<![CDATA[Prophets, History & Biographies Latest Topics]]>https://www.islamicteachings.org/forum/category/190-prophets-history-biographies/enProphethood As A Circle.https://www.islamicteachings.org/forum/topic/24850-prophethood-as-a-circle/ As-Salaam alaikum, 

The Prophet Muhammad, Sallallahu alaihi Wasallam, said : "Time has now come full circle as it was the moment Allah created the heavens and earth." (Bukhari and others). 

From this, we can understand that Prophethood is a circle, or a ring of connected points, each point representing a Prophet, and that point which gathers and seals both arcs of the Circle represents Muhammad, Sallallahu alaihi Wasallam.

From the viewpoint of his unique status of being that gathering point, the Noble Messenger of Allah, Sallallahu alaihi Wasallam, said : "I am the Leader of the childeren of Adam, and this is without boasting" (Tirmidhi, Muslim and Abu Dawud).

And if we view each point of the circle in itself, we see that each of them can be a connecting point, giving some sense of equality. Here, you may quote the Prophet, Sallallahu alaihi Wasallam, where he said : "It is not fit to elevate me above my brother Yunus ibn Matta" (Bukhari, Tabarani, Ibn Majah).

And in the Qur'an (2:285) we read it:  "We do not discriminate between any of His Messengers.." because discrimination is a hole in the completeness of the circle of Prophethood. 

 

 

]]>24850Mon, 11 Nov 2024 14:26:06 +0000Emulating The Ways Of The Ambiyaa'.https://www.islamicteachings.org/forum/topic/24838-emulating-the-ways-of-the-ambiyaa/ As-Salaam alaikum, 

The Noble Messenger of Allah, Sallallahu alaihi Wasallam, said : "Indeed good manners, pious ways and adopting moderation are a portion from the 25 portions of Nubuwwah (Prophethood)." /Abu Dawud No. 4776.

Scholars are of the view that this Hadith indicates that these 3 praiseworthy traits form a great portion of the excellent traits with which the Ambiyaa, alaihi mu-s-Salaam, were blessed. 

We should therefore try to instil these qualities in ourselves, to emulate Allah's most beloved of all His creation.. the Ambiyaa'. 

]]>24838Fri, 01 Nov 2024 07:52:00 +0000Excellence Of Khulafa'u-Rashideen.https://www.islamicteachings.org/forum/topic/24807-excellence-of-khulafau-rashideen/ As-Salaam alaikum, 

Sayyadina Abdullahi ibn Mas'ud, may Allah be pleased with him, narrated that the Messenger of Allah, Sallallahu alaihi Wasallam, said :

"I am the city of knowledge, Abu Bakr is its foundation, Umar is its wall, Usman is its roof and Ali is its portal (gate)". 

(Musnad - ul-Firdau, vol. 1 hadith No 105).

]]>24807Wed, 16 Oct 2024 13:22:46 +0000Sayyidina Umar (RA) - A Glimpse into his Lifehttps://www.islamicteachings.org/forum/topic/21595-sayyidina-umar-ra-a-glimpse-into-his-life/umar.jpg

 

Sayyidina Umar al-Farooq (RA)
 A glimpse into the life of the second rightly guided Khalifa
 
 

The divinely commissioned position of Risalaat denotes, inter alia, the faith of human accomplishment and excellence. By virtue of Rasulullaah (SallAllaahu alayhi wasallam) declaring Hadhrat Umar (Radhi-Allaahu-anhu ) as being deserving of that prominent appointment, when he mentioned:- "If there be a Nabi after me it should be Umar".Hadhrat Umar (RadhiAllaahu-anhu) definitely qualifies to be a colossal giant among mortals.

 

WHO WAS HADHRAT UMAR (RADHIALLAHU-ANHU)?

 

1. He for whom the Beloved Nabi (SallAllaahualayhi wasallam) of Allaah prayed for to fortify Islaam.


2. Whom Allaah Ta'aala selected and deputed to elevate Islaam.


3. Before he accepted Islaam, Hadhrat Jibreel(AS) brought the good news to Nabi (SallAllaahu alayhi wasallam) to welcome him.


4. Upon arrival Nabi (SallAllaahu alayhi wasallam) welcomed him warm-heartily.


5. He whose Imaan strengthened all the Sahaabahs Imaan.


6. By his help the Muslims were able to pray to Allaah in the Haram Shareef.


7. Even the earth expressed its happiness when he accepted Islaam.


8. The river Nile flowed strongly celebrating the happiness of his accepting Islaam.


9. He was fortunate to enter the Ka'bah before all the other Sahaabahs.


10. Due to his entering the Ka'bah, the walls boasted with pride to the throne of Allaah Ta'aala.


11. Whose advantageous arrival in Islaam caused the well of Zam Zam to flow its sweetness to the river of Salsabeel in Jannat

 

 

 


Ibn Mas'ud (RA) said that Hadhrat Umar's (RA) acceptance of Islaam was a great victory for Islaam,

his emigration its success and his Khalifaat was a boon. 

 
 
In the eleven years of his rule Islaam made the greatest strides and the Muslims accomplished their greatest triumphs for the cause of truth, yet Hadhrat Umar remained the humblest and simplest amongst the Muslims.
Truly the most deserving of following in Rasulullaah (SallAllaahu alayhi wasallam) footsteps

 

al-islaam

]]>21595Sun, 06 Apr 2014 12:07:14 +0000Imām Ibn Kamāl Pāshā al-Ḥanafī Shaykh al-Islām of The Ottoman Empirehttps://www.islamicteachings.org/forum/topic/24319-im%C4%81m-ibn-kam%C4%81l-p%C4%81sh%C4%81-al-%E1%B8%A5anaf%C4%AB-shaykh-al-isl%C4%81m-of-the-ottoman-empire/ Imām Ibn Kamāl Pāshā al-Ḥanafī
Shaykh al-Islām of The Ottoman Empire
A Brief Biography
By Abu Dawud Mahbub ibn ‘Abd al-Karim[1]

Name, Birth & Family

He is the great imām, the erudite scholar, polymath and prolific writer: Shams al-Dīn Aḥmad ibn Sulaymān ibn Kamāl Pāshā (D.940AH) from the Turkish lands. He was born during the year 873AH in the Turkish city of Tokat (it has also been said that he was born in Edirne). He was raised in an honourable and respectable household. His father Sulaymān Chalabī ibn Kamāl Pāshā was a commander of the Ottoman Islamic imperial army during the era of Sulṭān Muḥammad al-Fātiḥ and was present with the army of the Sanjak of Amasya during the conquering of Constantinople. His mother hailed from a house of knowledge, with her father being the greatly learned virtuous scholar Mawlā Muḥyi ‘l-Dīn Muḥammad, famously known as Ibn Kūbalū (D.874AH), who was given the official role of Kazasker by Sulṭān Muḥammad al-Fātiḥ. His grandfather was Kamāl Pāshā, a vizier (wazīr) of the Ottoman empire and someone who had a hand in the nurturing of Sulṭān Bāyazīd Khān the Second. Thus he became well-known (ascribed to his grandfather) as Ibn Kamāl Pāshā, Kamāl Pāshā Zādah, or Ibn al-Kamāl al-Wazīr. He was also known as Muftī al-Thaqalayn due to his vast encompassing knowledge of the numerous Islamic sciences along with the strength of his adjudications in matters of dispute and the uniqueness of his rejoinders and analyses.

Inspired To Seek Knowledge

Ibn Kamāl Pāshā narrates regarding himself that he was with Sulṭān Bāyazīd Khān during a journey. The vizier at the time was Ibrāhīm Pāshā ibn Khalīl Pāshā and he was of high rank. There was also a commander of very high rank at that time, whose name was Aḥmad Bak ibn Awranūs. No other commander would go ahead of him.
Ibn Kamāl Pāshā says: I was standing on my feet in front of the mentioned vizier [facing him] and the commander was sitting next to him. Then a man that was from the ʿulamā’ – who was of shabby appearance and in mediocre dress – sat in front of the mentioned commander, yet nobody prevented him from doing so. I was quite taken aback by this so I asked some of my companions: “Who is this person that has sat in front of the commander?”; one answered: “He is a man of knowledge (ʿālim) and a teacher in the Madrasah of Filibe (Plovdiv) called Mawlā Luṭfī”. I asked: “What is his stipend?”; he answered: “Thirty dirhams”. I asked: “Then how is it that he is sitting in front of this commander and his rank is of such a degree!?”; my companion answered: “Indeed the ʿulamā’ are revered because of their knowledge – if he was behind them, neither the commander nor the vizier would approve of that”.
Ibn Kamāl Pāshā says: I pondered to myself and thought: I will never reach the rank of this mentioned commander in terms of authority whereas if I devote myself to knowledge it would be possible to reach the rank of this mentioned ʿālim. Thus I resolved thereafter to dedicate to sacred knowledge.
Ibn Kamāl Pāshā then says: After we returned from the journey I placed myself in the service (khidmah) of the mentioned Mawlā [Luṭfī] and that was when he was given the madrasah – Dār al-Ḥadīth, in the city of Erdine and he was assigned forty dirhams every day. I studied under him the marginalia (ḥawāshī) on Sharḥ al-Maṭāliʿ.

Appointed Positions & Roles

He was appointed as a teacher in the Madrasah of ʿAlī Bak, known as al-Madrasat al-Ḥijriyyah, during the year 911AH. In 917AH he was appointed to teach at the madrasah of Isḥāq Pāshā in Skopje, and then in 918AH at al-Madrasat al-Ḥalabiyyah in Erdine. He then became a teacher at one of the the two adjacent madrasahs in Erdine, followed by one of the eight madrasahs of Istanbul. He became the Qāḍī of Erdine during the year 922AH when Sulṭān Salīm the First returned from his journey to Chaldiran. That same year he was given the official role of Kazasker in Anatolia, and later on (also that year) he travelled with Sulṭān Salīm the First to Cairo. During the course of his stay with the Sulṭān in Egypt, the task of overseeing the organisation of administrative issues was delegated to him. When the Sulṭān returned from Cairo during the year 924AH, he was delegated with overseeing the organisation and documentation of issues related to property ownership in the city of Konya. In the year 925AH he was appointed as a teacher at the madrasah – Dār al-Ḥadīth, in Erdine. After the year 926AH, Sulṭān Sulaymān al-Qānūnī (D.974AH) gave to him the school of his grandfather Sulṭān Bāyazīd Khān the Second (D.918AH). He remained here until he became the Muftī of Constantinople (ie. the Muftī of Ottoman caliphate) and thus became the Shaykh al-Islām of the Ottoman Empire. This was after the death of Mawlā ʿAlā’ al-Dīn al-Jamālī, better-known as Zanbīlī ʿAlī Effendi, in the year 932AH. He held this position until his death during the reign of Sulṭān Sulaymān al-Qānūnī.

Praise

Among those who have mentioned Ibn Kamāl Pāshā with lofty praises and titles are:
1. Imām Maḥmūd ibn Sulaymān al-Kafawī al-Ḥanafī (D.990) who describes him, in Katā’ib Aʿlām al-Akhyār min Fuqahā’ Madhhab al-Nuʿmān al-Mukhtār (along with numerous other virtues) as: “the teacher of the adept scholars” and “the revealer of the [meanings of the] complex statements of the early [imāms]”;2. Imām ʿIṣām al-Dīn Aḥmad Ṭāshkubrā Zādah al-Ḥanafī (D.968AH) mentions in al-Shaqā’iq al-Nuʿmāniyyah fī ʿUlamā’ al-Dawlat al-ʿUthmāniyyah: “He, may Allah – exalted is He – have mercy on him, was from those scholars who devoted all of their time towards knowledge. He was engrossed in knowledge by day and by night and his pen never slackened. He authored numerous epistles on important and difficult to comprehend fields of research…”;3. Imām ʿAlā’ al-Dīn ibn Amrillāh al-Ḥumaydī al-Ḥanafī, famously known as Ibn al-Ḥannā’ī (D.979AH) mentions in Ṭabaqāt al-Ḥanafiyyah: “Then fiqh reached the generation of al-Mawlā al-Fāḍil Muftī al-Thaqalayn Aḥmad ibn Sulaymān, well-known as Ibn Kamāl Pāshā”;4. Imām Abu ‘l-Suʿūd Muḥammad ibn Muḥammad al-ʿImādī al-Ḥanafī (D.982/983AH) refers to his teacher Ibn Kamāl Pāshā in Risālah fi Maʿrifah Lafẓ: Jalabī as: “Extraordinary in all the sciences”;5. Imām Taqī al-Dīn ibn ʿAbd al-Qādir al-Tamīmī al-Ghazzī al-Ḥanafī (D.1005AH) mentions in al-Ṭabaqāt al-Saniyyah fi Tarājim al-Ḥanafiyyah: “He is someone after whom there has been no equal to succeed him, nor have the eyes perceived anyone who has embodied together his completeness and virtue. He; may Allah – exalted is He – have mercy on him, was an imām who was proficient in tafsīr, fiqh, ḥadīth, naḥw, taṣrīf, maʿānī, bayān, kalām, manṭiq, uṣūl and other than these; to the extent that he was unrivaled in the mastery of every one of these sciences, and it is rare that a field from the disciplines exists except that he has a written work – or [multiple] works [therein]; thus he became an imām in every field.”; and6. Imām ʿAbd al-Ḥayy ibn Aḥmad ibn Muḥammad ibn al-ʿImād al-Ḥanbalī (D.1089AH) refers to him in Shadharāt al-Dhahab fī Akhbār Man Dhahab as: “The greatly learned unique scholar and extremely intelligent verifying researcher”.

Teachers

He studied under various well-known greatly learned scholars of his time, such as:

1. Mawlā Luṭfullāh ibn Ḥasan al-Tawqāti al-Rūmī al-Ḥanafī, famously known as Mawlānā Luṭfī (D.904AH);
2. Mawlā Muṣliḥ al-Dīn Muṣṭafā al-Qasṭalānī al-Rūmī al-Ḥanafī (D.901AH);
3. Mawlā Muḥyi ‘l-Dīn Muḥammad ibn Ibrāhīm al-Rūmī al-Ḥanafī, better known as Ibn al-Khaṭīb or Khaṭīb Zādah (D.901AH); and
4. Mawlā Sinān al-Dīn Yūsuf, better known as Ibn al-Muʿarrif or Muʿarrif Zādah (the historiographers have not mentioned the year of his death).
Students

His most well-known students include:

1. Mawlā Muḥyi ‘l-Dīn Muḥammad ibn Bīr Muḥammad Pāshā al-Jamālī (D.941AH), the Qāḍī of Edirne;
2. Mawlā Saʿdullāh ibn ʿĪsā, better known as Saʿdī Chalabī (D.945AH) who assumed the position of Shaykh al-Islām after the death of his Shaykh, Ibn Kamāl Pāshā;
3. Mawlā Abu ‘l-Suʿūd Muḥammad ibn Muḥammad ibn Muṣṭafā al-ʿImādī, commonly known as Abu ‘l-Suʿūd al-ʿImādī (D.982AH), the famous Qur’ānic exegete who held the position of Shaykh al-Islām for a long time;
4. Mawlā Muḥyi ‘l-Dīn Muḥammad ibn ʿAbdillāh, famously known as Muḥammad Bak (D.950AH);
5. Mawlā Hidāyatullāh ibn al-Mawlā Bār ʿAlī al-ʿAjamī (D.948/949AH);
6. Mawlā ʿAbd al-Karīm al-Wīzawī (D.961AH), the Mufti of Mangesia;
7. Mawlā Muḥammad ibn ʿAbd al-Wahhāb ibn ʿAbd al-Karīm (D.955AH);
8. Mawlā Darwīsh Muḥammad (D.962AH);
9. Mawlā Muḥyi ‘l-Dīn Muḥammad ibn ʿAbd al-Qādir, who became famously known as al-Maʿlūl (D.963AH);
10. Mawlā Muṣliḥ al-Dīn Muṣṭafā ibn al-Mawlā Sayyidī al-Muntashawī (D.964AH);
11. Mawlā Yaḥyā Chalabī ibn Amīn Nūr al-Dīn, well-known as Amīn Zādah (D.964AH);
12. Mawlā Muḥyi ‘l-Dīn Muḥammad ibn Ḥusām al-Dīn, well-known as Qurrah Chalabī (D.965AH);
13. Mawlā Muḥyi ‘l-Dīn, well-known as Ibn al-Imām (D.973AH);
14. Mawlā Tāj al-Dīn Ibrāhīm ibn ʿAbdillāh (D.973AH);
15. Mawlā Muṣliḥ al-Dīn, well-known as Bustān (D.977AH);
16. Mawlā Tāj al-Dīn Ibrāhīm (D.994AH);
17. Mawlā Bālī ibn Muḥammad – his son ʿAlī ibn Bālī (D.992AH), in the biography of his father, doesn’t mention the year of his death; only that he was born in the year 901AH and that he passed away during the month of Rajab.

Written Works

Ibn Kamāl Pāshā was a prolific writer and there are at least two hundred and sixty-seven written works attributed to him (in Arabic, Turkish and Persian) on the numerous Islamic sciences, many of which have now been published and are available. His published works in Arabic include Masā’il al-Ikhtilāf Bayn al-Ashāʿirah wa ‘l-Māturīdiyyah[2] (on the differences between the Ashʿarī and Māturīdi/Ḥanafī schools of creed); al-Munīrah fi ‘l-Mawāʿiẓ wa ‘l-ʿAqā’id; Tafsir Ibn Kamāl Pāshā[3]; SharḥRiyāḍ al-Ṣāliḥīn[4]; al-Tawḍīḥ fi Sharḥ al-Taṣḥiḥ; and Furūq al-Uṣūl[5]. A large collection of one hundred and fourteen treatises authored by Ibn Kamāl Pāshā has also been published in eight volumes titled: Majmūʿ Rasā’il al-ʿAllāmah Ibn Kamāl Pāshā.

Death

After living a life dedicated to knowledge, teaching, writing and issuing legal verdicts, he passed away at the age of sixty-seven after sunrise on Thursday 2nd Shawwāl during the year 940AH in the city of Istanbul, Turkey. His janāzah prayer was performed on the day he passed away, after the Ẓuhr prayer in Jāmiʿ al-Sulṭān Muḥammad Khān.

May Allāh have mercy on him.

[1] Adapted from the biographies found in the editors’ introductions to Tafsir Ibn Kamāl Pāshā and Sharḥ Riyāḍ al-Ṣāliḥīn of Ibn Kamāl Pāshā
[2] Masā’il al-Ikhtilāf Bayn al-Ashāʿirah wa ‘l-Māturīdiyyah, available to read/download (Arabic) HERE
[3] Tafsir Ibn Kamāl Pāshā, available to read/download (Arabic) HERE[4] Sharḥ Riyāḍ al-Ṣāliḥīn, available to read/download (Arabic) HERE[5] Furūq al-Uṣūl, available to read/download (Arabic) HERE

Source

]]>24319Thu, 29 Jul 2021 07:41:47 +0000Mughal India: Bollywood vs Realityhttps://www.islamicteachings.org/forum/topic/24041-mughal-india-bollywood-vs-reality/ https://www.youtube.com/watch?v=c8nww1KYo1E

]]>24041Wed, 06 May 2020 17:50:34 +0000Travelling to Jerusalemhttps://www.islamicteachings.org/forum/topic/23032-travelling-to-jerusalem/Entering Israel

Please read and heed the advices

 

      1 Don’t travel alone!  I went alone and it is neither advisable nor recommended. May Allah (SWT) save me from arrogance and I am not

       trying to say that I am some sort of a Macho but I would NOT recommend for anyone to travel alone (at least for the first time). There are

       plenty of Hajj/Umrah groups who will take you at a very reasonable price.

 

2 Most Muslims would be going to Israel to visit The Dome of the Rock and Masjid Aqsa. It is perfectly safe because you don’t cross any check points or borders. If you are worried about safety just stay in Jerusalem and don’t venture into Palestinian Authority areas. I met groups from Britain with their wives, sisters, mothers, babies in and it is perfectly safe.

 

3 If you are stupid enough to enter Israel wearing a “Free Gaza” wristband or “Free Palestine Shirt” then you deserve to be deported!

 

4 Whether you enter Israel via a direct flight or via Amman (Jordan) you will be racially and ethnically profiled and subjected to severe questioning and interrogation. You WILL be held up; it’s just a question of for how long! I was held up for 3 ½ hours at Ben Gurion International Airport (Tel-Aviv) but a British (Muslim) visitor told me that he was held up for 9 hours at the Amman. Doesn’t matter where you cross from you will be interrogated!

 

5 Your phone, phone calls, messages, WhatsApp, Telegram or whatever you have will be thoroughly scrutinised and checked.

 

6 You will be asked to provide details of all your phone numbers and emails.

 

7 Your laptop and/or electronic devices will be thoroughly checked.

 

8 You will be asked to provide details and address of your local Mosque.

 

9 You will be asked to provide details of your Parents and Grandparents.

 

10 You may be asked as to how your parents met and got married.

 

11 You will be asked about your employment details.

 

12 You will be asked if you know any Arabs or Palestinians inside Israel.

 

13 You baggage will be machine and hand searched and any items which may be questionable will have to be explained.

 

14 Your guide books, notes (for your trip) will need to be explained.  If you have gotten them from a library you will be asked about the library.

 

15 I had 3 separate Interviews and same sort of questions were asked again and again and again.

 

16 Basically, the questions will be petty but relentless and they are observing your reactions and body language (twitching, itching, and nervousness). You have nothing toworry about and let them do their job.

 

17 Unlike Saudi Arabian & Jordanian authorities Israelis are not rude or discourteous; they are just thorough. Arab immigration authorities are rude, obnoxious and just try to bully you.

 

18 If you are a Muslim then an Israeli VISA on your passport will cause problems when visiting Saudi Arabia, Pakistan etc. so request for them to stamp a piece of paper and not your passport. This is a standard request and common.

 

19 If you are a practising Muslim with a long Beard or a face covering then you won’t have much of a problem because there are many Tourists who are practising.

 

20 If you are a non-practising Muslim you will still be subjected to profiling and interrogation.

 

21 If you are a Muslim you may be asked to recite passages from the Qur'aan by both Isareli & Palestinian Authority areas.

 

22 Once you get your VISA if you decide to stay at only then there are no others Security checks or checkpoints for you to worry about.

 

23 If you go into Palestinian territories then entering into them is not a problem but entering back into Israeli areas you will have to cross checkpoints and may bequestioned about your visit etc. I wasn’t even once.

 

24 When leaving Israel you will be questioned and interrogated again and your phone, laptop, photographs, notes checked. Keep all your bus, hotel and food receipts while you stay in Israel so when you get questioned on your return you can show them.

 

25 The currency of both Israel and Palestinian Authority areas is called Israeli new shekel (NIS). Both Israeless and Arabs merely refer to it as "Shekel". I found that I received a better exchange rate at my local ASDA (in UK) compared to Israel so I then used my non-commission Credit Card and it worked out cheaper compared to changing currency.

 

26 If you will be travelling deep into Palestinian Authority areas carry Euros or US Dollars instead of British Sterling Pounds.

 

27 Israel has standard European Electric sockets and the power supplied is single phase 220 volts at 50 Hertz.

 

28 I stayed at Mount Olives Hotel; it is owned by Palestinians and most Guests are also Muslims.

 

29 Finally, you are entering land which is Holy to Islam, Judaism & Christianity so show some respect. If you are unable to show respect go to Disneyland. If you still decide to go and be discourteous you need to be publicly whipped by a wet lettuce!

 

 

Central-Mosque

]]>23032Sun, 28 Aug 2016 20:00:11 +0000Sayyidina Uthmaan (RA)https://www.islamicteachings.org/forum/topic/23619-sayyidina-uthmaan-ra/ Hazrat Uthmaan (radhiyallahu ‘anhu) – Part One

 

Name:

Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu)

Birth:

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was born six years after ‘Aam-ul-Feel (the Year of the Elephants i.e. the year in which Abrahah tried to destroy the Ka‘bah Shareef with elephants). (Isaabah 4/377)

Kunyah (Filial Title):

Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was first given the kunyah “Abu ‘Abdillah” on account of his son, Hazrat Abdullah (radhiyallahu ‘anhu). Thereafter, Hazrat ‘Abdullah (radhiyallahu ‘anhu) passed away. The next son of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was Hazrat ‘Amr (radhiyallahu ‘anhu). Hence, Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was next given the kunyah “Abu ‘Amr” by which he was famously known until the end of his life. (Istee‘aab 3/155)

Mother:

The respected mother of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) was Hazrat Arwaa bint Kuraiz (radhiyallahu ‘anha). (Siyar A’laam min Nubalaa 2/566)

Demise of Hazrat ‘Abdullah (radhiyallahu ‘anhu):

Hazrat ‘Abdullah (radhiyallahu ‘anhu), the son of Hazrat ‘Uthmaan (radhiyallahu ‘anhu) from Hazrat Ruqayyah (radhiyallahu ‘anha), passed away in the year 4 A.H. at the age of six. (Usdul Ghaabah 3/216)

A rooster had pecked Hazrat ‘Abdullah (radhiyallahu ‘anhu) in his eyes, causing him injury. It was on account of this injury that he fell ill and passed away. Rasulullah (sallallahu ‘alaihi wasallam) performed his janaazah salaah after which Hazrat ‘Uthmaan (radhiyallahu ‘anhu) descended into the grave to bury him. This was in the month of Jumaadaa-Oolaa of the year 4 A.H. (Tabaqaat Ibn Sa’d 3/39)

Source: Whatisislam.co.za

 

]]>23619Sat, 03 Mar 2018 09:28:11 +0000Waraqah ibn Nawfal - Was he a Sahabi?https://www.islamicteachings.org/forum/topic/23863-waraqah-ibn-nawfal-was-he-a-sahabi/

After Prophet Muhammad sallallaahu 'alayhi wasallam received the first revelation in the Cave of Heera, he left the cave and returned home to Khadeejah RA and said,زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So she wrapped him up until his fear went away. After that he told Khadeejah everything that had happened and said he feared that something may happen to him. Khadeejah replied that Allah would never disgrace him since he kept goo relations with relatives, spoke the truth, helped the poor and the destitute, served guests generously and helped the deserving. She then accompanied him to see her paternal cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay.

 

Waraqa had studied the books of both the Jews and the Christians very closely and he had learned a great deal from many of their wisest people. He knew that the coming of another Prophet had been foretold by both Moses and Jesus, peace be on them, and he knew many of the signs that would confirm the identity of this Prophet when he appeared.

After listening closely to his story, Waraqa, who was both old and blind, exclaimed, “This is the same being who brought the revelations of Allah to Moses. I wish I was young and could be alive when your people will drive you out.”

“Will they drive me out?” asked Muhammad.

“Yes,” replied Waraqa. “No one has come with what you have been given without being treated with enmity; and if I were to live until the day when you are turned out, then I would support you with all my might. Let me just feel your back.” So, saying, Waraqa felt between the Prophet’s shoulder-blades and found what he was feeling for: a small round, slightly raised irregularity in the skin, about the size of a pigeon’s egg. This was yet another of the many signs that Waraqa already knew would indicate the identity of the next Prophet after Jesus, (peace and blessings of Allah be upon him).

“This is the Seal of the Prophethood!” he exclaimed. “Now I am certain that you are indeed the Prophet whose coming was foretold in the Torah that was revealed to Moses and in the Injil that was revealed to Jesus, (pbut) You are indeed the Messenger of Allah, and the being who appeared to you on the mountain was indeed the angel Jibril!”

]]>23863Fri, 19 Apr 2019 15:04:30 +0000Something On The Sahaaba.https://www.islamicteachings.org/forum/topic/23812-something-on-the-sahaaba/ As-Salaam alaikum,

About the Noble Companions (Sahaaba) of the Messenger of Allah, Sallallahu alaihi Wasallam, may Allah be pleased with them all, Allah Ta'ala says in the Holy Qur'an:--

       "You are the best of peoples, evolved for mankind, enjoining what is right,

      forbidding what is wrong, and believing in Allah..." (3:110)

 

  "The vanguard (of Islam)- the first of those who forsook

(their homes) and of those who gave them aid, and (also)

those who follow them in (all) good deeds, - well pleased

is Allah with them, as are they with Him: For them has He prepared

Gardens under which rivers flow; to dwell therein for ever:

That is the supreme Felicity." (9:100)

 

In many other places in the Qur'an, Allah Ta'ala praises and shows His Pleasure for the companions of the Prophet, Sallallahu alaihi Wasallam. Their behavior and actions were witnessed by the Prophet and approved by him..... meaning that their behavior was also approved by Allah, Subhanahu Wa Ta'ala as it is an acceptable principle that the Prophet is not allowed to approve of something which is essentially wrong. So, we must emulate the Sahaaba in our behavior and actions, particularly minding:--

(1) That any action we take is correct in accordance with the Shari'a

(2) To remember and think about death often, as this helps in detaching ourselves to worldly pleasures.

(3) Learning to forgive others who may have offended us in mu'amalat

(4) We should have high respect for all Muslims and desire good for them, noting that every Muslim is inviolable to another Muslim- his blood, wealth and honour.

(5) Performance of the late night prayers (Tahajjud), as the Prophet, alaihi salaat wassalaam, said:--

      "Stick to the late-night prayer for it was the custom of the pious people before you,

     it is also a means of getting closer to your Lord; it wipes away your evil deeds, and

   keeps one from committing sins." (Ahmad, Tirmidhi, Al-Hakim and others) al-Jami as-Saghir, vol. 2 Hadith No. 4079.

]]>23812Sun, 06 Jan 2019 22:13:27 +0000Six Prophetic Traits of Mufti Taqi Usmani HAhttps://www.islamicteachings.org/forum/topic/23745-six-prophetic-traits-of-mufti-taqi-usmani-ha/ Six Prophetic Character-traits of Shaykh al-Islam Mufti Muhammad Taqi Usmani (hafizahullah)
 
By Mufti Muhammad ibn Adam (Leicester, UK)

All praise is for Allah, Lord of the worlds; and peace and blessings be on our master Muhammad, and his family and companions.

Great people achieve greatness because they adopt the qualities and character-traits of the greatest man ever: our Messenger Muhammad (peace and blessings be upon him). One such example - at least for me - is my dear and beloved Shaykh Mawlana Mufti Muhammad Taqi Usmani (hafizahullah).

I have known the Shaykh since my study days at Darul Uloom in Karachi (Pakistan) around 1998/99. Since then, I have attempted to keep in contact with him and be in his company whenever possible. During the last five or six years, by the grace of Allah, I have managed to spend more time in his company - especially during his travels to the UK, as well as some other counties like Denmark, Abu Dhabi and recently Bosnia. He possesses many great qualities such as the breadth of his knowledge and piety, but from what I’ve observed whilst being in his company, six traits really stand out in terms of his nature and character. These character-traits are all traits of our beloved Messenger (Allah bless him & give him peace), and I believe they are what really make Shaykh Mufti Muhammad Taqi Usmani (hafizahullah) an amazing human being and a top calibre scholar (alim) - one who is respected and loved by many the world over.

1) Cheerful countenance (talaqat al-wajh)

The smile emanating from the Shaykh’s face each time you see him brings happiness and positivity to the heart. Despite being on his travels - and the tiredness and difficulties that come with traveling - I have yet to see him not smile when someone greets him. His greeting is always accompanied with love, a wide smile and cheerful expression - the Sunna of Allah’s Messenger (Allah bless him & grant him peace). Jarir ibn AbdAllah al-Bajali (Allah be pleased with him) says, “Since I accepted Islam, Allah’s Messenger (peace and blessings be upon him) never kept a barrier between myself and him, and never looked at me except with a smile” (Muslim).

Smiling at others and bringing happiness to them is a source of much reward - if done for the sake of earning Allah’s pleasure. In one hadith, Allah’s Messenger (peace be upon him) says, “Do not consider any good act insignificant, even if it is that you meet your brother with a cheerful countenance” (Muslim). It also makes others love you and want to be in your company. The innocent and loving smile on the face of Shaykhuna Muhammad Taqi Usmani makes a person fall in love with him. His smile is evidently genuine that has no motive other than seeking the pleasure of Allah Most High.

2) Making others feel important

Anyone who comes into contact with the Shaykh feels he has a special relationship with him. He gives attention to everyone and makes them feel important. I have observed this trait in the Shaykh repeatedly. On numerous occasions, the way he conversed with me and showed an interest in my personal affairs made me feel that I was very close to him. I then saw him doing the same with many others Al-hamdulillah.

At the same time, no one can feel they have an exclusive relationship with him; he is close to everyone, yet not exclusively attached to anyone. This balance is rare and difficult to create.

Allah’s Messenger (peace and blessings be on him) would give attention to his companions and make them feel loved and important. Sayyiduna Amr ibn al-Ass (Allah be pleased with him) says, “I asked the Messenger of Allah (peace and blessings be upon him), ‘Who is the most beloved to you from the people?’ He replied, ‘A’isha’. I said, ‘from amongst the men, O Messenger of Allah?’ He replied, ‘her father’. I said, ‘then who?’ He replied, ‘Umar’. I asked, ‘then who?’ He replied, ‘Uthman’. I asked, ‘then who?’ He replied, ‘Ali’. Thereafter I remained silent for the fear that he may not mention me; I used to think I was the most beloved to him, because of how well he treated me.” (

3) Treating everyone with Respect

This - I believe - is one of Shaykh’s distinctive and defining trait. He treats everyone with ultimate respect, and never looks down upon anyone regardless of who they are. His respect for fellow scholars (ulama) and peers is well known, but the amazing thing is that he shows respect and appreciation to even his students and juniors. I have always heard him address his students with expressions of respect. A teacher normally addresses his students with expressions that indicate a teacher-student relationship (and there is nothing wrong with that), but Mufti Taqi does not even describe them as his students, and when addressing them he uses words of respect; for example ‘aap’ in the Urdu language.

I was reading a biography of one of the greatest scholars produced by this Umma, Imam Hafiz Ibn Hajar al-Asqalani (Allah have mercy on him). His student, Imam Sakhawi, states that he was so humble he would always refer to his students - even if young - as my companion so-and-so.

I have seen this same practice in Shaykh Taqi, referring to his juniors and students - even those the same age of his grandchildren - as "my brother so and so" or "my colleague so and so." In around 2003, I compiled a short booklet titled 'Simplified Rules of Zakat.' I requested him to write a few words as endorsement for the book, which he did. However, to my amazement, he called me 'his brother' despite me being his student and much much younger! I then saw this habit of his on many different occasions with various others.

Moreover, his respect for non scholars is also unique. He has always enjoyed a good relationship with professionals and academics in other fields such as doctors and barristers. I have not seen an alim who respects non Ulama the way he does. Scholars can sometimes subconsciously disregard non-scholars, thinking they are ignorant (juhhal) and laypeople (awam). However, the way Shaykh Taqi (hafizahullah) treats non Ulama is Subhan Allah something we can all learn from. If he is sitting and someone comes to greet him, he will stand up to greet them, or at the least make some sort of movement of acknowledgement towards them. He does not remain seated reclining and acting like a big Shaykh who is superior to the one greeting him.

It is worth noting here that respect breeds respect, and this is why we see others respect him. Sometimes ulama complain that the general public don’t respect them, but they fail to see if they have given respect back to the people?! As such, a scholar of Islam should respect and appreciate others, and by doing so, others will respect them too.

Treating others with respect, dignity and courtesy is a Prophethic trait. The books of Hadith have a special chapter titled ‘manaqib’ dedicated to hadiths in which the Messenger of Allah (peace and blessings be upon him) praised various companions and mentioned their merits. When his beloved daughter Sayyida Fatima (Allah be pleased with her) would visit him, he would stand up for her, honour her and make her sit on his place (Abu Dawud). It is reported in some narrations that once when Jarir ibn AbdAllah al-Bajali (Allah be pleased with him) visited Allah’s Messenger (peace and blessings be on him), the latter took off his sheet/cloak and placed it on the ground and asked Jarir (Allah be be pleased with him) to sit on it, and said, “When a noble person of a tribe comes to you, honour him.” Jarir ibn Abdullah placed the sheet over his eyes, kissed it and said to him, “May Allah honour you the way you have honoured me” (Tabarani, al-Bazzar and others).

4) Humour

Despite being the Shaykh al-Islam and one of the greatest scholars of our time, Mufti Taqi Usmani (hafizahullah) is very humorous, jovial and lighthearted when amongst people. He does not try to create an artificial sense of seriousness so that people respect him. He will happily join in humorous conversations and laugh with others - as the Messenger of Allah (Peace and blessings be upon him) “would laugh when they [the companions] laughed, and express amazement to something when they expressed amazement.”

There are far too many examples for me to cite in this regard; however, one particular incident comes to mind. I once called a close friend regarding a matter, and he - at the time - was driving and escorting the Shaykh to a particular destination, but I was unaware of this. The brother received my call and after exchanging salam said, “I've put you on speaker; someone wants to talk to you.” Thereafter, that ‘someone’ said Assalamu alaykum. In an extremely casual and informal manner I asked "who is this?" repeating it in English, Arabic and Urdu. My driver friend intervened saying, “haven't you recognised him?”, to which I replied in the negative. He continued, “Well, If you really love him then you should be able to recognise him.” I replied saying his voice was not clear, so could he speak again. I could hear the mysterious person laughing lightly in the background, and he then said again "Assalamu alaykum warahmatullahi wa barakatuh, recognise me?" In absolute astonishment and somewhat embarrassment, I realised it was non other than Mufti Taqi Usmani! I exclaimed, "Hazrat Mufti Sahib??” and then apologised for my informal behaviour. He laughed it off and then blessed me with a good ten minute conversation Al-hamdulillah.

This incident reminded me of the Companion Zahir (Allah be pleased with him) who was trading in the market when Allah's Messenger (Allah bless him & give him peace) came behind him quietly and locked him with his arms, as to say "guess who this is?" The Companion quickly realised that it was the best of creation.... until the end of the story (al-Shama’il al-Muhammadiyya).

Imagine, this is the leader of all the Prophets who was sent as a Messenger and guide for the whole of humanity; yet he had time to share a joke with one of his devotees. Sadly, some of us think that it does not behove a righteous and respectable person to be jovial and joke around with others; this is far from the truth. Whose life can be more serious and meaningful than the life of Allah’s Messenger (peace and blessings be upon him)?! Indeed, one must not transgress the limits set by Shari’a such as using vulgar language or making fun of someone. Having fun with someone is fine, but making fun out of someone is not permitted, and Allah knows best.

5) Humility (tawadu’) and Simplicity

If you ask anyone who has spent even some time in the company of Shaykhuna Mufti Taqi Usmani (hafizahullah) to describe one quality of his that stands out, I believe most people would point to his simplicity and humility. He is the embodiment of humility (tawadu’), and it seems that his success and greatness is because of it - as per the Hadith, “Whosoever adopts humility for Allah’s sake, Allah elevates him” (Tabarani).

Despite being one of the great scholars of the world, and revered and adored by many all over the world, he is far away from the celebrity culture we see these days. There is no glitz, glamour or entourage! He doesn’t have hundreds of people lining up at the airport when he arrives, and neither an army of devotees giving him a send off when departing. He probably travels more than anyone else all over the world, but we don’t see him updating his social media accounts with details and pictures of where he’s been and what he has been up to. When you sit with him, you see an innocent human being with a clean and pure (taqi) heart; one who has no clue or idea of his status. It seems that despite being everything he thinks of himself as nothing, whilst some of us despite being nothing think we are everything! His name on most of his books simply reads “Muhammad Taqi Usmani”, without inflated titles. He normally writes “servant [of Allah]” before his name, and you can tell he actually means it. For me, the way he sits, walks, eats, drinks and converses with people, slave-hood (ubudiyya) emanates from him.

This is in accordance with the Sunna of Allah’s Messenger (peace and blessings be upon him) - who despite being the best of creation always considered himself to be a slave of Allah. He (peace and blessings be upon him) says, “‎I am indeed a slave [of Allah]; I eat as a slave eats, and I sit as a slave sits” (Abu Ya'la & others). When he was with his Companions, the Prophet of Allah would act as one of them. He disliked that people stand for him, and you would never see an entourage behind him. In the beginning, he did not even have a designated seat such that a newcomer would need to ask, “Which one of you is Muhammad?” He (Allah bless him & give him peace) was given a choice between being a Prophet with kingdom and a Prophet who is a slave; he chose the latter. On many occasions, such as on group journeys, the Prophet (peace and blessings be upon him) would join in with his Companions in doing some work or task. Once the Companions planned on slaughtering a lamb, and they divided the various tasks of slaughtering, skinning, cooking amongst themselves. The Messenger of Allah (Allah bless him & give him peace) said, “I shall collect firewood for the cooking.” They said to him that he should not discomfort himself and that they would be honoured to do this on their own. The Messenger of Allah (Allah bless him & give him peace) replied, “I know that you are eager to do it on your own, but I do not want to distinguish myself from the group. Allah is not pleased with the slave who distinguishes himself from his companions”, and thereafter he went and gathered wood and brought it to the group. (Khasa’il al-Nabawi)

This was the humility of the leader of mankind and best of creation. And it is in his footsteps great people like our Shaykh are also humble and non pretentious. May Allah allow us to follow in their footsteps, Ameen.

6) Caring for others

It goes without saying that caring for the creation of Allah and having a concern for them in the heart is an important component of being connected to the Creator. Whosever loves Allah will have compassion for His creation, and Shaykh Mufti Taqi Usmani is no different. Time and time again, I have witnessed this in him. I will just recall three examples that I witnessed during our recent trip to Bosnia.

A young brother, whom the Shaykh was not acquainted with previously, also traveled with our group. Unfortunately, he has a disability which restricts his mobility, and thus he moved around with us on a wheelchair. The young brother himself says that nearly everyday when the Shaykh saw him, he would ask him how he was feeling, if he slept well, etc etc. On another occasion, when the group was exiting the mini bus, a brother slipped slightly and fell down. The Shaykh was already outside the bus, and as soon as he saw him slip he was the first person to rush towards him and ask whether he was okay or hurt. The brother reassured him that he was fine. On a third occasion, our mini bus had to leave from somewhere but a brother and his family and a few others could not join us for some reason - it was arranged that they would come in a taxi. However, as our bus was leaving, the Shaykh wanted to be assured that alternative plans were made for those we were leaving behind and only allowed for our bus to depart once he was reassured.

This care and concern for humanity was the hallmark of not just our Prophet but all the Prophets of Allah (peace be upon them). They cared for the well-being of others, both the well-being of this life and the hereafter. The whole life of Allah’s Messenger (peace and blessings be upon him) was dedicated to caring for others, and he said, “He who alleviates the suffering of a believer from the sufferings of the world, Allah will alleviate his suffering from the sufferings of the Hereafter; and he who finds ease for one who is hard-pressed, Allah will make things easy for him in this world and the Hereafter... and Allah is in the help of his slave until the slave is in the help of his brother” (Muslim).

Although the Shaykh has many more qualities, but I felt the above six really stand out. It is not within the scope of each and every one of us to become an expert in Qur’anic sciences, hadith, fiqh, Islamic finance, etc like him, but we can definitely try and adopt these character-traits, whether scholars, professionals or laymen. Not only because they are his traits; but also because they are the traits of all the great people that have passed and the Messenger of Allah (peace and blessings be upon him). May Allah allow us to follow in their footsteps, Ameen.

Source

]]>23745Sun, 22 Jul 2018 18:54:16 +0000Sayyidina Abu Bakr Siddique (RA) - A Glimpse into his Lifehttps://www.islamicteachings.org/forum/topic/21592-sayyidina-abu-bakr-siddique-ra-a-glimpse-into-his-life/2233274.png


 



Sayyidina Abu Bakr Siddique (RA)

 A glimpse into the life of the first rightly guided Khalifa

 

 



Sayyidina Abu Bakr (RA) never indulged in idol worship nor consumed wine before and after embracing Islaam.

'Ibn Asaakir'

 

 

Sayyidina Abu Bakr (RA) was the bosom friend of Rasulullaah (SAW) since childhood. 'Kanzul Ummaal'

 

 

Sayyidina Abu Bakr (RA) was the first adult male to embrace Islaam. 'Fathul Baarie'

 

 


He would purchase and set free Muslim slaves, who were being persecuted,

amongst whom were Hadhrat Bilaal (RA) and Hadhrat Aamir bin Fuhairah (RA) . 'Ibn Asaakir'

 

 

In the period before Hijrat Sayyidina Abu Bakr (RA) spent 35000 Dinaars (gold coins) on the welfare of the Muslims.

'Khulafa-ur Raashideen'

 

 

Sayyidina Abu Bakr (RA) defended Rasulullaah (SAW) from the assaults of the Mushrikeen. 'Bukhaari'

 

 


His recitation of the Quraan would soften the hearts of others and inspire them to embrace Islaam. Ibid

 

 

Rasulullaah (RA) asked Sayyidina Abu Bakr (RA) to accompany him on Hijrat

and Sayyidina Abu Bakr (RA) arranged the necessary transport and provisions. Ibid

 

 

The following persons from the forerunners of the Muhaajireen embraced Islaam through his efforts; ('Siyarus Sahabah')

 

Hadhrat Uthmaan bin Affaan (RA)

Hadhrat Sa'ad bin Abi Waqqaas (RA)

Hadhrat Abu Ubaidah (RA)

Hadhrat Zubair bin Awwaam (RA)

Hadhrat Talha bin Ubaidullah (RA)

Hadhrat Abdur Rahmaan bin Auf (RA)

Hadhrat Abu Salamah (RA)

Hadhrat Uthmaan bin Math'oon (RA)

Hadhrat Khaalid bin Sa'eed (RA)

 




]]>21592Sat, 05 Apr 2014 16:28:05 +0000Imam Baqy Ibn Makhlad (rahimahullah) - A True Studenthttps://www.islamicteachings.org/forum/topic/23665-imam-baqy-ibn-makhlad-rahimahullah-a-true-student/ Imam Baqy Ibn Makhlad (rahimahullah); A True Student

Imam Baqy ibn Makhlad al Andulusy (rahimahullah) was born in Spain and he passed away there as well. He was born in the year 201 A.H. and passed away in 276 A.H.

At the age of 20 he traveled to Baghdad on foot for the sole purpose of meeting Imam Ahmad ibn Hambal (rahimahullah)

He relates:

“When I drew near to Baghdad, I heard of the sanction on Imam Ahmad (rahimahullah) and that he was banned from having any lessons. I became extremely saddened by this. After reaching Baghdad I went to the Masjid in search of some gathering of learning. I was shown a huge gathering wherein someone was authenticating people. He was mentioning the categories of the various narrators of Hadith. Upon enquiry I was told that this was Imam Yahya ibn Ma’in (rahimahullah) I then saw a gap near him and went closer and asked: “O Abu Zakariyya ! May Allah have mercy on you, I am a traveler and very far away from home. I wish to ask you a question so please do not refuse me”. He said to me: “Go ahead”. I enquired from him about a few of people that I had met from the As-habul Hadith (seekers of Hadith). Some of them he authorised and some he unauthorised…

Then I said to him: “Can I seek your authorisation of Imam Ahmad ibn Hambal?” He looked at me astonished and said: “Can a person like me be asked about Imam Ahmad ibn Hambal (rahimahullah)?! Verily that is the leader of all the Muslims and the best and most exalted of them”.

I then went out in search of the house of Imam Ahmad (rahimahullah). I tapped on the door. When he came out he saw a man who he did not recognize. I said to him:

“O Abu Abdillah! I am a man who is far away from his home and this is my first time in this town. I am a student of Hadith and I have undertaken this journey specially to benefit from you”.

He said to me: “Come to the passage so nobody sees you”. He then asked me: “Where are you from?” I replied: “From the far West” he asked: “From Africa?” I replied: “Further than that. I have to cross the sea to go to Africa, I am from Spain”. He said: “Your country is very far off . Nothing is more beloved to me than to assist a person like you but I have been afflicted with the sanctions that you my have heard of ” I said: “Of course, I heard of it whilst I was near Baghdad, but O Abu Abdillah! This is the first time I have come here. Nobody knows me so if you permit I will come every day in the clothes of a beggar and call out at the door like they normally call out. Then you could come to this passage and if you narrate to me only one Hadith a day it would be sufficient for me”. He replied: “Yes on condition that you do not go to any other gathering or halaqah (gathering) of the As-habul hadith”. I said: “As you wish “.

So I use to take a stick in my hand, wrap a cloth on my head, put my paper and ink in my sleeve and come to his door and call out like the beggars would call out. Then he would come to the passage and narrate to me two or three Hadiths and sometimes even more. In this manner I collected approximately 300 Hadiths. I did this till the end of the sanctions and till Imam Ahmad (rahimahullah) regained his status in the eyes of the people.

Whenever I would attend his gathering later on, he would keep me close to him and he would say to the As-habul Hadith:

“This person is fit to be called a student of Hadith”. 

Then he would narrate to them my experience with him”.

Imam Abul Walid Al-Faradhy (rahimahullah) says: “Imam Baqy ibn Makhlad (rahimahullah) use to say: “Verily I know a man (referring to himself) who days use to pass by during his student-hood and he would not have food to eat except cabbage leaves that would be thrown away as garbage.”

He once said to his students: “Are you’ll seeking ‘ilm (knowledge), is this the way to seek ‘ilm?!! Only when one of you does not have anything to do does he think of seeking knowledge! verily I know a man (referring to himself) who days use to pass by during his student days and he would not have anything to eat but the cabbage leaves that people use to throw on the streets!

And certainly I know a man who sold his pants many a times to buy pages for writing!!!

 

Extracted from the book:

صفحات من صبر العلماء على شدائد العلم والتحصيل
“Incidents of the sacrifices of the ‘Ulama in their quest for knowledge”
By Shaykh ‘Abdul Fattah Abu Ghuddah (rahimahullah)

Lessons to be acquired from the incident of this “genuine student of Din”:

  • The manner in which he plotted to benefit from the vast knowledge of Imam Ahnad (rahimahullah) despite those very delicate circumstances.
  • His long sojourn of hundreds of miles from Spain to Baghdad for this purpose.
  • His tolerance of extreme poverty in the path of acquiring knowledge.

Let us try and emulate these great ‘Ulama to some extent in their manner of seeking knowledge.

It is said that Imam Baqy ibn Makhlad (rahimahullah) had compiled a very large and comprehensive work on Hadith but unfortunately its whereabouts are unknown today. May Allah Ta’ala make it easy to locate this magnificent piece of work of Imam Baqy ibn Makhlad (rahimahullah) (amin)

 

al-miftah

]]>23665Wed, 11 Apr 2018 06:43:53 +0000Muaawiya Radhiyallahu Anhuhttps://www.islamicteachings.org/forum/topic/23664-muaawiya-radhiyallahu-anhu/ Sayyiduna Muaawiya
Radhiyallahu Anhu
 
STATUS AND PERSONALITY
 
The Sahabah Kirām are those eminent people concerning whom Almighty Allah has declared his eternal satisfaction and blessings in the Holy Qur'an. Therefore, anyone who challenges the honour and status of these great souls has indeed challenged the decree of Almighty Allah.
 
1. Sayyiduna Abu Hurairah Radhiyallahu Anhu narrates that Rasulullah Sallallahu Alayhi wa Sallam said, "Do not revile my companions. By (Allah) in Whose Hand my soul is! If any one of you spends gold (piled up) like (mount) 'Uhud it will not equal to a pint of their charity, nor its half." (Muslim)
 
2. Sayyiduna Abdullah Ibn Umar Radhiyallahu Anhu narrates that Rasulullah Sallallahu Alayhi wa Sallam said, "When you see anybody reviling and cursing my companions, you must say, 'May Allah's curse be upon your mischief and malice'." (Tirmidhi)
 
3. Sayyiduna Abdullah Ibn Mughaffal Radhiyallahu Anhu narrates that Rasulullah Sallallahu Alayhi wa Sallamsaid, "Fear Allah in every matter concerning my Companions. Do not make them the targets (of your criticism) after me. Whoever loves them, loves them out of love for me, and whoever hates them, hates them out of hatred for me. Whoever harms them has indeed harmed me and whoever harms me has harmed Allah; and whoever harms Allah, it is imminent that Allah will seize him." (Tirmidhi)
 
Whilst the collective sacrifices and favours of the Sahābah upon the Ummah are innumerable, some individuals from this shining galaxy excelled in their services to the Deen of Allah and especially to the Ummah more than others. Amongst these champions of Islam was Amir Muāwiyyah Ibn Abi Sufyan Radhiyallahu Anhu, whose status and prestige in the blessed court of Rasulullah Sallallahu Alayhi wa Sallam was such that he was amongst those elite companions to whom the magnanimous task of preserving the divine revelation of the Qur’an in written form was entrusted. 
 
GLAD TIDINGS FROM THE BLESSED LIPS OF RASŪLULLAH SALLALLAHU ALAYHI WA SALLAM
 
The love and affection which the beloved Rasūl of Allah had for him may be gauged from the following supplications and incidents:
 
Once Rasulullah Sallallahu Alayhi wa Sallam supplicated, “O Allah! Make Muāwiyyah a means of guidance, make him one who is on guidance and bless people with guidance through him.” (Tirmidhi)
 
On another occasion Rasūlullah Sallallahu Alayhi wa Sallam sat on his camel and asked Hadhrat Muāwiyyah Radhiyallahu Anhu to sit behind him. After a while Rasulullah Sallallahu Alayhi wa Sallam remarked: Muāwiyyah! Which part of your body is touching with mine?” He answered: “O Rasulullah! My bosom.” Thereupon, Rasūlullah i supplicated: “O Allah! Bless him with great knowledge.” (al-Tārikh al-Islām of Imam al-Dhahabi) 
 
Once our beloved Nabi Sallallahu Alayhi wa Sallam made the following Dua: “O Allah! Endow Muāwiyyah with special knowledge of the Qur’an and save him from any afflictions.” (Ibn Hibbān)
 
His sister, Ummul Mu’mineen, Ummi Habibah was the beloved wife of Rasūlullah Sallallahu Alayhi wa Sallam. Once Rasūlullah Sallallahu Alayhi wa Sallam came home and found that Muāwiyyah Radhiyallahu Anhu was visiting his sister. Rasūlullah Sallallahu Alayhi wa Sallam asked her if she loved him, she replied that he is her brother and surely she loves him. It was on this occasion that Muāwiyyah Radhiyallahu Anhu received the following glad tidings, when the Nabi of Allah said, “Allah and his Rasūllove Muāwiyyah as well.” (al-Tabrāni)
 
CONCLUSION
 
Sayyiduna Muāwiyyah Radhiyallahu Anhu was a Sahābi (companion) of great stature and benevolence. Sadly, Muāwiyyah Radhiyallahu Anhu is one such individual from amongst the Sahābah whose great personality, distinguished qualities and astounding credentials have not only been ignored but arduous efforts took place in concealing his accomplishments. Most of the allegations for which he has been unjustifiably been blamed of take their roots in the difference of opinion that arose between Muāwiyyah and Ali Radhiyallahu Anhuma. We have to realize that on both sides were imminent sahabah al-Kirām, all of whom were driven by the sincere belief of the veracity of their respective causes. The preposterous accusations levelled at him have actually been promoted by antagonist Shias and baseless historical records. Unfortunately, many a time our own Muslim brethren fall prey to these cynical propagandas and in turn join the accursed group of people who vilify the chosen companions of Rasūlullah Sallallahu Alayhi wa Sallam. May Almighty Allah protect us all.
 
After the battle of Siffīn, Ali Radhiyallahu anhu said: “O people do not disregard the leadership of Muāwiyyah, for verily, if you lose him it would be as tragic as losing the limbs of your bodies.” (al-Bidayah wa al-Nihayah)
 
Qādhi Ayādhhas quoted in his al-Shifā: 
 
If we claim to revere and honour Rasūlullah Sallallahu Alayhi wa Sallam, we must also respect his Sahaabah. As Muslims, it is compulsory on us to appreciate the fact that we owe them, to follow them and to ask for forgiveness on their behalf. No doubt, they had their differences but we have no right to comment on them. We must beware of the stories forges by Shias, innovators and biased historians, whose mischievous motive is to slander the sahabah al-Kirām. We must always speak of their virtues and hold our tongues from uttering any possible comment that might insult their status.
 
May Almighty Allah protect the Ummah from the enemies of Rasūlullah Sallallahu Alayhi wa Sallam and his companions and may Allah Ta’ala bless us with sincere love for them. Ameen
 
PREPARED BY: DARUL ULOOM ZAKARIYYA
]]>23664Wed, 11 Apr 2018 06:40:49 +0000Biography - Moulana Muhammad Yusuf Al-Binnory (rahimahullah)https://www.islamicteachings.org/forum/topic/23063-biography-moulana-muhammad-yusuf-al-binnory-rahimahullah/Moulana Muhammad Yusuf Al-Binnory (rahimahullah)

 

Lineage

Shaykh Muhammad Yusuf ibn Muhammad Zakariyya  Al-Binnory (rahimahullah) was a Sayyid; from the family of Nabi (sallallahu ‘alayhi wasallam). His lineage goes back to Musa Khazim ibn Ja’far As-Sadiq ibn Muhammad Al-Baqir ibn Ali Zaynul ‘Abidin ibn Husayn ibn Ali ibn Abi Talib (radiyallahu ‘anhum). Moulana Muhammad Yusuf was called Al-Binnory because his grandfather stayed in the village of Binnor.

Shaykh’s father was a pious ‘Alim who also wrote several books.

Birth

Shaykh Binnory (rahimahullah) was born on Thursday, 6th Rabi’uth Thani in the year 1328-Hijri (1907 Gregorian) in the village of Muhabbatabad in the province of Peshawar, Pakistan. His family was known for piety, taqwa and knowledge. He grew up in Peshawar and also Kabul.

 

Studies

Shaykh Binnory (rahimahullah) started acquiring knowledge in the towns of Peshawar and Kabul, amongst his teachers were his father (Moulana Muhammad Zakariyya – rahimahullah), his uncle Moulana Fadhl Samdani Al-Binnory (rahimahullah), Moulana Abdullah ibn Khayr Al-Peshawary (rahimahullah), and others. Shaykh Binnory (rahimahullah) desired to further his studies, so he undertook extensive travel to meet the ‘Ulama of India and benefit from them. For higher education, he joined Darul Uloom Deoband in the year 1345-Hijri (1927) for two years, learning Tafsir, Hadith, Fiqh, Usul of Hadith and Usul of Fiqh. Whilst in Deoband, he benefited from two senior ‘Ulama; ‘Allamah Shabir Ahmad Uthmani (rahimahullah) and ‘Allamah Muhammad Anwar Shah Kashmiri (rahimahullah). In 1347 (1929), Moulana Anwar Shah Kashmiri (rahimahullah) joined Jami’atul Islamiyyah in the town of Dhabel and Shaykh Binnory (rahimahullah) accompanied him and completed his course in knowledge of Hadith at Dhabel with a distinction. After completing, Shaykh Binnory (rahimahullah) wrote a letter in Arabic to his Teacher, Moulana  Anwar Shah Kashmiri (rahimahullah), requesting to accompany him and be his attendant. Moulana  Kashmiri was astonished with the eloquence of Shaykh Binnory (rahimahullah) and made him his attendant at his residence and during travel.

 

Shaykhul Hadith

Moulana Muhammad Yusuf (rahimahullah) returned to Peshawar and occupied himself with lessons and teaching whilst also engaging in political matters for four years, after which he felt remorse for using these four years in politics instead of pursuing further knowledge. After his Shaykh, Moulana Kashmiri (rahimahullah) passed away, 1352-Hijri, he was chosen as a teacher in Jami’atul Islamiyyah in Dhabel and he progressed in the institution until he became the Shaykhul Hadith. Shaykh Binnory (rahimahullah) was part of ‘Al-Majlisul ‘ilmi’ at the Madrasah in Dhabel. This was a research faculty that produced several scholarly works. He was also elected as the Ameer of the Jami’atul ‘Ulama in Gujrat.

 

Newtown, Karachi

In the year, 1370-Hijri (1951), Moulana (rahimahullah) migrated to Pakistan on the insistence of Moulana Shabir Ahmad Uthmani (rahimahullah) and Shaykh Badri ‘Alam (rahimahullah), becoming the Shaykh of Tafsir in Darul Uloom Islamiyyah in Sindh. He occupied this post for three years. Thereafter Moulana travelled to Karachi and established the foundations of Madrassatul Arabiyyatul Islamiyyah in Newtown which is now world renowned. Several senior ‘Ulama of our country had the honour of studying under Shaykh Binnory (rahimahullah) at his madrasah in Karachi.

 

His Academic Rank

Shaykh Binnory (rahimahullah) took great effect form his Teacher; ‘Allamah Anwar Shah Al-Kashmiri (rahimahullah). He was accepted as his senior student, despite spending approximately just one year in the company of Shaykh Kashmiri. Shaykh Binnnori (rahimahullah) authored several books in Arabic and Urdu, the most famous being his unique Arabic commentary of a portion of Sunan Tirmidhi, entitled: Ma’arifus Sunan. He was extremely fluent in the Arabic language, a fact that was acknowledged by several Arab scholars too. He had established a research faculty (Darut Tasnif) at his Madrasah in Karachi, from which several other books were published by his senior students. Our Darul Hadith Research Centre in Durban, South Africa is a product of the Shaykh’s vision of research. Our Ameer, my Honourable Father, Moulana Haroon Abasoomar saheb (hafizhahullah) is a student of Shaykh Binnori.

 

World Renowned

Shaykh Binnory (rahimahullah) also had the opportunity to travel to several parts of the world, thereby meeting the ‘Ulama of these countries too. In so doing, he managed to attain ijazah in Hadith from several senior Hadith scholars in the Arab world. He also issued ijazah to many others in those countries. He had a special attachment to the Haramayn and travelled there frequently. In the latter part of his life, Shaykh would observe i’tikaf annually in Masjid Nabawi. Shaykh Binnory (rahimahullah) visited our country, South Africa as well. While he was here, he visited the academic establishments, and also addressed the Tablighi Ijtima’ (gathering). Shaykh (rahimahullah) visited Egypt on several occasions. He maintained a close relationship with the ‘Ulama there as well. Namely; the Great Hanafi scholar, Shaykh Muhammad Zahid Al-Kawthari (rahimahullah) and the Rector of Al-Azhar at that time, Shaykh ‘Abdul Halim Mahmud (rahimahullah). When he would visit the Arab world, he had the habit of taking books written by the ‘Ulama of the Indo Pak subcontinent as gifts for the ‘Ulama there. In this manner he bridged the gap between the seniors of these schools. He was widely praised by ‘Ulama from around the world. In addition to the ‘Ulama of the Indo Pak Subcontinent, he was acknowledged by ‘Ulama from the Haramayn, Syria, Egypt and Turkey. He became known as ‘Muhaddithul ‘Asr’ (The Great Hadith Master of his era).

 

His excellent qualities

Shaykh Binnory (rahimahullah) was known for his istighna (reticence), his tawakkul, his outstanding memory, his concern for establishing the Truth and defending it against the deviant groups. He is admired for his ability to combine all avenues of Spiritual Islam; He was a Sufi (ascetic), a Muhaddith, a Mufassir, a Faqih, a Muballigh (preacher), and a Musannif (author).

 

He was also a pillar of steadfastness in promoting the Truth, fearing none besides Allah. He made untold sacrifices in tackling deviated sects, especially Qadianism. He also enjoyed the credit of introducing the Akabir (seniors) of Deoband to the Arab world.

 

Demise

Shaykh Binnory passed away on 17 October, 1977 (3 Dhul Qa’dah, 1397 A.H.) at the age of 71. He was buried in the precincts of the Madrasah in Binnory Town, Karachi. May Allah Ta’ala fill his grave with nur and bestow him the highest stages in Jannah. May He also enable us to follow in the footsteps of our seniors.

 

al-miftah

]]>23063Tue, 04 Oct 2016 18:46:46 +0000Hazrat Sa’d (radhiyallahu ‘anhu)https://www.islamicteachings.org/forum/topic/23332-hazrat-sa%E2%80%99d-radhiyallahu-%E2%80%98anhu/Hazrat Sa’d (radhiyallahu ‘anhu)

Part One

 

Sad-bin-Abi-Waqqaas-Radhiyallahu-Anhu.jpg

 

Name: Hazrat Sa’d bin Abi Waqqaas (radhiyallahu ‘anhu)

Kunyah (agnomen): Abu Ishaaq (Siyar A’laam min Nubalaa vol 3 pg. 58)

Father’s Name: Maalik bin Wuhaib bin ‘Abd Manaaf (Tabaqaat ibn Sa’d vol 3 pg. 101)

Mother’s Name: Hamnah bint Sufyaan bin Umayyah bin ‘Abd Shams (Tabaqaat ibn Sa’d vol 3 pg. 101)

Title: Faaris-ul-Islam (the Horseman of Islam) (Tahzeeb-ul-Kamaal vol. 10 pg. 310)

Islam:

Hazrat Sa’d (radhiyallahu ‘anhu) accepted Islam at the age of nineteen. (Istee‘aab vol. 2 pg. 171, Tahzeeb-ul-Kamaal vol. 10 pg. 311)

According to some narrations, Hazrat Sa’d (radhiyallahu ‘anhu) accepted Islam at the age of seventeen. (Siyar A’laam min Nubalaa vol. 3 pg. 61)

Family Ties with Rasulullah (sallallahu ‘alaihi wasallam):

Hazrat Jaabir bin ‘Abdillah (radhiyallahu ‘anhu) narrates that Hazrat Sa’d (radhiyallahu ‘anhu) once arrived when Rasulullah (sallallahu ‘alaihi wasallam) said, “This is my maternal uncle. Which person can show me a maternal uncle like mine.”

Note: Rasulullah (sallallahu ‘alaihi wasallam) referred to Hazrat Sa’d (radhiyallahu ‘anhu) as his maternal uncle (despite him not being the brother of Nabi (sallallahu ‘alaihi wasallam)’s respected mother) because Hazrat Sa’d (radhiyallahu ‘anhu) hailed from the Banu Zuhrah tribe and the respected mother of Rasulullah (sallallahu ‘alaihi wasallam), Hazrat Aaminah, also hailed from the Banu Zuhrah tribe.

(Sunan Tirmizi #3752)

Source: Whatisislam.co.za

]]>23332Mon, 24 Jul 2017 08:18:40 +0000What do the Scholars Say About Imam Ibn Taymiyya?https://www.islamicteachings.org/forum/topic/23317-what-do-the-scholars-say-about-imam-ibn-taymiyya/What do the Scholars Say About Imam Ibn Taymiyya?

<QUESTION>

What do the scholars say about Ibn Taymiyya?

 
<ANSWER>
In the name of Allah, Most Compassionate, Most Merciful,
 

Before answering the question, it is imperative to understand that extremism and immoderation is disapproved of in the Shari'ah. Islam is a religion of moderation and teaches its followers to be moderate in all spheres and walks of life. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace).

 

Allah Most High says:

“Thus, have We made of you an Umma justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves…” (Surah al-Baqara, V: 143)

 

The Messenger of Allah (Allah bless him & give him peace) said in a Hadith:

 

“Beware of extremism in religion, since those before you were only destroyed by extremism.” (Sunan Nasa’i, Musnad Ahmad and others)

Hence, Islam is a middle way between excess and laxity. It is a path that is between the harshness found in the Shariah of Moses (peace be upon him) of killing one’s self as a form of repentance, paying one quarter from one’s wealth as Zakat and other such matters, and the laxity found in the Shari'ah of Jesus (peace be upon him) of the permissibility of alcohol, clothes not being considered impure with filth and other such matters.

 

It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murji’a (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mu’tazila).

 

It is also a religion that lies between law and spirit, between intellect and love, and between theology and spirituality. It rejects the concept of the Jews of everything being based on intellect and reasoning and the concept of the Christians of everything being based on love and affection. Rather, Islam teaches its followers to combine between the paths of Iman and Ihsan, and the paths of law and spirit. This is the straight path mentioned in the opening Surah of the Qur’an which we recite daily in our prayers: “Show us the straight way” (Surah al-Fatiha, V: 6) (See: Mulla Jiwun, Nur al-Anwar ala matn al-Manar, P: 5-6)

 

Thus, it is vital to have a balanced approach in all aspects of our Deen. Unfortunately, some people become extreme in one way or another. Some only take consideration of the outward meaning of the Sacred Law in that they reject the spiritual and inner dimensions of Islamic rulings, whilst others, on the other hand, believe love and spirit to be everything. Both these approaches are incorrect as explained earlier.

 

With regards to Imam Ibn Taymiyya (Allah have mercy on him), certain Muslims consider him to be the greatest thing to have happened in Islamic history. He is regarded as the Shaykh al-Islam giving his views precedence over the views of all other Mujtahid Imams. They consider him to be immune from committing any errors and mistakes, hence his opinions are considered to be the final and absolute understanding of Islam. On the contrary, some Muslims consider him to be severely deviated and completely out of the fold of Ahl al-Sunnah wa al-Jama’ah. Some even go to the extent of considering him to be out of the fold of Islam!

 

Once a brother asked me what I thought of Imam Ibn Taymiyya (Allah have mercy on him) and I replied by saying that I acknowledge his works and have respect for him, although I disagree with certain views of his. Then he asked me what I thought of Shaykh Ibn al-Arabi (Allah have mercy on him) and I replied by saying that he was one of the greatest authorities of Islam in terms of spirituality and Ihsan. The brother said: “How is it possible for you to respect both these personalities. You either like Imam Ibn Taymiyya and reject Shaykh Ibn al-Arabi, or you agree with the views of Shaykh Ibn al-Arabi and dislike Imam Ibn Taymiyya. I said, “I am sorry to say that I like and respect both these personalities, whether you like it or not.” There are not two camps here for me to be included in, I explained, and that if I belong to one camp, I automatically come out of the other.

 

The fact is that there are certain Muslims who make Takfir of Shaykh Ibn al-Arabi and consider Imam Ibn Taymiyya to be the greatest scholar in history, whilst others consider Imam Ibn Taymiyya to be Kafir and Shaykh Ibn al-Arabi to be the greatest authority in all aspects of Islam. Both these approaches are unbalanced and incorrect.

 

The position of the majority of this Umma’s scholars, both past and present, with regards to Imam Ibn Taymiyya (Allah have mercy on him) is that they respect him as a scholar and acknowledge his works, but disagree with certain views of his wherein he chose to go against the mainstream understanding of the scholars of Ahl al-Sunnah Wa al-jama’ah. This viewpoint is held by most of the contemporary scholars, both from the Indian Subcontinent and the Arab and Muslim world.

 

Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Qur’anic exegesis, Hadith and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shi’as and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him.

 

Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School.

 

Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversy and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, travelling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such maters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach.

 

One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukhari’s Sahih, Faydh al-Bari. In an Urdu work in which his student complied his various sayings, he states:

 

“Ibn Taymiyya and others have come close to anthropomorphism.” (Malfuzat Muhaddith Kashmiri (Urdu), P: 242)

 

His student Mawlana Sayyid Ahmad Rida al-Bijnori states, "Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this. Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (sahih) Hadiths when they go against his position. Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyya’s Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet’s family) and the Sufis. Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of “Shaykh al-Islam” being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works."

 

He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu’). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414)

 

Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states:

 

“As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah…” (Fiqhi Maqalat, 2/21)

One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykh’s renowned work in Arabic Rijal al-Fikr Wa al-Da’wa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ash’ari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya.

 

The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya:

“The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyya’s views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before…” (Tarikh al-Madhahib al-Islamiyya, P: 199)

 

Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafi’i, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya.

Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled “Risalat al-Halal Wa al-Haram” (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam.

 

Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Sa’id Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyya’s isolated and controversial opinions.

 

Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jama’ah and Sunni Islam, and reject that which is not in accordance with the majority of this Umma’s scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities.

And Allah knows best

 

[Mufti] Muhammad ibn Adam

Darul Iftaa

Leicester , UK

Source

]]>23317Wed, 05 Jul 2017 07:22:01 +0000Mariam: Mother of Isa (AS) (Biography)https://www.islamicteachings.org/forum/topic/23133-mariam-mother-of-isa-as-biography/Mariam: Mother of Isa (AS)

 

Maryam (Mary), the mother of Isa (Jesus), was a pious Muslim woman during the time of Prophet Zakariyya. She was Maryam daughter Imran from the family lineage of Dawud (David), the offspring of the Children of Israel. In the Quran there is a chapter named Maryam which talks about Maryam, her birth, her story, the birth of her son Prophet Isa (Jesus), and other things. Allah also mentioned the story of her mother's pregnancy with her in Surah Al Imran.

 

Maryam's mother, Hannah, conceived and delivered Maryam when she was an old woman, at an age when women usually can no longer have babies. With the birth of a son in mind, Hannah vowed that she would dedicate the child to the service of the Sacred House in Jerusalem, dedicate the child for worship, freed from all worldly affairs. Instead Almighty Allah blessed Hannah with a daughter. She named the girl "Maryam," which literally means "maidservant of Allah," and she asked Allah to protect Maryam and her offspring from evil. Maryam could not be devoted to temple service as her mother had intended, due to being a female, under the Mosaic Law at the time. However, as the new born was marked out for a special destiny to be the mother of the miracle-child, Prophet Isa, Allah had accepted her for His service.

 

The Holy Quran says:

 

(Remember) when the wife of 'Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All-Knowing."

 

Then when she delivered her [child Maryam (Mary)], she said: "O my Lord! I have delivered a female child," - and Allah knew better what she delivered, - "And the male is not like the female, and I have named her Maryam, and I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast." (Surah Al-Imran:35-36)

 

Since Maryam's father had died, she lived under the care of Zakariyya, who was the husband of Maryam's sister and the father of John. He was a great man among Children of Israel at the time, to whom they would refer their religious matters. She grew up as a righteous, pure, and pious Muslim woman worshipping Allah and endeavoring greatly in performing obedience to Him. Zakariyya saw astonishing miracles occur from her that amazed him.

 

So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zachariyya. Every time he entered Al-Mihrâb (a praying place or a private room) to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this?" She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit." (Surah Al-Imran:37)

 

It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter.

 

She became the best of the women in the world. It is mentioned in the Quran that the angels said Allah chose Maryam and preferred her to the other women of the world.

 

And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you, and chosen you above the women of the 'Alamîn (mankind and jinns)."

 

O Maryam! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)." (Surah Al-Imran:42-43)

 

And as the Prophet Muhammad (peace be upon him) said, "Many men reached the level of perfection, but no woman reached such a level except Maryam, the daughter of Imran and Asia, the wife of Pharaoh." (Hadith - Sahih Bukhari 4.643, Narrated Abu Musa Al Ashari )

 

Maryam was unique in that she gave birth to a son by a special miracle, without the intervention of the customary physical means. This of course does not mean that she was more than human, any more than her son was more than human. When Allah wanted to grant her His servant and messenger, Isa (peace be upon him), Maryam withdrew from her family and secluded herself from them. She retired to the eastern side of the Sacred Mosque in Jerusalem where she prayed. It was in this state that the angel appeared to her in the shape of a man. As she thought the angel was a man, she was frightened and asked him not to invade her privacy:

 

She withdrew in seclusion from her family to place facing east. (Surah Maryam:16)

 

Then, Allah sent His Ruh, the angel Jibril (Gabriel), to her.

 

And he appeared before he in the form of a man in all respects. (Surah Maryam:17)

 

When the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought he wanted to rape her. Therefore, she said,

 

Verily I seek refuge with the Most Gracious from you, if you do fear Allah. (Surah Maryam:18)

 

She meant, "If you fear Allah," as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime.

 

The angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am a the messenger of your Lord." By this he meant, "Allah has sent me to you." [At-Tabari 18:164]. It is said that when she mentioned the Name of the Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form as an angel. He responded,

 

'I am only a messenger from your Lord, to provide to you the gift of a righteous son.' (Surah Maryam:19)

 

She said: "How can I have a son..."

 

Maryam was amazed at this. How she could have a son when she did not have a husband nor did she commit wicked acts like fornication? For this reason she said,

 

...when no man has touched me, nor am I Baghiyya (unchaste)? (Surah Maryam:20)

 

He said: "Thus said your Lord: 'That is easy from Me (Allah)..." (Surah Maryam:21)

 

The angel responded to her "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, he is the Most Able to do whatever He wills." Due to this, he (Jibril) conveyed Allah's Words,

 

And (We wish) to appoint him as a sign to mankind (Surah Maryam:21)

 

This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male or female. Then he created Hawwa (Eve, Adam's spouse) from a male (from the rib of Adam) without a female (mother). Then, He created the rest of their progeny from male and female, except Isa. He created Isa to be born from a female without a male. Thus, Allah completed the four types of creation of the human being, which proves the perfection of his power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him.

 

Concerning Allah's statement:

 

and a mercy from Us.. (Surah Maryam:21)

 

This means, "we will make this boy a mercy from Allah and a Prophet from the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah,

 

(Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih, Isa (Jesus), the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous. (Surah Al-Imran:45-46)

 

Finally Jibril completes his dialogue with Maryam, informing her that this matter was preordained by Allah's power and will.

 

and it is a matter (already decreed (by Allah). (Surah Maryam:21)

 

This means that Allah determined to do this, so there is no avoiding it. [At Tabari 18:165]

 

So she conceived him and she retired with him to a remote place. (Surah Maryam:22)

 

Later, Maryam, being human, suffered the effects of childbirth as any expectant mother would during these times.

 

And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " (Surah Maryam:23-26)

 

When Mary showed the baby to her people, they said that this was truly an amazing thing that had happened. The newly born baby (Jesus) replied to the people:

 

He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! (Surah Maryam:30-33)

 

And that is what is reported of the story of Maryam. Even though Maryam is the mother of Isa (Jesus) and occupies a highest position among women, neither Maryam nor Isa have any divine attributes in them. The Holy Quran makes this clear in the following verse:

 

They do blaspheme who say: "Allah is Christ the son of Maryam." But said Christ: "O children of Israel! worship Allah my Lord and your Lord." Whoever joins other gods with Allah, Allah will forbid him the garden and the Fire will be his abode. There will for the wrong-doers be no one to help.

 

They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy) verily a grievous penalty will befall the blasphemers among them.

 

Why turn they not to Allah and seek His forgiveness? For Allah is Oft-forgiving Most Merciful. Christ the son of Maryam was no more than an Apostle; many were the Apostles that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth makes His Signs clear to them; yet see in what ways they are deluded away from the truth!

 

Say: Will ye worship besides Allah something which hath no power either to harm or benefit you? But Allah He it is that heareth and knoweth all things." Say: "O people of the Book! exceed not in your religion the bounds (of what is proper) trespassing beyond the truth nor follow the vain desires of people who went wrong in times gone by who misled many and strayed (themselves) from the even way. (Surah Al-Ma'idah:72-77)

 

Say: He is Allah the One and Only; Allah the Eternal Absolute; He begetteth not nor is He begotten; And there is none like unto Him. (Surah Al-Ikhlas)

 

Source: Taken (with Thanks) from MuslimAccess.com

 

www.central-mosque.com

]]>23133Tue, 20 Dec 2016 12:45:35 +0000On Imam Abu Hanifah (Rahimahullah)https://www.islamicteachings.org/forum/topic/20020-on-imam-abu-hanifah-rahimahullah/
On Imam Abu Hanifah Being A Tabi‘I
 
 
January 12, 2013

An original Deoband.org article

By 'Allamah Zafar Ahmad al-'Uthmani

Translated by Zameelur Rahman

 

Abu_hanefa-300x227.jpg

 

 

Know that the majority of hadith-scholars agree that a man becomes a Tabi‘i by merely having met a Sahabi and having seen him, and it is not a condition that he accompanies him for a period of time and narrates from him. [Al-Suyuti] said in Tadrib al-Rawi on the definition of a Tabi‘i:

 

It was said: he is one who met him [i.e. a Sahabi], although he did not accompany him, as was said on [the definition of] a Sahabi, and al-Hakim agrees with this. Ibn al-Salah said: “It is closest [to the truth].” The author [i.e. al-Nawawi] said: “It is most apparent.”

 

Al-‘Iraqi said: “The practice of the majority of the scholars of hadith is based on this, for indeed Muslim and Ibn Hibban included al-A‘mash amongst the generation of the Tabi‘in.” Ibn Hibban said: “We have included him in this generation because he had met [with a Sahabi] and had recollection [of that meeting]. He saw Anas although it is not authentic from him that he heard a connected narration from him.” Al-Tirmidhi said: “He did not hear any of the Sahabah.” Hafiz ‘Abd al-Ghani al-Maqdisi also counted him amongst them, and he counted Yahya ibn Abi Kathir amongst them as he met Anas, and Musa ibn ‘A’ishah as he met ‘Amr ibn Hurayth.

 

Hafiz [ibn Hajar al-‘Asqalani] said in Sharh Nukhbat al-Fikar:

This is the preferred view, as opposed to one who makes it a condition for a Tabi‘i to have accompanied [a Sahabi] for a period of time or that it is authentic he heard [from him], or that [he reached] the age of distinction (tamyiz).

Once this has been settled, we say:

 

Our Greatest Imam is undoubtedly a Tabi‘i according this preferred view and is included in His (Exalted is He) statement: “And those who follow them in excellence, Allah is pleased with them and they are pleased with Him.” (9:100)

 

Imam ‘Ali al-Qari said in al-Tabaqat:

His sighting of some Sahabah has been established, and his narration from them has been disputed while the relied upon [position] is it is established as I explained in Sharh Musnad al-Imam regarding the condition of his chain of narration to some of the noble Sahabah. Hence, he is from the notable Tabi‘in as stated by the scholars and luminaries.

 

Hafiz al-Dhahabi mentioned him in Tadhkirat al-Huffaz, and he said:

His birth was in the year 80. He saw Anas ibn Malik more than once when he came to them in Kufah. Ibn Sa‘d narrated this from Sayf ibn Jabir that he heard Abu Hanifah say this.

 

This shows al-Dhahabi was sure of [the accuracy of] this narration from Ibn Sa‘d as is not hidden.

The Seal of the Huffaz, Jalal al-Din al-Suyuti (Allah have mercy on him), said in Tabyid al-Sahifah:

This question [of Abu Hanifah being a Tabi‘i] was raised to Hafiz Ibn Hajar and he replied with [a statement], the text of which is:

“Imam Abu Hanifah lived at the time of a group of Sahabah, as he was born in Kufah in the year 80 H, and at that time ‘Abd Allah ibn Abi Awfa [resided] therein, since he died after that by agreement; and in Basra at that time there was Anas ibn Malik who died in the year 90 or thereafter.

 

“Ibn Sa‘d narrated with an unproblematic chain that Abu Hanifah saw Anas. Other Sahabah besides these two were alive in the lands [of Islam] after this.

 

“One of them [i.e. the scholars] compiled a volume on what was transmitted of Abu Hanifah’s narration from the Sahabah. However, their chains of narration (isnad) are not devoid of weakness.

 

“The relied upon [position] on his being present [in the times of which Sahabah] is what has passed, and on his sighting of some Sahabah what Ibn Sa‘d narrated in al-Tabaqat. Hence, by this consideration, he is from the rank of the Tabi‘in, and this has not been established for any of the Imams of the towns contemporary to him, like al-Awza‘i in the Levant, the two Hammads [ibn Salamah and Ibn Zayd] in Basrah, al-Thawri in Kufah, Malik in Madinah, Muslim ibn Khalid al-Zanji in Makkah and al-Layth ibn Sa‘d in Egypt. And Allah knows best.”

This is the end of what Hafiz Ibn Hajar mentioned.

 

The upshot of what he and others said is that the chains of those [reports on Abu Hanifah’s narration from the Sahabah] are graded weak and inauthentic, but are not baseless. Therefore, the matter of narrating them is flexible, because it is permissible to narrate a weak [narration] and to say without qualification that it has been narrated, as they have stated.

 

I say:

It is established from all of this that the Imam’s sighting of some Sahabah is established by [narrations] that are relied upon, and his narration from them has been narrated through weak transmissions, so if its weakness is due to the wickedness (fisq) of the narrators it will not rise by their sum total to the level of hasan, although because of the multiple paths, it will be excluded from having no basis as we mentioned previously from Tadrib al-Rawi in Bab Ahkam al-Da‘if from the introduction [to I‘la al-Sunan]; and if it is for other than wickedness it will rise from weakness to the level of hasan. It is not hidden that a man having narrated from someone is not from the subject of laws, rather from the subject of reports and virtues, so there is no stringency therein like the stringency in laws, since flexibility in the subject of virtues remains well-known amongst the hadith-scholars.

 

As for his sighting Anas, a great multitude of the hadith-scholars and the scholars of reports have confirmed it:

From them are Ibn Sa‘d, Hafiz al-Dhahabi and Hafiz Ibn Hajar as has passed.

Hafiz al-‘Iraqi said: “The narration from any one of the Sahabah is not authentic from Abu Hanifah, and he had indeed seen Anas.”

 

From them is al-Daraqutni. Hamzah al-Sahmi said: I heard al-Daraqutni say: “Abu Hanifah did not meet any of the Sahabah, although he did see Anas ibn Malik with his eyes, though he did not hear from him.” Al-Suyuti also cited these two [statements] in Tabyid al-Sahifah.

 

[From them is] Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H), since he compiled a volume on that which Imam Abu Hanifah narrated from the Sahabah. Al-Suyuti also mentioned this.

From them is Hafiz al-Suyuti, since he mentioned the aforementioned statements and approved of them, and he regarded the narrations [of Abu Hanifah from the Sahabah] as not being baseless as has passed.

 

From them is Hafiz Abu al-Hajjaj al-Mizzi. He mentioned him in Tahdhib al-Kamal and he said: “He saw Anas.”

 

[From them] is Hafiz al-Khatib al-Baghdadi. He said in Tarikh Baghdad: “He saw Anas ibn Malik.”

 

[From them] is Imam al-Nawawi in Tahdhib al-Asma’ wa al-Lughat, for he quoted the statement of al-Khatib and he approved of it.

 

[From them] is Hafiz Ibn al-Jawzi. He said in al-‘Ilal al-Mutanahiyah: “Abu Hanifah did not hear from the Sahabah. He only saw Anas ibn Malik.” (Tadhkirat al-Rashid, p. 281)

 

[From them] is Hafiz Abu ‘Umar ibn ‘Abd al-Barr, since he said: “Muhammad ibn Sa‘d, the scribe of al-Waqidi, mentioned that Abu Hanifah saw Anas ibn Malik and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi.” He mentioned this and remained silent after it [indicating his approval]. [This is extracted] from al-Jawhar al-Mudiyyah fi Tabaqat al-Hanafiyyah (1:273).

 

From them are Imam al-Jazari, al-Turbushti, author of Kashf al-Kashshaf and the author of Mir’at al-Jinan, Imam al-Yafi‘i. ‘Ali al-Qari mentioned them in Sharh Nukhbat al-Fikar amongst those who state Abu Hanifah saw Anas and other Sahabah, as also mentioned in Tadhkirat al-Rashid, p. 280.

 

From them is Ibn Hajar al-Makki since he said in al-Khayrat al-Hisan: “It is authentic, as al-Dhahabi said, that he saw Anas ibn Malik when he was small, and in one narration [he saw him] multiple times.”

From them is ‘Allamah Ahmad al-Qastallani, since he said in the commentary of al-Bukhari in Bab Wujub al-Salati fi al-Thiyab: “And from the Tabi‘in, al-Hasan al-Basri, Ibn Sirin, al-Sha‘bi, Ibn al-Musayyab and Abu Hanifah.”

From them is al-Azniqi since he said in Madinat al-‘Ulum: “It is established by this distinction that the Imam is from the Tabi‘in.”

 

From them is ‘Allamah Badr al-Din al-‘Ayni al-Hanafi since he affirmed his narration from those Sahabah whose time he was present in, as mentioned in Tadhkirat al-Rashid (p. 281).

 

From them is Hafiz al-Sam‘ani since he said in al-Ansab: “Abu Hanifah al-Nu‘man ibn Thabit al-Taymi al-Kufi, the Imam of the champions of juristic opinion, and the jurist of Iraq. He saw Anas ibn Malik.”

 

From them is Hafiz ‘Abd al-Ghani al-Maqdisi. He said in al-Kamil fi Asma’ al-Rijal: “He saw Anas.” This is mentioned in Tadhkirat al-Rashid (p. 427).

 

As for his narration from the Sahabah, Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H) affirmed it, and he compiled a volume on it, as has preceded. He is from the great scholars of the Shafi‘is. Abu Bakr Muhammad ibn ‘Abd al-Baqi and others narrated from him, as mentioned in Tabaqat al-Shafi‘iyyah (3:243). Hafiz [ibn Hajar al-‘Asqalani] mentioned him in Lisan al-Mizan, and he said: “He narrated from a group and he resided in Makkah, and he taught recitation [of the Qur'an] to people for a long time. Abu Nasr al-Ghazi, Abu Bakr ibn ‘Abd al-Baqi al-Ansari, and Abu Tamam al-Damiri and others narrated from him…Ibn Tahir said: ‘I heard Abu Sa‘d al-Harami say in Herat: ‘Abu Ma‘shar’s audition of Juz’ Ibn Nazif is not authentic, and he only took a copy and narrated it.’ I say: This is not a valid criticism.” (4:50)

 

The Imam and hadith-scholar, ‘Abd al-Qadir ibn Abu al-Wafa’ al-Qurashi al-Hanafi al-Misri, the first to write on the ranks (tabaqat) of the Hanafis, also affirmed it. Hafiz al-Suyuti mentioned him in Husn al-Muhadarah, and Hafiz Ibn Hajar in al-Majma‘ al-Mu’assas and they praised him, as mentioned in al-Fawa’id al-Bahiyyah (p. 42). Al-Qurashi said: “Those from whom he heard, Allah Almighty be pleased with them all, are: ‘Abd Allah ibn Unays, ‘Abd Allah ibn Jaz’ al-Zubaydi, Anas ibn Malik, Jabir ibn ‘Abd Allah, Ma‘qil ibn Yasar, Wathilah ibn al-Asqa‘ and ‘A’ishah bint ‘Ajrud. I related from al-Khatib that he saw Anas ibn Malik, and I refuted the one who said that he did not see him, and I explained that with a satisfactory explanation and all praise is due to Allah.” This is from al-Jawahir al-Mudiyyah (1:28).

 

The Imam, Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated from Muhammad ibn Sama‘ah from Abu Yusuf: I heard Abu Hanifah say: “I performed Hajj with my father in the year 93 H when I was 16 [years old][1], when suddenly there was an old man around whom men had gathered, so I said to my father: ‘Who is this old man?’ He said: ‘This is a man who had accompanied the Messenger of Allah (Allah bless him and grant him peace) called ‘Abd Allah ibn al-Harith ibn Jaz.’ I said to my father: ‘What does he have?’ He said: ‘Sayings he heard from the Messenger of Allah (Allah bless him and grant him peace).’ I said to my father: ‘Take me to him that I may hear from him.’ I came in front of him and the people parted until I came close to him, and I heard him say: ‘Allah’s Messenger (Allah bless him and grant him peace) said: “Whoever gains understanding in the religion of Allah, Allah will suffice him of his worries, and give him sustenance from where he did not imagine.”’”

 

Abu ‘Umar ibn ‘Abd al-Barr narrated it as follows: “It was reported to me from Abu Ya‘qub Yusuf ibn Ahmad al-Saydalani al-Makki: Abu Ja‘far Muhammad ibn ‘Amr ibn Musa al-‘Uqayli narrated to us: ‘Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated to us,” and he narrated it, and remained silent after it. This is in al-Jawahir al-Mudiyyah (1:273). The statement has preceded from Ibn ‘Abd al-Barr relating from Ibn Sa‘d that Abu Hanifah saw Anas and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi, indicating that he believed what Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi related is authentic. Allah knows best.

 

It has another route transmitted by the chief judge, Muhammad ibn Mahmud al-Khawarizmi, in Jami‘ al-Masanid from Muhammad ibn Ahmad ibn Sama‘ah: Bishr ibn al-Walid al-Qadir narrated to us: Abu Yusuf al-Qadi narrated to us: Abu Hanifah narrated to us, and he mentioned it, although he said: “I performed Hajj with my father in the year 96.” (1:24)

 

Al-Khawarizmi said: “From his virtues and excellences which was not shared by anyone after him is that he narrated from the companions of the Messenger of Allah (Allah bless him and grant him peace), since the ‘ulama are agreed on this, although they differ regarding their number.” (1:22) Probably the intent of “‘ulama’” is the Hanafis in particular, and by their “agreement,” the agreement of most of them, and it is not hidden that the owner of a house is more knowledgeable of what is in it. ‘Allamah Muhaddith al-‘Ayni also affirmed his narration from the Sahabah as has preceded, and ‘Allamah ‘Ali al-Qari, since he said: “The relied-upon [position] is it is established,” and it has preceded from al-Suyuti that he did not regard them as baseless.

Whoever denies Imam Abu Hanifah (Allah be pleased with him) is a Tabi‘i after this is either a deficient ignoramus or a pathetic fanatic.

(Abu Hanifah wa Ashabuhu l-Muhaddithun, Idarat al-Qur’an wa l-‘Ulum al-Islamiyyah, 1427 H, 6-11)

_____________________________
 
  1. This is how it is in the original, and it is probably 96 [as the preferred view is he was born in 80 H] as in Jami‘ al-Masanid, and in all cases it is not free of problems, since ‘Abd Allah ibn al-Harith died in the year 86 or 87 and it was said 88 in Egypt; unless it is said that there was word-alteration (tashif) in the narration and the Imam saw him in the year 86 when his age was 6 years old, and this ‘Abd Allah died in this year or after it by one or two years after returning to Egypt. And Allah knows best. (‘Allamah Zafar Ahmad al-‘Uthmani) [↩]
]]>20020Sat, 12 Jan 2013 09:02:23 +0000Hadhat Abu Dhar Ghifaari (radhiyallahu ‘anhu)https://www.islamicteachings.org/forum/topic/22880-hadhat-abu-dhar-ghifaari-radhiyallahu-%E2%80%98anhu/Hadhat Abu Zar Ghifaari (radhiyallahu ‘anhu) – Part One

 

Abu-Zar.jpg

Name: Jundub bin Junaadah (Isaabah 7/105, Usdul Ghaabah 1/343)

Appellation: Abu Zar

Mother’s Name: Ramlah bint Al-Waqee‘ah (Usdul Ghaabah 4/436, Istee‘aab 1/321)

Physical Description: He was a tall, thin Sahaabi who was wheat colored in complexion and had a thick beard. (Isaabah 7/107, Siyar A‘laam min Nubalaa 3/379)

Condition before Accepting Islam: Before accepting Islam, Hazrat Abu Zar (radhiyallahu ‘anhu) was a highway-robber. He was so brave and courageous that he would, without any assistance, single handedly rob travelers. He would waylay the caravans that would stop for water in the early morning. He would attack them from horseback or on foot with great speed and talent.

(Siyar A‘laam min Nubalaa 3/373)

Hazrat Abu Zar (radhiyallahu ‘anhu) believed in Tauheed (the Oneness of Allah Ta‘ala) prior to the advent of Islam. He had begun worshiping Allah Ta‘ala three years before embracing Islam at the hands of Nabi (sallallahu ‘alaihi wasallam).

(Usdul Ghaabah 1/343)

Source: Whatisislam.co.za

]]>22880Sun, 03 Apr 2016 08:15:04 +0000What Is Deoband?https://www.islamicteachings.org/forum/topic/20255-what-is-deoband/The Darul-Uloom, Deoband, is today a renowned religious and academic center in the Islamic world. In the sub-continent it is the largest institution for the dissemination and propagation of Islam and the biggest headspring of education in the Islamic sciences. Such accomplished scholars have come out from the Darul Uloom in every period that they, in accordance with the demands of religious needs of the time, have rendered valuable services in disseminating and spreading correct religious beliefs and religious sciences.

 

In The Name of Allah, the Compassionate, the Merciful

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Article taken (with Thanks) from Darul-uloom Deoband

]]>20255Mon, 18 Mar 2013 09:43:06 +0000Tipu Sultan (Rahimahullah)https://www.islamicteachings.org/forum/topic/23061-tipu-sultan-rahimahullah/ Pen Is In The Hands Of Enemy

 
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Once Hazrat Mufti Mehmoodul Hassan Mas’udi sahib DB said that the pen is in the hands of our enemy who has changed image of the history, completely. In the eyes of common Muslims, Sultan Tipu RhA’s image is like that of a Fasiq with long moustache and shaved beard similar to that shown in dramas. Although in reality he was a scholar ibn scholar, and was ba shara’ and very pious. Source

 

 

 

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It is mentioned in some historical narrations that when this Masjid (masjid a’alaa built by Sultan Tipu RhA) was built, it was settled that the Imamat of first salah will be done by someone who will be sahib e tarteeb, i.e. there should be no Qadha Salah upon him. There were many scholars and pious present at the masjid’s inauguration. But no one was in the position of saying with confidence that he is sahibe tarteeb. Atlast Sultan Tipu RhA told that he was sahibe tarteeb, and then he leaded the prayer. After that Sultan Tipu used to offer all his prayers in that masjid, and also on the day of shahadat he offered fajr salah in that masjid. (Safr dr safr by Hazrat Mufti Taqi Usmani sahb DB)

]]>23061Fri, 30 Sep 2016 08:14:21 +0000Aurangzeb Aalamgeer (Rahimahullah)https://www.islamicteachings.org/forum/topic/23054-aurangzeb-aalamgeer-rahimahullah/
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Of all the Muslim rulers who ruled vast territories of India from 712 to 1857 CE, probably no one has received as much condemnation from Western and Hindu writers as Aurangzeb. (Dr. Habib Siddiqui)

 

 

 

What do Muslim Scholars say about Aurangzeb Aalamgeer (RA)?

 

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If one wants to read more about Sultan Aurangzeb Alamgir, read what was written by his contemporaries and not by Hindu historians and orientalists centuries later. They have tried their best to portray him as a villain and murderer.
 
Shaykh Abdul Hassan 'Ali Nadwi rahimahullah.gif has mentioned that if it was not for 4 personalities, today there would be no practicging Muslims in the sub-Continent. Those are:

1. Imam Mujaddid Alf-i-Sani rahimahullah.gif
 
2. Sultan Aurangzaib Alamgir rahimahullah.gif
 
3. Imam Shah Waliullah rahimahullah.gif
 
4. Sayyid Ahmed Shaheed rahimahullah.gif

Sultan Aurangzaib was also a faqih and a sufi. Fatawa Alamgiri was compiled under his supervision, and whenever the scholars working on it would disagree on a particular issue, they would refer to Sultan Aurangzaib for the solution.

Once sultan wrote to Khawaja Masum rahimahullah.gif, [son of Mujaddid Alf-i-Sani rahimahullah.gif] that he should bay't him and instruct him in Tasawwuf. So Khawaja Masum rahimahullah.gif sent his son to Aurangzaib, who was his teacher in Tasawwuf.

(Brother Saad on sunniforum.com)
 

 

 

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Aurangzeb Aalamgeer (RA) was born on the 15th of Dhul Qa’dah in the year 1027 A.H. He was the third son of the king Shah Jahaan, born from his wife Arjumand Banu (Mumtaz Mahal).
 
He received his elementary education from Sheikh Abul Waa’idh Hargaami and further education and etiquette from Molwi Sayyid Muhammad Qanuji (RA). He then became an accomplished scholar of Deen under the tutelage of various other teachers. He also memorised the Qur'aan in a year.
 
He loved the Ulema, revered them greatly, and would sit attentively in their gatherings wherever he travelled, showering them with exquisite gifts afterwards. He acquired knowledge of Tasawwuf from Khwaja Muhammad Ma’soom (RA) and his son Sayfud Deen (RA). It was his practice to awaken before dawn to perform the Tahajjud Salaah and then wait for the Fajr Salaah in the Masjid as he sat facing the Qibla. He would then perform his Sunnah Rakaahs immediately after the Adhaan and then engage in recitation of the Qur'aan and study of the Ahadeeth after performing the Fajr Salaah in Jamaa'ah. After performing the Chaast Salaah he would remain in seclusion for a while. He always remained in the state of Wudhu and recited the Kalimah and other forms of Dhikr in abundance. He fasted every Monday, Thursday, and Friday and would participate in the Dhikr gatherings of the saints.
 
Aurangzeb Aalamgeer (RA) was amongst the most intelligent members of the Timori family. He was a courageous, just, and a most capable leader. When he ascended to the throne in the year 1068 A.H., he waived all the taxes owed to the government the previous year and distributed 2.5 million Rupees amongst the poor. He also sent 630,000 Rupees as a gift for Makkah and Madinah and had a Masjid of marble erected in a fortress, which cost approximately 160,000 Rupees. His empire stretched from the port of Karachi to the easternmost limits of Aasaam and from the Indian ocean in the south to the Himalaya mountains in the north. He banned intoxicants, dancing, music and other activities that conflicted with the laws of the Shari'ah. He secured the roads against robbers. He fixed an annual amount of 140,000 Rupees for the poor and did not allow the demolition of any religious site. The adherents of every religion lived in peace and were free to practice their religion. He listened to the young and old and would not compromise on the truth for anyone.
 
Madrasah in Just 5 Minutes

Mufti A.H.Elias-May Allaah protect him

 

 

 

Fataawaa Aalamgeeri

 

Fatawa809115Alamgiri.jpg

 

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Abul Muzaffar Muhi-ud-Din Muhammad Aurangzeb commonly known as Aurangzeb Alamgir was a famous Muslim Mughal Emperor who ruled over most of the Indian subcontinent from 1658 till his death in 1707. Some historians present him as a devoted, religious-minded sultan who was a just ruler. While others regard him to be a cruel emperor who restricted Hindus and Sikhs from their freedom.

 

Nevertheless, Aurangzeb Alamgir is known to have lived a very simple life and was regarded to be very pious. He was the first ruler/emperor who established Islamic Law in a Non-Muslim country. His strict adherence to Islamic Law led him to compile Fatawaa Hindiyya (also known as Fatawaa Alamgiri) which is considered one of the most essential books in the Hanafi Fiqh (Jurisprudence) today

 

Checked and Approved by,
Mufti Ebrahim Desai

Source

 

 

 

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Question: Fiqh of Hanafi School of thought was not established in the first three centuries.  If it was already established then why did the Mughal emperor Aurangzeb Aalamgeer hire about 500 Ulamaa in the 12th century to write the book of Fiqh called Fataawaa Aalamgeeri?

 

Answer:

The Hanafi Fiqh (jurisprudence) was established in the second century. Imam Abu Hanifah (R.A) passed away in 150 A.H. and he completed his Fiqh during his lifetime. Thereafter his famous student Imam Muhammad (R.A.) compiled all the Masaail in many books in this era. He passed away in 189 A.H. In every centaury the Fuqahaa-e-Ahnaaf wrote lengthy books comprising of all the Masaail e.g. Allamah Sakhaawi who passed away in 483 A.H., compiled a book which is now in 30 volumes.

 

The Mughal King Aurang Zaib (R.A.) organized a team of Ulamaa and ordered them to compile a book in which should be gathered the Masaail of the books of the previous Ulamaa. This group of Ulamaa did not pen down Masaail of their own, rather they compiled a book containing Masaail taken from reliable books of the great Fuqahaa.

 

Mufti Muhammad Ashraf

Darul Iftaa

Jameah Mahmoodiyah

 

 

 

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Aurangzeb Aalamgeer (RA) had a special attachment with the knowledge of the Shari'ah and rendered tremendous services to the Deen and Deeni education. He had many Deeni books printed. Amongst the important books that he had printed was Radd Shi’ah by Allaama Hasan (RA) and Najmul Furqaan by Moulana Muhammad Mustafa (RA) which is an index of the words of the Qur'aan. He instructed a panel of Ulema from India to compile a book of Masaa’il from all the books of Fiqh, which would encompass all the aspects of Fiqh. He appointed Sheikh Nizaamud Deen (RA) as head of the panel and the result of their efforts after eight years was Fataawaa Aalamgeeri Shaahi. A total of 200,000 Rupees were spent on the project. It was the practice of Aalamgeer (RA) to have Sheikh Nizaamud Deen (RA) read him a page of the book every day, ponder over it and then record what the consensus of the Ulema was on the issue. This was an effort which really freed the Ulema and students from having to refer to other books. When the Arab Ulema saw the book, they were impressed and had it published under the name Fataawaa Hindiyyah.
 
Madrasah in Just 5 Minutes

Mufti A.H.Elias-May Allaah protect him

 

]]>23054Sun, 25 Sep 2016 08:31:12 +0000Biography - Shah Waliullah (Rahimahullah)https://www.islamicteachings.org/forum/topic/19956-biography-shah-waliullah-rahimahullah/ The works of Shah Waliullah

 

Hazrat Shah Waliullah was born in Delhi on the 21 st of February 1703 A.D. His father, Shah Abdur Rahman was a great scholar and a mystic. He took special pain in the education and the training of his son.

 

At the special age of 15, Hazrat Shah Waliullah had completed his education and then became a disciple (mureed) of his father who gave him spiritual training. When he was 17, his father died, for 12 years he taught in the fashion of his father. Twice he performed the Hajj pilgrimage. He attained a certificate of Proficiency in Hadith from the famous scholar, Shaikh Abu Tahir Bin Ibrahim of Madina, when he was in Arabia, the marhatta turmoid was at its height and his friends advised Hazrat Shah Waliullah to stay in Arabia. As such he left Arabia in 1145 AH and reached Delhi on 14 Rajab 1145 AH.

 

On reaching Delhi, he devoted most of his time in writing books and to preaching in public meetings. The teaching activity was limited to the lessons of Hadith. The political and the moral degeneration of the Muslims had tremendous effects on the sensitive thinking mind of Hazrat Shah Waliullah. His famous book “Al-Tafheematul llahia” minutely pen points all the various defects, shortcomings and vices, which had taken roots in various sections of the Muslims. His aim, metaphorically speaking, was to destroy the rotten moral buildings and to reconstruct a new mansion over it. He bluntly wrote in one of his writings “I have arrived to destroy every old in region at present.

 

The most monumental task he performed was to translate the Quran from Arabic to Persian which was the language spoken by the Muslims at that time in India. His aim was that educated Muslims may have access to the Quran without depending on the scholars who had opposed his reformatory measures. The short sighted ullama gathered and wanted to kill him for his sin of translating the Quran from Arabic to Persian but he continued with his task till he completed it. This task was appreciated by Allah so much so that the Quran is translated to many languages.

 

Apart from the Holy Quran, Shah Waliullah also wrote authentic books on Hadith, the principles of Hadith, Tafseer and on mystical subjects. But the most popular book of “Hujatul Baligdh”. This book explains how Islam was found suitable for all races, cultures and people of the world and how successfully it solves social, moral, economic and political problems of human beings. He died in Delhi on the year 1176 AH corresponding to 1762 AD, behind the central jail. There is a vast ground and a graveyard known popularly as “Mehindin Kakhitta” which contains in it the grave of Shah Waliullah and his progeny.

 

Hazrat Shah Waliullah was fortunate of having children who were great scholars and god-fearing men like himself. His eldest son Shah Abdul Aziz was born in 1159 AH and died in 1238 AH corresponding to 1823 AD. At the age of 17 he had become an accomplished scholar and began teaching like his father. For 60 years, he continued teaching and preaching Islam. The blessing of his knowledge reached every corner of the Indian sub-continent. Because of his versatile genius he was giving the title “Ayatullah”, a sign of God.

 

The second of Shah Waliullah Rafi-uddin. He was born in 1163 AH and died in 1233 AH. His scholarly qualities may well be judged from the fact that when Shah Abdul Aziz had become to teach he passed on his responsibilities to Shah Rafi. Among the work of Shah Rafi his urdu translation of the Holy Quran.

 

The third son of Shah Sahib was Shah Abdul Qadir who was born in 1162 AH and died in 1230 AH. He was also a big scholar by his nature, he loved solitude, and he spent his whole life in a secluded room of Akbar Badi mosque. He did not much attend to literary writings, however, his urdu translation under the title of “Mozih ul Quran” was his monumental achievement which is recognised by scholarly circles.

 

His fourth son was Abdul Ghani. He was a saintly person. His son Shah Ismail Shaheed was a unique personality who had combined in himself all virtues of scholarly and mystical personalities.

 

In short, due to sincere and dedicated efforts of Shah Waliullah and his family the illustrious banner of Islam kept flying over the Indian sub continent despite the decline and fall of the Mughal empire. In Spain, the faith of Islam disappeared with disappearance of the Muslim rule. Many Muslims were killed and many were converted to Christianity. In India however the intention of the British Government did not realize and Muslim India did not convert to the faith of the ruling people despite missionary efforts of the British Government who spent millions of pounds on missionary activities and arranged lectures, debates and seminars to propagate their faith. The failure of the British Government in converting Muslim India was due to the dedicated efforts of Hazrat Shah Waliullah and his noble family.

http://www.inter-islam.org/Biographies/biographydex.htm

]]>19956Sat, 22 Dec 2012 17:00:38 +0000Imam Abu Hanifah (rahimahullah) - Stories from his lifehttps://www.islamicteachings.org/forum/topic/22826-imam-abu-hanifah-rahimahullah-stories-from-his-life/Imam Abu Hanifah (rahimahullah) and the Three Questions of the Roman Emperor

 

 

three-questions.jpg

 

The Emperor of the Romans once sent a large amount of wealth to the Khalifah of the Muslims. Before dispatching his representative with the wealth, the Emperor commanded him to pose three questions to the ‘Ulamaa’ of the Muslims. The Roman representative, as instructed, posed the three questions to the ‘Ulamaa’ but they were unable to give him satisfactory answers. Imam Abu Hanifah (rahimahullah) was, at that time, still a young boy and he happened to be present with his father. When he saw that the ‘Ulamaa’ were unable to adequately answer the three questions, he approached the Khalifah and asked him for permission to respond to the challenge of the Romans. The Khalifah granted him permission and he turned to the Roman representative who was seated at a raised pulpit and asked, “Will you be posing the questions?” When the representative replied in the affirmative, Imam Abu Hanifah (rahimahullah) said, “In that case, you should descend to the floor so that I can be seated at the pulpit.” The representative complied and climbed down, allowing the young Imam Abu Hanifah (rahimahullah) to ascend.

The Roman representative then put forth his first question, “What was in existence before Allah?” Imam Abu Hanifah (rahimahullah) replied by likewise asking a question, “Do you know mathematics?” The representative replied, “Yes.” Imam Abu Hanifah (rahimahullah) continued, “What precedes the number ‘one’?” The representative replied, “One is the first number; there is nothing before it.” Imam Abu Hanifah then concluded his answer explaining, “If there is nothing before the figurative number one, how can there be anything before the actual One (Allah Ta‘ala)?”

The representative then posed the second question. He asked, “In which direction is Allah facing?” Once again, Imam Abu Hanifah (rahimahullah) answered by posing a question of his own, “When you light a lamp, in which direction does the light shine?” The representative replied, “The light shines equally in all four directions.” Imam Abu Hanifah (rahimahullah) explained, “If a light that can be lit and extinguished is not restricted and limited by direction, how can the light of the Creator of the heavens and earth, which is eternal and overpowering, ever be restricted and limited by direction?”

The representative then asked his third and final question, “What is Allah doing?” Imam Abu Hanifah (rahimahullah) answered, “He has brought down a disbeliever such as yourself from the pulpit and raised a believer such as myself from the ground.”

 Imam Abu Hanifah (rahimahullah) had correctly and efficiently answered all three questions and the Roman representative admitted defeat and departed.

(Ashbaah wan Nazaa’ir page. 415)

Source: Whatisislam.co.za

]]>22826Mon, 28 Dec 2015 12:05:24 +0000