ummtaalib

Difference of Opinion regarding the Barelwis being of the Ahl-Al-Sunnah Wal-Jama’ah Fatwas from two leading Deobandi institutes Deoband.org Translated by the Deoband.org Team Fatwa from Dar al-‘Ulum Deoband Question: What say the scholars of the faith and muftis of the firm Shari’ah about the following matter. For almost the past two years this difference is increasing day by day and the people associated with the elders of Deoband are being divided into two factions. Therefore, guide us by writing a detailed answer that is supported with proofs and with references to books to the following issues: Is the Deobandi and Barelwi difference of a peripheral nature (furu’i) or of a fundamental (usuli) nature and in beliefs? One group says that the controversy is of a peripheral nature and that the hard stance taken by our scholars and elders of Deoband was temporary and momentary since both parties are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and to the beliefs elucidated by the Asha’ris and Maturidis, and in tariqah follow the right path. They add that since anti-Islamic elements are rising, the Deobandis and Barelwis should unite and counter them. In light of past experiences, can such an alliance actually be successful? Is it permissible for Deobandis to move from their basic stance and positions in fiqh, and participate in [ceremonies of] ‘urs, mawlids, fatihah etc? The other group says that the elders of Deoband’s difference with the Barelwis are not only of a peripheral nature but also of a fundamental nature (usuli) and in beliefs. For example differences relating to nur wa bashar, ‘ilm al-ghayb kulli, mukhtar al-kull, hadhir wa nadhir,[1] prostrating in front of graves etc. are from the more important and main ones. Their books also contain fatwas of kufr against the elders of Deoband. Therefore, before uniting with them, they should be asked to remove such fatwas of kufr from their books, disassociate themselves from them and rectify their beliefs. The first group provides proofs for the permissibility of mawlid, ‘urs, etc. using some saying of the elders of Deoband such as Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi’s (may Allah mercy him) Haft Mas’alah and some statements from Shaykh al-Hadith Mawlana Muhammad Zakariyya (may Allah mercy them both). The question is whether it is permissible to attend the Barelwis’ meetings of mawlid, ‘urs etc. if an expedience (maslahah) can be seen? Is it permissible to tolerate their actions due to an expedience and call to unite with them? Is this difference of a fundamental nature, one relating to beliefs or one of a peripheral nature? Are the Barelwis also from the Ahl al-Sunnah wa ‘l-Jama’ah? Are the bid’ah of the Barlewis permissible and lawful in themselves according to Deobandi scholars? What is the reality of the pictures of the na’layn sharifayn (shoes of the Prophet (may Allah bless him and grant him peace)? Is it permissible to take blessings from them, to kiss them and place them over one’s head etc? These issues are spreading rapidly in Pakistan. It is the case until now that these people give importance to the fatwas issued by the ‘ulama of Deoband and it is hoped that they will refrain from doing anything that is contrary to the Shari’ah. Please elaborate, may you be rewarded. With salam Questioner: [Mawlana] Isma’il Badat[2] Madinah al-Munawwarah 18/10/1417 Answer: With praise to Allah, and peace and blessing to the Prophet. The view of the second group is correct that the dispute between the Deobandis and Barlewis is not of a peripheral nature but of a fundamental nature and related to beliefs. The view of the first group is incorrect that the two groups only have differences that are of a peripheral nature, that both are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and the beliefs of the ‘Asha’ris and Maturidis and follow the right path in Tasawwuf because the Barelwis (Radakhanis) have made additions to the beliefs of the Ahl al-Sunnah and incorporated issues that are of a peripheral nature (furu’i) into being a part of the religion that really have no base in Hanafi fiqh. For example, they have added four fundamental issues into beliefs: The issues of nur wa bashr,[3] complete ‘ilm al-ghayb,[4]hadhir and nadhir[5] and mukhtar al-kull.[6] And in the issues (masa’il) that are of a peripheral nature (furu’i): calling those apart from Allah, prostrating in front of graves, circumambulating (tawaf) graves, making vows to those apart from Allah, presenting offerings to graves, mawlid, ta’ziyyah and many other things that they have created and which are evidently bid’ah. In Tasawwuf they have also mixed many un-Islamic elements like qawwali, ecstasy (wajd) and spiritual music (sima’) etc. In addition, the statement of the first group that the hard stance of the Deobandi ‘ulama was temporary and momentary is also untrue; rather it is correct that Deobandiyyat is the name of holding tight to the Sunnah and rejecting bid’ah. The elders of Deoband have always practiced on the verse: “Now, proclaim what you are commanded to.” (15:94) They never showed softness in matters of religion. However, they have always avoided confrontation and encounters, and condemning others with kufr, and have always tried to improve the situation with gentleness and wisdom. Their followers should also adopt this method today. The treatise Faysalah Haft Mas’alah was written before the Deobandi maslak took shape; to derive proof from it is incorrect. As far as such statements of Shaykh Mawlana Muhammad Zakariyya Saharanpuri (may Allah have mercy on him) are concerned, we are unaware of them. It is also unlawful to attend the Barelwi gatherings of mawlid, ‘urs etc. due to any expediency and their impermissibility is mentioned in the verse: “They wish that you become flexible (in your faith), so that they should become flexible (in their hostile attitude),” (68:9) and this is indicated in the verse: “For you is your faith, and for me is mine.” (109:6) Hakim al-Ummah Mawlana Thanawi (may Allah mercy him) wrote in Imdad al-Fatwa (5:302): “The evils of customary practices and bid’ah are not worthy of being overlooked.” The summary of the question and answer mentioned in 4:380 is that those who attend ‘urs and other bid’ah, and those who unnecessarily honour them and revere them conform to the hadith: “Whoever honours a person of bid’ah has helped in destroying Islam.”[7] As far as the matter of some bid’ah being lawful is concerned, it means that these matters are lawful per se such as remembering the holy birth of the Prophet (Allah bless him and grant him peace) but fall into the category of bid’ah and become unlawful because of the strict adherence to certain conditions and stipulations. As for the picture of the na’layn sharifayn, then there is no basis for this. Taking blessing from them, kissing them and putting them over one’s head has no foundation. Mawlana Thanawi has retracted from his treatise Nayl al-Shifa bi Na’l al-Mustafa in his Imdad al-Fatawa 4:378. And Allah knows best; His knowledge is most perfect and solid. Written by [Mufti] Sa’id Ahmad Palanpuri Servant of Dar al-‘Ulum Deoband 23/11/1417 This answer is correct: [Mufti] Nizam al-Din, Mufti of Dar al-‘Ulum Deoband 25/11/1417 [Mufti] Muhammad Zafir al-Din, Mufti of Dar al-‘Ulum Deoband 25/11/1417 [A question of a similar strain as the above was also sent to the muftis of Mazahir al-‘Ulum Saharanpur. For brevity’s sake, the question has been omitted. The answer was as follows:] Fatwa from Mazahir al-‘Ulum Saharanpur Answer: The ‘ulama of Deoband who were mentioned in the above question,[8] their students and khalifahs were all strong followers of the Sunnah and strongly opposed everything that falls into the circumference of bid ‘ah according to the principles of Shari ‘ah because the Noble Prophet (may Allah bless him and grant him peace) has said that every bid ‘ah is a deviation and it is because of this that they were meticulous in safeguarding the Ummah from this divergence. Regarding this, their short and lengthy books are well known and famous; their refutations and fatwas are mentioned in Al-Barahin al-Qati’ah, Al-Muhannad ‘ala ‘l-Mufannad, Al-Shihab al-Thaqib, Imdad al-Fatawa and Islah al-Rusum. They have with much thinking and composure, while keeping their scholarly responsibilities in view, very openly and sternly refuted every bid’ah (that which is associated with beliefs and actions), and not just that of the Barelwis but rather in whichever region they came to know of them. This position of theirs was not temporary. Bid’ah can never be a Sunnah, therefore its refutation also cannot be temporary. There is no permission in the Shari’ah to adopt a soft stance in refuting it. Millions of people repented from bid’ah and attached themselves to the Sunnah on account of the refutation of bid’ah that the elders of Deoband carried out and that firmness with which they opposed the people of bid’ah. If anyone says today that there should be no strictness in refuting bid ‘ah or that, on account of some sort of expediency (maslahah), they should be adopted due to some allegorical interpretation (ta’wil), then such a person is not Deobandi even if he claims to have an attachment to the elders of Deoband. Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi (may Allah sanctify his grave) was a very staunch Deobandi; he did not like even the slightest diversion from the maslak of his elders. His entire life and works bear witness to this. Anybody who attributes to him a soft stance in bid’ah is not true to his word. The word “Ahl al-Sunnah wa ‘l-Jama’ah” is applied to the Ash’aris and the Maturidis. Ahmad Rada Khan Barelwi and his group are in no way connected to these groups. The beliefs that the Messenger of Allah (may Allah bless him and grant him peace) had the knowledge of the complete unseen (‘ilm al-ghayb kulli) as held by Ahmad Rada Khan and that the Prophet (may Allah bless him and grant him peace) was entrusted with all powers of disposition are not held by the Ash’aris and Maturidis, has not been mentioned by anyone in the books of ‘aqa’id, and is not mentioned in any way in their books. Both these issues are clearly against the Qur’an and hadiths; these have been created by the Barelwis. If anyone regards the Barelwi sect to be from among the Ahl al-Sunnah wa ‘l-Jama’ah, then this is his clear error. We the undersigned want to make clear to all Muslims that even now we are strict in following the Deobandi maslak which came to us from our elders of the first generation;[9] we do not allow any kind of softness in this regard. And Allah is the one who grants accordance (tawfiq). [Mawlana] Muhammad ‘Aaqil, head of teachers [Mawlana] Muhammad Salman, deputy nazim[10] [Mufti] Maqsud ‘Ali, mufti of the madrasah [Mufti] ‘Abd al-Rahman, mufti of the madrasah Stamped with the seal of the Dar al-Ifta of Mazahir al-‘Ulum Saharanpur Islah Mafahim par Tahqiqi Nazr, (Lahore; Madrasah Khuddam Ahl al-Sunnah, 2006) p.435-442. _____________________________ Nur wa bashar – whether the Prophet (may Allah bless him and grant him peace) is human or light; ‘ilm al-ghayb kulli – whether the Prophet (may Allah bless him and grant him peace) has all knowledge of the unseen; mukhtar al-kul - whether the Prophet (may Allah bless him and grant him peace) has complete right of disposition; hadhir wa nadhir - whether the Prophet (may Allah bless him and grant him peace) is present and watching everything. [↩] Mawlana Isma’il Badat Madani is a graduate of Mazahir al-‘Ulum, Saharanpur, and a khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi Madani. He is presently resident in Madinah al-Munawwarah. [↩] The famous Barelwi scholar and debater, Muhammad ‘Umar Icharwi, wrote a book, Miqyas Nur, to prove that reality (haqiqah) of the Messenger of Allah (Allah bless him and grant him peace) was light (nur) while his outward was human (bashari). He writes on p.24, “This verse establishes that the reality (haqiqah) of the Prophet (Allah bless him and give him peace) was not human (bashari), rather his haqiqah was nuri …” He further writes on p.73, “It becomes evident from these hadiths that the Prophet (Allah bless him and give him peace) was a superior nur and the moon was a nur of a lesser degree. The superior nur split the lesser nur into pieces. This power of the Messenger of Allah (Allah bless him and give him peace) is contradictory [at odds] to haqiqah bashariyyah and thus proves that the haqiqah of the Messenger was not bashari but it was pure nur.” He writes on p.90, “Allah Most High described in this verse the Prophet (Allah bless him and give him peace) as pure nur, which proves that he is in reality a nur and only has human attributes.” [↩] Ahmad Rada Khan Barelwi writes, “It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge …” (Anba al-Mustafa, p.486) [↩] The hakim al-ummah of the Barelwis, Ahmad Yaar Khan Gujarati, writes, “In the world, the legal meaning of hadhir and nadhir is that a spiritually strong person sees the entire world in the way he sees the palm of his hand, and hears voices from both far and near, or travels the entire world in an instant and assists those with needs over thousands of miles.” (Ja’al-Haq, chapter: Hadhir wa Nadhir ki Bahth) [↩] Amjad ‘Ali A’zimi, the deputy (khalifah) of Ahmad Rada Khan Barelwi, writes in Bahar-i-Shari‘ah (p.1: 30-31), a book of fiqh for the general public, “Our Master, the Prophet (may Allah bless him and give him peace), is the absolute deputy of Allah Most High. He has been given control (tassaruf) over the entire universe. He may do as he desires, give to whomsoever he wishes, take from anyone whatever he desires. None in the universe can deny his rulings. The entire universe is under his governance and he is under the authority of none except Allah. He is the owner (malik) of all humans. Anyone who does not accept him to be his owner (malik) remains devoid of the sweetness of the Sunnah. All the earth is his property. Paradise is his estate. The angels of earth and the sky are under his authority. The keys to paradise and hell have been given to him in his noble hand. Sustenance, goodness and other types of blessings are distributed from his noble office. This world and the hereafter is a portion of his blessings. The rulings of Shari‘ah have been delegated to his authority. He may make impermissible (haram) for anyone whatever he decides. Similarly, he may make permissible (halal) whatever he wishes and exempt whatever obligation (fard) he desires.” [↩] Kanz al-‘Ummal, part 1, hadith number 1102. [↩] Imam Rabbani Mawlana Rashid Ahmad Gangohi and Shaykh al-Islam Mawlana Husayn Ahmad Madani (may Allah mercy them both). (Translator) [↩] This is in reference to the first generation of the ‘ulama of Deoband. (Translator) [↩] Both Mawlana Muhammad ‘Aaqil and Mawlana Muhammad Salman are khalifahs and sons-in-law of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi. [↩] ~~~ Back to Table of Contents

Are Barelwis considered to be Ahl-Al-Sunnah Wal-Jama’ah? ~~~ Back to Table of Contents

Question: From the time of Prophet (S.A.W.) until Molvi Raza Khan Barelvi has anyone supported the thinking and sayings of Molvi Raza Khan like: a.) Prophet (S.A.W.) is Noor and not Bashar. b.) He is Haazir Naazir c.) Alimul Ghaib d.) Mukhtaar Kul If the answer is yes then who and when? Please provide answer with reference. Jazakallah Answer: To regard anybody other than Allah to be the knower of the unseen, Mukhtaar-e-Kul, omnipresent and all observant were the beliefs of the Mushrikeen (polytheists). Allah Taala and Nabi (S.A.W.) have refuted such beliefs as the Quran and the books of Hadith bear testimony to this fact. In order to mislead man Shaitaan introduced these baseless beliefs among the Shiite sect, therefore according to the Shiites their Imam is Mukhtaar-e-Kul, omnipresent, all observant and the knower of the unseen. Through the Shiite sect these false beliefs also penetrated the ignorant Sufis as well as the general masses. It is for this very reason that in every era the Ulamaa and Fuqahaa have tackled and refuted such beliefs and classified these people as Kuffar. Nabi (S.A.W.) according to his Thaat (personality) is Bashar (human) and according to his Sifaat (qualities) he is Noor (light) just as how a tube light is glass according to its Thaat and when it illuminates it looks as if it is in itself Noor (light). In the similar manner, Nabi (S.A.W.) is the Noor of guidance. The Christians believe that Isa (A.S.) is a part of Allah; therefore it is possible that these beliefs penetrated the ignorant Sufis and Muslims that Nabi (S.A.W.) is also a part of Allahs Noor. However, Moulana Ahmad Radhaa Khan supported such futile and baseless beliefs and substantiated them and authored many booklets to oppose the Ulamaa-e-Haqq, therefore he became known as the founder of these beliefs. We do not know for sure who else supported these beliefs prior to Moulana Ahmad Radhaa Khan. For further information please refer to Barelviat Talsam Fareb Yaa Haqeeqat by Dr. Abu Adnaan Suhail and Math-hab Ahle Sunnah wal Jamaat of Allamah Muhammad Ramadhaan sahib. And Allah Taala knows best Ilyaas bin Hashim Limbada Attested to as correct by: Mufti Muhammad Ashraf Darul Iftaa Jameah Mahmoodiyah Springs Source ~~~ Back to Table of Contents

Saudi Arabia's King Abdullah Dies Maqam e Ibrat King inside that unmarked grave. The person who spent life in palaces, in all possible comforts, is now in there!! Death is the reality that can't be denied.... Smart is the person who prepares for death before death. Source

Ownership of Mahr Q. If a husband gives his wife Mahr at the time of the Nikah, what authority does the wife have over it? If she remarries, does she have to return the Mahr to the previous husband? (Question published as received) A.The wife is the sole owner of the Mahr she receives and has full authority over it. If she remarries, she does not have to return the Mahr to the previous husband as it belongs to her. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians Nasihah (Advice): Mahr (dowry) Rasulullah Sallallahu Alayhi Wa Sallam said: “Whoever marries a woman with the intention of not paying her Mahr (dowry) whether it be a meager amount or a huge amount, and he passes away in that state, he will meet Allah as a fornicator.” (Majmauz Zawaaid)

Hadhrat Sa'd's (Radhiyallahu Anhu) Message For The Muslims. During the battle of Uhud, Rasulullah (Sallallahu Alaihi Wasallam) inquired: “Where is Sa'd bin Rabee? I do not know of his condition.” Thereafter one of the Sahaabah was sent to search for him. He went to the spot where the bodies of the martyrs were laying. He shouted Hadhrat Sa'd's (Radhiyallahu Anhu) name to see if he was alive. At one place, while he was announcing that he was deputed by Rasulullah (Sallallahu Alaihi Wasallam) to enquire about Sa'd bin Rabee' (Radhiyallahu Anhu), he heard a feeble voice coming from one direction. He turned to that direction and found that Sa'd (Radhiyallahu Anhu) was lying among the martyrs and was about to breathe his last. Hadhrat Sa'd (Radhiyallahu Anhu) was heard saying: “Convey my Salaam to Rasulullah (Sallallahu Alaihi Wasallam) with my message, O Rasulullah (Sallallahu Alaihi Wasallam), may Allah Ta’ala grant you on my behalf a reward more exalted and more handsome than any reward that Allah Ta’ala has ever granted a Messenger on behalf of any of his followers. Thereafter he said to the one who was sent to search for him: “Inform my Muslim brothers that nothing will absolve them from blame on the Day of Qiyaamah, if the enemy succeeds in reaching Rasulullah (Sallallahu Alaihi Wasallam) and killing him before all of them die’.” With these words, Sa'd (Radhiyallahu Anhu) breathed his last and departed from the world. The Sahabah have given a true proof of their devotion to Rasulullah (Sallallahu Alaihi Wasallam). While they suffered wound after wound and were on their last breath, they had no complaint nor wish on their lips and could not think of anything else except about the safety and welfare of Rasulullah (Sallallahu Alaihi Wasallam). May we be blessed with an atom of the true love that the Sahabah bore for Rasulullah (Sallallahu Alaihi Wasallam). يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Regarding Tawassul and Du'a Aqeedah of Ahle Sunnah Wal Jummah regarding Tawassul Regarding the Omnipresence Of The Prophet Sallallaahu 'alayhi Wasallam See HERE ~~~ Back to Table of Contents

Saying ‘Ya Rasulallah’ believing Rasoolullaah sallallaahu 'alayhi wasallam is "haazir and naazir" Source When visiting or passing by the graveyard of Muslims, the Messenger of Allah (sallallaahu alaihi wa sallam) has taught us to say these words: السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ “Peace be upon you O people of the graves. You have preceded us, and we will join you.” The reason why we use second person pronoun is that according to the hadith, the people in the grave can actually hear the person saying salaam to them. And they even reply back. However, the living cannot hear them. (Mirqatul Mafatih vol. 4 pg. 255-256, Maktaba Rasheediya) Therefore, how can one use this to substantiate believing that the Messenger of Allah (sallallaahu alaihi wa sallam) is haazir and naazir i.e. omnipresent and omniscient? The Barelwis, when they say ‘Ya Rasulallah’, say it believing that Rasulullah (sallallaahu alaihi wa sallam) is haazir and naazir. It is this belief that is against the teachings of Islam, because according to Islamic teachings, only Allah Ta’ala has total and perfect knowledge of everything. In other words, when the Barelwis say ‘Ya Rasulullah’, they say it with a corrupt and non-Islamic belief. However, when we say ‘Ya Ahlal Quboor’ we do not say it with any corrupt and non-Islamic belief. Therefore, how can one use the later to justify the former? Ml. Faizal Riza Correspondence Iftā Student, Australia Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah More information here: Seeking the assistance of the Prophet (SA) ~~~ Back to Table of Contents

Multiple Q/A's on Barelwi Beliefs Question I know a brelwi brother from my family and he said to me your aquidah is wrong. He said you have to believe that you could ask dua from the awliya( that pasted away ) , the prophet (SAW) is haazir naazir and alimul ghayb. They also read something called fatiha on food. if you know to know what that is is its makind dua in front of food on a special day like a pious person death day and they read surah fatiha then ikhlaas falaq and naas and then they say to send the reward to that person. i want to know if this is allowed and also can the other stuff i mentioned. Can you please give me a full detailed fatwa on this and also can you tell me any kitabs Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Your query has four parts to it: 1. Can one ask the Awliya to grant ones Duas? It is not permissible to ask the Awliya to fulfill ones Duas. However, it is permissible for one to ask Allah (Subhanah WaTa’ala) through the Wasila of the Awliya. This is done by asking Allah (Subhanah WaTa’ala) to fulfill ones such and such Dua through the love that one has for the Awliya. Thus, one is not directly asking the Awliya, rather he is, in essence, asking from Allah (Subhanah WaTa’ala) who alone is capable of fulfilling Duas. 2. Is the Prophet (SalAllahu Alahi Wasalaam) Hazir Nazir? It is incorrect to believe that the Prophet (SalAllahu Alahi Wasalaam) has the ability to be present everywhere. Rather, Allah (Subhanah WaTa’ala) is the only One who has the ability to witness all things at one time. To believe the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir is completely disrespectful to Allah (Subhanah WaTa’ala) and the Prophet (SaAllahu Alahi Wassalaam). For example, some have the belief that the Prophet (SalAllahu Alahi Wassalaam) actually attends gatherings where Durood is recited upon him Rather, the correct belief is that the Prophet (SalAllahu Alahi Wassalaam) is informed of our actions and Salaams are conveyed to him through angels, not that he actually comes to the gatherings. It is mentioned in Hadith by the Prophet (SalAllahu Alahi Wassalaam) حدثنا محمد بن يوسف ثنا سفيان عن عبد الله بن السائب عن زاذان عن عبد الله بن مسعود قال قال قال رسول الله صلى الله عليه و سلم : ان لله ملائكة سياحين في الأرض يبلغوني عن أمتي السلام (سنن الدارمي 2/409؛ عربي) The Prophet (SalAllahu Alahi Wassalaam) said: “Verily, Allah has angels that travel the Earth and convey my Ummah’s salutations to me” (al-Darami) عن ابن مسعود أيضا عن النبي صلى الله عليه وآله وسلم قال: (حياتي خير لكم تحدثون ويحدث لكم ووفاتي خير لكم تعرض علي أعمالكم فما رأيت من خير حمدت الله وما رأيت من شر استغفرت الله لكم) رواه البزار بإسناد جوده الحافظ العراقي وصححه الحافظ الهيثمي والجلال السيوطي والشهاب القسطلاني (الأحاديث المنتقاة، ص 91؛ جوامع الكلم) The Prophet (SalAllahu Alahi Wassalaam) said: "My life is good for you [since] you commit acts and its verdicts are given to you [through me]. And my death is [also] good for you [since] your deeds are presented to me. I praise Allāh for the good I see and I ask Him for your forgiveness for the evil I see" (al-Ahādīth al-Muntaqāh) These two Ahadith clearly show that our Salaams and actions are presented to the Prophet (SalAllahu Alahi Wassalaam) through angels, not that he actually comes to the gatherings. Therefore, it will be incorrect to believe that the Prophet (SalAllahu Alahi Wassalaam) is Hazir Nazir. 3. Is the Prophet (SaAllahu Alahi Wassalaam) Alim ul-Ghayb? The Prophet (SalAllahu Alahi Wassalaam) was given knowledge of many things of the unseen, yet his knowledge was still limited. The ability to have complete knowledge of everything is the characteristic of Allah (Subhanah WaTa’ala) alone and no one else. This is proven through many Ayaat of the Quran a few of them are as follows: قُل لاَّ يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللَّهُ (النمل: 65) Say: “None in the Heavens and the earth knows the Ghayb (Unseen) except Allah” (Quran 27: 65) قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللَّهِ وَلا أَعْلَمُ الْغَيْبَ(الانعام: 50) Say (O Muhammad SalAllahu Alahi Wassalam): I do not tell that with me are the treasures of Allah, nor (that) I know the Unseen (Quran 6: 50) قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ(الاعراف:188) Say (O Muhammad SalAllahu Alahi Wassalaam): “I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. (Quran 7: 188) وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ(الانعام: 59) And with Him (Allah) are the keys of the Ghayb (all that is hidden), none knows them but He (Allah). (Quran 6: 59) Clearly, these aayaat prove that no one other than Allah (Subhana WaTa’ala) has the knowledge of the Ghayb. Furthermore, in one incident, Aishah (Radhi Allahu Anhaa) was falsely accused of indecency and, thus, the Prophet (SalAllahu Alahi Wassalaam) was worried for a long period of time. Until Allah (Subhanah WaTa’ala) sent down the Wahy to inform him of the truth. If he was knowledgeable of the Ghayb, then he would have known the reality of the situation. Many other instances, besides this one, have clearly shown that the beloved Prophet (SalAllahu Alahi Wassalaam) did not have knowledge of the Ghayb. 4. Is it permissible to read Fatiha on food? The method mentioned in the query has no basis in Islam and therefore, is not permissible. To specify a certain day to do this and to do it for the Awliya makes this act impermissible. Rather any act of worship must be peformed for the sole pleasure of Allah (Subhanah WaTa’ala). However, if one feeds the poor and then intends its reward for the Awliya, then this method is permissible. The desire to send reward to ones deceased loved ones also existed at the time of the Sahabah, Tabieen, Tab-e-Tabieen, and so on, but not one incident is recorded of them doing it in the manner mentioned in the query. The method prescribed above has been mentioned, rather preferred, by the great Ulema of our Deen. Therefore, it is only appropriate to do this in the manner proven by Shariah. May Allah (Subhanah WaTa’ala) give all of us the Tawfiq to act upon his commands and the Sunah of our beloved Prophet (SalAllahu Alahi Wassalaam) in the best and purist of ways. Ameen. The following Kitabs may be read for more information: Ilm Ghayb by Hazrat Maulana Qari Muhammed Tayyab Sahab Mutala’a Barelwiyat by Dr. Allama Khalid Mahmood Sahab Ankhonki Tahandak by Hazrat Maulana Muhammed Sarfaraz Khan Sahab Barelwi Fitna Ka Naya Roop by Maulana Muhammed Arif Nadwi Sahab (Fatawa Mahmoodiya, 1/278, 345-358, 471-591, Farooqiya) (Nizam ul-Fatawa, 1/191-192, Taj) (Bahisti Zewar, 1/26-30, Zam Zam) (Fatawa Rahimiya, 2/115-116, 248, Isha’at) And Allah knows best Wassalamu Alaikum Ml. Sajid bin Shabbir, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah askimam ~~~ Back to Table of Contents

Quranic Verses in which the Beliefs of the Barelwis are Condemned Question: My question is regarding the Barelwis. Can you please provide me with ahadith and Quranic verses in which the following beliefs of the Barelwis are condemned: 1) They believe that the Prophet (SAW) is noor (light) and not bashar (human) 2) They say that the Prophet (SAW) is mukhtar e kul 3) They say that the Prophet (SAW) is Alim ul ghaib (knower of the unseen) 4) They say that worshipping the grave and prostrating to it is permissible. JazakAllah khair Answer: 1) Allah Ta’ala says: قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ Say (O Muhammad): I am only a man (bashar) like yourselves. (Quran 18:110) In the Quran where Rasulullah (sallallaahu alaihi wa sallam) has been called noor (light), it refers to his role as a deliverer from darkness, ignorance and misguidance, and it does not mean to suggest that Rasulullah (sallallaahu alaihi wa sallam) was not a human. The verse itself explains this: يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ (15) يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (16) O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light (noor) and a clear Book from Allah. With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path. (Quran 5:15-16) 2) Allah Ta’ala says in the Holy Quran: وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا And He does not share His Command with any person whatsoever. (Quran 18:26) قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188) When the son of Rasulullah (sallallaahu alaihi wa sallam), Ibrahim (radiyallaahu anhu), passed away, it caused great grief to Rasulullah (sallallaahu alaihi wa sallam) and tears fell down his eyes. Rasulullah (sallallaahu alaihi wa sallam) said, “Indeed tears fall from the eyes and the heart is sad. However we do not say anything except what pleases our Lord. We are indeed grieved by your loss O Ibrahim.” (Bukhari, hadith 1220). If Rasulullah (sallallaahu alaihi wa sallam) was mukhtaar e kul, then wouldn’t he have chosen not to let his son die? Similarly, Rasulullah (sallallaahu alaihi wa sallam) yearned for the acceptance of Islam by his uncle Abu Taalib till he was on his death bed. However, Abu Taalib did not accept Islam. If Rasulullah was mukhtaar e kul, would not he have chosen guidance for Abu Taalib? 3) Allah Ta’ala says: قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ Say (O Muhammad): I do not control any benefit or harm for myself except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe. (Quran 7:188) قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ Say (O Muhammad: I do not say to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I do not follow anything except that which is revealed to me. (Quran 6:50) وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (59) And with HIM are the keys of the unseen; none knows them but HE. And HE knows whatsoever is in the land and in the sea. And there falls not a leaf but HE knows it; nor is there a grain in the deep darkness of the earth, nor anything green or dry, but it is recorded in a clear book. (Quran 6:59) وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ (20) And they say, `Why has not a Sign been sent down to him from his Lord ? Say, `The knowledge of the unseen belongs only to ALLAH. So wait. I am with you among those who wait ?' (Quran 10:20) قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (65) Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised. (Quran 27:65) Allah Ta’ala had given the Holy Prophet (Allah’s peace and blessings be upon him) the knowledge of some things of the unseen such as knowledge about the conditions of the grave, the resurrection, paradise, hell etc. However, because of this knowledge, the Holy Prophet (Allah’s peace and blessings be upon him) is not called ‘Aalim ul Ghaib’ (knower of the unseen). Only Allah Ta’ala is Knower of the unseen. The Holy Prophet (Allah’s peace and blessings be upon him) merely received knowledge of these things through revelation (wahi) from Allah Ta’ala. Allah Ta’ala says: تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ (49) Such are some of the news of the unseen, which We have revealed to you; before this, neither you nor your people knew them. So persevere patiently: for the End is for those who are righteous. (Quran 11:49) ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ (102) This is of the news relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans. (Quran 12:102) 4) Abu Hurairah (May Allah be pleased with him) narrates that the Messenger (Allah’s peace and blessings be upon him) said, “May Allah destroy the Jews. They made the graves of their Prophets places for prostrating (i.e. they prostrated before the graves of their Prophets).’ (Bukhari, hadith 418; Muslim, hadith 824) Aisha (May Allah be pleased with her) narrates that the Messenger (Allah’s peace and blessings be upon him) said in his sickness in which he passed away, “Allah’s curse be upon the Jews and Christians. They took the graves of their Prophets as places of prostrating.’ (Bukhari, hadith 1244; Muslim, hadith 823) And Allah knows best Mufti Faizal Riza Darul Ifta Australia www.mufti-online.net Source ~~~ Back to Table of Contents

Key Differences in Aqeedah between the Deobandis and Barelwis https://www.youtube.com/watch?v=Dy414efgpTQ&x-yt-cl=84503534&x-yt-ts=1421914688#t=19 Urdu speech First few minutes explain why the need arose to mention "Deobandi" Muslim instead of saying we are from the Ahlus Sunnah wal Jama'ah. English translation of the first five minutes HERE ~~~ Back to Table of Contents

The Differences in Detail The following is from: Differences in the Ummah and the Straight Path by Mawlana Muhammad Yusuf Ludhianvi [removebr] page 17 onward 3) THE DIFFERENCE BETWEEN THE DEOBANDIS AND BARELWIS The third difference regarding which you have requested of me is that between the Deobandis and Barelwis, and you wanted to know which of these two are treading the path of Haqq. To me the phrase “Deobandi-Barelwi difference” is surprising and odd. You have already heard that the difference between the Sunnis and Shiahs stemmed from the acceptance (of the one group) and rejection (by the other) of the Sahaabah-e-Kiraam (radhiAllaahu anhum) and that the difference between the Hanafis and Wahaabis originated from the following or not of the Aimmah-e-Mujtahiddeen. However, according to my knowledge there is no sound basis for any difference between the Deobandis and Barelwis. The reason being that both these groups are passionate followers of the Hanafi Math-hab. In so far as Aqaa`id both these groups accept and follow the teachings of Imaam Abul Hasan Ash`ari and Imaam Abu Mansoor Maaturidi (rahmatullahi alaihima). Both these groups accept and take ba`it to all four Silsilahs of Tasawwuf, viz. Qaadiri, Chisti, Saharwardi and Naqshbandi. In short, both these groups are in all respects followers of the Ahle Sunnah Wal Jamaat. They also acknowledge to and accept the reverence of the Sahaabah, Tabieen and Aimmah-e-Mujtahiddeen. They are Muqallids of Hadhrat Imaam Abu Hanifah (rahmatullahi alaih) and accept the authority right up to Mujaddid Alfe Thaani and Shah Abdul Azeez Muhaddith Dehlwi (rahmatullahi alaihima). They all also accept that being subservient to the Auliyaa of Allaah Ta`ala is the means of salvation in both the worlds. Therefore, in my opinion there is no real and genuine basis for any differences between theses two groups. I do not refute the contention that there exists between these two groups some differences in a few Masaa`il. I will hereunder present the authentic Shar`i view in the light of the Qur`aan Majeed, Sunnah and Hanafi Fiqh of the Masaa`il wherein they differ, without making reference to any one of the two groups in particular. Between these two groups there exist the following differences: (1) Was Nabi (sallAllaahu alaihi wasallam) Noor (celestial light) or a human being? (2) Was Nabi (sallAllaahu alaihi wasallam) knower of the unseen or not? (3) Is our Nabi (sallAllaahu alaihi wasallam) all-seeing (haazir-o-naazir) or not? (4) Has Nabi (sallAllaahu alaihi wasallam) complete choice and control or not? That is, has Nabi (sallAllaahu alaihi wasallam) total control and choice in the workings of this universe or is this the sole responsibility of Allaah Ta`ala? With regard to these Masaa`il, that group is on Haqq whose beliefs are in conformity with the Qur`aan Majeed, Sunnah of Nabi (sallAllaahu alaihi wasallam), practices of the Sahaabah (radhiAllaahu anhum) and the Fiqh of Imaam Abu Hanifah (rahmatullahi alaih). The other group is in error. Now, very briefly, I will outline the differences between these two groups. (1) NOOR OR HUMAN? My belief regarding Nabi (sallAllaahu alaihi wasallam) is that he is not merely a human being, in fact, he is the best and the leader of the human species. He is not merely an offspring of Hadhrat Adam (alaihi salaam), he is, in fact, the best of all the children of Hadhrat Adam (alaihi salaam) – sallAllaahu alaihi wasallam – Nabi (sallAllaahu alaihi wasallam) himself said: “I will be the leader of the children of Adam on the day of Qiyaamah.” The fact that he (sallAllaahu alaihi wasallam) is the best of man and humankind is not only a matter of honour and pride for himself, in fact, his being from amongst the human nation is a matter of envy for the angels. Just like Nabi (sallAllaahu alaihi wasallam) belongs to the human species in so far as his creation is concerned, so too is he in the beacon of guidance for the entire human race in so far as his quality of guidance is concerned. This is the “Noor” by which humankind will find their path to Allaah Ta`ala. This light will remain until the day of Qiyaamah. Hence, my belief is that Rasulullaah (sallAllaahu alaihi wasallam) is a combination of both human and Noor. In my opinion it is incorrect for anyone to separate and negate any one of these two attributes from him (sallAllaahu alaihi wasallam). To negate the attribute of humanness from Nabi (sallAllaahu alaihi wasallam) will be to, Nauthubillah, remove him from the circle of humanity. Whereas, there are numerous places in the Qur`aan Majeed where the Prophets are mentioned as being from amongst mankind. The Ahle Sunnah Wal Jamaat is unanimous on this fact that all the Ambiyaa (alaihimus salaam) were sent from only mankind. The definition of a prophet is as stated in the famous Ahle Sunnah Wal Jamaat Aqaa`id Kitaab, “Shar`e Aqaa`id Nasafi”: “(A Prophet is) That human being, who was sent by Allaah Ta`ala to convey the Message and Injunctions.” It is stated in the famous Hanafi Kitaab “Fataawa Aalimgiri”, on page 363, vol.2, citing reference from “Fusool Amaawiyah”: “That person who says that he does not know whether Nabi (sallAllaahu alaihi wasallam) is a human or jinn, is not a Muslim.” In short, the fact that Nabi (sallAllaahu alaihi wasallam) is a human being is such an irrefutable reality which no person in his right senses can deny. We sometimes hear people saying that Nabi (sallAllaahu alaihi wasallam) is a Noor from the Noor of Allaah Ta`ala and he is merely clothed in the façade of humanness. Some even aver that between the words “Ahmad” and “Ahad”, only the letter Meem comes in between. Nauthubillah, this is exactly the same belief that Christians hold regarding Hadhrat Isaa (alaihi salaam), that he is a deity in the form of a man. There is absolutely no scope or leeway in Islaam for such spurious and useless beliefs. What can be more nonsensical and absurd as saying that the servant and Allaah Ta`ala are one and the same. The previous Ummats have spoilt their Deen due to such baseless beliefs. Our Nabi (sallAllaahu alaihi wasallam) had feared this same fate for his Ummat and has forewarned them saying: “Do not exceed the bounds in praising me like the Christians have done with Isaa in that they elevated him to being Allaah and Allaah‟s son. I am the servant and messenger of Allaah Ta`ala. Refer to me as the servant and messenger of Allaah Ta`ala.” [bukhari, page 1009, vol. 2] Owing to this sanctified statement, my belief is that the qualities, attributes and perfection of Nabi (sallAllaahu alaihi wasallam) over the rest of mankind supersedes them by far. There is no human who is equal to him (sallAllaahu alaihi wasallam). Nevertheless, he (sallAllaahu alaihi wasallam) was a human and not a deity. This is the teaching of Islaam and my Imaan is on this. (2) KNOWER OF THE UNSEEN My belief is this that Allaah Ta`ala had bestowed Nabi (sallAllaahu alaihi wasallam) with such knowledge which He had not granted to any other prophet or angel. In fact, the knowledge of all the creation from the first to the last is like a mere drop compared to the ocean of Rasulullaah‟s (sallAllaahu alaihi wasallam) knowledge. Nabi (sallAllaahu alaihi wasallam) was bestowed with whatever knowledge that was appropriate for his status with regard to the Being and Attributes of Allaah Ta`ala, countless past and future incidents, the condition of the grave and Barzakh, the condition of the Day of Qiyaamah and the condition of Jannat and Jahannum. The estimation of all this, none knows besides Allaah Ta`ala. Together with this, my belief is that just as the knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of the entire creation, in similar manner is the knowledge of Nabi (sallAllaahu alaihi wasallam) incomparable to that of the All-Encompassing Knowledge of Allaah Rabbul Izzat. It is reported in Bukhari Shareef that once Hadhrat Khidr (alaihi salaam) was sitting on the seaside and he saw a little sparrow place its beak into the ocean and he commented to Hadhrat Moosa (alaihi salaam): “My knowledge and your knowledge compared to the Knowledge of Allaah Ta`ala is not even equal to the amount of water that was decreased from the ocean on the (beak of that) bird.” This example is merely for our understanding, in reality, can this limited knowledge of man never be compared to the unlimited Knowledge of Allaah Ta`ala? [bukhari footnote, page 482, vol.1] It for this reason that on numerous occasions in the Qur`aan Majeed the word “Aalimul Ghaib” (Knower of the Unseen) is attributed to Allaah Ta`ala. Likewise there are numerous places where the quality of “Aalimul Ghaib” has been negated for Nabi (sallAllaahu alaihi wasallam). In the beginning of the 20th Para, it is stated after the many Attributes of Allaah Ta`ala had been enumerated: “Say (O Nabi - sallAllaahu alaihi wasallam), none in the heavens and earth knows the unseen, except Allaah and none has the slightest idea when the resurrection will take place.” Similarly, there are numerous Ahaadith wherein the same subject is discussed. If one has to compile all these Aayaat and Ahaadith, then even a voluminous Kitaab will prove insufficient. It is the accepted belief of the Ahle Sunnah Wal Jamaat that it is totally incorrect to regard anyone else besides Allaah Ta`ala as Aalimul Ghaib. Hadhrat Aishah (radhiAllaahu anha) states: “That person who avers that Nabi (sallAllaahu alaihi wasallam) knows the unseen, has in actual fact levelled a great slander upon Allaah Ta`ala.” [bukhari / Mishkaat page 501] The following Mas`alah is recorded in the famous Hanafi Kitaabs: “That person who has made Nikah with a woman without having any witnesses and he says: „We make Allaah Ta`ala and His Rasool our witnesses‟, (such a person) becomes a kaafir.” [Fataawa Aalimgiri, page 266, vol. 2]. It is further stated that the reason being such a person regards Nabi (sallAllaahu alaihi wasallam) as being Aalimul Ghaib, which is a kufr belief. [Fataawa Qaadhi Khaan, from the footnote of Aalimgiri, page 234, vol.1 / Bahrur Raa`iq, page 88, vol.3] Some people aver with great impudence and audacity that Allaah Ta`ala is not Aalimul Ghaib and Nabi (sallAllaahu alaihi wasallam) is. Listening to such kufr statements makes one‟s hair stand on end. In reality such miscreants do not even know the meaning of Aalimul Ghaib. It is stated in the famous Hanafi Tafseer Madaarik: “Ghaib: It is that upon which there is no proof, and no creation knows anything about it.” Hence, that knowledge which the prophets are made aware of by means of Wahi (Divine Revelation), and which Auliyaa are made aware of by way of Ilhaam or Kashf, is not termed as „Ghaib‟. In conclusion, we say that the knowledge of Nabi (sallAllaahu alaihi wasallam) is so vast that no human or angel has the ability to comprehend or attain. But, at the same time, this knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of Allaah Ta`ala. It is not correct, in the light of the Qur`aan Majeed, Ahaadith or Hanafi Fiqh to attribute the quality of Aalimul Ghaib to any other besides Allaah Ta`ala. (3) ALL-SEEING (Haazir-o-Naazir) Prior to discussing this point, one needs to reflect upon the term „haazir-o-naazir‟. These are both Arabic words which translate as “one who is present and looking”. And if one combines these two word, they would imply “That being whose presence is not restricted to one specific place, in fact, his presence at one and the same time encompasses the entire universe and is aware and looks at every particle from the first to the last.” My belief is that the term haazir-o-naazir can only be attributed to the Being of Allaah Ta`ala and none else. This is His exclusive attribute. Regarding our Nabi (sallAllaahu alaihi wasallam), everyone is well aware that his body rests in his blessed grave. His admirers the world over, come there to visit him. Hence, thi s belief that Nabi (sallAllaahu alaihi wasallam) is present all over and he sees every atom of the universe is spurious to any sane mind. This quality is exclusive to Allaah Ta`ala and it is totally incorrect to ascribe it to anyone else. If the ascribers to the belief of haazir-o-naazir aver that it means that after the demise of Nabi (sallAllaahu alaihi wasallam) his blessed soul was granted the permission to roam freely, then this does not establish his being haaziro- naazir. In Pakistan (and every other country) the citizens are allowed to go anywhere in the country they please, so does this consent imply that every citizen of Pakistan is haazir-o-naazir? If a person has the permission to go to a certain place does not imply that this person is present at that place. Besides this, if one avers regarding a certain place (for example say Karachi) that Nabi (sallAllaahu alaihi wasallam) is present there, then this is such a claim which warrants proof. This is such a claim which has no basis in the Shariah, hence to make such a claim and hold such a belief without citing any proof is not correct. Some insane people do not only hold this belief regarding Nabi (sallAllaahu alaihi wasallam), they believe that many Auliyaa are haazir-o-naazir. I am astonished at the „generosity‟ of such people. They are so liberal with the Attributes of Allaah Ta`ala that they share it out freely amongst the creation! Nevertheless, this intrepidity and audaciousness is totally unacceptable to the Aimmah of the Ahle Sunnah. It is stated in Fataawa Bazaazia: “Our Ulama state that whoever avers that the souls of the Mashaaikh are present and listening has committed KUFR.” [Footnote of Aalimgiri, page 326, vol.6] (4) FREE WILL AND CHOICE A clear result of establishing divine qualities for Nabi (sallAllaahu alaihi wasallam) would be to liken him and grant him a share in divinity. Due to this some people aver that Nabi (sallAllaahu alaihi wasallam) has control over the doings of the universe and that Allaah Ta`ala had given Nabi (sallAllaahu alaihi wasallam) complete choice and will in the running of the universe. Owing to this claim people have given Nabi (sallAllaahu alaihi wasallam) the title of „Mukhtaar-e-Kul‟. However, in the light of the Qur`aan Majeed, Sunnah and beliefs of the Ahle Sunnah, there is absolutely no scope or proof for such claims, that Allaah Ta`ala had granted Nabi (sallAllaahu alaihi wasallam) or anyone else total or part choice and will in the running of the universe. The Aqaa`id of Islaam is that Only Allaah Ta`ala and none else has control and power over the universe. In this, He has no partner or helper. Death, life, health, sickness, etc. everything is totally in His Control. This is precisely the reason why every prophet from the time of Hadhrat Aadam (alaihi salaam) until Nabi (sallAllaahu alaihi wasallam), every one of them supplicated and pleaded to Allaah Ta`ala and all of them understood that He Alone was the Owner of benefit and harm. This was also the condition of every Auliyaa of Allaah Ta`ala. No Nabi, Wali, Sadeeq or Shaheed ever made this claim that he be granted or was granted control over the universe. Nabi (sallAllaahu alaihi wasallam) himself held the following belief: “Hadhrat Ibn Abbaas (radhiAllaahu anhu) said: „Once I was saddled behind Nabi (sallAllaahu alaihi wasallam) and he said to me: „O son! You protect the rights of Allaah, and Allaah Ta`ala will protect you. You protect the rights of Allaah and you will find Him by your side. When you are need of something then ask from Allaah Ta`ala. When you are in need of assistance, then seek assistance only from Allaah Ta`ala. And have firm faith that if the entire creation gathers in order to benefit you, then they will not be able to benefit you one bit, except what Allaah Ta`ala had decreed for you. And if the entire creation gathers to harm you, then they will never be able to harm you one bit, except what Allaah Ta`ala had decreed for you.” [Mishkaat Shareef, page 453] Sheikh Ali Qaari (rahmatullahi alaih) states in commentary of this Hadith: “”Ask of Allaah”, i.e. ask only of Allaah Ta`ala, because the treasures of giving is totally in His Control. The keys for giving and granting lies only in His Hands. Every benefit or harm which reaches the servant or warded off from him, whether it be in this world or hereafter, are all owing to His Mercy without any intermediaries or means. This is so because He is The Generous One. He is so Independent that He requires none. It is for this reason that one should only have hopes in His Mercy. All one‟s great desires and needs should be presented in His Court and trust on any matter should only be on His Being. Besides Him do not ask of anyone, because besides Him, none else has the power to give, nor to prevent, nor to ward off difficulties, nor benefit. Besides Him none else has even the ability or choice over good or evil for themselves. Nor does anyone, besides Him, have the choice of life, death or even standing up.” Further on, he writes, commenting on “Entire creation”: “ „Indeed the entire Ummat‟, i.e. the entire creation. If the special servants of Allaah Ta`ala, the general public, the Ambiyaa, Auliyaa and the entire Ummat, in essence, are unanimous in that they wish to benefit you in a certain thing, whether it be a worldly thing or something for the hereafter, then they will not have the power or ability to benefit you.” [Mirqaatul Mafaateeh, page 91, vol. 5] Hadhrat Abdul Qaadir Jilaani (rahmatullahi alaih) states in „Al-Fathur Rabbaani‟, majlis 61: “Indeed the creation is helpless and incapable. They have neither destruction nor ownership in their hands, neither wealth nor poverty, neither harm nor benefit. None has any ownership except Allaah Ta`ala. There is no power but His.There is no giver, preventer, harmer or benefactor but Him. There is none who can give life or death but Him.” This is the belief of all the Auliyaa of Allaah Ta`ala and elders of the Ahle Sunnah Wal Jamaat. Those miracles of the Ambiyaa and Karaamaat of the Auliyaa, which manifested at their hands was in actual fact the doing of Allaah Ta`ala via them. This is the reason why they are called Mu`jizah and Karaamat. To see a Mu`jizah or Karaamat and to interpret it as being a partnership in divinity or has having a choice in the administration of the universe, is sheer stupidity. This is the self-same stupidity that led the Christians into taking Hadhrat Isaa (alaihi salaam) as a deity when they saw his miracles (example, giving life to the dead). The main and prime objective and message of every prophet was to invite towards the Oneness of Allaah Ta`ala, in His Being, Qualities and Actions. There are many proofs that are forwarded in the Qur`aan Majeed on numerous occasions and ways proving the Oneness of Allaah Ta`ala. Amongst them are: “Say! Who is the controller of the universe?” “Who grants sustenance?” “In whose control is death, life, health and sickness?” “Who is the owner of benefit and harm?” etc., etc. – it is clear and evident that if all these things are attributed to others besides Allaah Ta`ala then at last 1/3 of the Qur`aan Majeed would be Baatil. Here it would also be prudent to remember that with regard to the Injunctions of Allaah Ta`ala they are categorised into two sections; one is regarding the laws of Shariah which the Ambiyaa (alaihimus salaam) teach and demonstrate to their Ummats. The second is regarding the creation, which applies to every creation in the universe. Just like none is free from the injunctions of the Shariah, regardless of how close he/she may be to Allaah Ta`ala, so too, is none excluded from accepting the matters and injunctions regarding creation. None, regardless of whether he is in the heavens or earth, whether it is an angel or a prophet, everyone are subjected to the system of Allaah Ta`ala in so far as the administration of the universe is concerned. Everyone is subject to His Decree and Destiny. Some people transfer the administration of the universe to Auliyaa and Ambiyaa, whereas those very personalities to whom Allaah Ta`ala had granted His recognition, have never laid claim to this partnership. They maintained that everything in the total control of Allaah Ta`ala Rabbul Izzat. Hence, to regard these personalities as having control in the universe is to contradict their very teachings and beliefs! These four Masaa`il (discussed above) are the important ones which are related to Aqaa`id. Besides these there are a few others also, wherein there are differences. I will also briefly enumerate on these. *** These have not been included here. The titles as mentioned below can be read in the PDF from page 22 -43 (5). TO CALL UPON SOMEONE OTHER THAN ALLAAH TA`ALA (6). TAWASSUL AND DUA * Note: Titles are not numbered correctly after number 6 (There are two titles nymbered 6) (7) VISITING THE GRAVES (8) SOLID GRAVES AND THEIR TOMBS page 31 04 106 (9) PLACING OF CLOTH OVER THE GRAVE (10) TO LIGHT LAMPS AT GRAVESIDES (11) TO CIRCUMABULATE (MAKE TAWAAF) AND PROSTRATE AT THE GRAVES ETC. (12) TO MAKE VOWS AND MAKE OFFERINGS AT THE GRAVES (13) EID MEELADUN NABI (SALLAHO ALAIHE WASSALAM) central-mosque/PDF ~~~ Back to Table of Contents

The Differences From "Differences in the Ummah and the Straight Path" by Mawlana Muhammad Yusuf Ludhianvi Some of the beliefs of Moulana Ahmed Raza Khan Source A Brief Summary of the Barelwi Beliefs: Mufti Muhammad Taqi Uthmani Source ~~~ Back to Table of Contents

Why did the need arise to say "Deobandi" or "Barelwi" when.... The answer to this question is given by Shaykh Zulfiqar Ahmad in "Differences in 'Aqidah between Deobandis & Barelwis" which is in Urdu. The following is a translation of the first five minutes of the speech... The respected Shaykh then goes on to mention the differences between the Deobandis and Barelwis. ~~~ Back to Table of Contents

Who are the "Deobandis" and "Barelwis", where did the names come from? Deobandi Darul Uloom Deoband Barelwi Aireal view of the Mazaar of the Imam in Bareilly and showing the Darul Uloom Manzare Islam and the Hostel. ~~~ Back to Table of Contents

Being Concerned about the Comments of People Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned: My beloved friends! As long as you are treading upon the Sunnah, do not be concerned and worried about what people have to say; whether they have a low opinion of you or regard you to be insane. The Ambiyaa were not spared by the people and similarly our pious predecessors were also labelled with many names. Hence if you become a target of people’s criticism (due to treading on Deen), then why do you let this worry you? Keep your pious predecessors before you as your example – those pious predecessors who remained devoted and committed to the Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) under all circumstances. (Malfoozaate Hazrat Shaikh 1/136) Ihyaauddeen.co.za

A praiseworthy Quality in Women Hazrat Thaanwi (Rahmatullahi Alaihi) once mentioned “Women who are pure-minded and simple in their ways (on account of them not being exposed to sin and observing strict purdah from strange men) are generally extremely chaste. Such women resemble the hoors(damsels) of Jannah in their purity and chastity. They do not come into contact with strange men and nor do they even cast glances at them. Hence they could be resembled to the hoors of Jannah, regarding whom Allah Ta’ala described in the Qur’an: فِيهِنَّ قَـٰصِرتُ ٱلطَّرْفِ In the palaces of Jannah reside such hoors (damsels) who lower their gazes from all strange men besides their husbands. Further, Allah Ta’ala expresses the excellence of those women who are unaware of the world and focus on the Hereafter by describing them as ٱلْمُؤْمِنَـٰتِ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ (Chaste, believing women who remain unaware of the attractions of the world). From this verse of the Qur’an we understand that it is a praiseworthy quality in women, and part of their nature, that they remain aloof from the attractions of the world. Though this verse primarily refers to women remaining aloof from the attractions of sin, and this is also desired from men, however the fact that Allah Ta’ala expresses this quality as a praiseworthy quality of women, one understands that to a greater extent it should be found in women. Unfortunately those who are totally ignorant of Deen feel that the success and progress of women lies in abolishing the concept of purdah and exposing the women to the world. However this notion is totally incorrect. I sincerely feel within my heart that Allah Ta’ala will assist Deen and never cause such people to become successful in their effort. (Malfoozaat Hakeemul Ummat 1/151) Ihyaauddeen.co.za

The glass is half-full…!!! By Abu Muhammad Yusuf From time to time we all experience challenges. It could be when we encounter some difficult situations in our life or business or we have problems with health or even just day to day issues. What is really important is how we face up and react to those challenges. Our attitude and Trust in our Creator will determine how much we succeed. Attitude leads to altitude! According to scientists, the bumblebee's body is too heavy and its wing span too small. Aerodynamically, the bumblebee cannot fly. But the bumblebee doesn't know that and it keeps flying. When you don't know your limitations, you go out and surprise yourself. In hindsight, you wonder if you had any limitations! The only limitations a person has are those that are self-imposed. Don't let physical conditions dictate how you respond to life’s challenges. There is a story about a group small frogs who took part in a race.The goal was to reach the top of a very high tower. A big crowd had gathered around the tower to see the race and cheer on the contestants. Then they were off! No one in the crowd really believed that the tiny frogs would reach the top of the tower and they began to yell things like: “Oh, way too difficult!!”, “They will NEVER make it to the top”, “Not a chance that they will succeed. The tower is too high!” The tiny frogs began collapsing one by one, but there were some that were managing to climb higher and higher. The crowd continued to yell: “It is too difficult!!! No one will make it!” More tiny frogs got tired and gave up. But one frog continued higher and higher and higher. This one wasn’t giving up! At the end, every other frog had given up climbing the tower except for the one tiny frog who, after great effort, was the only one who reached the top! All of the other tiny frogs naturally wanted to know how this one frog managed to do it? A contestant asked the tiny frog who had succeeded how it had found the strength to reach the goal? It turned out…that the winner was deaf. Never listen to people who have a tendency of negative or are pessimistic because they may impede your progress and stop you from achieving your dreams. Everything that you hear and see can affect you in so many ways. So filter and entertain only those that will have a positive bearing on your life. “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Qur’an, 13:11) So where do we start?...Changing our attitude to POSITIVE MODE is vital! Therefore always Trust in Allah, be Positive and think I can do this! Remember an optimist will see an opportunity in every difficulty whereas a pessimist will see a difficulty in every opportunity. Is the glass half FULL or half EMPTY? Your attitude will decide! www.eislam.co.za

Allah raised the status of the Prophet Muhammad and sanctified his secret and remembrance with such dignity and honor that it is impossible for anyone let alone Charlie Hebdo to depict him or resemble him in a portrait or a cartoon. This is one of the wisdoms behind the impermissibility of Tasweer (pictures) in Islam. There is not a single picture of the Prophet Muhammad (SallAllahu Alayhi wa Sallam) for them to depict, resemble or imitate. If someone claims to depict Will Smith in a cartoon and ends up drawing a picture that imitates Mr Obama then the laugh's on him. The cartoonist has failed and made an embarrassing error. He has no idea that he has drawn a cartoon which has absolutely no resemblance at all to the Prophet Muhammad (SallAllahu Alayhi wa Sallam). Not even a pin point of it is anywhere near a resemblance. It is a stupid and embarrassing mistake and the laugh's on him. He has drawn his own image from his imagination and the Prophet Muhammad (SallAllahu Alayhi wa Sallam) is beyond his imagination. All thanks to Allah that those who take pictures can be mocked and insulted for example by people walking on their pictures that are thrown on the floor but Allah has protected our Prophet Muhammad (SallAllahu Alayhi wa Sallam) from all this as there is no picture that can imitate his eminence. Even Shaytaan cannot imitate the Prophet Muhammad (SallAllahu Alayhi wa Sallam) never mind Charlie Chaplin --- Mufti Zahid Hussain, Preston, U.K. Source

The Honour of Rasūlullāh sallallāhu ‘alayhi wasallam & the Need of the Time Shaykh Muhammad Saleem Dhorat (Hafizahullah) The Prophet Muhammad sallallāhu ‘alayhi wasallam is extremely close to a Muslim’s heart. A true Muslim loves his Prophet with a love which surpasses the love a child has for his parents or the parents’ love for their darling children. No bond of brotherhood or friendship can equal this love; in fact no human being has ever loved another as much as a true Muslim loves his Prophet sallallāhu 'alayhi wasallam.... Download your FREE copy Urdu Version English Version

The Honour of Rasūlullāh sallallāhu ‘alayhi wasallam & the Need of the Time Shaykh Muhammad Saleem Dhorat (Hafizahullah) The Prophet Muhammad sallallāhu ‘alayhi wasallam is extremely close to a Muslim’s heart. A true Muslim loves his Prophet with a love which surpasses the love a child has for his parents or the parents’ love for their darling children. No bond of brotherhood or friendship can equal this love; in fact no human being has ever loved another as much as a true Muslim loves his Prophet sallallāhu 'alayhi wasallam.... Download your FREE copy Urdu Version English Version

InshaAllah in this topic we will try to compile information regarding the Deobandi-Barelwi differences. Who are the "Deobandis" and "Barelwis", where did the names come from? CLICK HERE Why was there a need for the names when both groups are from the Ahlus Sunnah wal Jama'ah and both being the adherents of the Hanafi school? CLICK HERE What are the differences? CLICK HERE & The Differences in Detail CLICK HERE Quranic Verses in which the Beliefs of the Barelwis are Condemned CLICK HERE Multiple Q/A's Saying "Yaa Rasoolullaah" Barelwi beliefs supported by anyone else since the time of Rasoolullah sallallaahu 'alayhi wasallam? CLICK HERE Are Barelwis of the Ahlus Sunnah wal Jama'ah CLICK HERE A different Opinion on Barelwis being of the Ahlus Sunnah wal Jama'ah CLICK HERE Regarding the Allegations of Mawlana Ahmed Raza Khan against the Ulama of Deoband Shaykh Ashraf Ali Thanwi ra's Respect even while having Differences CLICK HERE Various Fataawaa Regarding reading the works of Mawlana Ahmed Raza Khan Regarding our opinion of Mawalna Ahmed Raza Khan Regarding debating, arguing with the Barelwis Salaah behind a Barelwi Imam

Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance. There are various forms of Tawassul and Waseela: 1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done. 2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.' 3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. 4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam) There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations: 1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145) 2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled. Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.' The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131 3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121) 'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…) 4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…) In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability. The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well. 5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari. 6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56) 7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82) The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well. Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive: 1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad) 2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381) 3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted. 4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'. 5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318) 6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.) 7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137) 8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj 9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen) 10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50) These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul. More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397) Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'. Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path. and Allah Ta'ala Knows Best Ml. Muhammad ibn Moulana Haroon Abasoomar FACULTY OF SPECIALTY IN HADITH SCIENCES CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.) Source

Reaction to Prophet's cartoons #CharlieHebdo Mufti Abdur Rahman Mangera

Riding Motorbikes Question Is it permissable for a female to ride a motorbike. I thought there may not be anything wrong as the women in the prophet’s(pbuh) time used to ride horses and that would be a similar concept…? Hanafi Fiqh > Askimam.org Answer A female is required to conceal the form and shape of her body to the best of her ability. That is not so when riding a horse due to the unique movement of the horse. Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Allah's curse is upon females on saddles (of horses).' The Shar'ee prohibition for a female riding a motor-bike may be understood from the analogy of riding a horse. The situation of Dhuroorah (need) may grant a leeway. However, that is not the general situation today as modes of transport concealing the form and shape of females are well available and common. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source