ummtaalib

Raeesa Nurani, sunniforum.com The green valley of Yarmouk, with its large river and lush vegetation, is a place unknown and forgotten. Yet, it was here that we see the army of Islam display such valour and heroism that even those who disbelieved were reduced to tears when witnessing the honesty of the Muslims. The year was 15 AH wherein Syria was ruled by the Roman emperor Heraclius, who on learning about the Muslims entering Syria became extremely frustrated. He failed to understand how an inferior army of the Muslims could challenge the mighty Roman Empire. However, indeed it was a man of his own kingdom who understood the reasons behind the victory of the Muslims. He explained: “The morals of the Muslims are superior to ours. They pray at night and fast during the day. They do not oppress anyone. They regard themselves equal to others. We drink liquor, indulge in evil, do not keep our promises and oppress others. The result is that they are firm and enthusiastic in their ventures and we are weak and lax in what we do.” The words of this man, who by no means was a Muslim, drove anger into the heart of Heraclius and he decided that he would never allow the Muslim army to get away from his clutches. He would swallow them like the tide when it comes in, taking everything and leaving nothing behind. With this great rage, Heraclius sent his brother Tadharaq to lead the great army of 240,000 troops against the poorly equipped 3,000 Muslims. Heraclius’ army was both trained and well equipped, however this was fruitless without passion, and passion came from the Muslims - passion for Allah, passion for the Prophet (peace be upon him) and passion for the deen. The candle of faith was alive in the hearts of the Muslims. Their trust in Allah and love for the Prophet (peace be upon him) exceeded their love for worldly possessions, so much so that for them, even the entire force of Heraclius’ army would not cause them to grieve. However, times did look bleak and the Muslims had to prepare for the worst. It was during this period, that Abu Ubaidah (May Allah be pleased with him) held mashwara (consultation) with the army. For every Muslim that was fighting, a force eight times greater was opposing him. It was therefore decided that the entire amount that the Jews and Christians had paid to the Muslims as Jizyah would be refunded back to them. Jizyah is a tax paid by the non-Muslims for protection. However protection could no longer be guaranteed. The honesty and trustworthiness shown by the Muslims brought tears to the inhabitants of Yarmouk, and on this day, the streets of Yarmouk were drowned by the sorrow of seeing such a civilised and great people leaving their vicinity. Yet Allah loves the honest, and as the Prophet (peace be upon him) has stated: "Remember, there is no faith in him who is not trustworthy; there is no place for him in religion who cares not for his pledged word or promise." The time drew close, and the two armies met. The situation was tense and each soldier was on guard. The Romans began by attempting to bribe the Muslim army, yet this was immediately rejected by Khalid bin Waleed (May Allah be pleased with him), who offered the Romans to accept Islam and pay the Jizyah, or settle on the sword. The arrogance of the Romans prevented them from accepting the light of guidance and they opted for the sword. However, amongst their midst stood a man who desired to learn about such an impressive religion - a religion that turned men who used to bury girls alive to those who displayed outstanding characteristics. He was Jurjah bin Budhiyah, a Roman general. After listening to Khalid bin Waleed (May Allah be pleased with him), he immediately accepted the truth and decided to side with the Muslim army. Thereafter, he fought against the Romans with such courage and valour that only a strong believer in the truth could produce such results. He finally fell as a martyr. It was the Romans who had made the first move, with an attack by 40,000 soldiers, which the Muslim army immediately countered. The fight had begun: swords were striked, daggers swept from right to left, and arrows flew overhead. The Muslims called to Allah, and the words of Surah Al-Anfaal were recited to inspire the Muslim forces. Martial songs were sung to encourage the army and even women joined the masses, proving their worth as Mujaahidahs. The Muslims fought with such zeal and passion that the Romans began to retreat. The Romans were up against not humans, but the army of Allah, and no power invested in them could challenge such an army. It is in Yarmouk that we witness the bravery of the fighters for Islam. Khalid bin Waleed, Abu Ubaidah bin Jarrah, Shurabil bin Hasana, Yazid bin Abu Sufyan, Ikrimah bin Abu Jahl, Qa’qa bin Amr, Abu Sufyan, Abud-Darda, Amr bin ‘As, Harith bin Dirar and Jurjah bin Budhiyah (May Allah be pleased with them all) were at the forefront of the battle. Their heroic acts and abilities were beyond comparison as their swords swiped across in the blink of an eye. To prevent the Romans from escaping, the generals were forced to chain their soldiers together. Day turned to night, yet the fighting continued. The Romans were failing, exhausted and tired; yet the spirit of Islam had not received even a dent. Fatigue and frustration settled into the midst of the Roman army, which continued to retreat until their backs were pushing against the mountain. Many soldiers then fell into the river, while others were killed, including Tadharaq. The result of truth versus falsehood was that 3,000 Muslims became martyrs and 100,000 Romans were destroyed. Amongst the Muslims who had been honoured with martyrdom were: Jurjah bin Bhudiyah, Ikrimah bin Abu Jahl, Amr bin Ikirimah, Salamah bin Hisham, Amr bin Saeed, Aban bin Saeed, Hisham bin Al-Aas, Habbar bin Sufyan and Tufail bin Amr (May Allah be pleased with them all). This battle was a victory for the Muslims - a victory achieved by their trust in Allah. Verily, Allah does not fail those who believe in Him. The honesty and trustworthiness in the Muslims' dealings and their desire to become martyrs for Islam were strong enough to resist even one of the most well-equipped and well-known armies in the world. Victory is strength, but not the strength of money or armour; rather it is the strength of the passion in one’s heart. ------- This article may be reproduced on other sites freely, provided it is left intact in its entirety, and the leading "sunniforum.com" tag is NOT removed. -------

One rainy afternoon I was driving along one of the main streets of town, taking those extra precautions necessary when the roads are wet and slick. Suddenly, my daughter, spoke up from her relaxed position in her seat. “Dad, I’m thinking of something.” This announcement usually meant she had been pondering some fact for a while, and was now ready to expound all that her six-year-old mind had discovered. I was eager to hear. What are you thinking?” I asked. “The rain,” she began, “is like sin, and the windshield wipers are like Allah wiping our sins away.” After the chill bumps raced up my arms I was able to respond. “That’s really good,” Then my curiosity broke in. How far would this little girl take this revelation? So I asked… ”Do you notice how the rain keeps on coming? What does that tell you?” She didn’t hesitate one moment with her answer: “We keep on sinning, and Allah just keeps on forgiving us.” I will always remember this whenever I turn my wipers on. Source: Muftisays.com

Question I read through the questions and answers regarding the following of the four imams. I still feel confused about this because you gave examples of imam shafi'i's and imam Abu hanifa's teaching about bleeding and wudu. Why is it that we have to follow a single imam? Why can’t we look for the most authentic source and follow that because prophet Muhammad SAWS taught us one way not many ways on a certain aspect. Yes I believe that the four imams were great people and they did follow Qur'an and Sunnah. But why are there different teachings? It should be more or less the same teachings. Imam bukhari quoted from many authentic sources, and many seem to be close to shafi'i teachings. You said mixing and matching is condemned. But all the imams said themselves "if you find anything of that goes against the Quran and Sunnah, then through mine over the wall and follow that". All for imams are correct but shafi'i teaching says to raise hand to level of the shoulder when going ruku and sajda, saying Ameen loudly after surah fatihah, standing ankle to ankle and shoulder to shoulder in salaah. where imam Abu hanifah just says shoulder to shoulder. Also these are to be authentic sources also from imam bukhari's research. So how can all imams be correct if there is different ways of prayer when prophet muhammad SAWS taught us one way? etc etc..... It doesn’t make sense. How does contradiction come into this if there is one teaching and one way? There woud be no contradiction. Please sheikh if you can through some light into this for me and many that are on the same boat as me. Jazakallah Khair Answer In the name of Allah, Most Gracious, Most Merciful Assalaamu `alaykum waRahmatullahi Wabarakatuh Another Angle of Taqleed We would firstly like to apologize for a much belated reply. Your query consists of the following questions: Why are there differences of opinion? Why do we have to follow one Imam? Why can’t we look for the most authentic views? If a narration is authentic it is my mad’hab? How does contradiction come about? Below we shall discuss the above mentioned questions together with some other important points under separate headings. Why are there differences of opinions? There are many reasons which contribute to why there exist differences of opinion. The nature of the Arabic language, the pronunciation of words, diacritical marks (i’rāb), method of transmitting any narration, the criteria for accepting any narration are just some of the many reasons which leads to differences of opinions. Before proceeding, it is important to understand that one bounty which Allah Ta’ala favoured on this ummah is that differences of opinion are not only allowed but considered as a mercy. If differences of opinion were something bad we would not have found any differences in the golden era of the honourable sahabah رضوان الله تعالى عليهم اجمعينwho were in the company of Nabi صلى الله عليه وسلم. In fact, when we study the noble Quran we find that many places Allah Ta’ala left open for differences. If He wished he could have cleared things right from the inception. Regarding the iddah (waiting period) of a divorcee Allah Ta’ala mentions: { والمطلقات يتربصن بأنفسهن ثلاثة قروء (228)} A divorcee should keep herself for three quroo (2:228) What is the meaning of quroo? Does it mean impure period (menstruation) or pure period (between the menses)? Sahabah رضوان الله تعالى عليهم اجمعينhad differences amongst themselves. Great personalities the likes of Sayyiduna Ibn Mas’ood رضي الله تعالى عنهand others opine that it is haidh, whereas other great personalities the like of Sayyidatuna Aisha رضي الله تعالى عنهاopine that it refers to the clean period. Had differences of opinion been disliked in the shariah, Allah Ta’ala would have simply changed the word and make the meaning clear. Differences of Opinion Arising from the Understanding of the Noble Qurān: Difference in the tafseer (interpretation) of a word. Above we have discussed an example. There is a difference in the tafseer of the word quroo and therefore difference in the ruling. Could shadh (isolated) methods of recitation be used in establishing a ruling? There are various modes and methods in which the Noble Qurān could be recited. Some methods are well established whilst others are not. Those methods which are not so well established are known as shadh or isolated modes of recitation. Some scholars accept shadh recitations as sufficient enough proof to establish a ruling whilst others stand to differ. Ulamā who accept the usage of shadh methods of recitation as a legitimate means of establishing any ruling would conclude differently from those who do not accept it. An example of this is the ruling regarding keeping fast of kaffārah of breaking an oath; should it be continuous or not. The normal famous Qirā’ah reads as: لا يؤاخذكم الله باللغو في أيمانكم ولكن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم كذلك يبين الله لكم آياته لعلكم تشكرون (89) Allah does not hold you accountable for your laghw (ineffectual) oaths, but He does hold you accountable for the oath with which you have bound yourself. Its expiation is to feed ten poor persons at an average of what you feed your family with, or to clothe them, or to free a slave. However, if someone cannot afford a slave, he has to fast for three days. That is expiation for the oaths that you have sworn. Take care of your oaths. That is how Allah makes His signs clear to you, so that you may be grateful. [5:89] However, the Qirā’ah of Sayyiduna Ubayy and Ibn Mas’ood رضي الله تعالى عنهماreads as: فصيام ثلاثة أيام متتابعات He has to fast for three consecutive days Those scholars who accept this recitation will conclude that the fast needs to be consecutive whereas those who do not accept this recitation will not conclude so. Differences of Opinion Arising from the Noble Ahādith: Our illustrious scholars have laid down some principles and conditions for accepting a narration. Generally there are five conditions for any narration to be considered saheeh. However, we find that there are differences of opinion in establishing these five conditions. Below are two of these conditions with some examples: Continuous chain of narrators. Some scholars like Imām Bukhāri رحمه الله تعالىand others say that in establishing that the chain is continuous it should be proven that every narrator met with the person he is narrating from. To the contrary, other scholars like Imām Muslim رحمه الله تعالى are of the opinion that the mere possibility of the narrator and the one above him meeting is enough in establishing the continuity of the chain[1]. Based on this difference, if there is any narration where it cannot be proven that two narrators met, then according to those scholars who are of the same opinion as Imām Bukhāri رحمه الله تعالى,such a narration cannot be used to establish any ruling. However, those who hold the same opinion as Imām Muslim رحمه الله تعالىwould consider such a narration to be acceptable. The narrators should all be trustworthy. Under this condition the following different points of contention exists: Is it sufficient that the narrator be a Muslim and no criticism has been made against him? Is it sufficient that he appears to be trustworthy or does it have to be confirmed that he is trustworthy? Is it sufficient for one Imām to say he is trustworthy or is it necessary for two Imāms to testify? Which criticisms are acceptable and which are not? Many narrators have been criticized by some and confirmed as trustworthy by others. Whose opinion do you follow? One narrator might have tens of ahadith. Those who accept him will accept all his narrations as well and those who do not accept him will not accept his narrations. Thus, those who accept these narrations will conclude differently from those who do not accept it, thereby ending with a difference in opinion. Sometimes there are contradictory narrations on a topic and both narrations are authentic. For example, what is the preferred time to perform Fajr salāh; should it be performed whilst it is still dark or should it be delayed a little? Vast majority of scholars accept weak narrations in the absence of any strong narration. In fact they give preference to a weak narration over analogy which is an accepted source of Islāmic Jurisprudence. Those scholars whose accept weak narrations in establishing a ruling will differ with those who do not accept weak narrations as strong enough proof. Another reason why we have differences of opinions is that sometimes there are different wordings of a narration. Different scholars chose different wordings which led to difference in the outcome. It is for this reason that scholars, including the muhaddithoon, prefer those narrations which were narrated by fuqahā(jurists) as they understand the implications of different wordings, and thus are more precautious when narrating any narration. An example of this reason is as follows: A narration appears in the Sunan of Imām Abu Dāwood رحمه الله تعالىregarding prayer upon the deceased. The wordings of different narrations differ resulting in a difference in the juristic ruling derived there from. عن ابن أبى ذئب حدثنى صالح مولى التوأمة عن أبى هريرة قال قال رسول الله -صلى الله عليه وسلم- « من صلى على جنازة فى المسجد فلا شىء عليه » سنن أبى داود Sayyiduna Abu Hurayrah رضي الله تعالى عنهnarrates that Rasulullah صلى الله عليه وسلمsaid: “Whoever prays over a deceased in the masjid, then there is nothing against him”. Other narrations have the wordings: “Then there is nothing for him”. Those scholars who take the wordings of “then there is nothing against him” permit salāh on the deceased in the masjid, and to the contrary those who take the wording “then there is nothing for him” disapprove of salāh on the deceased in the masjid. In Arabic the difference is between لَهand عَلَيْه. This is one book, one narration, from one Sahābi with the difference of just two letters yet the whole ruling changes. The cause of this is not that anybody changed any narration on their own accord, but this is how the hadith was narrated. From this we can see how intricate the Arabic language is. This leads us to another reason of why we have differences of opinions. The manner of pronouncing or reading the i’rab (diacritical mark) of any word also leads to differences of opinions. If a person slaughters an animal and a foetus comes out from the womb of the mother, does the foetus need to be slaughtered or shall the slaughtering of the mother suffice? ذكاة الجنين ذكاةَ ُامه (مسلم) The slaughtering of the foetus is the slaughtering of the mother. The word ذكاةwhen read with a dhammah gives the meaning that the foetus does not have to be slaughtered separately, whereas when read with a fathah means that it needs to be slaughtered. Will it be correct for a person to open English translations of Qurān and hadith and start deriving laws??? Together with the above there are many other reasons of differences of opinion. For more details refer to the following books: اثر الحديث الشريف في اختلاف الأئمة الفقهاء رضي الله عنهم الشيخ محمد عوامه Which translates as: the effect hadith had in causing the Jurist to differ. اثر الاختلاف في القواعد الاصولية في اختلاف الفقهاء الدكتور مصطفى الخن Which translates as: the effect of principles in causing the Jurist to differ. اثر اللغة في اختلاف المجتهدين عبد الوهاب عبد السلام Which translates as: the effect of linguistics in the differing of Jurist. Why one of four? There were many mujtahids in the past. Why do I have to restrict myself to following one of the four madhāhib? Why can’t I follow any other madhhab? One of the conditions in following a madhhab is that it should continue to develop after the founder of the madhhab. For example, in the Hanafi madhhab the students of Imām Abu Hanifa Imām, Imām Abu Yusuf and Imām Muhammad رحمهم الله تعالىcontinued to build on the foundation laid by Imām Abu Hanifa رحمه الله تعالى. Ulama and scholars who came later on continued to review, codify, explain and expand on the Hanafi madhhab. It is in this manner that we have a fully codified and systemic madhhab. This has been the case with the other three madhāhib also. In contrast to other schools of thought which were not codified, researched and recorded as the above mentioned madhāhib. The views of other mujtahids were passed on as knowledge (i.e. their views were quoted when discussing a mas’alah but it was not accepted as a madhhab to be followed). It is for this reason that some of their views are found scattered in different books. From the above explanation we also understand that the four madhāhib are not the works of a single individual. However, it is the conglomeration of the united efforts of the ulama throughout the ages. Why one madhhab? If all four madhāhab are correct why do I have to restrict myself to only one madhhab? If a person does not confine himself to one madhhab he will ultimately fall prey to the evil of his nafs. He will always be looking for what suits his whims and desires. This will cause a lot of harm to his religion. If someone decides to pick and choose the most prudent view he will be putting himself in difficulty. Therefore there is security and ease in confining oneself to one madhhab. Following one scholar is an established practice from the time of the honourable Sahaba and Tabi’oon رضوان الله تعالى عليهم اجمعين. Imām Bukhari رحمه الله تعالىnarrates on the authority of Ikrimah رحمه الله تعالى: حدثنا أبو النعمان حدثنا حماد عن أيوب عن عكرمة : أن أهل المدينة سألوا ابن عباس رضي الله عنهما عن امرأة طافت ثم حاضت قال لهم تنفر قالوا لا نأخذ بقولك وندع قول زيد قال إذا قدمتم المدينة فسلوا فقدموا المدينة فسألوا فكان فيمن سألوا أم سليم فذكرت حديث صفية رواه خالد وقتادة عن عكرمة – صحيح البخاري 1758 دار الفكر The people of Madina asked Ibn Abbās the ruling of a woman who makes (her first tawāf) of the Ka’ba and thereafter experiences her menses (before she can make her final tawaf). Ibn Abbās told them that she may go home without completing her final tawāf. The people of Madina said, “We will not follow your verdict and abandon the verdict of Zayd.” Ibn Abbās replied, “When you reach Madina then enquire from him…” (Bukhāri 1758) Ibn Shihāb az-Zuhri رحمه الله تعالىcommanded his student Yunus ibn Yazīd al-Ayli رحمه الهه تعالىthat obey him and make wudhu if you eat anything cooked on a fire. Yunus رحمه الله تعالىreplied I will not follow you and leave the view of Sa’eed ibnul Musayyab. Zuhri رحمه الله تعالىkept silent. (Atharul Hadīthish Sharīf 79) Why should I follow an Imām of fiqh? Why do I have to follow an Imām of fiqh? Why can’t I follow an Imām of hadīth? It is unanimously accepted that the Sahīh of Imām Bukhāri is the most authentic book after the book of Allah Ta’ala. Why can’t I follow Sahīh Bukhāri? The sphere of a muhaddīth is different from that of a faqīh. A muhaddīth deals with matters relating to the chain of narrators and the words of a hadīth whereas a faqīh deals with the understanding and the practical implications of a hadīth. Furthermore, the muhaddīthoon do not have a fully codified madhhab. This is accepted fact to which even the muhaddīthoon agree. Whenever Imām Tīrmīdhī رحمه الله تعالى commented on anything relating to the sanad of any narration he always quoted the muhaddīthoon and whenever he related some relating to a fiqhi ruling he only quoted the fuqaha. The great muhaddīth, Imām Suyfān ibn Uyaynah رحمه الله تعالىmentioned: التسليم للفقهاء سلامة في الدين Submitting to the fuqahā is safety in Dīn. (Atharul Hadīthish Sharīf 116) Imām Tirmidhi رحمه الله تعالىsaid: سنن الترمذى - (ج 3 / ص 316 رقم الحديث 990 ) وكذلك قال الفقهاء وهم أعلم بمعاني الحديث The fuqahā are more knowledgeable of the meaning of ahādīth. Shaykh Awwamah حفظه الله تعالىquoting Mawlana Binnorī رحمه الله تعالىexplains that it is important to understand that the muhaddithoon followed certain fiqhi rulings. Based on the rulings they followed they chose which ahādīth to add in their compilations. For example, Imām Bukhāri رحمه الله تعالىopined that a person should do raful yadayn therefore, he added those narrations which prove his viewpoint. So his ahādīth are based on his fiqh and not vice versa. (Atharul Hadīthish Sharīf 152) Our honourable ustadh Shaykhul Hadīth Mawlāna Fadhlur Rahmān حفظه الله تعالىexplains that when our illustrious ulama mention that Bukhāri and Muslim are the most authentic books it does not mean that each and every narration is the most authentic and given preference over other ahādīth. What is meant is that on a whole these two books are the most authentic. (Who are the blind followers? 78) It should also be understood that by default it does not mean that any narration appearing in Bukhāri is given preference. Allāmah Irāqi رحمه الله تعالىmentioned 110 reasons of any narration been given preference. It is only at number 102 that he mentioned if any narration is in Bukhāri or Muslim will it be given preference over other narration. Allāmah Shawkāni رحمه الله تعالى listed forty-two reasons which pertaining to the sanad which could be a means of giving preference to any narration. Only at listed number 41 did he mention that a hadīth appearing in Bukhāri or Muslim could also be a reason of preference. (Atharul Hadīthish Sharīf 150) Why I can’t follow the most authentic view? On what basis will a person determine which view is that most authentic? If he uses his own discretion to ascertain the most authentic view, he is incapable in accomplishing this. If he has reached the stage whereby he is able to determine the most authentic view then there is nothing wrong with this. (Atharul Hadīthish Sharīf 112) However, it is important to note that for a person to reach this position he should be well qualified in all branches of knowledge starting from basic Arabic grammar right up to the intricacies of hadith and tafseer. Furthermore, in determining whether a person is fit for this lofty position or not his personal opinion will not be accepted. If a narration is authentic it is my madh’hab When a narration is established as saheeh then this will be my madh’hab. This has been narrated from all our illustrious fuqaha and in fact it is the maxim of every believer. However, it is important to understand what is meant by this statement and to whom it is addressed. It is important to realize that any hadith cannot be taken on face value, even though it might be saheeh. There are many factors which could affect the status of practicing on any hadith. Our illustrious fuqaha رحمهم الله تعالى have made painstaking efforts in sifting out and clarifying for us which Ahadith should be used and which should be left out. Not every hadith is ma’mool bih (practiced upon). Ibn Wahb رحمه الله تعالى narrates that he heard Imam Malik رحمه الله تعالى say: “Many ahadith could be a means of misguidance.” What did this great Imām mean by saying hadith could be a source of misguidance? He meant that not all ahadith are suitable to be practiced upon. Even though it might be authentic but it could be abrogated, there could be other Ahadith on the topic too, it could be a speciality of Nabi صلى الله عليه وسلم, or the hadith could be going against other principles of Islam (despite the fact that it is saheeh. An example of this is found in Saheeh Muslim). Ibn Wahb رحمه الله تعالى also explains: “Any person who has hadith but does not have an Imām in fiqh is astray.” Great words from a great personality! This great scholar is pointing to the fact that merely having a lot of narrations is not sufficient. One has to have the understanding of how to apply them. Which narration fits where? How to join the puzzle together? The statement “when a hadith is authentic it is my madh’hab” has been addressed to those people who have reached this level; the level of ijtihād. Furthermore, in trying to attribute any narration as the madh’hab of an Imām, one needs to be certain that the Imām did not know of this narration. It is very possible that the Imām did not act upon this narration despite knowing about it. In order to know if the Imām knew about the narration, one needs to study all the works of the Imām and his students. This is an extremely studious task. Imām Ghazāli رحمه الله تعالىcommenting on one narration says that this hadith did not reach Abu Hanifa. Ibnul Humām رحمه الله تعالىcomments on what Imām Ghazāli رحمه الله تعالىsaid by saying that Imām Abu Hanifa رحمه الله تعالىdid know about it and he mentioned it in his musnad. Even after reading all the books of an Imām we can still not say with certainty that the Imām did not know about it. If a narration is not found in Saheeh Bukhari it does not mean he did not know about it. Similar is the case here. Many great scholars the likes of Ibn Abil Jarood who was a student of Imām Sahfi’i , Abul Waleed an-Nisaburi and Abul Hasan al-Karaji رحمهم الله تعالى tried to follow this statement. However, those who came after them criticized them and showed where they slipped up. It was no ordinary people who tried to apply the above statement. They were great scholars of their times. Therefore, if they erred in their endeavour despite their lofty academic ranks, does it make sense for any laymen like me or you to try to implement this statement??? Above we have seen how scholars of hadith differ in their conditions in classifying a narration as saheeh. According to whose classification of saheeh will we apply the statement if a hadith is authentic? These are just a few glimpses into the intricacies of what taqleed and ijtihād entails. This should be sufficient for a person with sober understanding to realize that: التسليم للفقهاء سلامة في الدين Submitting to the fuqahā is safety in Dīn. And Allah knows best Wassalamu Alaikum Ml. Ishaq E. Moosa, Student Darul Iftaa Checked and Approved by: Mufti Ebrahim Desai Darul Iftaa, Madrassah In'aamiyyah

Did you write it or did you copy it from wlsewher? Brother its important that we source all posts so they can be checked (specially when Qur'anic verses are sited becuase we need to be sure of the translation which is being used. Jazakallah

Assalaamu 'alaykum could you please mention the source of this article? It woulk be appreciated. Jazaakallah

What is pride? Hadrat Abdullah bin Masood (ra) states that Rasulullah (saw) is reported to have said, “A person that possesses an atom of pride in his heart will not enter Jannat.” A person (that was present in the gathering) said, “Verily a man likes good clothing and shoes?” Rasulullah (saw) replied, “Verily Allah is beautiful and loves beauty, Pride is to reject or disregard the truth and belittle people” (Muslim Sharif). Pride generally exists in Deeni matters and worldly matters. A person has pride over material possessions (such as cars, homes, furniture etc.) that one has acquired. An Alim that is serving the Deen of Allah can also be a victim of pride due to the flowery lectures that he delivers and the beautiful manner in which he recites the Quraan-e-Kareem. If an Alim does not attach any value to himself in spite of being a great personality, it is a great achievement. Similarly a person that worships Allah, obeys the commands of Allah yet he regards himself as nothing then such a person is also treading the correct path. The moment a person develops pride, he stoops to the lowest level to such an extent that he will be deprived of the fragrance of Jannat which can be sensed from a distance of five hundred years. The worse form of pride is when a person does not have any reason to have pride, yet he is a proud and boastful. INCEPTION OF THE HUMAN BEING! Allah states in the Quraan sharif, هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ Allah was best aware of you when he created you from the earth and when you were foetuses in the wombs of your mother. Whilst the child is in the womb of the mother, its nourishment is the mother’s monthly menstruation cycles. When the child is born it is unable to eat, drink, walk, talk, etc. In another verse of the Quraan Sharif Allah states, وَاللّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ Allah Y had removed you from the wombs of your mother when you knew nothing (as little babies), he blessed you with ears, eyes and hearts so that you may be grateful. When this was the condition of man prior to his existence and immediately after coming into the world, how can a person ever have pride? THE INCIDENT OF AYAAZ Ayaaz was the favourite minister of the mighty king Mahmood Ghaznawi (ra) as a result of the special qualities that he had possessed. Due to the special affection which Mahmmod Ghaznawi (ra) had shown towards Ayaaz, the ministers and courtiers had developed jealously towards Ayaaz. On one occasion the ministers came to the king and informed him that Ayaaz was stealing from the royal treasury. The king immediately responded by saying that it is not possible. The ministers then explained that he opens the safe at two o’ clock in the morning which indicates that he was stealing. The ministers had set a trap and in the latter portion of the night as per routine, Ayaaz opened the safe which contained the royal treasury. The ministers then decided to observe Ayaaz whilst he was in the volts. He had a set of old clothing kept in the volts which he used to wear previously. He would remove the robe that he was wearing, adorn his old clothing and address himself by saying, “Oh Ayaaz! Don’t forget your past.” (Your current position should not cause pride to develop in your heart) THE ADVICE OF A DOG A pious person was once proceeding for the Jumuah Salaah and he had come to a narrow bridge which he had to cross. On the opposite side of the bridge was a dog which had also intended to cross the bridge. The pious person was wearing a clean kurta as he had prepared for the Jumuah Salaah. He indicated to the dog that it should take an alternate route to reach the opposite side as he is unable to take that route as it was muddy and feared that his clothing will be messed. Allah Y had blessed the dog with speech. He addressed the pious person and said, “You should use the alternate route and I will cross over the bridge. By taking the alternate route your clothing may be soiled, which may be washed and cleansed. On the other hand if you cross over the bridge pride will enter your heart which the waters of the seven oceans will be unable to purify and cleanse.” Thereafter the dog told the pious person “I have advised you in this regard as you had shown kindness to my puppies a few days ago when they were shivering in the cold.” From the above incident, it is quite clear that one should not even look down upon a dog. PROBLEMS IN SOCIETY Hadrat Maulana Abdul Hamid Saheb (db) explains that various social problems, domestic problems that exist in our communities are as a result of pride. Due to pride people mock at others, jeer at others look down upon others etc. which result in various problems. In the Hadith Rasulullah (saw) is reported to have said, “Whosoever humbles himself for the pleasure of Allah then Allah will elevate the status of such a person.” (This means that people will respect and honour such person that has humility). On the contrary Allah will humiliate a person that has pride. The Mashaaikh of Tasawwuf have stated that a person should totally annihilate himself. A person should address himself daily by saying, “Currently you are the worst amongst all the Muslims and in regards to future you are worse than the Kuffar and animals as well.” It is possible that a Kaafir may be blessed with Imaan before leaving the world and enters Jannat whereas we could be deprived of Imaan. If one is deprived of Imaan then such a person will be in Jahannam forever yet an animal will be protected from such a punishment, as animals will be turned into dust therefore one should regard himself worse than an animal. Hadrat Maulana Abdul Hamid Saheb (db) advices that every person should repeat these words daily even though the reality of these words have not yet entered the heart. A KAAFIR COULD DIE UPON IMAAN Sheikhul-Hind (ra) narrates an incident that a Hindu had passed away. He had dreamt of the Hindu in Jannat so he asked him, “How did you enter Jannat as you were a Hindu?” The Hindu replied, “I was made to recite that which was previously impermissible for me to recite” (i.e. the Kalimah). Hadrat Thanwi (ra) used to say, “If Allah grants me such a place in Jannat where the dwellers of Jannat place their shoes, I will regard this as a great treasure. Further, Hadrat Thanwi (ra) used to say that I’m not even worthy of this position but may Allah shower his mercy upon me! This was the humility of a great personality who had many Mureeds (disciples), an author of many Kitaabs and a saint of his time. This should serve an example for us to emulate. All our pious predecessors were constantly concerned about themselves that pride should not creep into them. SHEIKH AHMAD RIFAA’EE (R.A) The respected Sheikh went to the blessed grave of Rasulullah r and made Salaam to Rasulullah (saw). Rasulullah (saw) replied to his greeting audibly and thereafter the blessed hands of Rasulullah (saw) emerged. Thus the Sheikh had the honour of touching the blessed hands of Rasulullah (saw). This incident was witnessed by approximately seven thousand people. Immediately thereafter the Sheikh lay flat on the ground allowing all the observers to trample over him, indicating that he was no great person but a humble servant. Hadrat Maulana Abdul Hamid Saheb (db) explains that if we are given an opportunity to see Rasulullah (ra) in our dream, then pride will immediately creep into us and we regard ourselves as people that have reached lofty ranks. If someone has to praise us, we forget all our faults and consider ourselves worthy of such praises. Hadrat Maulana Abdul Hamid Saheb (db) explains this by means of an example. A person had a horse which had caused inconvenience to its owner for twenty years. The owner was extremely frustrated, so he took the animal to the auctioneer. When the auctioneer began praising the animal the owner requested the auctioneer to return his horse as he no longer wished to sell the horse. The auctioneer asked the owner, “Have you forgotten the twenty years of inconvenience due to a few praises?” Similarly, we forget our history and regard ourselves as saints when praised by people. Hadrat Maulana explains that if the praises and criticism of people have an effect on us, then this is a clear indication that we are flag bearers of pride. However, if praises and criticism do not affect us then we are treading the correct path. May Allah purify us from all spiritual maladies, specifically the killer disease of pride. Ameen! KHANQAH ASHRAFIA ISLAMIA

Wa'alaykumus salaam Insha Allah this formula will be useful to help those in difficulties

QUESTION> Can a woman give bay’a (allegiance) in the spiritual way with a male Shaykh/scholar? How? What are the limits? How does the communication take place between the Shaykh and the female murid? My inclination is that communication should be through me. Please could you provide details in the various aspects? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, It is perfectly permissible for women to take the oath of allegiance (bay’a) with a shaykh, for this has been explicitly proven in the Qur’an. Allah Most High says: “O Prophet! When believing women come to you to take the oath of allegiance to you, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forgoing falsehood and that they will not disobey you in any just matter-then take their allegiance, and pray to Allah for their forgiveness, for Allah is oft-forgiving, Most Merciful.” (Surah al-Mumtahinah, v. 12) However, the following points need to be taken into consideration: 1) The Bay’a must not be carried out with holding the hands of the Shaykh, for that is decisively unlawful (haram). The Messenger of Allah (Allah bless him & give him peace) also took the oath of allegiance from women (as mentioned in the above verse), but it was done verbally, and not by holding the hands. Sayyida A’isha (Allah be pleased with her) says with regards to the women giving their Bay’a to the Messenger of Allah (Allah bless him & give him peace): “Whosoever (from among the women) agreed to comply with the conditions stipulated in the allegiance, the Messenger of Allah (Allah bless him & give him peace) would say to her: “Verily I have taken your allegiance” (qad baya’tuki). It was only said verbally, and by Allah, the Messenger of Allah’s hand never touched the hand of any woman whilst taking the oath of allegiance.” (Sahih al-Bukhari, no. 2564) Sayyida A’isha (Allah be pleased with her) also narrates: “A women extended her hand from behind a curtain to hand a piece of paper to the Messenger of Allah (Allah bless him and give him peace). The Messenger of Allah (Allah bless him & give him peace) pulled his hands back and said: “I am unaware if this is a man’s hand or a women’s hand.” A’isha said that it was a women’s hand. (Sunan Abu Dawud) There are many other narrations of the Messenger of Allah (Allah bless him & give him peace) indicating that he never held the hands of any women, despite his status as a Prophet. The Bay’a was taken either without holding the hand or with a cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. (See Muhammad Ibn Sa’d, The Women in Madina, Chapter One: The manner in which the Messenger of Allah received women’s allegiance) 2) The Shaykh with whom one is giving her allegiance must be a genuine Shaykh, in that he must have reached a level of piety and Taqwa, and he himself was trained by a similar Shaykh. This aspect is more important to consider when a woman is giving her allegiance, for at times, not giving this due consideration can bring about horrendous consequences. 3) As far as the interaction with the Shaykh is concerned, this is permissible, for it will be considered to be formal and due to need. A female may seek advice from her Shaykh by speaking to him, wring a letter or any other way provided the rules of Hijab are fully observed. Non observance of the laws of Hijab or being casual is impermissible even with one’s shaykh, for Shaytan is ever ready to launch his attack on the weakest instinct of the human race which is the sexual instinct. If the husband feels that his wife’s communication with her Shaykh should be through him or at least with his knowledge and permission, then this is his right, and the wife should adhere to his wish. At times, this may be more advisable, especially if the Shaykh is relatively young. In conclusion, a female may give her Bay’a to a shaykh provided the shaykh is a genuine shaykh, and the rules and regulations of Hijab are fully observed. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK http://www.daruliftaa.com/question.asp? ... q-05185785

PART 4

PART 3

PART 2

Q. I need some advice. I know for a fact that a woman is not allowed to use perfume before going out of her home. But some women use deodorants profusely & claim that it is not the same as perfume. Can you kindly clarify? (Query published as received) A. It is not permissible for a female to emerge from her home with fragrance emanating from her. Sayyiduna Abu Hurayrah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When a woman emerges from her home to go to the Musjid, she should rid herself of fragrance like how she rids herself of impurities”(Sunan an-Nasai #: 5127) Thus, whether it a deoderant or perfume, she should ensure that no fragrance eminates from her. The deoderant should be used for its intended purpose, to prevent any unpleasant odour. It should not be used to give off a fragrance. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN)

Solely on His Mercy do I depend What else is there as my defence?

“At the start of the year, we need to keep in mind that one more year of our lives has gone. If our actions were evil, and we were treading the path to Jahannam, we have now come one year closer to it. And if we were in search of Jannah then we now have one year less to reach that goal. In brief, the end of the year means the end of a year of our lives. An Arabic poet says, The passing of days please a person, But this passing(in reality) is the passing of his life. We need to always value each and every second of our lives, as we may not be live to see the 1st of Muharram next year; in fact we may not live to see the next moment. This is what Imam Bukhārī rahimahullāh highlighted in the following couplets” Value the reward of Salāh whilst you have the time to do so, For it is possible that your death is sudden. I have seen many healthy people without any form of illness Whose healthy soul departed suddenly. Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

An Innocent Girl, An Innocent Dove An innocent girl, like an innocent dove I was, I had never felt even a simple nicotine buzz. A high school girl, friends and homework were my past time, I never thought I would have the substance to write out this rhyme. I had met who I thought was a nice guy and this all started on that day, little I knew that it was my innocence he wanted to slay. He just kept looking at me from afar with a smirk on his face, he kept smiling, this is a past I want to erase. He came over and innocently said "Hi", I was stupid to respond, now how I wish I had just said "Get lost, BYE!" He told me he had never seen another girl as beautiful as me before, he told me he really liked me, I was stupid to believe it but he was just keeping score. "When I get upset, my dear, I just think about you, in my worst times girl its your thoughts that get me through." He told me such things that made me want to melt, if only you could feel now how on that day I had felt. He then touched my hand and said it was an accident, he kept on smiling and giving me compliment after compliment. He was buying and by this time I was totally sold, he asked my number and I gave it, how could I have been so bold? By that evening he had already sent me a text, "Was thinking of you...good night, I need to rest." The next day the text was followed by a phone call, "Hey girl, do you want to come see me play basketball?" I denied his request, but it was just a test, he only wanted to see how easy I was, what happened next though was a mess. What happened next was just a mess because we went crazy with the texts. Day and night, night and day, it was like a cat and mouse game we would play. Shamefully I got so free with him, I told him my body shape because he would joke I was so slim. Naturally we ended up taking the next step by going to watch a movie with Johnny Depp. He bought me popcorn and some tangy candy, gave me a card with some lyrics written on it from a song by Brandy. I thought it was so sweet and romantic, the feelings of marriage, but in reality it was just meaningless antics. And what I truly wanted, I wanted to feel like a wife, I wanted to feel we emotionally bonded. Now he put his arm around me and it was fine, it was okay now because with each other we had spent so much time. Now we were a proper couple, but this only started more trouble. We wanted to go somewhere private, his exact words were, "To change the climate." We planned to get hotel room, I was nervous and hesitant, but he was over the moon. I lied to my rents about my date, I told them my friend was getting married and for a few hours we were going to celebrate. I became such an expert at telling my parents lies, I know I will regret this when I will have to tell them my last goodbyes. We went to the hotel, he picked me up, all seemed fine all was well. As soon as we got in he hugged me up so fast, he was in a rush, I wanted this moment to last. He quickly removed his clothes and wanted me to remove mine, I dont even want to say what happened in the next line. I ran to the bathroom, embarrassed, ashamed, what happened to me? How did I go so far off, I just wanted him gone and to let me be. There was something in my heart that told me not to go on, not to give in anymore, that this was all wrong. I remembered reading a sign, Nikah or Nothing, it was just one line. Now locked in this hotel bathroom that one line made sense, none of these feelings were true, it was all pretense. He was waiting out there for me, like a butcher waiting for the innocent lamb, I wasnt going to be slaughtered, I wasnt going to give in to this terrible man. I got my clothes and let him know, "Listen, this is enough, I have to go." He begged and pleaded and called me a sweet name, I almost gave in, but I knew without nikah it would all be the same. Just fake feelings and distrust, agony, always the doubt he is cheating that I am only the mistress. I couldnt go on, not anymore, knowing that Allah didnt create me for this, He created me for more, I am a Muslim woman, chaste and pure. I had more value to me than what this man used me for, I had more respect than what I was giving myself, and even more. A man should approach my father for my hand, all my life I only knew that to be my marriage plan. A man shouldnt get me to sneak out and talk and do this and that, I shouldnt have to answer him the shameful question about if I am skinny or fat. A man should take me as his responsibility first, he shouldnt be giving me these Bollywood lines rehearsed. I learned my lesson from that day, I thanked Allah that I was saved. After that experience I never gave another guy a chance, I no longer believed in premarital romance. I kept it straight after that, Nikah or Nothing, thats where I am at. I now only believe in Nikah, no eye contact, no smiles, no convos or texts, nothing. Now I am happy I am marrying a pious man, the invitation cards have been sent, I made tawbah from that previous life, from that forbidden relationship I repent. Its Nikah or Nothing, on nikah put your bet, dont do anything premarital, dont do anything you will later in life regret. Allah is watching you always, against His laws dont be a contender, you will die and then answer to Him so just give up now and to His commands yourself surrender.

Let me tell you a sad story, sit down, the story of how my heart broke and I broke down. It was an innocent day in an innocent time when I made eye contact with this pretty little dime, this girl, she was so hot, that she stole my heart right then and there, right on the spot. I swear her eye liner was worse than black magic, what happened to me after was just very tragic. I became a statistic, another caught in the trap and now all I got out of it was this ridiculous rap. But if these few bars can help someone else from stop seeing the stars, the fake illusions of premarital love, save them from having love scars, then its all worth to put it down on this pad, even if it makes me very sad. Her eye liner was worse than black magic, with her red lipstick she wrote all over my heart, but that's nothing compared to what her perfume did to me, and this was just the beginning, only the start. Her red outfit was the cherry on top, she was in high heels I can still hear their "tick tock". I was thrilled over the moon that I got hit with the arrow of cupid, had I only known I was being so stupid. So you know I had to ask her number and take it down and I had to call her right away and ask her to go out on the town. And I definitely had to befriend her on Facebook, how could I deny her when her smile got me so shook? So I told my parents all kinds of ****, that I was going here and there, that I was doing this and that. But in reality I was sneaking out to meet with her, times I now regret and want to forget, times I want to make a blur, So we snuck off to coffee shops and ice cream parlors as on this forbidden love I was spending mad dollars. I dropped 20's and 50's like I was selling crack, I was addicted to that illicit love, what was I thinking where was my mind at? I sent her countless text messages, "Baby I love you", "Hun I love you too" - I wasnt in love, I just simply had the love flu. Going here and there, we were hanging out in seclusion, I had forgotten that death was going to be my conclusion. So here I was kissing up on this girl, she was smelling like a basket of cinnamon cookies with a chocolate swirl. It never occured to me that me and her were never ever alone, and that idea now has my mind blown, that Allah was watching us every time, Allah heard every phone conversation, Allah read every text message line. Allah saw us as we stood in that movie line, Allah was there in the coffee shop every single time, Allah was there at Ihop or wherever we went, Allah knew exactly every penny I spent. So what came to be of this illicit relationship let me tell you friend, my heart broken, her heart broken, from ever meeting each other we both had to repent. From "Sweety I love you" and "Baby I love you too" it went quickly to "Curse my destiny that I ran into you!" It went from, "This is perfect" to "This just randomly happened" because we both were deeply saddened. It went from "You are perfect for me, like hand in glove we gel" to "You are a monster, why dont you die and go to hell!" She was hurt and devastated by the events that went down, her reputation was trashed and ruined all over town. I was hurt heart broken and felt so guilty and cheap inside, I had to move out of town change the place where I reside. If only I took the way of Nikah or Nothing, if only I made this my slogan, none of this would have happened, our piety would have remained, our hearts wouldnt be broken. But we displeased Allah the Creator of Love, so naturally how can any relationship be happy without permission from above? I realized my first mistake was to put my gaze on her, thats what got all this started, thats what got my hormones to stirr. Now when I am at school I keep my gaze down, forbidden pleasures are too much hassle its much easier to keep my eyes locked on the ground. In Nikah or Nothing I am now a firm believer, I wont ever get into an illicit relationship, I wont ever take on that haraam fever. Nikah or Nothing!!!

The Other Doors Our 4 year old son has some fairly serious health problems, so we are "frequent fliers" at the local children's hospital. Two weeks ago, our son was there for several days having surgery. As stressful as that was for us, my visits to that hospital almost always leave me feeling grateful. Why? Because of "the other doors." As I walk the corridors of that hospital, I pass doors leading to many different departments. I pass the department where surgeons reconstruct children's faces. I pass the department where specialists treat children who have been tragically burned. I pass the department where children with cancer spend their childhoods battling a disease that terrifies most adults. Every day, people walk through those doors. I keep walking. Occasionally, I walk through a ward, past the room of a dying child. I look in at the child, unconscious amid a mass of tubes and machines. I see the family, staring blankly into space, grieving for what is to come. I keep walking. On the fourth floor, I pass the "catacombs" where parents with children in ICU watch their days and nights stretch into weeks and months, hoping against hope for good news. I keep walking. It's late one evening, and I walk to the waiting room. Only one family remains, and their doctor arrives from surgery. He begins to tell them about the patient's injuries....a shotgun blast, self-inflicted ....massive facial damage.... a dozen more operations to come....a lifetime of disfigurement...a lifetime of asking "why?" I sit, half-listening, considering the doors, this family will face in the years ahead. I stood up. I walk back to the preschool ward, to the one door I seek. Behind this door, our son is slowly recovering from surgery. And in a strange way, I am grateful for the "situation" that we live with. Because there are a hundred other doors in this place that are far worse. And we could just as easily be in one of those rooms. As you pray for strength to open the doors you face, be sure to thank Allah Ta'ala for the doors he has spared you. islainfo

What is pride? Rasulullah has apprised us of its ingredients namely, non-acceptance of the truth and regarding people as inferior. Some people don’t accept the truth even though they know it is the truth. They say, "We do not accept what the Molvis have to say." This is pride. The second sign of pride is that one regards others as inferior. Rasulullah did not use the word ‘believer’ in the hadith but he said, ‘an-nas’, that is all the people. Thus, even if you regard a kafir as inferior, you have pride. Now you may ask how can we not regard a kafir as inferior. Well remember that it is obligatory to dislike kufr [disbelief] but it is haram to regard a kafir as debased. It is possible that he may recite the kalimah and die with faith. http://www.khanqah.org/books/part/187/what-is-taqw

Shaykh al-Hadith Muhammad Zakariyya Kandhlawi [1315 - 1402 A.H.] He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 ah (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Isma’il, and his lineage continues all the way back to Abu Bakr (R.A.), the great Companion of the Messenger (صلى الله عليه وسلم). Shaykh Abu l-Hasan Nadwi said about him, ‘Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion. His family included many notable scholars and his grandmother memorized the entire Qur�an while nursing her son [shaykh Zakariyya's father].’ His father, Shaykh Muhammad Yahya, was among the great scholars of India in both the Related (manqulat) and Logical sciences (ma’qulat). His primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami’ al-Tirmidhi, Ibn Maja and others of the six famous authentic books of hadith (Sihah sitta). Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business. As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father’s teacher. Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur’an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away. Shaykh Abu al-Hasan Nadwi says, ‘He was brought up in the best of environments in this era; the most adhering to the conduct and the sunna and the furthest from the corruption that had begun to spread in the world.’ At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum. Shaykh Muhammad ibn Yahya [his father] bathed and performed two rak’ats of prayer and began teaching Mishkat al-Masabih. He then made a lengthy prayer for himself and his son. From that day on, hadith became the main focus and goal of Shaykh Zakariyya’s life. There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature, and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with the honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for h adith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu. On Dhu l-Qa’da 10, 1334 ah, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life. Teachers Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. One of his most influential teachers was his own father, Shaykh Muhammad Yahya, born in 1287 ah. Shaykh Zakariyya memorized the Qur’an at the age of seven, then as per his father’s instruction he would recite the whole Qur’an each morning. In addition to his father and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary on Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil’s death in Madina Munawwara in 1346 ah. Before his death, Shaykh Khalil A h mad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya’s assistance as his right-hand man. This was the beginning of his good fortune and the route to his excellence. His work earned him a special position with his Shaykh. The shaykh would direct him towards the possible texts and religious sources from which he could take the subject matter. Shaykh Muhammad Zakariyya would collect the information and present them to his Shaykh, who would then select from the collection whatever he required. Thereafter he would dictate it to Shaykh Muhammad Zakariyya who would write it down. This is how the completion of Badhl al-Majhud fi hall Abi Dawud took place. This experience revealed Shaykh Zakariyya’s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, He undertook the task of publishing his shayk’s work in the Indian press and devoted his attention to its correction, publishing it with complete sincerity. He attained the pleasure and trust of his shaykh, He became a successor (khalifa) and representative (na’ib) of his shaykh and was even mentioned by name in the commentary. Shaykh Khalil Ahmad Saharanpuri mentions in the introduction of Badhl al-Majhud, ‘I was helped by some of my friends, notable amongst whom is my relative and the coolness of my eyes and heart, Hajj Hafiz Molwi Muhammad Zakariyya ibn Mawlana Hafiz Molwi Muhammad Yahya Kandhlawi (may Allah have mercy on him). I was incapable of writing or pursuing it (without his help), due to the shaking of my hand and due to weakness in mind and vision. I would dictate to him and he would write. He would search for the difficult subject matter from the sources, thus facilitating the dictation for me. I thank Allah for his effort and ask Him to grant him the best reward for whatever he spent of his effort. Allah has gifted him with intrinsic and apparent knowledge, beneficial in this world and in the hereafter, and with accepted, illuminated, good deeds.’ This indeed opened the door to Shaykh Zakariyya’s authoring many literary works and treatises over the course of his life. Teaching Career In Muharram 1335 ah he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 ah he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 ah. Shaykh Abu al-Hasan Nadwi said, �Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only an able, but an exceptional teacher. In 1345 ah he traveled to Madina Munawwara, the city of Allah’s Messenger (upon him be peace) where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar’iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta’ Imam Malik, a commentary on Imam Malik‘s Muwatta. He was twenty-nine at the time. When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasa’i, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school’s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work. In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 ah, when he was forced to give up teaching after developing eye cataracts. Sincere Love for Allah and the Prophet Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur’an and Sunna in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet (upon him be peace) and the blessed city of Madina. His students have related that whenever the death of the Messenger (upon him be peace) was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices. He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir Ulum; he did the work voluntarily, seeking Allah’s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety. Daily Routine Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur’an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise. Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spend some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hours before Asr. After Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest. Death He had always hoped to meet Allah while in the city of the Messenger (upon him be peace); Allah granted his wish. He died there on Monday Sha’ban 1, 1402 ah (May 24, 1982 CE) and was buried in Jannat al-Baqi’, in the company of the Companions and the noble family members of the Messenger (upon him be peace). His funeral procession was followed by a large number of people and he was buried in the Baqi’ graveyard next to his teacher Shaykh Khalil Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin. The source of this extracted information and more details of Shaykhs works, students, teachers and his status amongst scholars can be found at:Shaykh al-Hadith Muhammad Zakariyya Kandhlawi provided by White Thread Press publications.

MAULANA ASHRAF ALI THANWI [1280 - 1362 A.H.] Hakimul Ummat Hazrat Maulana Ashraf Ali Thanwi was born on 5 Rabius Sani 1280 A.H. in the village of Thana Bhawan. He lost his mother at a tender age and was brought up by his father in a fairly affluent background. His father took great pains in teaching Maulana and his younger brother discipline and good character. From a young age he had a great desire for namaaz. Even whilst playing he used to imitate the namaazis eg. he gathered all his friends shoes, placed them in a line, put one shoe in front of the line and expressed his happiness that the shoes were performing namaaz. He also had a great desire to give lectures. On his way to the shops he used to enter any masjid, ascend the mimbar and deliver a khutbah. At the age of 12 he began performing tahajjud and other nafl salaats and wazifahs. His desire for Deen was initiated by his initial ustaad Maulana Fateh Muhammed Sahab(R.A). After learning the basic kitaabs by his uncle and Maulana Fateh Muhammed(R.A) he proceeded to Deoband to complete his studies and qualified at the tender age of 19 or 20 years. From his student days he became famous for his intelligence and sharp wittedness. He never wasted his time in futile play and amusement. He had such a burning desire to obtain knowledge that he learnt certain kitaabs which he could not study during class times, from his ustaads while they were performing wudhu. Maulana’s ustaads were all great luminaries of their time. The most important amongst them was Maulana Muhammed Yaqub Sahab(R.A) from whom he achieved the greatest amount of knowledge and spiritual benefit. He learnt qiraat from the well-known Qari Muhammed Abdullah Saheb Muhajir Makki(R.A) and mastered it to such an extent that it became difficult for the listener to distinguish between the recitation of the student and the teacher. After qualifying he spent 14 years in Kanpur teaching, writing and propagating to the people. During this period thousands of students quenched their thirst at this “ocean of knowledge”. Although Maulana was still very young, the people of Kanpur respected and honoured him tremendously and it was at that time that he became famous. His discourses were greatly appreciated and were being printed in the form of booklets. Very few scholars in the history of Islam have had so many of their discourses printed. During his student days in Deoband he desired to make a pledge on the hands of Maulana Rasheed Ahmed Gangohi(R.A) who refused, saying that it would harm his studies. Maulana then wrote a letter to Hajee Imdadullah(R.A) in Makkah urging him to make Maulana Gangohi accept the pledge. Hajee Imdadullah instead by means of a letter accepted Maulana Thanwi as his disciple. When Maulana Thanwi accompanied his father for haj one year after qualifying he renewed his pledge at the hands of Hajee Imdadullah. After his return from Haj, he continued teaching and propagating while his desire for zikr intensified. He used to deliver lectures while standing 5,6 and sometimes even 7 hours continuously. In 1315 A.H. he left Kanpur and on the advice of his spiritual mentor Hajee Imadadullah returned to Thana Bhawan. This was all part of the divine plan of the Creator so that the Khanqah of Hajee Imdadullah would once again be reinhabited. This was the termination of the first phase of his life which was devoted more to deeni education.The second phase which began with his return to Thana Bhawan was devoted more to imparting sprititual benefits to the masses. Maulana has written books in every field whether it be tafseer or tasawwuf, fiqh or tajweed. All his works total more than a thousand. In the field of hadis he did not write any voluminous work directly because he had many assistants. In this way the voluminous “Ila us Sunan” was written under his guidance. Regarding this kitaab he said that if this madressah does no other work besides the writing of this book, it will be a great achievement because it is a unique work. Perhaps very few Muslim homes do not posses “Behisti Zewar” and “Munajaat e Maqbool”, Two of Maulana’s famous books. His Tafseer “Bayanul Quraan” is unparalleled.” Maulana Anwar Shah Kashmiri well known for his in-depth knowledge used to say that after reading Bayanul Quraan I developed a desire to read Urdu books. Although Maulana wrote such a large number of books, yet he did not earn a cent from them. All his work was solely for the pleasure of Allah. He has granted full permission to anyone who desires to print his books. Some of his works have been through hundreds of editions. Maulana used to say that Alhamdulillah all the necessary work has been done. The path towards deen has been cleared for centuries. Insha-Allah, my books, discourses and advices will be of assistance in deeni matters for future generations. This is all due to the blessings of Hajee Imdadullah. On 20 Jamadul Awwal 1346 A.H. whilst performing Fajr Salaat he was inspired about the effects of certain acts. If the Muslims practised these acts, their calamities could be overcome. Consequently Maulana gathered 25 principles and had them printed in a booklet namely “Hayatul Muslimeen” (now available in English). Although Maulana has written over 1000 books, yet he had this to say: “I never had any thought of any of my books being a means of salvation for me. However, with regards to Hayatul Muslimeen, I have a strong feeling it will be a means of my salvation. I regard it as the earning and capital of my entire life.” Maulana Thanwi spent his entire life serving deen in every field. It is for this reason that he has been given the titles Hakimul Ummat and Mujaddid-e-Millat. After blessing the earth for 83 years with his presence, he passed away on 16 Rajab 1362 A.H. (20 July 1943). Namaze Janazah was performed by Maulana Zafar Ahmad Usmani. Maulana Thanwi was buried in the graveyard – Ishq-Bazaan of Thana Bhawan. source: http://www.alhaadi.org.za/

Shaykh Maulana Hakeem Muhammad Akhtar Saheb (Daamat Barakaatuhum) is one of the greatest gifted scholars of Islam today. His reputation and standing to the Muslims of Asian subcontinent needs no introduction. However, for the benefit of others, Shaykh has been favored by Allah (swt) to have been nurtured by three of the greatest and most renowned Wali's (saints) of his time. Shaykh's inclination towards the Creator, the Almighty Allah (swt) began before he even reached puberty. He dedicated his life from before teens in the service of those pious servants of Allah (swt) whom the world today refers as Ahlullah(saints). From the tender age of 12, he began attending discourses of renowned scholars of the time. At the age of 15, he took bay'at (pledge) to the great Wali (saint) of his time, Shaykh Shah Muhammad Ahmed (ra) and spent three years continuously in his lofty company. Thereafter Shaykh was guided to the company of the famous Wali (saint) Shaykh Shah Abdul Ghani Phoolpuri (ra), with whom he spent 17 years. The Shaykh's service and dedication to his Shaykh is unsurpassable in recent times. During the seventeen years with Shaykh Phoolpuri (ra) the nights were spent in a retreat (jungle) from where no other human sound was audible except for the Shaykh's (Phoolpuri) zikr (remembrance of Allah). It was under the tutelage of Shaykh Phoolpuri for seventeen years that Hazrat mastered the scholarly work of Mathnawi by Shaykh Rumi. Shaykh Phoolpuri (ra) himself was guided by the greatest scholar of recent history, Hakeem ul Ummat Shaykh Ashraf Ali Thanwi (ra), who in turn was taught the Mathnawi by Shaykh Haji Imdadullah (ra). Shaykh's discourses permeate the listeners' heart with Allah's love, Greatness and hope of salvation. Every word he utters brings one closer to the Creator, Almighty Allah (swt). His company impresses upon those around him to converge their mental as well as physical 'being' into living a life to the Creator's criterion. His discourses know no language, color or age barriers and even those alien of Urdu benefit. During Ramadan 1419 (1998/1999) a European from Belgium, who could not speak not understand Urdu, spent Ramadan with Shaykh. He was occasionally seen mesmerized by the Shaykh discourses and tears rolled down his cheeks. When someone asked him what was that kept him with Shaykh's company? He replied, "Shaykh's words touch my heart and my eyes involuntarily weep, thinking of Allah's Greatness". It is because of Shaykh's great appreciation and understanding of Allah's qualities that his Shaykh awarded him the title of Aarif Billah (One who has become acquainted with Allah's qualities). In his discourses and writings he explores profound topics relevant to the ummah (community) at present time. His understanding and explanation of man's spiritual relationship with Allah (swt), the prevalent spiritual and physical maladies and its rectification are topics taken up by other Ulemas (scholars of Islam) throughout the world.

Is this life? The one who becomes free from the limits of Allah has a cursed life. And the one who is pious is actually sold on the hand of the saints. Allah has kept His representatives on earth who ‘buy’ the people and make them reach Allah. An Example of Bay’at If the prime minister wants to send some wheat somewhere, he does not go himself to the farmers. He appoints a commissioner as his representative in every area to contact the farmers, buy the wheat and pay them using official money. Then they must send the commodity to Islamabad, the capital city. Similarly, the Ahlullah are the representatives of Allah. They ‘purchase’ people and ‘send’ them to Allah, that is, they show the path of becoming a saint. By treading this path, one becomes a waliullah. They do not purchase them for themselves. The Ahlullah make bay’at to teach the worship of Allah. The meaning of bay’at is to be sold. He is actually sold to Allah. The hands of the Ahlullah are representatives just as Allah says that those who make bay’at on the hand of Rasulullah ?, that is actually not the hand of Rasulullah ?. It is the hand of Allah. The hand of the Nabi (saw) is a representative. The one who makes bay’at is sold on the hand of Allah. He then joins the group of the Ahlullah and becomes a waliullah. Do not be perturbed by the urge to sin. These urges are steps to your sainthood. The one who does not have these urges becomes a hermaphrodite. He can never attain sainthood. http://www.khanqah.org/books/part/187/what-is-taqw

http://www.islamibayanaat.com/MaarifulHadith.htm download Ma'aariful Hadith (Meaning and messages of the traditions/hadith) by Mawlana Manzoor Nu'mani