By Mawlana Muhammad Manzoor Nu’mani

Translated by Mohammad Asif Kidwai  M.A., Ph.D

If an article is bought from someone on a price, it is called Ba’i and Shira (buying and selling), in the special usage of the Shari’ah; if it is made use of on payment of a hire or rent, it is called Ijra; and if it is borrowed for a time, without consideration, and on the understanding that it will be returned after use, it is called ‘Aariyat.

Another way of acquiring anyone’s property is that occupation is taken of it by force or fraud. [This] is called Ghasab (misappropriation; usurpation; embezzlement; plunder) which is strictly forbidden.

(1) It is related by Abdullah ibn Umar that the Messenger of Allah sallallahu `alayhi wa sallam said, “Whoever wrongfully occupies land belonging to someone else will be sunk into the ground along with the land on the Last Day until he reaches the bottom of the earth.” (Bukhari)

Commentary: The above Tradition has been related with minor variations by a number of other Companions as well. The substance of all of them, however, is that anyone who unlawfully occupies the smallest plot of land, even if it only be a baalisht (a span measured by the extended thumb and little finger) of it – as a report tells – shall be sunk, in punishment of it, to the lowest part of the earth on the Day of Final Reckoning.

An awe-inspiring incident has been quoted, in Sahih al-Bukhari and Sahih al-Muslim, in connection with the usurpation of land, which has a bearing on the narrative under discussion. It is related that during the Caliphate of Ameer Mu’awiyah (R), a woman filed a complaint in the court of Marwaan, the Governor of Madinah, against Sa’eed ibn Zaid (R) – who is included among the ten Companions of the Holy Prophet sallallahu `alayhi wa sallam about whom the tidings of Paradise were given, name by name, in their own lifetime – that he had wrongfully occupied her land. Hazrat Sa’eed (R) feeling extremely hurt, exclaimed, “I will approach upon the land of this woman and occupy it unjustly! Have I not heard the dreadful admonition pronounced, in this regard, by the Messenger of Allah sallallahu `alayhi wa sallam?”

Hazrat Sa’eed (R) spoke with such feeling that even Marwaan was moved by it, and he said to him, “Now, I do not call for any proof or argument from you.”

Hazrat Sa’eed (R) then made the following prayer from the depth of his heart, “Oh Allah! If You know that his woman has charged by with a false offense, deprive her of the vision of her eyes, and the land into her grave.”

The narrator, Hazrat Urwah, goes on to say, “It happened exactly like that. I myself saw the woman. She became blind in old age and used to say that she had come to that state owing to the imprecation of Sa’eed bin Zaid (R); and then one day she fell into a ditch as she was going over her land, and the ditch became her grave.”

(2) It is related by Imran bin Husain (R) that the Messenger of Allah sallallahu `alayhi wa sallam said, “Whoever acquires anyone’s property by force is not of us.” (Tirmidhi)

(3) It is related by Sa’ib bin Yazid on the authority of his father that the Messenger of Allah sallallahu `alayhi wa sallam said, “None of you should take even the stick of his brother, [neither] in jest [nor] with the intention of taking. Anyone who does so should, therefore, return it.” (Tirmidhi and Abu Dawood)

Commentary: It shows that even an ordinary thing like a stick not be taken without the owner’s permission, [even] by way of a joke. In case it is done, the article ought to be returned, and no one should imagine that the giving back of an article of little value, like a stick, was not necessary.

(4) Abu Hurairah (R) relates, on the authority of his uncle, Raqqashi, that the Messenger of Allah sallallahu `alayhi wa sallam said, “Beware! Do not be unjust to anyone. Beware! To acquire anything belonging to anyone else, without his consent, is unlawful.” (Baihaqi and Daruqutni)

(5) Jabir (R) related to us, saying that the Messenger of Allah sallallahu `alayhi wa sallam once happened to pass by (the house of) a woman, along with some Companions, whereupon she invited him to dinner. (The Messenger of Allah sallallahu `alayhi wa sallam accepted the invitation). The woman then slaughtered a goat, prepared the meal, and placed it before the Holy Prophet sallallahu `alayhi wa sallam and the Companions. The Prophet sallallahu `alayhi wa sallam took a morsel of food, but he [was not able to] swallow it. (The food did not pass down his throat). Upon this, he remarked, ‘(It appears that) the goat was slaughtered without the owner’s permission.’ [The woman replied,] ‘We do not observe such formalities with M’uad’s family (who are our neighbors). We make use of their things and they make use of our things.’” (Musnad Ahmad)

Commentary: As it appears from the woman’s reply, the goat belonged to the family of M’uad. On the account of the good neighborly relations prevailing between them, and the customary behavior, it was not thought necessary to obtain the owner’s permission before slaughtering the animal. When the meal was ready and the Messenger of Allah sallallahu `alayhi wa sallam sat down to eat, his system revolted against it, and the very first morsel got stuck in his throat, and it became apparent to him, instinctively, that the goat had been slaughtered without the permission of its owner.

Just as the Almighty Creator has endowed men with a peculiar power or means by which they respond to things through taste or smell and it becomes impossible for them to swallow anything which is abhorrent to the palate, so does He grant to the chosen bondmen whom He wishes to protect from unlawful food and drink special sensitiveness which keeps them from partaking of anything that is forbidden. The inability of the Holy Prophet sallallahu `alayhi wa sallam to swallow the morsel of food was a distinct indication of that very favor of the Lord upon him.

Incidents of a like nature have also been reported about holy men known in common parlance as Awliya Allah (Friends of God).

It is worth remembering here that the goat had neither been stolen nor taken by force, but only slaughtered without the permission of the owner owing to the close and friendly relations and [manner of obtaining things] between the two families.

From this, we can deduce how careful one should be in making use of things belonging to others without their permission or willingness.

Extracted from Ma’ariful Hadith, published by Academy of Islamic Research and Publications, Lucknow (India).

Note: Ilmgate has made minor edits to this excerpt for spelling, grammar, and style.

By

Question:

Why don’t Hanafis combine prayers, when there are authentic hadiths about it?

Answer:

In the Name of Allah the Inspirer of truth.

This issue is a major one between the fiqhi schools. The Hanafis have judged all the narrations on this issue to be based on the method of “apparent combining” (Jam’ al-Suri) not “real combining” (Jam’ al-Haqiqi). What this means is that since we are told to make every prayer on time, and there are hadiths of Ibn Mas’ud (R) which clarify that the Prophet, sallallahu `alayhi wa sallam, never combined the prayers together (by taking a prayer out of its time) except in ‘Arafa and Muzdalifa during the [Hajj] pilgrimage.

The following, which is an excerpt the from the Fiqh al-Imam (third edition) currently under publication,[1] may be useful in understanding the hadiths on this issue:

From the Chapter on “Combining Two Prayers”:

‘Abdullah ibn Mas’ud (R) relates:

“I never observed the Messenger of Allah sallallahu `alayhi wa sallam perform any prayer out of its time except at Muzdalifa. He combined Maghrib and ‘Isha at Muzdalifa.” (Sahih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma’ani ‘l-athar 1:164)

Another narration of Ibn Mas’ud (R) states:

“The Messenger of Allah combined two prayers whilst on a journey. He would combine Maghrib and ‘Isha by delaying Maghrib until just before its expiry time, and performing ‘Isha immediately as its time entered.” (Musannaf Ibn Abi Shayba 2:458)

‘A’isha narrates: “The Messenger of Allah, whilst on a journey, would delay Zuhr and perform ‘Asr early and would delay Maghrib and perform ‘Isha early (i.e. perform each prayer in its own time).” (Sharh Ma’ani ‘l-athar 1:164, Musannaf Ibn Abi Shayba 2:457)

Ibn ‘Abbas (R) narrates:

“I performed eight rak’ats together (four of Zuhr and four of ‘Asr) and seven rak’ats together (three of Maghrib and four of ‘Isha) with the Messenger of Allah.” (One of the narrators says,) “I asked Abu ‘l-Sha’tha’, ‘I assume he delayed Zuhr (to the end of its time) and performed ‘Asr as soon as it entered, and delayed Maghrib (likewise) and performed ‘Isha early.’ He replied, ‘I also think the same.’ ” (Sahih Muslim 1:246, Musannaf Ibn Abi Shayba 2: 456)

This hadith of Sahih Muslim is very clear about the exact description of combining two prayers. The method described by the narrator is Jam’ al-suri.

Imam Abu Dawud has transmitted the following:

The Mu’adhdhin of ‘Abdullah ibn ‘Umar (R) informed him it was time for prayer. Ibn ‘Umar instructed him to continue on the journey. When the red of sunset (shafq ahmar) had nearly disappeared, he got of from his mount and performed Maghrib, and then he waited until the red had completely disappeared and performed Isha. He then said, “Whenever the Messenger of Allah (S) was in a hurry for some reason, he would do just as I have done.” (Sunan Abi Dawud 1:178)

As we can see, the method of combining mentioned in the above hadiths is none other than that of jam’ al-suri. It is an agreed upon method which nobody has any argument with. How can there be an objection to two prayers being performed together in a way that does not cause them to be performed either before their stipulated time or after it? Undoubtedly, this is the safest method of combining two prayers, and would be the most suitable way to explain the hadiths on combining.

It is also common knowledge that the Fajr prayer should not to be performed before its time or intentionally delayed beyond it. Similarly, other prayers should not be performed out of their stipulated times either, especially not while considering it to be sunna. This indicates that the sunna method of combining two prayers is jam’ al-suri, as has also been substantiated through the Qur’an and hadiths. This is the Hanafi opinion in this issue.

If it was permissible to practice jam’ al-haqiqi in the event of travel or illness, etc. then why is it confined to some prayers only? Why is it not permissible to perform all the prayers of the day together in the morning before departing on a journey? The reason for this is quite simple. The practice of combining mentioned in the hadiths is not to be taken as jam al-haqiqi, but as jam al-suri wherein each prayer remains in its own time, but are performed one after another.

And Allah knows best.

Wasallaam
Abdurrahman ibn Yusuf

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Footnotes:

[1] The book Fiqh al-Imam by Mufti Abdur Rahman ibn Yusuf has already been published by White Thread Press.

Courtesy of ZamZam Academy

Mamma Haidara Library, Timbuktu – Photo stevekemper

By Mawlana Taha Karaan

The charge leveled against Imâm Taqiyy ad-Dîn as-Subkî is that despite possessing all the requirements for ijtihâd, he did not perform ijtihâd, and preferred to remain within the bounds of his madhhab, since the adoption of independent ijtihâd would preclude him from rising to positions which were reserved for fuqahâ of the madhâhib.

Photo Alex El Barto Trofimov

By Shaykh Muhammad Abdullah al-Gangohi [1]

Extracted from Ikmal ash-Shiyam [2]

 Whoever asserts tawaadhu’ (humility) for himself, is undoubtedly a man of pride because when a claim of humility is made, it is made after the perception of one’s (supposed) lofty rank. This implies that one believes in one’s personal elevation, hence one is a mutakabbir (proud person).

Believing oneself to be the most contemptible and lowest being is known as tawaadhu’ (humility). The consideration of greatness in oneself is takabbur (pride).

The knowledge of a thing is gained from its opposite. In the absence of the opposite, the knowledge of a thing would not be possible. The knowledge of light is by virtue of darkness. If on earth there was only light and no darkness whatever, the conception of light would not have been possible. The knowledge of courage is on account of cowardice. If there was no cowardice, there would not have been the knowledge of courage. Thus, the claim of humility made by a person is tantamount to takabbur (pride). There is no doubt in him being proudful. If his nafs was fully imbued with true humility, he would not have been aware thereof because of the non-existence of its opposite, viz. kibr (pride).

Since pride exists in the man who lays claim to humility, the Shaykh (rahmatullah alayh) says that the one who puts forth the claim that he is humble, is in actual fact considering himself to be elevated. Thus, he is a man of pride.

The meaning of Tawaadhu’ is that man views himself with all honesty to be so contemptible that the possibility of him having any rank does not even occur to his mind. He sees nothing but contemptibility in himself. When this degree of humility has been cultivated, no claims will be made, neither in regard to Tawaadhu’ nor in regard to any other praiseworthy attribute.

A humble man is not a person who regards himself above the act of humility he is displaying. A humble man is a person who considers himself below the act of humility he is doing.

Generally people believe that a humble person is one who displays acts of humility, e.g. a wealthy man rendering some service with his own hands to a poor person. People gain the impression from this display that the wealthy man is very humble when in fact, he may be entirely devoid of any humility because he thinks of himself as being superior to this act. While he overtly displays humility, he covertly believes that the act of humility in which he is involved is below his dignity. He feels conscious of having adopted humility and he believes that he has practiced virtue.

True Tawaadhu’ (humility) is the consequence of the perception (mushaahadah) of the grandeur of Allah and of the tajalli (celestial illumination) of His Attributes.

While people generally think that ostensible actions or displays of humility are Tawaadhu’, in reality true humility is that condition of lowliness which is accepted by Allah Ta’ala. When the greatness of Allah dawns on the heart of man and he vividly realizes the illumination of His Attributes, then the rebellious nafs melts away. The roots of rebellion and pride are then eradicated. The vain hopes of the nafs are annihilated. Humility then develops. This then is true humility.

A sin which humbles a man and cultivates in him dependency on Allah, is better than such worship which generates pride and arrogance in him.

The purpose of Ibaadat and Dhikr is to become humble and to feel wholly dependent on Allah Ta’ala, eliminating the rebellion and arrogance of the nafs. If on account of a sin committed because of the frailty of human nature, man is torn by remorse, and the humility he feels as a result, causes him to despise himself and to believe that the sin will destroy him, then these effects of the sin are better than the conceit which a man develops as a consequence of his acts of worship and piety. His conceit, self-esteem and pride constrain him to despise other Muslims.

A dim-witted person should not now understand from this explanation that it is better to abandon worship and commit sins. The evil of sin and the virtue and beauty of obedience are self-evident facts. At this juncture the Shaykh (rahmatullah alayh) is simply pointing out that the actual method of reaching the Divine Court is by way of acquiring true humility and dependence on Allah.

—————

Footnotes:

[1] Shaykh Maulana Abdullah al-Gangohi (ra) was a Khalifah (deputy) of Shaykh Maulana Khalil Ahmad al-Saharanpuri (ra) in Tareeqah Chishtiyyah. He was also a notable student of Shaykh Yahya al-Kandhlawi (ra), the father of Shaykh al-Hadith Zakariyya al-Kandhlawi (ra), and was consequently very close and respectful to Shaykh al-Hadith (although his senior).

[2] An-Nahjul Atam Fi Tabweeb al-Hikam, by Allamah ‘Ali al-Muttaqi (ra) [d. 975 AH], is a systematic arrangement of al-Hikam, one of the most famous treatises in the science of Tasawwuf composed by Imam Ibn `Ata’illah al-Iskandari (ra) [d. 709 AH, near Cairo]. Haji Imdadullah (ra) instructed Shaykh Mawlana Khalil Ahmad al-Saharanpuri (ra) to translate Tabweeb al-Hikam of Allamah ‘Ali al-Muttaqi (ra) into the Urdu language. Upon completion, Mawlana Khalil Ahmad (ra) made his student and disciple, Shaykh Muhammad Abdullah al-Gangohi (ra), responsible to undertake the publication of the work. Hence, the translation was published as Itmamun Ni’am Tarjumah Tabweeb al-Hikam. Then, upon further instruction from his Shaykh, Shaykh Abdullah al-Gangohi (ra) in 1338 AH wrote a sharah (commentary) of his teacher’s translation – as to make comprehension of the text easier for the layman – and entitled it Ikmal ash-Shiyam Sharah Itmamun Ni’am.

Courtesy of The Majlis

Photo Mohammed Ehsai

By Allamah Zafar Ahmad al-Uthmani

Seeking help from other than Allah is unanimously allowed in some situations, like asking for help from able-bodied living persons in matters ordinarily in their control, with the belief that the being from whom help is sought is only a means and a tool and is not independent of Allah in that action. Similarly, it is disallowed unanimously in certain situations, like seeking help with the belief that the one asked for help has permanent and independent powers in which he is not always dependent on the will of Allah. The ruling of seeking help from other than Allah, or istighathah, therefore, depends on the belief of the person seeking help, and the situation or context of the act.

By way of summary, the idolaters of the Prophet’s time would believe about their idols, or rather the persons represented by the idols, that they were given certain extraordinary abilities by Allah, after which they became independent in those powers, without needing permission from Allah in each and every moment of executing those powers. Such a belief is, no doubt, the highest form of shirk. Based on this belief, the idolaters would ask help of the idols and worship them. Shah Wali Allah said: “From amongst the major sins is associating partners with Allah (Exalted is He) in terms of worship and asking for help in sustenance, cure and so on, and there is an indication to repentance from them in His (Exalted is He) statement: ‘You alone we worship and You alone we ask for help.’” (al-Qawl al-Jamil, Lahore, p. 42)

فمنها (أي من الكبائر) الإشراك بالله تعالى عبادة واستعانة فى الرزق والشفاء وغيرهما وإلى التوبة منهما الإشارة في قولة تعالى: إياك نعبد وإياك نستعين 

If a Muslim were to render those acts performed by the idolaters in service to their idols to a prophet or a saint, by asking him for help in those things that are not normally in a person’s ability, it would either be with the same belief or without the same belief.

1. If it is with the same belief – that Allah granted him extraordinary powers after which he became independent –, it is, of course, major shirk.
2. If, however, it is without this belief, but with the belief that he has discretionary powers in which he is always dependent on Allah, or his position is only that of an intermediary (tawassul) in supplication to Allah, it would not be major shirk (although the first is a corrupt and sinful belief, and the second is acceptable). However, because it resembles the ways of the idolaters of old and it creates a suspicion of shirk, this has been regarded by the scholars as forbidden, in order to block the means to shirk, just as the Prophet (peace and blessings be upon him) forbade some things for the very same reason, like taking oaths in the name of a being besides Allah.

From these two situations, the first type is true shirk. The second type is a practical expression of shirk, or behaviour resembling shirk in a way that makes the common people susceptible to shirk. More detail on these two types of shirk, and the evidential basis for them, are discussed in the treatise, Nihayat al-Idrak fi Aqsam al-Ishrak, by ‘Allamah Zafar Ahmad al-‘Uthmani and Hakim al-Ummah al-Thanawi, a translation of which is available here: http://www.deoband.org/2013/01/aqida/allah-and-his-attributes/the-peak-of-comprehension-on-the-categories-of-polytheism/

The forms of istighathah that are forbidden according to the righteous scholars, which include asking help from living people in things that are ordinarily out of their hands (like producing rain) or asking dead people for things that are ordinarily out of their hands (like money, or children), are always shirk, whether true shirk or apparent shirk. However, the first takes one out of Islam and the second only makes one sinful and disobedient. There are a few exceptions to this rule, like words used sentimentally and figuratively, which are discussed below.

‘Allamah Zafar Ahmad al-‘Uthmani, student and nephew of Hakim al-Ummah Mawlana Ashraf ‘Ali al-Thanawi, wrote a fatwa on the question of istighathah in which he discusses the different forms of seeking help from other than Allah and their respective rulings. I will present below the translation of a few sections from this fatwa dealing specifically with the ruling of istighathah, leaving out his replies to particular objections mentioned by the questioner. I will then quote statements of earlier scholars for further support of this ruling. The respected Mawlana said:

The confusion which entered [the mind] of the questioner from the aforementioned citations stems from probably having not come across the different types of istighathah bi al-ghayr (seeking help from other than Allah), or he has come across them but he thinks the ‘ulama’ of Ahl al-Sunnah consider all forms [of istighathah] shirk, kufr, haram and impermissible, though this assumption is incorrect.

Thus, before all else, we want him to understand the different types of istimdad and isti‘anah bi al-ghayr and their respective rulings. The explanation of this is that istimdad and isti‘anah bi al-ghayr is either:

1. With the belief that someone besides Allah is independent (mustaqill) and has intrinsic power (qadir bi al-dhat), meaning – Allah forbid –, when asking help from such-and-such a person, it is believed that he has innate ability to do whatever he wants and this power was not given to him by Allah;
2. Or it is not with the belief that his power to provide is innate and independent, but in doing so it is believed that Allah has bestowed it on him, and it is believed that once he acquired the power from Allah (Exalted is He), he has now become independent, and can do whatever he wants, whenever he wants; he gives to whoever he wants and he withholds from whoever he wants; and once the Generous Lord granted him this total power, now submitting requests, making supplications and asking for needs become specific to him, or it is not specific to him, but even when asking Allah, that [being] besides [Allah] is the one who grants, because Allah has authorised him with it.

The first being clear disbelief is not doubted by any Muslim because such a belief was not even held by the disbelievers and idolaters of Mecca about their objects of worship. They also believed only Allah was independently and intrinsically powerful. Thus, in the Jahili times the disbelievers of Mecca would recite Talbiyah as follows:

“Here I am, O Allah! Here I am! Here I am! You have no partner except a partner that belongs to You. You possess him and what he possesses.”

Moreover, in the various places of the Qur’an where their statements are quoted, the first thing that is realised is that they never believed that their objects of worship have intrinsic power. “They say: these are our intercessors with Allah.”  (10:18) “We do not worship them except to draw us nearer to Allah.” (38:3)

Although apparently the second form is less [serious] than the first, but the Islamic Shari‘ah has also determined this as shirk and kufr as this was the belief the idolaters and disbelievers had with respect to their objects of worship. Their belief was that Allah (Exalted is He) is intrinsically powerful, but He gave power to those idols from Himself, after acquiring which they became independent, having the ability to do whatever they wish and give benefit to whoever they wish. And since this task was entrusted to them, even if supplication is directed to Allah, He will pass this request on to them, just like the kings of the world entrust some matters to their subservient rulers so that in those areas, requests will be presented to the subservient rulers. And if someone, without taking an intermediary, were to send a request directly to the king with respect to these areas, that king will send that request back to his subservient rulers, claiming that I have done what concerns me in this task, and the decision is to be made there.

The Islamic Shari‘ah states clearly that Allah does not have such subservient rulers working under Him who after having received volitions from Allah become independent themselves.

The worldly kings require such deputies because of their weaknesses. Allah has no such need. All matters are in His hands. Nothing is in the hand of another in an independent fashion.

“Sovereignty belongs to none but Allah. He has ordained that you shall not worship anyone but Him.” (Qur’an, 12:40)

“There is none in the heavens and the earth but comes unto the Beneficent as a slave. Assuredly He has comprehended them and counted them a full counting. And each one of them will come unto Him on the Day of Resurrection, alone.” (Qur’an,19:93-5)

“In His hand lies the kingdom of everything. He grants protection, and none is protected from Him.” (Qur’an, 23:88)

“Verily, Allah is Provider, Owner of power, Firm.” (Qur’an, 51:58)

“Who is the one who intercedes with Him except with His permission?” (Qur’an, 2:255)

The Prophet (Allah bless him and grant him peace) said: “None of you will be admitted to paradise by your works.” They said: “Even you, O Messenger of Allah?” He said: “Even I, unless Allah enshrouds me in forgiveness and mercy.”

He (Allah bless him and grant him peace) said: “O Banu ‘Abd Manaf! Save yourself from the Fire, I avail you nothing of Allah. O Banu ‘Abd al-Muttalib! Save yourself from the Fire, I avail you nothing of Allah. O Fatimah, daughter of Muhammad! Save yourself from the Fire, I avail you nothing of Allah. O Safiyyah, aunt of the Messenger of Allah! Save yourself from the Fire, I avail you nothing of Allah.”

He (Allah bless him and grant him peace) said: “O Allah! There is none to withhold that which You give, and none to give what You withhold. And no one can turn back what You have decreed. And the owner of fortune will not be availed of You by [his] fortune.”

He (Allah bless him and grant him peace) said: “I am but a distributer, and it is Allah that gives.”

Allah said: “Whatever blessing Allah opens for the people, there is none to hold it back, and whatever He holds back, there is none to release it thereafter.” (Qur’an, 35:2)

And He (Exalted is He) said: “Verily, you do not guide who you love but Allah guides whoever He wishes.” (Qur’an, 28:56)

“Most of the people are not going to believe despite your strong desire for it.” (Qur’an, 12:103)

“Is it they who allocate the mercy of your Lord? We have allocated among them their livelihood in the worldly life, and have raised some of them over others in ranks, so that some of them may put some others to work.” (Qur’an, 43:32)

“And you do not will, unless it be that Allah wills.” (Qur’an, 81:29)

Thus, many [Qur’anic] texts and verses indicate that in the Divine kingdom, no prophet or saint is innately independent and free.

However, just as Allah (Exalted is He) granted the ability of some actions to the generality of mankind, due to which the Shari‘ah ascribes those actions to the slave and counts them amongst his deeds, in which after having acquired the ability they are still utterly and completely dependent on Allah (Exalted is He), like eating, drinking, going to and fro, trading and working, etc.; similarly, in order to manifest the mu‘jizat and karamat of the prophets and saints, they were [at times] given certain abilities beyond that of general people, in which they are merely a means and a representative, not an independent and free actor.

Thus, one form of istimdad and isti‘anah is that isti‘anah is sought from other than Allah in those matters which according to the apparent norms are included in the control of people, but they are only considered a tool, means and representative. Such istimdad with a living person is permissible by consensus.

Since after dying, people do not [normally] maintain power over even these ordinary matters, seeking help from them, even with the belief that they are only a means and a tool is impermissible, because in this situation, a doubt may be created that he has independence and volition, and the Shari‘ah has even put a stop to the doubt of independence.

However, after the death of a prophet or saint, it is permissible to seek his help in acquiring spiritual benefits, because according to proofs established from spiritual unveiling (kashf), even after their death they maintain this faculty just as in life they had power over ordinary bodily functions.

Another form of isti‘anah is that a prophet or saint, living or dead, is asked for help in such matters that are ordinarily outside of human capacity, like asking for children, rain and so forth, or requesting cure [from illnesses]. This is completely impermissible because in this [form of] isti‘anah there is a strong doubt that he has independence and innate volition. [This is the case] even if the person doing isti‘anah does not have this belief because the Islamic Shari‘ah has forbidden anything that is suggestive of kufr and shirk. Thus, taking an oath by other than Allah, or keeping the picture of an animate being in the house, is forbidden for this reason, that they are suggestive of shirk, even if there is no belief in shirk[1].

However, taking an intermediary (tawassul) through prophets and saints, whether in ordinary or extraordinary matters, is permissible. Meaning, supplicating to Allah (Exalted is He): “My Lord! Through the blessing of so-and-so prophet or saint, fulfil this need.” According to the verifiers, there is no harm in this, whether the tawassul is through a living person or a dead person.

Another form of isti‘anah is that at a particular time, in order to make his mu‘jizah or karamah apparent, a certain prophet or saint, with divine permission, tells a certain person or group, that whichever person or a specific person asks of me for whatever need at a certain time, it will be fulfilled, or I will fulfil it; and the objective is that Allah (Exalted is He) will fulfil this need in order to make my miracle manifest. In this situation, if that specific person or specific group with respect to whom this statement was made, he/they request their need from him, and they consider this prophet or saint merely a tool and representative and they believe the real fulfiller of needs is Allah (Exalted is He), then this form is also allowed. Since in mu‘jizah or karamah, there is a manifestation of things against ordinary norms, this is why there is no interference of human capacity in them. The action is purely from Allah (Exalted is He), as a mu‘jizah or karamah, emerging from Him. The prophet or saint has no involvement in them. However, by means of them the integrity of the prophet or saint and their closeness to Allah become manifest. Moreover, since continuity is not a requirement of miracles, this is why such isti‘anah is not permissible continuously.

The summary of this is that there are eight forms of isti‘anah and istimdad bi al-ghayr:

1. Seeking help from someone besides Allah, whoever he may be, with the belief that he has intrinsic power.
2. It is not believed that he has intrinsic power, but that Allah gave him this power, and after acquiring the power from Allah, he has become independent and self-sustaining, and can do whatever he wants.
3. It is believed he is only a tool and means, and that only Allah (Exalted is He) fulfils one’s needs. This has several forms. The first is that this belief is held with respect to a living person in ordinary maters (which ordinarily and in the Shari‘ah are included in man’s actions) and one asks his help, saying, “O so-and-so, do this work of mine” or, “Give me some Rupees.”
4. In extraordinary matters (which are not included in the power of people ordinarily or in the Shar‘iah and are not counted as his actions), one seeks help. For example, one says: “O guide! Grant me children.”
5. Seeking help in acquiring spiritual benefit from a certain saint or prophet after death.
6. Asking help in extraordinary means or in such ordinary means that are outside of a dead person’s ability from him after death, for example saying: “O prophet or saint! Assist me in my trial,” or, “Cure my illness,” or, “Grant me children,” etc. etc.
7. Doing tawassul through a prophet or saint in ordinary or extraordinary matters when making du‘a [to Allah]; or requesting their du‘a and intercession.
8. When any prophet or saint, by way of miracle, says to someone: “Ask what you want,” at that time he asks him his need, whether it is from ordinary matters or extraordinary matters.

The ruling of these forms is that the first and second are shirk, and the third form is by agreement of the people of verification permissible, and the fourth form is impermissible. However, the moment of manifesting a miracle is an exception to this, as occurs in number 8, and the fifth form is by agreement permissible, and the sixth form is impermissible and the seventh is permissible according the verified view, and the eighth form is also allowed.

Thus, four forms are permissible and four forms impermissible, and those forms that are permissible are permissible with the condition that it is believed Allah (Exalted is He) fulfils one’s needs, and the prophet or saint is deemed a tool and means. In the same way, there is detail in calling on other than Allah:

1. Calling a living person that is close by.
2. Calling an absent person, which has two forms: first it is done as mere longing and love, and the intent is not to call upon [another].
3. Or the belief is that he can hear from far.

The first two forms are permissible and the third impermissible. There is [the following] detail in calling after death:

By Shoayb Ahmed

Editing by Shoaib Rasheed

The reformer and great scholar of Tafsīr, Ḥadīth, Fiqh, Uṣūl, history and the Arabic language, Ṭāhir b. Muḥammad Ṣāliḥ b. Aḥmad b. Mawhūb al-Samūni al-Jazā’iri al-Dimashqi (1852CE/1268AH – 1920 CE/1338AH), was born and passed away in Damascus.

His father Muḥammad Ṣāliḥ migrated from French-occupied Algeria to Damascus in 1846 CE (1263 AH) along with the great Algerian leader ʿAbd al-Qādir al-Jazā’iri. Muḥammad Ṣāliḥ lived there until he passed away in 1868 CE (1285 AH). He was a scholar of the Quranic sciences. He also read and repeated the lessons in Ṣaḥīḥ Bukhāri on behalf of Shaykh Aḥmad al-Kizbari in the Umayyad Mosque in Damascus, and also authored some useful books. He was the authorized muftī of the Māliki madhhab in Damascus.

Shaykh Ṭāhir received his early education from his father; thereafter he studied with many other ʿulamā in Damascus. One of them was Shaykh ʿAbd al-Ghanī al-Maydānī.[2] From him, Shaykh Ṭāhir learned how to be thorough, accurate, and precise when analyzing complex Fiqh issues. He studied Arabic, Turkish and Persian under Shaykh ʿAbd al-Raḥmān al-Banushnāqi. He also studied French, Syriac, Hebrew and the Ethiopian language. He also knew some of the Berber tribal languages, particularly of those who inhabited parts of Algeria.

Shaykh Ṭāhir devoted all his time and energy towards studying. This also included studying the natural sciences, mathematics, and astronomy. His knowledge of history was superb, and, in addition, he was very well-acquainted with the biographies of the previous scholars and their books.

In his youth, he was among the founders of a charitable organization that was established by a group of scholars of Damascus in 1877. In 1878, at the age of twenty-six he was appointed as a general inspector for the primary schools. During the period he served this position, he wrote some books that were necessary at the time for pupils in various levels. Together with Shaykh ʿAlā al-Dīn ʿĀbidīn (d. 1888 CE), they agreed to establish al-Jamʿīyyah al-Khayrīyyah al-Islāmiyyah that was very active in Damascus and responsible for establishing many schools.

In 1879 he attempted to gather in one place all historical manuscripts from the endowment libraries in Damascus. The result of this effort was the establishment of the Ẓāhirīyyah Library that became one of the most prominent libraries in the Arab world because of its valuable collections of manuscripts. After his success with this library he strove to repeat the same in Jerusalem to establish the Khālidīyyah Library in al-Quds. Shaykh Ṭāhir continued to serve the knowledge of Islam through writing, teaching, and promoting it through his libraries.

His activities increased after 1886 after he had abandoned his work with the government. He devoted his time to teaching and towards promoting various reforms. In 1907, he faced some harassment and pressure from the Turkish authorities in Syria. As the result, he migrated to Egypt where its scholars welcomed him, especially the likes of Aḥmad Taymūr Bāshā and Aḥmad Zakī Bāshā.

He refused to take a cent from the State, because he feared that he would be forced to be silent on issues that were not palatable to the leaders. Instead, he lived by sacrificing his most beloved possessions. He sold his books and his manuscripts in order to survive. Even in these desperate times, he chose to sell his books to Dār al-Kutub al-Miṣrīyyah for half the price he would have received from the British Museum because he wanted to ensure that the books remain in Muslim lands. Shaykh ʿAlī Yūsuf and Aḥmad Taymūr Bāshā tried to allocate some position to him, which would enable thousands to benefit from his vast knowledge and at the same time he would receive a salary. He excused himself because of his old age and his inability to fulfill official administrative and time requirements and also because he was accustomed to reading and researching the whole night right until Fajr. This was particularly his practice in the last forty years of his life.

He remained in Cairo for about thirteen years and in 1920 he became seriously ill, and he returned to Damascus. Soon after his return he was elected as a member of the Arabic Academy in Damascus and the Director of the Ẓāhirīyyah Library. He passed away four months later in 1920 and is buried on the Qāsiyūn Mountain in Damascus, Syria.

As Shaykh Ṭāhir was so careful about utilizing his time, he did not care about his appearance and dressed very shabbily. He never married and used to spend a great deal of the night with his friends and the remainder in reading and writing. He enjoyed swimming and walking as an exercise. He was very particular about performing his ṣalāt punctually to the call of the adhān, no matter where he was. He defended the Arabic language and the Hijrī calendar.

Although he was modest by nature he was fiercely independent. He never accepted any gift from the rulers. When he was financially in need, he continued to sell some of his books. The most expensive and dearest thing to him was his books and the time he spent studying and conducting his research. Nothing at all distracted him. He was able to answer questions that were posed to him with ease and was very annoyed at those who tried to insult the scholars. He used to prepare a large quantity of coffee that would last for a few ways to save on preparation time. He drank coffee to give him energy and to keep him alert and awake. Whenever he left his home he always carried a book or some notes from which he could benefit, thus never wasting his time. Many Orientalist scholars respected him and consulted him on numerous occasions. The Jewish Orientalist scholar, Goldziher, was one such scholar who even attended the Shaykh’s lessons in Damascus and translated his book Tawjīh al-Naẓar into German.

Despite the great amount of time he spent reading, he advised students to lessen their reading during the holidays and, instead, to increase their sporting and recreational activities. He maintained that, deep immersion into books could lead to seclusion and alienation from people. He in turn had an excellent relationship with many scholars of Damascus that included; Shaykh ʿAbd al-Razzāq al-Bayṭār, Shaykh Abu ‘l-Khayr ʿĀbidīn, Shaykh Salīm al-Bukhārī and his close friend Shaykh Jamāl al-Dīn al-Qāsimī.[3]

Shaykh Ṭāhir wrote many books over thirty-five in number on various subjects. These include ʿAqīdah, ʿUlūm al-Qur’ān, Tajwīd, the science of Ḥadīth, Sīrah, Uṣūl, Arabic rhetoric, Arabic literature, the philosophy of natural mathematics, history and an introduction to many Islamic manuscripts. His most important books are:

• Irshād al-Albā ilā Taʿlīm Alif Bā in Arabic language learning at the primary-school level.
• Al-Tibyān li-Baʿḍ al-Mabāḥith al-Mutaʿalliqah bi ‘l-Qur’ān in the Quranic sciences
• Tawjīh al-Naẓar ilā Uṣūl al-Athar in the science of Ḥadīth. Shaykh Abu Ghuddah describes this as one of the most extensive works on the subject.
• Al-Jawāhir al-Kalāmīyyah fī al-ʿAqā’id al-Islāmīyyah in the science of theology (ʿAqīdah).
• Al-Taqrīb ilā Uṣūl al-Taʿrīb in Arabic Grammar.
• Sharḥ Khuṭab Ibn Nabātah in Poetry and Literature.
• Al-Tadhkirah al-Ẓāhirīyyah, a collection of articles on various topics.
• Al-ʿUqūd al-Ālī fī Asānīd al-Awālī
• Munyat al-Adhkiyā fī Qaṣaṣ al-Anbiyā
• Mukhtaṣar Adab al-Kātib by Ibn Qutaybah
• Madkhal al-Ṭullāb ilā Fann al-Ḥisāb in Mathematics education at the primary-school level.

Some of his works are still manuscripts that have never been published. Some of the titles are:

• Asnā ‘l-Maqāṣid fi ʿIlm al-ʿAqā’id
• Al-Ilmām bi Uṣūl Sīrat al-Nabī ʿAlayhi ‘l-Ṣalāt wa ‘l-Salām
• Al-Tafsīr al-Kabīr in four volumes and can be regarded as notes to Tafsīr al-Bayḍāwī.
• Various others describing his travels to Alexandria and other places.
• Various compilations of biographies of scholars of different eras.
• Selections from al-Muwāfaqāt by al-Shāṭibī and al-Zarrūq’s work in Taṣawwuf

He could be distinguished from many of his contemporary scholars because he enjoyed the following:

1. He worked tirelessly, through his interaction with the Turkish authorities, on initiatives for spreading education and establishing schools throughout Syria. He even established a school for girls. He would convince people who owned large, palace-like homes to donate a portion that could be used for a school. He also encouraged and supported the establishment of a school dedicated to teaching the seven modes of recitation of the Quran.
2. He personally took charge of the syllabus, despite receiving opposition from certain sectors in Damascus who wanted this knowledge to be exclusively for them and their families.
3. He actively participated in establishing social and charitable organizations.
4. He strove to promote the history and integrity of the Arabic language.
5. He played an important role in bridging the gap between realities and absolute aspects of Islam and modern science.
6. His idea of education emphasized moral development (tarbīyyah) and ethics (akhlāq).
7. He was active in writing and keeping the people informed through the newspapers.[4]

His student, Shaykh Muḥammad Saʿīd al-Bānī al-Dimashqī, Muḥammad Kurd ʿAlī, Shaykh ʿAlī al-Ṭanṭāwī, and Shaykh ʿAdnān al-Khaṭīb and others revered him and they wrote about Shaykh Ṭāhir’s productive life and distinct personality.

Photo courtesy of altmann

By Shaykh Musa Furber

The horrific and heartbreaking news from India is tragic enough on its own: two alleged victims of gang rape have died, one a 23-year-old woman who succumbed to her wounds and a 17-year-old girl who took her own life after being pressured to marry one of her alleged attackers.

These stories are awful enough on their own, but sadly they also bring to mind other similar cases we saw during 2012.

These cases include the 16-year-old Moroccan girl who took her life after being ordered by the court to marry the man who allegedly raped her, and similar cases in Jordan involving 14 and 15 year-old-girls. In these and other cases, the societies involved – and their legal systems – advocated pardoning rapists if a deal could be struck for them to marry their victim. Morocco has its clause 457 (the origins of which go back to French law and is said to be intended only for cases of consensual premarital sex), and Jordan has its article 308. Similar laws exist in other countries where, apparently, the honor of a woman reflects on her family in a perverse way where, where the stigma of rape outweighs the sanctity of that woman’s life and dignity.

When I read of these cases I am always left baffled at how Muslims can support allowing a rapist to obtain a pardon by marrying his victim, often by pressuring their victims and their families to cooperate. As a specialist in Islamic law, I know that these cases are egregious violations of what Islam teaches on the rights of victims, the definition of justice and the meaning of marriage.

The Islamic worldview is clear concerning the rights and obligations of self-defense and defending others from attacks against person and dignity. This is especially the case for sexual assault, where a woman is obligated to fend off her attacker and bystanders are obligated to come to her assistance. Some scholars advocate that a woman’s self-defense extends even to the after-effects of an attack, including restoring their feeling of security, treating the emotional trauma, and aborting a pregnancy resulting from rape. Advocates of this position argue that this is consistent with the noble purposes of the sacred law that place protection of the life and the intellect of the woman above protection of lineage, property, and reputation. The sacred law is also clear that marriage is a relationship based on affection, mutual respect, intimacy, trust, kindness, and a refuge from uncontrolled carnal lust.

Compelling a rape victim to marry her rapist (alleged or convicted) denies her the opportunity to defend herself and exposes her to additional attacks against her person, intellect and dignity. It also forces her to live in a relationship that is based upon hatred, alienation, violation and abuse, and it rewards her attacker for his violence.

Exhortations to mercy are ingrained in Islam. Pardoning rapists who agree to marry their victim and compelling their victims to do so are mercy’s antithesis.

We have already seen that compelling victims to marry their rapists has the potential to lead to suicide. Forcing victims to marry in such a way places family dignity above her own life, intellect, and dignity – which is opposite the order of priorities assigned by the sacred law. How can one reconcile this inversion of priorities with the Islamic worldview which views spreading corruption and the wrongful taking of a single life each as akin to slaying mankind in its entirety, and the saving of a single life akin to saving mankind in its entirety (Qur’an 5:32 )?

Some advocates do so on the grounds that it is cultural and falls within Islam’s flexibility towards local culture and custom, and that local culture places such a great shame on rape (whether alleged or proven) that the victim is better off married to her rapist (alleged or convicted). While it is true that the sacred law does include a degree of flexibility regarding local culture and custom, it is limited to those that do not contradict the sacred law or subvert its noble purposes. In short, the sacred law affirms practices that agree but rejects practices that contract or subvert it.

Other advocates suggest that the laws are intended to apply only in cases of consensual sex, such as when couples do so in hopes of forcing their families to allow them to marry, and that when reported, the act is recorded as rape. Using this term to somehow protect society from the shame of admitting that women engage in consensual premarital sex opens a life-destroying door of forcing women who were already wronged to an even greater wrong, sometimes leading them to take their own life out of anguish and desperation.

There is something deeply wrong when a Muslim society views the shame of a single rape to outweigh facilitating the spread of corruption and the wrongful taking of life.

The earliest generation of Muslims took pride in their compliance to the Koran’s injunction to abandon female infanticide, an act that was often done to prevent shame to the family. Thus for centuries, Muslims have taken pride in their contributions to the rising status of women. But what pride is there in abandoning burying one’s young daughters in the sand only for them to grow to adulthood wishing that they had been? These tragically frequent stories of women violated over and over again can only be described as the perversion of Islam, unfortunately, by Muslims themselves.

Sheikh Musa Furber is a research fellow at the Tabah Foundation and a qualified issuer of legal edicts (fatwas). He received his license to deliver legal edicts from senior scholars at the Egyptian House of Edicts including the Grand Mufti of Egypt. 

Courtesy of the Washington Post

Khanqah Rahimia, the spiritual retreat of Mawlana Abdul Qadir Raipuri

By Mufti Mohammad Anwar Khan

Mawlana Shah Abdul Qadir Raipuri, the celebrated spiritual reformer and well-known guide of Tasawwuf in India, was born in 1296 AH in the village of Dhadiyal located in Sargodha District of Punjab Province of modern day Pakistan. His father, Hafiz Ahmad, was a righteous individual who belonged to a family steeped in religious learning and piety. Thus, when Mawlana Raipuri was born, he was surrounded by Islamic scholarship and religiosity. As the Mawlana’s life shows, he too began to develop a thirst for knowledge that was a common trait amongst his family members. In his early years, Mawlana Abdul Qadir Raipuri committed to memory the entire Holy Qur’an under the guidance of his uncle, Mawlana Kalimullah. It was also under the tutelage of his uncle that he acquired knowledge of the Persian language.

As he continued his studies, Mawlana Raipuri had the privilege of learning the Arabic language from Mawlana Muhammad Rafiq, a renowned scholar from amongst the most talented students of Mawlana Rasheed Ahmad Gangohi. He also traveled to Delhi, where he studied the subject of hadith in Madrasa Abdur Rabb from Mawlana Abdul Ali as well as Sunan at-Tirmidhi from the great Mawlana Muhammad Anwar Shah Kashmiri. All in all, Mawlana Abdul Qadir Raipuri vigorously pursued his academic endeavors and he fulfilled the courses of the general Islamic syllabus by traveling to different Islamic schools and institutions in India. At the culmination of his studies, Mawlana Raipuri was an expert in logic and philosophy.

After achieving his goals in his studies of the religious books of his time, Mawlana Raipuri dedicated himself to the task of learning Greek medicine. Once he had successfully acquired the depth and breadth of the medicinal sciences, he opened a clinic in Afzal Garh, a small town in the district of Bijnor, where he assisted in providing relief for the sick.

Later in life, he traveled to Bareilly in U.P. and conducted classes on Qur’an and hadith.  Mawlana had always had an inquiring mind which compelled him to spend his life in pursuit of knowledge. His continuous journey in search of truth required that he travel to different localities in India, which concluded after his meeting with Mawlana Abdur Rahim Raipuri. After his first encounter with the wise scholar, he felt a desire kindle within him to remain in his company and have the opportunity to live under his new mentor’s guardianship who would help him develop his intellect, his morals, and most importantly, his soul. While Mawlana Abdur Rahim advised his new-found student to head for the village of Gangoh in order to learn from Mawlana Rasheed Ahmad Gangohi, his apprentice could not bear to part ways with him. Eventually, Mawlana Abdul Qadir pledged himself to a spiritual allegiance under Mawlana Abdur Rahim.  His teacher counseled him to become more punctual in his task of worshipping Allah and remembering Him throughout the day as he carried out the daily tasks that needed his attention. Soon, many students would flock to his school in search of spiritual knowledge, which is the first step for the seekers of truth in the science of Tasawwuf.

As time passed, Mawlana Abdul Qadir began to develop the spiritual perception known as Wuquf al-Qalb, a state in which an individual constantly reflects on the signs of Allah while carrying out his daily tasks.  The Mawlana would devote his whole day in remembering Allah while serving his spiritual guide and teaching students of knowledge.  His nights were filled with devotions and determined supplications to Allah the Almighty. Mawlana Abdur Rahim was pleased with the piety and spiritual progress of his student. At the time of his death, he declared Mawlana Abdul Qadir to be his foremost successor and spiritual inheritor and urged him to spend the rest of his life in Raipur so that people may benefit from his knowledge and company. It is for this reason that the Mawlana has always been remembered as “Mawlana Raipuri.”

After his teacher’s demise, Mawlana Abdul Qadir followed in the footsteps of his beloved mentor and devoted his efforts to the spiritual reformation of thousands of new students who traveled to him from different parts of India. For forty-five years, he spent his days and nights teaching his disciples the methods of the purification of the soul and the secrets of Tasawwuf. He himself had strived in his spiritual training to the level in which he exemplified the Sunnah. Now he was helping others inculcate the Prophetic Tradition within their own lives.

Word of Mawlana Raipuri’s self-reformation movement spread to the homes of hundreds of thousands of Muslims who began to correct their practices and beliefs and took to sincere repentance inspired by Mawlana Raipuri. Thousands of Muslim scholars also turned to him in order to tread on the path of Tasawwuf gaining knowledge, seeking truth and ultimately finding peace and solace. Observing his students’ quick progress, he began to authorize them to teach and propagate Islam in different parts of India. While Mawlana Raipuri spent many years encouraging and guiding the Muslims of India on the path of truth, his time in this world was nearing its end and he finally passed away on the 14^th of Rabi Al-Awwal, 1382 AH.

The grave of Mawlana Abdul Qadir Raipuri

Concentration in Studies

During his years as a student, Mawlana Raipuri was engrossed in Islamic scholarly literature and would always be seen studying from them. Later in life, when he was a teacher, he would instruct students to read their books out loud so that he could listen and revise what he had already learned. It was during this early period of his life when Mawlana Raipuri lost himself in the world of books.

During his stay in Saharanpur, he was always seen in the company of his student Mr. Azad and would call on him after the Fajr Prayer. He selected him to read out the book Futuh ash-Sham or any other Islamic book discussing the biographies of the Companions of the Holy Prophet Sallallahu `alayhi wa sallam. When Mr. Azad was busy attending to his personal needs, Mawlana Raipuri would long for him to such a degree that he would send someone to fetch him so that he may be at his side reading out the books that Mawlana desired. Mawlana pressed Mr. Azad to continue reading, which would take up all of his time; when he would fall silent, Mawlana would find more books for him to read out loud.

Mawlana Abul Hasan Ali al-Nadwi remarks, “His love for books may well be highlighted from the following story. When I was staying in Rai Bareilly in the month of October 1960, I wrote to him that the third volume in the series of books Saviors of the Islamic Spirit, which covered the biography of Khawaja Nizamuddin Awlia, was successfully completed. A short period after writing this letter to him, I presented myself before him in Raipur. He was extremely delighted to see me and asked me for the manuscript of my book. He instantly ordered it to be read out to his students. After prayers, it became a regular routine for me to read this book before him and his students. He kept away from all other tasks until I completed reading out my entire book before his students.”

Amazing Spiritual Strength

The first thing that would catch the attention of a newly arrived visitor coming to see Mawlana Raipuri at his seminary was the humming of Allah’s names and the whispered supplications of his devout students. When new students set foot on his campus, it would seem that even the leaves of the trees in the area were making mention of Allah’s name. Even Mawlana’s students seemed to be constantly glorifying and calling unto Allah, taking only a few moments of rest in between their praises and prayers.

Those who had the special opportunity of attending the gatherings of Mawlana Abdul Qadir would get the feeling of contentment and spiritual ecstasy during the time spent in his company. Experiencing a relief from their daily anxieties and burdens, it was as if their grief and sorrows melted away every time they drew near to him. Those gifted with keen insight and farsighted ones would clearly comprehend that it was originally the wonderful characteristic of the Naqshbandi chain of Tasawwuf, which prevailed over the entire ambiance in Raipur.  Some witnessed that as they gained in physical proximity towards Mawlana Abdul Qadir, they increased in spiritual strength required for worship which in turn would allow them to enjoy a sweet inward bliss that was like nothing comparable to any worldly joy they knew. Mawlana Raipuri’s remarkable and enlightening personality uplifted their souls over their benign daily lives and served as an inspiration of the spirit of submission to the will of Allah, the Almighty.

Anecdote

Once a person who attended the Khanqah [1] of Mawlana Abdul Qadir reported an incident related to one of his spiritual gatherings.

He stated, “I was always disheartened when hearing people say that they experienced some strange and incredible inner change in themselves while in the presence of blessed persons who had devoted their entire lives to the will of God because this was one feeling that I had not yet experienced.  However, I was amazed to experience this feeling after the Maghrib Prayer in the gathering of people who were present in the congregation led by Mawlana Raipuri. During this gathering, I felt a unique proximity towards the Divine presence of Allah, the Almighty, during my supplications. Suddenly, I felt tears started flowing from my eyes as this feeling overwhelmed me and Mawlana Raipuri was besides me, consoling my unexpressed emotions and the love that I felt towards God, a mood that was shared by all the seekers. On this special occasion, I completed the prescribed amount of meditation only after great difficulty. Once I had done so, I turned to Mawlana Raipuri, and said, ‘O Hadhrat [2], today everything appeared to me as completely mysterious and different.’ ”

Love for the Righteous Men

Once, Mawlana Abul Hasan Ali al-Nadwi remarked,

“Since his early days, Mawlana Raipuri had developed a keen sense of love and desire for learning.  This desire was coupled with the flames of divine love that were always kept alive burning in his heart, a love which had become second nature to him, and pulsated throughout his arteries and veins like blood. That is the reason that he was a great admirer of Khawaja Nizamuddin Awliya. He always listened with great attention to the biographies of renowned devout Sufis – an obsession that only grew his affection towards them. He developed a deep admiration within his heart for those selfless individuals who strived to cure the spiritual ills of the people around them.”

On another occasion, Mawlana Abul Hasan mentioned about Mawlana Raipuri,

“During his stay in Lahore in 1959, some of his close companions advised him to select the biography of Mawlana Fazlur Rahman, while they were at the villa of Haji Mateen Ahmad, to be read out for people after the Asr prayer to which he agreed. The book was still unpublished but I had its incomplete manuscript with me, which was read before him. The inspiring, and heart-touching stories were related to the Mawlana, after which he was completely entranced and in a state of spiritual elation that words cannot describe. The people who were attending the gathering listened with rapt attention, which was a reaction that was sparked by his elevated spiritual state, a state that began to spread to others. Some of those who were present at the gathering remarked that they had never felt such an extraordinary spiritual experience. At the closing of the sitting, Mawlana Raipuri commented, ‘These stories are so lovely. In fact, all the actions of beloved people are always beloved.’ ”

Standard of Decoration 

Once while he was staying in the Mosque of the Prophet Sallallahu `alayhi wa sallam at Madinah, one of his servants said to him, “Hadhrat, the later generations of Muslims have added much decoration to the mosque of the Prophet Sallallahu `alayhi wa sallam and they have spread extremely expensive carpets over its floor. I wish it were left in its previous state of simplicity.”

On hearing this, Mawlana reacted strongly, “Wherever decoration and beauty are found, they are a result of the Prophet’s Sallallahu `alayhi wa sallam being.”

While expressing these words, his inner spiritual state was enigmatic, pregnant with strange deep emotions and love that he held in his heart for the Prophet Muhammad Sallallahu `alayhi wa sallam.

Love for the Prophet Sallallahu `alayhi wa sallam

It is said that while Mawlana Raipuri was on his deathbed, whenever he heard the name Madinah Munawwarah, the abode of the Holy Prophet Sallallahu `alayhi wa sallam, he would start to weep bitterly. Once, Mawlana Muhammad Anwari paid a visit to Mawlana Raipuri who was about to set out for his Umrah. Whenever Madinah was mentioned to the Mawlana, he would start weeping sadly and uncontrollably for being parted from the charismatic company of Holy Prophet’s Sallallahu `alayhi wa sallam presence that comes into view by every Muslim looming large in his mosque at Madinah even today.

Mawlana Muhammad says, “I never saw the Mawlana expressing as much inward joy as he would at the mere word of the City of Light, Madinah, the last resting abode of the Prophet Muhammad Sallallahu `alayhi wa sallam.”

When one of his acquaintances, Babu Abdul Aziz, came to him, the Mawlana said to him sadly, “Look! He is going to Madinah!” When he uttered these words, there were tears in his eyes.

Humility and Modesty

Mawlana Abul Hasan Ali al-Nadwi describes his humility in the following manner:

“During his stay in Faisalabad, his well wishers, servants, and those who were close to him were in a state of confusion about where Mawlana Raipuri should pass the month of Ramadan. The people from Faisalabad wanted him to stay in their area and they tried to persuade him to accept their invitation, whereas, those from Lahore wanted him to be in their midst while Mr. Qureshi was of the idea that he should stay in Rawalpindi. One day the Mawlana called three eminent people from the three groups and said to them, ‘My brothers, I am just a son of a poor farmer. My family belonged to a financially weak background such that when I returned home from my daily tasks, my mother would get worried as to how to arrange a meal for me. Yet now, all of you are requesting me to take his side. Actually, this situation in itself is such a blessing and reward for which I have been granted only for mentioning Allah’s name for a few days. Why should you too not engage yourselves in remembering Allah’s name with sincerity? Why do you make me feel ashamed?’ His words that were said on this occasion moved some people to tears.”

His Generous Nature

Thanks to Allah, Mawlana Raipuri’s needs were always fulfilled ahead of time by his well-wishers. Whenever he was in possession of extra funds, he would immediately spend these funds in charity as he was generous by nature. He found it unbearable to withhold surplus wealth with him throughout the night. Haji Fazlur Rahman Khan says, “I have on many occasions distributed hundreds of thousands of rupees among the needy ones by his order.”

It was a general habit of the Mawlana that he gave some Ulama one or two hundred rupees under the pretext of giving them a journey fare. One of his servants while on his pilgrimage to Makkah left from there to Egypt and then to Syria. Mawlana Raipuri gave the amount of one thousand rupees to a friend of his and requested him to send the funds to him and ordered him to write: “Your health cannot allow you to make this journey by a sea route. Therefore, you should accept this money and arrange your travel by plane.”

In brief, he received money from one only to give it to another.

Availability of Funds

Once while there was a large gathering of people sitting with him, someone came to him to shake hands and then requested Mawlana Raipuri in an unceremonious manner, “Hadhrat, I need ten rupees.”

The Mawlana said to him, “Pray to Allah.”

And, then he kept silent. After a short period of time, someone came to the Mawlana and placed a hundred rupee note into his hand. Then he inquired, “Where is the man who just asked me for ten rupees?”

He said, “Here I am, O Hadhrat.”

He said to him, “Take the ten rupees that you asked for.”

He said, “Hadhrat, it is a hundred rupee note.”

He said, “No problem, just take it and enjoy.”

His Kind Nature

Once a certain person who frequented Mawlana Raipuri’s sermons described the kind nature of Mawlana Raipuri by stating, “During my fifty-two years of life, I have never had a teacher, friend, or any other person as compassionate and loving as him. If any of his guests ever fell ill, he would lie awake worrying over him throughout the night. Each individual who was connected to the Mawlana thought that the Mawlana loved him more than anyone else. He had such a considerable amount of love stored in his heart that even the most wretched, worried person facing hardships found all his problems vanishing upon meeting him.”

Another student adds, “Throughout my life, I have never come across a kind person like him. No one can even behave so kindly and lovingly as he did with us.”

Mawlana Abul Hasan Ali al-Nadwi added, “Once, after finishing my meal, my eyes fell on Mawlana Raipuri who had not eaten anything and I requested the Mawlana, ‘Hadhrat, you have taken nothing for yourself from the meals!’ On that he said, ‘When I see you eat, I feel that I am also eating.’ ”

Footnotes:

[1] A Khanqah is a spiritual retreat.

[2] “Hadhrat” is a term of reverence often used for people of piety and knowledge.

Note: Slight modifications were made to this article for style and spelling. Also, the original title of Mufti Mohammad Anwar Khan’s article published on 08/21/2011 by deoband.net is ‘Maulana Shah Abdul Qadir Raipuri: Life & Achievements’.

By Shaykh Mawlana Muhammad Saleem Dhorat

Recently, I was approached by a concerned brother who had been facing some difficult times with regards his provision and sustenance. This is something that many of us face at some time in our lives. Naturally, when we are in this situation, we begin to panic and look for ways out. Some bear the situation remaining within the laws of Sharī‘ah and with patience make it through, whilst others fail in this test from Allāh ta‘ālā and take to prohibited means to try to solve their problems.

So, when the brother asked the question, I pondered for a while and the following advices, all based on the Qur’ān and hadīth, came to mind:

1. At such difficult times it is paramount to adopt taqwā, which is to stay away from each and every sin. Remember, what is thought of to be a tough financial situation will differ from person to person, but in these circumstances it is necessary that we stay compliant with the Commands of Allāh ta‘ālā. Both the do’s and don’ts commanded by Allāh ta‘ālā have to be adopted. Salāh, sawm, zakāh, hajj and all farāid must be performed. Similarly, all the prohibitions from Allāh ta‘ālā need to be adhered to: listening to music, watching films, casting lustful glances, adultery, fornication, etc. all need to be refrained from. In return for this adoption of taqwā, Allāh ta‘ālā has promised that He will see to our needs:

“Whoever adopts taqwā, Allāh brings forth a way out for him and provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allāh, He is sufficient for him. Surely Allāh is to accomplish His purpose.” (65:2)

“If the people of the towns believed and adopted taqwā, We would have opened for them blessings from the heavens and the earth, but they disbelieved. So, We seized them because of what they used to earn for themselves.” (7:96)

2. A second point to keep in mind is to make istighfār (seek forgiveness) abundantly. A person should look towards his own misdeeds and take them to be the reason for finding himself in the predicament he is in. He should turn to Allāh ta‘ālā and repent. Sometimes, such circumstances are caused by Allāh ta‘ālā in order to make His servant turn towards Him. Such is the Mercy of Allāh ta‘ālā!

“Pray to your Lord for your forgiveness. Indeed, He is Very-Forgiving; and He will cause the heavens to rain upon you in abundance, and will help you with riches and children, and will cause gardens to grow for you, and cause rivers to flow for you.” (71:10-12)

“O my people, seek forgiveness from your Lord, then turn to Him in repentance, and He will release the heavens pouring upon you, and will add strength to your strength, and do not turn away like sinners.” (11:52)

The Prophet sallallāhu ‘alayhi wasallam has said:

“He who holds firm to seeking forgiveness, Allāh will make an exit for him from every tight situation, will grant him relief from every trouble and will provide for him from where he does not even imagine.” (Abū Dāwūd, Ibn Mājah, Ahmad)

3. Another point is to ensure that we keep our transactions free from sin. For this, we must consult the ‘Ulamā, learn from them in regards to what is halāl and what is harām and act accordingly. Any transaction which is contrary to the teachings of Allāh ta‘ālā and His Messenger sallallāhu ‘alayhi wasallam will be devoid of barakah (blessings); therefore, no matter how great the profit or benefit seems, it will soon disappear. The Prophet sallallāhu ‘alayhi wasallam said:

“The seller and the buyer have the right to keep or return the goods until they part. And if both parties spoke the truth and described the goods accurately, then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost.” (Bukhārī)

Similarly, the Prophet sallallāhu ‘alayhi wasallam also says:

“Taking (false) oaths improve the sales, but it eradicates the blessings.” (Bukhārī)

4. Nowadays, many people look for wazā’if (the recitation of certain verse(s), name(s) of Allāh ta‘ālā etc. a certain number of times to fulfill a particular need) to solve their problems. Whereas, within the boundaries of Sharī‘ah, this is permissible, there can be no better solutions than those shown by the Prophet sallallāhu ‘alayhi wasallam regarding whom Allāh ta‘ālā says:

“He does not speak out of (his own) desire. It is but revelation revealed (to him).” (53:3-4)

In a hadīth the Prophet sallallāhu ‘alayhi wasallam mentions that whoever recites the following 100 times between subh sādiq and Fajr salāh, wealth shall come to him unwillingly and humbled. (Ihyā)

“Pure is Allāh and for Him is praise. Pure is Allāh, the Great. I seek forgiveness from Allāh.”

In another hadīth, the Prophet sallallāhu ‘alayhi wasallam passed by a person who was disheveled and worried, at which the Prophet sallallāhu ‘alayhi wasallam told him to recite the following words through which his worry and poverty would go away. The words were:

“I place my trust in the Ever Living who is not to die, Praise belongs to Allāh who has neither had a son, nor is there any partner to Him in His kingdom, nor is anyone (needed) to protect Him from (any) weakness. And proclaim His greatness, an open proclamation.” (Abū Ya‘lā, Ibn-as-Sunnī)

5. Read sūrah Al-Wāqi‘ah every night:

‘Uthmān radhiyallāhu ‘anhu visited ‘Abdullāh ibn Mas‘ūd radhiyallāhu ‘anhu during the last stages of the latter’s life. ‘Uthmān radhiyallāhu ‘anhu asked him, “What is your illness?” ‘Abdullāh ibn Mas‘ūd radhiyallāhu ‘anhu replied, “My sins.” He then asked him, “Is there anything you desire?” ‘Abdullāh ibn Mas‘ūd radhiyallāhu ‘anhu replied, “The Mercy of my Rabb.” ‘Uthmān radhiyallāhu ‘anhu then asked if he would like him to re-issue the allowance that was allocated for him during his life that he had refused. When he declined, ‘Uthmān radhiyallāhu ‘anhu said, “Let it be for your daughters for after your death.”  Upon this, ‘Abdullāh ibn Mas‘ūd radhiyallāhu ‘anhu asked, “Do you fear poverty upon my daughters after my death? I have instructed them to recite sūrah Al-Wāqi‘ah every night; for I have heard the Prophet sallallāhu ‘alayhi wasallam say, ‘Whoever recites sūrah Al-Wāqi‘ah every night shall never be afflicted with poverty.’ ” (Qurtubi)

6. Imām Tabrānī rahimahullāh has quoted a hadīth in which the Prophet sallallāhu ‘alayhi wasallam has said:

“Washing hands, before and after food, safeguards against poverty.”

7. We should constantly make du‘ā to Allāh ta‘ālā, for in du‘ā lies the solution to all our problems. The Prophet sallallāhu ‘alayhi wasallam has said:

“Indeed, du‘ā is of benefit for those things that have descended and (also) for those things that have not yet descended. O servants of Allāh, hold fast to du‘ā.” (Tirmidhī)

One important point to ponder upon here is that to be afflicted with financial difficulties is not an everlasting problem, for tomorrow we may be relieved; either our problem may ease or we may not live for long. Why then do we have so much concern for this temporary issue?  If a solution is guaranteed, we will be prepared to do anything. On the other hand, the life hereafter is inevitable and definite, but we do not have the same concern. How surprising it is that for something inevitable we have no concern, yet that which is uncertain occupies our hearts and minds all the time. Surely, we have set our priorities incorrectly!

Courtesy of at-Tazkiyah