Saudi Arabia have ‘seen’ the moon

We have received news that Saudi Arabia have ‘seen’ the moon. If this is the case, the we are shocked.

To reiterate – the moon was less than 6 hours old, at an altitude less than 1 degree. This is not possible to ‘see’ in any sense of the word. To have’ seen’ this moon would have constituted a world record. More likely of course – it is another case of a false Saudi sighting report. We report this with much sadness.

We did say that we did not think Saudi would ‘sight’ this moon in our blog. This is because even our experience and consultants (with over 30 years of experience) thought that the Kingdom would break their own internal rules of reporting a moon sighting that has less than one degree altitude on the horizon at sunset.

Please see the map below which shows the moon will not be visible anywhere in the inhabited world. This also accords with the statement issued by Her Majesty’s Nautical Almanac Office earlier today.

For those who follow local sightings, we will be fasting tomorrow, and going out to sight the moon on Tuesday.

As ever, the New Crescent Society advocates a UK Islamic Calendar based on UK Sighting. We can only avoid these troubles by ceasing to rely on word from abroad.

Warm regards

New Crescent Society

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OBJECTIONS AGAINST TAQLEED AND ANSWERS THEREFOR

CHAPTER FIVE
OBJECTIONS AGAINST TAQLEED AND
ANSWERS THEREFOR
The opponents of the problem of Taqleed raise objections in this behalf which can be classified in two categories. The first kind of objections consist of nothing but taunts and ridicule without any substance or logic behind it. Obviously they need better be ignored or bypassed without any serious consideration as to the nature of the objection and the quality of frivolity contained therein!. However, the second kind off objections are those which are used to deceive the muqallids through made-up or supurious arguments raised by the ghair-muqallids aimed at hoodwinking the simple minded muqallids; the irony is that often such attempts are successful and the poor muqallids are left in the middle of the read without knowing where and how to go. These so called objections are given below in the question-answer form.
QUESTION (1) : If Taqleed was essential, then why the Companions were not the muqallids of any personality?
ANSWER : The Companions were not in need of Taqleed as they were blessed with the presence of the Holy Prophet (peace be upon him) in their midst and the knowledge and the paractical guidence received made them the teacher and guide for the people of later years.
The Companions are the Imams and leaders of the people of the succeeding generations. The great Imam Hazrat Abu Hanifah and others follow the Companios as guides. In the Mishkat, chapter Al Sahabah it is said:
اصحابی کالنجوم بایھم اقتدیتم اھتدیتم علیکم بسنتی وسنہ الخلفاء الراشدین
(My Companions are like the stars if you folow them you will be successful. Then hold fast to my Sunnat and those of the great Caliphs (Khulafa -e- Rashiideen).
The Holy Prophet (peace be upon him) is the Prophet of Allah and the supreme most guide for the entire Ummat for all time and space. To be the Ummati is the tradition (Sunnat) of the Holy Prophet (peace be upon him). The Companions are the Imams of the Ummat as they are in the first row of the Sunnat and the followers of the Holy Prophet (peace be upon him). The Fountain-head of all guidance is the Holy Personality of Hazrat Muhammad Mustafa- Sallal Laho Alaihe wa Sallam and the great Imams coming after him are the true recipients of guidance from the Holy Prophet and their Taqleed (Following) is obligatory for the Ummah, in spite of the difference of the sects, the great Imams are the heads.
QUESTION (2) : For the guidance the Quran and the Hadis are sufficient as in the words of the holy Quran.
ولا رطب ولا یابس الا فی کتاب مبین ولقد یسرنا القران للذکر فھل من مدکر
(Para 7, Surah Inam 6, Verses 59)
(And there is nothing FRESH OR WITMERED (DRY) which is not recorded in the book, (The Holy Qur’an). And we have made the Qur’an easy and facile for learning and remembrance.
This means that the Qur’an contains every thing and also Quran is easy to learn and understand; then why is it necessary to approach Mujtahid?
ANSWER : No doubt the Holy Qur’an and the Ahadis are sufficient for us, as every thing is present in them. But it requires certain amount of knowledge and capability to extract problems and the answers to the problem, there are pearls in the botton of the seas and oecoans which only the divers (who are experts in their profession) can traee and bring the pearls from the ocean. The Imams are the divers of the ocean of the Deen. In case of an ailment the services of some expert physician is essential. The illiterate and semi literate quacks cannot prescribe correct madicine. @4 Likewise in matters of religion and the Deen the guidance of the Ulama and the Mujtahids are essential. Every individual cannot search and bring forth problem and their answers from the Quran and the Sunnah .
QUESTION (3) : The holy Qur’an condemns Taqleed as in the following verse:
اتخذوا احبارھم و رھبانھم اربابا من دون اللہ (Para 10 Surah Tauba 9, Verses 31)
(They have made their priests and religious leaders as their deities and gods other than Almighty Allah.
فان تنازعتم فی شیئی فردوہ الی اللہ ورسولہ وان ھذا صراطی مستقیما فاتبعوہ ولا تتبعوا السبل فتفرق بکم
If there arises any dispute between you, then refer it to Allah and his Apostle (for a decision). This is the right path of Mine, therefore you also adopt the same path and do not follow any other way that will lead you to other lines of misleading.
قالوا بل نتبع ما الفینا علیہ ابائنا
(Then they will say : we shall follow the same path on which we have found our ancestors.
From these and others like verses it is seen that to follow the path of others in contravention to those of Allah and his Apost is like following the path of the Kuffar (Unbelievers). The right path is only one. The paths shown by the Four Imams are the cooked ones!
ANSWER : The paths which the Holy Qur’an opposes, we have already discussed earlier ولا تتبعوا السبلare the paths adopted by the Jews and the Nasara (Christians) which in their mutilated practices are opposedte to the right path of Islam. The paths mentioned or practised by the Four Imams are not different and anti Islam directions. These are in a sense, four different ways or stations of one single railway line, or four Canals and rivers of the one ocean or sea. The four paths are the fundamentals of the four segments (maslak) of one single main track Tauhid differing nominally in modes of practice of one main Path of Islam or Tauhid. These are the practical parts of the religious doctrine. Such different modes of religious practices were also present among the Companions, because these were observed by the Holy Prophet (peace be upon him) on different occasions.
QUESTION (4) : The subject matter of this question is about presence of four sects (paths of Shariat mentioned above. The question or the objection is about the ‘four’ sects. Is there any special reason behind this?
ANSWER : The figure of ‘FOUR” seems to possess Divine Approval; for example Four books. Four Fundamental religions, the human structure is also said to be composed of four elements, These are in a sense the four gateways of the one single Destination Tauhid). Once extraneous structures are laid in the approach track, it is impossible to reach the desired goal which is a single and fundamental one. The Namaz within the precincts of the Khaana-e-kaba are offered in all (Four) directions but the Direction of all the people is towards the Holy Kaba.
As in the presence of the Qur’a, there is the need of Hadis, so there is the need of fiqah to get to the care of the Hadis as the Fiqah is the Tafsir of the Qur’an and the Hadis. Of the point of enquiry (command) which is not available in the Qur’an and hadis, the same will be distinctly available in the Fiqah.
QUESTION (5) : In the doctrine of Taqleed, there arises the need to make some one as the Hakam (Arabiter) for a decision. This amounts to by-passing Allah (Who is the Real Arbiter) which is Shirk. Is not the doctrine of Taqleed -e- Shahi (Personal following ) an act of shirk? The holy Qur’an states very elearly.
ان الحکم الا للہ(Para 12, Surah Yusuf 12, Verses 40)
(There is no command except that of Allah)
ANSWER : If making some one else other than Allah as Hakam or Arabiter, is shirk, then to follow the Hadis is also shirk! and all Mufassireen Muhaddissin will also be Mushriks (NOOZ BILLAH), because the great Muhaddiseen Tirmizi. Abu Dawoodd. Muslim and others were Muqallids and Hazrat Imam Bukhari, shall be regarded as the disciple of all the vast treasures of Hadis, which in other words amounts to demolishing the whole structure of Hadis or the Islam itself. This is unimaginable, rather, unbelievable. The need for appointing a Hakam (Arabiter) has been expressly enunciated by the holy Qur’an @5
وان خفتم شقاق بینھما فابعثوا حکما من اھلہ و حکما من اھلھا
(Para 5, Surah Nisa 4, Verses 35)
(If you find a (seemingly unsoluble) dispute between the husband and the wife, then appoint an arbiter from the side of the husband and another arbitr from the siade of the wife (and let them find the solution of the dispute.
In the Battle of Siffin,Hazrat Ali and Muaviya appointed a Hakam or Arbiter. the Holy Prophet (peace be upon him) himself made Hazrat Sa’ad bin Ma’aaz as the hakam in the dispute of Bani Quraiza. The meaning of the verse means that real command is that of Allah, to be interpretd and decided by the arbiter. No judge or arbiter can decide a case on his personal opinion, This also means that if appointing Hakam is shirk. then all the judgements down the ages will be the outcome of the persons who imposed themselves over the authority of Almighty Allah!
QUESTION (6) : The Presumption of the Mujtahid is but the guess-work by him in the matter under dispute. The Holy Qur’an forbids indulgence in premptions or self assumed guess work it is said:
یایھا الذین امنوا اجتنبوا کثیرا من الظن ان بعض الظن اثم ولا تجسسوا ولا یغتب بعضکم بعضا(Para 26, Surah 49, Verses 12)
‘O you who believe ! Avoid too much of (unfounded) presumpltionss or guessing as some guesses or presumptions become acts of sinning, and do not pry (with evil intentions) the affairs of others or try to find faults with them, and ‘refrain from backbiting.) To put in a sutshell, in all religious matters, reliance should be placed only Kitab and Sunnat (the holy Qur’an and the Ahadis).
ANSWER : The significance of the word Zan meaning (Qiyas) in the verse shall be explained later.
QUESTION (7) : The Ghair Muqallids say that Imam Abu Hanifa has said that any Hadis which is proved correct (sahih according to the principles part of his religion. We have found some of his statements not according to principles of hadis. Therefore we have give up the hadis, as he basis of his religion.
ANSWER : No doubt, the great Imam has said that if his saying comes to be seen in accordance with any hadis, then acting upon that Hadis will be acting on my religion. This is no exaggeration, rather it is the demonst ration of Taqwa on his part. (Taqwa stands extreme righteousness in respect of Belief or Eiman). the Qiyas or ‘presumption of the Mujtahid comes into play where clear Nass (confirmed Qur’anis verse) is not available But the question is that is there any one in the present day world who is more conversant, more authentic, more all-embracing grasp of the knowledge of the Hadis than that possessed by the great Imam Abu Hanifa. We are, as a matter of fact, much limited skill in comprehending the Hadis, that our eyes do not go beyond the six Confirmed Conpendium (Sihaa-e-Sittah). then on what authority can we challenge the authenticity that the so and so hadis has been incoreectly quoted or taken from so and so source by the Imam Sahib.
اذا بلغکم منی حدیث فاعرضوہ علی کتاب اللہ فان وافقہ فاقبلوہ و الا فردوہ
Otherwise it has been liddown in the Hadis of the holy Prophet that (If you happen to come across any Hadis then judge it in the light of the Book of Allah (holy Qur’an); if it is in accord with that, follow and act upon it, otherwise leave it.
If some self-styled expert in Hadis says that since some Hadis are not according to the Qur’an. We are not prepared to accept the concept of the Hadis itself, then there cannot be a man more condemnable than him who has dared to reject the institution of the Hadis on account of his limited and shallow and shabby knowledge. For example, according to the Qur’anic verse the patrimony (miras) of a deceased Musalman should be divided among his letigemate heirs, but according to a Hadis the left overs of a prophet are not to be divided as legacy. Both versions have their peculiar intentions and can not be hinter related in support of some self asumed content. The inference of this distorted notion must be condemned as forcefully as possible.
QUESTION (7) : Some of the crities of the Imam Sahib assert that he did not possess the (enough) knowledge of Hadis and as such there are less traditions attributed to him; and whatever are in the field, they are unreliable!
ANSWER : Imam Sahib is the Muhaddis of the highest grade, and the vast number of problems (masail) extracted or deduced by him confirm his exapanse of his knowledge in this behalf. The extent of his knowledge in this field can be assessed from a reference to his Masnad Imam Abu Hanifa and the book Muatta Imam Muhammad by Imam Muhammad. There are still less traditions in the name of Hazrat Abu Bakar Siddiq. Does this mean that Abu Bakr was not a Muhaddis? The less shortage in number of the traditions (riwayat) was due to extra caution in reporting Ahadis. Profuseness in such a reportage does not necessarily reflect the vastness and depth in field of knowledge, The traditions quoted by the Imam Sahib are most authentic and reliable as his time of life was nearer to the Holy Prophet (peace be upon him) and as time proceeded along, the traditions became weaker and mixed up with other less reliable ones. Therefore the weakness in respect of his quotations much later after him cannot be attributed to him.
QUESTION (8) : Some people say that all the four religious sects are on the right! How is this possible? Only one religions / is right and the four can not be right at one and the same time! They give the example of the recitation of Surah Fatiha in the Namaz. Imam Abu Hanifa says that to recite Surah Fatiha behind the Imam is Makruh-e-Tahrimi, while Imam Shafa’ee is of the view that it is Wajib! Both cannot be correct; either it is Makruh (undersirable) or wajib (obligatory). How can both the problems be true?
ANSWER : Here the word right (haq) does not stand for the exclusive truth in one point; here it means that a person can follow the precept of one Imam and his religion (sect) taking him to be right as the sect of his taqleed. It may be that the mujtahids has erred but such an error is pardonable because it is based on his honest thinking and belief. This may be explained by the examples of Hazrat Ali and Muaviyah in respect of battle of Siffin, and in another case in the battle of Jamal between Hazrat Ali and Hazrat Ayssha. Both had their points and view to be on the right and accountable for any deliberate misjugement. If a man offers prayer (namaz) in the jungle keeping his face in one direction as the Qibla. But he doubted his own thinking and repeated the prayer in the three remaining direction, again thinking that the Qibla will must be in one of these directions!. Here, according the jurists the namaz in all directions will be rewarded as the intention of the man was sincere and honest. He would have been equally reward worthy had he stuck to his first namaz, taking the direction of the Qiba as correct. In the case of Hazrat Dawood and Hazrat Sulaiman, the error of judgement on the part of Hazrat Dawood was pardoned by Almighty Allah by showing the right decision to Hazrat Sulaiman. none of them was taken for accountability; the Qur’an said for both that Allah had granted them Hukm (The quality of right judegment) and Ilm (knowledge in general).
In Mishkat, chapter Qaza (legal decision) it is said:
اذا حکم الحکم فاجتھد واصاب فلہ اجران واذا حکم فاجتھد فاخطا فلہ اجر واحد
When the judge gives the correct decision after due and honest deliberation (ijtehad), he is doubly rewarded (for ijtihad) and right decision. But when after ijtihad he commits error in judgement, he shall be rewarded for ijtihad (one act of goodness).
This also answers the objection inregard to the ‘rafa yadain’ (raising of hands upto the shoulders while going in and rising from the ruku) in the namaz; it is permissible for the followers of Imam Shafa’ee while the hanaffis regrain doing this as per the prectice and command of Hazrat Imam Abu Hanifa. Both the postures are vajib as these have the sanction of the Mujtahideen leaders of the respective sects. Same is the case with the legal procedure. If some on takes law in his hands and does anything on his own he will be guilty as he was not authorised by the court to do so. While the same process adopted by a court of law will be justified because it has the sanction of the law of the land. The judge will not be taken to task if he errs in giving the judgement. A glaring example of this view is that relating to acceptance of fidya (ransom) from the prisoners of the Battle of Bad’r by the Holy Prophet (peace be upon him) as an honest personal decision for the good of Islam and the prisoners. However the verse in this behalf did not approve the qiyas (presumption) of the holy Prophet (peace be upon him). The step taken in this case was later pardened and the action of the Holy Prophet (peace be upon him) was upheld by Almighty Allah. فکلوا مما غنمتم حلالا طیبا (Para 28, Surah Hashar 59, Verses 2) This confirms that there is no accountability on the error in ijtihad.
THE CULMINATION OF THE DEBATE ON ‘IJTIHAD’: There are four sources for deciding an issue from the Shariat point of view. (1) the Qur’an (2) Hadis (3) Ijmaa-e-Ummat (Consensus by the Ummat) and (4) Qiyas (presumption). About Ijma we have discussed at lenght as being based on the premises of the Qur’an and the Hadis, making it incumbent upon Musalmans to remain with the Ummat and any one deviating from the Ijma will be guilty as a sinner.
The meaning of Qiyas is to speculate, surmise or presume to decide an issue for its validity or otherwise. From the Shariat point of view, it stands for a process where the issue in question is examined with analogous issue in some other respect where the permissibilty was given and accepted as correct. For example if a problem crops up where clear verdict is not available in the Qur’an and the Hadis. For a decision in respect of the issue in question attempt shall be made to find out if there is any case of identical nature (not exactly of same details) in which the permissibility was sanctioned according to Holy Qur’an or hadis. if the natures of both cases are analogous or identical, then the same decision will be given in the case as was given in the other case. Some one asked us what is it to commit sodomy with a woman? our reply was that in the case of the woman being in menses, sodony with her is haram on account of its being a dirty and an unclean act. asked if father of a man commits adultry with a woman, is the woman permissible to him for marriage? we replied that if the father of a son marries woman, that woman is haram to the son; therefore this woman with whom the man commits adultry shall be haram to him.
This what is meant by Qiyas. But the condition is that the man doing qiyas must be a mujtahid; for a non-mujtahid the qiyas is not reiliable. qiyas in essence is the process to indicate the intent of the Shriat. It is not a sanction or a law by itself. It is valid only in respect o the case for which qiyas was made. It means the real source of authoeity is the Qur’an or the Hadis, but the qiyas makes it clear but it does not accord sanction the validity of qiyas is based upon the Qur’an the Hadis and the acts of the Sahaba (companions of the Holy prophet (peace be upon him). Qur’an says:
فاعتبروا یاولی الابصار
(Learn a moral lesson O you who have eyes)
The warning to the Musalmans is that if they dommit the same fault like that of the unbelievers (kuffar) they will be meted out with the same cosequence! Also the holy Qur’an compares the incidence of Qiyamat (Day of Judgement) as rising from the sleep, or the farm (cultivation) becoming verdant and flourishing after becoming dry and withered. This is also qiyas. In the Bukhari there is a chapter Kitabul E’tisaam with the lengthy title:
باب من شبہ اصلا معلوما باصل مبین قد بین اللہ حکمھا لیفھم بہ السائل
(To draw similarity between the known principle with the principal sanctioned by Allah so that the question may find the solution)
Under this chapter the incident of a woman is recited in which the Holy Prophet (peace be upon him) decided her case on the basis of qiyas. ‘Assumption)
ان امراۃ جائت الی النبی صلی اللہ علیہ وسلم فقالت ان امی نذرت ان تحج أفاحج عنھا قال نعم حجی عنھا ارائیت لوکان علی امک دین اکنت تقضیہ قالت نعم قال اقضوا الذی لہ فان اللہ احق بالقضاء
(A woman come to the Holy Prophet (peace be upon him) and said that her mother had made a Mannat to perform the Hajj. She asked if she could perform the Hajj on her behalf. The Holy Prophet (peace be upon him) permitted her. Then he asked her if there was any debt outstanding against her mother, would she repay it. Se said ‘yes hereupon the Holy Prophet (peace be upon him) asked her to clear the debt first, as Allah is more concerned with fulfilment of dues payable to him).
In the Mishkat, Kitabul Amarah. Tirmizi Vol. I and Darami it is said that when the Holy Prophet (peace be upon him) appointed Hazrat Ma’aaz bin Jabal as the governor of Yaman on what basis he would decide the case brought to him for decision, he said on the authority of the Book of Allah; asked if the answer is not found there? he said on the authority of His Holy Messenger’s Sunnat; asked further, if he did not find in that, Hazrat Ma’az said:
اجتھد برالی ولا الو قال فضرب رسول اللہ صلی اللہ علیہ وسلم علی صدرہ وقال الحمد للہ الذین وفق رسول رسول اللہ لما یرضی بہ رسول اللہ
(I shall hold my opinion on Ijtihad). The reporter says that on hearing the reply the Holy Prophet (peace be upon him) stroked the breast of Hazrat Ma’aaz (as an expression on joy of satisfaction and said: All Praise be to Almighty Allah Who gave to the message- bearer of his apostle the ability of this caliber which is pleasing to him (apostle of Allah).
It provides a clear and convincing justification in favour of the Qiyas. Since during the life time of the Holy Prophet the process of Ijma was out of question; it was for this reason that Hazrat Ma’aaz did not mention it. Likewise many Companions gave decisions based on their qiyas. Hazrat Ibne Mas’ood ordered payment of Meh’re Mis’l who was married to a man who died without giving Meh’r to his wife. This was also based on the Qiyas of Hazrat Ibne Mas’ood.
It is reported on the authority of Hazrat Abdullah ibne Mas’ood in the Nisa’ee Vol. Two Kitabul Qaza
فمن عرض لہ منکم قضاء بعد الیوم فلیقض بما فی کتاب اللہ فان جائہ امر لیس فی کتاب اللہ فلیقض بما قضے بہ نبیہ صلی اللہ علیہ وسلم فان جائہ امر لیس فی کتاب اللہ ولا قضے بہ نبیہ صلی اللہ علیہ وسلم فلیقض بما قضی بہ الصالحون فان جائہ امر لیس فی کتاب اللہ ولا قضے بہ نبیہ صلی اللہ علیہ وسلم ولا قضے بہ الصالحون فلیجتھد رایہ
(After this day, if a case comes for a decision, then the decision through the Qur’an; and if any case comes up answer to which is not found in the Holy Qur’an, then decide the matter, as the holy Prophet (peace be upon him) decided the like matter; if however such a thing comes up answer to which is found neither in the Qur’an nor the decision given by the Holy Prophet (peace be upon him) before, then the decision should be given as that given by righteous men. If still there comes where a decision is not found in any of these sources. Then the person before whom the case has come, should make use of his Qiyas by way of Ijtihad.
In the Nisaa’ee it is reported at this place :
قال ابو عبدالرحمن ھذا الحدیث جید جیدAbu Abdur Rehman says above this Hadis It is quite true quite true
At the same place in the Nisaa’ee on the authority of Qazi Sharee’h when he asked Hazrat Umar how he should decide the cases brought to him for decisions. Hazrat Umar replied
فکتب الیہ ان اقض بما فی کتاب اللہ فان لم یکن فی کتاب اللہ فبسنۃ رسول اللہ فان لم یکن فی کتاب اللہ ولا فی سنہ رسول اللہ صلی اللہ علیہ وسلم فاقض بما قصی بہ الصالحون فان لم یکن فے کتاب اللہ ولا فی سنہ رسول اللہ صلی اللہ علیہ وسلم ولم یقض بہ الصالحون فان شئت فتقدم وان شئت فتاخر ولا اری التاخر الا خیرا لک والسلام علیکم
(Hazrat Umar wrote to him to decide from the Quran, if aclue is not there then Sunnat-e-Rasul should be consulted. If Kitab-ul-Lah and the Sunnat-e-Rasul-ul-Lah do not provide the answer. then decide as the righteous have done (Ijmaa’e Ummat) in the past; but if even this is not available, then either go ahead if you so desire or take time as respite for thinking, I feel that in your case deferment or time for thinking is preferable.
@6 The above mentioned both these examples constitute strong proofs for making decisions through the Qur’an, Hadis, Ijmaa-e-Ummat and Qiyas which can neither be disputed or rejected through a taweel or any device. The main burden of objection to the process of Qiyas (Presumption) is based on the strength of the verse which forbids too much of presumption or even speculation some of which often lead to evils known as sin or crime or plain evils including suspicion the translated version of the said verse is : O you who believe shun too much of suspicion for suspicion some times becomes or leads to sin or crime. Here the major lapse on the part of objectors (ghair muqallids) seems that they do not see the difference between Qiyas and Zann. Qiyas as a matter of enquiry pertains to discover some good in a thing whie Zann, on the other hand is purely negative in approach and it carries some evil suggestion in its application. Qiyas cannot be equated with Zann. Viewed rom this point of view, the objection to the process of Qiyas falls as untenable.
The other objection against Qiyas is that it is confused with Najwa (whispering) which according to the verse is that it emanates from the Devil, or on the spur of the devil Whispering means speaking some secret, mostly conspiracy against an innocent person which is an outright sinor crime Theword in the Qur’nic verse refers to the mischievous behaviour of the Munafiqs (hypecrites) who often came to the Holy Prophet (peace be upon him). Therefore the attempt by the ghair muqallids to denounce Qiyas taking it as the samething as zann and Najwa (whispers) has no basis of truth.

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IN THE EXPOSITION OF PERSONAL FOLLOWING (TAQLEED SHAKHSI)

CHAPTER TWO
IN THE EXPOSITION OF PERSONAL FOLLOWING (TAQLEED SHAKHSI)
In Mishkat, Kitabul Amarah it is reported with reference of Muslim the Holy Prophet (Peace be upon him) has said:
من اتاکم و امرکم جمیع علی رجل واحد یرید ان یشق عصاکم و یفرق جماعتکم فاقتلوہ
(When a person comes to you, knowing that you are united on the obedience of some one, he desires to break your rod or crutch (symbol of defensive weapon) as also the unity (in your rank) and to shatter in pieces, then kill him.)
In this Hadis the reference is to Imam and Ulama -e- Deen round whom the people remain united in matters of Faith and obedience. It does not refer to the king or the ruler whose obedience in anti-religious matters is not permissible.
Muslim has also devoted a chapter relating to the obedience of the Amir (ruler, person of authority) in matters of other than sin or crime, showing thereby that the obedience of a single person is essential.
In the Mishkat, Kitabul Buyu (Transaction) on the authority of Bukhari, it is reported by Hazrat Abu Musa Ash’ari about Hazrat Ibne Masood لاتسئلوا فی مادام ھذا الحبر فیکمthat so long as this learned person remains with you, do not ask me ask anything relating to religious problems with you. This shows that in the presence of the most reverenced person the obedience of the person lower in rank to him is not desirable, for the obvious reason that in the eyes of a person his Imam is most respectable It is said in ‘Fat hul Qadeer’
من تولی امر المسلمین شیئا فاستعمل علیھم رجلا و یعلم ان فیھم من ھو اولی بذالک و اعلم منہ بکتاب اللہ وسنہ رسولہ فقد خان اللہ و رسولہ و جماعہ المسلمین
(One who is the ruler of a Muslim kingdom and appoints a person to govern the people of that part knowing that there is a person better qualified and deserving for the status offered to the man of lesser standing, then the ruler commits dishonesty with Allah, His Prophet (peace be upon him) and the Musalmans in general.
In the Mishkat, Kitabul Amarah it is said:
من مات و لیس فی عنقہ بیعہ مات میتہ جاھلیہ
(One who dies without the belt of obedience (Ita’at) on his neck. he dies as one ignorant brute.)
There is a call for Bai’at (fealty) to Imam, which is synonymous to Taqleed and fealty (Bai’at to Auliya all are included; the question is under which sultan’s fealty are the wahabis? These are a few verses and the Ahadis on the subject; more could be presented, but brevity is taken as necessity. The Ummat, by and large is consistent in the matter of taqleed since the days of the followers of the companions (tab’a Tabi’een)on the constant practice that one who is not a mujtahid should follow a mujtahid and to follow the of consensus (Ijma) of Ummat is proved by the Qur’an and the Hadis. In the Qur’an it is said:
ومن یشاقق الرسول من بعد ماتبین لہ الھدی و یتبع غیر سبیل المومنین نولہ ماتولی و نصلہ جھنم و سائت مصیرا
(Para 5, Surah Nisa 4, Verses 115)
If anyone contends with the Apostle even after guidance has come to him, we shall leave him in the path he has chosen, and land him in hell-what an evil refuge!
This shows that one should follow the path which the Musalmans are following, as an obligation. as there is consensus of the Musalmans on the taqleed.
Mishkat, Babul I’tesaam, bil Kitab wal Sunnah (Holding fast on the the book wal Sunnah says
اتبعوا السواد الاعظم فانہ من شذ شذ فی النار
(Follow the larger group because one who keeps hmself aloof from the group of the Musalmans he will be sent to the Hell.
It is also said in the Hadis ماراہ المومنون حسنا فھو عند اللہ حسن that what is good considered by the mulsims is also good in the presence of Almighty Allah.
It would appear as a matter observation that the Musalmans by and large have been following the principle of Taqleed shakhsi (following the personality) down the ages. Even now a days Musalmans in the Arab and Ajam (Aabia and beyond) have been acting on the personal following and are Muqallids by way of Taqleed -e- Shkhsi. Any one who is Ghair Muqallid he rejects Ijma (and as such becomes an outcast from the Muslim fold. The matter is clear; if you are against Ijma how would justify the establishment of the Khilafat of Hazrat Abu Bakar and Hazrat Umar (May Allah be pleased with them). It is only through the consensus (Ijma) of the Ummat that the khilafat -e- Siddiqi and Faruqi can be justified.
It is said in the Tafsi -e- Khazin وکونوامع الصادقین that Hazrat Aby Bakar advised the Ansars not to think of establishing a separate Khilafat of their own, rather join hands with the common righteous Musalmans, the groups of Muhajireen whom the Qur’an proclaims as Sadiqeen.
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It is LOGICAL ARGUMENTS that common observation that no one in the world can accomplish any thing of note without the co operation of other fellow-beings, and without following some one else. In all technical and educational fields the co operation and guidance of experts and sepcialists is of paramount significance. This is so in the worldly affairs; the religious affairs are not difficult and unsurmountable. In this field the following (taqleed) of experts and especialists is equally essential. Thisacceptance of opinions is also seen in the matter of Haids. If some Hadis is declared weak (Zaeef) by the Scholars, it is admitted as such by others. Like wise in respect of the recitation of the Qur’anic verses, the modes of Qir’at have been prescribed by experts which are followed by the keen learners of the Qir’at. In every field there is always the most perfect man whose words constitute the final words and his personal guidance is sought accepting him as such and it is only acceptance of this nature that the other aspirants receive guidance. The position may be stated that in every field there must be the most qualified persons whose following brings forth the desired results. There is only one imam and in the country there is one ruler whose personal follwoing (Taqleed -e- Shakhsi) is binding on all the rest.
In the Mishkat in the Chapter Etiquettes of the trvel or journey it is said:
اذا کان ثلثہ فی سفر فلیو مروا احدھم
(If three men are traveling together, two of them should make the third as their Imam (leader)

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MEANING OF TAQLEED AND ITS KINDS

“TAQLEED”
(Following some one else)
In connection with Taqleed five points ought to be kept in mind; (1) The meaning and kinds of Taqleed (which Taqleed should be adopted and which should be rejected, (On whom Taqleed is binding and on whom it not binding or necessary (4) Arguments in support of Taqlled and (5) objections against Taqleed and answers there to etc. These points or aspects of Taqleed have been accordingly dealt with in five sections / chapters

CHAPTER ONE
MEANING OF TAQLEED AND ITS KINDS
There are two meanings of the word Taqleed, one is literal and the other is “sharaee” or religious. The dictionary or literal meaning is to put the belt or garland round the neck while the religious meaning denotes making one self bound to follow some ones postulates from religious point of view thinking it to be obligatory in a particular sense or regard it is based on religious premises.
In such cases, the point in consideration of the follower is the personality whose words or deeds are taken as binding without due regard as to whether or not there is any shar’ee or religious justification.
In the marginal note relating to the following of the Holy Prophet (peace be upon him) on page 86 in the book ‘Sharh Makhsirul Manar’ it is said:
التقلید اتباع الرجل غیرہ فیما سمعہ یقول او فی فعلہ علی زعم انہ محق بلا نظر فی الدلیل
(Taqleed means to obey some other person. in matters which he sees the other person doing or saying or hears from others about that, believing that the thing said or done by him is correct, without any enquliry. In this behalf! Also, Imam Ghizali says in his ‘Kitabul Mustsfa التقلید ھو قبول قول بلا حجۃ that Taqleed is that deed attributed to some one else, which he does without any reason or argument (page 387). According to this definition, obeying the Holy Prophet (peace be upon him) is not taqleed,because all his deeds and sayings (commands) by themselves constitute the argument and justification from Sharait (religious) point of view. Taqleed means to follow without looking into religious sanction. Viewed from this angle, we the musalmans are the Ummati of the Holy Prophet (peace be upon him) and to obey him can not be said a Taqleed. Similarly, the reverenced Companions and the Imams of the Deen are also the Ummati of the Holy Prophet (peace be upon him) and not the Muqallids. Like wise the obedience of the Ulama which the common Musalman do cannot be called Taqleed, because no Musalman regards the sayings and the deeds of the Ulama as an argument or words of authority for himself; he follows the Aalim (learned man) because he takes the latter as the Molvi Sahib and he must have consulted some authentic book for what he says and does; even if at a later statge it comes to knowledge that what the Molvi Sahib has said or done was not correct, it will not matter to much him (his obedience will not suffer!)
As already stated above, Taqleed is of two kinds namely,(1) according to Shariat and (2) not conforming to Shariat. Taqleed -e- Shara ee means following ome one in respects of the commands of the Shariat, such as Namaz, Fasting,. Hajj Zakat etc where the sayings of the Imams of been are accepted as true and are followed without any mental reservation. On the other hand, in matters non-shariat dictates or postulates of any one known as authority or specilist are accepted worth following in the particular field of profession or art. Following the experts or specialist is known as Dunyavi taqleed which has nothing to do with the Shariat or religion.
Mystioc saints who follow their Murshids (Masha’ikh) and engage themselve in oral recitations and practical rituals do so by way or Taqleed in deen but not the taqleed of Shariat. Rather it is the Taqleed in Tariqat or spiritual practices, because it is not the taqleed in respect of p roblems of halal and haram which are purely the Shariat issues. Taqleed of non- shariat nature if it is against the explicit Shraiat matters, then it is haram, otherwise it is permissible and if it is not aganist Islam, then also it is permissible. This broad principle can be applied to the customs and practices on special occasions of marriage, death etc or other celebrations and their permissibility or otherwise can be decided. The holy Quran has sternly warned against the Taqleed or following in matters which are expressly haram and has prescribed severe punisment to the defaulters in this connection.
ولا تطع من اغفلنا قلبہ عن ذکرنا واتبع ھواہ وکان امرہ فرطا
(Para 15, Surah Kaaf, Verses 28)
(And follow not the man whose heart We have turned negligent and inattentive from Our Remembrance, who follows his onw selfish desires and he has exceeded the limits in this behalf.
وان جاھدک علی ان تشرک بی مالیس لک بہ علم فلا تطعھما
(Para 21, Surah Luqman, Verses 15)
(2) And if they strive to induce you to assoeiate Me the one of whom you have no knowledge, then do not obey him.
واذا قیل لھم تعالوا الی ما انزل اللہ والی الرسول قالوا حسبنا ما وجدنا علیہ ابائنا اولو کان ابائوھم لایعلمون شیئا ولا یھتدون
(Para 7, Surah Maeda 5, Verses 104)
(3) And when they are asked towards that which Allah has revealed and the (holy) prophet. they say that it is enough for them what has come to them from their ancestors, even if their fore-fathers were devoid of knowledge and on the path of misguidance.
واذا قیل لھم اتبعوا ما انزل اللہ قالوا بل نتبع ما الفینا علیہ ابائنا
(Para 2, Surah Bakra, Verses 107, 70)
(4) And if they are told to come to that revealed by Almighty Allah, they reply that they will follow what found their fore-father.”
In these verses and like ones there is outright condemnation of the taqleed which were ascribed to the fore-fathers of the unbelevers. The practices of those ancestors were manifestlly opposed to the tenets of the Shariat and were thus haram. As far as the taqleed of Shariat and the obedience to reverened Imams, these verses do not refer to them; great care should therefore be taken to avoid any misunderstanding in this respect.
CHAPTER TWO
PROBLEMS OF TAQLEED AND NON – TAQLEED
There are some details of the Taqleed in Shariat. Shariat Problems are of three kinds (1) Aqaid (plural of Aqeedah, the fundamental traits of Faith (Eiman); (2) those commands which are distinctly proven by the Holy Qur’an and the Ahadees; there is no concern of Ijtihad in these ordinations and (3) those ordinations or commands which have been deduced from the holy Qur’an and the Ahadees alongwith those discovered through Ijtihad or interpretation and re-interpretation of Islamic Law. Taqleed in Aqeedah is not impermissible.
In Tafsir Ruhul Bayan interpretation of Aayet of Surah “Hood” نصیبھم غیر منقوضIf some one were to ask us as to how we come to believe in the Tauhid and Risalat (One-ness of Allah and the Prophet hood, then it would not be said on the authority on the authority of Hazrat Imam Abu Hanifah or the Fiq’he Akbar, but through the arguments and reserach (as opposed to Taqleed) because Taqleed in Aqeeda (Fundamentals of Eiman) is not valid and lawful. It is said in the Introduction of Shami in respect of Taqleed:
(عن معتقدنا (ای عما نعتقدہ من غیر المسائل الفرعیہ مما یجب اعتقادہ علی کل مکلف بلا تقلید لاحد وھو ما علیہ اھل السنہ والجماعہ و ھم الاشاعرۃ والماتریدیہ
(It neans that the problems we base our fundamental traits of Eiman (aqaid) are the same which are followed by the Ahle Sunnat and the Ahle Sunnat are the Ashairah and Matridiyah.
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The issues of faith which are distinetly extraneous are known as non-fundamental ones but their adoption or taqleed is obligatory on the person concerned, provided they do not clash with the fundamentals of the Eiman which are the halmark of the members of the ahle Sunnau wal Jama’at. Fundamentals of Eiman stand by themselves uncontaminated by other non fundamental ones which are secondary in nature; however their adoption is permissible on the condition stated above that they do not clash with the basics of the religion. In clear and explicit commands which are the fundamentals of the religion no taqleed is justified. Five obligatory prayers, the fixed number rekats in each Namaz (prayer), thirty day’s fasting without eating and drinking during fasting, these are the issues which are proven without a semblance of ambiguity and no one can say that he is following and obeying these commands because Imam Abu Hnifah has said so or it is so declared in the Fiqah Akbar. Rather their authenticity shall be derived dely on the holy Qur’an and the Ahadees of the Holy Prophet (peace be upon him).
Those problems (masail) which are deduceed from the Qur’an, hadis and Consensus (Ijmaa) of the Ummah or through personal efforts (ijtihad) or derived from these sources are also binding on those who have taken no part in Ijtihad.
We have explained in some details the problems in which taqleed is permissible and which problems should be avoided in respect of Taqleed. At times the Ghair Muqallid (persons of free-lance beliefs!) raise objections against Muqallids that they have no authority to extract issues and their solution through the Quran and the hadis. The answer to this frivolous questioning is that there is no need to extract authority in regard to fundamentals of religion because the holy Qur’an and the Ahadis are self-contained in these respects. As such their objection is itself misplaced and should not have beeen raised at all. However if the issue was whether Yazid was guilty of Kufr by having transgressed the fundamentals of Islam, the issue may be taken as debatable, for the simple reason that it is based on personal estimation and not a matter to be judged through a reference to Qur’an and Sunnah. The learned Jurists (Fuqaha) of Islam refer to the Qur’an and Hadis to confirm the authenticity of a new trend in this respect and not to confirm the very fundamentals in question, which stand confirmed as irrevocable and need no further probing.

CHAPTER THREE
ON WHOM TAQLEED IS BIDING (OBLIGATORY) ?
Practising or practically engaged under the Laws of the Shariat (known as ‘Mukallaf) are of two kinds; one those enaged in search of new problems or Mujahids and the other, Non Mujahids or common Musalmans. A Mujahid is the person who is learned or educated enough who understands the salient and latent features of the Qur’an and the Sunnah and is capable of deducing new problems together with their solutions; in particular he should have full knowledge of the Nasikh and the Mansukh, or in other words. the verses of the Qur’an in their original context and the changes (replacements) by other verses under the Divine command and the circumstances for such changes. It is essential as on its depends the capability of the scholar for the correct application of his findings. Intelligence and mannerisms of presenting of his view points must be inducing for their acceptance. Only such a person is worth being recognised as Mujtahid. All the rest Musalmaans are Ghair (Non) – Mujtahid or Muqallid. Taqleed for the Ghair Mujtahid is essential, but for the Mujtahid taqleed is not binding. There are six grades or ranks of the Mujtahids (1) Mujtahid Fish Shar’a (in shariat), (2) Mujtahid fil Mazh (in Religion), (3) Mujtahid fil Masail (Problems), (4) Ashabul Takhrij (Having knowledge of discovering or deducing problems), (5) Ashabul Tarjih (having knowledge of priorities and (6) Ashabul Tamiz (having knowledge of differentiation) (Ref, Muqdamah Shami, point of view Tabaqt ul Fuqaha – Ranks of jurists).
(1) MUJTAHID FIL SHAR’A (SHARIAT) : Those learned scholars who introduced the laws of Ijtihad, for example, the Four Imams, Imam Abu Hanifah, Imam Shafaee, Imam Malik and Imam Ahmad bin Hambal.
(2) MUJTAHID FIL MAZHAB : Those learned scholars who follow (taqleed) the principles introduced by the Four Imams and extract or deduce supplementary principles in the religion for the convenience of their rollowers; for example, Imam Abu Yusuf, Muhammad Ibne Mubarak, who are the followers of Imam Hanifa in respects of Principles and are themselves the Deducers’ or innovators of the problems (as distinct from the Principles.
(3) MUJTAHID FIL MASA’IL : are those persons who are Muqallids of the principles and problems, but in such matters where the explanations of the Imams are not available and these person are capable to produce arguments in support of their viewpoints after consulting the Qur’an and the Hadis, for example Imam Tahavi and Qazi Khan, Shamsul Aimma Sarkahi etc.
(4) ASHABUL TAKHRIJ : are those persons who cannot do Ijtihad on their own; however they can explain and elaborate certain statements of the Imam, for example, Imam Karkhi.
(5) ASHABUL TARJIH : are those persons who can choose and give priority to some traditions (Riwayat) over others, for example if there are more than one statements of the Imam concerning the same matter, they can assign prioity to any of them with reason and arguments in support of their choice. Similarly they can choose, as a matter of priority between the statement of the Imam and his followers as also in respect of other immas, for example, the author of Quduri and the author of Hidayah etc.
(6) ASHABUL TAMIZ : are whose persons who distinguish and differentiate between the explicit religion and other extra ordinary traditions,; similarly in statements with strong arguments and reasons behind them and those which are weak in these resects, as also between those statements which are condemnable and those which are worth following, for example, the author of ‘Kanz’ and the author of Dur e Mukhtar.
As for those who do not belong to any of the six categories, they are the muqllids, pure and simple! like common brands of ulama (scholars) who can refer or explain certain problems only after consulting the relevant books!
We have already said that it is ‘haram’ for a mujtahid to do taqleed of any other person. As for the distinguished persons of the above mentioned six categories of the Mujtahids. they shall be considered mujtahid of their own category and the muqallids in respect of others, for example, Imam Abu Yusuf and Muhammad are the Muqallids of Hazrat Imam Abu Hanifa in respect of the Principles (Usul) and Qawa’id (Rules & regulations, and since in matters of masail (problems are themselves mujtahids, they cannot be muqallids.
With this elaborations of ours, the objections of the ‘ghair muqallids get answered who often say that when Imam Abu Yusuf and Imam Muhammad are themselves the hanafis, then they are at times raising objections against Hazrat Imam Abu Hanifa. In this connection it can be said that in respect of Usul (Fundamental Principles) and (Qawa’id (rules and Regulations) they are the muqallids and as such they do not differ with the great Imam. While in respect of subsidiary and extraneous problems, they are the mujtahids and can express their independent opinions in which they are not the muqallid. The above exposition also answers the objection that at times the Hanafis adopt the verdicts of their other Imams in some matter and give fatwa by passing the statement of Hazrat Imam Abu Yusuf. In view of their behaviour why should they call themselves as Hanafis, the answer is that somes jurists (Fuqaha) are also the Ashabul Tarjih and it is their prerogative to give preference in certain problems and its acceptance cannot be taken as disobedience to the Imam. In the circumstances the followers of Hazrat Imam Abu Hanifa remain Hanafis insted of belonging to any other sub-division in matters of taqleed.
The statements of Imam Abu Yusuf and Muhammad bin Mubarak are based on the fundamental enunciations of Hazrat Imam Abu Hanifa and can therefore be said to belong to him in the man since in the final analysis they are based and dervied from the Qu’ran and the Sunnah. The great Imam has said that any thing belonging to and defived from the two sources of Islam, namely the Qur’an and the Ahadis, is part of his religion (matter of Belief or Eiman). Therefore to accept any statement from Imam Abu Yusuf or Imam Muhammad bin Mubarak is as good as taking from Hazrat Imam Abu Hanifah hmiself, just in the same way that to act any Hadis is like acting upon the Qur’an itself.
Some Ghair muqallids say that they possess the capability (knowledge) of doing Ijtihad and as such they do not follow (taqlid) of any one else. This is not more than wishful thinking. The fact is that such tall talkers do not know and cannot dream what great knowledge is essential to be mujtahid in the real sense. Hazrat Imam Razi, Imam Ghizali, Imam Tirmizi. Imam Abu Daud, Hazrat Ghaus Pak, Hazrat Bayazid Bustami, Shah Bahaul Haq Naqshbandi have been scholars of learning of such great calibre and prominance that they are rightly regarded as the pillars of Islam; yet none of them and their likes ever claimed to be the Mujtahids; they remained Muqallids and they preferred to call themselves as Hanafi, Shafa’ee, Maliki or Hambali In their view to be a mujtahid needed the quantum of knowledge and spiritual insight before which their own knowledge from their point of view fell short of the eminence that the station of ijtihad demanded. As against them, now a days it has become a soat of fashion in certain quarters that they do not feel any shame or reluctance in branding themselves as mujtahids (!) while the fact is that they cannot even pronounce the names of the book of Ahadis correctly!!
CHAPTER FOUR
ARGUMENTS IN SUPPORT OF TAQLEED
BEING OBLIGATORY
This Chapter is divided in two Section;. In the first section
THE ABSOLUTE (MUTLAQ) TAQLEED and in the second Section The TAQLEED SHAKHSI OR PERSONAL have been described with arguments in their suport.

SECTION ONE
TAQLEED : being Wajib (obligatory) is established through the verses of the Holy Qur’an, confirmed and genuine Ahadis, the practices of the Ummah and the statements of the Commentators (Mufassireen) Qur’an.
اھدنا الصراط المستقیم صراط الذین انعمت علیھم (Para 1, Surah Fatiha, Verses 5)
(1) (Guide us on the Right Path, the Path of those on whom you have showered blessing.
The verse may be taken as the argument in favour of Absolute (Mutlaq) Taqleed as well as the Taqleed of Mujtahids. This shows that the right path is that on which the righteous persons have moved along in their life journey. The holy lands of Mufassirin (Commentators) of Qar’an, Muhaddiseen (Scholars of the Ahadis), Jurists. Saints Auliya Allah, Ghaus & Qutub, and Abdal are the righteous servants of Allah; they were all Muqallids, proving there by that Taqleed is the Right Path. No Mufassir, Muhaddis and Wali has ever been Ghair Muqallid. ghair Muqalid is one who is not a Mujtahid and abstains from being a Muqallid because for a Mujtahid to do Taqleed is forbidden.
لایکلف اللہ نفسا الا وسعھا (Para 3, Surah Bakra 2, Verses 286)
(2) (Allah does not put burden on a person which he cannot bear
This verse shows that Allah does not cause hardships to a man which he cannot endure. It means that the man who is incapable of Ijtihad, is unable to extract problems (masail) from the Qur’an as it amounts to over-burdening him if he is restrained from Taqleed and to expect him to derive problems from the Qur’an is not justifiable. When a poor man is exempted from Zakat and Hajj on account of his poverty, then how can an illiterate or sem-Iterate be burdened with the scholarly task of deducing and searching new things from the Holy Qur’an.
والسابقون الاولون من المھاجرین والانصار والذین اتبعوھم باحسان رضی اللہ عنھم و رضوا عنہ (Para 11, Surah Toba 9, Verses 100)
(3) (And the First and foremost among the Muhajireen and Ansar and those who followed them with good intentions these are those with whom Allah was pleased and they were pleased with Allah.
It means that Allah is pleased with those who followed the foctstepe of the Muhajirs and the Ansar. This is nothing but Taqleed.
اطیعوا اللہ و اطیعوا الرسول و اولی الامر منکم (Para 5, Surah Nisa 4, Verses 59)
(4) (Obey Allah the Almighty and obey the Holy Prophet (peace be upon him) and those who wield authority in the land
In thise verse there is the command to obey three distinct personnel namely Allah Qur’an) the Holy Prophet (peace be upon him (hadis), the person holding authority to command the Ulama versed in Fiqah (Jurisprudence) Istimbat (Knowledge of deriving problem from the Quran and Hadis. In this verse it will be noticed that the word ATI ‘OO (and follow) has been used twice; once for Allah the Almighty aqlone and then combinedly for the Holy Prophet (peace be upon him) and the Ulil Am’r (ruling athority. The reason is clear; in respect of Allah, the obedience is only in the Commands which He has revealed and not what he does as well as NOT when He does engage Himself in any activity and his Silence. He bestows sustenance (food) to the non-believers in spite of their unbelef, but He does not punish them and there for their kufr or rejection of faith, yet be punishes them as and when He likes. But we cannot follow the Divine activity like this. Some times He grants (superficial)victory to kafirs when He intends doing so. On the other hand we are bound to obey the commands off the Holy Prophet (peace be upon him) and the Imam Mujtahid in whatever they do or donot do i.e. keep silence. It was for this difference between two sets of personages that the word ‘Ati’oo’ has been used twice in this verse. if some one says that by the words Olil Am’r is meant the ruler of the Islamic state, even in this respect obedience to his commands shall be restricted only to the laws of the Shariat and not necessarily the mundane or non – Shariat laws. For the Islamic state it is obligatory that the ruler or the person in authrity shall seek guidance and enunciation from the Ulama-e-Mujtahideen. The real commands emanate from the authority of the Faqih and the State only acts as their promulgating and issuing agency as the ulama and the Faqih do not possess such an authority nor vested as such by any branch of the government. It amounts to saying that the king is the ruler of his subjects while the Ulama-Mujtahidin are the ‘ruler’ i.e, supervening authority over the titular head of the state. It also means that in the effective sense the words olil Am’r’ stand for the Ulama and the mujtahidin rolled into one personality. The net point derived in this case is that is at work in our affairs that it is Taqleed after all. either of the ruler or the Ulama-e- Mujatahideen.
It must be clearly bournce in mind that in the verse the word ‘Ati’oo stands exlusively for the obedience o the commands/ rules of the Shariat and not the mundane ones.
The above verse also indicates that the commands or laws are of three kinds; Those explicitly mentioned in the Holy Qur’an, for example the command relating to the period of Iddat of four months and ten days for a woman whose husband dies. This is the command of Allah (Ati’ullah); those commands which are based on the hadis, for example the wearing of gold and silver ornaments being Haram for men folk.
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Third, those which are not clearly defined in the Qur’an or the hadis, for example, the dealing of ‘sud’ in any transaction relating to profit and loss. In this respect the reference shall be made to the Ulama Mujtahid who are the final arbiters in such matters.
فاسئلوا اھل الذکر ان کنتم لاتعلمون(Para 14, Surah Nahal 16, Verses 43)
(5) (As (enquire) from the persons of learning if you do not know)
The verse points to seeking advice and knowledge from the persons of learning if the common men do not know the real meaning or nature of any command. The men of learning explicitly refer to the mujtahids. It is also said that this verse is in respect of historical incidents which require exact knowledge. This is correct only to the extent of making enquiry but it cannot be confined to only the historical incidents / facts
واتبع سبیل من اناب الی (Para 21, Surah Luqman 31, Verses 15)
(6) (And follow the man who leads (people) unto Me)
The verse indicates that the following (taqleed) should be done of those persons who have devoted themselves to Almighty Allah. Here there is no restriction on the nature of matters in which guidance is needed.
والذین یقولون ربنا ھب لنا من ازواجنا و ذریتنا قرۃ اعین واجعلنا للمتقین اماما (Para 19, Surah Alfurqan 25, Verses 74)
(7) And those who say: O our Lord! provide us the coolness of our eyes from our wives and children and make us the leader of the right ous people).
As an explanation off this verse it is stated in the “Ma’aa limul Tanzil’ that فنقتدی بالمتقین و یقتدی بنا المتقونwe my follow ther righteous people and the latter follow us.
The verse also demands that the taqleed/ following the men of Allah (Ahllah) is on obligation.
فلو لانفر من کل فرقۃ طائفۃ لینفقھوا فی الدین و لینذر و اقومھم اذا رجعوا الیھم لعلھم یحذرون (Para 11, Surah Tauba 9, Verses 122)
(8) (And why was it not that from each group of theirs a band should have come out to receive the knowledge of the Deen and on return, to warn the people so that they may adopt righteousness)
This verse shows that it is not necessary that every man should be a mujtahid (or try to be one!)
ولو ردوہ الی الرسول و الی اولی الامر منھم لعمہ الذین یستنبطونہ منھم
(Para 5, Surah Nisa 4, Verses 83)
(9) “And if the people had refered (their matters) to the Prophet (peace be upon him) and those ‘men of command’ (Olil Am’r), then they would have come to know the men who are versed in extracting knowledge (istimbaat)
This verse clearly shows that in matters of Qur’anic context, Ahadis and general affais (Akhbar) it is essential that at first these should be refered to the scholars who are learned enough to extract the real significance of the said matter. and after having their verdict, they ought to have acted accordingly. The Quran and the hadis are superior to Khabar (general affairs); hence the necessity of approach to the mujtahid in the first instance.
یوم ندعوا کل اناس بامامھم
(10) (The Day when We shall call the people alongwith their leaders (imam)This verse has been explained in the Tafsir ‘Ruhul Ma’aani) thus:
او مقدم فی الدین فیقال یا حنفی یا شافعی
(by the word Imam is meant the leader in relegious matters, and accordingly it shall be announced on the Day of Judgement, O Hanafi , O Shafee
This shows that on the day of judgment, each individual shall be called (for acountability) in the company of his leader (imam). The question is that if a man had not taken any imam in the world, with whom shall he be called on the Fateful day? The mystic (‘Sufiya) are of view that shaitan will be the imam of the people without imam!
واذا قیل لھم امنوا کما امن الناس قالوا انومن کما امن السفھاء
(Para 1, Surah Albakra 2, Verses 13)
(11) (And when it is said to them : Adopt Faith (Eiman) like the people of genuine (real) Faith, they say : shall we believe as the fools have believed!
It means that only that Eiman in acceptable which is followed by men of righteousness and that, it essence, is Taqleed.

SAYINGS OF COMMENTATORS OF QUR’AN AND
SCHOLARS OF AHADEES (MUFASSIRIN
WA MUHADDISEEN)
It is reported in Darmi, Chapter (Iqtidaro Bil Ulama)
اخبرنا یعلی قال اخبرنا عبد الملک عن عطاء و اطیعو اللہ و اطیعوا الرسول و اولی الامر منکم قالوا اولو العلم والفقہ
It was reported to us Yaila, he said that Abdul Malik told him who heard from Ata that obey Allah and obey the Prophet (peace be upon him) and (obey) those among you who possess authority to rule (olil Am’r).Ata said that by Olil Am’r are meant the person of Knowledge and Jurisprudence (Fiq’h)
Commenting on the under noted verse by Khazin:
فاسئلوا اھل الذکر ان کنتم لا تعلمون فاسئلوا المومنین العلمین من اھل القران
Then enquire from the men of learning if you do not know; by way of elaberation it meant that euquire from men of Faith (Eiman) who are the scholars (Ulama) of the Qur’an.
The Tafsir (interpretation) of this verse given in the Tafsir -e- Mansur is like this:
اخرج ابن مردویہ عن انس قال سمعت النبی صلی اللہ علیہ وسلم یقول ان الرجل یصلی و یصوم و یحج و یغزو وانہ لمنافق قالوا یارسول اللہ بما ذا دخل علیہ النفاق قال لطعنہ علی امامہ و امامہ من قال قال اللہ فی کتابہ فاسئلوا اھل الذکر ان کنتم لاتعلمون
It is reported by Ibne Marduyah on the authority of Hazrat Anas who said that he heard from the Holy Prophet (peace be upon him) that some women offer prayers (namaz), keep fast, perform hajj and take part in Jihad, although they are the Munafiqs (hypocrites).It was asked of the Holy Prohet (peace be upon him) , how the ‘nifaq’ (hypocrisy) crept into them; he said because they taunted and blamed their Imam. When asked who the Imam is, he said: Allah says… then he recited this verse (Fas’alu Ahlaz Zikr…
In the tafsir of the Vrse واذکر ربک اذا نسیت remember your Lord (RABB) if you forget) (Surah Kah’f) it is said in Tafsir e Saavi:
ولا یجوز تقلید ما عدا المذاھب الاربعہ ولو وافق قول الصحابہ والحدیث الصحیح والایہ فالخارج عن المذاھب الاربعہ ضال مضل و ربما اداہ ذلک للکفر لان الاخذ بظواھر الکتاب والسنہ من اصول الکفر
(It is not permissible to do Taqleed of any other sect of religion except the Four Sects. even if what they say is according to the sayings of the Companions, Correct (Sahih) Hadis and the verse of the Qur’an Any person who is outside (outcaste) from the four sects and those like him are themselves the misguided ones and misguide others; It is Kufr to adopt extraneous meanings of the Qur’an and the Hadis
AHADIS : Muslim vol. (1) Page No 54 Chapter Deenin Nasihat’
عن تمیم الداری ان النبی صلی اللہ علیہ وسلم قال الدین النصیحہ قلنا لمن قال للہ ولکتابہ ولرسولہ ولائمہ المسلمین وعامتھم
(It is reported by Tamim Darmi that the Holy Prophet (peace be upon him) said that Deen is rhe Well-being asked ‘whose well-being? the Holy Prophet (peace be upon him) said, the well-being of Allah and His book and his Prophet, that of the Imam of the Musalmans and the Musalmans in general.
In the explanation of this tradition (hadis, it is said in the Shar’h Nuwi
وقدیتناول ذلک علی الائمہ الذین ھم علماء الدین وان من نصیحتھم قبول مارووہ و تقلیدھم فی الاحکام و احسان الظن بھم
This Hadis also includes those Imams who are the Ulama of the Deen and the their well being; to accept as true the Ahadis mentioned (reported) by them and follow as Taqleed the commands/laws issued by them, and to wish good of them (ulama).

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World Labour Day

World_Labour_Day 1st May

Read the Command of the Prophet Muhammad (peace and blessings of Allaah upon him) on the occasion of World Labour Day

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : قَالَ اللَّهُ تَعَالَى : ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ :

رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ ،

وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ،

وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِهِ أَجْرَهُ .

Narrated Abu Huraira: The Prophet said, Allah said, ‘I will be an opponent to three types of people on the Day of Resurrection: –

1. One who makes a covenant in My Name, but proves treacherous; –

2. One who sells a free person and eats his price; and –

3. One who employs a laborer and takes full work from him but does not pay him for his lab our.’

(Sahih Bukhari Hadees # 2270)

And

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:‏‏‏‏ أَعْطُوا الْأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُهُ .

It was narrated from ‘Abdullah bin ‘Umar *that the Messenger of Allah (ﷺ) said:*

*“Give the worker his wages before his sweat dries.”*

(Sunnan e Ibn e Maja Hadees # 2443)

M Shahid Ali Misbahi

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Hujjat al-Islam Shaykh Hamid Rida al-Qadiri Barakati

Hujjat al-Islam Shaykh Hamid Rida

al-Qadiri Barakati Radi Allahu Ta’ala Anho

HIS POSITION IN THE SILSILA:

Raees al-Ulama, Taaj al-Atqiya, Shaykhul Muhaditheen, Hujjat al-Islam Hadrat Allama Mawlana Hamid Raza Khan Radi ALLAHu Ta’ala Anho is the fortieth Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Razaviyah Nooriyah.

HIS BLESSED NAME:

According to the family tradition, he was given the name Muhammed during his Aqeeqa, the value of which in Arabic numerals is nine two. His was affectionately called Hamid Raza, and his title is Hujjat-ul-Islam.

HIS BRIEF GENEALOGY:

Hujjatul Islam Radi ALLAHu Ta’ala Anho is the son of the Mujjadid of the fourteenth Century, A’la Hadrat Ash Shah Imam Ahmed Raza Khan Qaadiri Barakaati Radi ALLAHu Ta’ala Anho, who was the son of Hadrat Allama Maulana Naqi Ali Khan Radi ALLAHu Ta’ala Anho, who was the son of Maulana Raza Ali Khan Radi ALLAHu Ta’ala Anho.

HUJJATUL ISLAM’S EDUCATION:

He attained his knowledge at the feet of his blessed father, Sayyiduna A’la Hadrat Azeemul Barkat Radi ALLAHu Ta’ala Anho. He attained proficiency in the fields of Hadith, Islamic Jurisprudence, Tafseer etc. and graduated with distinctions at the tender age of nineteen. His blessed father admired Hujjatul Islam for his sincerity and dedication in gaining knowledge. A’la Hadrat Radi ALLAHu Ta’ala Anho loved him so dearly, that he said:

حامد مني و انا من حامد
Hamid is from me and I am from Hamid.

INITIATION INTO THE SPIRITUAL ORDER:

Hujjatul Islam Radi ALLAHu Ta’ala Anho was the Mureed and Khalifa of Noorul Aarifeen, Hadrat Sayyid Shah Abul Husain Ahmad-e-Noori Radi ALLAHu Ta’ala Anho. His Spiritual Master was from amongst the great Mashaa’ikh of Marehrah Mutaaharah. Hadrat Abul Husain Ahmad-e-Noori Radi ALLAHu Ta’ala Anho had immense love for his beloved disciple and guided him with his rays of spiritualism along the path of mysticism. Hadrat Noori Mian Radi ALLAHu Ta’ala Anho was the mureed and Khalifa of Khaatimul Aakabir Hadrat Sayyid Shah Aale Rasool Marehrwi Radi ALLAHu Ta’ala Anho who was the Peer-o-Murshid of A’la Hadrat, Azeemul Barkat Radi ALLAHu Ta’ala Anho. He was also blessed with Khilafat by his father Sayyiduna A’la Hadrat Radi ALLAHu Ta’ala Anho.

HIS FEATURES:

Hujjatul Islam Radi ALLAHu Ta’ala Anho was an very handsome personality. He was very fair in complexion and his face shone like a bright light. All those who saw him could not compare him to others they had seen.

HIS EXCELLENCE:

He is the eldest son of Alaa Hadrat Imam Ahmed Raza Khan Fazil-e-Bareilly Radi ALLAHu Ta’ala Anho. He was the image of his father in looks, and the true successor of his blessed father. His personality was a shining example of the Truth of Islam. In addition to his inner spiritual beauty, Almighty Allah has blessed him with outer beauty as well. All those who saw Hujjatul Islam have said that never have they seen in their era, such a handsome and beautiful personality. Scores of non-Muslims accepted the pure religion of Islam only by looking at his blessed face. The excellence of his handsomeness was such, that anybody who saw him would say,

“Haaza Hujjatul Islam” meaning, “This is the Proof of Islam”.


When Hujjatul Islam Radi ALLAHu Ta’ala Anho travelled to the Holy cities of Makkatul Mukarramah and Madinatul Munawwarah for Hajj and Ziyaarah, he was blessed with meeting great scholars such as Hadrat Sheikh Sayyid Husain Dabbaagh Radi ALLAHu Ta’ala Anho and Sayyidi Maaliki Turki Radi ALLAHu Ta’ala Anho. After meeting Hujjatul Islam Radi ALLAHu Ta’ala Anho, both these learned scholars said:

“From the Learned and Talented Personalities in India, we have never met anybody that was more fluent and commanding in the Arabic Language, than Hujjatul Islam.”


He was the combination of many inner spiritual qualities. He was not only a great scholar, but he was the best teacher of his time. He was famous for his lectures on the topics of Hadith and Tafseer. He held a unique position in the command of the Arabic Language. He was an excellent poet and his poetry was pure and gentle. His poems (Naats) were written in the deep love of the Holy Prophet Muhammed Mustafa SallAllahu ‘Alaihi wa Aalihi wa Sallam. He served the Maslak-e-Ahle Sunnat, and the Silsila-e-Aaliyah Qaaderiyah Barakaatiyah Razviyah with complete sincerity and humility. He spent his entire life in striving for the upliftment of the Muslim Ummah.

HIS BLESSED HABITS:

Hujjatul Islam Radi ALLAHu Ta’ala Anho was a bright example of his pious predecessors and his illustrious forefathers. He possessed a beautiful character and all good habits. He was a very pleasant and gentle person, and would always smile when he spoke to anyone. His respect for the elders and love for children was one of his blessed qualities. He always lowered his gaze when in conversation, or when walking in the street. He spent most of his time in the recitation of Durood Shareef, and it was for this reason, that many had witnessed him recite Durood aloud even when he was asleep. Hujjatul Islam Radi ALLAHu Ta’ala Anho, like his blessed father strongly opposed the British and their allies. He was always firm in his belief and never compromised his principles, which were based on the Quran and Hadith.

HIS HUMILITY:

Due to his humbleness, his dress was also the same. Not withstanding his status and knowledge his lifestyle remained the epitome of simplicity. Even though he was a great scholar and the son of the Mujjadid of the Century, he never showed any pride over his knowledge. He respected all the Ulama and Masha’ikh and humbled himself in their presence. His humbleness was another example of his exemplary character. An example of his humbleness can be determined from the following statement of Qutbe Madinah Hadrat Sheikh Ziauddin Madani Radi ALLAHu Ta’ala Anho who was amongst the esteemed disciples and Khulafa of A’la Hadrat Radi ALLAHu Ta’ala Anho:

“Hujjatul Islam Radi ALLAHu Ta’ala Anho was a very bright and handsome personality. He was such a humble person, that when I would journey from Madinatul Munawarah to Bareilly Shareef, he would be such an excellent host, that he would even take a cloth and personally shine my shoes. He never allowed anyone else to serve me and he would personally serve my meals to me. I have difficulty expressing the extent of his hospitality. When I would prepare to return for Madinah Shareef, he would humbly say, ‘Please Convey my Salutations in the Exalted Court of Sayyiduna Rasoolullah SallAllahu ‘Alaihi wa Aalihi wa Sallam, and pray that He invites me to the Holy City.’”


HIS BLESSED CHARACTER:

Hujjatul Islam Radi ALLAHu Ta’ala Anho was a radiant personality. Likewise, his character was also admirable. He was exemplary in every way, be it in looks, habits, character, knowledge, piety, actions and in words. He was always generous and merciful. Not only did those who knew him praise his character, but those who opposed him were also forced to accept the blessed nature of his character. Even though he was very gentle and kind, he became very firm and strong against those who insulted Allah and His Rasool SallAllahu ‘Alaihi wa Aalihi wa Sallam.

For those who were true servants of Allah and His Rasool SallAllahu ‘Alaihi wa Aalihi wa Sallam, he was like a rose, which brings pleasure at all times, and for the enemy of Allah and His Rasool SallAllahu ‘Alaihi wa Aalihi wa Sallam he was a naked sword.

When Shab-e-Baraat (the eve of the fifteenth of Shabaan, when the Mercy of Allah reaches the sky above the earth) would arrive, Hujjatul Islam Radi ALLAHu Ta’ala Anho would ask for forgiveness and pardon from all those around him. He was so sincere in this, that he would even ask forgiveness from children, servants and his disciples by saying:

“If I have been the cause of any pain to you, then please forgive me, and if I owe anything to anybody, then please inform me.”


Hujjatul Islam Radi ALLAHu Ta’ala Anho was an excellent example of “Al Hubbu Lil Laahi Wal Bughzu fillah” (Love for the sake of Allah and Hate for the sake of Allah) and “Firm against the disbelievers and gentle towards your own”.

Hujjatul Islam Radi ALLAHu Ta’ala Anho showed much love and gentleness towards his students and disciples, and every one of his mureeds felt that he was the most loved of Hujjatul Islam’s mureeds.

Once Hujjatul Islam Radi ALLAHu Ta’ala Anho had just arrived home from a lengthy train journey and was still seated on the carriage on which he arrived. A person who lived in Biharipur Bareilly arrived and mentioned that his elder brother was a mureed of Hadrat and he was very ill and was wishing to see his Peer. The person mentioned to Hujjatul Islam Radi ALLAHu Ta’ala Anho that he had come to Hadrat’s home for many days and then left sadly when he was told that Hadrat was out on a journey and had not yet arrived. When Hujjatul Islam Radi ALLAHu Ta’ala Anho heard this, he did not even get off the carriage, but summoned his younger son Hadrat Nu’mani Mian Radi ALLAHu Ta’ala Anho and asked him to remove the luggage. He then told him to inform all at Hadrat=s home that he was on his way to visit a sick person. With this, he immediately went to the home of his ailing mureed and comforted him in his time of ailment and need. Subhaanallah!

On another occasion, one of the mureeds of Hujjatul Islam Radi ALLAHu Ta’ala Anho who was a loyal disciple but possessed a bad temper had invited Hadrat to his home for a meal. Due to unforeseen circumstances, Hujjatul Islam Radi ALLAHu Ta’ala Anho was delayed and reached the home of the mureed, which was in Banarus, after quite some time. The mureed who saw that Hadrat had not come to his invitation became upset, and locked the door of his home and left with his family. When Hadrat arrived, he saw that the door of the house was locked and the people of the house were away. Any other person would be annoyed at this type of behavior of a mureed, but Hujjatul Islam Radi ALLAHu Ta’ala Anho knew the disposition of his disciple and without even the slightest disappointment or anger, Hujjatul Islam Radi ALLAHu Ta’ala Anho returned home with a smile on his face. After sometime, when Hujjatul Islam Radi ALLAHu Ta’ala Anho met this mureed, and the disciple showed his dissatisfaction, Hujjatul Islam Radi ALLAHu Ta’ala Anho still spoke to him with love and apologized for the inconvenience. The mureed on seeing the humbleness of his Master immediately humbled himself in the Court of his Sheikh and showed more respect and love than ever. SubhaanAllah!

The above mentioned incidents verily open the chambers of the heart and soul, bringing freshness to our Imaan. Hujjatul Islam Radi ALLAHu Ta’ala Anho loved both the young and the elderly dearly. He showed deep respect for the learned scholars as we have learnt from Qutbe Madinah Radi ALLAHu Ta’ala Anho. From amongst the Ulama, he had much respect for Hadrat Ashrafi Mian, Sadrul Afaadhil Maulana Naeemudeen Muradabaadi, Sadrush Shariah Maulana Amjad Ali Razvi, Sher Bashai Ahle Sunnat Maulana Hashmat Ali Khan, and his son-in-law and Khalifa Maulana Taqadus Ali Khan Radi ALLAHu Ta’ala Anho.

He also had great respect for Haafiz-e-Millat Maulana Shah Hafiz Abdul Aziz Radi ALLAHu Ta’ala Anho, who was the founder and Rector of Al Jamiatul Ashrafiyah Arabic University (Mubarakpur). It was on the invitation of Huzoor Hafiz-e-Millat Radi ALLAHu Ta’ala Anho that Hujjatul Islam Radi ALLAHu Ta’ala Anho made his first visit to Al Jamiatul Ashrafiyah accompanied by his younger son Hadrat Nu’mani Mian Radi ALLAHu Ta’ala Anho in 1334 Hijri.

HIS PIETY AND FIRMNESS ON SHARIAH:

Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho was a very pious and Allah fearing personality. Whenever he gained any free time from his propagation and other works, he spent this time in the Remembrance of Allah (Zikrullah) and in sending Durood and Salaams upon the Holy Prophet Muhammed Mustafa SallAllahu ‘Alaihi wa Aalihi wa Sallam.

Once there was an abscess on his body, that was very painful and according to the advice of the doctors, needed to be removed. The doctor who was to do the procedure informed Hujjatul Islam Radi ALLAHu Ta’ala Anho that he needed to give him anaesthetic, so that the procedure could be done. Hujjatul Islam Radi ALLAHu Ta’ala Anho refused to take any type of anaesthetic or anything to even numb the area of the operation by saying that he was not prepared to allow anything with alcohol into or on his body. The doctor informed Hadrat that there was no other way to do the procedure, as the absence of anaesthetic would cause him unbearable pain during the procedure. The procedure was finally performed, lasting more than an hour, without any anaesthetic. Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho during this time did not show any signs of discomfort and passed through the entire procedure reciting Durood-e-Paak.

After the procedure, the doctor was completely impressed by the firmness and Taqwa (piety) of Hujjatul Islam Radi ALLAHu Ta’ala Anho. Allahu Akbar!

SERVICES RENDERED:

Hujjatul Islam Radi ALLAHu Ta’ala Anho was a great orator, an admirable teacher and a learned Aalim. His life was spent in serving the Deen of Almighty Allah, by propagating Islam, Defending the Exalted pedestal of Prophethood and educating the Muslim masses in accordance with the Pristine teachings of the Quran and the Hadith. This was the real goal in his life. He lived for the sake of the Protection of Islam and Muslims. He passed from this mundane world, upholding the flag of Islam. He was a great teacher as he was taught by none other than his blessed father, Imam Ahmed Raza Khan Radi ALLAHu Ta’ala Anho who was proud of his blessed son. For the purpose of strengthening the Maslak-e-Ahle Sunnat Wal Jama’at, Hujjatul Islam travelled to every corner of his country teaching Muslims and instilling in them the Obedience of Allah and His Rasool SallAllahu ‘Alaihi wa Aalihi wa Sallam. He debated and refuted openly the Wahabis and all other false sects that were insulting Almighty Allah and His Rasool SallAllahu ‘Alaihi wa Aalihi wa Sallam. He saved the Muslim masses from the destructive forces of dubious politicians, and during the Shudhi Tahreek (A movement of the disbelievers to convert unsuspecting Muslims to disbelievers), he strongly opposed this movement and struggled for the protection of the Imaan of the Muslims.

HIS POLITICAL INSIGHT AND SUPPORT OF THE TRUTH:

By being well informed regarding the political situation in his time, Hujjatul Islam Radi ALLAHu Ta’ala Anho became well versed with the schemes of the dubious politicians. He guided the Muslims out of the ruthlessness of the political arena. He was also prepared to challenge and refute all those so-called Ulama and Muslim Leaders who were using Islam as a bargaining tool to gain political success. He had no fear for any person no matter what his political standing was. A’la Hadrat Imam Ahmed Raza Khan Radi ALLAHu Ta’ala Anho had passed a fatwa against Maulana Abdul Baari Sahib Farangi Mahali due to certain of his political maneuvers and major errors. The very same Maulana Abdul Baari hosted a massive conference in Lucknow to protest against the actions of the Najdi Government that was bulldozing the Mazaars of the Sahaba of the Holy Prophet SallAllahu ‘Alaihi wa Aalihi wa Sallam. Hujjatul Islam Radi ALLAHu Ta’ala Anho with a few others learned Ulama, journeyed to Lucknow under the auspices of Jama’at-e-Raza-e-Mustafa. On their arrival, they were given a heros welcome by Maulana Abdul Baari and various other Ulama. When Maulana Abdul Baari came forward to shake the hand of Hujjatul Islam Radi ALLAHu Ta’ala Anho, he pulled his hand back and said:

“As long as my blessed father’s fatwa is on you, and until you do not repent, I am not prepared to meet with you.”


Hadrat Mawlana Abdul Baari Farangi Mahali (rahmatullah alaih) seeing the firmness of Hujjatul Islam Radi ALLAHu Ta’ala Anho immediately repented sincerely at the hands of Hujjatul Islam Radi ALLAHu Ta’ala Anho and said:

“Whether my dignity remains or not, I do not care. I repent in the fear of Almighty Allah, as I have to present myself in His Court. Let it be known, that, whatever Imam Ahmed Raza Khan wrote is the truth and the fact.”


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HIS FIRMNESS & FEARLESNESS IN IMPLEMENTING ISLAMIC LAW:

An official Conference (at Government level) was held in Lucknow concerning new laws that were to be gazetted by the Government concerning Muslim Marriages and Divorce. Hujjatul Islam Radi ALLAHu Ta’ala Anho and Maulana Taqaddus Ali Khan (rahmatullah alaih) were representatives from Bareilly Shareef at this conference. Many shi’ite and Najdi Molvis were also present at this conference. Shah Sulaiman (Chief Justice of the High Court of India) and the son-in-law of Maulana Abdul Baari Farangi Mahali, Janaab Abdul Waali were also amongst the representatives. During the debate on the issues of Islamic Marriages and divorce, Hujjatul Islam uprooted all those with new ideas from their places, with his immense knowledge, wisdom and debating skills. After this debate, the decision in this matter was made based on the argument presented by Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho. Whenever faced with such situations, Huzoor Hujjatul Islam always stood by the Laws of Shariah and never compromised the Teachings of the Shariah. In 1935, a Conference was held in Muradabad to address the religious, social, political and financial position of the Muslims in India. Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho was appointed the Head of this conference. During this conference, he delivered a lecture explaining all of the above topics to the Muslims masses. This lecture inspired the Muslims to take a firm stand for the sake of Islam.

AUTHORITY IN THE COMMAND OF LANGUAGE:

Huzoor Hujjatul Islam’s Radi ALLAHu Ta’ala Anho command of the Arabic language was worthy of praise and admiration. His Arabic was praised by both the Ulama of Indo-Pak Subcontinent and Arabia. Once Qutbe Madinah Radi ALLAHu Ta’ala Anho presented a book written by himself on Knowledge of the Unseen to Hujjatul Islam, during the physical lifetime of A’la Hadrat Radi ALLAHu Ta’ala Anho, so that he may write a foreword to the book. The Foreword written by Hujjatul Islam Radi ALLAHu Ta’ala Anho in the Arabic language was so well written that Qutbe Madinah Radi ALLAHu Ta’ala Anho was astounded. Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho also wrote the translation and commentary of the world renowned Ad Daulatul Makkiyah, which was written in eight hours by A’la Hadrat Radi ALLAHu Ta’ala Anho on the topic of AIlme Ghaib.

Once, Hadrat Hujjatul Islam Radi ALLAHu Ta’ala Anho had to go to Darul Uloom Mueenia in Ajmer Shareef as an Examiner during the final examinations. While in Ajmer Shareef, Hadrat Maulana Mueenudeen Saahib Ajmeri (rahmatullah alaih), requested Hujjatul Islam to write something concerning the Darul Uloom. Hadrat agreed and said that he knew three languages namely, Urdu Arabic and Persian, and that he would write in whatever language was necessary. During this time, Maulana Mueenudeen was not very well versed with the immense knowledge possessed by Hujjatul Islam, so he suggested jokingly that the article should be written in Arabic. Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho immediately wrote an article of numerous pages in the Arabic language, while the learned Maulana looked on. After some time, Hujjatul Islam Radi ALLAHu Ta’ala Anho handed the article over to the learned Maulana who perused through the document in amazement. After Hujjatul Islam Radi ALLAHu Ta’ala Anho handed over the article, he left. When Maulana Mueenudeen sat down to translate the document, he found that the Arabic language in which the article was written was so pure and deep, that he could not even understand many of the words used. He had to search through advanced Arabic Dictionaries and books of the Arab Ulama to find the meanings to words used by Hujjatul Islam Radi ALLAHu Ta’ala Anho in the article.

KING GAWALYAAR:

Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho as we mentioned earlier was a possessor of great beauty, and many travelled just to make ziyaarah of his blessed face. It has been stated that he once went to a place called Gawalyaar. For as long as he stayed there, the King of Gawalyaar (a hindu) used to come daily to make ziyaarah of the blessed face of Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho.

Once Hujjatul Islam Radi ALLAHu Ta’ala Anho arrived home from a journey. At the railway station was Ataullah Bukhari. On seeing Hujjatul Islam Radi ALLAHu Ta’ala Anho he enquired concerning him, and was informed by the people that this was Hujjatul Islam Maulana Shah Hamid Raza Khan Radi ALLAHu Ta’ala Anho who was the son and Successor of A’la Hadrat Imam Ahmed Raza Khan Radi ALLAHu Ta’ala Anho. Ataullah Bukhari then said: “I have seen many Molvis, but I have seen none as handsome and bright as him.”

HAJJ AND ZIYAARAT:

Almighty Allah had blessed Hujjatul Islam with the opportunity of visiting the Haramain Sharifain for the purpose of Hajj and Ziyaarah. He travelled for his first Hajj in 1323 B 1905 with his blessed father Imam Ahmed Raza Khan Radi ALLAHu Ta’ala Anho. This was an elevated Hajj for him, and was a journey of much learning and experience. It was during this Hajj, that he put together Ad Daulatul Makkiyah bil Maaddatil Ghaibiyyah, which was written on this journey by A’la Hadrat Radi ALLAHu Ta’ala Anho. The most important part of this journey was Hujjatul Islam’s Radi ALLAHu Ta’ala Anho visit to the

Exalted Court of his and our Beloved Master, The means of Creation Hadrat Ahmad-e-Mujtaba Muhammed Mustafa SallAllahu ‘Alaihi wa Aalihi wa Sallam. He relished the opportunity to be present in the Court of Holy Prophet Muhammed SallAllahu ‘Alaihi wa Aalihi wa Sallam. Almighty Allah blessed Hujjatul Islam Radi ALLAHu Ta’ala Anho with his second Hajj in 1334 Hijri.

HUJJATUL ISLAM’S VISIT TO PAKISTAN:

In 1925, Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho visited Pakistan, as a representative at the Annual Conference held under the Banner of Hizbul Ahnaaf. During this visit, Hujjatul Islam Radi ALLAHu Ta’ala Anho gave a challenge of Munaazira (debate) to the deobandis. At the very last moment, when the debate was about to commence, the deobandis made a lame excuse and refused to debate with Hujjatul Islam Radi ALLAHu Ta’ala Anho.

Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho also met with the poet and philosopher Dr Iqbal. When Hujjatul Islam Radi ALLAHu Ta’ala Anho informed him of the corrupt and blasphemous beliefs of the deobandis, he was astonished and replied by saying:

“These are such blasphemous statements made by these people, why is the sky not falling on them. The sky should fall in such blasphemous.”


It was during this journey, that a very important event took place. While Hujjatul Islam Radi ALLAHu Ta’ala Anho was in Lahore, a young man who was at that time studying at an English school, would visit Hujjatul Islam Radi ALLAHu Ta’ala Anho daily. Everybody else came to ask questions, or request Taaweez etc. but this young man would come daily, sit silently and look at the face of Hujjatul Islam Radi ALLAHu Ta’ala Anho. When just a few days were left for Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho to return to India, Hujjatul Islam Radi ALLAHu Ta’ala Anho asked his reason for coming to visit him daily and yet not requesting anything. The young man replied by saying that his only request was to accompany Hujjatul Islam Radi ALLAHu Ta’ala Anho back to India and become his student in attaining knowledge of Deen. Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho on hearing the request of the youngster was very pleased and immediately agreed to take him with. This young man studied with great sincerity, respect and dedication at the feet of Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho and qualified with distinctions as an Aalim and Muhadith. This young boy grew up to be none other than the world renowned Muhadith-e-Azam Pakistan Maulana Sardaar Ahmad (rahmatullah alaih) who later became the Leader of the Muslims in Lahore. This was definitely the karam of Hujjatul Islam Radi ALLAHu Ta’ala Anho on Muhadithe Azam Pakistan that led him to being one of the Greatest Scholars of Hadith in Pakistan.

SOCIO-ECONOMIC SERVICES:

Hujjatul Islam Radi ALLAHu Ta’ala Anho served the Muslim Ummah in various ways. He encouraged them to become self-sufficient and not remain laborers and slaves of the West. In 1925 he held a conference in Muradabad under the banner of All India Sunni Conference, in which he explained to the Muslims the importance of being self-sufficient. He delivered an inspiring lecture in which he pointed out the importance of Muslims strengthening their financial positions and removing themselves from dependency. A few excerpts from his lecture are being quoted below:

“Our only means of income today is as laborers or as public servants. The situation has become so bad, that even the Hindu Nawaabs do not employ Muslims anymore. As for jobs in government, our applications never seem to reach the proper authorities, and even if they do, it takes years to process, by which time; a person is soaked in debt. By the time he receives a job, his debts are so vast that the meagre government salary is not enough to pay off these debts. Even if he gets the job, then because of the large numbers of hindus in high positions, he is always being watched (and can be removed for a minor reason). We must realise that our incomes should not be confined to such jobs. We should learn different trades and gain expertise in various fields. We should start businesses and factories, so that our socio-economic conditions may be strengthened. Today all our certificates and diplomas are not accepted. We do not have the proper finances to educate our children. If we had some type of profession or trade, then today we would not have been dependant like the way we are. Today, if a person loses his job, him and his family are destroyed, as he has no other means of dependable income. We should now completely forget the thought of laboring. Laboring has never given success to any nation in the world. Muslims should become professionals and tradesman if they wish to gain economic and financial stability.”


SHUDHI MOVEMENT:

This was a movement of the Hindus to convert unsuspecting Muslims to disbelievers, by using political and financial influence. It was during this time, that Hujjatul Islam Radi ALLAHu Ta’ala Anho protected the Imaan of the Muslims and saved thousands of Muslims from becoming Murtads. He informed the Muslims of the evil schemes of the Kufaar in the following words:

“The movement of converting the Muslims by the shudhi is now not only in the main states, but they have now spread their false movement throughout the country. They are using their schemes in the whole of India and are taking advantage of ignorant and unsuspecting Muslims. Huge groups of people are being destroyed and caught in their web of deceit. Muslims do not have many institutes and organisations to combat this corruption, and wherever there are organisations, then due to a lack of correspondence, they are either not well informed, or do not have the expertise to cope with this dangerous problem. Unless Ulama are summoned from other parts of the country to combat this problem in the affected areas, there will be no success. I already have experience in such situations, and it must be known that these movements of infidelity destroy the propagation work of Muslims. I have been to the effected areas, where thousands of rupees have been given to Muslims to sell their Imaan and they have been promised positions and power. In such places, all that I could use were the words of the Beloveds, reminding Muslims of our religion, and the fear of Allah. This seemed to be the only medicine for those with the illness of weak Imaan. This method was so successful, that the Muslim youth that were being misled immediately repented and kicked away the promises of wealth and power given to them by the disbelievers, and became obedient to the words of Allah and His Rasool SallAllahu ‘Alaihi wa Aalihi wa Sallam.”


Concerning Unity with other Groups, Hujjatul Islam Radi ALLAHu Ta’ala Anho said:

“Whenever Sunnis decide to call for unity with others (non-sunnis), they should first remember the opposition from their own. What reason is there to try to unite with those who spend their days and nights scheming to undermine the Ahle Sunnat and increasing their number of mislead followers? Our true brothers have not allowed such movements to be successful. Remember! If these other groups were on Haq, then there would have been no need for them to leave the mainstream and form their own firqas (groups). An example of this is the newly formed khilafat committee, which used the front support of the khilafat movement to call for unity. Even in this Committee, there is a joint Union of the so-called Jamiatul Ulama, which is made up of a majority of wahabis, ahle Hadith and ghayr muqalids. This forefront was only used to win the support of the Sunnis on the name of Unity, but it is the same group of people that are openly opposing the Beliefs of the Ahle Sunnah. I received a letter from Molvi Ahmad Mukhtar, who is the President of Jamiatul Ulama Bombay in which he writes that the huge amounts of money have been collected from the Muslim community and with this, two hundred thousand copies of Taqweeyatul Imaan (this book has been written by Ismaeel Dehlwi, who in it has made statements of blasphemy against the Holy Prophet Muhammed sallal laahu alaihi wasallam) have been printed and distributed free. Now I ask, should we now join and unite with such groups? It is definitely a means of destruction. It is with our own finances that our very religion is being destroyed”

IMPORTANCE OF EDUCATION:

Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho had a deep feeling for the importance of knowledge. He spent much time encouraging students and parents alike, to attain knowledge. He tried his utmost to explain the importance of education for females. He travelled throughout India trying to instill the importance of educating females in the hearts of the Muslim Ummah. His words were heeded and opened the doors of religious learning for many females throughout the country. During his talk at the Muradabad Conference, he said:

“It is also of utmost importance, to have educational institutes for females. In Addition to religious education, they should be taught simple home economics, such as dressmaking etc. that they would be able to do from their homes. However in doing this, there must be strict adherence to the laws of pardah.”


His speech at the Muradabad Conference inspired the hearts of many. In reality what he did, was “to gather the ocean into a jar”, so that everybody understood the point that he was making in a simple fashion.

HIS IMMENSE LOVE FOR SAYYIDUNA RASOOLULLAH SALALLAHU ALAIHI WA SALLAM:

Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho loved the Holy Prophet SallAllahu ‘Alaihi wa Aalihi wa Sallam dearly and his every action was in accordance with the Sunnah of the Holy Prophet SallAllahu ‘Alaihi wa Aalihi wa Sallam. Indeed how could he not be a true devotee, when he was groomed at the feet of The Greatest Devotee of His time, Sayyiduna A’la Hadrat Radi ALLAHu Ta’ala Anho. His Haaziri at Madinatul Munawwarah was an important even in his life, when he had the opportunity of presenting himself before the Holy Prophet SallAllahu ‘Alaihi wa Aalihi wa Sallam. His love for the Holy Prophet SallAllahu ‘Alaihi wa Aalihi wa Sallam can be seen in his Naat, which he wrote in Praise of the Most Exalted of all Creation, Sayyiduna Rasoolullah SallAllahu ‘Alaihi wa Aalihi wa Sallam.

Gunahgaro Ka Roze Mahshar Shafi’i Khayr-ul-Anaam Hoga
Dulhan Shafa’at Banegi, Doolha Nabi Alaihis Salaam Hoga

Para Hoo Me Unki Rah Guzar Me Pare Hi Rahne Se Kaam Hoga
Dil-o-jigar Farsh Raah Banenge Ye Deedae-e-ishq Khiraam Hoga

Unhi Ka Moo Sub Takenge Us Din Jo Wo Karenge Wo Kaam Hoga
Duhaa’i Sub Unki Dete Honge Unhi Kar Har Lub Pe Naam Hoga

Khuda Ki Marzi He Unki Marzi, He Unki Marzi Khuda Ki Marzi
Unhi Ki Marzi Ye Ho Raha He Unhi Ki Marzi Ye Kaam Hoga

Jidhar Khuda He Udhar Nabi He, Jidhar Nabi He Udhar Khuda He
Khudaayi Bhar Sub Idhar Phiregi Jidhar Wo Aali Maqaam Hoga

Ussi Tamana Me Dum Para He Yahi Sahaara He Zindagi Ka
Bula Lo Mujko Madina Sarwar Nahi to Jeena Haraam Hoga

Huzoor Roza Huwa Jo Haazir to Apni Saj Dhaj Ye Hogi Hamid
Khamida Sar Aankh Band Lub Par Mere Durood-o-salaam Hoga

BOOKS WRITTEN BY HUJJATUL ISLAM:

In addition to all his other exceptional qualities, Hujjatul Islam Radi ALLAHu Ta’ala Anho was a distinguished author of various books, which he wrote on many important topics. His immense knowledge can be gauged by perusing the books that he has written. Some of the more renowned books are listed below:

1. As Saarimur Rabaani alaa Israaf Qaadiyani
2. Translation of Ad Daulatul Makkiyah
3. Translation of Husaamul Haramain
4. Haashia Mulla Jalaal
5. Naatia Deewaan
6. Majmua Fatawa and etc.

HIS KARAMAAT:

Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho was also Saahib-e-Karaamat, meaning that he performed various miracles. His greatest Karaamat however, was his firmness on the Shariah and his adherence to the Sunnah of Nabi Muhammad SallAllahu ‘Alaihi wa Aalihi wa Sallam. A few of Hadrat’s Karaamats are being quoted for the sake of attaining blessings.

KARAAMAT AS A TEACHER:

Once, a few teachers from the Madrassa decided to resign. They thought that they were indispensable and that none would be able to teach in their absence. The Karaamat of Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho was that he taught all the students all the subjects, with even more insight than was given by any other teacher. The scheme of the teachers failed hopelessly and even more students enrolled at the Madressa after becoming aware of the high level of education being attained by students under the tutorship of Hujjatul Islam Radi ALLAHu Ta’ala Anho.

THE GRAVE IS IN THE INCORRECT PLACE:

Haji Muhammad Ismaeel bin Haji Abdul Ghaffar Saahib reported that once Hujjatul Islam went to Madanpura. After Salaah, he was asked to make Fateha at the Mazaar of one of the Awliyah Allah whose Mazaar was on the Musjid property. Hadrat lifted his hands for Duaa, and after a few moments moved back and said that the Grave in the Mazaar was not in its original place. The people were astounded and informed Hadrat that they had moved the spot of the actual grave slightly, due to the shortage of saff space. Hadrat explained to them that this was improper, and that it should be rectified. Subhanallah!

REMOVING JINNAAT:

Hadrat was blessed with the mystical power of removing Jin and Aaseb (evil spirits). Once while Hadrat was in Banarus, many people heard of the mystical power possessed by him and thus crowds of people arrived to take his Duas. He asked for some clothing of all those with such problems to be placed in front of him. He looked once at the clothing and then only removed a few and said, “Only these people are effected, there is nothing wrong with the rest of them.” He then prayed with the clothes in front of him, and in a few days, all those with these problems were fully cured. Also during this time in Banaras, there was a person who had such a strong jinn controlling him that he used to run on the roofs of high buildings, late at night. His family was very worried and brought him to Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho, who made dua for him. The Jinn, which was affecting him immediately made touba and left him, and the person was cured for good.

UNSEEN WRATH ON A DEOBANDI BLASPHEMER:

Hadrat Sheikh Abdul Mabood Jilaani Makki (rahmatullah alaih) states:

“When I visited Bareilly Shareef, A’la Hadrat Azeemul Barakat Radi ALLAHu Ta’ala Anho was writing the eleventh stanza of his famous Naat “Wo Kamaal-e-Husne Huzoor he, ke Gumaan Naqs Jahaa Nahibn”. As I am from the lineage of Ghaus-e-Azam Radi ALLAHu Ta’ala Anho I took this to be a good sign for me. While in Bareilly Shareef, I became very close to Huzoor Hujjatul Islam Radi ALLAHu Ta’ala Anho and I had to accept that he was undoubtedly a Saahibe Karaamat. The reason I am saying this, is because, I left Bareilly Shareef and went to Dehli after sometime. In Dehli I had taken a place to stay, which was right next to where the deobandis were having one of their gatherings. I could thus hear their lectures from my room. During a lecture session, one of their Molvis stood up and said the following in his lecture, This Maulana Hamid Raza is not Hamid, but he is Jaabid (Dumb). After saying this, all those present witnessed that, that Molvi became dumb and could not speak anymore. A few moments after this, he fell to the ground and died an agonizing death. Those present at the gathering say that when he fell to the ground, he tried to say something but could not talk. He signalled for a pen and paper. Those in the gathering quickly brought him a pen and a paper, on which he wrote the following before dying, I repent for my disrespect towards Maulana Hamid Raza Khan.”

MUREEDS AND KHULAFA:

Huzoor Hujjatul Islam’s mureeds run into a lengthy list both in India and abroad. Hadrat had many mureeds in Jaipur, Udaipur, Jodhpur, Sultanpur, Bareilly and Kanpur. Hadrat also had many mureeds in other countries such as Pakistan and Zimbabwe. Amongst the names of his famous Students and Khulafa are the following:

1. Muhadithe Azam Maulana Sardaar Ahmad Radi ALLAHu Ta’ala Anho
2. Huzoor Mujahid-e-Millat Radi ALLAHu Ta’ala Anho
3. Hadrat Maulana Shah Rifaaqat Husain Radi ALLAHu Ta’ala Anho
4. Hadrat Maulana Hashmat Ali Khan Radi ALLAHu Ta’ala Anho
5. Hadrat Maulana Ibrahim Raza Khan Radi ALLAHu Ta’ala Anho
6. Hadrat Maulana Hamaad Raza Khan Radi ALLAHu Ta’ala Anho
7. Hadrat Maulana Ahsaan Ali Saahib Radi ALLAHu Ta’ala Anho
8. Hadrat Maulana Abdul Mustafa Saahib Azhari Radi ALLAHu Ta’ala Anho
9. Hadrat Maulana Mufti Taqadus Ali Khan Saahib Radi ALLAHu Ta’ala Anho
10. Hadrat Maulana Inaayat Muhammad Khan Radi ALLAHu Ta’ala Anho
11. Hadrat Maulana Abdul Ghafoor Hazarwi Radi ALLAHu Ta’ala Anho
12. Hadrat Maulana Muhammad Saeed Shibli Radi ALLAHu Ta’ala Anho
13. Hadrat Maulana Wali-ur-Rahmaan Sahib Radi ALLAHu Ta’ala Anho
14. Hadrat Maulana Hafiz Muhammad Mian Ashrafi Radi ALLAHu Ta’ala Anho
15. Hadrat Maulana Abul Khaleel Anis A’lam Sahib Radi ALLAHu Ta’ala Anho
16. Hadrat Maulana Qaari Fazle Karim Sahib Radi ALLAHu Ta’ala Anho
17. Hadrat Maulana Razi Ahmed Sahib Radi ALLAHu Ta’ala Anho
18. The famous poet Janaab Akhtarul Hamidi was also a disciple of Hujjatul Islam Radi ALLAHu Ta’ala Anho

HUZOOR HUJJATUL ISLAMS CHILDREN:

Almighty Allah blessed Hujjatul Islam Radi ALLAHu Ta’ala Anho with two sons and four daughters. The names of his sons are:

1. Mufassir Azam Hadrat Ebrahim Raza Khan Radi ALLAHu Ta’ala Anho also known as Jilani Mian. He is the distinguished father of Taajush Shariah Allama Mufti Mohammed Akhtar Raza Khan Qaaderi Azhari.

2. Nu’mani Mian, Hadrat Maulana Muhammad Ham’maad Raza Khan Radi ALLAHu Ta’ala Anho

HIS DEMISE:

Hujjatul Islam Radi ALLAHu Ta’ala Anho travelled from this world into the hereafter on the 17th of Jamadil Ulaa co-inciding with 23 May 1943 in the condition of Namaaz, in Tashahud position. The demise of Hujjatul Islam was a sore loss to the entire Sunni community. A loss that was felt throughout the world, as the bright shining sun of A’la Hadrat Radi ALLAHu Ta’ala Anho had come to set.

JANAZAH:

Hundreds of thousands of devotees and Mureeds gathered for his Janazah Salaah, which was performed, by his Khalifa, Muhadith-e-Azam Pakistan, Maulana Sardaar Ahmad Radi ALLAHu Ta’ala Anho.

MAZAAR-E-PAAK:

His Mazaar-e-Paak is beside his blessed father Sayyiduna A’la Hadrat Radi ALLAHu Ta’ala Anho. Every year during the Urs, thousands of devotees gather at his Mazaar to pay tribute, to a Faithful Servant of Allah, A True Devotee of the Prophet SallAllahu ‘Alaihi wa Aalihi wa Sallam and an Aalim and Saint of his time. May Almighty Allah bless us with his Fuyooz and Barakaat always. Aameen.


— — —
Extracted from
Tadhkira Mashaikh-e-Qadiriyah Barakatiya Ridawiyah
Urdu: Mawlana Abdul Mujtaba Ridawi | English: Mawlana Aftab Qasim
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On which day was Jannah created

Question:     ?On which day was the Jannah created?

………………………………………………………………….

Answer:     Allah SWT created the earth, the heavens and other creation in 6 days as Allah SWT says in Surah Alaq-38.

The Jannah was created on Friday as given in Tafseer Durre Manshur, on the authority of Hadhrat Abdullah bin Abbas (May Allah be well pleased with them).  See a part of that Hadith:  Jannah was created on Friday.  (Tafseer Durre Manshur, Vol. 5, Pg No: 677, Surah Fussilat, verse no 10.)

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