Ta’leeq
12. I’laa’us Sunan

This is just an example of sterling service, religious good fortune and divine favour that the Ridha Khan group is deprived of. They cannot present anything comparable to this. "Prove yourselves if you are true"

Regarding such pious people and sincere servants of Deen as Kuffaar and outside the fold of Islaam smacks of ignorance, irreligiousness, enmity for Islaam and deviation. This is because such people were true heirs of the Ambiyaa م ا and accepted servants of Allaah and thinking otherwise will ruin one’s Aakhirah.

As for the members of the Tabligh Jamaa’ah, they bid farewell to their comforts, home, family, occupations, businesses and farms to undertake arduous journeys at their own expense only to propagate the Deen (which was originally the task of the Ambiyaa م ا ). This service is truly an exemplary one. They teach the common (ignorant) Muslims to properly recite the Kalimah Towheed and Kalimah Shahaadah, which are the basis of Imaan. They teach them the meaning of these kalimahs and tell them to perform salaah, thereby transforming Muslims-by-name into true Muslims who regularly perform their salaah. They also teach people Islaamic character, Taqwa, purity, the rights of creation and Creator, obedience to parents, respect for elders and compassion for youngsters. What better deed can there be? Allaah says, "Whose words can be better than the one who calls to Allaah and does good deeds?" Allaah also says, "There must be group from amongst you that calls towards good, that invites (others) towards good and forbids (them) from evil. Such people shall be successful."

It can only be enemies of Islaam who would label as Kuffaar such servants of Deen (whom Allaah Y has praised) and those who regard them as good people. Those who regard them to be outside the pale of Islaam intend only evil for the Muslims and are out to rob Muslims of their Deen. In the words of Rasulullaah ρ, such people are themselves Kuffaar and outside the fold of Islaam. Rasulullaah ρ said that when someone labels another as a sinner or a Kaafir, the label will return to him if the other is really not so11. Rasulullaah ρ also said, “When someone calls another a Kaafir or an enemy of Allaah and the person is really not so, the accusation turns back on the speaker (making him a Kaafir or en enemy of Allaah).“12

A Hadith13 states that when Hadhrat Usaama [r.a] attacked a Kaafir on the battlefield, the man immediately recited the Kalimah (‘Laa Ilaaha Illallaah‘). However, Hadhrat Usaama τ still killed him. When Rasulullaah [s.a.w] was informed of this, he asked Hadhrat Usaama [r.a] why he killed the man even after he had recited the Kalimah. Hadhrat Usaama [r.a] replied that the man had killed a particular Muslim and when he was attacked, he recited the Kalimah merely to save himself. Hadhrat Usaama τ therefore believed that the man did not recite the Kalimah with sincerity. “Did you cut open his heart (to see whether he was reciting with sincerity or out of fear)?“ Rasulullaah ρ asked. “What reply will you give,“ Rasulullaah [s.aw] asked, “When the Kalimah stands up in his defence on the Day of Qiyaamah?“ Hadhrat Usaama τ then begged Rasulullaah [s.a.w] to seek forgiveness on his behalf, but Rasulullaah [s.a.w] kept repeating the words, “What reply will you give when the Kalimah stands up in his defence on the Day of Qiyaamah?“ Hadhrat Usaama r.a] then said that he hoped he had accepted Islaam only that day so that all his sins would be forgiven.

The Ridha Khan group should take heed to this Hadith and stop their vile efforts to label Muslims as Kuffaar and Murtad.

The crux of it all is that these servants of Deen who are fulfilling the task of propagation of Islaam are sincere Muslims and assisting them and regarding them as true Muslims is a sign of one‘s Imaan. In fact, Allaah has issued a command in the Qur‘aan that such people should be assisted. Allaah says, "And assist each other in acts of virtue and Taqwa".

Regarding as Kuffaar such people whom Allaah has praised and whose assistance Allaah has commanded, is clear disobedience to Allaah and Rasulullaah ρ. This is the work of the enemies of Islaam and those who wish to stamp out the responsibility of Rasulullaah ρ. It is a manifestation of the verse: "In a like manner, We have appointed for every Nabi some enemies from amongst mankind and Jinn". It is also the materialisation of a Hadith14 that speaks about people “who are themselves astray and who lead others astray as well“. May Allaah save us from falling into this category. May Allaah guide them all. Aameen. And Allaah knows best what is most correct.

Referrences:

1 Haqeeqatul Fiqh (Vol.1 Pg.225).

2 Bukhaari (Vol.1 Pg.183).

3 Mishkaatul Masaabeeh (Pg.114).

4 Durrul Manthoor.

5 Sharhu Fiqhul Akbar (Pg.99).

6 Abu Dawood (Vol.2 Pg.323).

7 Abu Dawood (Vol.2 Pg.323), Tirmidhi (Vol.1 Pg.121) and Targheeb wat Tarheeb (Vol.6 Pg.144).

8 Bukhaari (Vol.1 Pg.187), Shaami, Ihyaa and others.

9 Ihyaa'ul Uloom (Vol.3 Pg.122).

10 Ihyaa'ul Uloom (Vol.3 Pg.117).

11 Mishkaatul Masaabeeh (Pg.411).

12 Mishkaatul Masaabeeh.
13 Muslim (Vol.1 Pg.68).
14 Bukhaari and Muslim.

Mufti Taqi Usmani Sahab on Isbal

2010-04-04T01:24:00.000-07:00

Assalaam'aaleykum!

Chapter 9: On the Prohibition of Dragging the Garment and Clarification of the Degree to which it can be Lowered and what is Preferred

(The text of Sahih Muslim)

Yahya ibn Yahya narrated to us: He said: I read to Malik (on the authority) of Nafi‘, ‘Abd Allah ibn Dinar and Zayd ibn Aslam all of whom informed him (on the authority) of Ibn Umar that Allah’s Messenger (Allah bless him and grant him peace) said:

“Allah does not look at one who drags his garment with conceit.”

(Mufti Taqi Usmani’s commentary from Takmilatu Fath al-Mulhim)

His statement “from ibn Umar”: This hadith was transmitted by al-Bukhari in (Kitab) al-Libas, Bab man Jarra Thawbahu min al-Khuyala, inFada’il Ashab al-Nabi (sallallahu ‘alayhi wasallam), Bab law kuntu Muttakhida Khalilan, in (Kitab) al-Adab, Bab man Athna ‘ala Akhihi bima ya‘lam; Abu Dawud in (Kitab) al-Libas, Bab ma ja’a fi Isbal al-Izar; and Ibn Majah in (Kitab) al-Libas, Bab man Jarra Thawbahu min al-Khuyala

His statement “does not look”: i.e. with the look of compassion.

His statement “with conceit [Khuyala]” (with damm on the kha and fath on the ya’): i.e. arrogantly and in self-vanity. Khuyala (conceit),makhila (conceit), batr (wantonness), kibr (arrogance), zahw (haughtiness) and tabakhtur (strut) are all close (in meaning). Al-Raghib said “Khuyala is arrogance (that) develops from a merit one displays to people from himself, and Takhayyul is the conception of the idea of the thing in (one’s) mind”. This was (mentioned) in Fath al-Bari (10:253). This wording (of the hadith) is used as evidence for those who opine that lowering the izar (lower garment) below the ankles is only disliked, prohibitively [tahriman] disliked, when it is (done) by way of arrogance; as for when it is not (done) by way of arrogance, it is not disliked prohibitively, rather it is somewhat [tanzihan] disliked. This is (the view) which al-Nawawi, al-‘Ayni, ibn al-Malik (as in al-‘Umda (10:220)) and ‘Ali al-Qari (as in al-Mirqat (8:138)) preferred.

It appears in al-Fatawa l-Hindiyya (5:333) “It is required that the izar be above the two ankles up to half the shin, and this is with regard to men. As for women, they (should) lower their izar below (that of) the izar of men, in order to cover the upper part of her foot. If a man does not lower his izar below the ankles with conceit it is disliked somewhat [tanzihan].” This is indicated by what al-Bukhari transmitted in the beginning (chapters) of (Kitab) al-Libas from Ibn ‘Umar, who said “Abu Bakr said: ‘O Messenger of Allah! Indeed one of the sides of my izar slackens unless I attend to that (side) of it.’ So the Prophet (Allah bless him and grant him peace) said: ‘You are not of those who do it with conceit”

As for what was transmitted by Ibn Abi Shayba from Ibn ‘Umar that he would dislike dragging the garment in all conditions, Ibn Battal said “This is from his stringencies, for otherwise he narrated the hadith of the chapter, so the ruling is not hidden from him”. However, al-Hafiz (Ibn Hajar) responded to him in al-Fath (10:255) saying “Rather, Ibn Umar’s disapproval is understood (to be directed at) one who intended (to do isbal [lowering one’s clothing below the ankles]), whether (done) with conceit or not. This is according to the narration of his cited (here). It is (obviously) not suspected of Ibn ‘Umar that he took to task one who did not intend anything [i.e. the isbal was accidental], and he only referred by the disapproval to those whose garment is dragged without his choice, then he persists on that and does not correct it. This is agreed upon, even if (the ‘ulama) disagree whether the detestability in it is for prohibition or for light (detestability).”

It is clear from the statement of al-Hafiz in al-Fath that he takes the opinion of (it being) prohibitively disliked also when conceit is absent, and the dispensation according to him in what occurred (to Abu Bakr) is only (when it is) without intention and choice. You should (read) his description. We will quote it here despite it being lengthy because of what it contains of benefits:

“As for isbal not (done) for conceit, the outward (purport) of the hadiths (indicate) it is also prohibited. However the qualification in these hadiths of conceit [as the reason for the prohibition] is used as proof that the generalisation in the stated reproach in condemning isbal is understood as the qualification here, so dragging and isbal is not prohibited when it is free from conceit. Ibn ‘Abd al-Barr said: ‘Its meaning is that dragging for other than conceit does not pertain to the threat, although dragging the shirt and other garments besides it is blameworthy in all states.’

“Al-Nawawi said ‘Isbal below the ankles is for conceit. If it is (done) for other than (conceit) it is disliked [makruh]. This is how al-Shafi‘i explicated (it) by differentiating between dragging with and without conceit’...The quote he alluded to is mentioned by al-Buwayti in hisMukhtasar (transmitting) from al-Shafi‘i (that) he said ‘Sadl [letting the garments hang down] is not permissible in prayer nor in (other states) besides (prayer) for conceit, and (sadl done) for other than (conceit) is light [khafif] due to the statement of the Prophet (Allah bless him and grant him peace) to Abu Bakr…’ His statement ‘light’ is not explicit in negating prohibition, rather it is understood that that is in relation to dragging with conceit, and (if done for) other than conceit the condition varies: if the garment is the (same) size as its wearer but he does sadl then this is not clear in its prohibition particularly if it is (done) unintentionally like what happened to Abu Bakr, and if the garment is more than the length of its wearer, then the prohibition is directed at this from the perspective of extravagance [israf] so the end-result is (its) prohibition.

“Occasionally the prohibition is directed at it from the perspective of (it being) imitation of women and this is possible from it at the outset. Al-Hakim authenticated from the hadith of Abu Hurayra that Allah’s Messenger (Allah bless him and grant him peace) cursed the man wearing the dress of a woman.

“Occasionally the prohibition is directed at it from the perspective that its wearer is not safe from filth attaching to him. This is alluded to in the hadith which al-Tirmidhi, in al-Shama’il, and al-Nasa’i transmitted through the route of Ash‘ath ibn Abi al-Sha‘tha al-Muharibi, whose father’s name is Salim, from his aunt, whose name is Ruhm (with damm of the ra and sukun of the ha), and she is the daughter of al-Aswad ibn Hantalah, from her paternal uncle, whose name is ‘Ubayd ibn Khalid, (that) he said: ‘I would walk while (covered) by a cloak I dragged, so a man said to me “Lift your garment, for indeed it is purer and longer lasting.” I looked and behold it was the Prophet (Allah bless him and grant him peace) so I said “Indeed it is a striped [malha’].” He said “Do you not have in me an example?” (‘Ubayd said): So I looked and behold, his izar was to half his shins.’ Its chain (cited) before is good [jayyid]. His statement “malha”: i.e. it has black and white stripes.

“In the story of the murder of Umar, he said to the boy who entered upon him: ‘lift your garment for indeed it is cleaner for your garment and more pious to your Lord’, and (this hadith) has passed in (Kitab) al-Manaqib.

“The prohibition of isbal is also directed at it from another perspective that is it being the most likely place of conceit. Ibn al-Arabi said: ‘It is not permissible for a man to let his garment pass beyond his ankle and claim “I am not dragging it with conceit” because the prohibition textually includes him, and it is not permissible for one who is included textually in the judgement to say “I will not obey (this ruling) because that cause is not (present) in me” because it is an unacceptable claim, rather his lengthening the lower part of his garment [dhayl] proves his conceit.’ Its upshot is that isbal entails dragging the garment and dragging the garment entails conceit even if conceit is not the intention of the wearer. This is supported by what Ahmad ibn Mani‘ transmitted through another route from Ibn ‘Umar in the middle of a hadith that he elevated (to the Prophet) [i.e. is marfu‘] ‘And beware of dragging the izar for indeed dragging the izar is from conceit’.

“Al-Tabrani transmitted from the hadith of Abu Umamah that ‘While we were with the Messenger of Allah (Allah bless him and grant him peace), we met with ‘Amr ibn Zurara al-Ansari (who was) in a two-piece suite [hulla] including an izar and a cloak that was lowered, so the Prophet (Allah bless him and grant him peace) began tugging at the side of his garment, and in humility to Allah he said “[This is] Your slave, the son of Your slave and slave-girl” until ‘Amr heard, and said “O Messenger of Allah! I have deformed shins [so do not want them exposed].” He replied “O ‘Amr! Indeed Allah perfected all things He created. O ‘Amr! Indeed Allah does not love the one who does isbal.”’ Ahmad transmitted it from the hadith of ‘Amr himself, but he said when narrating it ‘from ‘Amr the son of so-and-so [‘Amr ibn Fulan]’. Al-Tabrani also transmitted it, and said ‘from ‘Amr ibn Zurara’; in it (the following) is (also mentioned) ‘He then struck four fingers below ‘Amr’s knee and said “O Amr! This is the place of the izar.” Then he struck four fingers below the (other) four and said “O ‘Amr! This is (also) the place of the izar.”’ Its narrators are trustworthy [thuqat]. Its outward (purport) is that ‘Amr mentioned (here) did not intend conceit by his isbal, and (yet) he forbade him from that because of it being the most likely place (for conceit).

“Al-Tabrani transmitted from the hadith of al-Sharid al-Thaqafi (that) he said ‘The Prophet (Allah bless him and grant him peace) saw a man who had lowered his izar and said “Lift you izar”. (The man) said “Indeed I have been afflicted with a distorted foot [ahnaf] (and) my knees clatter.” Then (the Prophet) said “Lift your izar, for every creation of Allah is beautiful”’. Musaddad and Abu Bakr ibn Abi Shayba transmitted it through the routes of a man from Thaqif not named, and its ending is ‘(Isbal) is uglier than what (afflicts) your shin.’

“As for what Ibn Abi Shayba transmitted from Ibn Mas‘ud with a good chain that he would lower his izar, and he was asked about that and said “I have deformed shins”, this is understood (to mean) that he lowered it more than (what is) recommended which is to half the shin. It cannot be speculated that he let it pass the ankles, and the reasoning [of his deformed shins] proves that. In spite of this, it (might be) possible the story of ‘Amr ibn Zirara did not reach him. And Allah knows best.

“Al-Nasa’i and Ibn Majah transmitted a hadith from Mughira ibn Shu‘ba, (which) Ibn Hibban authenticated (that he said) ‘I saw Allah’s Messenger (Allah bless him and grant him peace) take (hold of) the cloak of Sufyan ibn Suhayl and say to him “O Sufyan! Do not do isbal, for indeed Allah loves not those who do isbal.”’ (Here) ends the speech of al-Hafiz (Allah Most High have mercy on him)

The upshot according to this weak slave (Allah pardon him) is that the root cause behind the prohibition of isbal is conceit, as Allah’s Messenger (Allah bless him and grant him peace) expressed in the hadith of the chapter. However, the realisation of conceit is a concealed affair, and is at times not known to the one tried by it, so the ratio legis [‘illa] which is isbal stood in place of its underlying cause. This is similar to shortening (prayer) in travel, for indeed its underlying cause is difficulty but difficulty is an obscure matter not regulated by (any) regulations so its ratio legis which is travel stood in place of its underlying cause. According to this, whenever isbal is realised below the ankles the prohibition is entailed except when not in the state of volition, for indeed the negation of arrogance in this is certain because arrogance is not realised by an action the servant does not intend. On this premise [that doing it unintentionally precludes arrogance decisively] Allah’s Messenger (Allah bless him and grant him peace) allowed isbal for Abu Bakr and said to him “You are not of those who do it with conceit”. By this (explanation) the narrations are in agreement. And Allah (Glorified is He) knows best. (Takmilatu Fath al-Mulhim, Dar Ihya al-Turath al-‘Arabi, vol. 4. pp. 105-8)

Translated by Br. Muzzamil Husayn [Sunniforum]

Aakhir Maut Hai by Shaykh Saleem Dhorat

2010-03-21T10:42:00.001-07:00

Assalaam'aaleykum!

This track by Shaykh Saleem Dhorat starts with a Nazam which is followed by a Bayan on the very same topic - Aakhir Maut hai. I fell in love with this Nazam the day I stumbled upon it somewhere on some website and since then it has become one of my favourite.

Hit the play Button, listen to the track and reflect deeply on what has to be faced by every individual on this planet and prepare for it before it gets too late for us. As Allah Ta'ala says in Qur'an: "Every Soul shall have a taste of death. In the end to Us shall you be brought back."
Aakhir Maut hai by Shaikh Saleem Dhorat by pindropviolencekhan

Jannat-ul-Mala and Ulema-e-Deoband

2010-03-20T13:19:00.000-07:00

Assalaam'aaleykum!

This post would have a list of all those Ulema-e-Deoband who are blessed to have got buried in Jannat-ul-Mala Makka Mukarramah. And also this post would contain the fazail of Jannat-ul-Mala.

Please scroll down to view the scanned pages:

Response to Meraj Rabbani's filth by Young Anas Rahmani

2010-03-07T00:18:00.000-08:00

Assalaam'aaleykum!

This set of video response by Young Anas Rahmani shall definitely put Meraj Rabbani to Shame.

For those who are not aware of the situation of Ghair Muqallidiyyat in Indian Subcontinent, let me tell you that it has been their practice to send any worthless Tom, D**k & Harry to challenge our Ulema of high calibre knowing that they stand nowhere in front of them. But this is how they were and this is how they are till this date.

This set of video is intended to pay Meraj Rabbani back in his own coin. This self proclaimed Shaykh who is so bad at reciting the Qur'anic verses that he has stumbled badly on certain occasions time and again, yet he shamefully challenges the knowledge of the likes of Shaykh Zakariyyah [r.a.] and Maulana Ashraf Ali Thanvi [r.a]. I have never seen anybody more ignorant and arrogant than this self proclaimed Jahil Shaykh Meraj Rabbani.

Here he is exposed by a kid of his Son's or grandson's age:

- Part 2 -, - Part 3 -, -Part 4, - Part 5 -, - Part 6 -, - Part 7 -, - Part 8 -, - Part 9 -, - Part 10 -

Mistaken Takfir and a review of Shaykh Nuh's article

2009-12-09T05:57:00.000-08:00

Assalaam'aaleykum!

If there's been any scholar that has set about to analyse the Deobandi-Barelwi rift and have tried to give it a healing patch for the sake of unity of the Ummah, then only one name is apparent i.e. Shaikh Nuh Ha Min Keller. After having spent enormous amount of time in reading the article by Shaykh Nuh Ha Min Keller, I was relieved to, at least, affirm the fact that there does exist Scholars like of Shaikh Nuh who wants to unite the Ummat of Rasool'Allah [s.a.w] that scattered around a century ago. Here is the article from a Shadhili Shaykh:

Iman, Kufr and Takfir

The above article is quite well written and shall be valued, but there are certain things that Shaikh Keller couldn't comprehend properly w.r.t Maulana Qasim Nanotwi's allegedly denial of the finality of prophet-hood and many more.

In response to the very same issue Dr. Hanif kamal has written a befitted response to Iman, Kufr and Takfir reflecting the general Deobandi opinion named 'Mistaken Takfir'. Here is the response:

Mistaken Takfir

Recently I came across the first review of Molvi Ahmed Raza Khan Barelwi’s Deobandi takfir by someone we could all call neutral. This post is in reference to Sheikh Nuh Ha Mim Keller’s article “Iman, Kufr, and Takfir.”

The Sheikh needs to be congratulated for taking an initial bold step for opening the door for further dialogue on an issue that deeply divides the Ahl Al-Sunnah of the Indian sub-continent. It should be remembered that our role here is not to criticize the respected Sheikh in the way people on this website are presently doing. Sadly many people there are jumping on the takfiri bandwagon – as is their methodology and minhaj – and brutishly making extremely outlandish and heartrending claims.

However, there are a few points that have most likely been unintentionally missed by Sheikh Nuh in his article. A natural occurrence since Sheikh Nuh, not knowing Urdu, is limited in his access to books and texts concerning the Barelwi’s takfir of the Akabir. Sheikh Nuh has had to resort to brief translated pieces of “relevant” texts to write his article – this point will, insha Allah, become clearer when one completes reading this post.

If the points missed by Sheikh Nuh had been mentioned then the article would have been impartial, understandable and acceptable. I expect that the esteemed Sheikh will agree with me on this and I hope his Urdu-speaking murids will bring these discrepancies to his notice. In total there are three main points, among many others, that need to be understood:

1. First and foremost, Sheikh Nuh has failed to mention the seventh disputed Aqida issue between the Deobandis and Barelwis. This is a core issue and is still very dear and near to present day Barelwis.

It forms the basis of Molvi Ahmed Raza Khan’s declaration – as mentioned in his book Husam al-Haramayn (Sword of the Meccan and Medinan Sanctuaries) – that Mawlana Qasim Nanotwi (the founder of Darul Uloom Deoband) was an infidel (kafir).

In order to prove his point, Molwi Ahmed Raza Khan quotes a statement, which he alleges is from Mawlana Nanotwi’s book Tahdhir Al-Naas. According to Molwi Ahmed Raza Khan’s quote, the respected Mawlana Nanotwi denied the finality of the Messenger of Allah’s prophet hood (khatm-e-nubuwwat).

In reality this statement does not appear anywhere in Mawlana Nanotwi’s book. On rigorous analysis of the book, it comes to light – as has been shown by many Ulamah in many of their books (all generally in Urdu) – that the statement that Molvi Ahmed Raza Khan quoted had been concocted from three different passages from three different pages of Tahdhi Al-Naas. These texts had been rearranged to give a meaning that Molvi Ahemd Raza Khan then used to level charges of infidelity (takfir) against the founder of Darul Uloom Deoband – Subhanallah.

The question remains whether this could be condoned as a “mistake,” a “mistranslation” or a “misinterpretation”? Could such a blatant mistake stem from the author of a book like Al-Dawla Al-Makkiyya Bi Al-Madda Al-Ghaybiyya?

Nay, the text used by Molvi Ahmed Raza Khan was a total forgery, distortion of the truth and fraud. Dear reader, is it permissible to commit such a crime of misrepresentation while claiming this was done out of love of the Holy Prophet (peace and blessings upon Him)?

I leave this issue without comment. It is self-evident for anyone with a grain of faith to decide for him or her self what motivated Molvi Ahmed Raza Khan to commit the grossest of takfir.

2. The second issue is related to Hadhrat Mawlana Khalil Ahmed Saharanpuri.

Prior to discussing this issue in detail it should be made extremely clear that Hadhrat Saharanpuri has stated clearly in black and white:

“That no creature has received what the Prophet (Allah’s peace and blessings be on him) has received in the knowledge of the first and the last, whether angel brought near or Prophet-Messenger. But, this does not entail knowledge of every specific detail of the lower world.” (Al-Muhannad p.38)

It should also be known that Hadhrat Khalil Ahmed Sahranpuri’s book “Baraahin-e-Qatiah” is not an independent book by itself but rather a refutation of a book entitled “Anwaar-e-Saatiah” by Molvi Abdus Sami Rampuri – a follower of Molvi Ahmed Raza Khan. Baraahin has been written in the traditional style of polemics (munazara), in that it contains both the text of Molvi Rampuri and then Hadhrat Sahranpuri’s refutation thereafter clarifying the position of Ahl Al-Sunnat Ahl-e-Deoband. This clarification is necessary to answer the specific issues raised by Sheikh Nuh and thus avoiding confusion and generalizations. Incidentally, Sheikh Nuh is under the impression that Hadhrat Saharanpuri is referring to Molvi Ahmed Raza Khan when in fact Hadhrat Sahranpuri is referring to Molvi Abdus Sami.

In his book “Anwaar-e-Saatiah,” Molvi Abdus Sami mentions an extremely outlandish and strange analogy as an argument to prove that the Messenger of Allah (peace and blessings be upon him) is Alim Al-Ghayb (knower of the unseen). Molvi Abdu Sami mentions that since Satan and the Angel of Death know the unseen (ghayb) wherever they are, and since the Prophet of Allah (peace and blessings be upon him) is of greater merit than Satan and the Angel of Death then the Prophet (peace and blessings be upon him) must also possess knowledge of the unseen.

To support his claims, Molvi Abdus Sami fails to provide proof from Quraan, Hadith and also from the sayings of previous scholars (as there are none) but rather bases his argument on this strange analogy (qiyas).

Naturally, Hadhrat Mawlana Khalil Ahmed Sahranpuri’s response is going to include the analogy of Molvi Abdus Sami Rampuri and this would entail the mentioning of Satan and the Angel of Death. Remember Baraahin-e-Qatiah has been written in the traditional style of polemics (munazara).

Hadhrat Saharanpuri mentions that the knowledge of Satan and the Angel of Death is “ilm-e-muheet-e-zamin” (a knowledge that comprises of earthly things) – Hadhrat Saharanpuri mentions that we know that Satan and the Angel of Death have this ilm through proofs from the Quran and the narrations of the blessed Prophet (peace and blessings be upon him). Hadhrat Saharanpuri further mentions that similar proofs cannot be realized in relation to the Holy Prophet (peace and blessings be upon him).

So Sheikh Nuh’s argument that “Khalil Ahmad Saharanpuri’s disadvantageously comparing the Prophet’s knowledge (Allah bless him and give him peace) to Satan’s” does not hold true because Hadhrat Sahranpuri is not making a comparison rather he is answering an argument forwarded by Molvi Ahmed Raza Khan Baraelwi’s student who had made such a claim. And this also only is knowledge related to the lower world.

Sheikh Nuh says: “In sum, Khalil Ahmad Saharanpuri’s disadvantageously comparing the Prophet’s knowledge (Allah bless him and give him peace) to Satan’s, the vilest creature in existence—regardless of the point he was making—is something few Muslims can accept.” Shaykh Nuh further says that “he badly stumbled in this passage. In any previous Islamic community, whether in Hyderabad, Kabul, Baghdad, Cairo, Fez, or Damascus—in short, practically anywhere besides the British India of his day—Muslims would have found his words repugnant and unacceptable.”

Shame that Sheikh Nuh was relying on translated sections to make his conclusions and therefore make the mistake of making inappropriate conclusions – Subhanallah. If he had been able to access the entire book in Urdu then he would have realized that Hadhrat Saharanpuri was not making the comparison – the comparison had been made by the student of Molvi Ahmed Raza Khan and that Hadhrat Saharanpuri was clarifying the matter.

3. Lastly and most importantly, Sheikh Nuh mentions a statement of Hadhrat Hakim al-Umma Mawlana Ashraf Ali Thanawi.

When Molvi Ahmad Raza Khan Barelvi’s comments relating to Hadhrat Thanawi’s text in Hifdh Al-Iman was shown to Hakim Al-Ummat, he (Hadhrat Thanawi) strongly rejected Molvi Ahmed Raza Khan’s “interpretation” and commented that he could not even dream of thinking such a repugnant (khabees) thing about the Holy Prophet (peace and blessings be upon him).

Hadhrat Thanawi himself said that if anyone was to believe and directly or indirectly agreed with what Molvi Ahmed Raza Khan had understood/misunderstood from his text then he (Hakim Al-Ummat) would, in accordance with the rulings of Shariah, consider such a person to be outside the pale of Islam for denigrating the Prophet (peace and blessing be upon him). This is a documented comment of Hakim Al-Ummat.

In addition to this, with an aim of making his statement more clear and understandable, Hakim Al-Ummat twice made changes in the text so as there would be no ambiguity left in the text. Thereafter, the text read as follows:

“Aap ki zhat-e-muqqadasa par alim-e-ghayab ka hukaum keya jana agar baqol Zayd sahih ho to daryafet taleb yay amr hah keh iss ghayab seymurad ba’az ghayab hay ya kul ghayab. Agar ba’az uloom-e-ghayabiya muradhain to iss mey huzoor sallalaho alhey wasalam ki keya takhsees hay?///Mutlaq ba’az uloom-e-ghayabiya to ghair Ambiya ahlehimussalam ko bih hasil hain/// to chaheyay keh sub ko alim ul ghayab kaha jaway.” (Bast Al-Banan — forward slashes mark changes made to text by Hakim Al-Ummat)

Trans: “If it refers to but some of the unseen, then how is the Revered One [the Prophet] (Allah bless him and give him peace) uniquely special? Certain knowledge of unseen is possessed by the non-prophets also, so everyone should be called ‘knower of the unseen…’”

Hadhrat Hakim Al-Ummat Mawlana Ashraf Ali Thanawi made it also extremely clear that no one was to publish the old text of Hifdh Al-Iman (the one that Sheikh Nuh has published) after the changes had been made. These changes were done in the lifetime of Molvi Ahmed Raza Khan. Subsequently two books were written by Hakim Al-Ummat – Bast Al-Banan Li Kaff Al-Lisan An Kitab Hifdh Al-Iman (1329AH) and Tagyir Al-Unwan Fi Ba’di Ibarat Hifdh Al-Iman (1342AH).

Hence, to insist on this issue after clarification and removal of the statement is extremely strange. Keeping all these details in mind it becomes clearer that the Baraelwi takfir was totally wrong.

With regards to these “repugnant” texts, Sheikh Nuh mentions in his paper that “looking back, one cannot help wondering why Khalil Ahmad’s and Ashraf Ali Thanawi’s own students and teachers and friends did not ask them, before their opponents asked them.” This is a bold statement for one who has had to rely on selected translated texts in order to substantiate and critique the issue at hand. Fundamentally, Sheikh Nuh and at that other non-Urdu speaking Ulamah who wish to review this issue would not be able to give full justice to the topic by relying solely on translations of selected texts. The above few words hopefully clarify the matters involved, insha Allah.

These are briefly just some of the issues that spring to mind with regards Sheikh Nuh’s piece. Deobandis should be rest assured that the Akabir were on the true path and were not mistaken in anyway. Urdu is a must to understand the Deobandi-Barelwi issue. In the least, Sheikh Nuh could have rechecked his paper and the conclusions he had reached with the leading Deobandi scholars he is in contact with. We live in a global village, the Ulamah are only a telephone call away.

Finally, finishing off it should be noted that the purpose of this paper is not to denigrate Sheikh Nuh Ha Mim Keller or any other Ulamah in any way. A prolonged and exhaustive reading into the issue by referring to relevant texts and then posing questions to contemporary Deobandi Ulamah would have made Sheikh Nuh’s more decisive.

Selected reading:

- Ghayat Al-Ma’mul by the Mufti of the Shafi’is in Madinah – Sayyid Ahmed Al-Barzanji. This book was written in refutation of Molvi Ahmed Raza Khan’s views on Ilm Al-Ghayb.

- Al-Sahm Al-Ghayb Fi Kabd Ahl Al-Rayb by Hadhrat Mawlana Anwar Shah Kashmiri. This work has been mentioned by Sheikh Abdul Fattah Abu Ghuddah in his editing of Allamah Kashmiri’s book Al-Tasreeh Bima Tawatur Fi Nuzul Al-Masih.

- Mut’ala-e-Barelwiyyat (Study on the Barelvi’s) by Allamah Dr Khalid Mahmud.

- Al-Shihab Al-Thaqib Ala Al-Mustariq Al-Kadhib in 3 volumes by Mawlana Sayyid Husayn Ahmad Madani.

- Izalat Al-Rayb An Aqeeda Ilm Al-Ghayb by Maulana Abu Zahid Muhammad Sarfraz Khan, Shaykhul-Hadith in Madrasa Nusratul-Ulum, Gujranwala, Pakistan.

- Deoband Awr Barelwi Ke Ikhtilaf-i-Niza Par Faisalakun Munazarah by Mawlana Manzur Nomani.

- Fath Bareilly Ka Dilkash Nazarah by Mawlana Manzur Nomani.

- Sa’eeqa Asmaani by Mawlana Manzur Nomani

Tahzir al-Nas and the issue of Takfir

2009-12-04T04:43:00.000-08:00

Question:

Do you possess the book by the title "Tahzir al-Nas" by the author, who is the respected co-founder of Dar al-Ulum Deoband? If you do, could you summarise its contents, and in particular how he interprets khatam al-nabiyyin, as this is raising a lot of controversy. [Shaykh Qasim Nanotwi was declared kafir by some because of writing this book]

Answer:

The aforementioned book discusses the full meaning of "Khatm al-Nabuwwa." The Shaikh in a very scholarly manner explains that when Allah taala calls the Messenger of Allah "Khatam an-Nabiyyin," this is clearly in the context of praise. However just the fact that the Messenger of Allah, peace and blessings be upon him, came at the end of a line of prophets in terms of time, is not in itself something of virtue. Thus there must be more to this epithet that does establish virtue for and the loftiness of the Messenger of Allah, peace and blessings upon him. Shaikh Qasim argues this is that the attribute of Khatam (seal or finality) means that the origin and spring of Prophethood is the Prophet Muhammad, peace and blessings be upon him, and the prophethood of all other prophets extends from it.

Thus it would be said Prophethood as an intrinsic property (bil-Dhat) belongs only to the Prophet Muhammad, peace and blessings be upon him. As for the other prophets their prophethood extends from and is a reflection (bil-`Ard) of his prophethood. To explain further what he means, the Shaikh gives the example of light. We see that when the sun rises light appears on the walls, roads and fields. These things can be said to have light, however that is by virtue of the sun and is borrowed from it. As such it will be said this light they have is the sun alones and it is the sun that possess real light because it is by virtue of its own being and not borrowed from anything. The Prophet, peace and blessings be upon him, position is like that of the sun in that his person has the quality of prophethood in essence (bil-Dhat) and has not gained it from anyone. The Prophethood of all other prophets extends and is taken from his Prophethood, peace and blessings be upon him. As such their prophethood, like the light of the wall, is borrowed (bil-`Ard). Since the prophethoods of all prophets come to an end at the prophethood of the Messenger, peace and blessings be upon him, thus it will be said, Prophethood finishes with the person of Muhammad, peace and blessings be upon him. This is the fuller meaning of the "Finality of Prophethood" or "Khatm al-Nabuwwah." The Shaikh obviously bolstered his opinion by many proofs from the Holy Qur'an and Hadith that support this meaning.

It should be noted that no where in the book does he deny that the Messenger of Allah, peace and blessings be upon him is the last and final prophet in terms of his, peace and blessings be upon him, place in time. Rather, as I have mentioned the Shaikh was saying the greatness of the Messenger of Allah, peace and blessings upon him, cannot be established by his merely coming at the end of a line of prophets. It is obvious this does not, in any sane person's understanding, mean that the Shaikh is also saying that the Messenger of Allah, peace and blessings be upon him, is not the final prophet chronologically.

The narration of Ibn Abbas r.a.
Shaikh Qasim's explanation also had in mind the 7 earths narration of Ibn Abbas r.a. It is narrated in Dur al-Manthur of Imam Suyuti that:"Verily Allah created seven earths. Upon each earth is an Adam like your Adam, a Nuh like your Nuh, a Ibrahim like your Ibrahim, Isa like your Isa and a prophet like your Prophet" If it is kept on its apparent meaning, one of the meanings is that just as there is a final prophet of the prophets of our earth so too will there be for the prophets of those earths. Thus the unrivalled greatness and virtuosity of Muhammad, peace and blessings upon him, as the final Prophet is no longer found. Through the above explanation of Shaikh Qasim, even if this meaning is taken of Ibn Abbas' r.a. narration, it does not take away from the superiority and virtuosity of the Prophet Muhammad over all prophets including those on the other earths even with the existence of last prophets in those lines of prophets. In this way, not only is the Prophet, peace and blessings be upon him, chronologically the last Prophet on our earth (in terms of time), and all claimers of prophethood after him are liars and dajjals, but also he is the seal and master of all the prophets of all the earths. (See Asiradarvi's biography: "Maulana Muhammad Qasim Nanautvi Hayat awr Kaarname," pp. 414-419.

This was the greatly researched opinion of Shaikh Qasim. However, this is not the only opinion regarding the narration of Ibn Abbas and the meaning of "Khatm al-Nabuwwah," such that we are obliged to follow it.

Other opinions

[1] There are scholars such as Shaikh Abd al-Hay Laknawi who held there are prophets like our prophets on the six earths and there are also six final prophets. He also adds, nevertheless our final Messenger, peace and blessings be upon him, is still greater than them for several reasons he mentions, see Majmuat al-Fatawa, vol.1 p.20.

[2] There is also another view, that of Shaikh Aloosi who said that these prophets in these six earths are being likened to the prophets of our earth in that they are guides and distinguished above the other inhabitants there. Thus there is no question of "final prophets" being there too who could detract from the virtue of the Finality of our Messenger, peace and blessings be upon him.

[3] Similarly, many scholars have simply rejected the narration of Ibn Abbas r.a., these include many scholars such as Ibn Kathir, Ibn Hajr and Abu Hayyan.
The scholars mentioned in 1, 2 and 3, who are the majority, however differently they have viewed the narration of Ibn Abbas r.a. have all upheld the basic meaning of "Khatam" as final in terms of time only, without considering a fuller meaning to the word "Khatam."

However, the opinion of Shaikh Qasim is one of erudition and based upon evidence. In fact such depth of understanding and research is the mark of true scholars. One should remember that Scholars have always had differences of opinion and as long as this is based upon evidence, and does not entail denial of the definitive texts, it has always been tolerated.
One should ask those who do Takfir (declare a person a disbeliever) what is the basis of doing Takfir? The Shaikh has not denied the finality of the Prophethood of the Messenger of Allah, peace and blessings upon him, in any sense. Nor has he denied a definitive text of the Holy Qur'an.
If one looks at how the Ahl-Sunnah have viewed Takfir, one will always note that the jamhoor of the scholars did not do takfir for the real deviations of many sects who denied particular beliefs based on verses because, however defective was their basis, they did argue using texts. At the most they would declare them innovaters and Fussaq.

Thus to do takfir of such a great Imam is abandoning the methodology of the ahl-al-sunnah, especially in view of the fact he has not rejected any definitive text. Thus one can only attribute this to personal grudges and sectarian prejudices.

Those who do such rash and thoughtless takfir of such Muslim scholars are merely destroying their Next-life at their own hands. The Messenger of Allah, peace and blessings be upon him, said: "When a Muslim says to his brother 'Kafir,' one of the two will certainly be so." (Sahih Muslim).

On the basis of Takfir

The basis of Takfir that has been presented is lamentable. Not simply because of the inadequacy of the proof, but because it is due to the consequences such baseless propaganda that rifts and divisions are created within the Ummah. In any case it is we believe important to elaborate the reality behind this declaration of disbelief.

Lest the reader looses sight of what is being claimed by these people and what needs to be put forward to establish the claim of Kufr, let us remind ourselves of the following:
What is needed to establish Takfir

The Messenger of Allah (peace and blessings upon him) being the last Prophet is an undeniable point of belief established by the verse, Ijma and mutawatir hadith (hadith supported by many chains). Thus to deny this point of belief is clear disbelief. Similarly to deny the meaning of the word "Khatam," would also be demanding Takfir and its literal meaning is "Last" or "Final." Any objective honest person would agree that to make the most sensitive and dangerous of declarations of Kufr, one would expect the denial of one of these two things.

One will thus expect that the adversary must have brought a clear proof in which the person being declared a Kafir has said words like: Another Prophet can come after the Prophet or will come after the Prophet, or there is a possibility that another new prophet will come. Similarly, that he has interpreted Khatam in a manner that denies the literal meaning, of the Prophet being (peace and blessings upon him) the last prophet chronologically.

The alleged basis of Takfir

The following are the actual quotes used by the claimants that apparently are supposed to be so heretical to have taken Shaikh Qasim out of the fold of Islam:

[A] "The general public believe the Messenger of Allah being the Final prophet means that he is the very last prophet, However the people of understanding know that there is no virtue intrinsically in being first or last….p.4-5"

[B] 'If it were supposed that there also be a prophet in his (peace and blessing upon him) time, it would not take away from his Khatam (Sealship)." p.18

[C] ‘Supposing even if a prophet were to be born after the Prophet's time, still it would not affect the Muhammadi Khatamiyyah (Sealship)." p.34

Before we turn to our analysis, the reader can see for himself the deception of the author even today by looking up in Husam al-Haramain where the author cites these sentences. One will note that the above three separate sentences have been taken out of their contexts and presented as one continuous single passage with the first sentence in order (p5) brought at the end.
Translation of the actual text found in Husam al-Haramayn

"'If it were supposed that there also be a prophet in his (peace and blessing upon him) time somewhere, it would not take away from his Khatam (Sealship) (B). Even if, supposing, a prophet were to be born after the Prophet's time, still it would not affect the Muhammadi Khatamiyyah (Sealship) (C). The general public believe the Messenger of Allah being the Final prophet means that he is the very last prophet, However the people of understanding know that there is no intrinsic virtue in being first or last….(A)'" See p12 (or p19 in some editions) of "Husam al-Haramain."

[A, B and C have been added by the writer of this article in order to indicate that the text that precedes them is from another page.]

It is clear to see the new meaning that the author wishes to create for the unsuspecting reader by deliberately cutting texts and joining them arbitrarily to others. There is not even a sign to indicate that these texts are being taken from different places. Obviously such citing of texts is rank dishonesty and not acceptable even according to western non-Muslim academic standards. Any truth-seeking person should find a copy of Husam al-Haramain and see this for himself on its pg.12. For this fundamental discrepancy is enough to render the whole work unreliable and just another biased diatribe.

As for the three statements themselves, when taken individually, the reader should ask; where is the clear kufr in these excerpts?

Shaikh Qasim in a very elevated and scholarly discussion, not meant to be discussed by the common people untrained in the sciences, never in a single sentence of the whole book explicitly denied the chronological finality of the Messenger of Allah, peace and blessings upon him. This is leaving aside the fact he explicitly states he (pbuh) is the final Prophet chronologically, after whom a new prophet cannot come on the basis of Ijma, Mutawatir hadith and the verse of "Khatam al-Nabiyyin," see Tah zir al-Nas, pg.15.

Secondly, regarding the verse, nor does he anywhere deny the literal or metaphorical meaning of Khatm. No proof to establish these points has ever been or can be cited.

Shaikh Qasim has only further elaborated, using many proofs, the meaning of Khatam which he is permitted to do based on the fact the word Khatam also has, along with its literal meaning, another metaphorical meaning of "most virtuous" and "best" and what this dictates.
As is apparent, in quotations 2 and 3, Shaikh Qasim is merely extrapolating the consequences of also remembering the fuller meaning, in his view, of Khatm. Namely, if a new prophet were to come then the rank of the Prophet is so great that he would still be greater than him. What is noteworthy is that he clearly did not (a) state a new prophet is coming, (b) deny the literal meaning of Khatm and say that the Messenger (peace be upon him) is not the last Messenger. Both sentences, as is clear to see, are suppositions used to make manifest the lofty rank of the Messenger of Allah. The fact it is a supposition in itself tells a person that the coming of a new prophet is not possible otherwise why suppose it. This is just like the supposition of the Messenger, peace and blessings upon him, to make manifest the lofty virtue of Umar r.a., said: "Were there to be a prophet after me it would be Umar."

Thus, is this really a justifiable basis of declaring a person nothing less than a disbeliever? Neither has Shaikh Qasim denied that the Messenger, peace and blessings upon him, is the last prophet chronologically nor has he nullified the literal meaning of Khatm. Thus the common reader should not be so willingly misled when shown the above excerpts from Tahzir al-Nas, by such people brimming with emotions and told : "Look he said; 'if a prophet comes after the prophet…', how could he say that! That’s Kufr how can a new prophet come after the prophet?"

One writer (Muhammad Shafi Brelvi, in his Taaruf Ulema-e-Deobnad p.99, Ziya al-Qur'an Publications), argues that the reason for the declaration was in fact saying If a prophet came afterwards it would not detract from the Messengers Khatamiyyah He points out, but this is wrong, if a new prophet were to come it would detract from his Khatamiyyah and the denial of this demands Takfir.

Firstly, this is a clear later reformulation of the so called basis of takfir, which for those who can see, is just another evidence of the flimsiness of the proof that was advanced and the insincerity of these propagandists. Again, this quoted text does not deny that the Messenger of Allah is the last Prophet, nor does it deny the literal meaning of Khatm (which really would be the only sound basis of takfir). Shaikh Qasim is talking about the issue of whether the chronological finality in itself represents the unrivalled virtuosity of the Messenger of Allah (peace and blessings be upon him).

He believes his virtuosity is more intrinsic and elevated than just being chronologically last which he, peace and blessings upon him, unquestionably also is. Thus, he uses many evidences to show there is a further meaning to Khatm which establishes an unrivalled rank and virtuosity for the Prophet peace and blessings be upon him.

However the point is, to deny the virtuosity of being chronologically last, cannot be a cause for Takfir as that (virtuosity in being last) is not emphatically established by a text (Qati), unlike the fact that he (pbuh) is chronologically the final prophet. If this is the actual basis of Takfir then does this not render the pseudo-fatwa of Husam al-Haramain indefensible, because in the whole text no where is there a quote from the Meccan and Medinan scholars stating words similar to: A person who denies the virtuosity of the finality has committed disbelief, and nor has this explicitly been said in the text of Husam al-Haramain.

This is, obviously, only assuming if we were to accept the veracity of Husam al-Haramain itself. It is well documented that the Meccan and Medinan scholars quickly retracted their edicts, as can be seen in the Arabic book written at the same time entitled "Al-Muhannad ala-al-Mufannad," by Shaikh Khalil Ahmad Saharanfuri. In this book all the issues raised, were clarified, and signatures from all the senior scholars of the Deobandi School were then appended to it to confirm these are the beliefs of the School. This document was then taken to the same scholars of the Haaramain, who also signed their names to it stating these were also their beliefs and those of the Ahl al-Sunnah. The names of the Meccan and Medinan scholars who signed this document, clearly at the same time nullifying the veracity of Husam al-haramayn, were: Shaikh Muhammad Saeed Babaseel al-Shafai, the teacher of the Scholars in Mecca and also the Imam of the Sacred Mosque. His signature in itself counts as the taking back of all the scholars of their previous view, as he was from the most senior of them. Other signatures include the Maliki Mufti Shaikh Muhammad Abid Husssain. Both these names are found at the end of Husam al-Haramain.

It is obvious, that these men of religion were not fumbling novices who would lightly sign their names. The fact they did so a second time and did it so readily tells they had been led to make a mistake the first time (because of the natural trust they had of their Muslim brothers; they obviously never expected a seemingly learned person would go to such lengths and such deception in such a dangerous issue as takfir). Secondly, it will have become clear to the objective reader, who has read the points mentioned earlier in this piece, the obvious falsehood of the book "Husam al-Haramain," thus there cannot be any doubt whether they did or did not retract their edicts. This documentation is found in the following works: Al-Muhannad ala-al-Mufannad, Naqsh-e-Hayat and Al-Shihab al-Thaqib. The last two works are by Shaikh Hussain Ahmad Madani.
[This answer is the revised version of an earlier piece, and for which the original works were also consulted]

Courtesy: As-Suffa Institute

P.S - Also download these following files for a thorough explanation the same issue:

Propaganda against Ulema-e-Deoband - Part 1

Propaganda against Ulema -e-Deoband - Part 2

Answering Objection on Fazaail-e-Amaal

2009-09-29T01:23:00.000-07:00

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:

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.

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?

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.

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

Ya Tableegh -- Part II

2009-09-05T02:25:00.000-07:00

Assalaam'aaleykum!

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

The Tablighis, easy target for criticism,
Attacks against them launched with cynicism,
Politically unaware, intellectually docile,
Painted by some as simplistically puerile

But I must hasten to disagree,
And quote to you some history,
To prove the nature of my claims,
And perhaps to defend their noble aims

When Hinduism was spreading in Mewat,
And Muslims were losing Iman from the heart,
A spiritual man arose who stood apart,
And founded what we now know as Tablighi Jamat

Who knew this spark of love would spread like fire,
For the situation seemed quite dire,
It transformed darkness to illumination,
And rescued the Sunnah from devastation

Empty Masjids cried floods of tears,
As no worshippers made sujud for many years,
And then crowds came back and thronged their floors,
You can see angels smile, and the heavens echo with applause

The dhikr of Allah is being revived by their crowds,
Throughout the lands jama’ahs travel like rain-bearing clouds,
Bringing much sought for water to thirsty lands,
And turning to luscious green arid desert lands.

Some people may be unaware of this information ,
That Mawlana Ilyas was an initiated Sufi master,
But he saw the Mutasawifs and ‘Ulema remaining aloof from their congregation,
Whilst India’s Muslims plunged into great disaster

So he took the da’wah out to the masses,
Like bees flying on journeys making honey in stashes,
Unknown inhabitations became honeycombs sweet,
Where millions of Muslims gather and meet

They left their families and their abodes,
And embarked on difficult dusty roads,
Travelling for the pleasure of the Divine,
To replace the darkness of post-modernity with the Sunnah’s shine

Embryonic change happens in Forty Days,
Strange Indeed are Allah’s ways,
Dont call this number a reprehensible innovation,
Perchance it be a sign of your lack of academic discrimination

In the way of Allah each step they tread,
But only for Jihad this should be said?
Open the hadith work of Bukhari- the chapter on JUMU’AH,
Ya akhee fillah,
In that very chapter not about Jihad, it quotes the hadith of the feet being covered with dust fee sabeelillah

How many a former drug addict I have encountered in these lands,
Whose previously injecting hands are enshrouded with ancient sins,
And now he sits in the house of God with a tasbeeh in his hands,
Those same hands make dhikr on those beads of strings

How many a robber who used to steal,
How many a Zani who shamed the earth’s surrounds,
How many a musician singing profane sounds,
Now recounts God’s Jalal - it makes him yell out squeals,
And now the earth begins to smile, as he prostrates and as he kneels….

How many a face – black, white and yellow from every schism,
Sit on a mat and eat together their repast,
Whilst politicians talk of the problems of racism,
“Oh this is not our problem”- a thing of the past.

He makes nadama and in tawbah turns,
His heart with love of Allah yearns,
God Bless you Oh dearest Mawlana Ilyas,
How beautifully you turned Yaas Into Aas

From the orient to the occident,
And from the south right to the north
Crowds emerge with intentions heavenly bent,
And taking Allah’s name alone, they come forth

Pakistanis, Caucasians, Mayalsians, Africans, and Turks,
Chinese, Eskimo, and Russian faces,
Ethnicities unheard of fill Masjids where traces,
Of their forefathers are written in historical works

Whilst Nations sit before cathode rays,
That titillate their eyes with their enticing ways,
These men rebel against Satan’s zto frustration

They sit of the floor as it indents their knees,
They know not of Nietzsche, Hume, Kant or Socrates,
They couldn’t perhaps recount Ghazzali or Avicenna’s complex kalaam,
But the dhikr of Allah makes their souls calm

This is not to deny the place of the Mutakallimin,
Without whom we would be in disarray,
But for the masses such complex arguments can lead astray,
So let dhawq and wijdan provide them with yaqeen

They are not by tales of Machiavelli’s prince infected,
The Sahabas‘ stories motivate their lives,
Such dark political ideologies before such heroes stand rejected,
Upholders of truth and self sacrifice

They hold no huge political rallies protesting to creation,
In the nights they stand in prayer before the answer of every supplication,
And with tears flood the floors begging for mercy and rejuvenation,
Once more gifting glory to the Ummah of the best of creation

Don’t approach the worldy kings -they cannot protect,
A pretzel falls into their tracheas, almost suffocating,
Such a small little thing He cannot eject?
How will he give Honour to those who stand outside the White House waiting?

They couldn’t tell you about quantum mechanics or Hawkings,
They couldn’t refute Darwinian thought or the reductionism of Dawkins,
They don’t know that much of Heisenbergs’ principle of uncertainty
For to them the kalimah is a deeply rooted certainty

They might not know Chomsky’s views on Linguistic Bayan,
Or how Steven Pinker’s instincts about neurolinguistics fit,
But they have of a surety read Surah Rahman,
And know that language is from Allah a merciful gift

And not the product of random forces without end,
Or indeed a blind watchmaker – no my friend,
The blindness is in your hearts – not the maker of harmony
So with Ahsan’l-Qawl..They call to the Absolute with humility

On the Day of Reckoning when the Prophets say nafsi nafsi…
Perhaps Dawkins will smile, albeit, temporarily,
Thinking “Ah my Selfish Gene Thesis was true,”
Even these Prophets are exhibiting ultimately a selfish hue

But then Mustafa shall come and say Ummati Ummati…
Such selflessness which will cause his theory to terminate suddenly,
This is the beloved of Allah, and this maqam you cannot explain scientifically,
So discard Dawkins Memes for Muhammad’s MEEM (saw)

They fall not prey to materialism or such bakwas,
They see the Divine hand behind each moving leaf,
In fact they are aboard a Noah’s ark constructed by Mawlana Ilyas,
They hold on to the Sunnah with their teeth

Of Freud’s oedipus complex they remain unaware,
Or indeed of changing uncertain paradigms,
Iman, Salah, the 6 points are in the air,
The Kafirs who promote intellectual kufr will pay for their crimes

Qiyamah is before their eyes,
Not mere logical premises philosophers surmise,
But deep rooted convictions that change their lives,
You don’t have to read volumes to be called wise

Those of us who study in intellectual arrogance,
Forget Rumi’s tales of the lover’s simple acceptance,
The intellect is still looking for its transportation,
Love has circled the Ka’ba 7 times in dedication

Ya Tableegh -- Part I

2009-09-04T15:09:00.000-07:00

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.

A sinner has returned from spending three days,
I see it has affected him in a myriad of different ways,
Before he was strolling in shopping malls dressing like Beckham,
Now I see him crying with the fear of Jahannum

There are no more nights spent dreaming of Britney,
Long gone are sessions at the gym trying to look like Arnie,
He reads about Bilal saying Ahad Ahad,
And Of the Prophet(saw)’s tooth bleeding at the battle of Uhud

For the sake of the deen many sacrifices are made,
He willingly leaves his job for a while to make da’wah unpaid,
That inner well of imaan is being restored
With the taqwa of Allah(swt) –his Guardian Lord

He doesn’t want a house in Beverly hills,
No more anti-depressants or sleeping pills
For now he knows Allah(swt) and his rasool
And nothing could be more awesome, brilliant or cool.

Who needs fast cars or designer clothes,
Such things of duniya the zaahid loathes,
Content with his tasbeeh to make dhikr or even stones of dates,
Don’t criticise other groups or enter endless debates

Be focused in this way and maintain your direction,
Too much arguing takes away your perception,
And rarely achieves any true results
Humility is better, otherwise the Lower self exults.

Allah(swt),the one who quivers the earth and shakes the seas,
Flips our hearts like the gentlest breeze,
Muqallib-al-quloob- in control of our soul,
Only he is able to fill within us this infinite hole.

They go on their feet knocking far and near,
A guide , a speaker and an ameer,
Conveying the message of faith and certitude,
The importance of turning to Allah(swt) with gratitude

The sunnah adorns their countenance and every act,
For this is what the postmodern world lacked,
Don’t be deceived by their lack of scholastic erudition,
Each man is a book to be read by those of spiritual cognition.

Some say they don’t love the beloved of Allah or make durud,
Two hundred times each day at least is their spiritual food,
One hundred at morning ,one hundred at night,
It brings great solace- a source of heavenly light

Each act is as per his sunnah’s imitation,
Eating,sleeping ,lying or in ambulation ,
Taught of the ways of the Chosen one,
Who was praised by Allah(swt) before the universe was begun.

For his sake we exist,
And by his shaf’aah we shall subsist,
He is the best of creation, and his is the best nation,
For they invite humanity to enter into salvation.

Some call us wahhabis to try and defame ,
But amongst are many people of tariqa with Allah(swt) as our aim,
Since when did the wahabis endorse humility?,
Arrogance is their character trait –found amongst them in ubiquity

Our founder taught his son the poem of the cloak of Imaam bu-see-ree
The wahabis call his poem shirk and clear heresy,
Our way respects the sufi's chain,
If you know not this hidden truth,let your tongue restrain!

To obey Allah(Swt) is every tableeghi’s wish,
Love and obedience are to the slave like water to the fish,
Without it he will rot and decay forever,
Corruptio optimi pessima.

Knowledge without action is like a tree without yield
And so though fiqh and aqeeda may not be his field,
Yet he walks forward knowing what he must with sincerity,
And invites all to it with great inner clarity

If only those who have critiqued this work for years,
Could know of its barakah and enormous noor,
This rosegarden has been watered by Mawlana Ilyas’s tears
A haven of safety in times when the devil does lure.

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

2009-09-04T14:43:00.000-07:00

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

An Introduction to Deoband

2009-09-04T12:29:00.000-07:00

Assalaam'aaleykum!

In The Name of Allah, the Compassionate, the Merciful

The day of Thursday, 15th Muharram, A.H. 1283 (May 30, 1866), was that blessed and auspicious day in the Islamic history of India when the foundation stone for the renaissance of Islamic sciences was laid in the land of Deoband. Seeing the simple and ordinary manner in which it had been started, it was difficult to visualize and decide that a Madrasah beginning so humbly, with utter lack of equipment’s, was destined to become the center, within a couple of years, of the Islamic sciences in Asia.Accordingly, before long, students desirous of studying the Holy Book and the Sunnah, the Shari’ah and the Tariqah (the spiritual path), began to flock here in droves from this sub continent as well as from neighboring and distant countries like Afghanistan, Iran, Bukhara and Samarqand, Burma, Indonesia, Malaysia, Turkey and the far off regions of the continent of Africa, and within a short-time the radiant rays of knowledge and wisdom illumined the heart and mind of the Muslims of the continent of Asia with the light of faith (Iman) and Islamic culture.

The time when the Darul Uloom Deoband, was established, the old Madaris in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, some men of Allah and divine doctors, through their inner light, sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hazrat Nanautavi (may his secret be sanctified) proposed for the Darul Uloom and other religious Madaris is also this that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon.

The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences. These gentlemen, besides in this sub-continent, are busy in performing religions and academic services in various other countries also, and everywhere they have acquired a prominent status or religious guidance of the Muslims. The fact is that the Darul Uloom, Deoband, was a great religious, educational and reformative movement in the thirteenth century Hijri. It was such a crucial and crying need of the time that indifference to and connivance at it could cause Muslims to be confronted with inestimable dangers. The caravan that comprised only two souls on 15th Moharram, A-H. 1283, has today in its train individuals from many countries of Asia!

For the last one century, the Darul Uloom, Deoband, has been considered an incomparable teaching institution for the religious education of the Muslims not only in the sub-continent but also throughout the Islamic world. Besides the Jam’a-e Azhar, Cairo, there is no such institution any where in the Islamic world that may have acquired so much importance in point or antiquity, resorting, centrality and strength of students as the Darul Uloom, Deoband, has. The foundation of the Darul Uloom had been laid in this obscure, sleepy village of India at the hands of such sincere and august men that within a short time its academic greatness was established in the world of Islam. And it began to be looked upon as the most popular educational institution of the Islamic world, students from the Islamic countries flocking to it for the study and research of different arts and sciences. A large number of personalities, well-versed in the religions sciences, found today in the length and breadth of this sub-continent has quenched its thirst from this very great river of knowledge, and eminent religious doctors (Ulama) have been once the alumni of this very educational institution. It is a fact that as regards the worth of academic services not only in the sub-continent but also in other Islamic countries there is no other educational institution except one or two, that may have rendered such weighty and important religious and academic services to the Muslim community. The achievements of the Ulama of the Darul Uloom in the fields of religion, education, missionary-work and book writing have been acknowledged repeatedly. And the achievements not only in India but also in other Islamic lands, and in the fields especially of guidance and instruction, teaching and preaching they seem to be ahead of all others. In the Muslim society of the sub-continent, the command a high rank and a lofty position. With the tumult of the fame of the Darul Uloom even the academic assemblies of Afghanistan, Bukhara and Samarqand reverberated. Us graduates became deans and principals of great Madaris, and it is an authentic history. And a fact to assert that this spring of grace of the Darul Uloom, Deoband, by virtue of its ethos, has been busy for more than a century. In quenching the thirst of the seekers of knowledge of different sciences and the whole of Asia is redolent with the aroma of this prophetic garden. Among the hundreds of thousands of seminaries in the world of Islam today there are only two such institutions on which the Muslims have relied most of all: the one is Jam’a-e-Azhar, Cairo, and the other is Darul Uloom, Deoband. The religious services both these institutions of learning have rendered to the Muslims are sui generis. These very religious, academic and intellectual services of the Darul Uloom have made it a cynosure in the Islamic world. And what is more astonishing is that the Darul Uloom without being dependent on the government has made all these advancements. The blessings (Barakat) of the Darul Uloom and its universal beneficence are indicating that upon this academic institution a special theophany (Tajalli) of divine and prophetic knowledge has cast its light, which regularly continues to attract hearts towards it. What and how many great achievements the Darul Uloom, Deoband, made, what and how many renowned personalities it produced and how they imprinted the stamp of their service and utility in every field of religious life. All these things you will know by going through this history of the Darul Uloom, Deoband.

However much pride and joy the Muslims of the sub-continent express over the existence of the Darul Uloom Deoband, there can be no doubt about its being correct and justified. The history of the Darul Uloom in the present times is a bright chapter in the history of the Muslims effort and endeavor; this great struggle for the survival of religion and freedom of thought cannot be over looked in the history of Islam and the Muslims. Darul Uloom, Deoband, is in fact a shore less ocean from which, besides those of this sub-continent, the seekers of knowledge of the whole of Asia are benefiting. If the history of the Darul Uloom is studied minutely, a perspicacious reader will not fail to see the reality that it is not merely an old-type teaching institution; it is in fact a stupendous movement for the revival of Islam and the survival of the community.

The establishment of this seminary in the land of Deoband and its stability is the result of a concerted effort and endeavor of the Muslims of the sub-continent. Service to religion, support to Islam, renaissance of Islamic arts and sciences and their dissemination, and help to the students craving religious knowledge are the special and momentous achievements of the Darul Uloom Deoband. For one hundred and fourteen years it has been rendering, as per the pious predecessors tack, the right-type of academic and gnostic training to the Muslims. Even as Cairo, after the fall of Baghdad, became the center of Islamic arts and sciences, exactly in the same way, after the decline of Delhi, academic centrality fell to the lot of Deoband. And great illustrious personalities rose up from this teaching institution, innumerable scholars were fostered in its laps, and thousands of Ulama, Shaikhs, traditionists, jurisconsults, authors and experts of other arts and sciences were produced here. And, having become an adornment in the firmament of knowledge and action rendered and are still rendering services to religion in different manners in every nook and corner of the sub-continent.The history of the Darul Uloom, Deoband, is a historical chapter on an epoch-making period in the history of Islam as a whole. The long and short of this is that this overflowing ocean of arts and sciences has so far assuaged the thirst of a very large number of the seekers of knowledge, who having become the vernal air, have spread its academic aura in the four corners of the world. Those who benefited from the Darul Uloom are like a luxuriant free the green and fresh branches and foliage of which it is not easy to compute.

Darul Uloom Deoband, has been a center of both the Shariah and the Tariqa from the very day of its inception. All the moons and stars in the sky of the Shariah and the Tariqa and knowledge and action that are at the time shining in the sub-continent have been mostly illuminated by this very brilliant sun, and have come out assuaged from this very head spring of knowledge and gnosis. Every one knows that most of the great Ulama of the sub-continent has been the alumni of this very institution. And those who feasted at the dinner-cloth of Darul Uloom are now present in most of the Asian countries, where as well as in the sub-continent and certain other foreign lands. They have enkindled the lamps of the Holy Book and the Sunnah, and have imparted the grace of instruction and guidance to countless people. Darul Uloom, Deoband, has played a great part in investing the Muslims thoughts and views with freshness and sacredness, their hearts with ambition and courage, and their bodies with strength and energy. Its beneficence universal and countless men, to satisfy whose academic eagerness there were no means available, have quenched their thirst from it. At the same time, on the model of Darul.Uloom sprang up many religious and academic springs, each having its own particular many of circle of its benefit and grace. They are all the stars of this very solar system by the light of which every nook and corner of the religious and academic life of the Muslims of the sub-continent is radiant.

Very little attention has been paid to this benefit of these ýreligious schools that on account of them the condition of millions of Muslim families has been ameliorated. The Muslims inferiority complex was removed and that through these schools became available to the community innumerable such individuals, who, according to the conditions and time, guided the Muslims in the different aspects of life.

Besides their great services in the revival of Islam, they awakened political consciousness among the Muslims and took leading part in the struggle for freedom as a result of which the countries of the sub-continent acquired independence.

Even as in the past the Darul Uloom, Deoband, has rendered invaluable services to the cause of Islam, the Muslims and the religious sciences. It is hoped that in future too it will continue to discharge the obligation of inciting the Muslims power of action, of strengthening the faiths and of preaching and propagating Islam.

Source: Jamia Hamidia

About

2008-08-28T01:50:00.000-07:00

What is Project Deoband?

Project Deoband is an individual attempt to counter all the allegations hurled at the noble institution of Deen Al Islam called Darul Uloom [Deoband] and its massive followers around the globe.

What is Deoband and who are Deobandis?

Deoband is neither a creed [madhab] or a sect -- terms by which its antagonists try to incite the masses against it --but is a comprehensive picture and on the track of Ahl-Al-Sunnah-Wal-Jama'ah in which all the offshoots of Ahl-Al-Sunnah are seen joined with their root.

The 'ulama of Deoband - named after an Indian town where a group of scholars established a Madarassa to safeguard and propagate sacred knowledge - are followers of one of the four Imams of Fiqh: Imam Abu Hanifa, Imam Shafi, Imam Malik and Imam Ahmad bin Hanbal; and follow the Ash'ari and Maturidi schools of creed. As great example of Shari'ah and Tariqah, the 'Ulama of Deoband were and are practitioners of strict Fiqh-based Tasawwuf, and follow the Chishti, Naqshbandi, Qadri and Suhrawadi Tariqahs.

Okay, so what has been the contribution of Darul-Uloom Deoband?

Well, Darul Uloom [Deoband] has rendered invaluable service to the cause of Islam, the Muslims and the religious sciences. You can watch these two videos as a prelude to get an insight on the sacrifices given by 'Ulama of Deoband in every battlefield: