March April May 2015 Annoor

March April May 2015 Jamadiul (Awwal, Thani) Rajab1436 3

E DITORIAL A few words about this issue

By: Hazrat Maulana Muhammad Rahmatullah Sahib Qasmi Daamat-Barakatuhum

It is a famous saying:

Persian interpreted it as:

Sum up of the above saying is that A man

proposes and Almighty Allah disposes. Something like that happened here.

As the recent floods in Kashmir disturbed every aspect of life, it also disturbed the publication of An-Noor as well due to the busy schedule of our team in the relief and rehabilitation work for the flood-hit victims. Due to this reason various issues of An-Noor were not published on time. However, in these severe circumstances, it was need of the hour to help the needy and the destitute. The rehabilitation


work was our prime duty rather it was the prime duty of whole Muslim community.

Thousands of people got benefitted due to the relief work. And construction of almost 450 houses were made under rehabilitation programme to help the destitute which were eagerly waiting for divine help. Their aspirations were accomplished through the assistance of Jamiate-Ulama Relief Committee. May Allah Taala accept their effort.

Due to the busy schedule, a joint issue of An-Noor (Oct. Nov. & Dec.) was published earlier with some detail regarding flood which touched the hearts of esteemed readers. After that the issues of January and February were sent for publication on time. Again, due to the unfavourable weather conditions, February and March witnessed heavy snowfall and rainfall resulting in the failure and inconvenience of communication system. Once again it was decided to publish a joint issue of (March, April and may) An-Noor so that its publication would be stabilized in future.


A Historic Symposium on Imaarat-e-Shariyyah and Muhkamah-e-Shariyyah

By: Hazrat Maulana Muhammad Rahmatullah Sahib Qasmi Daamat-Barakatuhum

Translated by: Fayyaaz Ahmad Zaroo

On 28 & 29 Safarul-Muzaffer 1436 AH corresponding to 21 & 22 December 2014, Daarul-Uloom Raheemiyyah Bandipora Kashmir organized a two-day symposium at its campus Bandipora in which such noted Qaazi and Muftis of the J&K state participated who are engaged in addressing the personal issues of the Muslim community viz. Nikaah, divorce, inheritance, maintenance, waiting-period (Iddat) etc. practically. The symposium was presided over by the Honourable Ameerul-Hind, Hazrat Maulana Qaari Sayyid Muhammad Usmaan Sahib Mansoorpuri Daamat-Barakatuhum who is the scholar of Hadith at Daarul-Uloom Deoband. Eminent scholars of the country like Hazrat Maulana Mufti Shabeer Ahmad Sahib Qaasmi (Respected Mufti at Jaamiah Qaasmiyyah Madrasah-e-Shaahi, Muraad-abaad UP), Hazrat Maulana Mufti Muhammad Salmaan Mansoorpuri Sahib (Scholar of Hadith and Respected Editor of the Monthly, Nidaa-e-Shaahi, Muraad-abaad UP) and Hazrat Maulana Muizzuddeen Sahib Qaasmi


(Naazim-e-Imaarat Shariyyah) were the special guests for this symposium. This kind of symposium, at the Raheemiyyah Campus Bandipora, was organized first time in the state of Jammu & Kashmir.

In his welcome speech, the Esteemed Rector of the Raheemiyyah varsity, Hazrat Maulana Muhammad Rahmatullah Sahib Qasmi Daamat-Barakatuhum, gave a brief account of the history of Kashmir and the era of Muslim rulers which lasted for five hundred years after the arrival of Islam with the spread of its refulgent rays in Kashmir. Hazrat Sahib traced the consequences of the Sikh, Dogra and non-Muslim eras from 1819 to the present day and briefed the audience on the situation of the family issues arose after the partition of the sub-continent took place.

After it, the Respected Shaikhul-Hadith-cum-Grand Mufti of Daarul-Uloom Raheemiyyah Bandipora, Hazrat Maulana Mufti Nazeer Ahmad Qaasmi Sahib, related the issues and difficulties of Quzaat (Islamic arbitrators) they had faced during the Muslim era and are now facing those scholars who are working as Islamic arbitrators today.

In his keynote speech made to the first session, Hazrat Maulana Qaari Sayyid Muhammad Usmaan Sahib Daamat-Barakatuhum recited a Hadith in which it has been said: How will perish such Ummah (community) which has the Prophet (Hazrat Nabi-e-Akram Sallallaahu-alaihi-wasallam in its beginning, Hazrat Mahdi in the


middle of it and Maseeh (Hazrat Eisaa Alaihis-salaam) at the end of it. However, there will arise some such misleading sects, in the meantime, that will not be on the path of Hazrat Nabi-e-Akram Sallallaahu-alaihi-wasallam and they will have no connection with Hazrat Nabi-e-Akram Sallallaahu-alaihi-wasallam in reality. Hazrat Qaari Sahib then explained the basic principles related to the said Hadith-Shareef and drew the attention of the participating scholars in this symposium to its responsibilities lie with them.

It was followed by a highly professional speech by the Respected Naazim-e-Imaarat-e-Shariyyah, Hazrat Maulana Muizzuddeen Sahib Qaasmi, in which he threw light on the modus operandi of Muhkamah-e-Shariyyah and shared his experiences of arbitrating family and personal issues at Daarul-Qazaa with the participating scholars of the symposium. Hazrat Maulana Mufti Shabeer Ahmad Sahib, in his scholarly manner, made the audience aware of the important points about Aadaab-e-Qazaa in the first session, and read out some very important points from the famous book, Al-Heelat-un-Naajizah, authored by Hakeemul-Ummat, Hazrat Maulana Ashraf Ali Sahib Thaanvi Alaihir-rahmah, in the second session. And Hazrat Mufti Muhammad Salmaan Mansurpuri (Maddazillahul Aali) described magnificently the responsibility, the modus operandi, the basic principles and the guidelines of Muhkamah-e-Shariyyah in detail.


The general public and the particular people of the Muslim community should be persuaded to bring their disputes and civil cases to Muhaakam-e-Shariyyah (an arbitration council of Islamic scholars for settling the personal disputes of Muslims) and accept the verdict of the Islamic Shariat wholeheartedly. And for this purpose, public gatherings for setting up Muhaakam-e-Shariyyah and for reforming the society should be organized everywhere, and people should be persuaded through general programmes to adopt the Sharee System while solving their problems and settling their family disputes.

One of the important aims of setting up Imaarat-e-Shariyyah is propagating the good in Muslims and forbidding evil, therefore, it is the responsibility of every Muslim to work hard individually and collectively for bidding the Fair and forbidding the Unfair, and organize programmes for reforming the society generally and particularly. The Islamic scholars concerned with this field of work should perform this work with supporting each other and collectively.

At last, this historic symposium was concluded with the beneficial advice and supplication: Duaa made by Hazrat Maulana Qaari Sayyid Muhammad Usmaan Sahib Daamat-Barakatuhum who presided over this maiden symposium at Daarul-Uloom Raheemiyyah Bandipora Kashmir.


TAFSEER ( C o m m e n t a r y o f t h e H o l y Q u r a n ) By: Hazrat Maulana Mufti Muhammad Shafi Sahib (Rahmatullahi Alaihi)

SURAH AL-BAQARAH Note: This part of Tafseer is the remaining portion of Surah Al-Baqarah Tafseer and hence connected with the previous chapter of Surah Al-Baqarah Tafseer.

Verse 94-95

o

o Say: if the last abode near Allah is for you purely, short of all people, then make a wish for death, if you are true. But they will never wish for it because of what their hands have sent ahead. And Allah is all-aware of the unjust. (Verse 94-95)

The Jews used to claim that the blessings of other world were specially reserved for them, and were not, meant for any other people. Certain other verses of the Holy Quran too refer to such a claim on the part of Jews, and also of Christians:

: they say: the fire will not


touch us but a few days

(2:80), : And they say: No one will entre Paradise except he who is a Jew or

Christian(2:111), :And the Jews and the Christians said: We are the sons of Allah and His close friends (5:18). What they meant in making such in a claim was that since their own faith was the true one, they must certainly attain salvation in the other world- -the repentant and the forgiven being admitted to paradise from the very beginning, the sinners finding release from the fires of Hell after undergoing a punishment for a few days, and the obedient receiving a welcome like sons and beloved friends.

The use of certain improper expression like sons of Allah not-withstanding, these claims are in themselves quite correct, provided that they pertain to people who follow a true and valid faith. But the Jews (and the Christians as well) were still following a faith which had been abrogated, and was thus no longer valid- - a fact which nullified their claim. So, the Holy Quran has refuted the claim again and again in different ways, and the present verse has adopted a special mode. The habitual method of settling a dispute is to have a discussion and let both the parties present their own arguments. Since the Jews


knew they could not win, they fought shy of this normal way. So, the Holy Quran suggests an abnormal method, which would not call for much knowledge or understanding, but only put a little strain on the tongue. The proposed trial consists in this if the Jews are so sure of the blessings of the other world being reserved for themselves, they should declare that they wish to die, and this declaration would establish them as being genuine in their faith; but if they refuse to accept the challenge, it would show that they were liars. The Holy Quran also predicts that they would never have the courage to go through the trial. In view of their hostility to the Holy Prophet Sallallahu Alaihi Wasallam, one could expect them to take up such a simple challenge very zealously. But they knew very well in their heart of hearts that the Holy Prophet Sallallahu Alaihi Wasallam and the Muslims stood for the truth, while they themselves were the champions of falsehood, and were, in actual fact, infidels. So, they refused to go through the trial, for they were struck with awe, and feared that as soon as they had expressed the wish to die, death would come over them, and they would be sent in Hell. This recalcitrance is, thus, in itself an evidence of the truth of Islam.


Here we must note that the trial was proposed not for all the Jews of all the ages, but especially for those who were the contemporaries of the Holy Prophet Sallallahu Alaihi Wasallam, and who used to deny him out of sheer envy and malice, in spite of having recognized that he was a genuine Prophet.

Nor should one raise the doubt here that they had perhaps accepted the challenge, and wished for death in their hearts, as the Holy Quran seems to ask. For one, the Holy Quran itself reports the prediction that they would never wish for it. Secondly, if they could wish for death in their hearts, they must have declared it orally too, for their victory lay in just such a declaration, and this was a very easy way of refuting the Holy Prophet Sallallahu Alaihi Wasallam. But they did not avail themselves of this opportunity.

Nor can one suppose that they did make an oral declaration, for the fact has not been reported, and thus has not come down to us. Such a supposition would be wrong, because the opponents of Islam have always outnumbered its adherents, and if such a thing had happened, they must have been trumpeting it aloud to show to the world that the Jews had successfully passed the test proposed by the Holy Quran itself.

(To be continued, Insha Allah)


Seerat-e-Paak Nabi s Love for Children

By: Hazrat Maulana Abu Talhah Muhammad Izharul Hasan Mahmood Sahib Translated By: Hazrat Mufti Afzal Husain Elias Sahib

LOVE SHOWN TOWARDS CHILDREN IN GENERAL

The journey of a young child from the darkness of Kufr to the light of Islam:

(Continue from the previous issue of AN-NOOR)

Now Maa-bihi finally reached Mousil as the pope had bequeathed after much difficulty. Here he began to serve this person and acquire knowledge from him. Allah Taala had planned that not too long after this person also embarked on his journey to the Hereafter. At the time of his death he told Maa-bihi: Dear son, after you have buried me you should go to a person at a place called Naseebeen. In my opinion he is the only person on the true religion. The rest of the people have changed the religion deviated from the straight path.

In search of the truth Maa-bihi now reached Naseebeen and began to serve the priest of this area. He had hardly gained from his bounty when death made him a morsel also. A short while before his death Maa-bihi had asked him for advice. He was told the truth which he was in search of could be found by a


person in a place called Umoodiah.

So Maa-bihi turned his steps towards Umoodiah where he began to serve the bishop there. This particular bishop was bestowed with knowledge and practice. He was true follower of the Deen of Hazrat Eesa (Alaihis-Salaam). Maa-bihi benefited a great deal from his bounty and now also began to engage in different forms of worship with a great deal of enthusiasm. During his free time, for the benefit of his personal needs, Maa-bihi has purchased and reared a few cattle and goats. Life went on until the time came for this pious person of Umoodiah to leave this world.

Maa-bihi asked him, I have travelled thousands of miles with great difficulty and knocked at the door of many before I reached you. Now you are also leaving this world. Where should I go from here?

This pious man of Umoodiah now in the throws of death addressed him thus, O the one who seeks the truth. What should I tell you? At this time and era everyone seems to be drowning in the ocean of sin. The lightening of Kufr and Shirk is striking everywhere. I do not know of anyone to whom I can send you. Yes, if there is any place I can guide you towards, is a land in the desserts of Arabia where the final Nabi-prophet will rise and bring alive the true religion. He will migrate to a land where dates could be found in abundance. He will have the seal of Nabuwwat-prophethood between his shoulder blades; he will accept gifts but not charity. If you live until his time, then you ensure that you serve him.


Giving these last words of advice, this bishop also left the world and headed towards the Hereafter. Here was Maa-bihi in search of the beautiful light of the last Nabi. He had now become impatient and was constantly awaiting a caravan going in the direction of his quest. His wish finally came true. He learnt that a caravan of Banu Kalb was going to pass by that way on their way to the blessed lands. He immediately went to the leader of the caravan and told him that he had some livestock which he was prepared to exchange in return for them taking him along with them to the blessed lands. He instantly agreed and took possession of the livestock and allowed Maa-bihi to join the caravan. The caravan finally reached Makkah. The intentions of the travelers of this particular caravan changed as regards this innocent youngster. They enslaved him and sold him to a Jew of Makkah. He remained with the Jew till a guest from Madeenah had come to visit him and he also required a slave. He mentioned this to his host who sold Maa-bihi to him. Maa-bihi now travelled along with this person to Madeenah whereupon reaching he had found it to be place of date trees in abundance. He was elated and realized that he had almost reached his quest and this has got to be the place with regards to which the bishop of Umoodiah had made mention off. Now he spent every day and every night restlessly waiting to find that final Nabi.

That joyous day finally arrived which Maa-bihi had so long awaited. He had climbed a date tree of his Jewish master and was busy breaking dates while the


Jew was sitting at the bottom. Suddenly another Jew came running from the direction of the city calling out to his master. Upon reaching Maa-bihi and his master, the Jew began saying, Almighty must destroy Banu Qailah! They are all flocking to a man at Quba who has come from Makkah and claims to be the final Nabi. They have accepted his invitation, men, woman and children!

These words reached the ears of Maa-bihi and brought joy to his entire body. His heart testified that this was certainly the object of his quest. He involuntarily climbed off the tree and asked the Jew who had come with the news to repeat himself. His master became angry at him for taking interest in this news and rebuked him. He told him that it was none of his business and he should get along with his work.

Now dear children, I am sure you are well aware who this person in Quba was? Yes, he was certainly your Nabi and my Nabi, the last and final of all Nabis.

Now Maa-bihi awaited the opportunity until it arrived. He went into the market and purchased a few items which he bought to Hazrat Nabi Akram (Sallallahu Alaihi Wasallam). He presented it to him saying, O the chosen servant of Allah Taala, you and your companions are outsiders, I have therefore brought these few items as charity for all of you as I find no one more deserving of it than you. Please accept it from me.

Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) accepted these items from Maa-bihi and made them over to his companions telling them that they should


partake of it. He cannot partake of it as they are items of charity. Maa-bihi had found proof of the first sign. The next day he bought a few items which he brought to Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) and presented it to him saying, Please accept this gift from me. Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) willingly accepted the gift and he ate from it and also gave his companions to eat from it. The second sign was now proven, the sign of him accepting gifts. All that was left was to see the third and final sign. That was the seal of Nabuwwat-prophethood.

A few days later Maa-bihi learnt that Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) was going to attend a certain janazah. He hurriedly reached Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) and most respectfully greeted him. Now he impatiently awaited the opportunity to witness the seal of Nabuwaat-prophethood on the back of Hazrat Nabi Akram (Sallallahu Alaihi Wasallam). Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) perceived what was going through the heart of Maa-bihi, so he moved the clothing on his back enough for him to witness the seal. Here was the seal of Nabuwaat-prophethood glaring at Maa-bihi in the face! Out of reverence and respect he bowed down and with shivering lips kissed the seal of Nabuwaat-prophethood! He then began crying involuntarily. Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) asked him to come to the front, which he obligingly did. He then narrated all the stages he had gone through to get the Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) and the truth from beginning to end.

(To be continued, Insha Allah)


ADVICES

THE DEOBAND ULAMA AND THEIR LOVE FOR

HAZRAT RASULULLAH

From the teachings and advices of Faqeehul-Ummat, Hazrat Mufti Mahmood Hasan Sahib Gangohi (Rahmatullahi-Alaihi)

Compiled by: Hazrat Maulana Muhammad Rahmatullah Sahib Kashmiri (Daamat- Barakatuhum)


Hazrat Haji Imdaadullah Sahibs khulafaa; Hazrat Maulana Rasheed Ahmad Gangohi (Rahmatullahi Alaihi), Hazrat Maulana Muhammad Qaasim Nanotwi (Rahmatullahi Alaihi) and Hazrat Maulana Ashraf Ali Thaanwi (Rahmatullahi Alaihi) had accomplished great services for Deen. They had courageously participated in Jihaad and had also propagated Deen through their writings.

Hazrat Maulana Ashraf Ali Sahib Thaanwi (Rahmatullahi Alaihi) had written the commentary of the Glorious Qur-aan, Bayaanul Qur' aan. In the field of Hadith, he had instructed the writing of I'laa-us- Sunan. He wrote various kitaabs explaining the Hanafi masaa'il (especially Behesti Zewer which has been translated into many languages). Thus he propagated Hanafi Fiqh. He made great efforts in promoting the science of Tasawwuf. He wrote kitaabs such as, At Takash-shuf an Muhimmaatit


Tasawwuf, Bawaa-Dirun-Nawaadir, etc. In short, one should spread Deen wherever one

may be. One should have the burning urge and desire to pass on Deen to as many people as possible. This was the mission and goal of Hazrat Nabi Kareem (Sallallahu alaihi wasallam).

Hazrat Gangohi's (Rahmatullahi Alaihi) incident Hazrat Maulana Rasheed Ahmad Gangohi

(Rahmatullahi Alaihi) was arrested and taken into custody. Whilst in jail, Hazrat began teaching a cell-mate to recite the Holy Qur-aan. When Hazrat had served his sentence and was about to be released, the person whom he had been teaching the Holy Qur-aan said to him, "Hazrat, you are going whereas I havent finished my Qur-aan Shareef as yet. Hazrat (Rahmatullahi Alaihi) replied, "No, I am not going. I will stay." He remained in prison until that person completed his Qur-aan Shareef. The government declared him free but he was not prepared to leave. The propagation of Deen was taking place in prison also.

Incidents of Hazrat Maulana Muhammad Ilyaas Sahib (Rahmatullahi Alaihi)

Hazrat Maulana Muhammad Ilyaas Sahib (Rahmatullahi Alaihi) had taken bay'at to Hazrat Maulana Rasheed Ahmad Sahib (Rahmatullahi Alaihi). He established this Tabligh Jamaat work which has


spread throughout the world; in Makkah Mukarramah, Madinah Toyyibah, Mina, Muzdalifah, Arafaat, in the planes, trains, and everywhere else.

When Hazrat Maulana Ilyaas Sahib (Rahmatullahi Alaihi) went to Makkah Mukarramah, he held onto the cloth of the Kabah Shareef and made Duaa, "O Allah, have mercy on those who love me and have mercy on those who oppose me."

In the beginning, he made such efforts and sacrifices for the work of Tabligh that one would be left bewildered. Allahus-Samad!!! He was a thin man with a small physique but he had great fervour in him. He was vibrant. He used to remain awake at night and move around the house saying, " Haai (ah), what shall I do? Ah, what shall I do?" His wife would wake up and ask, "What is the matter? Do you have a stomach-ache? He would reply, "Allah's servant, you are sleeping. Wake up so that there would be four eyes to cry before Allah Ta' ala. I have seen rivers of blood flowing from the Ummah of Hazrat Muhammad (Sallallahu alaihi wasallam)." Thereafter, in the same year 1947, the riots broke out (in India). Masses of Muslims were killed. May Allah protect us. Aameen.

Who is a Wah-haabi? Question: "It is said that the Deobandis are Wah-

haabis. Is this True? Who are the Razakhani's and


Barelwi's? Hazrat Mufti Sahib: "Listen to the explanation of

"Wah-haabi". There was a man who lived in Arabia. His name was Muhammad Bin Abdul Wahhaab. He started a movement which claimed to follow the Sunnah, destroy Bid'at and wipe out sins. Thus, many people joined him. One develops a good opinion for anyone who makes such a claim. You would also have a good opinion about someone who says, I am going to eradicate Bid'at, wipe out sins and revive the Sunnah of Hazrat Nabi-e-Kareem (Sallallahu alaihi wasallam). You would also say that he is doing good work. Therefore, this is exactly what happened.

He began following the Sunnah but his knowledge was limited. He read that Hazrat Nabi-e-Kareem (Sallallahu alaihi wasallam) had made Tawaaf of Baitullah (the Ka'bah) on camelback so he said, I will also make Tawaaf upon a camel as this is Sunnah. However, it was the Mu'jizah (miracle) of Hazrat Nabi-e-Kareem (Sallallahu alaihi wasallam) that the camel neither urinated nor did it drop its dung or saliva as long as it was in the Masjid. When Muhammad Bin Abdul Wahab made Tawaaf on a camel, it polluted the Masjid with urine and dung. He had less knowledge but a lot of zeal for following the Sunnah. Later, it became known that he also intended to seize the reins of government, so the ruling power of the day quickly crushed his movement.

Hazrat Shah Abdul Azeez Sahib (Rahmatullahi Alaihi) and


others were preparing for Jihaad in Delhi, (India). Hazrat Sayyid Ahmad Shaheed, Maulana Sayyid Ismaeel Shaheed etc. waged Jihaad (against the British). They marched forth with the Mujaahideen. Several hundred thousand people joined them. The English, who were the rulers of India, became concerned about this new opposition. In order to suppress them, the English subjected them to barbarous methods of torture and persecution. The governor of Bengal, W.W. Hunter wrote a book in English entitled, Our Indian Muslims. In it he writes, We have burnt their (the Muslims) villages to ashes, but their numbers continued to swell for Jihaad. They have such fervour, that each one of them is prepared to be slaughtered in the name of Jihaad. They don't have any material motive therefore they have a great impact on the people. At night they are engaged in tahajjud and zikr and during the day they are occupied in serving the people. We tried to keep the public away from them, but we failed. Hence we were compelled to formulate a plot to separate the public from them.

We found that Muhammad Bin Abdul Wahhaab and his army were defeated in Arabia. He had become defamed for demolishing graves, prohibiting the visiting of graves and forbidding the (ziyaarat) visiting of the Raudah Mubaarak of Hazrat Nabi Akram (Sallallahu alaihi wasallam). When this propaganda spread in India, people were forced to link these people (Maulana Ismaeel Shaheed and other Muslim leaders) to them (Muhammad Bin Abdul Wahab and his party). Rumors spread that these people (Maulana


Ismail Shaheed etc.) are the stooges (of Muhammad Bin Abdul Wahab), who were defeated in Arabia and now they have come to India."

Thus, it was the English who labelled our Ulama "Wah-haabis", whereas, we don't have any association whatsoever with Muhammad Bin Abdul Wahhaab. We have not studied under him thus he is not our ustaad, nor is he our sheikh or leader. We are from India and he is from Arabia. He had not come to us here in India nor have we visited him in Arabia. There is absolutely no connection between him and us. Hazrat Maulana Husain Ahmad Madani (Rahmatullahi Alaihi) has written a kitaab Ash Shihaabus Saaqib, wherein he has written many masaa'il regarding differences of opinion with the Wah-haabis (followers of Muhammad Bin Abdul Wahhaab). Therefore, it is wrong to link us with him.

Unfortunately, nowadays the situation is such, that the word "Wah-haabi" is equivalent to an ocean-full of vulgar language. "Wahhaabi" means, one who disrespects Hazrat Nabi-e-Kareem (Sallallahu alaihi wasallam), one who disregards the Awliyaa-Allah and one who stops people from visiting graves. This single word has many implications. Even the words "Faasiq" and "Faajir" are not frowned upon as strongly as the word "Wahhaabi". For the past one hundred and fifty to two hundred years, we (the Deobandis) have absolved ourselves from having any association with Muhammad Bin Abdul Wah-haab. (To be concluded, Insha-Allah)


MALFOOZAAT

Statements and Anecdotes of Faqeehul-Ummat, Hazrat Maulana Mufti Mahmood Hasan

Gangohi Sahib .

Compiled By: Hazrat Maulana Mufti Farooq Meeruti Sahib (Daamat- Barakatuhum)

Matters pertaining to Hadith

A decision cannot be taken due to the of lack of evidence Allamah Ibnul-Qayyim has written in his kitaab, At-Tareeqat-ul-Hikmiyyah-fifs-Siyaasat-ish-Shariyyah that a decision can be taken with just one reliable witness. He has cited an incident supported by Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam).

Once Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) had purchased a horse from someone and the seller had accompanied him to collect the money holding the reins of the animal. Whilst passing through the marketplace someone offered to purchase the horse for a higher price. Thinking that he will get a better price for horse, he shouted for Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) and said, O Rasulullah (Sallallahu alaihi wasallam), are you still interested in buying this horse from me? Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) said, I have already purchased it from


you. The owner replied, Provide evidence for it.

Nobody was present at the time of the sale. Hazrat Khuzaimah (Raziyallahu anhu) said, I would stand as a witness that you had purchased the horse. He (Sallallahu alaihi wasallam) asked him, How can you stand as a witness whereas you were not present. He replied, O Rasulullah (Sallallahu alaihi wasallam)! We believe in the information you relate to us from the skies. Then will you ever speak a lie (May Allah Forbid) about a worldly matter? We will not believe this person.

On hearing this, Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) said, Khuzaimahs testimony alone is sufficient for evidence.

Allamah Ibnul-Qayyim (Rahmatullahi alaihi) was a Hambali and this hadeeth is recorded in the Sunan of Imaam Abu-Dawood (Rahmatullahi-alaihi) who was also a Hambali on page 508.

Our answer to this is that we should first inspect all the relevant ahadeeth. It appears further in the same hadeeth that Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) did not take the horse. So the first question is that where did the decision take place? Secondly Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) was the claimant and Hazrat Khuzaimah (Raziyallahu-Anhu) was the witness. Who was the Qaaazi (judge)? There was no judge. Therefore, no decision was taken. Hence, how can one use this hadeeth as the basis of justification?


Thus far, this explanation is only the answer to the claim made by Allamah Ibnul-Qayyim (Rahmatullahi alaihi).

Our proof is the incident of Hazrat Ali (Raziyallahu-Anhu). Once, a Jew had taken the armour of Hazrat Ali (Raziyallahu-Anhu). He presented the claim to Qaazi Shuraih (Rahmatullahi alaihi) and brought his son, Hazrat Hasan (Raziyallahu-Anhu) and his freed slave Qambar as his witness. Qaazi Shuraih requested him to bring another witness. So Hazrat Ali (Raziyallahu-Anhu) asked him, Which witness should be replaced?

He replied that Hazrat Hasan (Raziyallahu-Anhu) should be replaced. Hazrat Ali (Raziyallahu-Anhu) objected to this and said, It appears in the hadeeth:

Hasan and Husain are the leaders of youth in Jannah. Do you have a doubt in their honesty?

He replied, No. The reason is that the sons testimony in favour of the father is not acceptable.

On hearing this, the Jew said, This armour does belong to Ali (Raziyallahu-Anhu). According to Islamic law, this type of witness was rejected despite the Ameer-ul-mumineen being the claimant and the Qaazi being witnesses are honest. Through this, the truth of Islam has now settled deep in my heart and I am now accepting Islam.

Thereafter, Hazrat Ali (Raziyallahu-Anhu) made over


the armour to him. (He also gave him a horse.) Due to this, he became the khaadim (assistant) of Hazrat Ali (Raziyallahu-Anhu) for the rest of his life until he was martyred in the battle of Siffeen.

It is established through this incident that one witness is insufficient to take a decision. If not, the Qaazi Shuraih would have decided in favour of Hazrat Ali (Raziyallahu-Anhu) and Hazrat Ali (Raziyallahu-Anhu) would have also claimed that one witness was sufficient to pass a judgment.

This point is not found in the hadeeth

Q: It appears in the hadeeth: (When the Imam says Allahu-Akbar then say Allahu-Akbar). From this we understand that the Muqtadee (follower) can continue reading the tasbeeh even after the Imam says Allahu-Akbar. However, I have read that according to Hazrat Imaam Abu-Hanifah (Rahmatullahi-alaihi), the Muqtadee cannot read the tasbeeh once the Imam says the Alif of Allahu-Akbar.

A: This point cannot be deduced from the working of the hadeeth: When the Imam says Allahu-Akbar, the Muqtadee should also say Allahu-Akbar. There is no basis to wait for the Imam to say the Alif, or the kaaf or the ain. This is a sickness amongst people. (To be continued, Insha-Allah)


Supplication

BAYAN-UD-DUA BBy: Maulana Muhammad Aaqil SahibBB

Words of Istigfaar (Repentance)

Allahummagh firli zanbi kullahu diqqahu wa jillahu awwalahu wa aakhirahu alaaniyatahu wa sirrahu.

Allahummagh firli wa tub alaiya innaka antat tawwabur raheem.

And in one narration:

Innaka antat tawwabul ghafoor.

Rabbigh fir warham wa anta khairur raahimeen.


Subhanaka inni zalamtu nafsi faghfirli fainnahu la yagfiruz zunooba illa anta.

Astagfirullah astaghfirullah

The leader of all Istighfaars:

Allahumma anta rabbi laa ilaha illa anta khalaqtani waana ala ahdika wa waadika mas tatatu, aooza bika min sharri ma sanatu, abou laka binimatika alaiya, wa aboou laka bizanbi faghfirli fainnahu la yaghfiruz zunooba illa anta.

Regarding this istighfaar, it has been mentioned in (Bukhari Shareef) that the Holy Prophet Sallallahu Alaihi Wasallam said, This is the leader of all Istighfaar, the one who recites this in the morning with belief and passes away before night shall enter Jannah. And the one who recites it at night with belief and passes away before morning is a Jannati.


Allahumma inni zalamtu nafsi zulman katheeran wa la yaghfiruz zunooba illa anta faghfir li maghfiratam min indika warhamni innaka antal ghafoor-ur-raheem..

This is a very significant dua and istighfaar. Hazrat Siddiqe-Akbar Raziyallahu Anhu once requested the Holy Prophet Sallallahu Alaihi Wasallam to teach him a dua which he can read in namaaz, upon this the Holy Prophet Sallallahu Alaihi Wasallam taught him this dua and instructed him to recite this dua constantly. (Bukhari)

This dua is not just particular with namaaz, one should recite it anyhow, the essence of this dua is thus: O Allah I have committed many atrocities and there is no one besides you to forgive therefore O Allah forgive me merely from yourself. Indeed you are the most forgiving.

(To be continued, Insha-Allah)

Attention Pleasee The esteemed readers of AN-NOOR may feel free to send their letters on email address as follows:

[email protected]


Etiquette

Etiquettes for students BBy: Hazrat Maulana Siddiq Ahmad Bandwi RahimahullahBB

First Etiquette

Sincerety of intention

A student (of Deen) should ensure that he has no corrupt intention or any worldly motive when acquiring knowledge. He should acquire knowledge with sincerity for the pleasure of Allah Taala and to secure his Aakhirah.

Hazrat Rasulullah Sallallahu Alaihi Wasallam has said: Every action is based on its intention and every man will receive according to his intention.

if a man person performs an action with a good intention, solely for the pleasure of Allah Taala then only will he receive the reward for that action. If there is any worldly motive then for such a person there is no reward by Allah Taala.

In another narration it is mentioned that many actions, outwardly seem to be worldly actions but due to having a good intention they are regarded as actions of the Aakhirah. In the same way, many actions outwardly seem to resemble actions of the Aakhirah but due to a corrupt intention are regarded as worldly actions.


Allah Taala has mentioned in a Hadith e Qudsi: That person who joins Me with someone else (in his intention) when doing any action, then I separate myself from that person as well as the work he is doing. I accept only those actions which are done solely for Me.

In one Hadith it is mentioned that in Jahannum there is a valley which Jahannum itself seeks protection from four hundred times daily. This valley is especially for the Qurra who read to show off.

In another Hadith Hazrat Rasulullah Sallallahu Alaihi Wasallam has said: The thing I fear most is minor shirk. The Sahaabah Raziyallahu Anhum asked, What is minor shirk? Hazrat Rasulullah Sallallahu Alaihi Wasallam replied, Riyaa (showing off).

In another Hadith it is mentioned that on that day when Allah Taala will reward people for their actions, it will be said to those who used to show 50

off, Search for your reward from those for whom you did the actions. See whether there is any reward for you or not.

In a narration of Abu Dawood Shareef it is mentioned that Hazrat Rasulullah Sallallahu Alaihi Wasallam said: Dont search for knowledge so that you may boast with the Ulama, argue with the ignorant and sit on high places in gatherings. Those who seek knowledge for this reason, for them is Jahannum, Jahannum.


It is narrated from Hazrat Ibn Umar Raziyallahu Anhu that he who acquires Ilm (knowledge) for any reason other than the pleasure of Allah Taala should prepare his abode in Jahannum.

Hazrat Abu Darda Raziyallahu Anhu narrates that Hazrat Rasulullah Sallallahu Alaihi Wasallam said: Allah Taala had once sent wahi to one of His prophets to inform those people who learn Deen for reasons other than practising upon it and who display the actions of the Aakhirah to earn the dunya, that, they are like those, who in the presence of others, dress themselves in sheep skin, yet they have the hearts of wolves concealed in their bosoms. Their tongues are sweeter than honey but their hearts are more bitter than poison. They wish to deceive me and make fun of me. Very well, I will put them into such a trial that will leave even great intelligent people in a state of shock.

Hadhrat Abdullah bin Masood Raziyallahu Anhu says: If only the people of knowledge respected their knowledge and preserved its correct position, they would have become the leaders of their time, but they did not value their knowledge. They placed it at the feet of worldly people so that they may gain some worldly benefit from them. The result is that they have become disgraced and despised. He further states, that I have heard from Hazrat Rasulullah Sallallahu Alaihi Wasallam that whoever makes all his concerns into one concern, the concern of


the Aakhirah, Allah Taala will take care of all his worldly needs. On the contrary, that person who amasses the concerns of this world upon his head, Allah Taala disassociates Himself from such a person. Whichever valley he wishes to destroy himself in, he may do so.

He had mentioned on one occasion that, What will be your condition in that fitnah, the horror and terror of which will transform children into old people and old people will lose their senses? New ways and methods will be innovated and people will follow these blindly thinking them to be the path of Deen. If any of these innovations are discontinued, there will be a great uproar. It will be claimed that a sunnah of Deen is being changed whereas it is not part of Deen.

Those who were present asked: Hazrat, when will this happen? He replied: When there will be many among you who will be well read but few who will possess understanding. There will be many leaders among you, but very few trustworthy people. When the actions of the Aakhirah will be used to earn the world and when knowledge will be sought for the world instead of the hereafter.

Hazrat Ibn Abbaas Raziyallahu Anhu said: If only the people of knowledge honoured their knowledge and their actions conformed to their knowledge, then Allah Taala, His angels and the pious would have loved


them. Their awe will dominate over the entire creation. Unfortunately, they have reduced their knowledge into a means of earning the world, therefore Allah Taala is angry with them and they are also despised in the sight of the creation

Hazrat Abu Abdullah Sanjari Rahmatullahi Alaihi used to say that one whose knowledge is not free from pride, his actions cannot be free from pride and that person whose actions are impure, will have a body that is impure and the heart of such a person can never be pure.

Hazrat Yazid ibn Abi Habeeb Rahmatullahi Alaihi mentions that Hazrat Rasulullah Sallallahu Alaihi Wasallam was asked: What is a hidden desire? He replied: It is when a person seeks knowledge with this desire lurking in his heart that people must praise him."

Hazrat Hasan Basri Rahmatullahi Alaihi once mentioned that the punishment for an evil Aalim is the death of his heart. How will his heart die? the people asked. They will seek this world with the actions of the Aakhirah. He replied.

On another occasion he mentioned that at times Allah Taala appoints such men to preserve the knowledge of Deen who will learn Deen for reasons other then Allah Taala. Then on the day of Qiyaamah that knowledge becomes a calamity for them. Ponder deeply over the reasons for studying Deen. It must not be that


this knowledge becomes a means for your destruction.

Hazrat Abdullah bin Mubaarak Rahmatullahi Alaihi said that to attain knowledge, the first step is to have a good intention, thereafter, to have good understanding, then to practice on what you learnt, then to memorise it and thereafter to propagate it.

Hazrat Sufyaan bin Uyaynaah Rahmatullahi Alaihi used to advise his students that when you learn Deen, keep your niyyah (intention) pure and decrease the passions of your nafs. By Allah! If I wished to fulfil every desire of mine then I fear that I would have left out the service of Deen and taken up some employment with the government, because in the service of Deen, one does not attain much of this dunya. If a person does not decrease his desires, he will unnecessarily crave abundant wealth. Then, there is a fear that he will omit serving Deen and become involved in worldly pursuits.

Presently, it is evident from the thousands of people who study Ilm-e-Deen, that only a handful of them engage themselves in the service of Deen and are content with a few worldly possessions. Most of them become involved in other occupations and destroy their knowledge. The reason being that the salary received from the Madaaris is insufficient for food, clothing and other worldly needs. Hence, they become involved in other activities in the hope of earning more wealth.


Some venture into medicine, some pursue courses at the university, some sit for board exams whilst others become involved in some faculty at the university. They become so involved in worldly pursuits that, as a result, there is no sign of Ilm remaining in them thereafter.

If only the students who qualify in their thousands every year understood their responsibility and contemplated over the fact that they are answerable to Allah Taala, they would not involve themselves in any worldly pursuit, nor would they even think of it. If only this was the reality, the Ummah would not be misguided today. We would not see Muslims reaching the ages of sixty or seventy years who are still ignorant of the kalimah. Nor would we hear youngsters with B.A and M.A. degrees uttering statements like Our Prophet Muhammad Sallallahu Alaihi Wasallam was born in Kaashi.

Today, with great pride, we say that the universities have equally rated the graduation of pupils of a certain Madrasah to that of an intermediate high school or as an equivalent to certain degrees. Hence, if these students study for two or three years more, they can obtain a B.A. degree. These things are publicised by means of pamphlets and distributed all over.

It is even worse when the responsible people of the Madrasah mention this with pride on the front page


headlines of their Annual Report. This is mentioned as one of the great achievements of the Madrasah and receives the praise of the people.

Have the administrators of these Madaaris not realised how detrimental this liberal thinking and inclination towards the universities and colleges is to the objectives of Deen?

There are also a number of students, who, after studying the noble Hadith and after adorning their sanads (certificates) with the signatures of the seniors of the Ummah, enroll themselves in the universities and become involved in other occupations that please them. When one looks at them, it is difficult to even make out whether they are Muslims. At times you will even hear them saying: We wasted our time in the Deeni Madaaris.

At this juncture I wish to include an article of Hazrat Maulana Mohammad Manzoor Ahmad Numaani Sahib Rahmatullahi Alaihi, wherein he draws the attention of the Muslims towards the fact that there is no better occupation for their children than the learning of Deeni education.

Hazraat Maulana Rahmatullahi Alaihi says:

If the people, with Deeni enthusiasm and noble intentions, giving due consideration to their needs in the Aakhirah, dedicate their children to become the servants of Deen, Insha Allah every person will


experience some part of the grace and bounty which was granted to Hadhrat Maryam (Alaihis Salaam), as mentioned in the aayah.

Her Rabb accepted her (Maryam Alaihis Salaam) with special acceptance, and granted her an exceptional upbringing.

Whoever gives his child as waqf for the service of Deen with a true heart, entrusting his worldly needs to Allah Taala and with much care arranges for his proper taleem, then I am convinced there can be no better occupation which can earn the pleasure of Allah Taala.

Furthermore, I bequest all those who will listen to me, that dedicate your child to the Deen of Allah Taala having trust in the grace and kindness of Allah Taala that there is no better occupation for your child.

My purpose for saying this is not that you should make your children useless or without any means of income. To the contrary, my purpose is only that you patronise them, teach them and rear them in such a way until they incline and dedicate themselves to the service of Deen. Their one and only motive ought to be to exist for the Deen, live for the Aakhirah and become a flag-bearer of Deen.


Sulook

Potions for the Heart A Translation of Dawa-e-Dill

By: Hazrat Peer Zulfiqar Ahmad Naqashbandi Sahib Daamat-Barakatuhum

Continue from the previous issue of AN-NOOR

The imporTance of self purificaTion

THE EFFECT OF COMPANY

Every human being has been given the potential to do both good and evil. However, we have been commanded to become pious by letting the good overcome the evil. However good and pious person is, if he gets bad companies or a bad environment, he is in danger of going astray. On the other hand, a person prone to committing evil deeds can change, given the right companionship or environment. Man is influenced by his surroundings. You may have noticed that when one holds a child, he talks to him in the same childish manner. If the company of a small child can produce such an effect, that I cause a full-grown human to babble, then the company of an evil or pious can also influence one.

A CURE FOR THE EVIL EYE

One hadeeth states,


The evil eye is true; one can be affected by it. One Sahaabi was afflicted by the evil eye. Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam) told him how to cure himself. The evil eye, which is full of jealousy, envy, hatred and animosity, can affect one. Hence, why cant one be positively affected by a glance that is full of kindness, love, sincerity and mercy?

This, the gaze of a pious person can also affect one in a positive manner. May Allah Taala enable us all to be affected in this way!

YOUR CURE IS BUT A GLANCE

Nowadays, laser treatment is being used to cure many diseases, like tuberculosis and cancer. Just as these rays are emitted from a machine, rays of Noor emit from the eyes of pious people. We cannot see x-rays but know that they exist. In the same way, we have to believe that rays of Noor do emit from the eyes of the Awliyaa of Allah Taala, which dispel the darkness in a persons heart. One can know this when one experiences piety entering ones heart, in the same way as flowers being to bloom on a dry plant when it is watered. Therefore, even if an ignorant person starts to sit in the gatherings of the pious, the flowers of good deeds will began to bloom inside them.

THE DIFFERENCE BETWEEN TAZKIYAH AND TASFIYAH

Both are words which are used in Tasawwuf, but many times, even the scholars of Islam misinterpret them.


Tasfiyah is the cleansing of ones heart Tazkiyah is the cleansing of ones self (Nafs) There is a difference between the two. For

example, if a layer of dust settles on the surface of a mirror and one cleans it off, then this is similar to Tasfiyah. When dirt has not entered in the heart and has just settled on the surface, its cleaning is Tasfiyah. The darkness if indulgence in sins does not penetrate the heart; it creates a film over it.

o Not but that which they used to commit has covered their

hearts with rust. [Al-Mutaffifin 83:14] Rust does not penetrate things; it just become a

layer over them. In the same way, the darkness due to sins does not enter the heart; it creates a layer over it. It is called the rust of the hearts.

On the other hand, it is started,

Every item has its polish, and the polish of the heart is the remembrance (Dhikr) of Allah Taala.

This is called the cleansing of the heart. When a garment gets dirty you cannot dust it with another piece of cloth; you will require water and soap. The method of applying soap to the cloth, rinsing it with water and wringing, it is like Tazkiya. This is because dirt had penetrated through the item, and had to be removed by a thorough wash. In the same way, evil exists in the Nafs:


O Then inspired it with its (instincts of) evil and piety [Ash-Shams 91:07] The removal of the evil from it, so that only the

good remains, is called Tazkiya. This is why Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) came to the world as the greatest teacher and called to Islam, as well as the greatest spiritual guide. He stressed on Tazkiya to such an extent that the souls of the Sahaabah became totally cleansed; their heart became purified.

Therefore, Tasfiya applies to the heart, while Tazkiya applied to the Nafs.

THE IMPORTANCE OF TAZKIYA

This is so important that Hazrat Ibrahim (Alaihis salaam) supplicated:

O And, our Lord, raise in their minds a Messenger from among them (Al-Baqara 02:29 Only relevant portion of the Aayah is documented]

He erected the House of Allah Taala and then made the above dua:

O Allah! I have made the House, send forth the dweller; I have made a Madrassah, send forth the administrator; I have made a place of worship, send the one who will teach the people how to worship.

Allah Taala granted his dua; it was the dua of Hazrat Ibrahim khalilullah, and the one who helped him, Hazrat Ismaeel (Alaihis salaam) Zabihullaah. Together


they built the Baitullah, and the One to whom they were supplicating was Allah Taala! The one for whom they were supplicating was Hazrat Nabi Akram (Sallallahu Alaihi Wasallam).

Hazrat Nabi Akram (Sallallahu Alaihi Wasallam) once said,

I have come to this world as the answer to dua of my grandfather Hazrat Ibrahim (Alaihis salaam).

Hazrat Ibrahim (Alaihis salaam) made this dua because:

Who recites to them His verses, and purifies them, and teaches them the Book and the Wisdom.

[Al-Jumuah Only relevant portion of the Aayah is documented]

He placed Tazkiya fourth in his dua. when Allah Taala sent Hazrat Nabi Akram (Sallallahu Alaihi Wasallam), the aims were the same as in the dua, but Tazkiya was moved from fourth place to second place. This was the importance placed on Tazkiya:

He is one who raised the unlettered people a messenger.

[Al-Jumuah 62:02 Only relevant portion of the Aayah is documented]

(To be Continued, Insha-Allah)


Expressing gratitude for the favours of Allah Taala

A selected discourse by Faqeehul Ummat Hazrat Mufti Mahmood Hasan Gangohi Rahimahullah

The greatest Favour _

And we have not sent you, [O Muhammad Sallallahu Alaihi Wasallam], except as a mercy to the worlds. (al-Ambiyaa: 107) The prophet hood of Hazrat Nabi Akram Sallallahu

Alaihi Wasallam was a mercy to the entire creation; to mankind, the animals, the angels, the skies and the earth. The favours of Allah Taàla are innumerable and immeasurable. Allah Taàla Himself has declared in the Quraan Shareef:

And if you try to enumerate the favours of Allah Taàla, you will never be able to do so. (Ebrahim: 34)


The greatest favour that Allah Taàla has bestowed upon us was the advent of Hazrat Nabi Akram Sallallahu Alaihi Wasallam. Mankind, however, does not reflect over the favours of Allah Taàla. In fact, man does not even consider the boons of Allah Taàla as favours. The sky, the moon, the sun, the stars, the rain, the water obtained from the earth, the crops harvested, the various species of plants, the multitude of fruits and the diverse number of animals, insects, ect.; all of these are the favours and bounties of Allah Taàla. It is obligatory upon us to express our gratitude for these favours.

Alas! Even dogs comprehend the meaning of gratitude. If you rear a dog, it will become a sentinel for you and your family for the entire night. If thieves confront you, it will charge to your assistance and, whenever it sees you, it will express its delight and pleasure by wagging its tail. This very same dog will always submit and humble itself to your demands and instructions because it has the realization that you are its benefactor. Subsequently, man, who is the best of creation and imbued with superior intellect, should express greater gratitude to Allah Taàla. He is the only True Benefactor.

There was once a buzurg whose urine flow abruptly stopped, resulting in great pain and distress. Eventually a tube was inserted, via his private part, allowing the free passage of urine which flowed into a bag.

How did this condition arise? someone enquired from him.


It is the result of my sins, he replied, sadly. I used to relieve myself three to four times daily without any difficulty, but my ungrateful tongue did not express the necessary gratitude for this favour. It is only now that I understand what a great favour this was. Hence, I am being deprived of this great blessing.

The king whose urine ceased to flow

Once, the urine of a king had also ceased to flow. He tried various types of remedies but to no avail. His advisors then suggested to him that he enlist the help of a buzurg who spent his day sitting at the fortresss wall. The king sent a servant requesting the buzurg to meet him. After the predicament was explained to him, the buzurg insisted that the king come in search of the remedy in person. This statement angered the kings advisors who decided that the buzurg be forcefully brought to the palace. However, the king rejected their advice and humbled himself. He presented himself before the buzurg and explained his problem.

This medication is very expensive. It will cost you half of your kingdom, the buzurg explained to the king. The king agreed and the documents were drawn up transferring half of the kingdom to the buzurg.

The buzurg then asked the king: What do you wish for?

For my urine to flow, pleaded the king. The buzurg administered the medication and the

urine began flowing uncontrollably. The king returned to


the buzurg in great consternation explaining his present condition.

But that is what you had asked for! the buzurg said, calmly.

Please, pleaded the king, I want it to return to its normal state.

The price for that medication will cost you the remaining half of your kingdom, the buzurg pointed out. The king relented and the kingdom was handed over to the buzurg. After the king was cured, the buzurg reminded him: You have bequeathed your entire kingdom to me. Nothing belongs to you. I even decline to give you the permission to touch anything.

Tears flowed from the kings eyes and in utter despair he asked, What should I do now?

I dont know, replied the buzurg sternly. Go and cut grass or do some other form of work.

The dismay that overcame the king at that time was unimaginable. When the buzurg sensed this, he said: I do not wish to own your kingdom. I merely desired to point out to you that this kingdom which you have aspired and sacrificed for, was actually worth only a few drops of urine. In exchange for Allah Ta`alas single bounty of urinating with ease, you were compelled to part with your entire kingdom.

Therefore, it is crucial that we express our gratitude for the favours of Allah Ta`ala lest we should be taken to task for it.


Recognising the favours of Allah Allah Taàla states in the Holy Quraan,

If you are grateful, I shall give you more but if you are ungrateful, then (remember) indeed My punishment is very severe. (Ebrahim: 7) Hazrat Nabi Akram Sallallahu Alaihi Wasallam recognised

and appreciated the favours of Allah Taàla and he commanded the Sahaabah Raziyallahu Anhum to also recognise and appreciate them. Their appreciation was of such a level that we cannot even begin to comprehend it. Days would pass in hunger and the Sahaabah Raziyallahu Anhum would tie stones to their bellies to suppress their hunger. And whatever provisions they obtained were only the bare necessities. Yet they were warned that they would be held accountable for these basic provisions as well!

When the sun is at its zenith, we seek shelter from its burning rays under a tree. Who created this tree? We may have planted the seed, which was created by Allah Taàla. Whose earth is it? Whose water was used to irrigate the land? From where did we get the water? We obtained this water from the rain. Who had sent down rain? It came from springs? Ah, but He caused the springs to gush forth! It came from streams? He again created these by melting the snow from the mountains! Allah Taàla had initially caused the snow to fall and then He


brought out the sun to melt the snow in order to irrigate that seed so that it will germinate into a tree. Allah Taàla then adorned that tree with branches and leaves and thereafter commanded it to bear lush and delicious fruit. Everything is acquired from Him. Therefore, it is obligatory upon us to express our gratitude to Allah Taàla for His multitude of favours.

The various faculties

Allah Taàla has given us a tongue to use for speaking and communicating with others. But beware! We are not the owners of this tongue. We have been entrusted with this tongue so that we may engage in the ibaadat of Allah Taàla, reciting the Quraan, making zikr, reading Durood Shareef, disseminating deen, etc. Allah Taàla, in His infinite mercy, has allowed us to use this tongue for our personal work as well, provided we do not become oblivious of His remembrance. The primary objective of the tongue is to be engrossed in the zikr of Allah Taàla. It is narrated in a hadeeth that once a Sahaabi Raziyallahu Anhu requested some advice. Hazrat Nabi Akram Sallallahu Alaihi Wasallam said:

Let your tongue be continuously moist and fresh with the zikr of Allah Taàla. This is the true purpose of the tongue. Allah Taàla

has placed only one restriction on its usage that it must


not be used incorrectly. We must refrain from speaking lies, backbiting, slandering, using vulgar language, mocking or disgracing any human being. If we indulge in any of the aforementioned vices, we will be displaying gross ingratitude for the favours of Allah Taàla. If a child rips apart the pages of the noble Quraan and uses them as wrapping paper, he will be guilty of dishonouring the Quraan. If a person uses his topee, to clean his dirty shoes, he will be discrediting the topee and displaying an unappreciative attitude to the topee. In a similar vein, the tongue, which is a great favour of Allah Taàla, must be used in permissible ways only; never in impermissible ways. Allah Taàla has blessed us with sight. What is the fundamental purpose of sight? To recite the Quraan, study books of fiqh and hadeeth, the biographies of our elders and pious predecessors, to examine the creation of Allah Taàla and recognise His power and grandeur. But if an individual uses his sight to ogle na-mahram women or to pry into other peoples affairs, he will certainly be taken to task.

Strength and youth

Allah Taàla has blessed us with strength, and the purpose of it is to do the work of deen. Hadhrat Abdullah ibn Amr ibnul Aas Raziyallahu Anhu used to fast every day and spend the entire night engaged in salaah. Hazrat Rasulullah Sallallahu Alaihi Wasallam was informed of this practice and enquired from him: Do you fast every day? He replied in the affirmative. Hazrat Rasulullah Sallallahu


Alaihi Wasallam then advised him: Do not fast every day. Instead, fast three days a month, the 13th, 14th and 15th. O Rasulullah Sallallahu Alaihi Wasallam he pleaded. I am still young and I possess the strength to fast. Do allow me to take advantage of my youth and strength. Eventually, Hazrat Rasulullah Sallallahu Alaihi Wasallam permitted him to fast every alternate day. The glaring lesson gained is that our pious predecessors understood the importance of spending their youth in gaining the proximity and pleasure of Allah Taàla. They did not wile away their time indulging in frivolous pursuits and futile amusement. Our pious predecessors utilised their youth in acquiring and serving deen. Regrettably, if we use our youth and strength in pursuing other pleasures, we will be taken to task for this. It is recorded in the hadeeth that on the Day of Qiyaamah, the sun will be positioned very close to the people and their brains will be boiling like how food boils in a pot. Some will be drowning in their sweat, others will be standing ankle-deep in their sweat, some knee-deep and others shoulder-deep. No one will be able to take a single step until four questions are asked, and one of those questions will be: How did you spend your youth? Fortunate are those youngsters who spend their youth sacrificing their lives for the service of deen and seeking the pleasure of Allah Taàla. Some participate in jihad, enduring trying and difficult circumstances while passing their days in hunger. Not withstanding this, they enter the cauldron of the battlefield to engage with and defeat the enemies of Allah Taàla. Others spend their time


engrossed in the ibaadat of Allah Ta`ala and yet others spend their time aiding the aged and the infirm, by attending to their daily chores and assisting them wherever possible. Some have even formed a neighbourhood-watch group designed to protect and safeguard the locality from theft and robbery. Favour of wealth

The other question posed will be: How did you earn your wealth and where did you spend it? Let us contemplate over this issue! How did we earn our wealth? Was it via a permissible or impermissible means? How did we spend it: in permissible or impermissible avenues? We should never consider that the wealth earned has been achieved through our capabilities or efforts, thus allowing us to spend it in whichever avenue we desire! Who has given us the ability to earn wealth? Who has blessed us with the intelligence and strength to earn that wealth? Allah Ta`ala has bestowed us with these qualities. Subsequently, it is incumbent for us to spend this wealth in permissible avenues only. Destroying our good deeds

It is recorded in the hadeeth that if an individual borrows a few cents and does not repay that debt despite having the ability to settle it, then seven hundred accepted salaah of his will be given in compensation on the Day of Qiyaamah. Let us ponder over the condition of our salaah


and ask how many of these will fall under the ambit of accepted salaah?

Hazrat Nabi Akram Sallallahu Alaihi Wasallam once asked the Sahaabah Raziyallahu Anhum: Do you know who is a bankrupt person?

The Sahaabah Raziyallahu Anhum replied: One who has lost all his wealth

Hazrat Nabi Akram Sallallahu Alaihi Wasallam replied: A bankrupt person is one who has performed a great number of salaah, kept roza, given an abundance of charity etc., but together with this, he had oppressed people, usurped their wealth and even abused them. On the Day of Qiyaamah, these people will seek retribution from him. His good deeds will be given over to them in accordance to the injustice he had committed and, when these deeds have become exhausted and there are people still seeking retribution, their evil actions will be taken and transferred into his account.

Thus, a bankrupt person is he who possesses the wealth of righteous deeds, but eventually has it snatched away from him. Unfortunately, today, we have developed this abhorrent action of backbiting and picking out the faults of others, especially those with whom we are not on good terms. The final result will only be to our detriment because our good actions will be handed over to them and their evil deeds will be deposited into our account. If we are angered with someone, do we hand our wealth over to him as a punishment? If a person does so, we will consider him to be an absolute fool! In reality, we are


being more foolish when engaging in backbiting because we are ultimately presenting our good deeds to that person. These will be more valuable than wealth, and, simultaneously we are accepting their evil actions. For this reason, we must endeavour to safeguard our tongues from indulging in backbiting. Safeguarding the tongue can be a means for our salvation from Jahannum, otherwise it will be the primary cause of our ruin. The avenues of seeking the pleasure of Allah Ta`ala through correct usage of the tongue are: teaching deen, reciting the Quraan, making zikr, reading Durood Shareef, talking about deen, initiating salaam and replying to salaam. All these are actions that will take usto Jannat.

Imam Abu Dawood earns his Jannat

After the demise of Imam Abu Dawood Rahmatullahi Alaihi , a renowned muhaddith of his time, someone had seen him in a dream and enquired from him: How did it fare with you? I was forgiven on account of a single dirham, was his reply. How did this happen?

He replied: Once a person had sneezed and said, Alhamdulillah. It is recorded in the hadeeth that when a person sneezes and says Alhamdulillah, then we should reply by saying Yarhamukallah. I had forgotten to reply to this person, but I remembered about it a little while later. Thus, I went in search of him. I was informed that he had boarded a boat and crossed the river. I boarded another boat for one dirham, and also crossed the river. After searching a little while for him, I eventually found him and


I replied, Yarhamukallah. Allah Taàla greatly loved this action of mine and made it a means of my entry into Jannat. Correct usage of the tongue

Therefore, our tongues can be a means of our entry into the gardens of Jannat or the pits of Jahannum. What are the actions that will result in us being flung headlong into Jahannum? Speaking lies! It is recorded in the hadeeth that when an individual lies, a stench emanates from his mouth, which causes the angels of mercy to flee from him. We cannot perceive that foul stench, but the angels can. Speaking lies is classified as a major sin. Similarly, mocking an individual is also a major sin. Allah Taàla states in the noble Quraan:

_

O believers! Let not a people ridicule another people, perhaps the other is better [in the sight of Allah Taàla]. (al-Hujuraat: 11)

Allah Taàla is the Supreme Being who can

change the conditions of people. Subsequently, it is not a far-fetched concept to accept that Allah Taàla can replace our condition with that of the person we are mocking. Mocking another human being is a disgusting and sinful action. It is mentioned that sometimes a person utters such a vile and despicable statement that,


if it was placed in a sweet ocean, the water will turn bitter. The consequences of such an action will be that this person will be thrown into Jahannum. Conversely, a person may utter such a statement that, if it was mixed with the salty waters of the ocean, they will turn sweet and the reward for this statement will be Jannat. An intelligent person will use his tongue to earn himself the eternal bliss of Jannat. In fact, every favour of Allah Taàla can be used as a means of our entry into Jannat. The gift of wealth, if acquired through lawful means and spent in lawful avenues, can be a source of our salvation; otherwise it will become a source of our destruction. We need to appreciate the favours of Allah Taàla and express our gratitude for these favours by using them in the correct manner and avenues as shown to us by Hazrat Nabi Akram Sallallahu Alaihi Wasallam. If we use them in any other manner, we will then be guilty of being ungrateful and will earn the anger of Allah Taàla. We should always place this concern at the forefront of our lives so that it will spur us to do righteous actions. Our objective in this world is not to cultivate orchards, erect a financial empire, amass huge sums of wealth, build sprawling mansions, buy luxury vehicles, wear extravagant clothing, etc.Indeed not! We should strive to live our lives in pursuit of the real purpose for our creation. May Allah Taàla grant us all the taufeeq.


Family Bond

BRINGING UP CHILDREN IN ISLAM

By: Hazrat Maulana Dr. Muhammad Habibullaah Mukhtaar Sahib

Translated by: Jenab Rafiq Abdurrahmaan Sahib


Rights of seniors One must solicit the advice of elders in all affairs. A senior person must be given preference and priority in an assembly. Let them partake first at an invitation or feast. The Sahaabah (Raziyallahu-Anhum) commence their entertainment (invitations) with Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam). Then it would be the turn of the person seated to his right. A senior person must be asked to lead the Salaah. During talks and other dealings, they should be appointed as the leading person. It has been commanded that an intelligent man lead the jamaaah (congregation)1. When speaking to people, our beloved Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam), gave priority to an elder person.2 The young should be warned against being disrespectful to elders. They must be told that only hypocrites defame and insult the aged, the Ulamaa, and an upright ruler.3

Social and religious conduct towards the elders Modesty A modest person shies away from committing 1 Muslim 2 Bukhaa-rii and Muslim 3 Tabraa-nii


evil, is never negligent in fulfilling the rights of elders, is virtuous and does good only. If modesty were to personified, it would appear as a pious, righteous person. On the other hand, if vulgarity was personified, it would emerge as a very evil person. Modesty is a commendable quality. Vulgar speech will be regretted later.1 Modesty is a jewel in the crown of a religious person.2 It is a branch of imaan.3 Rise for the visitor

Stand up to receive a guest, a traveler, or an aalim, when they arrive. Children must be instructed to do so. Sayyidatinaa Faatimah (Raziyallahu-Anha) would rise up to receive Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam). She would kiss him on the forehead and offer him her seat.4 When Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam), stood up, his Sahaabah (Raziyallahu-Anhum) would get up too and remain standing until he departed.5 When his foster father visited him, Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam), rose in his honour and spread a sheet of cloth for him. He did the same for his foster mother and foster brother.6 He instructed his sahaabah to rise when Sayyidina Sad-bin-Muaaz (Raziyallahu-Anhu) arrived7. However, it is wrong to stand up for a person who expects people to rise in his honour. 1 Ibn Maajah and Tirmidhii 2 Maalik and Ibn Maajah. 3 Bukha-rii and Muslim. 4 Bukhaa-rii, Abu Daawuud Tirmidhii 5 Nasaa-ee, Abuu Daawuud 6 Abuu Daawuud 7 Bukhaa-rii and Muslim


Neither are we permitted to rise for the sinful, the lewd, or to stand up in the manner of non-Muslim.

Kiss the hands of elders

The Sahaabah, (Raziyallahu-Anhum), kissed the blessed hands of Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam)1, It is also known of the sahaabah and their followers that they kissed the hands of their elders. However, it must not be overdone. While rising in honour of someone, or kissing hands, one must not exaggerate and must be careful not to bow while standing.

Observe general social etiquette

Get children used to following general social morals. Etiquette must be observed in everyday life. For example, when one eats, greets, seeks permission, attends an assembly, converses, jokes, congratulates, visits the sick, condoles, sneezes and yawns.

Washing ones hands before and after meals is a means of obtaining barakah (blessings).2 It results in gaining excellence and barakah in the house.3 Before beginning to eat, one must say, Bismillaah, and after having eaten, say Al-hamdulillah.4 If we forget to say Bismillaah When commencing,

then, on remembering it during meals, say

1 Ahmad, Bukhaa-rii, Abuu Daawuud 2 Abuu Daawuud and Tirmidhii 3 Ibnn Maajah and Bayha-qii 4 Abuu Daawuud and Tirmidhiiis


Bismilaahi awwalahu wa aa-khirahuu (In the name of Allaah, the first of it and the last of it). After he had eaten or drunk, Hazrat Nabi Akram (Sallallahu Alaihi Wasallam), would recite:

Al-ham-du lil-laa-hil la-dhii at-a-ma-naa wa-sa-qaa-naa wa-ja-a-la-a-la-naa mi-nal mus-li-meen. All praise is for Him Who has fed us a given us to drink, and caused us to be of the Muslims.

One must not find fault with food. If it is to ones liking, one may eat it, if not, leave it. This is masnoon (sunnah).1 Eat with the right hand and start with the food nearest to you. It is not correct to eat from all over the dish.2 While eating one must not recline.3 It is a sign of arrogance and is harmful too. One is allowed to talk while eating.4 After partaking of the meal, it is commendable that we make duaa for the host in the words of the Hazrat Nabi Akram (Sallallahu Alaihi Wasallam):

Af-ta-ra in-da-ku-mus saa-i-muun, wa-a-ka-la ta-aa-mu-ku-mul ab-raar, wa-sal-lat a-lay-ku-mul ma ma-laa-i-kah.

May those fasting break their saum with you, and may the abraar (innocent) eat of your good food. The

1 Bakhaa-rii and Muslim. 2 Muslim 3 Bukhaa-rii 4 Muslim


malaa-ikah (angels) make duaa for you.1 When a senior person is present, do not commence eating before he does. This is sunnah.2 Do not abuse or belittle the favours of Allah Taala. Hazrat Nabi Akram (Sallallahu Alaihi Wasallam), would lick his fingers after eating. If a morsel falls down, pick it up, clean it and eat it.3 Do not be arrogant. Say Bismillah before drinking and Al-hamdu lillah after having drunk. Drink in three sips. It is prohibited to drink in one gulp4 or directly from a water bag or jug.5 Do not blow into the liquid before drinking, and do not breathe into the cup or glass when drinking.6 It is mustahib (commendable) to eat and drink in a sitting position. It is prohibited to eat or drink while standing.7 However, when there is a valid sharee reason, one my drink while standing. The use of gold or silver utensils are prohibited for eating or drinking. Using such utensils is likened to filling ones belly with the fire of jahannum.8 Keep a third of the stomach empty; it is prohibited to fill it to the brain. Divide the stomach into three portions, One third for solid food, one third for liquid and one third for air (breathing).9

(To be continued, Insha-Allah)

1 Abuu Daawuud and Tirmidhii 2 Muslim 3 Muslim 4 Tirmidhii 5 Bukhaa-rii and Muslim 6 Tirmidhii 7 Muslim 8 Bukhaa-rii and Muslim 9 Ahmad and Tirmidhii


Great Personality

Rahimahullahu Taala

By: Hazrat Allamah Muhammad Ibn Yusuf Salihi Dimashqi Shafiee Rahmatullahi-Alaihi


Hazrat Imam Sahibs jurisprudential skill in the light of the other Imams

(54) Hazrat Qaazi Shuraik (Rahmatullahi-Alaihi) Hazrat Khatib narrates that Hazrat Khalf-Ibn- Ayyub (Rahmatullahi-Alaihi) said: Ilm was transmitted by Allah Taala to Hazrat Nabi-e-Akram (Sallallahu alaihi wasallam). And from him to the Sahabah (Rahmatullahi-Alaihim). From them, it was transmitted to the Taabiin and from them to Hazrat Imam Abu Hanifah (Rahmatullahi-Alaihi) and his students. Now, whoever wishes may be satisfied with this outcome or he may be dissatisfied with it. It is up to him. (55) Hazrat Khuzaimah (Rahmatullahi-Alaihi) Hazrat Abu Muhammad Harithi (Rahmatullahi-Alaihi) narrates that Hazrat Umar Ibn Muhammad (Rahmatullahi-Alaihi) said: When Hazrat Imam Abu Hanifah was mentioned before Hazrat Khuzaimah (Rahmatullahi-Alaihi), I


heard him remarking: you mentioned a most distinguished man. (56) Hazrat Abu Damrah (Rahmatullahi-Alaihi) Hazrat Hasan Ibn Bahlul (Rahmatullahi-Alaihi) narrates that he heard Hazrat Abu Damrah mentioning Hazrat Imam Abu Hanifah (Rahmatullahi-Alaihi) with very kind words. He heard him saying: I wonder how Hazrat Imam Abu Hanifah (Rahmatullahi-Alaihi) ever managed such excessive Ibaadat in spite of so many other occupations. (57) Hazrat Abdul Aziz Ibn Abu Salmah (Rahmatullahi-Alaihi) Hazrat Abdul Aziz Ibn Abu Salmah Al-Majishun (Rahmatullahi-Alaihi) narrates: When Hazrat Imam Abu Hanifah (Rahmatullahi-Alaihi) came to Madinah Munawwarah, we had a lengthy discussion with him over a few religious issues. He would prove his point with outstanding proofs. He is innocent of (all the accusations leveled against him). We would be busy with our own opinions and analogies whilst he would furnish its proof (from the Sharee texts).

(58) Hazrat Mughirah Ibn Shubah (Rahmatullahi-Alaihi)

Hazrat Jarir (Rahmatullahi-Alaihi) says that Hazrat Mughirah (Rahmatullahi-Alaihi) used to admonish him whatever he stayed absent from Hazrat Imam Abu Hanifahs Majlis. He used to chide him saying: Ensure


that you are present in his Majlis. Avoid being absent because when we used to go to the Majlis of Hazrat Hammad Ibn Abu Sulayman (Rahmatullahi-Alaihi) (Imam Sahibs Ustaad), his Ilmi (academic) explanations were not directed to us but to Hazrat Imam Abu-Hanifah (Rahmatullahi-Alaihi).

59. Hazrat Raqabah Ibn Musqilah (Rahmatullahi Alaihi)

Hazrat Raqabah Ibn Musqilah says: Hazrat Abu Hanifah (Rahmatullahi Alaihi) penetrated the realms of Ilm like nobody else did. Whatever he intended (to prove), he made sure the proved it.

60. Hazrat Juraij Ibn Muawiyah (Rahmatullahi Alaihi)

Hazrat Yahya Ibn Adam (Rahmatullahi Alaihi) narrates that whenever Hazrat Juraij Ibn Muawiyah (Rahmatullahi Alaihi) he would do sowith utmost respect and praise him. Hazrat Yahya says: I asked him: What is the reason that when you mention Hazrat Abu Hanifah (Rahmatullahi Alaihi) you are full of respect and praise for him whilst you dont do the same for the others? He replied: The status of Hazrat Abu Hanifah (Rahmatullahi Alaihi) in regards to benefiting from his knowledge is not the same as other people. This is why I make particular mention of


his piety and I praise him a great deal so that people may be encouraged to make Dua for him.

61. Hazrat Imm Abu Shaybah (Rahmatullahi Alaihi)

Hazrat Uthman Ibn Shaybah narrates that he heard his father saying: Hazrat Abu Hanifah started sitting at this spot in the Masjid. Initially, when he made a few statements (with regards to Din), one man commented: Abandon Abu Hanifah (Rahmatullahi Alaihi) and leave him alone because I dont think his statements will hold much weight. My father, Hazrat Shaybah (Rahmatullahi Alaihi) relates: Only a few days had passed when people started coming to Hazrat Abu Hanifah (Rahmatullahi Alaihi) from all over (to attain religious knowledge from him).

62. Hazrat Imam Zufar Ibn Huzail (Rahmatullahi Alaihi)

Hazrat Imam Zufar Ibn Huzail (Rahmatullahi Alaihi) says: I spent twenty years in the service of Hazrat Imam Abu Hanifah (Rahmatullahi Alaihi) I havent seen anyone as benevolent and sympathetic as him. He endowed himself for the cause of Allah Taala. His entire day was spent in religious occupations. He used to respond to all religious and contemporary issues. At the termination of his daily lesson, he used to occupy


himself in visiting the sick, attending to a Janazah, commiserate with the destitute, meet other Muslim brothers and attend to the needs of others. At ni

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