ummtaalib

Having difficulty dealing with children has become a widespread phenomenon. Many parents seem to be quite at loss when it comes to enforcing good morals in their children. Research has shown that some parents use fruitless styles to achieve this goal. There are certain common mistakes parents make in bringing up their children -- both boys and girls. Parents may commit these mistakes out of either ignorance or negligence, despite meaning well. Ultimately, these parenting mistakes have negative repercussions on the righteousness and good qualities of the children. The following are some of these mistakes: Rebuking children for every error: Despising and rebuking the child for every mistake he commits, in a way that makes him feel humiliated and inferior. This is a great mistake committed by some educators. The right way is to warn the child gently and leniently, and convince him why he should avoid his wrong behavior. Reprimanding children publicly: If the educator feels the need to reprimand the child or admonish him, this should not be done in front of his siblings or friends; rather he should advise him alone. Punishing children too harshly: Punishing children too harshly is a big parenting mistake. Researchers studying child behavior state that discipline is effective only when it is mild. For example, "time out" should not be for more than a few minutes, and depriving the child from some of his privileges should not be prolonged beyond one day. Excessive pampering: Excessive pampering of the child and showering affection -- especially by the mother -- will lead to serious consequences on the child's psyche and his behavior. It will increase his diffidence, make him introverted, increase his fear, weaken his self-confidence, and make him lag behind his peers. Delaying the process of education: The idea of disdaining and neglecting the early education of the child is completely wrong. The process of educating the child and guiding him should start immediately after weaning. Parents should start directing the child, guide him, command him to do certain things and not to do others, promise to reward him and threaten to punish him, and inculcate the love of good deeds and hatred of bad ones. Accustoming children to laziness: Another aspect of parenting mistakes is when the mother, as a kind of mercy and kindness towards her child, does not allow him to take up activities and chores that he is capable of doing. This mistake makes the child lose his spirit of cooperation with the family in all aspects of life, especially in the sphere of performing his duties in service of the household. This causes the child to be dependent on others, lose his self-confidence and accustoms him to laziness. Being overprotective: Some mothers commit another mistake by not letting the child stray far from her eyes even for a moment, fearing that he will be harmed. In fact, such over-protectiveness harms the child and does not benefit him. Treating children unjustly: Favoring some children over others, whether in giving gifts or in kind treatment or in love, is another great mistake. Parents should be fair and just with their children. Disparaging children: Disparaging children by silencing them or making fun of them when they talk and express themselves is another mistake. Consequently, the child will be less confident, less courageous in talking and expressing himself, and more shy in front of people. Disregarding their feelings: Children need to be able to examine their feelings about things. One of the most common mistakes parents make is disregard their children's feelings - by telling them not to cry, for example. A better way to approach such a case is to show compassion towards them by letting children know that you know how they feel. Compromising established rules: If parents make rules, the need to be ready to enforce them. Parents are not expected to set military standards for discipline for their children, but children should know that when parents say "No" it certainly means nothing else but "No". When kids learn that parents will not give in to their fits, they will simply stop throwing them. Setting a bad example: Finally, committing forbidden acts in front of children like smoking, listening to music or watching movies is another vital mistake. Undoubtedly, this makes the parents and the educators bad examples to children. islamweb

Question I want to know the difference between ‘hadith and qiyas’ Answer Islamic jurisprudence is based on 4 fundamental principles. Quran Hadith Ijma’a (consensus) Qiyaas (Analogy) One should remember that not every ruling can be found in the Quran and hadith. Quran and hadith are the roots of sharia. Everyday a new Mas’alah arises which is not found in the Quran and hadith. The method of deriving these new Masa’ail is known as Qiyaas. Qiyaas has its rules which are strictly followed. Qiyaas is used for those situations in which there are no rulings found in first 3 principles. So the ruling derived from the first three is then fitted onto the current situation. Qiyaas is there to bring into open some ruling which has its roots in the Quraan/Hadith. Source

Qiyas

Imam Tirmidhi and Imam Abu Dawood have both narrated that when the Prophet sallalahu alaihi wa sallam sent Mu'adh ibn Jabal(ra) to Yemen (as a governor), He asked him: "How will you judge if you are asked to do so?" Mu'adh said: "I will judge according to the Book of Allah(Quran)." The Prophet: "And if you do not find it in the Book of Allah(Quran)?" Muadh: "Then I will judge according to the Sunnah of His messenger." The Prophet : "And if you do not find it in the Sunnah of the Messenger, or in the Book of Allah(Quran)?" Muadh: "Then I will exercise my opinion(Qiyas) and I will not be negligent with it." The Prophet then patted the chest of Mu'adh with his hands and said: "All praise is due to Allah Who has guided the emissary of His Messenger towards that which He guided His Messenger." From the above Hadeeth Muadh ibn Jabal(ra) gives first source as The Book of Allah(Quran). Then he gives the second source as the Sunnah and the third source as ijtehad (Qiyas). There is no Ijma binding on Sahaba(ra) as long as the Prophet(sas) was among them, Sahaba(ra) did Ijma after the prophet sallallaahu 'alayhi wasallam, Sahaba(ra) made Ijma on certain Issues of Islam some of the examples of Ijma of sahaba(ra) is given below.

As far as i've understood it is the method of performing taraweeh in jama'at and completing the Qur'an in the 20 rakat which is Ijma (not the number of rakat)...and Allah ta'ala knows best. EDIT

Yes...i was meant to check that before posting but forgot, sorry from another place

Question Salaams, Please assist me with an explanation to the following. 1. What are the implications of Universal and Local ijma? 2. What is the legal basis of Qiyas? 3. Examples of three cases settled by Qiyas. 4 One example of the application of Ijma JazaakAllah. May Allah Reward you for all your efforts. Amen Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh We acknowledge receipt of query and your answer follows hereunder; 1. The universal consensus of the scholars of the Muslim community as a whole can be regarded as conclusive Ijma’ as lay down by Ulama of Usul and is binding by early Usuliyeen (scholars of Usul i.e principles of Islamic jurisprudence). The first time, Ijma’ occurred among the Sahabis, companions of the Prophet (Sallallaahu ‘alayhi wassallam). Unanimity of Ulama on an issue of a particular time is a requirement of Ijma’. However Ijma’ initially is to bring unity of Ummah in some matters and enhances the authority of the rule. Ijma’ will also be regarded to be an absolute proof in Shari’ah, to go against an absolute proof of Shari’ah could be of great threat for our Imaan. 2. Examples of Ijma’ are: The second of Jummah. Compilation of the Qura’an in a single manuscript. Prohibition of Muta’ 3. Technically, qiyas is the addition of a Shari’ah value from an original case, or asl,, because the latter has the same efficient root as the former. The original case is regulated by a given text, and qiyas seeks to extend the same textual ruling to the new case. Recourse to analogy is only warranted if the solutions of new cases are not covered by the nusus (Qur’an & Sunnah) or a definite ijma`; otherwise it would be vain to resort to qiyas if the new case could be resolved under a ruling of the existing law. 4. A simple example of qiyas is the ruling of all intoxicants being haraam. In the Holy Quran, Allah Ta’ala orders us to refrain from khamar (wine, alcoholic drinks). So it would clearly appear that the reason for the prohibition is because of the intoxicating effect. Therefore, although not particularly mentioned in the Qura’an and Hadith, all other things which have an intoxicating effect (such as drugs etc.) will be deemed haraam as well due to the verse which prohibits khamar. (Tasheel Usul-ul-Shashi, P. 168, Idaratul Quran) And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Mohammad Ashhad bin Said Correspondence Iftā Student, Mauritius Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah

ok we know from reading the posts that when the sahaba RA did not find any clear ruling from the Qur'an and Sunnah, consultation took place..

Is it Kufr (disbelief) to reject Ijma’? Question Is it kufr to reject something upon which there is ijma’. For example, the death penalty for apostasy. Many Muslims reject this law, and although its not proven from mutawatir ahadith (like stoning), there is still consensus on Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. There are 3 different levels of Ijmāʿ in terms of transmission: 1) Al-Ijmāʿ al-Mutawātir (Continual consensus) 2) Al-Ijmāʿ al-Mashūr (well known consensus) 3) Al-Ijmāʿ al-Āhādī (solitary consensus)[1] Only the rejection of al-Ijmāʿ al-Mutawātir has the potential to take someone out of the fold of Islam. Rejecting al-Ijmāʿ al-Mashūr (well known consensus) or al-Ijmāʿ al-Āhādī (solitary consensus) will not result in apostasy. However, a person who rejects al-Ijmāʿ al-Mashūr (well known consensus) or al-Ijmāʿ al-Āhādī (solitary consensus) will be regarded as deviant and must do Tawbah. Furthermore, al-Ijmāʿ al-Mutawātir can only be established from the Sahābah Raḍiallahu `anhum. `Allamah Qasim ibn Qutlūbgā rahimahullah mentions that only the rejection of the Ijmāʿ which was explicitly agreed to (taṣrīhan) by the ṣahābah raḍiallahu ʿanhum has the potential to take one out of the fold of Islam. Rejection of an ijmāʿ which has the explicit approval of some and tacit approval of others will not take one out of the fold of Islam.[2] Despite extensively researching, I have not been able to locate an ijmāʿ on the killing of apostates which has taṣrīh (explicit approval) of the Sahābah. Generally, whenever there is doubt in something resulting in disbelief or not, the Fuqahā’ do not issue a fatwa of disbelief. Instead, the Fuqahā’ state that if there are 70 clear reasons to issue a fatwa of disbelief upon someone and 1 vague and unclear reason to prove he is a believer, the Muftī must issue a fatwa of the person being a believer and disregard the 70 clear reasons.[3] And Allah Ta’ālā Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com

Ijma among the companions verses the method employed among the generation(s) of fuqaha that followed them Question Can you clarify the method for concluding an ijma among the companions verses the method employed among the generation(s) of fuqaha that followed them? To what extent was ijtihad employed in the process of concluding an ijma in these different generations? I was previously under the impression that ijma on a specific issue would be reached when 1) the mujtahid conducts his individual ijtihad on a specific issues then 2) if all of the mujtahideen of that age agree then we could say there is a scholarly consensus. It was recently brought to my attention that the ijma of the companions (radi Allahu anhum) may not necessarily have followed this model. For example their ijma may have been a clarification or confirmation of specific narration from Rasulullah (sallallahu alayhi wa sallam) that hadn’t been related out of carefulness, and didn’t involve discovery into an issue using ijtihad. Can you clarify some of the ‘procedural’ differences between the eras, as well as the tools employed in reaching ijma? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The issue of Ijmaa’ (consensus) is a highly academic issue involving complex and intricate principles of Shari’ah. One needs to study many books of Usool al-Fiqh in order to understand the intricate principles governing Shari’ah known as Usool al-Fiqh, such as, Usool as-Sarakhsi (Muhammad bin Ahmad al-Sarakhsi), Kashf al-Asraar (‘Abdul ‘Azeez bin Ahmad al-Bukhari), Noor ul-Anwaar (Mulla Jeewan), Jam’I ul-Asraar (Muhammad bin Muhammad bin Ahmad al-Kaaki) and others. Usool al-Fiqh is generally taught in the third and fourth year of the traditional six-year ‘Alim course. There are four basic sources of Fiqh: The Qur’an The Sunnahof His Rasulullah (sallAllahu ‘alayhi wa sallam) The Consensus (Ijmaa’) of the ummah Analogy (Qiyaas) In the subject of Usool al-Fiqh, the details of the principles governing the laws extracted from the above four are explained in much detail. In the discussion of sources (usool) from the Qur’an, the issues of specification (khaass) and generality (‘aam), unconditional (mutlaq) and conditional (muqayyad), commonality (mushtarak) and interpreted (mu’awwal), command (amr) and prohibition (nahy) with the diminutives of all the above are explained in detail. Likewise, the mode of expression for example, apparent (zahir), clear (nass), explained (mufassar) and the unequivocal (muhkam) expressions, and those that oppose them, obscure (khafi), problematic (mushkil), unclear (mujmal) and the ambiguous (mutashabih) expressions. With regards to the issue of Ijmaa’, there are of different degrees. Different rulings are stipulated for each degree of Ijmaa’. Some will be at the level of a verse from the Qur’an while others are at the level of mutawatir, or at the level of khabar al-wahid. Furthermore, other classifications of Ijmaa’ are discussed, such as murakkab, ghayr murakkab as well as ‘adamul qaa’il bil fasl. Nevertheless, a direct understanding of this intricate topic without having the preliminary knowledge to understand the issue of Ijmaa’ may be counterproductive as understood from the above very brief explanation. Moreover, we have not touched the intricate principles from Hadith and Qiyas (analogy). The intricacies of law with its definition and application will also be appreciated by a student of secular law as well. For example, the issue of “dolus eventualis” may not be easily understood by a person not having understood the basics of secular law. Even a judge may err in the understanding and interpretation of such a terminology. And Allah Ta’āla Knows Best Fahad Abdul Wahab Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai www.Daruliftaa.net

Ijma-as-Sahabah in Hanafi Madhaab Assalamu alaikum Dear repected Ulema I would like to know if Ijma-as-Sahabah is a stronger evidence than a hadith in the Hanafi usool? Also, how many sahabah does there have to be to reach an ijama? I have heard that the number is 5. I have been of the understanding that Ijma can outweight a hadith because it is unthinkable that a group of Sahabah can contradict the sunnah of Rasullullah (saw) or make an error. JazakAllah Khair Answer Wa alaikumussalam 1) According to the principles of Hanafi Jurisprudence, Hadith of Rasoolullah Salallahu alaihi wasallam is ranked as the second source of Islamic Law. Ijma’ (consensus) is third in line. 2) There is a difference of opinion regarding this amongst the Hanafi Jurists. The majority view is, Ijma can only be established when all of the Jurists of that era unanimously decide upon something, even the disagreement of one or a minority would not allow an Ijma’ to take place. However, some of the Jurists such as Sarakhsi are of the opinion that even the agreement of Three Jurists constitutes an Ijma’. Some say 2. Some even say that if there only remained one Mujtahid alive, then his opinion alone would be considered Ijma’, due to the fat that at the time of isolation the term ‘ummah’ is befitting for him. 3) Can an Ijma’ outweigh a Hadith? FIrstly, it is unthinkable that the Sahaabah would unanimously contradict a Hadith that is Mutawaatir. There are many terminologies, principles and concepts one must understand before tackling this question. This requires alot of depth. And Allah knows best. Mufti Yaseen Shaikh muftisays.com

Ijma The third principle of Islamic Sharia Law is called Ijma. Ijma literally means to determine or to agree upon something. Technically, Ijma is defined as the unanimous agreement of the scholars and jurists of the Muslim community of any period following the demise of the Prophet of Allah Sallallahu Alahi Wasalam. It is clear from its definition that Ijma can only occur after the demise of the Prophet Allah Sallallahu Alahi Wasalam. For during his lifetime, the Prophet was the highest authority on Sharia Law, hence the agreement and the disagreement of others did not affect the overriding authority of the Prophet. Following the demise of the Prophet Muhammad in the year 632, the Companions used to consult each other about the problems they encountered and their collective agreement was accepted by the community. After the Companions, this leadership role passed on to the next generation, the Successors and then to the second generations of Successors. In this way a fertile ground was created for the development of the theory of Ijma. The essence of Ijma lies in the natural growth of ideas. It begins with the personal opinions of the jurists and culminates in the universal acceptance of a particular opinion over a period of time. Differences of opinion are tolerated until a consensus emerges, and in the process there is no room for compulsion or the imposition of ideas upon the community. (M.H. Kamali in his book Principles of Islamic Jurisprudence, p.231) There is evidence from the Qur’an which indicates to the validity and establishing of this principle of the Sharia. For example, God says: “Obey God and obey the Prophet and those who are in charge of affairs among you. Should you happen to dispute over something, then refer it to Allah and to the Prophet.” (Surah Nisa v.58 – v.59) According to the famous Companion Ibn Abbas May God Be Pleased with Him considers this verse to be referring to the Islamic scholars. Similarly, the Prophet of Allah Sallallahu Alahi Wasalam Companion Abu Bakr Radiallahu Anhu when he could not find a clear cut ruling on a matter in the Qur’an or the Sunnah, then he would consult with the senior and prominent Companions, and he would rule on the consensus reached. (Sunan Darimi) The hadiths which you quoted in the question is referring to the validity of Ijma when it comes to Islamic rulings. The hadith is informing us to act upon the rulings of the majority of the scholars. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham.

What is Ijma and Qiyas and why we should follow them? Answer The Islamic Shariah is based on four foundations: (1) The Holy Quran. (2) Hadith. (3) Ijma (consensus). (4) Qiyas (analogy). It is necessary and wajib to follow these sources. Ijma and Qiyas have been extracted from the holy Quran and Hadith. These four are the Usool (principle) of Shariah. Can we just follow Quran and Hadith? Answer As it is necessary for us to follow the holy Quran and Hadith, in the same way it is necessary to follow those Usool and Furoo (derivative issues) extracted from the holy Quran. Otherwise people will start following their own will in the name of the Quran and Hadith. It is obvious that the person who follows his own will shall not be called the follower of the holy Quran and Hadith. The above answers are part of the answer from Here

Aameen. He sent out the following message 23rd Dhul Qa'dah 1435 AH ~ Wednesday 17th September 2014 A Message from Shaykhul-Hadīth, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Bismillāhir-rahmānir-rahīm Assalāmu 'alaykum warahmatullāhi wabarakātuh I have been overwhelmed by the affection of the many many people who have sent me messages of support and du'ās in recent days, from this country and from around the world. May Allāh reward them all with Divine Love. I humbly request everyone to favour me with the following during my life and after: 1. Continue making du'ā for me. 2. Do whatever you are able to by way of isāl-ath-thawāb for me. 3. Try hard to bring into your lives the teachings that I have been striving to convey to the Ummah throughout my life. Jazākumullāh ahsanal jazā Yours Muhammad Saleem Dhorat

erm who is the writer? I don't have a clue! if it is pent up anger ( I too didn't sense that) then reminds me of yourself! Anyway just thought I'd mention i removed the link - sorry, wasnt at all sure whether to keep it or not....there is unnecessary linking to the picture and a topic which sort of encourages female leadership seemed inappropriate On the other hand it shows us how beautiful Islam is. Women remain in their safe sanctuaries and dress for their husbands, not for the media and how the media want them to...from the article

20th Dhul Qa'dah 1435 AH ~ Monday 15th September 2014 A REQUEST FOR YOUR PRECIOUS DU'ĀS The honourable founder and Shaykhul-Hadīth of the Islāmic Da‘wah Academy, Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh is to undergo an operation on Thursday 18th September. The respected Shaykh’s concern for the ummah and his commitment to serving the Creation of Allāh ta‘ālā is well known. Those who have had the opportunity to benefit from Shaykh will have experienced a positive change in their lives. Countless individuals have made significant progress in their understanding of Dīn and their relationship with Allāh ta‘ālā through Shaykh's teachings. We humbly request everyone to make du‘ā that Allāh ta‘ālā makes the operation successful, grants Shaykh a quick and full recovery and maintains Shaykh’s pleasant shade over us, with āfiyah and good health, for many years to come. May Allāh ta‘ālā bless Shaykh with the best of rewards for his tireless work and concern for the ummah, and make it a means of hidāyah for all. Āmīn.

InshaAllah we'll use this thread to request du'a The Angels say, 'Ameen' to the Dua of those, who pray for their absent fellow Muslim In Saheeh Muslim and Sunan Ibn Majah, it is narrated from Abu Darda that the Prophet (sallallahu alaihi wa-sallam) said, 'The Dua of a person for his Muslim brother in his absence will be answered. At his head there is an angel, and every time he prays for him for something good, the angel who has been appointed to be with him, says, 'Ameen, may you have likewise.'

Using a Sheikh as a Mahram for Haj Q. There is a certain sheikh who is saying that he is a Mahram for the elderly women and he will be the Mahram of those women who intend going for Hajj but do not have a Mahram to accompany them. Is this correct? (Query published as received) A. It is not permissible for a female to travel for Hajj without being accompanied by her Mahram or her husband. This so-called Sheikh cannot be a Mahram for a woman he is not related to by blood or by marriage and people should be weary of such a person. The words of the Prophet (Sallallahu Alaihi Wasallam) are clear: “It is not permissible for a woman to leave the home without the permission of her husband and it is not permissible for a woman to travel the journey of three days (the Safar distance which amounts to 78 kms or more) without being accompanied by a Mahram.” (As-Sunan al-Kubra by Bayhaqi, Hadith #: 10420, Narrated by Ibn Umar) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Cii Radio Beside the honourable mother of Nabi Muhammad sallallahu alayhi wa sallam we find that there are four other women who breastfed Nabi Muhammad sallallahu alayhi wa sallam . Namely: Thuwaybah RA, Halima Sa’diah RA – the most prominent lady to have breastfed Nabi Muahmmad sallallahu alayhi wa sallam , Khawlah bint Munthir RA and Baraqah Hakunya Agdomin an Umme Aymin – an African woman. Thuwaybah RA: breastfed Rasulullah sallallahu alayhi wa sallam for seven days after his birth. Thuwaybah RA was the freed slave of Abu Lahab ibn Abdul Mutallib whom – it is reported – he set free upon hearing of the birth of Rasulullah sallallahu alayhi wa sallam . Nabi Muhammad’s sallallahu alayhi wa sallam uncle Hazrat Hamza RA was also nursed by Thuwaybah RA and thus became Rasulullah sallallahu alayhi wa sallam foster brother. After Nabi Muhammad sallallahu alayhi wa sallam married Khadijah RA, Thuwaybah RA used to visit him, and Khadijah RA would honour her and be very hospitable towards her. Nabi Muhammad sallallahu alayhi wa sallam would send her gifts from Madina after the migration, until she died in the year 7 AH. Her son Masrooh RA died before her and he was the son whom she breastfed at the same time as Nabi Muhammad sallallahu alayhi wa sallam . Halima Sa’diah RA: On the eighth day after his birth Rasulullah sallallahu alayhi wa sallamwas placed in the care of Halima RA, from the Banu Sa’ad tribe. It was the practice of the Arabs to send their children away to the desert so that they would grow up strong and learn the refined Arabic of the Bedouin tribe. Halima RA found that since Nabi Muhammad sallallahu alayhi wa sallam had joined her family there was baraqah (blessings) and prosperity in her home. Rasulullah sallallahu alayhi wa sallam grew up with Halima RA children and often went out with them to tend the sheep and goats. After every six months Halima RA would take Rasulullah sallallahu alayhi wa sallam back to Makkah to his mother Aaminah RA and to his grandfather Abdul Mutallib. Khawlah bint Munthir RA Barakah Umme Ayman RA – was described by Rasulullah sallallahu alayhi wa sallam as the “mother after my own mother. She is the rest of my family” and was held in very high regard by Nabi Muhammad sallallahu alayhi wa sallam . She was the first person to hold him in her arms when he was born and the only person who knew him from that point until his death. She was one of the few Muslims who the Prophet assured of a place in Paradise. “Be a mother to him, Barakah RA. And don’t ever leave him,” Amina RA instructed her about her son as she lay dying. Umm Ayman did not fail in her responsibility. Her beginnings were more than humble. In her youth, the black Abyssinian girl was put up for sale in Makkah as a slave. In pre-Islamic Arabia, slavery was no shame, and slaves were treated like animals. But Barakah RA was blessed to be treated with kindness. She was bought by the noble and gentle Abdullah RA, the son of Abdul Muttalib, Nabu Muhammad’s sallallahu alayhi wa sallam father. Umme Ayman RA not only took care of Abdullah’s affairs as a servant in his home, but after he married Amina RA, she looked after Amina RA also. It was Umm Ayman RA who slept at the foot of Amina’s RA bed and comforted her when, only two weeks after her wedding, her husband was instructed to leave for that journey to Syria, after which he never came back. It was Umm Ayman RA who took care of Amina RA during her pregnancy. It was Umm Ayman who gave Amina RA the news of Abdullah’s RA death at Yathrib, what was later to be known as Madinah. As Rasulullah sallallahu alayhi wa sallam faced tragedy upon tragedy, Umm Ayman RA was there for him. From the time when his mother died when he was six, to when his grandfather Abdul Muttalib died when he was eight, Umm Ayman RA stayed with the Prophet sallallahu alayhi wa sallam . It was only after the Nabi Muhammad sallallahu alayhi wa sallam married Khadija RA that she married Ubayd ibn Zayd RA, on their insistence. They had a son named Ayman, thus her name Umm Ayman. When Rasulullah sallallahu alayhi wa sallam received the Prophethood, Umm Ayman RA was among the first Muslims, and like the others, bravely faced the punishments of the Quraish for those who dared to believe in Islam. During the Battle of Uhud she gave out water to the thirsty soldiers and took care of the wounded. She tied her well-being to that of Islam. During a visit from Rasulullah sallallahu alayhi wa sallam , he asked: “Ya Umme! Are you well?” and she would reply: “I am well, O Messenger of Allah so long as Islam is.” Umm Ayman’s RA husband died not very long after their marriage. When she was in about her 50s, Rasulullah sallallahu alayhi wa sallam , when speaking to his companions said, “Should one of you desire to marry a woman from the people of Paradise, let him marry Umm Ayman RA.” It was Zayd RA who stepped forward and agreed to marry her. They had a son named Usamah who was described as “the beloved son of the beloved.” She travelled with Nabi Muhammad sallallahu alayhi wa sallam across the burning desert through sandstorms on foot from Makkah to Madinah. Despite the harshness of the journey she persisted, and was given good news when she reached her destination. Rasulullah sallallahu alayhi wa sallam said to her, “Ya Umm Ayman! Ya Umme! (O Umm Ayman! O my mother!) Indeed for you is a place in Paradise!” When Rasulullah sallallahu alayhi wa sallam passed away she wept profusely. Sayyidina Abu Bakr RA and Sayyidina Umar RA visited her and asked her, “is Nabi Muhammad sallallahu alayhi wa sallam not gone to a better place?” She replied, “By Allah, I knew that the Messenger of Allah would die but I cry now because the revelation from on high has come to an end for us.” Umm Ayman died when Uthman RA was Khalifa. Source

Asalamu Alaykum. Can you explain in detail about the concept of ijma, its types and conditions? Answer Literally the word Ijmaa has two meanings: 1. Resolution to do something. It is said in Arabic: أجمع فلان على السفر So and so made a firm intention to travel. 2. Agreement. For example the Arabs say: أجمع القوم على السفر They all agreed to travel. (A Beginners Guide to Usool Ul Fiqh Page 82) Terminologically the word Ijmaa means: اتفاق علماء عصر من أهل العدالة والاجتهاد على حكم The consensus of all the expert scholars of Islamic jurisprudence on a particular ruling in a particular era. From the above definition we learn that only the view of the Mujtahid (expert scholars of Islamic jurisprudence) will be taken into consideration and not the view of any other scholars. Likewise, it is necessary that each and every of them agree on the ruling, whether it is verbally, or merely by their silent approval. Ijmaa is from amongst the primary sources of jurisprudence. The validity of the consensus of this Ummah is a gift and an honour bestowed upon us. The authoritative nature of Ijmaa is established from a number of proofs from the noble Quraan and Sunnah of Nabi (sallallahu alayhi wa sallam). {كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ } [آل عمران: 110] “You are the best Ummah ever raised for mankind. You bid the Fair and forbid the Unfair.” (3:110) In the above verse the word khayr has been used which denotes that this Ummah is intense in good. This clearly shows that tremendous goodness will be in what this Ummah agrees upon. The verse further explains that the reason for their goodness is due to their quality of commanding what is right (Ma'ruf) and forbidding what is wrong (Munkar). Ma’ruf refers to that which is correct by Allah Ta'ala. We therefore learn that Ma’ruf is what this Ummah agrees upon. {وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا} [النساء: 115] “Whoever breaks away from the Messenger after the right path has become clear to him, and follows what is not the way of the believers, We shall let him have what he chose, and We shall admit him to Jahannam, which is an evil place to return.” (4:115) In this verse Allah equates those who follow a path other than that of the believers to those who disobey Nabi (sallalahu alayhi wa sallam) . Just as those who break away from the Messenger (sallalahu alayhi wa sallam) will go to hell fire, likewise those who do not follow what the Ummah agreed upon will also go to the hell fire. Similarly, just as it is necessary to follow the teachings Nabi (sallalahu alayhi wa sallam), it is imperative to follow what the Ummah agreed upon. {وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ } [النور: 55] “(Allah has promised that He) will certainly establish for them their religion which He has chosen for them” (24:55) This verse clearly mentions that Allah Ta'ala is happy and has chosen that which this Ummah agrees upon. {وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ} [البقرة: 143] “In the same way We made you a just Ummah (community), so that you should be witnesses over the people.” (2:143) Allah Ta'ala describes this Ummah as being just which clearly shows that what this Ummah agrees upon is correct. These are just a few of the many evidences. There are many more textual proofs. However, we will suffice with the above. As for the ruling, it will become compulsory upon a person to accept and believe in Ijmaa, if the following conditions are met: 1) We have to consider or see the authenticity of the report of Ijmaa to us. 2) If the Ijmaa itself is Qat’iyy ad-Dalaalah (definite implication). 3) If it is Ijmaa of all the Sahaabah in explicit terms. An example of this is that all the honourable companions agreed to Sayyidina Abu Bakr (may Allah be pleased with him) being the first Khalif of Islaam. Thus, it is binding upon us to accept him as such. والمعتبر في هذا الباب إجماع أهل الرأي والاجتهاد فلا يعتبر بقول العوام والمتكلم والمحدث الذي لا بصيرة له في أصول الفقه أصول الشاشي (ص: 226)مطلب في منكر الإجماع وهذا موافق لما قدمناه عنه من أنه يكفر بإنكار ما أجمع عليه بعد العلم به ومثله ما في نور العين عن شرح العمدة أطلق بعضهم أن مخالف الإجماع يكفروالحق أن المسائل الإجماعية تارة يصحبها التواتر عن صاحب الشرع كوجوب الخمس وقد لا يصحبها فالأول يكفر جاحده لمخالفته التواتر لا لمخالفته الإجماع اه ثم نقل في نور العين عن رسالة الفاضل الشهير حسام جلبي من عظماء علماء السلطان سليم بن بايزيد خان ما نصه إذا لم تكن الآية أو الخبر المتواتر قطعي الدلالة أو لم يكن الخبرمتواترا أو كان قطعيا لكن فيه شبهة أو لم يكن الإجماع إجماع الجميع أو كان ولم يكن إجماع الصحابة أو كان ولم يكن إجماع جميع الصحابة أو كان إجماع جميع الصحابة ولم يكنقطعيا بأن لم يثبت بطريق التواتر أو كان قطعيا لكن كان إجماعا سكوتيا ففي كل من هذه الصور لا يكون الجحود كفرا يظهر ذلك لمن نظر في كتب الأصول فاحفظ هذا الأصل فإنهينفعك في استخراج فروعه حتى تعرف منه صحة ما قيل إنه يلزم الكفر في موضع كذا ولا يلزم في موضع آخر اه (رد المحتار - ط. بابي الحلبي (4/ 223) ثم بين المصنف أنه لابد لنقل الإجماع أيضا من الإجماع فقال ( و إذا انتقل إلينا إجماع السلف بإجماع كل عصر على نقله كان كنقل الحديث المتواتر ) فيكون موجبا للعلم و العمل قطعا كإجماعهم على كون القرآن كتاب الله تعالى و فرضية الصلوة و غيرها ( و إذا انتقل إلينا بالأفراد كان كنقل السنة بالآحاد ) فانه يوجب العمل دون العلم كمثل خبر الآحاد…( ثم هو على مراتب ) أي الإجماع في نفسه مع قطع النظر عن نقله له مراتب في القوة و الضعف و اليقين و الظن ( فالأقوى إجماع الصحابة نصاً ) مثل أن يقولوا جميعاً أجمعنا على كذا ( فإنه مثل الآية و الخبر المتواتر ) حتى يكفر جاحده و منه الإجماع على خلافة أبي بكر رضي الله عنه (ثم الذي نص البعض وسكت الباقون ) من الصحابة وهو المسمى بالإجماع السكوتي و لا يكفر جاحده و إن كان من الأدلة القطعية ( ثم إجماع من بعدهم ) أي بعد الصحابة من أهل كل عصر (على حكم لم يظهر فيه خلاف من سبقهم ) من الصحابة فهو بمنزلة الخبر المشهور يفيد الطمأنينة دون اليقين ( ثم إجماعهم على قول سبقهم فيه مخالف ) يعني اختلفوا أولاً على قولين ثم أجمع من بعدهم على قول واحد فهذا دون الكل فهو بمنزلة خبر الواحد يوجب العمل دون العلم و يكون مقدماً على القياس كخبر الواحد – (نور الأنوار ص222) fatwaa.com

Deeds that equal the reward of Haj Haj without a Visa! Since Haj is among the most virtuous deeds in Islam, and not everyone can afford it (especially on a continuous basis) Allah Subhanahu wa Ta’ala has attached the reward of optional Haj to certain other deeds for the benefit of all. Now that the Hujjaj have begun to depart, those who have been left behind can take consolation from the following narrations which promise of various other deeds yielding Haj rewards: 1. Wudhu at home before proceeding for Salaah with Jamaat. عن أبي أمامة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من خرج من بيته متطهرا إلى صلاة مكتوبة فأجره كأجر الحاج المحرم ومن خرج إلى تسبيح الضحى لا ينصبه إلا إياه فأجره كأجر المعتمر وصلاة على إثر صلاة لا لغو بينهما كتاب في عليين رواه أبو داود (559) Sayyiduna Abu Umaamah (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “One who purifies himself (i.e, makes wudhu) and leaves his home to attend the fardh salaah in congregation receives the reward of a Haji in the state of Ihram, And if he leaves for the salaatu-Dhuhaa (Chaast) he gets the reward of ‘Umrah… (Sunan Abi Dawud, hadith:559) 2. Salatul Ishraaq. عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى الغداة في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة قال قال رسول الله صلى الله عليه وسلم : تامة تامة تامة رواه الترمذي وقال حديث حسن غريب (586) Sayyiduna Anas Ibn Maalik (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “Whoever offers his Fajr salaah in congregation, and then remains seated making the dhikr (remembrance) of Allah until (approximately 15 mins after) sunrise after which he offers two rak’aats of salaah (Ishraaq), will receive the reward of one complete Haj and one complete ‘Umrah” (Sunan Tirmidhi, hadith:586 with a sound chain) N.B. Rasulullah (sallallahu ‘alaihi wa sallam) repeated the words: “complete” thrice. 3. Going to the Masjid to acquire or impart Knowledge. عن أبي أمامة رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال من غدا إلى المسجد لا يريد إلا أن يتعلم خيرا أو يعلمه، كان له كأجر حاج تاما حجته. رواه الطبراني في الكبير(7473) بأسناد لابأس به. كذا في الترغيب 1/104، وقال العراقي في تخريج الإحياء(4253): وإسناده جيد. وانظر المستدرك للحاكم 1/91. Sayyiduna Abu Umaamah (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “Whoever goes to the Masjid for the purpose of learning or teaching Knowledge, receives the reward of a Haji whose Haj was perfect. (Tabarani, hadith:7473 with a sound chain. See Targheeb vol.1 pg.104 & Takhreejul Ihyaa, hadith:4253) 4. Umrah in Ramadhan. عن ابن عباس أَنَّ النبى -صلى الله عليه وسلم- قال لاِمرأة من الأنصار يقال لَهَا أُمُّ سِنَان « ما منعكِ أَنْ تَكُونِى حَجَجْتِ معنا ». قالت ناضحان كانا لأَبى فلاَنٍ – زَوْجِهَا – حج هو وابْنُهُ على أحدهما وكان الآخر يسقى عليه غلامنا. قال « فعمرة فى رمضان تقضى حجة. أو حجة معى ». رواه مسلم (1256) Sayyiduna ‘Abdullah Ibn ‘Abbas (radiyallahu’anhuma) has reported that Rasulullah (sallallahu ‘alaihi wa sallam) passed by Ummu sinan while on his way to haj. “Why didn’t you accompany me for Haj?” he enquired. She said: “We only have 2 camels, one my husband has used to be with you in Haj, and the other is needed for transporting water.” Rasulullah (sallallahu ‘alaihi wa sallam) said: “ ‘Umrah in Ramadhan equals the reward of Haj with me”. (Sahih Muslim, hadith:1256) 5. To recite “Subhaanallah” 100 times in the morning and evening. عن عبد الله بن عمرو رضي الله عنهما قال قال رسول الله صلى الله علي وسلم: من سبح الله مائة بالغداة ومائة بالعشي كان كمن حج مائة مرة…الخ رواه الترمذي (3471) وقال: حسن غريب. Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu’anhuma) reported That Rasulullah said: “He who recites Subhaanallah 100 times in the morning and another 100 times in the evening is like one who performed Haj 100 times!” (Sunan Tirmidhi, hadith:3471 with a sound chain) 6. Serving one’s Parents: عن أنس رضي الله عنه قال أتى رجلٌ رسولَ الله صلى الله عليه وسلم فقال إني أشتهي الجهاد ولا أقدر عليه قال هل بقي مِن والديك أحدٌ قال أمي قال فاَبْلِ الله في برها فإذا فعلت ذلك فأنت حاج ومعتمر ومجاهد. رواه أبو يعلى(2760) والطبراني في الصغير والأوسط، وإسنادهما جيد. كذا في الترغيب. 3/315، ومختصرالإتحاف للبوصيري (5721) Sayyiduna Anas (radiyallahu’anhu) reports that a man came to Rasulullah (sallallahu ‘alaihi wa sallam) and said: “I wish to participate in Jihaad, but I cannot afford it” Rasulullah (sallallahu ‘alaihi wa sallam) enquired if any of his parents were alive, to which he said: “Yes! My mother is alive” Rasulullah (sallallahu ‘alaihi wa sallam) said: “Show Allah how you serve her. If you do so (duly) you will be like a: Haaji, a Mu’tamir (one doing ‘Umrah) and a Mujaahid (One striving in Allah’s way).” (Abu Ya’la, hadith:2760, and Tabarani with good chains.-Targheeb, vol.3, pg. 315 & Mukhtasar Ithaaf, hadith:5721) Hafidh Ibn Rajab Al-Hambali (rahimahullah) has quoted other deeds that yield the reward of Haj from various Predecessors (i.e, not necessarily from the hadith). All of the following have been extracted from his priceless work: Lataaiful Ma’aarif, pgs.357-359. 7. Attending the Jumu’ah Salaah. Sa’eed ibnul Musayyab (rahimahullah) said: “Attending the Jumu’ah is better according to me than a nafl (voluntary) Haj.” Hafidh Ibn ‘Asaakir (rahimahullah) has quoted a similar virtue via Imam Al-Awza’ie (rahimahullah)[1] 8. Attending the Eid Salaah. Some of the Sahabah y have said: “Attending the Eidul Fitr Salaah equals the reward of ‘Umrah, and the Eidul Adha Salaah equals that of Haj.” 9. Esha Salaah in Congregation. A reliable Tabi’e, Uqbah ibn ‘Abdil Ghaafir (rahimahullah) said: “Offering the Esha salaah[2] in congregation equals the reward of Haj, and the Fajr in congregation equals ‘Umrah” 10. Fulfilling the need of a fellow Muslim. Imam Hasan Al-Basri (rahimahullah) said: “Your proceeding to fulfil the need a fellow muslim is better for you than one Haj after another!” (Also quoted By Zabeedi (rahimahullah) in Sharhul Ihyaa, vol.6 pg.292) 11. The fulfillment of all obligations. After citing the above, Hafidh Ibn Rajab (rahimahullah) writes: “The fulfilling of all obligatory deeds is considered better than Nafl (voluntary) Haj and ‘Umrah. This is due to (the Hadith in Sahih Bukhari which states that) the best way of attaining nearness to Allah is via the obligatory acts. However many people find it easy to carry out nafl Haj and ‘Umrah, but feel it difficult to fulfil the other responsibilities (Wajib acts) like repayment of debts and other such duties. 12. Abstinence from the haraam (forbidden) acts are also more virtuous than Nafl Haj etc. Some of the Pious predecessors said: “To abstain from an iota of wrong is better than five hundred (Nafl) Haj” Fudhail ibn ‘Iyadh (rahimahullah.) –the great sage of his age- said: “There is no Haj or Jihad that is more important than protecting one’s tongue” i.e, against sin. 13. Any act of Good during the first 10 days of Dhul Hijjah. Hafidh Ibn Rajab (rahimahullah) has rightly pointed out: “If the hadith has promised that any act of good done in these 10 days supersedes even the reward of Jihad, which is considered better than optional Haj too, that means all good done in these days will also supersede the reward of optional Haj.” (Pg.390) The following is an addition to what Hafidh Ibn Rajab (rahimahullah) has cited: 14. Spending on a student of Islamic Knowledge. Once a father came to Imam Muhammad ibn Sahnun (rahimahullah) and said: “I will earn by myself and I will not distract my son from his studies. Imam Ibn Sahnun replied: “Do you know that your reward for doing so will be greater than that of (nafl) Haj, and Jihad!” (Ma’alim Irshadiyyah of Shaykh Muhammad ‘Awwamah, pg.35) Note: 1. The promises of “gaining the same reward as Haj” that are mentioned above, are restricted to the reward only. It does not mean that one upon whom Haj is obligatory can merely suffice on these deeds. (Sharh-Nawawi ‘ala muslim, hadith:1256 & Fathul Mulhim, vol.6, pg.123) 2. Imam Tirmidhi (rahimahullah) has quoted Imaam Is-haq Ibn Rahuyah (rahimahullah) as saying that this reward should be understood in the light of the hadith that explains surah ikhlaas to be equal to one third of the Quraan. (Sunan Tirmidhi, after hadith:939) i.e, one who recites it will receive the reward of reciting one third, but since he hasn’t physically done so the reward will not be multiplied. (Sharh Nawawi, vol.1 pg.271) The reward for physically doing an act is multiplied ten times and more in accordance to the sincerity, and sacrifice that accompanies it. Mufti Mahmudul Hasan Gangohi (rahimahullah) has also highlighted this in his Malfuzat. Furthermore, by memorizing/reciting surah ikhlas thrice, one does not become a hafidh of the entire Quran..! 3. The purpose here is not to discourage one from the actual Haj. (That is why it is being circulated now, when the Hajis have already begun to depart) Like they say: “There’s nothing like the real thing..” Allah Ta’ala knows best, and may He grant us all the tawfeeq (ability) to practice on the above, as well as afford us the opportunity to perform the real Haj repeatedly. Ameen. Click here for pdf. [1] Hafidh Ibn Rajab (rahimahullah) also supported this content with 2 ahadith. [2] A narration of Baihaqi’s Shu’abul Iman states: Sayyiduna Anas (radiyallahu ‘anhu) reports that Rasulullah (sallallahu’alaihi wa sallam) said: “Whoever offers his Maghrib Salah in congregation, receives the reward of one accepted Haj and ‘Umrah” (Shu’abul Iman, hadith:9304 & Ad-Dailami, hadith:5676. ‘Allamah ‘Iraqi (r.a.) has classified the chain as weak. (Takhreejul Ihyaa, hadith:1168) However, when viewed in the light of the above narrations and the explanation of Hafidh Ibn Rajab (rahimahullah) which follows, it acquires enough support. Also see Sharhul Ihyaa, vol.5, pg.127.

The connection between Hazrat Shaikhul Hadith sahab (rah) & Imam Malik (rah) Posted by dr76 Sahib on muftisays.com The following was originally shared by @PearlsofHaqq on twitter. its an excerpt from the book Mere bhaijaan by Hazrat Maulana Yousuf Motala sahab (db). I found it interesting to be translated and shared. The connection between Hazrat Shaikhul Hadith Maulana Zakariya sahab & Imam Malik Once Shaikh Alawi Maliki came to visit Hazrat Shaikhul Hadith at Madinah Munawwarah. While he was about to return.. Hazrat Shaikh sent us Khuddam (attendants) to escort him. Shaikh Alawi commented “I feel deep envy for you Khuddam , that By Allah.. you are in the service of Imam Malik of our times, it is my claim for which I even have daleel (proof). See..how much unanimity we find between Imam Malik and Hazrat Shaikh . Imam Malik had love for Madinah Munawwarah, similarly Hazrat Shaikh has love for Madinah Munawwarah. Secondly, the preoccupation with Noble Hadith of Rasulullh and its love by Imam Malik is also possessed by Hazrat Shaikh . Thirdly, Muwatta by our Imam Malik has been considered amongst the excellent books all over the world. The best commentary of Muwatta available today with par excellence from commentaries of the books of Hadith is Awjaz ul Masalik ila Muwatta Imam Malik by Hazrat Shaikh . And the Fourth shall also be إن شاء الله completed such that Imam Malik lays buried in Jannat ul baqi’i and Hazrat Shaikh shall also be buried at Baqi’i.” When I narrated this incident to Mufti Hussain kamani, he added a fifth point from his side that the manner in which Imam Malik was buried along with his Shaikh and Ustadh Hazrat Naf’i at jannat ul Baqi.., Hazrat Shaikh also rests there alongside his Shaikh and Ustadh Hazrat Maulana Khaleel Ahmed Saharanpuri . END

A Few Good Men – Part 2: Concise Biographies of Some Prominent Personalities of Da’wah and Tabligh. As salaamu alaii kumm wa rahmatullahi wa barakath, When the effort of Dawah & tabligh was revived nearly a century ago, and because it was an effort that was largely neglected until then, there were people who were doubtful of its legitimacy, of its method in the light of the shariah. Yet, as they say that the proof of the medicine is in the cure, it was only after the sacrifices bore fruit, did people across the strata of society come to embrace it. That was then. Strangely enough, even now we find that there are people who still are in relentless doubts and uncertainties with regards to the work, so, is there a solution? In an age where everyone claims to know the truth and professes it at the top of their voice, how does one know who is right and who is on shaky ground? Maulana Ashraf Ali Thanwi (may Allah have mercy on him) answers. The Sheik writes in his ‘malfuzaat’ (anecdotes) of a simple formula to recognize truth from falsehood, he says and I quote: “I shall show you a wonderful criterion by means of which Haqq (truth) and Batil (falsehood) may be recognized in ambiguous and doubtful cases. Even if there happens to be no Aalim (scholar) around, you will be able to distinguish between Haqq and Batil on the basis of this standard. Regarding new and innovated things, find out who are the originators. Are the originators laymen or pious Ulama? If the originators are pious Ulama, then such things, e.g., Madrasahs, Khanqas, Darul Iftas, etc are part and parcel of the Deen. The introduction of such things was inspired into the hearts of the pious Ulama. Practices such as urs, fatiha, third-day, seventh-day khatm, etc., which were introduced by the laity (ordinary people – non ulama) are not part of the Deen. By means of this standard, all innovations and new practices may be distinguished and recognized to be either Haqq or Batil!” With that as the criteria, lets see what kind of people were the people who sacrificed their lives for the sake of Deen in the effort of Da’wah and Tabligh. Note: (rh) after the names of the pious personalities means (rahmatullahi alaih / may Allah have mercy on him) – Here I’ll use only the abbreviation. Haji Abdul Wahab Saheb (b. 1923) The most loved, concerned and mobile elder of Raiiwand markaz, and the biggest caller to Allah of this age was born in Delhi. He did graduation, and had been working as a ‘Tehsildar’ (revenue officer) before the partition of the subcontinent. He left this highly lucrative job to devote his time and attention to the work of Tabligh. He came to the work of Tabligh in the life of Hazrath Maulana Muhammad Ilyas (rh) and is one of the first five persons who offered their lives for doing the work of Tabligh in Pakistan. The love which Allah has planted in the hearts of people for him is a thing which the intellectual-rebels like us have been reading in books but have not seen with eyes. His lectures carry a lot of food for thought. He is the gift of Allah for the people of this time. Whatever he says, it carries behind it a heavy weight of his long association with the chosen people of knowledge and practice. When he speaks. the words seem to be coming out of his heart and do not seem to be merely an oration. He is a truly practicing Muslim. He is the disciple of Hazrath Raipuri. He has also worked for Majlis-e-Ah’rar-e-lslam in his youth. Prof. Dr. Abid Siddiqui (b. Rabi ul Oola 21, 1358 H / May 12, 1939 d. Ramazan 11, 1421 H / December 7, 2000) Born in Doraha Mandi (Patiala, India), he got his early religious education from his parents. He did Masters in Urdu from Oriental College, University of the Punjab, Lahore, in 1962. His personality had many shades of versatility. He started with teaching oriental languages in college. He was an athlete and sports figure in his youth. He played hockey, and remained a referee and coach for years. He was a wrestler as well. At the same time he was the master of the science of classical music and was a good musician. He was among the chosen masters of the philosophy of Homeopathy in Pakistan. But his religious family background, God-gifted natural bias towards religious figures, kind attentions of the elders of Tabligh and to crown it all, his long family association with the family of Ameer-e-Shari’at Syed Ataullah Shah Bukhari (rh) soon claimed a big change in his life. Although his father, Maulana Muhammad Siddique (rh) and brothers had association with the work of Tabligh for many years, but he himself came to it in about 1967. Until the time his health permitted, he very efficiently did the work of Tabligh with all his body and soul. Seeing his eagerness in manly-work, Maulana Muhammad Ahmad Ansari Saheb (rh) named him as ‘the man of action’ (roughly translated as kaam karnay walay). He was a godly person, and was a staunch and regular performer of zikr and sets of prayers (probably referring to Nafl or supererogatory prayers – Blog author). He used to sit on his prayer mat for hours and hours daily. He was well prepared to embrace the death. Just two days before his death he spent many hours in the nusrat of a jama’t (serving a group of people in the path of Allah) and he intended to spend one year with the jama’t. On the day of his death he completed the reciting of Qur’an and the tafseer of Maulana Shabbir Ahmad Usmani (rh). Just before his death, he made his wudhu (ablution) and was on the way to perform Isha salat (compulsory night prayers) when he felt uneasiness in his head and after reciting the Kalimah, surrendered his soul to Allah within seconds without any difficulty or signs of pain. “Verily, unto Allah do we belong and, verily, unto Him we shall return”. He used to pray for a happy and easy ending and of not being burdened with the debt of the favors of people and Allah accepted both his prayers. He wrote a book on Western literary criticism which is being recommended in almost all the universities of Pakistan. He was a poet as well and his poetry has been published. Both his books have received due appreciation from the masters of literature and poetry of this age. A thesis on his life and works was written in his life. In his last years he worked on completing the references of the tafseer (exegesis of the Glorious Quran) of Maulana Shabbir Ahmad Usmani (rh); this tafseer finds a valuable place in the well trusted commentaries of the Holy Qur’an in Urdu. Maulana Abdul Rasheed No’mani (rh) gave him the permission (ijaazah) to relate Hadith. In his youth he became the disciple of Hazrath Raipuri (rh); after his death he did bay’t on the hands of Maulana Muhammad Aslam Saheb (rh), and after him, gave his hand in the hands of Maulana Muhammad Ahmad Ansari Sahib (rh). Maulana Syed Abul Hasan Ali Miyan Nadwi (b. Muharram 6, 1333 H / November 25, 1914 d. Ramazan 22, 1420 H / December 31, 1999). He was an early associate of the work of Tabligh, and was a man vested with a lot of qualities. Basically he was an orator, but at the same time he was a highly learned man, well versed in the art of transferring the thoughts of mind and words of mouth to the paper. He had the gift of languages, his command on the Arabic Language was recognized by the great masters of the language. He started his literary life by writing the biography of the leader of the movement of the revival of iman and fi-Sabeelillah, Hazrath Syed Ahmad Shaheed Barelwi (rh). He sent this book to Maulana Muhammad Manzoor No’mani (rh), the compiler of the Urdu source book ‘Malfoozat’ (anecdotes of Maulana Ilyasji) who after reading that book asked him whether he wanted to do something or he had just written the book?. Then, these two young and courageous elders visited different parts of the country (the sub-continent) in order to find out a practical system of revivalism. This very search took them to the door of Hazrath Maulana Muhammad Ilyas (rh). Here, the thirst of their hearts quenched and their revivalist minds saw a way of practical work. From here the new chapter of Maulana Ali Mian’s life starts. He traveled from country to country to get the work of Tabligh recognized in the Arab-world and to get the support of their learned people and dignitaries. In this regard, his contribution is vital. He was in the 4th jam’at which was sent to Sa’udi Arabia on July 6th, 1947 in order to institute the work of Tabligh over there. An important event of this journey was this that he wrote a booklet for presenting the work of Da’wah to King Sa’ud (rh), which was read out to his successor, and which became the apparent source of getting his support for this work. This removed that distance and ‘aversion’ which was present in royal circles for the effort of Tabligh. His second journey in this connection was in the company of Hazrath Raipuri (rh) and many other elders. After performing Hajj, he went to Egypt, then Sudan, and then Syria, and met important religious people, state officials and dignitaries, and presented the work of Tabligh in detail. He came back to India in October 1951 (Alhamdulillah! That means Maulana was in the path of Allah for a continuous 4 years! – Blog author). Hazrath Maulana Muhammad Ilyas (rh) always held him and his noble family in highest regard. His words about him: “The benefit which has been caused to the effort of Tabligh by your attentions, has not been caused by any of those who are attached with this work until now. May Allah direct your holy attention more and more towards this work” – reflect his status in his sight. He paid his due of companionship with Hazrat Maulana Muhammad Ilyas (rh) by writing his biography ‘Hazrat Maulana Muhammad Ilyas and the Revival of Da’wah’. No reference on any aspect of Tabligh is complete without this book. He was not a Maulana in the traditional sense of the word, rather his personality had many shades. His voice was heard with attention in the circle of Sufis and the seats of religious learning to the halls of Oxford and Cambridge. Both the popes of churches and the saints of mosques have acknowledged his writing and moderation loving pen. He wrote many books on serious topics, which have been translated into many languages. He did masters from Lucknow University in 1929. He remained the member of the advisory committee of Dar-ul-Uloom Deoband, and the patron of Dar-ul-Uloom Nadwat-ul-Ulama, Lucknow. He was the director of the foundation summit of the Organization of Islamic Countries (OIC) in 1962, and remained its member throughout his life. He was the founder-member of Islamic University, Madinah. Recognizing his services to Islam, he was awarded King Faisal Award in 1980. In 1983, he was made the lifetime president of the Oxford Centre for Islamic Learning. In 1992, he was awarded the Bharath Ratna, India’s highest civilian award but refused to accept it (perhaps because 1992 was also the year in which the Babri Masjid and thousands of Muslims were martyred as the Indian government failed miserably in its duty to provide them security – Blog author). You can read his biography and the source of the Bharat Ratna anecdote, here: Click Maulana Abdul Aziz Du’aa ju Dehlawi (d. Zul Hijjah 13, 1388 H / March 2, 1969) He belonged to Delhi and was a very popular, polite, knowledgeable, hospitable and restless person. His coming to the work of Tabligh was the result of the du’a of Hazrat Maulana Muhammad Ilyas. Before this, he was a big refuter and arguer and used to attend discussion contests against atheists and Christians. He came to Pakistan in 1952, and occasionally stayed with his son in Karachi, and with his brother in Tando Adam (Sind). He remained in motion so much that even in these two places he used to offer the salat of a traveller. Remaining in one place was against his temperament. On his death, Sheikh-ul-Hadith Hazrat Maulana Muhammad Zakariyya (rh) wrote in a letter: “He is indeed lucky who leaves so much people behind him that make du’a for the dead”. A book comprising his sayings has been published; he allowed its publishing just one week before his death. He was the disciple of Maulana Shah Muhammad Yasin Nageenvi (rh), who himself was the disciple of Hazrath Gangohi (rh). It is his distinction that he laid the foundation of the masjid of Raiiwand Markaz. Maulana Iftikhar Ahmad Faridi (d. Rajab 3, 1419 H / October 25, 1998) An early associate of the work of Tabligh. He belonged to Muradabad, U. P. (India). He compiled and edited many books in Urdu including ‘Sayings and Letters of Maulana Ilyas’ - a book which contains some sayings of Hazrath Maulana Muhammad Ilyas (rh) and some letters written by him. He had also worked for Majlis-e-Ah’rar-e-Islam. Maulana Ihtisham ul Hasan Kandhlavi (b. Rabi-ul-Oola 16, 1324 H / May 11, 1906 d. Shawwal 17, 1391 H /December 4, 1971) He was an early associate of the work of Tabligh, and was the right-hand man of Hazrath Maulana Muhammad Ilyas (rh). He is the author of the booklet named ‘Muslim Degeneration and its Only Remedy’, which is included in the syllabus of the effort of Tabligh. He wrote many other books, including ‘Fundamentals of Islam’, etc.,. He taught Hadith as well. Both Maulana Muhammad Yousuf (rh) and Maulana Muhammad Inam-ul-Hasan (rh) studied Hadith and tafseer from him. He was the member of that delegation which met King Abdul Aziz Aal-e-Sa’ud (rh) (1880-1953) on March 14, 1938, in connection with the work of Tabligh. He was in the 4 month jama’t which was sent to Saudia on July 6, 1947, in order to institute the work of Tabligh over there. He was present in that important mashwarah in which it was decided that ‘on-foot’ (paydal) jam’ats will be sent to Hajj, so that they may reach Makkah after working from country to country. This mashwarah was held on February 22, 1947, in the Markaz Nizamuddin. Maulana Muhammad Ihsan ul Haq (b. Rabi’-ul-Oola 24, 1361 H / April 12, 1942) A very intelligent and deeply rooted in knowledge elder of Raiiwand who is the son of Haji Muhammad Bashir sahib (rh) (b. Rabi’-ul-Oola 27, 1337 H / January 1, 1919 d. May, 1992) who remained the second regular Amir of the effort of Tabligh in Pakistan. After passing middle school in Karachi, he then remained in the house of Maulana Muhammad Ahmad Ansari saheb (rh) in Bhawalpur and got religious education from his father Maulana Farooq Ahmad (rh). He completed education from Jami’a Mazaahir-ul-Uloom, Saharanpur in 1961, and was the beloved student of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh). He has translated all the three volumes of Maulana Muhammad Yousuf’s (rh) book ‘Hayaat-us-Sahaba’ (The Lives of the Sahabah) into Urdu. He is teaching Hadith from last 51 years in Raiiwand markaz. He delivers lectures in weighed and measured words, and speaks on the topics of inner-development, humanity, moral values, etc. Allah has accepted his house in that the work of women in the effort of Tabligh are being managed by them. He is the disciple of Hazrat Sheikh-ul-Hadith (rh). Maulana Ilyas Kandhlavi (b. 1303 H / 1886 d. Rajab 21, 1363 H / July 13, 1944) Revivalist of the work of Da’wah and Tabligh and 1st Hazratji (Amir) of Tabligh. Descendant of a renowned and very pious Siddiqui family, he was born in Kandhla (India). He memorized the Holy Qur’an before the age of 10 according to his family traditions, and got early education from his village madrasah and his elder brother Maulana Muhammad Yah’ya (rh). Then he received education from the renowned religious teachers of his time in Dar-ul-Uloom Deoband, including Sheikh-ul-Hind Maulana Mahmood Hasan (rh). During education he became the disciple of Maulana Rasheed Ahmad Gangohi (rh), After Hazrath Gangohi’s (rh) death, he used to spend most of his time in seclusion and meditation and doing tough spiritual exercises. Hazrath Raipuri (rh) says that the work of the propagation of Deen and tabligh that was taken from Maulana Ilyas (rh), and the popularity and attractiveness which Allah gave him, was the result of these tough spiritual exercises. After the demise of Hazrath Gangohi (rh), he gave his hand in the hands of Maulana Khalil Ahmad Saharanpuri (rh). In October 1910, Maulana Ilyas (rh) started teaching in Jami’a Mazaahir-ul-Uloom, Saharanpur. But after teaching in madrasah for some time, he got increasingly unsatisfied over madrasah education because most of the students used to get themselves engaged in worldly businesses after completing the education rather than serving the knowledge of Deen. Some bitter experiences of degradation of the knowledge of Deen became the source of turning his direction to the line of self-development (Zikr), and he thus started giving direction to the seekers of Zikr. Seeing that this line too is restrictive to only those few people who are ready to bear the hardships of this line, and is not beneficial to the common people and the entire Ummah, Allah opened on him the work of Tabligh. It was due to Allah’s mercy and Hazrath Maulana’s (rh) sincerity that he was endowed with the fullest reliance and confidence of his contemporary scholars and all religious elders and reformers of his time. In his 2nd Hajj (1926), he saw the Holy Prophet (peace and infinite blessings be upon him) in a dream and he was told that: ‘We shall take work from you’. On his coming back from this Hajj, he started Gusht (Jowla) on a regular basis. Going-out of jam’ats in khurooj started. In view of the information derived from all available sources, it appears that the work of Tabligh, in its today’s form, practically began on Monday, Zul Qai’dah 28, 1348 H (April 28, 1930), from Jami’a Mazaahir-ul-Uloom, Saharanpur. In his last Hajj (1938), he laid the foundation of this work in Sa’udia. On March 14, 1938, he met King Abdul Aziz Aal-e-Sa’ud (rh) in this connection. It was this Hajj travel in which, he, while going to Karachi from Delhi via train, offered Fajr salat in Raiiwand railway station on Friday, 22nd January, 1938 / Zul Qa’idah 19, 1356 H). To Hazrath Maulana (rh), this work was of very high profile. Before him was not this only objective that people may come on offering salat and observe fasts, but he was worried about Islamising each and every aspect of private (infiraadi) and collective (public) life of Muslims by awakening the entire Ummah. In his own words: ‘The actual aim of this movement of ours is to teach the Muslims everything with which the Holy Prophet (peace and infinite blessings be upon him) came. (That is, to get the Ummah attached to the complete system of thought and practice of Islam). This is our aim. As for this movement of jama’ts and gusht – these are the initial means of achieving this aim; and the instruction and teaching of Kalimah and salat are, in other words, the ABC of our complete syllabus”. Hazrath Maulana (rh) was a very courageous person and used to bear every type of hardships in the course of the work of Tabligh. Seeing him Hazrat Sheikh-ul-Hind (rh) used to say that when I see Maulana Ilyas (rh), my eyes tend to visualize the Sahabah (may Allah be pleased with them). On the night of his death, July 13, 1944, elders of Nizamuddin chose his son Maulana Muhammad Yousuf (rh) as his successor. Hazrath Maulana (rh) agreed. The next morning, after Fajr salat, his turban was put on Maulana Yousuf’s (rh) head. He remained the member of the advisory committees of Dar-ul-Uloom Deoband and Jaami’a Mazaahir-e-Uloorn, Saharanpur. Maulana Inam ul Hasan Kandhlavi (b. Jamad-ul-Oola 8, 1336 H / February 20, 1918 d. Muharram 10, 1416 H /June 10, 1995) 3rd Hazrath Jee (Amir) of the tanzeem of Dawah & Tabligh. He was born in Kandhla (India). After memorising the Holy Qur’an in the 10th year of his age, he started getting his early education from his maternal grandfather and from Maulana Muhammad Ilyas, and then took admission in Jami’a Mazaahir-e-Uloom, Saharanpur, where he completed his elementary education. He later completed education in Nizamuddin from Maulana Muhammad Ilyas (rh) and Maulana Ih’tisham-ul-Hasan Kandhlavi (rh). He became the disciple of Hazrath Maulana Muhammad Ilyas (rh) about in 1935. In the days of Maulana Ilyas (rh), he used to answer his mail. In the days of Maulana Yousuf (rh), he constantly remained with him. He was made the Amir of Tabligh on Zil Qa’ida 30, 1384H (April 3, 1965). Apart from his world-wide engagements regarding Tabligh, he wrote footnotes on ‘Hayat us Sahabah’, gave valuable work on the translation of the ‘Sahih of Bukhari’, and compiled a well-read Arabic book ‘Selected Chapters of Mishkat-al-Masaabih’ for the people of knowledge and the Arab brothers. In Rabii-ul-Oola 1375H (October 1955), he started giving lecture on the Sahih of Bukhari, which he continued for over twelve years. In 1966, he was made the patron of Jami’a Mazaahir-ul-Uloom, Saharanpur. Maulana Muhammad Jameel (b. 1947) Popularly known as ‘Imam sahib’, he is the Imam of salat in the Markaz of Raiiwand. He belongs to Khanpur (Pakistan). He is famous for giving lectures with commonly understandable examples. He makes people understand even the most difficult things with the easiest examples. To me, deen was not so easy to practice upon as did it become after listening to him. The in-depth understanding of deen which Allah has given him, is a thing which is given to only few. Maulana Muhammad Jamshed Ali Khan Saheb (b. Jamad-ul-Qola 1342 H / December 1923) Born in Bhesani (Muzaffarnagar, India), he got primary school education in a nearby village Hasanpur Lohari. In his early childhood he remained in the house of Maulana Ashraf Ali Thanvi (rh). He got his early religious education from Maulana Maseehullah Khan saheb (rh) in his madrasah in Jalalabaad and completed education and did ‘Review of Hadiths’ (Daur e Hadith) from Dar-ul-Uloom Deoband. Hazrath Madni (rh) has been among his teachers. He came to Pakistan in 1951. He became regular in the work of Tabligh in about 1962, and accompanied Maulana Muhammad Yousuf (rh) in his last Hajj of 1964. In 1965, he came to Raiiwand on full-time basis and started teaching the Holy Qur’an in the madrasah of Raiiwand as well. He is famous for giving lectures in a very distinct style. He is the disciple of Maulana Maseehullah Khan Saheb (rh). Maulana Muhammad Ahmad Ansari Saheb (b. Jamad-ul-Oola 1342 H / December 1923) A renowned elder and orator of Tabligh. He belongs to Bhawalpur (Pakistan). He got his early religious education from his father Maulana Farooq Ahmad, who was the nephew of Maulana Khalil Ahmad Saharanpuri (rh). In 1942, he went to Dar-ul-Uloom Deoband for completing the ‘Review of Hadiths’ (Daur e Hadiths) so as to maintain the traditional ties with the elders where he studied Hadith from Maulana Husain Ahmad Madni (rh) (d. Jamad-ul-Oola 12, 1377 H / December 6, 1957) and many other renowned teachers of Hadiths. He memorized the Holy Quran in 1956. He was the Sheikh-ul-Hadees in Jami’a Abbasiya (now Islamia University), Bhawalpur. During service, Hadith, theology, history and Arabic literature were the subjects of his teaching. He is the disciple of Sheikh-ul-Hadith Hazrath Maulana Muhammad Zakariyya (rh). His association with the work Tabliglh is from his student life (late 1930s). He has visited many countries, especially the Arab world in Tabligh journeys. His grip on the subject of nations rising and downfalls is very firm. He is famous for giving lectures in the light of the history of nations, and giving comparisons between the believing and non-believing nations and practicing and non-practicing people. He touches the methodology and status of religious work, and talks on the global aspects of the work of Da’wah and Tabligh. He names Muslims as Allah’s Ambassadors. His lectures are specially popular both in the people of religious knowledge and the people vested with contemporary knowledge. Maulana Muhammad Manzoor No’mani Saheb (b. Shawwal18, 1323 H / December 16, 1905 d. Zul-Hijjah 26, 1417 H / May 4, 1997) He is the compiler of ‘Malfuzaat’ or anecdotes of Maulana Ilyasji (rh). After completing Daur e Hadith from Dar-ul-Uloom Deoband in 1345 H (1927), Maulana No’mani (rh) started his career with teaching in madrasah. But remaining inside the walls of madrasa was not possible for a restless person like him. He then started falsifying the blames laid by various religious schools of thought – both deniers of the Truth and the innovators in deen and became a renowned refuter and arguer. Under the influence of this very good-intention, he became the caller to Jama’t-e-Islami (which now is a political party and pressure-group) and became a fellow-traveller of Maulana Maududi (b. September 25, 1903 d. September 22, 1979), but his gentle thought and sight could not afford this slippage for long and he soon retraced his steps. Then, under the same influence and due to the insistence of Hazrath Raipuri (rh), who was his preceptor, he got himself attached to Maulana Ilyas (rh) and travelled throughout the country in Tabligh journeys, and until he got excused from walking he remained practically involved in doing this work with all his body and soul. Maulana No’mani and Maulana Abul Hasan Ali Nadwi (rh) were two bodies with one soul – their companionship spread for about sixty years. In the later part of his life (in early 1980s) he wrote a book on the so called Islamic Revolution (1979) of Iran, which reflects its true picture. This book became the means of saving the iman of millions of Muslims all over the world and stopping them from getting intoxicated with the flowery and hope filled but hollow slogans of Islamic Revolution. He was the founder editor of monthly al-Furq’an. This periodical has contributed a lot to the work of Tabligh. His widely read book, ‘Maarif-ul-Hadith’, has been translated into many languages. About 49 books on various topics are to his credit. Simple writing was his distinction. Besides the memberships of various worldwide Muslim councils, he was the member of the advisory committees of Dar-ul-Uloom Deoband and Dar-ul-Uloom Nadwat-ul-Ulama, Lucknow. He was the lifetime member of the Organization of Islamic Countries (OIC). Read that book on the Shia’s here: Click Maulana Muhammad Umar Palanpuri (b. Rabi-ul-Oola 30, 1348 H / September 5, 1929 d. Muharram 13, 1418 H / May 20,1997) Born in Bombay (India), he got his early religious education from his mother and then went to school. He completed traditional religious education from Dar-ul-Uloom Deoband in 1956 on the direction of Maulana Muhammad Yousuf (rh). He was so fond of study in his student life that when he had no money to purchase oil for lamp, he used to study in the street light sitting beside the road; he said about himself that he has been studying even 22 hours a day for months on various occasions. He memorized the Holy Qur’an in a very ripe age with the consultation of Maulana Muhammad In’am-ul-Hasan (rh). On the demise of Maulana Muhammad Yousuf (rh) in 1965, he was requested to stay permanently in the Markaz of Nizamuddin. The long and detailed lecture which was delivered in the Markaz of Nizamuddin after Fajr salat every morning has always been of extraordinary importance. Maulana Muhammad Yousuf (rh), and before him Hazrath Maulana Muhammad Ilyas (rh) always delivered this lecture in person. However, Maulana Muhammad In’am-ul-Hasan (rh) never delivered this lecture. He, instead, gave this heavy responsibility to Maulana Muhammad Umar Palanpuri (rh), who, fulfilling the due of companionship, continuously delivered this lecture for about 32 years. This chapter in the history of Da’wah and Tabligh cannot be forgotten. Maulana In’am-ul-Hasan (rh) had great trust in him. Once, before a selected gathering of the Arab brothers, he introduced Maulana Palanpuri (rh) by saying: ‘He is Sheikh Muhammad Umar – the tongue (Mutakallim) of Da’wah and Tabligh’. He was famous for delivering speech in the light of the stories of the Holy Qur’an. His every sentence was an explanation of some verse, or some verse was explaining his talk. His speeches had been full with food for thought for the people of knowledge. People used to wait for his speech. His mother told about him that a day would come when millions of people will listen to his talks, and Allah fulfilled this foretelling in his favor to the very letter. He became the disciple of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh) on his wish. Read a great anecdote on the life of Maulana Umar Palanpuri: Click Muhammad Shafi Quraishi (b. Shawwal 5, 1321 H / Decermer 25, 1903 d. Shawwal 30, 1391 H / December 19,1971) Born in Jhinjhana (India), he got his early education in Hoshiarpur and completed schooling in 1919. His father, Muhammad Siddique, was the district inspector. After attending college for some time he got into business. In 1941, he came to the work of Tabligh. He was a very beloved and well trusted companion of Hazrath Maulana Muhammad Ilyas (rh). A few days before his death Hazrath Maulana (rh) secretly briefed him about every one of his companions. His contribution to the work of Tabligh is extraordinarily remarkable. Hazrath Maulana Muhammad Ilyas very frequently traveled with him in Tablighi journeys. In the days of Maulana Muhammad Yousuf (rh), he remained with him and accompanied him in almost all routine and special Tablighi journeys. Most of his ex-Pakistan journeys were to Sa’udia. He was in the 2nd jam’at which was sent to Sa’udia in 1946 in order to institute the work of Tabligh over there. He was made the first regular Amir of the Tabligh of Pakistan. He was a man of very delicate and fine nature. Even in the hottest summer days he always remained in very formal dressing. For hours and hours he used to sit on the hams (back of the thigh) in the same posture with respect. The incident of Dhaka fall which split Pakistan into two affected his heart very badly and just three days after this happening he died during an ijtima of Khooi (near Peshawar). He became the disciple of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh) on his wish. Maulana Shah Abdul Qadir Raipuri (b. 1290 H / 1878 d. Rabi-ul-Oola 14, 1382 H/ August 16, 1962) A renowned leader of the path of spiritual development. After completing his education he got himself attached to the khanqah of Raipur. He lived an ideal virtuous life. He never had the desire of show or fame and did not keep even the things of everyday need in his possession, so much so that the clothes which he wore were not of his own but he had gifted them to someone else and was wearing them with his permission – with the intention that nothing should be his. People of every circle and affiliation, every school of thought and every taste sat combined in his company. Allah had given him a vast political insight, high-mindedness and understanding and he guided people of every political and religious bias. Another point worth mentioning about him is selflessness – he always considered himself as nothing although he was the source and centre of major Muslim groups and folds of his time. He managed to make himself well informed about the news of the world. His contribution to the work of Tabligh is very important. He remained present on almost all important occasions in Nizamuddin. He was present in that important mashwarah in which it was decided that ‘on-foot’ (paydal) jam’ats would be sent to Hajj, so that they may reach Makkah after working from country to country. He accompanied the jam’at which was sent to Sa’udia on July 6, 1947 in order to institute the work of Tabligh over there. He remained the member of the advisory committee of Dar-ul-Uloom Deoband. Maulana Sa’eed Ahmad Khan Saheb (b. 1903 d. Rajab 12, 1418 H / November 14, 1999) Born in Khera Afghan (Saharanpur, India), he got his early education and did matriculation from Islamia School Saharanpur. After an exchange of letters with Maulana Ashraf Ali Thanvi (rh) he got admission in Jami’a Mazaahir-e-Uloom, Saharanpur, and completed education in 1360 H (1941). Then he got himself attached to Hazrath Maulana Muhammad Ilyas (rh). He was the Amir of the 3rd jama’t which was sent to Sa’udia in 1947 in order to institute the work of Tabligh over there. There, he spent the most part of his life. His speeches used to carry a heavenly tone. His contribution in establishing and running the work of Tabligh in the Arab world is vital. He was famous for his hospitality. His letters in respect of the principles of the work of Tabligh are very important, and have been published. Maulana Zafar Ahmad Usmani Thanwi (b. 1311 H /1893 d. Zil Qa’ida 23, 1394 H / December 9, 1974) He was the son of Maulana Ashraf Ali Thanvi’s sister and was an early associate of the work of Tabligh, and remained with Hazrath Maulana Muhammad Ilyas (rh) in the days of his last illness. He contributed a lot in inclining the ulama community towards the work of Tabligh. Maulana Muhammad Yahya Kandhlavi (b. Muharram 1, 1288 H / March 23, 1871 d. Zil Qai’da 10, 1334 H / September 9, 1916) He was the elder brother of Hazrath Maulana Muhammad Ilyas (rh), and was his teacher as well. He is the father of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh). He memorised the Holy Qur’an at the age of seven, and got religious education from Dar-ul-Uloom Deoband. He was the special student of Hazrath Gangohi. Hazrat Gangohi also loved him very much and used to say that ‘Molvi Yah’ya is my eye’. He had such a grip on Arabic literature that he very frankly wrote in Arabic prose and poetry. He was a man of very pleasant personality, with smiling face in the day, and weeping eyes in the night. Completing the recitation of one Qur’an was his daily routine. He was a trendsetter in teaching Hadith and taught in the madrasah without pay, and used to bind books to earn his living. Maulana Muhammad Yusuf Kandhlavi (b. Jamad-ul-Oola 25, 1335 H / March 20, 1917 d. Zi Qai’da 29, 1384 H / April 2, 1965) 2nd Hazrath Jee (Amir) of Tabligh. He was born at Kandhla (India). After memorising the Holy Qur’an at the age of 10 according to his family traditions, he got his early education from his father Hazrath Maulana Muhammad Ilyas (rh) in Nizamuddin, and then took admission in Jamia Mazaahir-ul-Uloom, Saharanpur – where he completed his elementary education. He later completed education in Nizamuddin from his father and from Maulana Ihtisham-ul-Hasan Kandhlavi (rh). He became the disciple of his father Hazrath Maulana Muhammad Ilyas (rh) in about 1935. He was more inclined to teaching in madrasah than working in Tabligh. Although he travelled with many jam’ats and gave time in Tabligh due to the efforts of his father and addressed many gatherings, yet that link with Tabligh did not establish which his father wanted from him. When his father became very seriously ill in July 1944 and the question of his deputyship arose, with the consultation of seasoned Tablighi elders he was made the Amir of the tanzeem of Tableeghi. After the death of his father, he very efficiently and nicely handled the work of Tabligh. With his zealous efforts, this work got recognised in almost all countries of the world. Apart from his worldwide engagements of Tabligh, he wrote a commentary of a famous book of Hadith ‘Sharah Ma’ani-al-Asaar’ with the name ‘Amaani-al-Ah’bar’ and wrote a widely read book on the incidents of Sahabah, viz ‘Hayaat-us-Sahabah’, for the people of knowledge and the Arab brothers. His another book, ‘Selected Ahadith of Six Numbers of Tabligh’ (Muntakhab Ahadith) has also been published by Maulana Muhammad Sa’ad Kandhlavi (damath baraka tuhum) (b. Muharram 8, 1385 H / May 10, 1965). In Rabi’ul-Oola 1375 H (October 1955), he started giving lecture on Abu Da’wud Shariff, which he continued for many years. His life. was a perfect example of following the life of the Holy Prophet (peace and infinite blessings be upon him) and was the symbol of humility and humbleness. Maulana Mufti Zain ul Aabideen (b. Rabi’-ul-Oola 5, 1335 H / January 1, 1917) Born in Mari Indus (Mianwali, Pakistan), he went to school first and passed elementary examination. He did ‘Daur e Hadith’ from Dabhel (India) in 1940. Maulana Shabbir Ahmed Usmani (rh) (b. Muharram 10, 1305 H/ September 29, 1887 d. Safar 20, 1369 H/ December 13, 1949) had been his among his teachers. Tafseer and fiqh had been his special subjects. He came to the work of Tabligh in about 1943 and attended Hazrath Maulana Muhammad Ilyas (rh) in the days of his last illness. He was in the 4th jam’at which was sent to Sa’udia on July 6, 1947 in order to institute the work of Tabligh over there. Later, he was made the Amir of Tabligh Jam’at in Sa’udia where he spent about two and a half years. He came to Pakistan on April 22, 1950. He became the disciple of Sheikh-ul-Hadith Maulana Muhammad Zakariyya (rh) in 1944. In 1963, he established Dar-ul-Uloom Faisalabad (Pakistan). He had been close to Majlis-e-Ah’rar-e-Islam as well. He has traveled from country to country in Tablighi journeys. Human-development, iman and sincerity are the main topics of his lectures. He speaks in the light of reason, and very frequently discusses the issue of human rights in the light of Islam and common-sense. Sheikh ul Hadith Hazrath Maulana Muhammad Zakariyya Kandhlavi (b. Ramazan 11, 1315 H / February 4, 1898 d. Sha’ban 1, 1402 H / May 25, 1982) A world-known religious figure of the sub-continent. He was the nephew, son-in-law and student of Hazrath Maulana Muhammad Ilyas (rh). His role in the establishment of the tanzeem of Tabligh is beyond all measure. The syllabus of Tabligh consists of mostly his books. What he did in the critical moments of Tabligh, is a glorious page in the recent history of Islam. Both Maulana Muhammad Yousuf (rh) and Maulana Muhammad In’am-ul-Hasan (rh) were his sons-in-law. He wrote over 150 books which are being read all over the world. He taught Hadith for about sixty years. Further details of his life can be had from his autobiography. He remained the member of the advisory committee of Dar-ul-Uloom Deoband. His contribution to the work of Tabligh is very important. It is safe to say that he has been the actual ‘leader of the caravan’ in the entire work of the Tabligh. When Hazrath Maulana Muhammad Ilyas (rh) went to Hajj in 1356 H (1938), which was his last Hajj, he made him responsible to look after the affairs of Markaz Nizamuddin. He remained present on almost all important occasions in Nizamuddin. He was present in that important mashwarah in which it was decided that ‘on-foot’ (paydal) jama’ts will be sent to Hajj, so that they may reach Makkah after working from country to country. The.Ijtema® Conclusion Right. Above are just some of the people who in the 20th century symbolized this saying of Imam Malik (rh): “Reformation of the last of this Ummah will not be possible except by adopting the method which was used in the beginning.” These were people who walked the talk, not just tweet, went to the people, not shout from the rooftops or send emails, left comfort, left seclusion, left normality, and more importantly people who…left home. Just some of the people who didn’t give up, didn’t flee to the mountains to free themselves from trials, afflictions and adversities. People who not just dreamt of a better day for the ummah but who silently took stock, stood up, stood firm, steadfast, persistent, unrelenting and unwavering in their courage and determination in the cause of Allah. People who as Muhammad Asad Leopold Weiss, the great European Muslim thinker of the 20th century puts it, said ‘Yes’ to action and ‘No’ to passivity, and ‘Yes’ to life and ‘No’ to asceticism and with the help of Allah subhanahu wa ta’ala steered hundreds of millions of Muslims towards the Deen and in doing so, altered the course of history. “After us the descendants of our clan will wear gold embroidered garments, eat rich and sweet food, ride fine horses and embrace beautiful women but they will not say that they owe all this to their fathers and elder brothers, and they will forget us and those great times” ~ Genghis Khan. * * * References: 1. Words and reflections of Maulana Ilyas by Maulana Manzoor No’mani translated by Hafiz Safwan Muhammad. 2. Sayyid Abul Hasan Ali Nadwi: Life & Works by Abdul Kader Choughley. 3. The Adventures of Ibn Battuta by Ross E. Dunn. 4. The Malfuzat of Maulana Anshraf Ali Thanwi. 5. Wikipedia. theijtima.com

Assalaamu alai kumm wa rahmatullaahi wa barakath, Many events in the history of Muslims indicate that the Muslim scholars changed the course of history by their influence and guidance of the ruling classes of Islam. Lets look at some of the incidents. 1. Sulaiman bin Abdul Malik and Imam Hazrat Raja Bin Haiwah. During the Umayyads, Sulaiman bin Abdul Malik (may Allah have mercy on him) wanted to make his son, the heir apparent, but, Imam Hazrat Raja Bin Haiwah (may Allah have mercy on him) advised him to appoint Hazrath Umar Bin Abdul Aziz (may Allah have mercy on him) (the God fearing nephew and son in law of Sulaiman Bin Abdul Malik) as his successor. Sulaiman agreed to his proposal. 2. Hajjaj Bin Yousuf and Imam Yahya Bin Yamar. The name of Hajjaj Bin Yousuf is notorious for tyranny and high handedness. Once the name of Hazrath Hussain (may Allah be pleased with him) was mentioned in his presence to which he retorted: “He was not included in the progeny of the Holy Prophet (peace be upon him).” Perchance the scholar of Islam, Imam Yahya Bin Yamar was present in that meeting, he at once spoke out: “You are telling a lie, O Hajjaj!” Hajjaj said: “Prove your assumption from the Holy Quran or else I shall get you assassinated!” Hazrath Yahya Bin Yamar recited this verse: “And from his progeny arose David and Solomon” [suran Al-Anaam Verse 84] According to this verse Prophet Isa’a [Jesus] (peace be upon him) is included in the progeny of Prophet Adam (peace be upon him) through his mother, then how can you deny that Hazrath Hussain (may Allah be pleased with him) is not included in the progeny of the Holy Prophet (peace be upon him) through his mother Hazrath Fatima (may Allah be pleased with her).” Hajjaj was a hot headed man but he was constrained to admit that Hazrath Yahya Bin Yamar spoke the truth. Another event involving Hazrath Yahya Bin Yamar took place. Once Hajjaj asked him: “Do I commit any mistake of accent in my recitation of the Holy Quran?” Hazrath Yahya gave a very eloquent reply. He said: “You read out the vowel sign Kasra (i) in place of Rafa’a and you read out Rafa’a in place of Kasra (i). This laconic text also means: “You are unjust and cruel. You raise to position the persons who deserve to be downgraded and you demote and down grade persons who deserve to be raised to high positions.” Historian Ibne Khalqan said that Hajjaj was so much pleased at this utterance of truth that he appointed Hazrath Yahya as Qazi (Judge) of Khorasan. 3. Ha’roon al Rashid and Imam Malik. Once the Abbasid Caliph, Ha’roon al Rashid and the Princes went to hear the lectures of Imam Malik (may Allah have mercy on him). He said to the Imam: “I shall recite the Hadith and you may hear, but you send away the common people from in front of you.“ Imam Malik replied said: “If the commoners are deprived because of the very important persons, even the VIP, shall not benefit.” The Imam asked one of his pupils to recite the Hadith, which he began. The Caliph kept quiet. 4. The Outspokenness of Imam Auzai. Imam Auzai was a religious leader of Syria. Once Abdullah Bin Ali, an uncle of Caliph Saffah Abbasi, asked him: “What is your opinion about the blood shed of the Banu Ummayads at our hands?” Imam Auzai tried to avoid a reply. But when Abdullah Bin Ali insisted on a reply, he said: “By Allah, it was unlawful for you to shed the blood of the Banu Ummayads!” Abdullah Bin Ali was a very hot tempered man, on hearing this reply he was red with anger. He said: “Why do you say so?” Imam Auzai replied: “The basis of what I said is the saying of our Holy Prophet (peace be upon him) i.e., the blood of any Muslim is unlawful except under the following three conditions: 1. He should be guilty of fornication despite being married. 2. He may have assassinated anybody without lawful provisions, and 3. He should be an apostate and guilty of forsaking Islam.” Again Abdullah Bin Ali asked: “Is not our government a religious government?” The Imam put him a question: “How is it?” Abdullah replied: “Did not the Holy Prophet make a will for Hazrath Ali (may Allah be pleased with him) ?” The Imam replied: “Had any will been made. Hazrat Ali (may Allah be pleased with him) would not have asked for an arbitrator.” After this talk the learned Imam was sure that he would be beheaded. Abdullah Bin Ali was in a bad mood and he made the Imam leave his court. However, as an after thought, he sent him a bag full of Dinars (gold coins) to Imam Auzai which the Imam immediately distributed among the deserving people. Such events of outspoken truth and courageous conversations in face of men of authority are numerous. Those scholars who were pious and dauntless kept up the practice of timely criticism of un-Islamic or anti-Islamic actions and orders of the men of authority. That was conducive to limiting the lawful influence of these despotic rulers. 5. How Harsama Bin Aa-Yein Corrected the Abbaside Caliph Al-Hadi. The Abbaside caliph Al-Ha’di desired to nominate his son as his successor before his death. He called for a meeting of the dignitaries of the state to obtain their approval. This decision would have deprived Haroon Rashid, his brother, of the office of caliphate. The dignitaries kept quite and withheld their opinion. But Harsama Bin Aa-Yein, a religious scholar, made courage and spoke out the truth boldly, saying: “O Caliph! Your proposed step is wrong. Your father had made you and your brother Haroon Rashid – both successors – one after the other. Now that you are disregarding the will of your father to bestow caliphate on your son and deprive your brother, what guarantee is there that your wrong decision will not be altered after your death?” Hadi was so much impressed by the candid speech of Harsama Bin Aa-Yein that he addressed the audience in anger and said: “Woe to you all who have deceived me. Only my master (Harsama) has expressed the truth and has been my well-wisher.” The outspokenness and dare of Harsama had saved the Ummah from a great political turmoil. 6. When Qazi Yahya Bin Aksim spoke up against the Shi’aa doctrine of Mut’a marriage / fornication. Incidents taking place between Caliph Mamoon Rashid and Qazi Yahya Bin Aksim are quite well known. Once Mamoon dictated a state circular to the effect that “Hazrat Muawiyah Bin Abi Sufyan may be cursed”. Qazi Yahya immediately interfered and the state circular was cancelled. Similarly the Shi’a doctrine of Muta’a (marriage for a fixed brief period) was being promulgated by Mamoon who was inclined towards Shiaism. Qazi Yahya immediately appeared before the audience of Mamoon and told him tactfully that there was no difference between fornication (Zina) and Muta’a (temporary marriage) under clear injunction of the Holy Quran. Mamoon at once admitted his mistake and the institutions of Muta’a (temporary marriage) was made unlawful. The positive corrective role of the religious scholars was not confined to the Banu Umayyads and Banu Abbas caliphs. The truthful and bold scholars of Islam played a constructive role in all the countries when Muslim rulers held the government. 7. Allahma Nowi’s refusal to issue a fatwa in favor of King Rukn ud Din Baibars. The famous Egyptian King Rukn ud Din Baibris (Baibars) was very majestic and glorified. On one occasion he called upon the Muslims to pay more money for the Jehad (Holy War) than was normally fixed under the Rules. Allama Nowi, famous commentator of the.“Sahih Muslim” opposed the king tooth and nail and said to him: ‘‘I know that you slave purchased by Amir Band Qadaar and you did not own a penny. Now that Allah, the Almighty, has granted you kingdom, you have purchased thousands of slaves, whose ornaments are made of gold. In your palace there were 100 maid servants who are laden with jewelry. Until I am convinced that you have taken away all that gold and all the jewelry from your slaves and your maid-servants for the expenses on Jehad, I cannot write a Fatwa in your favor to extort money from the poor Muslims in the name of Jehad”. Baibris was infuriated at the daring speech of Allama Nowi and exiled him from the capital city. Later on he realized his mistake and cancelled the order of exile against Allama Nowi and asked him to return settle in Damascus. But the great Allama rejected his offer and said “I shall not return till Baibris is alive”. Only a month later, Baibris died. 8. The Forthrightness of Allamah Ibn Taymiyyah and his refusal to sell Shari’at. During the caliphate of Abbaside caliph of Egypt, al-Mustakfi Billah, the non-Muslim subjects put in a petition requesting for cancellation of certain peculiar laws applicable only to the Muslims. They offered to pay him 700,000 Dinars every year for this favour. The caliph and his minister both were inclined to but Allama lbn Taymiyyah intervened and said: “The injunctions the Shariat Law of Islam cannot be sold away for any amount”. The caliph had to agree to the ‘Fatwa’ issued by the Imam, much to his dislike, He rejected the petition of non-Muslims. 9. The Story of Shaikh Jamali. In the Usmani dynasty, Sultan Salim I was the first the first Monarch. Once he called upon the Grand Mufti of his empire, Shaikh Jamali and asked him: “Is it better to conquer more lands or to convert non-Muslims to Islam?” The Shaikh replied: “To make them embrace Islam is a better act”. After this verdict the Sultan general orders that whosoever did not embrace Islam, he shall be killed. On knowing about this proclamation the Mufti at once went to the Sultan and told him that his proclamation was against the Holy Quran. The non-Muslims should be left with liberty about their faith if they pay the Jizya Tax. The Sultan cancelled his proclamation and the Muslims were saved from great sin and tyranny. A Few Other Incidents. 1. Sultan Sanjar used to follow guidance of Imam Ghazali in all matters. 2. Shahab ud Din Ghouri had great respect and dedication for Imam Fakhruddin Razi. Haji Al-Dabeer has written a detailed account in his historical book “Zafar ul Wala Ba Muzaffar-Wa-Alihi” which indicates that Imam Razi had corrected many mistakes in points of faith of Shahab ud Din Ghouri. The rightly guided scholars of Islam not only criticized and corrected the rulers of their times, they also wrote books and constitutions for the permanent guidance of the rulers. 3. Qazi Abu Yousuf wrote “Kitab ul Khiraj” for Haroon Rashid. A useful constitution 10!’ the rulers was written by Abul Mukaffa. 4. Imam Abu’ Ubaid ul Qasim wrote a voluminous book “Kitab ul Amwal” for the same purpose. In the first chapter of his book, the Imam discussed the mutual rights of the rulers and the subjects. 5. A treatise written by Imam Malik is also well known. It was a letter addressed to Caliph Haroon Rashid in which useful counsels were given. Apart from corrective actions for the reformation of the ruling classes, the scholars of Islam also kept vigilant eyes on the causes of error in dogma and action created by foreign influences. 6. When waywardness and open lewdness and disobedience to divine injunctions increased in Baghdad, Khalid Rawaish set up a reformatory association to meet the challenge of mischief mongers. A similar body was constituted by Sahal Bin Salam Al Ansaari. The aim and purpose of both the reformatory bodies was to eradicate the causes of mischief and evil in the Muslims and to provide them an effective bulwark against the forces of disintegration. 7. The role of the Hanbalies in effectively curbing the menace of the evil sects of their time can not be over-praised. Our great scholars like Imam Malik, Imam Ahmad Bin Hanbal and Imam Abu Hanifa steadfastly bore all hardships of whipping and imprisonment to save positive Islam from pollution. 8. Mamoon Rashid as his nature was very tolerant and moderate in his religious views. Yet he could not bear the activities of the apostates. He dealt with them as harshly and as effectively as caliph Mehdi had done. [source: History of Islam] Wa alai kumm as salaam wa rahmatullahi wa barakath theijtema.com

Hair Dye السلام عليكم ورحمة الله وبركاته Is it permissable to dye ones hair with hair dye or mendhi? If so, is it permissable to dye the hair black? شكراً و احسن الجزء Answer wa'alaykum as Salam wa rahmatullahi wa barakatuhu, It is permissible and in fact encouraged the use of Henna (Mehndhi), which is, in essence, a reddish colouring for the hair. In fact, Shari’ah has also permitted the use of other colours such as yellow, brown, etc. However, it should also be understood that this permissibility of applying Henna and other dyes pertains to graying and whitening hairs. A young man or woman whose hair has not started graying has no need to colour his or her hair with Henna or any other dyes, and should thus abstain from it. Thus, the trend seen nowadays of young men and women dying their natural hair with “loud” and absurd colours such as purple, bright orange, etc. is a fashionable trend set by the Kuffaar and, as Muslims, we have been prohibited from imitating the Kuffaar. However, it is not permissible to use black dye. Very severe warnings are narrated in the Ahadeeth for those who use black dye. Imaam Abu Dawood (may Allah have mercy on him) narrates on the authority of Abdullah bin Abbaas (may Allah be pleased with him) that Rasulullah (sallallahu alaihi wasallam) said: قال الإمام أبو داود حدثنا أبو توبة حدثنا عبيد الله عن عبد الكريم الجزرى عن سعيد بن جبير عن ابن عباس قال قال رسول الله -صلى الله عليه وسلم- « يكون قوم يخضبون فى آخر الزمان بالسواد كحواصل الحمام لا يريحون رائحة الجنة (أخرجه أبو داود في سننه (4/ 139) “At the end of time there will be people who will use this black dye like the crops of doves, they will not experience the fragrance of Jannah. (Sunan Abu Dawood vol.4 pg.139) This Hadeeth clearly illustrates the prohibition of the usage of black dye. It’s usage is prohibited whether the white hair grows due to old age or any type of illness or abnormality. Therefore, Mufti Abdur Raheem Lajpuri (may Allah be pleased with him) states in an answer to the very same question you have posed that it is a great sin to dye the hair black. (Fataawa Rahimiyah vol.6 pg.290) Scholars have, however, permitted the usage of black dye during times of Jihaad. An aged Muslim warrior is thus permitted to dye his hair black when going to the battlefront, so that he appears young and bold and is thereby able to instill awe and fear into the hearts of the enemies (Fataawa Mahmudiyya Vol. 5, Pg. 122).. It is also permissible for one to dye his/hair black to beautify himself/herself for ones marriage partner if he/she is young, and the hair has turned grey due to some sickness, etc. (Jawahir al-Fiqh vol. 2, Pg. 421) ويكره بالسواد، وقيل لا مجمع الفتاوى والكل من منح المصنف (الدر المختار (6/ 422) Source