Al-I‘tidal fi Maratib al-Rijal – Book Review by Mufti Muhammad Taqi Usmani

Al-I‘tidal fi Maratib al-Rijal

 by Shaykh al-Hadith Mawlana Muhammad Zakariyya

 

Book Review by Mufti Muhammad Taqi Usmani

 

This is actually a letter that Shaykh al-Hadith wrote in reply to seven questions posed by one of his students. The letter was written when the political fall out between the Muslim League and Congress was at its peak in pre-partition India, and a difference of opinion arose between Mawlana [Ashraf ‘Ali] Thanawi and Mawlana [Husayn Ahmad] Madani. Some Muslims were concerned about which path to choose in this difference between the seniors. Shaykh al-Hadith has explained the legislative (shar‘i) viewpoint of the difference in this letter, and detailed what the general masses should do in such circumstances. Apart from this, the general poor state of Muslims in the political and social arenas, and the issue of the ‘ulama differing has also been included [in this letter]. Shaykh al-Hadith has explained these issues in detail in his special style, which refreshes one’s faith and conviction. The book is actually a review of a temporary political issue. However, due to its encompassing discussions, it is a specific work that is beneficial in all ages.

 

(Rabi‘ al-Thani, 1392 AH)

 

Tabseray, (Karachi: Maktabah Ma‘arif al-Qur’an, Rabi‘ al-Awwal 1426/April 2005 ed.) p. 76

 

The importance Of Having The Intention Of Spiritual Rectification

The importance of having the intention of spiritual rectification

  

Trans. Mawlana Tameem Ahmadi

                                                                                                           

Imam Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi (rahimahullah) received a letter from a person requesting spiritual advice. In reply Imam Hakim al-Ummah Thanwi wrote: “Read the transcripts of twenty of my spiritual discourses and practice upon them. Once you have done that, inform me of your condition.” That is, let me know whether or not you feel some spiritual elevation and change within you.   

 

After reading the transcripts of twenty lectures the person replied: “Unfortunately, I do not feel any change within myself at all.” Imam Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi wrote back: “Either you have not read those lectures with the intention of spiritual rectification or the subject matter was not related to spirituality. If that is not so, it could be that there is nothing within you which needs rectification.  

 

The person wrote back admitting that he had not read the lectures with the intention of spiritual rectification, to which Imam Hakim al-Ummah Thanwi replied advising him to read them once again, but with the proper intention of rectification.

 

Once again the person wrote saying: “Al-Hamdu lillah, I have acquired enormous spiritual elevation and benefit from the lectures. An amazing change has now taken place within me.”    

 

Imam Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi (rahimahullah) comments: “If I had merely prescribed some dhikr, he would not have benefited so much. Truly, if a person does something the right way, fulfilling its rights and conditions, Allah, Most High, will definitely put benefit in that thing. But our problem is that we do things according to our own understanding and deficient conjectures. Due to this we end up frustrated and confused.

 

Today’s fake pirs and money-making sufi shaykhs have cheated the people, taking money from them and giving them wazífas to read. Is it ever possible to spiritually rectify oneself through wazífas and awrad? Spiritual rectification and elevation can only be acquired through [the proper procedures of] spiritual rectification.”

 

(Malfuzat-e-Hakim al-Ummat; 8:317)

 

Translator’s note: This in no way is intended to undermine the need, importance and power of du‘as and adhkar, which also play an essential role in spiritual rectification. Rather, what is intended here is that if a person does not make an effort on leaving sins and working on changing the low and evil qualities within him, and inculcating within himself good qualities, then simply reading a thousand wazifas and awrad without a genuine effort to abstain from evil and do good will not rectify him.

 

Inspirational Talk By Shaykh Muhammad Saleem Dhorat

In the name of Allah, the Compassionate, the Merciful

As-salamu ‘alaykum,

Below is a link to an inspirational talk given by one of our prominent and influential Masha’ikh of the UK, Hadhrat Mawlana Muhammad Saleem Dhorat sahib (may Allah protect him).

Although the lecture is about following the din in its entirety, a large part of it is dedicated to one of the great Hadith scholars and Sufis of the last century, Hadhrat Shaykh al-Hadith Mawlana Muhammad Zakariyya (may Allah shower him with mercy). Towards the end of the talk, the honourable Shaykh beautifully recounts the spiritually-charged majalis (gatherings) which took place at Dar al-’Ulum Bury (UK), during one of Hadhrat Shaykh al-Hadith’s (may Allah shower him with mercy) two visits to the UK. 

The Shaykh also explains the amazing wisdom of spending time in the path of Allah, in the effort of tabligh.

A highly beneficial and inspirational talk!

http://www.idauk.org/audio/Shaykhs_Bayans/english%20lectures/e205.mp3

 

Imam Hakim al-Ummah Thanwi (1863–1943 CE): The link between the Juniors and Seniors

Imam Hakim al-Ummah Thanwi (1863–1943 CE): The link between the Juniors and Seniors 

 Translated by Abu ‘Asim Badrul Islam 

Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi (1898-1982 CE) writes: 

 ”I had been acquainted with Mulhiq al-Asaghir bi’l-Akabir Hadhrat Hakim al-Ummah Mujaddid al-Millah[1] [Mawlana Ashraf ‘Ali] Thanwi – may Allah enlighten his resting place – for a long time. He passed away on the sixteenth night of the month of Rajab 1362 AH (1943 CE).

  I write the title of Mulhiq al-Asaghir bi’l-Akabir before his name because [his direct] spiritual relationship was with Sayyid al-Ta’ifah[2] Hadrat Haji Imdadullah Saheb who honoured him with ijazah in tasawwuf. Therefore, all of those who had a formal spiritual relationship with Hadhrat Hakim al-Ummah and/or were honoured with ijazah by him have just one link between Hadhrat Sayyid al-Ta’ifah and themselves. This was in Tariqah.  

 As for Shari’ah, Hadhrat Hakim al-Ummah had ijazah in the science of Hadith from Hadhrat Mawlana Fadhl al-Rahman Ganj-Muradabadi. Hadhrat Shah Ganj-Muradabadi had studied under Hadhrat [Imam] Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] Saheb. It is mentioned in the book Arwah-e-Thalathah (p.347)[3] that: 

  ‘Hakim Ni’matullah Saheb once asked Hadhrat Mawlana [Fadhl al-Rahman Ganj-Muradabadi], “I have heard that your eminence has studied under Hadhrat [Imam] Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] Saheb?” He replied, “Yes.” I requested that he listen to some Hadith from me and grant me ijazah [in Hadith] so that I may gain some barakah. He listened to [me read] a few Ahadith from Mishkat, and said, “I grant you ijazah”, and impressed upon me to act [upon the hadith][4].’ 

 This useless one has always had an immense desire to obtain an ijazah [in Hadith] from Hadhrat Hakim al-Ummah as the sanad was very high. To this end I had visited Thana Bhavan [where Hadhrat Hakim al-Ummah resided] a few times, intending to seek ijazah. However, on each visit embarrassment prevented me from doing so. How could I say “Please grant me ijazah in Hadith” when I knew that I did not possess any knowledge? This was despite the fact that many of those who had studied under me had obtained ijazah [in Hadith] from him. In this respect, these students have a higher sanad in hadith than me. ”

Shari’at wa Tariqat ka Talazum (The interdependence of Shari’ah and Tariqah), Karachi: Maktabah al-Shaykh, 1993, p.5-6) by Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi (1898-1982 CE)

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[1] This lengthy title could be translated as: The one who acted as a linkage between the young/juniors and the elders/seniors, the spiritual physician of the Ummah, the renovator of the Islamic community. (translator)

[2] ‘The Master of the community of Sufiyyah’. (translator) 

[3] Also known as Hikayat-e-Awliya, this is a work of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanwi containing anecdotes from the lives of some of the greatest ‘Ulama and Awliya of India. (translator)

[4] It has been mentioned in Ma’arif al-Akabir (Karachi: Idarah Islamiyyat, p.452) that Mawlana Fadhl al-Rahman Ganj-Muradabadi remained in the company of Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] for two months before returning home. The Mawlana travelled to Delhi again after the demise of Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi] and completed his study of hadith at the feet of [Imam] Shah Muhammad Ishaq Dehlawi, the grandson and successor of Shah ‘Abd al-‘Aziz [Muhaddith-e-Dehlawi]. At the time the Mawlana was only sixteen to seventeen years of age but was already considered among the most learned scholars. He had produced many erudite scholars of the Qur’an and hadith and Mashayikh of tasawwuf, amongst whom was Hadhrat Mawlana Muhammad ‘Ali Mongeri, founder of the prestigious Dar al-‘Ulum Nadwat al-‘Ulama in Lucknow (India). 

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 The famous historian, biographer and scholar of Islam, Mawlana ‘Abd al-Hayy al-Hasani al-Lucknowi (who was the father of the legendary Imam Abu’l Hasan ‘Ali al-Nadwi) states in his unparalleled work al-I’lam  bi man fi  Tarikh al-Hind min al-A’laam that Mawlana Fadhl al-Rahman Ganj-Muradabadi took from Shah ‘Abd al-‘Aziz Muhaddith-e-Dehlawi the Hadith known as the al-Musalsal bi’l-Awwaliyyah and the al-Musalsal bi’l-Mahabbah. He also heard a portion of Sahih al-Bukhari  from Shah ‘Abd al-‘Aziz Muhaddith-e-Dehlawi. The biographer states “He was the greatest [person] I have seen and the most knowledgeable of the Sunnah and ways of the Prophet (may the peace and blessings of AllÁh be upon him) [...] I have not seen anyone more knowledgeable than him of the Book of Allah and the Sunnah of His Messenger.” 

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 For a brief biography of Mawlana Fadhl al-Rahman Ganj-Muradabadi the reader may consult the aforementioned outstanding al-I’lam  bi man fi  Tarikh al-Hind min al-A’laam (previously entitled Nuzhat al-Khawatir), 8:1326, entry: 390 (Beirut: Dar Ibn Hazm, 1999) or, for a detailed biography, Imam Abu’l Hasan ‘Ali al-Nadwi’s Urdu Tadhkira-e-Fadhl al-Rahman Ganj-Muradabadi, (Karachi: Majlis-e-Nashriyyat-e-Islam). (translator)      

 ………………. 

An earnest request from the translator:

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There should remain no need to point out to the reader that Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi’s words regarding himself, “This useless one” and “I did not possess any knowledge”, are not to be understood in their apparent meanings. These words emanate from his sublime and sincere humbleness and selflessness. Indeed, this was, and still remains, one of the prime characteristics of the true ‘Ulama and Mashayikh. Those who knew this great Imam of the Qur’an and hadith or have studied his works (which, according to his own account in his excellent autobiography, number to no less than 110) would testify to the fact that he was an unparalleled master of all the sciences of Islam. In recognition of his incomparable knowledge of, and insight into, the sciences of Hadith, he was known across the globe with the noble title of ‘Shaykh al-Hadith’. Even today, twenty-five years after his demise, he is known in ‘Ulama circles as the Shaykh al-Hadith. In tasawwuf, he was one of the greatest masters of the last century. Toward the end of his blessed life, when his own Noble Masters had left this world, he was considered the greatest master. His contemporaries gave him the title of ‘Barakat al-‘Asr’ (the blessing of the era).  May Allah ta’ala reward him and all the Great Masters whose names have been mentioned in this brief article with the best of rewards.  

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The above excerpt has been translated from Shaykh al-Hadith Imam Muhammad Zakariyya Kandhlawi’s work Shari’at wa Tariqat ka Talazum. This excerpt is less than a page of a book consisting of 250 pages. The book was written approximately 3 years prior to the author’s demise and, in my humble view, is a ‘must have’ for all Muslims, particularly those treading the noble path of Suluk (tasawwuf). With references from the Qur’an, Hadith, lives of the Noble Companions and the Great ‘Ulama and Mashayikh, it very beautifully explains the essence, purpose and necessity of tasawwuf. It proves in an indisputable manner that the Shari’ah and Tariqah are part and parcel of the same whole – Islam; they are interdependent. If the Shari’ah deals with the outer body, then Tariqah deals with the inner spirit and essence. Authored by one who had mastered both, the book calls out to the ‘Ulama of the Western Muslim Ummah to be translated and made accessible to the English readership. This is especially so when one finds in the modern age of severe depravity and spiritual voidness hitherto unprecedented numbers of Muslims turning to tasawwuf. In their desperation for spiritual purification and solace, many sadly fall prey to human imposters and satanic traps. This book, without doubt, would serve as a beacon of guidance for the true seeker of the spiritual path and would answer many questions that constantly arise in his inquisitive mind. It would clarify many misconceptions and misinterpretations of tasawwuf that have become common in Muslim communities. Likewise, it would serve to identify the abuse of tasawwuf that has become all too widespread amongst the masses.  

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The book has been translated and made accessible to the Arabic readership by the author’s student and successor, Shaykh Mawlana ‘Abd al-Hafiz Makki.  It has seen several editions in various Arab countries. The English readership awaits a satisfactory English translation from one who is versed in both Shari’ah and Tariqah or, at least, treading this noble path.     

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Shaykh Mawlana ‘Abd al-Hafiz Makki’s Arabic translaton of Shari’at Wa Tariqat Ka Talazum, entitled Talazum al-Shari’ah Wa ‘l-Tariqah, was first published in the early 1980’s. It has since seen multiple re-prints in several Arab countries, including Egypt. It’s most recent edition, with a new introduction written by the Shaykh, was published last year by Maktabah al-Haramayn in Dubai. It also contains additional biographical footnotes from Mawlana ‘Abd al-Hayy al-Hasani al-Lucknowi’s al-I’lam  bi man fi  Tarikh al-Hind min al-A’laam (previously entitled Nuzhat al-Khawatir) (Blog Administrator)

 

 

Replying To Salam In Written Correspondence

Hakim al-Ummat Hadhrat Mawlana Ashraf ‘Ali Thanawi (may Allah sanctify his secret) writes:  

• It is wajib (obligatory) to reply to the salam which is written in a letter. This reply may be [given] in writing or verbally.
• The fuqaha (jurists) have said that in reply to the salam which is written in a letter, one may say عليكم السلام or even السلام عليكم

 Adab al-Mu’asharat, page12, English translation by Majlisul-Ulama of South Africa

 

At Your Service, O Allah, at Your Service

“At Your Service, O Allah, at Your Service”
A few thoughts on Hajj and Qurbani
By Abu ‘Asim Badrul Islam

The Hajj season is once again here. Those who have been blessed by Allah Subhanahu have either said farewell to their loved ones at home and reached the al-Haramayn al-Sharifayn or are due to leave shortly. Their hearts are filled with excitement, joy, fervour, awe, devotion, and sincerity. It is for many an once-in-a-lifetime blessing and a dream come true. The servant is forsaking all worldly ties, be they with human beings or material objects, considering himself amongst the dead, and presenting himself at the court of his Almighty Lord, the Creator and Sustainer of the heavens and the earth. It is death before death.

Hajj, one of the four fundamental and practical parts of Islam after the core and soul known as Iman (Faith), has been ordained by Allah Subhanahu as a compulsory duty upon every male and female Muslim above the age of puberty who has the means to fulfil it. He Subhanahu says in His Noble Book (translation):

‘Pilgrimage to the House is a duty men owe to Allah, – those who can afford the journey [..]‘
(Aal ‘Imran:97)

There are many amongst us who claim to love Allah Subhanahu. We say this with our tongues but apparent signs contradict it. The ‘Ulama, who are the spiritual guides and doctors of this Ummah, have written that to merely claim the love of Allah and His Beloved Prophet Sallallahu ‘alayhi wa sallam cannot be said to be true unless it manifests in one’s character, actions, outer appearance and lifestyle. Even the non-Muslims make such claims but Allah rejects their verbal claims (see: al-Ma’idah:18). If one truly loves Allah and His Messenger Sallallahu ‘alayhi wa sallam, he will strive to live his worldly life according to the commandments of Allah as practically demonstrated by His Messenger Sallallahu ‘alayhi wa sallam.

Allah Subhanahu has made it a Fardh and compulsory duty upon every Muslim to go for Hajj just as He has made it Fardh upon every Muslim to pray five times a day, fast during the month of Ramadhan, and give out Zakah annually to the poor and needy (as explained in the books of Fiqh). Yet there are many of us who are neglecting this very important and compulsory duty we owe to our Lord, Most High. Many are doing this simply due to gross negligence and indifference while others try to justify this with very feeble excuses – and they are a whole range of excuses. A great scholar of the Qur’an and Sunnah, Shaykh al-Islam Mawlana Shabbir Ahmad ‘Uthmani (Rahimahullah) says in his Tafsir that if one claims to love Allah – and this should be in the heart of every Muslim – and he has the means to go for Hajj, he should do so. If he does not, it will be a clear sign of his being false in this claim of his. He further says that it should also be known that Allah Subhanahu is not in need of any form of devotion from His creation -’ Allah, the Eternal, Absolute (al Samad)‘ (al-Ikhlas: 2). Our Beloved Prophet Sallallahu ‘alayhi wa sallam has said regarding such people:

“He who possesses provision and transportation which can take him to
the House of Allah, Most High, but does not go for Hajj, [let him die]
a Jew or a Christian [..]“
(al-Tirmidhi: 812, al-Bayhaqi: 3978 )

This extremely severe warning should be sufficient for those who take heed, are concerned about their Iman and fear ‘The day whereon neither wealth nor sons will avail‘ (al-Shu’ara: 88).

As for the virtues of Hajj, they are many. In a Hadith narrated by Abu Hurayrah (Radhiyallahu ‘anhu) he says, “The Prophet Sallallahu ‘alayhi wa sallam was asked, “What is the best deed?”. He replied, “Faith in Allah and His Messenger”. It was asked, “What after that?” He replied, “Jihad in the path of Allah”. It was asked, “What after that?” He replied, “A mabrur Hajj” (al-Bukhari: 1519). Similarly, the Mother of the Believers, ‘A’ishah (Radhiyallahu ‘anha) says she asked, “O Messenger of Allah, we believe Jihad to be the best deed, shall we not go out in Jihad?” He replied, “No, [in fact] the best Jihad is a mabrur Hajj” (al-Bukhari: 1520). In these two very authentic Ahadith the Prophet Sallallahu ‘alayhi wa sallam has called Hajj the second most virtuous physical devotion to Allah after Jihad in His path, and he has said that a mabrur Hajj is the best Jihad. We shall look at the term mabrur shortly.

In another Hadith reported by both al-Bukhari and Muslim, the Messenger of Allah Sallallahu ‘alayhi wa sallam said, “An ‘Umrah to another ‘Umrah is expiation for [all the sins committed] between them. And a mabrur Hajj, its reward is nothing but Paradise” (al-Targhib:1641). He has also told us that after one performs Hajj in the correct manner, he returns sinless as on the day his mother gave birth to him (al-Bukhari:1521). In light of this and many other Ahadith we may say that a correct and mabrur Hajj is a rebirth of the Hajji. It is a rigorous and thorough procedure of spiritual cleansing for him. He returns, after disposing of all that may have passed, with a fresh, spotlessly clean new life. Could there be a better procedure for spiritually cleansing oneself than through carrying out the rites of Hajj? After reflecting on the full spiritual and physical aspects and etiquettes of Hajj one cannot but admit that there could not possibly be any better procedure for this cleansing than what Allah Subhanahu in His infinite wisdom and knowledge has prescribed upon His servants. O Allah, for you is all praise and for you are all our insignificant devotions.

Now, what exactly is a mabrur Hajj? Shaykh al-Islam al-Hafidh Ibn Hajar al-’Asqalani (Rahimahullah) has defined it most beautifully by quoting how the Great ‘Ulama before him had defined it. He says, “Ibn Khalaweh said it is a Hajj that is accepted [by Allah] while others have said it is a Hajj which is free from any traces of sin. [Imam] al-Nawawi has considered this [latter opinion] as the more stronger. [Imam] al-Qurtubi said it is a Hajj the rites of which have been carried out fully and correctly – exactly the way it was sought from the servant. [Imam] Ahmad and al-Hakim have reported a Hadith: “They asked, “O Messenger of Allah, what makes a Hajj mabrur?” He said, “Feeding [others] food and spreading salam” (Fath al-Bari: 4/487). Another explanation Ibn Hajar al-’Asqalani gives is that a Hajj can only be said to be mabrur after its completion. If the Hajji returns transformed, having changed his old ways, which may have been sinful, or Islamically inappropriate, it may be said that he has indeed performed a mabrur Hajj.

Let us now pause and think for a moment. How many of us who have been blessed to go for Hajj has performed it correctly? From those of us who think we may have performed it correctly, how many came back transformed, spiritually cleansed of all our wrongdoings, truly and sincerely repented from all our past actions which may have been displeasing to Allah Subhanahu, and remained that way? Or, Allah forbid, are we one of those regarding whom, according to some narrations in books of Hadith, it is stated that there would come a time when the wealthy amongst people would go on Hajj for pleasure and satisfaction (just as on a holiday)? (Kanz al-‘Ummal: 5/133, Hadith 12362; Ihya’ ‘Ulum al-Din: 1/367; Takhrij al-‘Iraqi: Hadith 830). Though the chain of narrators of the Hadith has been identified by the Great ‘Ulama of Hadith as extremely weak, it should serve as a warner and admonisher for those who take heed. May Allah Subhanahu give us all the true and fruitful understanding of His Book and the Sunnah of His Beloved Prophet. May He also give us all the spiritual strength to mould our lives according to it and remain steadfast upon it until we breathe our last.

Hajj coincides with another spiritually significant devotion to the Lord of all the worlds – Udhhiyyah or, more popularly, Qurbani. Lying beyond this apparent sacrifice of an animal is a whole inner dimension of sincere devotion to the Lord of the worlds. This is also the case with the various rites of Hajj and ‘Umrah. When one upon whom it is legally compulsory (according to the Hanafi school of Sacred Law) sacrifices an animal, he is not merely slaughtering a physical animal. In reality, he is slaughtering his passions and desires in complete submission to the commandments and demands of His Creator and Sustainer. He is slaughtering the beast within himself – if one may be pardoned for using the expression – and expressing to His Lord Almighty his incapacity, weakness, vulnerability, total and sincere submission to His Divine will. Through carrying out these rites, man is expressing how a powerless and insignificant weakling he is in front of his Lord. Sacrificing an animal and then consuming some of its meat himself may not make much sense to the worldly-minded one. But it is the love and submission to his Lord that has compelled him to do so without reasoning or rationalising with Him. This is a prime characteristic of the true believers.

In the various rites of Hajj, ‘Umrah and Qurbani lie many Divine wisdoms, some of which man has been able to comprehend while others lie beyond his finite mortal comprehension. Allah Subhanahu has not made it binding upon him in any way to delve into these underlying Divine wisdoms. His duty is to simply hear the command of his Lord and obey as Allah says:

‘The answer of the Believers, when summoned to Allah and His Messenger, in order that He may
judge between them, is that they say: We hear and we obey. It is such as these that will prosper‘
(al-Nur: 51).

However, many Great ‘Ulama of Islam have explored these inner dimensions in much detail and left for those who were to come after them oceans of priceless treasures in the form of their exploratory books. Two of the greatest legends in this respect have been Imam Abu Hamid Muhammad al-Ghazali (d.505AH) in Persia and Imam Ahmad Ibn ‘Abdir-Rahim, better known as Shah Waliyullah (d.1176AH), in India. They have left two monumental works for their believing brethren, Ihya’ ‘Ulum al-Din and Hujjatullah al-Balighah respectively. As for the non-scholar of the Islamic sciences, one would be better advised to study Fadha’il Hajj by Shaykh al-Hadith Mawlana Muhammad Zakariyya and other such works written with the layperson in mind.

Finally, may we pray that Allah Subhanahu wa Ta’ala give us the will power and true zeal to sincerely obey Him in a way most pleasing to Him, for, ‘Verily to Allah we belong, and to Him is our return‘ (al-Baqarah: 156).
_______________________

Bibliography:

Abu al-Fadhl Zayn al-Din ‘Abd al-Rahim ibn al-Husayn al-‘Iraqi, al-Mughni ‘an Haml al-Asfar fi al-Asfar fi Takhrij ma fi al-Ihya’ min al-Akhbar, Maktabah Tabariyyah, Riyadh, 1415/1995.

Abu Hamid Muhammad ibn Muhammad al-Ghazali, Ihya’ ‘Ulum al-Din, Dar al-Kutub al-‘Ilmiyyah, Beirut, Lebanon, 1423/2002.

Ahmad ibn ‘Ali ibn Hajar al-’Asqalani, Fath al-Bari Sharh Sahih al-Bukhari, Dar al-Kutub al-’Ilmiyyah, Beirut, Lebanon, 1421/2000.

Muhammad Zakariyyah Kandhlawi, Fadha’il Hajj, ‘Imran Book Depot, Delhi, no date.

Shabbir Ahmad ‘Uthmani, Tafsir ‘Uthmani,
King Fahd Qur’an Printing Complex, Madinah al-Munawwarah, 1409 AH.

Zaki al-Din ‘Abd al-’Adhim al-Mundhiri, al-Targhib wa al-Tarhib, Dar Ibn Hazm, Beirut, 1422/2001.

 

‘Allamah Anwar Shah Kashmiri’s Respect For Knowledge

Imam al-’Asr Hadhrat ‘Allamah Anwar Shah Kashmiri (ra) had great respect for knowledge, and as a result, the sources of knowledge.  Examples of his reverence and respect for his teachers and books of knowledge are many. It was due to this reverence and respect on his part that he was granted vast knowledge in all Islamic sciences and was distinguished as the greatest scholar of his age. 

I hope, in future entries, if Allah wills,  to highlight some instances which bear testimony to this particular quality of Hadhrat Shah sahib. (ra). I pray that they are a lesson to all, in particular, to seekers of knowledge.

One such example of his high respect for books of knowledge is found in a quote of Hadhrat Shah sahib (ra) himself. 

Hadhrat ‘Allamah Sayyad Anwar Shah Kashmiri (ra) once said,

After the age of seven I have not touched any book of religious knowledge except that I was in the state of wudhu (ablution).

Quoted from: Naqsh-e-Dawam, Bayt al-Hikmat Deoband, Page 108

 

Aberrations In Tasawwuf And Their Reform

Hadhrat Mawlana Muhammad Manzur Nu’mani, may Allah have mercy on him, writes:

Certainly. Just as in other branches—that is to say, both in aqa’id (beliefs) and in the practices of din— there have, in some circles of the ummah, been both minor and major aberrations. So also the branch of suluk and tasawwuf has not remained safe from error. However, just as Allah Almighty has created godly Ulama and mujtahidin to correct errors in aqa’id and practices, he has also continued to create muhaqqiqin (examiners) among the Sufis to correct errors and deviations in the branch of suluk and tasawwuf.

Particularly in the last three to four centuries the work of reform and revival of tasawwuf that has taken place in India is a first-rate example of the separation of milk from water. Here we have thick volumes of the letters of Imam-e-Rabbani Mujaddid Alf-e-Thani and his son and successor Khwaja Muhammad Mas’sum; the writings and letters of Shah Waliyullah Dehlawi and Qadi Thana’ullah Panipati; and the collected sayings and advice of Sayyid Ahmad Shahid put together by Shah Isma’il Shahid under the name “Sirat al-Mustaqim.”

May Allah shower his mercy on them all.

Thereafter, in this century, we have the booklets and letters of Mawlana Rashid Ahmad Gangohi (rahmatullahi ‘alaihi), and most recently of all, a whole library of writings on this subject by Hakim al-Ummah, Mawlana Ashraf ‘Ali Thanwi (rahmatullahi ‘alaihi).

These efforts have made tasawwuf clearly visible, and effectively cleared away all the deception and malicious propaganda (against tasawwuf), that if anyone now goes astray on this path, he really has no one to blame except himself.

So, just as it is not right of anyone on the basis of the errors of some parties in aqa’id or practice, to simply get irritated and then cease to pay any attention to aqidah and practice, it is not the right of any person—on account of the errors of some parties in the field of tasawwuf—to cease paying attention to this branch of din, without which a person’s Islam will remain incomplete, and without which he will not find the sweetness of faith.

Din And Shari’at, Zam Zam Publishers, Pages 120-121  [English translation by 'Abd ur Rahman O'Beirne (with minor changes by the editor)]

 

A Scholar’s Saying ‘I Do Not Know’ Raises His Rank

Regular visitors to this blog will know that Pearls is dedicated to the ‘Ulama of Deoband. However, in this particular entry I have chosen to publish an excerpt from the writings of the great Syrian scholar of Halab, Shaykh ‘Abd al-Fattah Abu Ghuddah (ra). I found this excerpt extremely beneficial to an extent that in this internet-obsessed age, where everyone considers himself a scholar, I felt an urge to publish it on the blog. Although it concerns the ‘Ulama in particular, it is applicable to all.

Shaykh ‘Abd al-Fattah Abu Ghuddah (ra) is not from among the ‘Ulama of Deoband. However, he had close relationships with many senior Deobandi ‘Ulama, who thought extremely high of him and had the greatest respect and love for him. He was also responsible for popularising the works of many Indo-Pak ‘Ulama in the Arab world, particularly those of ‘Allamah Anwar Shah Kashmiri (ra) and ‘Allamah ‘Abd al-Hayy Lucknowi (ra).

A friend of mine, an ‘Alim once told me that Shaykh ‘Abd al-Fattah Abu Ghuddah (ra) was Jan-e-Fida to our Akabir (in other words, someone who was absolutely devoted to them). It is with this in mind that I present the following excerpt from the book, “The Sunnah Way Of The Sufis”, which is an English translation of Shaykh ‘Abd al-Fattah Abu Ghuddah’s (ra) commentary on Imam al-Muhasibi’s (ra) Risalah al-Mustarshidin.

An ‘Alim’s Saying  “I Do Not Know” Raises His Rank

Shaykh ‘Abd al-Fattah Abu Ghuddah (rahmatullahi ‘alayh) writes:

Abdullah ibn ‘Umar says: “Knowledge is of three types; the book that is forever speaking (Qur’an), an established sunnah, and ‘I do not know’.”[1] 

In his explanation to this statement, al-Manawi (rahmatullahi alayh) says: “It is learnt from this hadith that it is a duty of an ‘Alim that if he does not know the answer to a question, he should say ‘I do not know’, or, ‘I am not certain’, or, ‘I have no knowledge thereof’, or, ‘Allah knows best’. If a person is asked a question and he replies, ‘I do not know’, this does not lower his rank, as some ignorant people assume. This is because the ignorance of a qualified ‘Alim with regard to certain matters does not harm him. Rather, his saying, ‘I do not know’, raises his rank because it is proof of his great status, the strength of his din, the fear of his Sustainer, the purity of his heart, the perfection of his recognition [of Allah] and the goodness of his intention.“

”It is a person whose religiosity is weak and whose recognition [of Allah] is little who will scorn such a statement. This is because he fears a drop in his status in the eyes of those who are present but does not fear a drop in his status in the sight of the Sustainer of the worlds. This is an act of ignorance and weakness in din.”[2]

The statement, “I do not know” and “I have no knowledge” have thus been recorded with regards to the four Imams, the four rightly guided caliphs, in fact, even from Rasulullah (sallallahu ‘alayhi wasallam) and Jibra’il (‘alayhi as-salam).

Imam Abu ‘l-Hasan al-Mawardi (rahmatullahi ‘alayh) says: “Since there is no way whatsoever of encompassing all knowledge, there is no shame in not knowing some of it. Since there is no shame in not knowing some of it, you should not feel shy to say: ‘I do not know’, with regard to what you do not know.”[3] 

Saying “I Do Not Know” Is Half Of Knowledge

Imam al-Ghazzali (rahmatullahi ‘alayh) says: “The person who remains silent when he does not know—and he does this solely for Allah—is no lesser in reward than the person who speaks. This is because admitting ignorance is more difficult on the soul.”

Abu Talib Talib Makki (rahmatullahi ‘alayh) says: “This is because the beauty of a person remaining silent for the sake of Allah out of piety is like the beauty of a person who speaks of knowledge for the sake of Allah willingly.”[4] 

Ibn ‘Abd al-Barr (rahmatullahi ‘alayh) narrates from someone of knowledge who said: “Learn to say, ‘I do not know’, and do not learn to say: ‘I know’. This is because if you say: ‘I do not know’, they will teach you till you know. But if you say, ‘I know’, they will continue questioning you till you have no answer.”[5] 

Abu Khaythamah al-Nasa’i (rahmatullahi ‘alayh) narrates on the authority of ‘Abd Allah ibn ‘Umar, may Allah be pleased with him, who said: “It is part of knowledge for a person who does not know, to say Allah knows best.”[6] 

Ibrahim al-Nakha’i (rahmatullahi ‘alayh) asked a question to ‘Amir ash-Sha’bi (rahmatullahi ‘alayh), who was a great Imam and a great scholar from among the Tabi’in (followers). So the latter replied: ‘I do not know.’ On hearing this, Ibrahim al-Nakha’i (rahmatullahi ‘alayh) said: “I take an oath by Allah that this is a true ‘Alim—he was asked about something which he did not know and he said: ‘I do not know’.”

Source: The Sunnah Way Of The Sufis, Zam Zam Publishers, Pages 80-82 

---

[1] Ad-Daraqutni; Ghara’ib Malik. Al-Khatib al-Baghdadi: Asma man rawa ‘an Malik. Abu Da’ud: Kitab al-Fara’id, Vol 3, p 164. Ibn Majah: in the introduction to his sunan, chapter eight.

[2] Al-Munawi: Fayd al-Qadir bi Sharh al-Jami’ al-Saghir, Vol 4, pp. 387-388

[3] Al-Mawardi: Adab ad-Dunya wa ad-Din, p. 82 as quoted in Sharh al-Ihya, Vol 1 p. 394 of Az-Zabidi rahmatullah ‘alayh

[4] Al-Ghazzali: al-Ihya, Vol 1, p. 69

[5] Ibn ‘Abdil Barr, Jami’ Bayan al-‘Ilm, Vol 2, p. 55

[6] Abu Khaythamah an-Nasa’i: Kitab al-‘Ilm, p. 120

 

The Reality of Music [and Other Forms of Entertainment]

The Reality of Music [and Other Forms of Entertainment] 

An article by Maulana Shamsul Haq Faridpuri (rahimahullah), 1895-1961

Translated from the Bengali by Maulana Badrul Islam

The Author

Maulana Shamsul Haq Faridpuri (rahimahullah) was born in 1895 C.E. in a respectable family in the Faridpur district of the then Bengal. During his period of secular studies in Calcuttas Presidency College he went to meet Hakimul Ummah Imam Ashraf Ali Thanwi (rahimahullah). This incident is mentioned in very much detail in the Bengali book Tazkiratul Awliya (Memoirs of the awliya) which contains a chapter on the life of Maulana Faridpuri (rahimahullah). Then, under Hakimul Ummah (rahimahulla)’s guidance he studied Fiqh, Hadith, Tafsir and other sciences of Islam in the famous Madrassah Mazahirul ‘Uloom Saharanpur and Darul ‘Uloon Deoband. After completing his formal studies he initially spent five years in Brahmanbaria Yunusia Madrassah and fifteen years in Dhaka Ashraful ‘Uloom Madrassa teaching with proficiency books of Hadith. This patron of learning, who was well-known to both the ‘ulama of the Indian sub-continent and the ‘ulama of the Arab world, founded Dhakas historic Lalbagh Jami’yah Qur’aniyah and Faridpurs Gawhar Danga Khadimul Islam Madrassah. He believed that without presenting Islam through the medium of the mother-tongue a complete reformation of society was virtually impossible. Toward this end he had written and translated some seventy-six valuable books. He passed away in the year 1961 (may Allah enlighten his grave with noor).

Hadhrat Maulana Shamsul Haq Faridpuri (rahimahullah) writes:

Regarding music, dancing, cinema, drama and the like it should be known that Allah, Most High, has created man with a mortal body and a fine soul for a special purpose. That purpose is that man, being Allah’s Vicegerent, or Khalifah, shall establish peace on earth, attain salvation in the life hereafter and seek the proximity, or qurb of Allah.

Just as man’s outward body is constructed of separate limbs, the inner soul is divided into five parts. Inside man there lies above all a supreme human soul. Subjugated to that are the angelic soul, carnal or animal soul, cruel and ferocious beast soul, and the satanic soul. The former two souls together are known as the rooh while the latter three are known as the nafs or the low desires of man. The angelic soul experiences pleasure and ecstasy in the dhikr and obedience of Allah, Most High, for angels are free from transgression and sins. They are protected from lust, anger, greed, hatred, pride, and other animal characteristics.

On the contrary, the animal soul finds pleasure in laziness, comforts and luxuries, free mixing of men and women, spectation of dances and dramas, listening to music and going to cinemas. You will see that cinemas and dramas need no mention even the rickshaw man has behind his rickshaw, in hotels and restaurants, the pan-seller on his stall, such pictures of half-naked women that by seeing which the human soul is forced to lower its head down in shame. In seeing the mother gender’s extreme dishonour and exploitation and the human soul’s extreme downfall and misery, the animal soul, in being able to satisfy its lusts, feels joyful and utilises all its power to loot the chastity of the mother gender.

When a man is attacked, overpowered, and dominated by the beast soul, he enjoys taking ferocious revenge. The satanic soul bewilders and damages man’s conscience. If such a man can cheat people, harm people, [suck] people’s blood and intoxicate himself with pride and vanity, he finds bliss. Thus you will see that a category of people in our society find peace and happiness in cheating others and exploiting the poor and vulnerable in order to gain wealth and power.

The [imperial] British after subordinating us to their usurped power have implemented such a system of education that as a result of which we have been deprived of the light of the true knowledge of the Qur’an and Sunnah and, consequently, fallen into an abyss of darkness. Such a system of education and culture have they implemented in our society that as a direct result of which the animal and satanic souls have been awakened and stimulated while the human soul and the angelic soul have become weak and exhausted. For this reason man has forgotten the aim and purpose of his life and drowned himself in music and other forms of immoral and wicked entertainments. The man who was once the bondsman and vicegerent of Allah and the master amongst the creations has, as a consequence of forgetting Allah and His bestowed vicegerency, become the slave of all the creations. He has become the slave of his low desires, greed, satanic soul, and beast soul whereas Allah, Most High, had made man his special vicegerent on earth. Allah has blessed man with such a high and grand station that even the angels were subjugated to him and the sun and moon had been created to serve him so that he could purify his human soul from the animal soul, beast soul and satanic soul. But due to the lack of true knowledge he has tyrannized himself and become the slave of his slave, forgotten his Lord and Creator, and is destroying his morality and the human soul. His Lord, Most High, has issued the warning:

[‘O people, your rebellion is in fact against your own selves. It is only worldly life that you are enjoying. Thereafter, it is to Us that you have to return; then We will tell you what you have been doing.’ (Surah Yunus 10:23)]

[…]

Since man has been kept in the darkness of ignorance and away from the illuminating knowledge of the Qur’an and Sunnah, he has subordinated the human soul and the angelic soul to the animal and satanic soul. As a direct consequence of this he fails to perceive that such vices as music, dancing, cinema and drama are all instigating and strengthening for the animal and satanic soul and fatal poison for the human soul. He is deriving enjoyment out of the aforementioned vices and killing the human soul. He is fattening his mortal body, polluting and causing unrest in the world and, thereby, destroying his chances of an eternal bliss in the life hereafter.

Dear reader, consider this matter very deeply and there will be no need for a fatwa or a debate. If instead of creating and spending time on sculptures, pictures of women, romantic novels and music one writes an inspiring poem on the love for the beloved Prophet of Allah, may the peace and blessings of Allah be upon him, then the praiseworthiness of that need not be mentioned, for that is the nourishment of the human soul. It is extremely sad and pitiful to see that some people, deceived by Shaytan and urged by the animal soul, feed the animal soul and fatten it to the peak while killing the human soul.

O foolish man! Think and understand. Do not try to win by arguing, debating, and relying on the abundance of wealth and status. A day will inevitably dawn when there will be an end to your wealth and power. You will have to stand in the court of the Mighty Lord and answer for oppressing [and degrading] yourself, Allah’s bondsman, to the level of being Shaytan’s slave.