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Today’s Trials & Tests of the Scholars & Reformers, By Maulana Syed Muhammad Yusuf Banuri

Collected & Compiled By: Mufti Umar badakhshani

The greatest blow and source of pain are the Trials (Fitnah) which are evident among the group of the reformer people these days. It is extremely dangerous. This is not the occasion for details but some of these issues will be mentioned in the form of a list:

I) THE TRIAL OF LOOKING FOR EXPEDIENCY

This Trial is in full force today. When someone endeavours to serve the Religion or knowledge in some way or the other, worldly expediency is kept in mind. The basis of the trial is Hypocrisy. This is why there are no blessings in many Religious and scholarly services.

2) THE TRIAL OF SEEKING POPULARITY

When advice is being given or issues are being discussed, it is borne in mind that nobody is upset and that everyone remains happy. The basis of this Trial is love for fame.

3) INSISTENCE AND IMMUTABILITY ON ONE’S OWN OPINION

This is when one’s opinion is considered to be totally correct with certainty while considering the opinions of others as unworthy of attention and merit. To adopt the stance that one’s point of view is a hundred percent correct and that the opposite person’s viewpoint is a hundred percent incorrect and wrong constitutes the trial of vanity in one’s opinion. These days, the political parties have fallen prey to this disease. No group is prepared to listen to the views of other groups. Nor do they even consider the possibility of the opposite party’s opinion being correct, or that perchance, they also want what we want. Only their interpretation and method of presenting it varies from our own or that there is a difference in the establishment of priorities.

4) THE TRIAL OF BEARING EVIL THOUGHTS ABOUT OTHERS

Every individual or party is of the opinion that they and their members are all sincere and that their intentions are sound and correct, while everyone else and all other groups who do not support and agree with our group, are all self motivated and their intentions are not sound and correct. In fact, their intentions are based on selfish motives. The basis of this is also vanity and pride.

5) THE TRIAL OF MISUNDERSTANDING

When an individual hears the opinion of another party, he immediately considers him to be opposition. Not only does he express hatred but considers opposing him in an unbecoming manner to be his enjoined responsibility. There are many different possibilities and explanations in the opinion of the other person. Yet one adopts an approach towards him which is underlined by demeaning and disgracing him. Has the compulsory nature of the following verse and Hadeeth been declared unnecessary to be acted upon?

ان بعض الظن اثم

“Verily, some opinions are sins.”

Similarly, it is mentioned in the blessed Hadith:

اياكم و الظن فان الظن اكذب الحديث

“Save your selves from evil opinions, for evil opinions are the worst lies and great lies are borne from this.”

6) THE TRIAL OF SLANDERING

To disgrace and humiliate the opposition without proof, to attribute despicable actions towards them, to accept and be convinced about what was heard in some gathering or conference without investigating its truthfulness and to enjoy this and make it the life of the gathering. Even if one does not slander others but accepts as true merely on the basis of hearsay about them without determining its veracity, is this not contrary to the verse of the Quran?

ان جاءكم فاسق بنباء فتبينوا

“If some sinner approaches you with some information, verify it.”

7) THE TRIAL OF SEEKING REVENGE

If a person bears enmity, hatred or evil opinions about another, he remains silent due to helplessness but as soon as he is in a position of power and leadership, there remains no question of silence any longer. His initial silence was not on the basis of forgiveness and overlooking but was based rather on his helplessness to do anything and his lack of power and strength. As soon as he has the power and strength, he begins taking revenge. Mercy and forgiveness, overlooking and pardoning all come to an end.

8. THE TRIAL OF SEEKING FAME

If does some work serving religious, scholarly or political, the desire is to gain as much praise as possible so that he can hear as many slogans of applaud and acclaim. In reality, this desire stems from a Jack of sincerity or even a total absence of it, a yearning for show and self elevation. This disease has now arisen in those who are making sound effort and in reality, this is hidden polytheism. Any action only increases in value in the court of Allah through sincerity and this is the basis of acceptance for all actions. Newspaper articles, conferences and gatherings are all links in this particular chain.

9) THE TRIAL OF DELIVERING LECTURES AND BEING AN ORATOR

This trial is becoming more and more common with people wanting to be seen and know in all circles in spite of the fact that as far as action goes, there is nothing but zero. The passion for “Qawwali” is addictive while there is no great link to character and action.

يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

“0 people of Imaan! Why do you say what you do not do? It is indeed a disgusting act with Allah that you say what you do not do.”

Lecturers deliver talks in such a manner as if the woes of the world are carried in their hearts but when the connection to action is considered, they stand at zero.

10) THE TRIAL OF PROPAGANDA

Those groups that have come into existence, particularly political factions, the malady of propaganda and spreading rumors has reached such epidemic proportions and in which there is neither Deen, character nor intellect, nor even justice. It is nothing but an imitation of the irreligious stance of Europe. The newspapers, pamphlets, radio and television all bear testimony to this.

11) THE TRIAL OF FORMING ORGANISATIONS

If a few individuals agree on a certain point or there is a slight difference of opinion, a call for a new group will be made. Long and widespread objectives are show an for the sake of propaganda newspapers are readily published. Articles are published which claim that Islam and the country can only remain if our group is followed step by step. Very appealing and attractive words and language is used to make proposals and pass resolutions. Splintering the Ummah, causing disunity and giving rise to faction forming have assailed the Ummah through this avenue.

12) THE TRIAL OF PREJUDICE AND IGNORANCE

To support and back every point regarding one’s party, no matter how wrong it may be, and to oppose every point of the opposition is considered the greatest responsibility. The claimants to Islam publish newspapers and magazines, pictures and cartoons, posters for cinemas, posters advertising interest, gambling and lewd subject matter. Since they are supporters of their party and on the basis of false bigotry, they look upon all this with an acceptable eye. In short, as long as it is one of their supporters, he remains a strong Muslim in spite of all the evil actions he may be committing. When it comes to one’s opposition, his acts of worship, his namaaz and fasting are mocked at.

13) THE TRIAL OF LOVE OF WEALTH

It appears in the Hadith:

حب الدينا راس كل خطيئة

“The root of all evil is the love of wealth.”

In reality, all the combined Trials are due to either a love for wealth or a love for fame. Many an individual present the verse “Rabbana aatina” as a proof for their efforts and love for the world. Whereas, it is clear that there is a difference between a connection with the world and acquiring necessities which cannot be denied. Natural love for wealth and comfort cannot be denied. The objective is not to be overtaken with the dominance of love for wealth and love for fame to such an extent that all the requirements and demands of the Shariah-e-Muhammadiyah and the Deen-e-Islaam come to an end or are overpowered. There is a need for moderation and maintaining a balance. How can one complain about the general masses. These days, this Trial has surpassed the general masses and assaulted the hearts of the elite as well, with the exception of a few. In order to deal with these Tirals in detail, a lengthy treatise is required. May Allah grant Taufeeq. We conclude this list with a Duaa of Rasulullaah:

اللهم ارزقني حبك وحب من يحبك ، وحب عمل يقربني اليك ، اللهم ما رزقتني مما احب فاجعله قوة فيما تحب ، وما زويت عني مما احب ، فاجعله فراغا لي فيما تحب ، اللهم اجعل حبك احب الاشياء الي من نفسي و اهلي و من الماء البارد

Source: Daur e Hazir kay Fitny aur un ka elaj

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Is it Necessary for Sufi & Dervish to Follow Shar’iah in Sufism? Or are They Forgiven From the Shari’ah Law? By Maulana Ashraf Ali Thanvi

Translated By: Mrs. Shehla Zubairi

The Inseparability Of Shari’ah & Tariqah

Are Saints (Walis), Sufis and Dervishes exempted or forgiven from following the rules of Shari’ah?

Many people are under the misconception that Sufis and Dervishes do not have to follow Shari’ah laws, just as Sufis and Dervishes prefer to reform the “soul” or “heart” of the people rather than following the outward commands of the Shari’ah. As a matter of fact, this is a false and misleading theory. Here we will mention a few sayings of famous Sufis which will clarify, that such misleading theories should be avoided. It is clear from many texts of the Qur’an and Sunnah that the commandments of the Shari’ah are binding on the Prophets.

There are thousands of sayings and instructions with regard to this matter given by elders. All of them are not being stated. However, the important ones are described below.

Shaykh Akbar Ibnul Arabi wrote in his famous book al Futuhat al Makkiyyah:

كل حقيقة علي خلاف الشريعة زنديقة باطلة

“The Hqiqah (Tasawwuf) that is against the Shari’ah is evil and is rejected.”

And in the Futuhat it is also written:

ما لنا طريق الي الله الا علي وجه المشروع لا طريق لنا الي الله الا ما شرعه

“We can reach to Allah Almighty only by following the Shari’ah. There is no way for us to Allah except what He has revealed in the Shari’ah.”

And in the Futuhat it is also written:

فمن قال ان ثم طريقا الي الله خلاف ما شرع فقوله زور فلا يقتدي بشيخ لا ادب

“Whoever claims that there is any way to reach Allah even against the Shari’ah is a liar in this statement, so do not make a person a follower or a leader who does not have Manner.”

Hazrat khwaja bayazid bastami says:

لو نظرتم الي رجل اعطي من الكرامات حتي يرتقي في الهواء فلا تغتروا به حتي تنظرونه كيف تجدونة عند الامر و النهي و حفظ الحدود و اداء الشريعة

“When you see a man who has been given miracles until he flies in the air, do not be deceived into believing that he is a Sufi, or a dervishes, or a saint, until you see that the commandments of the Shari’ah are followed. In doing so, he manages to avoid sins.”

Hazrat Junaid Baghdadi says:

الطرق كلها مسدودة علي الخلق الا من اقتضي اثر رسول الله صلي الله عليه وسلم

“All avenues for reaching Allah are closed to the creatures except the one who follows the Messenger of Allah (PBUH) step by step.”

And in the Futuhat it is also written:

فما عند الله من لم يحكمه بمكان فان الله ما اتخذ وليا جاهلا و فيه ان البطالة مع العلم خير من العمل مع الجهل

“There is no place in the sight of Allaah for a person who is ignorant of the commands of Allaah because Allaah has not made an ignorant person a Saint (Wali)”.

It is also mentioned in these Futuhat that “it is comparatively more acceptable if a knowledgeable person commits an indecent act rather than a completely ignorant person”. This is because if a true learned scholar commits an indecent act it would not be so unseemly that it would lead to disbelief. Because he is aware of the evil of this act, thus there is hope for repentance. Contrary to an ignorant person who even ignores the fundamentals and basics of Islam like Salat and fasting and he utters such foul things due to his ignorance that leads him to disbelief As he is not aware of the immorality of his act thus he does not even repent. There are thousands of statements from the elders about this.

The Slogan of “Hijab e Akbar” and “Freedom”

“Hijab e Akbar”: In the present age and time, in order to get away from the need to seek knowledge and implement it in their lives, ignorant people have learned two terms. For knowledge, they say there is “Hijab e Akbar” or veils between you and the lord. Secondly, for its implementation, they say there is the liberty to act. This is a wrong conception.

“Hijab e Akbar” is terminology in Sufism let me explain it in a simple way. Imagine that there are various curtains between you and the king and “Hijab e Akbar” is the last curtain between you and him you try and removed all curtains, till you reached the last one. After you cross this last curtain, you will be able to see the king and this is the ultimate stage. The same is the case with your lord if you want to remove the curtains between you and the lord you have to excel in knowledge and act upon it to reach the highest level. One who has not even acquired the knowledge is behind many many curtains. Hence, acquiring knowledge and training from books and Ulama is a prerequisite to come up to the last curtain.

Freedom: Let me define freedom now. Freedom means to escape from lust and worldly desires not from Allah’s commandments.

Suspicion: The Haqiqah or Tariqah (Sufism) are against the Shari’ah that’s why its mysteries have been kept hidden?

Some people have doubts that the knowledge of Haqiqah and tariqah (Sufism) is against the rules and regulations of Shari’ah because if it were not so, the elders (Buzurg & Mashaikh) would not have hidden its mysteries and secrets because Shari’ah is worth of expressing and communicating thus not to be kept hidden.

The answer to these doubts must be clearly understood. We do not claim that the knowledge of Shari’ah is the actual knowledge of Haqiqah (Sufism), what we are claiming is the knowledge of tariqah and haqiqah is not against shari’ah. This implies that if Shariah has forbidden something Tariqah and Haqiqah would not make it permissible.

For example, there is a civil law and criminal law, A deed which is permissible according to civil law cannot be unlawful according to criminal law. Although the subjects are different, for each one of them, one subject does not negate the subject of another. similarly, the subjects of the Haqiqah or tariqah (Sufism) do not go against the teachings of the Shari’ah. So the doubts that could come to the mind about keeping the mystery of Sufism concealed are countered.

what is the reason for hiding the knowledge or mystery of Sufism?

Now the question is, what is the reason for hiding the knowledge or mystery of Sufism? It should be noted that Imam al-Ghazali (may Allaah have mercy on him) has stated several reasons for this, the summary of which is as follows:

  • 1) the articles of Sufism are not opposed to shari’ah but because they are difficult & no conceivable by ordinary people and are harmful to them if not supervised by an authentic Shaikh.
  • 2) The reason for the secrecy in the teaching methods of sulook (Sufism) is that there is a possibility of disrespect and greed by the seeker, which is detrimental to the seeker.
  • 3) The reason for hiding the result of struggle (Mujahidah) and Revelation is the possibility of developing a sense of superiority and overbearing pride.

They are not concealed because they are opposed to shariah but for a good purpose otherwise, they will be rejected.

Following the Sunnah is must to find Allah

The brief summary is that you found Allah only with the knowledge of Shari’ah and by following the Sunnah. If any saint (wali) claimed otherwise he was misled. Maybe he made a mistake and is forgiven or the stories are wrongly narrated. But common people should not ridicule, make fun of it, or oppose it, as this leads to Kufr. This means one should not do anything against shari’ah like going round the tombs in circles, prostration in front of a Shaikh or his tomb. Follow a shaikh as long he follows Shariah, otherwise leaves him.

Hadhrat Noori (may Allah have mercy on him) said:

من رايته يدعي مع الله تعالي حالة تخرجه عن حد العلم الشرعي فلا تقربن منه

“Look at him who claims to be in the company of Allah Almighty and acts against the Shari’ah, so do not go near him”.

So It is necessary to follow Shar’iah in order to reach Allah.

Rules of Shari’ah are never waived

There is a mistake in the belief that at some stage in Sufism rules of Shari’ah are waived. This is unmistakably Kufr. As long as you are mentally alert and aware of your surroundings, you are bound to follow the rules of Shari’ah. They are never forgiven, although in a state of unconsciousness or insanity you are excused.

Hadhrat Ibrahim bin Shaiban Rah says:

علم الفناء و البقاء يدور علي اخلاص الوحدانية وصحة العبودية وما كان غير هذا فهو المغاليط والزندقة

“The knowledge of Sufism depends upon the oneness of Allah, sincerity, and the correct attitude of servitude. All other than this is deceit and non-religiousness.”

Hadhrat Junaid Rah narrated that some people say we have reached the pinnacle now why bother about following the rules of Shariah. He said yes, they have reached the end of Hell. And he said, “an adulterer is better than someone with this belief.” And he further said: “If I live for a thousand years, I will abide by the duties of the Shariah, but I will not ignore any action except which Shariah permits”.

Derived From: Taleem ud Deen, By Maulana Ashraf Ali Thanvi
Collected & Compiled By: Mufti Umar Badakhshani

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Is it Cruel and barbaric to Slaughter a Sacrificial Animal? The Reason For Observance of Sacrifice, By Maulana Ashraf Ali Thanvi

Compiled By: Mufti Umar Anwar Badakhshani

The word “Qurbani” is derived from “Qurban” (sacrifice). It is said:

قربان بالضم وهو يتقرب الي الله تعالي يقال قربت الله

“Qurban is used to express that whereby man seeks nearness to Allah, the Exalted, and it is said: nearness to Allah”

قربت الله قربانا

“It is through Qurbani (sacrifice) that man seeks nearness to Allah and that deed is called qurbani.”

What is Sacrifice truly?

  1. It is a teaching through illustrative deed. The ignorant and the educated both read it and decipher it. It tells us that Allah does not need anyone’s blood or flesh. He is the One of whom it said:

وهو يطعم ولا يطعم

He who feeds and is not fed. (al-An’am, 6: 14). He is Pure and Great. He is the independent and does not need the skin or flesh. Rather, he teaches you that you should seek nearness to Him. You should sacrifice a dear animal symbolic of the sacrifice of your own self.

Is Sacrifice an Animal against reason and wisdom?

2. Those people who say that to sacrifice something Is an unintelligent act should realize that this is done worldwide. If the history of different people is studied it will reveal that an insignificant thing is sacrificed for something that is significant. This is seen in very small things and very large too. We used to hear that when a poisonous snake bites it, the finger must be cut off so that the poison does not spread to the entire body. It is like the sacrificing the finger for the rest of the body.

3. In the same way, if anyone visits us than we have to offer him whatever we have to please him. Everything that we have is nothing compare to our guest.

4. More than that the people sacrifice chicken and sheep. Rather, they do not think twice in offering a cow or a camel to their dear guests.

5. It is observed about those people who does not agree that animals must be slaughtered, they do kill hundred of germs on their wounds to save their lives. We can see beyond that -the downtrodden people are sacrificed for the upper strata. Take for example the sweepers. Though it is a day of ‘Eid’ yet they have to do their work as usual -nay, they have to put an extra work to clean every passage lest people suffer! So, the happiness of the poor is overlooked that the well to-do may be happy.

6. Some Hindus who live in villages have extremist ideas in eating habits. In Ladakh, they do not even drink milk because that is the right of the young animals. But these Hindus milk the animal pretending some other purpose and cheat thereby. They also show cruelty to the animal and its young by getting them to work excessively, not stopping themselves from beating the animals. This also a sacrifice on the part of the animals of some kind.

7. The ordinary constable sacrifices his wishes for his officer and that man for a higher officer for the king. Allah has retained this natural tendency and taught us through the sacrifice that the one at a lower level gives up for one at a higher status.

Why is it not Cruel to Sacrifice an Animal ?

Those who believe in Allah, no matter who they are, never say that Allah is cruel but they all agree that He is Rahman and Rahim-the Most Merciful and compassionate.

In the light of this truth look at the works or Allah. The flying birds including the hunting birds hawk, falcon, vulture etc. they eat the flesh of the smaller or weaker birds and do not prefer grass, vegetables or fruits. Observe also the moth. How it fares the fire! Turn then to water. There are blood sucking animals in it, large fish, crocodiles and alligators; they gobble the smaller fish and other aquatic animals. Some of them swim across from the North Pole to the South Pole hunting all the way. Even on the surface of the earth the pangolin an ant-eating animal lies in wait sticking its tongue out. The ants are lured to its tongue because of its sweetness and when a sufficient numbers are gathered on it, it quickly pulls the tongue in its mouth gulping down all the ants in one morsel. The spider hunts the flies. Fly-eaters and be eaters kill flies and bees for their food. The cheetah, leopard and panther kill the monkey. The lion, tiger, and other ferocious animals also hunts different animals. The cat also kills the mouse.

Now can anyone who observes the working of the nature in this manner say that the command to sacrifice is cruel? It is not cruel in any way. Man cannot be accused of slaughtering an animal. Lice infest his hair. Worms gets over him. They are killed. And, it cannot be called cruelty. When that is not cruelty and the superior is allowed to kill the inferior then the objection on slaughter is meaningless .

Let us go further. Ponder over it. The angel of death, the Malak al-Mawt, does not spare great prophets, Messengers, kings, young children, poor, rich or great traders! He kills them and exiles them from this world!

Returning to the sacrifice of animals on ‘Eid ul Adha, if it was stopped because it is a breach of mercy, will Allah let them live forever? Will it amount to showing mercy to animals if they do not die ever?

After this preliminary discourse, we assert that if to slaughter an animal was a violation of merciful behavior then Allah would never have created the hunting animals, the predators and carnivores. If they are not slaughtered, they will die through illness anyway. That will be very painful to them.

It is the law of the nature that everything tends to grow and multiply. If the seed of the bunyan tree is carefully preserved, we would find bunyan everywhere. No other thing would grow. But, there is a check to its growth. Thousands of animals devour its fruit. It is the will of Allah that its growth and increase is checked. In the same way, if all the cows are preserved and look after a time will come when there will be worldwide shortage of its folder. They will die of hunger and thirst. In the face of these facts, how can we say that slaughtering animals is against the will of Allah?

The Reason it is unlawful to slaughter a Human Being

These arguments might prompt someone to deduce that it is proper to slaughter human beings too. There is no doubt, as it is, good for man too that he is slaughtered. That is why it is considered an excellent form of death to be martyred. However, there are many potent and cogent reasons why man must not be slaughtered.

The gist of this is that there are rights of others too on man. He has to rear someone, to look after others and so on. If it is allowed to slaughter him then there would be a chain of difficulties and problems. That is why it is a grave sin to kill man and it invites punishment in common law and Sahri’ah.

In short, it is not proper to kill man because there are many rights on him. If those rights are violated then that will give rise to much suffering.

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Definition of Shariah, Tariqah, Haqiqah & Ma’rifah & their mutual Connection, By Maulana Ashraf Ali Thanvi

Collected & Compiled By: Mufti Umar Anwar Badakhshani

“Shariah” is the sum total of rules and regulations that we are required to follow. This includes apparent and hidden both. In earlier times this way was called “Fiqh”. Imamul-Aazam Abu Hanifa defines Fiqh thus:

معرفة النفس ما لها و ما عليها

(Marafatun-Nafse ma laha wa ma alaiha) recognizing the good and bad things of self. Later on “Fiqh” was the apparent deeds of “Shariah” and the hidden deeds were called “Tasawwuf”.

The procedures of these hidden deeds is called “Tariqah”, then by the correction of these deeds on the heart is created light and cleanliness specially between Allah and His servants and is called “Haqiqah”.

This knowledge is called “Ma’rifah” and the person is called “Arif” or researcher. These are all parts of Shariah, And this statement that Shariah is concerned with apparent rules only is not said by any learned scholar (At-Takasshuf).

The true principles of Tasawwuf are mentioned in Qur’an and Hadith. Those who say that Tasawwuf is not in Qur’an and Hadith are entirely wrong. Ignorant Ulama say Salah and Fasting is proven from Qur’an and Hadith. Let’s do it. The ignorant Sufis say Qur’an and Hadith deal with apparent deeds and Tasawwuf deals with hidden deeds. One group left. Qur’an and Hadith and other group left Tasawwuf.

Please listen carefully that there are five parts of Shariah:

(1) Beliefs: to accept from heart and tongue that whatever Allah and the Holy Prophet (PBUH) have informed is true to be found in the book of belief

(2) Worship: like Prayers, fasting, Zakah. Hajj and the like.

(3) Dealings are Transactions: rules of marriage, divorce buying and selling, service agriculture. This does not mean that Shariah teaches how to do business of but that do not transgress, do not go wrong, what is permissible and what is not permissible.

(4) Way of life: standing, sitting, meeting, being a guest, how to go somewhere, what are its rules, how to treat wives, children, relatives, strangers, servants etc.

(5) Tasawwuf or self-Reform: People think by mistake that for Tasawwuf you have to leave children, wife, worldly way of life. This is entirely wrong. This is what ignorant Sufis say, the combination of these five is Shariah and religion. If something is missing that much religion is missing.

Enquire all the parts of religion, beliefs, worship, dealings, habits, way of life, morals, keep correcting them and keep enquiring what you do not know. Before doing anything, first enquire with the Shariah and learned scholars but not those who put their selfish desires and non-religion. They are really ignorant people. Don’t ask them or they will destroy you also. It would be wrong to say where can you find true learned scholars. By searching them you will find them. (Basaire Hakimul Ummat).

Maulana Thanwi says that he has written two books “Haqiqatut Tariqah” and “Masailus Sulook” in which the rules of Tasawwuf are derived from Hadith and Qur’an respectively, consequently all the rules of Tasawwuf are derived from Qur’an and Hadith. I have derived some 2000 rules and could have derived additional 2000 rules. (Basaire Hakimul Ummah).

Derived From: Shariah & Tariqah by Maulana Ashraf Ali Thanvi

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MAULANA ASHRAF ALI THANVI: The Greatest Authority on Sufism, BY Allamah Syed Sulaiman Nadvi

Maulana Thanwi was a top learned scholar, one who knew the entire Qur’an by heart, a reciter of Qur’an, a Professor, a commentator of Qur’an, and authority on Hadith, a jurisprudent, an orator, a Sufi, one who could argue his case, an administrator, a publisher, a literary figure and a Shaikh to Tariqah, and he used all his abilities in the reform of Tasawwuf. His educational and practical qualifications were given to him to perfect.

Tasawwuf which was full of innovation and run by worldly people. It was confined to some philosophical ideas and un-understandable ideas of Wahadatul Wujood and Wahdatush-Shohood. Tasawwuf was full of innovations, Shariah and Tariqah were regarded as two opposite camps with attempt to debase each other. The general Sufis had a few statements and a few innovatory principles and deeds which was wrongly called Tariqah.

The family of Sufis and their hereditary throne made a mockery of Allah’s blessings and gifts. The Khanqah only managed ‘Urs’ and Fateha and Songs, dances and Qawwali, on fixed dates some people used to do Fateha and eat sweets and shout Hoo-Haq to a singer, and Wahdatul Wujood poems were recited and shouted at. There were some secrets repeated unknowingly and unfollowingly. True Islamic beliefs, correct worship, revival of Sunnah and deeds and Islamic rights and duties were disappearing from everywhere. Apparent learned scholars were ignorant of the hidden things and so were not listened to by Sufis.

It cannot be said that true Ulama and true Sufis did not exist at all. At places their blessings were apparent as well as their teachings but these were for special people who were educated and trained but nowhere was Tasawwuf presented in the form of a book (as this is the case) or researches on problems made or notes compared with holy Qur’an and Sunnah or teachings compared with those of authentic saints.

Neither was any attempt to remove misunderstanding or misgiving on the part of learning Sufis, nor was any institution where the difficulties of the way were removed and training given to students of Tasawwuf. Nor was such a chair where Fiqh, Tafseer, Hadith were taught along side of the diseases of heart and their remedies which are present in Qur’an and Hadith. Nor was such a person who said Allah says and the holy Prophet says on the one hand and service deals and following the Sunnah on the other hand. From the minaret rules of prayers, fasting, Zakah, Hajj, etc, as well as the nature of soul and hearts activities were told. Allah appointed Mujaddid (Renovator) Maulana Ashraf Ali Thanwi sahib for this and took from him this work that was left undone for centuries.

Derived From: Shariah and Tariqah by Maulana Ashraf Ali Thanvi

2,754 Views

What is Taqlid? and why it is Necessary to Follow one Specific Imam? Is Taqlid an Innovation in Religion? By Maulana Yusuf Ludhianvi Shaheed

Compiled By: Mufti Umar Anwar Badakhshani

The meaning of Taqlid

(1) The meaning of “Taqlid” is to accept the ruling of some reliable and trustworthy persons research without making any investigation into the matter, seeking proofs. If one accepts and follows one person, and his views are not more trustable than another, then it is clear that it would be incorrect to follow to him. And if this person, whom one follows, is an expert in his field, then it would be totally incorrect for an ordinary person to seek proof from him. Understand this by the following example, assume you go to a doctor or specialist and he prescribes a treatment for you. But this doctor is not an expert in his field, in fact, he has merely acquired the practice, then in the first place it would be incorrect for you to have gone to him. And if this doctor is a qualified expert in his field, and then to investigate and query his every prescription and to debate it and seek proof for it, would be totally incorrect and unacceptable.

The reason being that an ordinary person would only go to an expert when his intellect, comprehension and understanding of the issue at hand are insufficient. In a similar way the matters of Religion and Shariah can be understood. Hence, those issues in the Religion which were transmitted authentically and continuously from Nabi (sallAllaahu alaihi wasallam), and which every Muslim knows about that this is the issue, in such matters it is not unnecessary for any person to go to any Religious Scholar for clarification. With regard to Religious issues, the only time it will be necessary to refer to the knowledgeable and learned ones will be when an issue is beyond the understanding and comprehension of laypeople like us. In such a case there are two possibilities:

the first being that we open the Quran and Hadith and seek the issue for ourselves, and whatever comes to our minds we accept as being “Deen” and practice thereupon.

The second option being that we refer to those persons who are expert at the Quran and Hadith, and we rely on whatever ruling they issue which they have done after their expert reflection and understanding of the Quran and Hadith and also their lengthy experience and foresight. The first option is “one’s own opinion” and the second is called “Taqlid”, which is the logical need of reasoning and the obvious solution.

“Taqlid” is the logical need of reasoning and the obvious solution

To leave aside the research of the experts of Shariah and for a layman to seek for every ruling by contemplating on the Quran and Hadith is like the similitude of a person who has a very complicating illness and he deems it to be below his dignity to refer to the experts in the medical field. So in order to alleviate and solve his problem he purchases the bests and most authentic books on the subject of medicine and he relies on his own understanding and research of these books and seeks a cure for his illness.

 I am quite certain that no intelligent person will resort to such foolishness. If any person is silly enough to carry out his treatment in this fashion, in that he does his own research and leaves aside the medical experts, then it is almost certain that he will never gain good health or a cure. In fact, he should first make arrangements for his burial before attempting to cure himself.

In a similar fashion, will a person who subjects the Deen to his own understanding fall into the pit of deviation and waywardness. It is for this reason that as many deviant sects we have before us are all the result of such abandonment of Taqlid and subjecting the Deen to whims and understandings.

What will be the standard of our likes and dislikes in religious matters?

 (2). From this discussion the following question arises as to why an ordinary layman needs to make Taqlid of a specific Imam? That person who has gained such expertise in the science of the Quran and Ahadith that he has attained the stage of making his own Ijtihad, will no longer be regarded as a layman but a Mujtahid. For such a person it is not merely not necessary to make Taqlid of another expert in this field, in fact, it is not permissible. (However nowadays, students like us should not languish this false notion that we have become Mujtahid by seeking the assistance of the Urdu translated versions of the major Books).

And for that person who has not attained the rank of a Mujtahid, will remain a layman regardless of how many Books he has read. He will, however, have to refer to and consult the rulings of a Mujtahid. So, therefore, when a person has chosen a specific Imaam and he has faith in his (Imam’s) rulings and he practices thereupon, then he has fulfilled the duty and necessity that the Shariah has placed upon him. But, if he takes from another Imam what suits him, then the question arises that what is the distinguishing factor which allows him to choose between what he likes and dislikes? If it is said that this person has made the Quran and Hadith his distinguishing factor, and he opts for that ruling which (he finds to be) in conformity with the Quran and Hadith, then in reality such a person has made his intellect the distinguishing factor. It is exactly for this reason we had outlined that for such a person who is an expert in the sciences of the Quran and the Hadith and he is able to distinguish and find proof directly from theses sources, such a person is a Mujtahid himself and for him it is not permissible to make Taqlid of another expert. And if such a person is not an expert in the sciences of the Quran and the Hadith and he uses his intellect as a distinguishing factor, then such a person is a one who follows his own base whims and fancies. This will lead to the destruction of his Deen.

Following the desires of the self or the Qur’an and Hadith?

(3). It was the habit of many Auliyaa-ullaah that they gather the statements and rulings of the Aimmah. They would then choose from all the rulings those rulings wherein there is the most precaution. For example, if according to one Imam a certain thing was necessary and according to another it was not, so they would choose the ruling of necessity and practice thereupon. Also, for example, if a certain act was Makrooh according to one Imam and not so according to another, then these personalities would opt for the ruling of Karahat (being Makrooh) and consider it such, thereby abstaining from that thing. This is the sign of the true Allah –fearing servants. However, nowadays, abstaining from any Madhhab means that a person would opt for that ruling which best suits his naffs and desires, and practice thereupon. This, in reality, is not following the Quran and Hadith, it is following one’s own desires and passions. Shaitaan has given it the hue of following the Quran and Hadith.

Self or Personal Opinion causes harm

(4). Shah Waliullaah Muhaddith Dehlwi (R.A) stated that prior to the fourth century it was not a norm in any society to follow any specific Imam. The custom in those days was such that if any person needed to know any issue, he would refer to an Aalim and get his answer, whereupon he would practice. However, after the fourth century, Allaah gathered the Ummat in making Iqtidaa (Taqlid) of the four Imams. It was then understood to be necessary to make Taqlid of one of the four Imams. During those times, there was much goodness in this. The reason being that the Taqwa and Allaah-fearing in the people became less and was steadily decreasing. If it was not necessary to make Taqlid of only one specific Imam, then the masses would pick and choose between all the rulings and opt for what their fancies desire. The Deen would then have become a toy.

Hence, a cure for this “personal opinion” was that every person chooses one expert in the Shariah and remains steadfast upon his rulings. This is what is termed “Taqlid-e-Shakhsi”.

Is Taqlid an innovation in religion?

(5). The argument of the Ahl e Hadith is that since the “custom” of Taqleed came about after many centuries, therefore they say it is an innovation (Bid`ah). However, it is their error to term Taqlid a Bid`ah, because:

1: Firstly, if this was the case then the entire Ummat, besides the Ahl e Hadith – who only sprang up around the thirteenth century – is astray, Nauthubillah! This is precisely the same claim and argument presented by the Shiahs with regard to the Companions (radhiAllaahu anhum). Since, Islam has come until the day of Qiyamah, for anyone to accept that it did not exist for even one second, is spurious.

2: Secondly, this custom and habit existed even during the era of Nabi (sallAllaahu alaihi wasallam) and the Companions (radhiAllaahu anhum), that if any ordinary person was unaware of a ruling he would refer to the learned, and he would practice thereupon without seeking any proof. This is what is termed as “Taqlid”. Even though this system was not termed as Taqlid in those days, in practice it was exactly this. So, you also, do not call it “Taqlid”, term it “Iqtidaa” or “Ittibaa”.

3: Thirdly, let us assume that the pattern of Taqlid did not exist in those days, even then one cannot term it a Bid`ah. The reason being that it is Fardh for every person to follow the Religion and Shariah, and as I have illustrated above that nowadays if any person attempts to tread the path of the Shariah, without making Taqlid of a specific Imam, then he is almost certain to fall prey to the snares of shaitaan and the naffs. Therefore, to tread the correct path of the Shariah, without any pitfalls, this is one of the only ways, that is, to make Taqlid of an expert Imam of the Shariah. If one views the condition of the Ahl e Hadith, then it will be see that besides a few issues, they follow the Muhadditheen. Even though they refute the term “Taqlid” they are also “guilty‟ of this very same concept, without admitting to it. This Deen is not an invention of the mind and intellect; in fact, it is based upon Revelations and transmissions. For this chain of transmissions to remain intact, it is necessary for every latter generation to follow in the footsteps of their predecessors. This is a natural phenomenon, without which it would be difficult to tread upon the Shariah.

(6). The birthplace and origin of the Ahl e Hadith is un-segregated India, the reason being that previously, the Hanafi Madhhab was widespread here. It is for this reason that all their objections, from the first to the last, is directed at the Hanafi Madhhab. This was not sufficient; they even attacked the personality of Imaam Abu Hanifah (rahmatullahi alaih).

I regard this attitude of theirs to be extremely destructive for themselves, because a significant sign of his lofty status and rank is that personalities such as Mujaddid Alfe Thani and Shah Abdul Azeez Dehlwi (rahmatullahi alaihima) are amongst his Muqalliden. The objection and dissention of a few limited-intellect persons will make no difference to the loftiness of Imam Saheb. However, the impending harm that is sure to befall people who slur and revile the Salf-e-Saaliheen is to their peril.

Another point of the theoretical differences of the Ahl e Hadith, is that sometimes these people, through their enthusiasm of making their own Ijtihad, tend to separate themselves from the Ijma (consensus) of the Ummat. Here I will quote two such examples:

20 rakat taraweeh Salat

a). You may be well aware that the practice of twenty Rakats Taraaweeh Salat has continued amongst the Ummat since the Khilafat of Hadhrat Umar (radhiAllaahu anhu) until the present time. All the four Imams of the Madha-hib are unanimous on this also, but the Ahl e Hadith crowd have branded this practice a Bid`ah. Regarding this issue, I have heard with my own ears, some people using distasteful words for Hadhrat Umar (radhiAllaahu anhu).

Three Talaq

b). The second example is that of three Talaqs in one sentence. That is, if a husband gives his wife three Talaqs in one sentence or one sitting, then all three Talaqs will be effective. This Fatwa was passed by Hadhrat Umar (radhiAllaahu anhu) and all the Companions and Tabieen accepted this ruling. I know of not a single Sahaabi or Tabiee who disagreed or differed with this ruling. This is also the unanimous ruling of all the four Madha-hib. However, the Ahl e Hadith state very vociferously that in such a case only one Talaq comes into effect.

In citing these two examples, I do not wish to discuss their objections and views, I am merely making this point that in such issues these Ahl e Hadith people differ with the consensus of the Ummat and in doing so they bear a great similarity to the Shiahs. Nabi (sallAllaahu alaihi wasallam) had ordered the Ummat with following the path chalked out by the Khulafaa-e-Raashideen. This connection and string has slipped from their hands.

I deem the following scenario as being the root of deviation, that any ruling of the Companions, Taabien, Aimmah and pious predecessors of the Ummat is not regarded as being correct, and the so-called well-studied individuals of today regard their differences to the rulings of the pious predecessors as being more correct and their views as being authentic. Nauthubillah!

Derived From: Differences in the Ummah & the straight path

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Wahhabism: Pure Islam or extremism? Major Differences Between the Hanafi & Wahabi (Ahle Hadith), By Maulana Yusuf Ludhianvi Shaheed

Compiled By: Mufti Umar Anwar Badakhshani

Few important points about Theoretical Differences & Exercise of Judgment Differences (Ijtihadi ikhtilaf):

The difference that you have requested about is the one between the Hanafis and Wahabis. You also wanted to know which of the two is on Haqq. To understand the particulars of this difference it is important that you first understand a few points:

  • 1. I had mentioned at the offset that the “theoretical differences” (Nazaryati Ikhtilaf) of the Ummat is without doubt a Fitnah. But, “Ijtihadi Ikhtilaf” (the difference regarding interpretations of legal points), is not only inevitable and natural, in fact, it is a source of mercy for this Ummat. This will be so on this condition that no hardness is attached to it, thereby making it a source of trouble.
  • 2. You have also been made aware that those seniors of the Ummat that have been accepted as the Aimmah-e-Ijtihad, they were not merely experts in the field of Quran and Sunnah, they had excellent critical ability with regard the Shariah than all of the Ummat which followed them. No member of this Ummat, that followed them had surpassed them in knowledge, virtue, honour, trustworthiness, understanding, foresight, abstinence, piety or recognition of Allah Ta`ala. This is the reason why those pious personalities who are regarded as being bestowed with mountains of knowledge and oceans of Kashf and ilhaam, are all the followers of these Aimmah-e-Ijtihad. The mere fact that all these pious buzrugs follow these Aimmah is proof of their lofty status.
  • 3. There were numerous Aimmah-e-Ijtihad, but Allaah Ta`ala in His Infinite Wisdom has chosen and selected the Ijtihad of four from amongst the multitudes in the Ummat – that is, Imam Abu Hanifah, Imam Shafi, Imam Maalik and Imam Ahmed Bin Hanbal (rahmatullahi alaihim). After the fourth century, however many Ulama and mashaikh there were, all of them followed one of these four Imams. It was as though the entire Ummat were unanimous in following these noble personalities with regard to knowledge, virtue, etc. One will not find a single Aalim or buzrug, worth mentioning, who was not a follower of one of these Imams.
  • 4. There are numerous differences with regard to Sub-issues between the Imams. However, each one in his own right is on the Haqq. Therefore, for anyone to practice upon the pure Shariah, it will be inevitable to follow the Ijtihad of one of these Imams. But to slur and disrespect any one of them is not permissible. Because disrespect to any Aalim is in actual fact a degradation of ilm. In the Sight of Allaah Taala, disdain shown towards the Knowledge of Shariah is an unforgivable act.
  • 5. The major part of the Shariah comprises of that upon which these Imams are unanimous on. According to Shah Waliullaah Muhaddith Dehlwi (rahmatullahi alaih) if these pious personalities agree on any matter then it is a sign of Consensus of Ummat (Ijma-e-Ummah). That is, if these four Imams are unanimous on any issue, then understand that right from the time of the Companions (radhiAllaahu anhum) until the present day, the entire Ummat were unanimous upon this ruling. It is for this reason that it is not permissible to exceed any issue whereupon there is a consensus of the four Imams. I always cite the example of the four high courts of Pakistan, that is if all of them rule unanimously on any particular promulgation, then its implementation become binding on all, and this ruling is accepted as being the most correct. No citizen of Pakistan then has the scope of changing this unanimous ruling. If any person does re-evaluate and change this ruling then no town in Pakistan will accept it. Understand the four Madhhabs as being the four high courts of the Muslim Ummat. None has the right to exceed the unanimous ruling of these four. The Hanafi Wahabi differences are of two types:

1) Sub-issue Differences

The first being a difference in a few Sub-issues, for example, where to place the hands in Salat? How far apart must the feet be in Salat? At which junctures must Raf`e Yadain (lifting hands to ears for different postures in Salat) take place? Is “Ameen” to be said loudly of softly? Must Surah Fatihah be read behind the Imam or not? Etc. These type of issues, regardless of how many they are, I regard them as being sub-issue differences. It is necessary for each of these groups to practice upon whatever their research shows them. If the “Ahl e Hadith” are not satisfied with the research and rulings of our Imam Abu Hanifah (rahmatullahi alaih), then why must they be forced to do so? The same applies to us, in that if we are not satisfied with their research and rulings, then it is not necessary for us to follow their rulings. Just as I had mentioned earlier on that such differences in Sub-issues existed between the Companions, the pious predecessors and Aimmah-e-Mujtahiddeen.

If such differences remain within their bounds then it is regarded as a blessing for the Ummat. Every Sunnah of Nabi (sallAllaahu alaihi wasallam) is alive in some way or form in some group or the other – however I do not regard these differences to be in such a serious light that the one group foul-mouths the other or that the one group, due to these differences, condemns the other as being astray. If such extremities come about because of such differences, then it is no longer regarded as a mercy, but rather as a calamity. The practical strength of this Ummat will then be annihilated due to our wasting time in quibbling about such differences. If everything remains within its prescribed limits and bounds then it will be fine. When they start transgressing these bounds then it becomes objectionable. This, then, is the condition with these corollaries.

2) Theoretical Differences

The second type of difference between the Hanafis and Wahabis is that of “theoretical differences”. In this regard I differ with the view of the Ahl e Hadith (whom you refer to as “Wahabis” and they are also usually referred to as “Ghair Muqallid”. In fact, I regard their stand as being incorrect. In principle, there are two points to this difference: firstly, according to the Ahl e Hadith, there is no need to follow any one specific Imaam, in fact (they believe) that every person should practice upon whatever he understands from the Quran and Hadith. This issue is famous under the discussion of “Taqlid and abandoning of Taqlid”. This is one issue with great diverse opinions.

Derived From: Differences in the Ummah & the straight path

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5,066 Views

Tazkiyah or Sufism: Is Tasawwuf a Parallel religion to Islam? Objections about Sufism by Javed Ahmad Ghamidi & its clarification & answers according to Quran & Sunnah.

Compiled by: Mufti Umar Anwar Badakhshani

Question

I saw a Video Clip of Javed Ahmad Ghamidi in which in response to a question about Sufism, he summed it up as follows: “Sufism is a separate religion parallel to Islam, Sufi religions have flourished in India, and the religion of Sufism has nothing to do with Islam, it is something distant that has been incorporated into Islam. We have had many elders (Mashaikh) who have tried to combine the mystical religions with Islam.”

The question is, what about Sufism? Is this opinion of Ghamdi Sahib correct? Is Sufism proven by Qur’an and Sunnah?

Answer

1: First of all understand this that an  act having different names does not change its reality. The term “Tazkiyah”(purification) is basically used in Quran and Sunnah. Ihsan, Tasawwuf, Sufism,Tareeqah, Reformation, Self improvement, Mysticism, Spirituality, Sanctification, Purification of inner self, and good morals are all synonyms of the same Tazkiyah (purification) .

2: Secondly, if we see any false and erroneous forms of any good or lawful deed mentioned in the Quran and Sunnah it should not be called  completely false because of these false and erroneous deeds. Thus “purification” or sufism and its basic principles are proven by Quran and Sunnah. The authentic sufis have always adhered to it and issued teachings and instructions to the ummah in the light of Quran and Sunnah. but whatever action is taken in the name of sufism against the Quran and Sunnah is undoubtedly false and erroneous and authentic sufis are not blamed for it. This should  be noted here that because of these wrongdoings issuing a sweeping statement about the whole of sufism is also a sign of ignorance,and against justice.

Javed Ahmed Ghamidi’s opinion on Sufism or Tazkiyah is incorrect  and against of majority of Scholars of Muslim Ummah. It should be noted that Javed Ahmed Ghamidi has many other misleading thoughts and ideas about Shariah which should be avoided and knowledge of religion should be obtained from the authentic scholars of Qur’an and Sunnah.

Here we are quoting an important extract from Maarif-ul-Quran, A Tafseer by Grand Mufti Muhammad Shafi’ in which the reality, importance and some misunderstandings of Tazkiyah or Sufism are answered in detail in the light of Qur’an and Sunnah:

(Tazkiyah) Purifying the people is also an essential prophetic function, By Grand Mufti Muhammad Shafi

The Arabic word Tazkiyah denotes purifying a thing or person from all kinds of filth, internal as well as external. One can see for oneself what the different kinds of external filth are  the shariah as clearly defined them. The internal varieties include, on the one hand, false beliefs like infidelity (Kufr), association (Shirk), or total reliance on someone other than Allah, and, on the other hand, pride, vanity malice, jealousy, love of worldly things, etc. Although the evil nature of such beliefs and tendencies has been fully explained in the Holy Quran and the Sunnah, yet in making “the purification of the people” a distinct and separate prophetic function the present verse indicates that just as a mere knowledge of words and technical terms does not make one the master of a science or art, in the same way a knowledge, or even a proper understanding of its principles does not by itself make one perfect in the science or art concerned. To attain any degree of perfection one must also learn to put the principles into practice, and “realize” them in oneself and for oneself, which again requires the supervision of an authentic teacher and guide. In the Way of Sufis (Tariqah) the function of the spiritual guide (Shaykh) is to help the disciple in obeying the injunctions of the Holy Quran and the Sunnah so thoroughly that it becomes a matter, not of effort, but of habit – so to say, his very “nature”.(1)

Now that we are on the subject of purification (tazkiyah), we might add another important consideration. From the days of the First Prophet to the days of the Last, it has been the Way of Allah that in order to guide men and to show them the Straight Path, He has been sending them not only His Books but His prophets also. This indicates the general principle that for their guidance men need, on the one hand, a Divine Teaching revealed in the form of a Book, and, on the other, a human teacher in the form of a prophet who should train and discipline them into absorbing the divine guidance fully.

Men need not merely one of these, but both. For, a man alone can be the teacher of another man, and not a book which serves only as an aid. That is why Islam began with a Book and a Prophet, and the two, working together, produced a society of men who are unparalleled in history for their rectitude. For the coming generations too, the two basic principles of guidance have continued to function in the form of the shariah and “the Men of Allah”. The Holy Qur’an has emphasized the point again and again. Let us quote a few instances:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

“O believers, fear Allah, and be with the truthful ” (9:119).

In summing up the qualities of  “the truthful” (Al Sadiqin), another verse ends with the words:

أُولَٰئِكَ الَّذِينَ صَدَقُوا وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

 “It is they who are truthful, and it is they who are the God-fearing”. (2:177) As we have explained in our commentary on the first chapter, the Surah “Al Fatihah” is the quintessence of the Holy Quran, and the essence of this Surah is the guidance towards the Straight Path (Al-Sirat al-Mustaqim). Now, in order to indicate the Straight Path the Holy Quran has, instead of calling it the Path of the Quran or the Path of the Prophet or the Path of the Sunnah, spoken of the Men of Allah who can show the Straight Path to the seeker. Says the Holy Qur’an:

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

“… the path of  those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who are misguided”. (l:7)

An-other verse provides greater specification:

فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ

“Those on whom Allah has bestowed His grace the prophets, the truthful, the martyrs and the righteous.” (4:69)

Similarly, the Holy Prophet (PBUH) has, for the benefit of all the later generations of Muslims, explicitly named certain personalities who should be followed in religious matters:

يا ايها الناس اني تركت فيكم ما ان اخذتم به لن تضلوا كتاب الله و عترتي اهل بيتي

 ” I am leaving behind me two things; if you stand firm by them you will never fall into misguidance – firstly, the Book of Allah, and, secondly, my descendants and the members ,of my family.” (Tirmidhi) A hadith reported by AI-Bukhari says:

 اقتدوا بالذين من بعدي ابي بكر و عمر

“After me, follow Abu Bakr and ‘Umar.” And a third hadith says:

عليكم بسنتي و سنة الخلفاء الراشدين

“You must adopt my way (the Sunnah) and the way of Al-Khulafa al-Rashidin”. That is, the first four rightly-guided Caliphs.

In short, whether it be religion or the different sciences and arts, the acquisition of knowledge in the proper sense of the term depends on profiting from authentic books and authentic teachers. In the case of religion, however, people are, while turning to these two modes, liable to fall into the error of putting exclusive or excessive emphasis on one of them alone, which brings them more harm than good. Thus, there are, on the one hand, people who neglect the Book of Allah, and begin to adore their scholars and spiritual masters, without taking the trouble of finding out whether they are obedient to the Shariah or not.

In fact, this has been the characteristic malady of the Jews and the Christians. Speaking of them, the Holy Qur’an says:

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ

“They have taken their rabbis and their monks as their lords apart from Allah.” (9:31)

Obviously, this is the royal road to Shirk (association) and Kufr (infidelity), on which millions have perished, and go on perishing. On the other hand, there are people who claim that the Book of Allah is by itself sufficient for them, and that in order to understand it they do not need the guidance of a teacher or a scholar or a spiritual master. This too is a form of misguidance, for an attempt to interpret the Book of Allah on one’s own, without the aid of reliable specialists, inevitably draws one into all sorts of errors, makes one a slave of one’s own desires and inclinations, and may, in some cases at least, lead one straight outside the pale of Islam. So, what one is required to do is to put each of these two means of knowledge in its proper place, and to profit from both.

One should be quite clear about the basic principle in this respect – to Allah alone belongs the authority to lay down a commandment, and it is Allah alone we have been called upon to obey, while the Holy Prophet (PBUH) is a means of helping us to know how Allah is to be obeyed, and one obeys Him on the ground that to obey the Holy Prophet (PBUH) is to obey Allah Himself. Besides that, one should, when faced with difficulties in understanding the Holy Quran and the Hdith or in acting upon them, turn for help, willingly and respectfully, to the words and deeds of the masters in these subjects, and consider it to be the key to the door of salvation.

There is a second conclusion to be drawn from the fact that the present verse includes the teaching of the Book among the prophetic functions. As we know, Allah has promised to safeguard the Holy Quran Himself:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

“It is We who have revealed the Guidance, and it is we who watch over it.” (15:9)

Consequently, every single word, every consonant and every vowel of the Holy Quran has remained intact up to this day, and shall remain intact as long the world lasts. Now, according to the present verse, the teaching of the Holy Prophet (PBUH) is absolutely indispensable for a proper understanding of the Holy Quran, and without this guidance it is not possible to act upon the Holy Quran in a real sense. It logically follows from it that the teachings of the Holy Prophet should also receive divine protection in their own degree, and remain intact as a whole till the end of the world; otherwise, the preservation of the words of the Holy Quran would not, by itself, fully serve the purpose for which Allah has revealed it. It goes without saying that the teachings of the Holy Prophet (PBUH) are identical with what is called the Sunnah or the Hadith. Although Allah has not promised the same degree of protection to the Hadith as to the Holy Quran, and the words of the Sunnah have not been preserved exactly in the same manner as the words of the Holy Quran, yet the prophetic interpretations too must, according to the present verse, remain intact, and it has, taken as a whole, remained intact up to this day.

Whenever an attempt has been made to distort a Hadith or to invent spurious ones, the specialists in the science have always exposed the fraud.

Thus, in accordance with the prediction implicit in the present verse, Allah has preserved the teachings of the Holy Prophet (PBUH) from the days of the blessed Companions to our own day through fully authentic collections of the Ahadith and through the masters of this subject. And this divine protection shall continue to the last day of the world. For, the Holy Prophet & himself has assured us that in his Ummah there shall always remain till the end of the world a group of authentic scholars who shall jealously and watchfully guard the Holy Qur’an and the Hadith against all attempts at distortion or misrepresentation. This hadith by itself gives the lie to some contemporary writers who have, for the ulterior motive of discrediting the injunctions of the Islamic Shariah, been trying to propagate the notion that the whole body of the Ahadith we possess is inauthentic and hence unreliable. But anyone who has eyes to see can easily understand the stratagem – if one cannot trust the Ahadith, one can no longer trust the text of the Holy Quran. And this is exactly what the Westerners and their local allies want to accomplish – that is, to make the Muslims turn away from the Holy Qur’an.

In the end, let us note that the three prophetic functions which Sayyidna Ibrahim referred to in his prayer, and which the Holy Prophet (PBUH) was sent to perform, were fulfilled in his own life-time. In order to have an idea of the great transformation which the recitation of the Holy Quran, the teaching of the Holy Prophet (PBUH) and his purifying influence brought about in men, it is enough to see what the Holy Quran says in praise of his Companions:

وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ

“Those who are with him are hard against the disbelievers, merciful to one another; you see them bowing and prostrating themselves (in prayers), seeking the bounty of Allah and His pleasure”. (48:29)

Maarif ul Quran, Vol 1, By Mufti Muhammad Shafi,
Translated By: Professor Muhammad Hasan Askari

(1) At this point, we must sound a note of warning. It has grown, in our day, almost habitual to speak of Islam as “the religion of action” if not of “activism”. In such phrases, the implication is never absent that “action” is to be considered as an anti-thesis of “thought”, and “practice” as that of “theory” as if there is a dichotomy, and the two activities can hardly be reconciled with each other. And there is always the insinuation that in order to be worthy of any respect one must make an either/or kind of choice in favour of “action” and “practice” as against “thought” and “theory”.
Such formulations are no older than four centuries, and are the necessary products of certain dilemmas which historically arose in the society of the Christian West. They do not and cannot, as such, belong to a religious or metaphysical approach to things. In so far as an activity can be described as specifically “human”, it cannot be purely automatic, but is preceded by thought. In other words, all “practice” is governed by a “theory”, and all “action” guided by “thought” or some principle, good or bad. The rule is so general that it applies even to the action of those who have been promoting the dichotomy. As far as the Islamic way of looking at things is concerned, it goes without saying that no action or practice, however good, can have the slightest merit or spiritual efficacy until and unless it carries a divine sanction. It logically follows that the foremost duty of a Muslim is to acquaint himself with divine commandments, and then to obey them. One can, if one likes, give to the first the name of “theory”, and the second the name of “practice”. But there is no dichotomy involved, nor any choice called for. No “practice” can be valid without being informed by “theory”, and no “theory” can be of much avail without being put into “practice”. It is “theory” which makes “practice” meaningful, and it is through “practice” alone that one acquires a true knowledge of “theory”.
They are not two entities, but only two ways of considering the same reality. What finally matters is “realization” or making the essential truths “real” to oneself.
In the West itself, and as late as the end of the Middle Ages, there were people who knew that theoria and praxis went together in the terminology of spiritual disciplines. In fact, the Greek word does, in its original meaning, say all that we have been trying to explain here. For, even if “theory” in modern European languages has come to mean just a ‘speculation’, or a ‘supposition’, even a ‘fancy’, the Greek verb theoreo signified “to see”, and the noun theoros denoted the “man who sees”. Thus, theoria was not merely a fancy, but a truth which could be “seen”.

To know about another misleading opinion of Javed Ahmad Ghamidi Click on this links:

https://islaminsight.org/2020/05/29/is-it-permissible-to-shake-hand-with-stranger-women-non-mahram-javed-ahmed-ghamidis-misleading-ideology/
https://islaminsight.org/2020/06/12/islam-the-state-a-response-to-javed-ahmed-ghamidi-by-mufti-muhammad-taqi-usmani/
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Is Buying & Selling of Dogs & Cats Permissible or Not?

NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.

Question

Is buying and selling of dogs and cats absolutely permissible or not?

Answer

The shariah ruling on dogs is that it is permissible to buy or sell a dog which will be raised, while it is not permissible to buy or sell a dog which will not be raised. Therefore it is allowed to keep a dog for hunting, protection of home, or to protect the crops. Dogs are only for these purposes, every other purpose is not allowed.

Trading of Cats is absolutely permissible.

Allah knows the best !

لاتدخل الملائکة بیتًا فيه صورة ولا کلب،البخاري، رقم: ٤۰۰۲، ۵ /۱۸، بیروت
من اتخذ کلبًا إلاّ کلب ماشیة أو صید أو زرع انتقص من أجره کل یوم قیراط ، الترمذي، رقم: ۱٤۹، باب ما جاء من أمسك كلباً الخ

الفتاوى الهندية 361/5
وفي الأجناس: لاينبغي أن يتخذ كلباً إلا أن يخاف من اللصوص أو غيرهم

الدر المختار وحاشية ابن عابدين (رد المحتار) 5/ 68
لكن في الخانية: بيع الكلب المعلم عندنا جائز، وكذا السنور، وسباع الوحش والطير جائز معلماً أو غير معلم

الفتاوى الهندية 3/ 114
بيع الكلب المعلم عندنا جائز، وكذلك بيع السنور وسباع الوحش والطير جائز عندنا معلماً كان أو لم يكن، كذا في فتاوى قاضي خان

الفتاوى الهندية 3/ 114
وبيع الكلب غير المعلم يجوز إذا كان قابلاً للتعليم وإلا فلا، وهو الصحيح، كذا في جواهر الأخلاطي

1,321 Views

Study of Authentic Quranic Sciences is a Prerequisite for Prevention of Misinterpretation in Tafseer, By Maulana Syed Muhammad Yusuf Banuri

Collected & Compiled by: Mufti Umar Anwar Badakhshani

INTRODUCTION: Maulana Syed Muhammad Yousuf Banuri (R.H) wrote this short article as an Appreciation of Mufti Muhammad Taqi Usmani’s book “Uloom ul quran”

AN APPRECIATION

Many reliable and worthy books in Arabic on the sciences of the Quran are available. They are composed by our worthy predecessors and later day scholars. However, only the Ulama can benefit from them. Most of these books were written for the earlier people and indeed, satisfied their thirst of knowledge.

When Sir Syed Ahmed Khan published his exegesis of the Quran and other writings in Delhi, he played havoc with Islamic beliefs and presented the new generation with unfounded ideologies, belittling Prophet hood and rejecting Miracles, Paradise, Hell, angels, and the devils. He suggested innovative ideas and principles for interpreting the Quranic facts. At that time, Allah caused Maulana Abdul Haq Haqqani Dahlavi, Deobandi to rise. He wrote an excellent exegesis of the Qur’an entitled “Fath ul Mannan” and a superb “Muqaddamah” (introduction) “al Bayan fi Uloom il Quran”. In the first volume of the exegesis, he included a summary of the Muqaddamah. In this way, he fulfilled the need of his times.

However, keeping the present day trends in mind, a fresh approach was needed to present to our new generation the concepts and facts of the Qur’an. The mischief of the orientalists had to be offset by telling our new generation about wahy, descent of the Qur’an the various recitals and its uniqueness. If readers get an insight of these subjects they would be able to ward off doubts and misgivings created in their minds by the orientalists and western minded Muslims.

Al Hamdulillah, this lacuna has been very ably filled by my respected brother, Maulana Muhammad Taqi Usmani, the worthy son of Maulana Muhammad Shafi (R.H) he wrote it down as an exhaustive MuqaddaMah to the Maarif ul Quran and did a great religious service, and a favour to the Ummah. May Allah enhance him in knowledge, give him more writing power and ability and enable him to be of further service to religion.

I have been some parts of this work thoroughly and, some others, at random. Praise be to Allah, I am very happy at it and my heart gives out a prayer.

My Allah choose us and him for service to His religion purely to earn His pleasure. And may blessings of Allah be on Sayyidina Muhammad, the Chief to the worlds, seal of Prophet, and on his family, his companions and the scholars of the ummah-all of them!

Muhammad Yusuf Banuri
(May Allah forgive him)
Madrasah Arabiyyah lslamiyyah, Karachi.
Thursday, 12th Jumadiul awwal 1396AH

To read this article in Urdu click on the link below:

https://islaminsight.org/2020/07/24/%d9%85%d8%b3%d8%aa%d9%86%d8%af-%d8%b9%d9%84%d9%88%d9%85-%d8%a7%d9%84%d9%82%d8%b1%d8%a7%d9%93%d9%86-%da%a9%d8%a7-%d9%85%d8%b7%d8%a7%d9%84%d8%b9%db%81-%d8%aa%d9%81%d8%b3%db%8c%d8%b1-%d9%85%db%8c%da%ba/
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