Ala Hazrat was once asked about the Imaamat of an individual who, when asked about his Aqeedah (beliefs), conceals it and doesn't mention it [his Aqeedah].

Question: 

An Imam who when asked about his Aqaaid remains silent; can he be followed in Imaamat?

Answer: 

An individual who does not reveal his Aqeedah and Mazhab when asked, it is apparent that he has something to hide. Otherwise, is the religion a thing to hide? 

This individual should not be followed in Imaamat as there is a very high chance of the Salah being void. Salah is the greatest of the Faraaid (obligatory acts), therefore one should be cautious [in matters pertaining to Salah]. Hence, Muhaqqiq Alal Itlaq says in Fathul Qadeer: 

'If there is one reason for Salah to be void and many reasons for it to be valid, the rule will be that it is invalid.'

(Fatawa Razwiyyah, volume 6, page 574 & 575)

Translated by Muhammad Kalim (Preston)

www.thesunniway.com

Subh Taibā Mein Huī Bat’tā Hai Bāra Nūr Ka
Sadqa Laine Nūr Ka Aayā Hai Tārā Nūr Ka 

Dawn broke in Madina and blessings of Nūr dispersed
Arrived a star of Nūr; to gain blessings from the Nūr

Subh (dawn) meaning at the time of the birth of the Beloved Prophet - There is a difference of opinion regarding the date of birth of the Prophet, however the majority of scholars have agreed that it is the 12th Rabi al-Awwal [Madarijun-Nabuwwah]

When the Messenger returned from Tabuk in Madina, his uncle Abbas sought permission to recite some lines of poetry in his praise. The Prophet replied saying: “Recite, may your mouth remain fresh”.

Thereafter Sayyiduna Abbas began to recite his poetry, inside the Masjid, before the Beloved Messenger and gathering of companions in which he mentioned the transition of our Prophet Muhammad (Allah give him peace and blessings) in the loins of the previous Prophets and how he blessed them all, thereafter he said:

“...The day you [the Prophet] were born the sun rose over the earth and the horizon was illumined with your Noor; So we – in that radiance and that light and paths of guidance – can pierce through.” [Khasais al-Kubra, Vol. 1, Page 97, Ibn Kathir’s Mawlad al-Mustafa, Page 29-30] 

Bāge Taibā Mein Suhāna Phool Phoola Nūr ka
Mast Bū Hai Bul Bule Phartī Hai Kalimā Nūr ka 

In the garden of Madina, beautiful flowers blossomed of Nūr;
With an astounding fragrance, the birds too are reciting praises of Nūr 

Mein Gadā Tu Bādshā Barde Payālā Nūr ka
Nūr Din Dūnā Tairā Daidāl Sadqa Nūr ka 

I am a beggar, you a king; fill the bowl of Nūr
Your Nūr is multiplying every day; give us blessings from your Nūr 

Hazrat Jabir Bin Abdullah Ansari Narrates:

The Prophet said, ''Name yourselves after me (by my name) but do not call (yourselves) by my Kuniyah, for I am Al-Qasim (the distributor), and I distribute among you Allah's blessings.'' This narration has also come on the authority of Anas [Sahi Bukhari, Vol 8, Hadith No. 216]

Taire Āgay Khāk Par Jhukta Hai Mātā Nūr Ka
Nūr Ne Pāyā Tere Sajday Se Sīmā Nūr Ka

Before you, on the gound; Nūr bows its head
It gained countenance of Nūr by prostrating to you 

Student of Imam Malik and the teacher of Imam Ahmed Bin Hanbal and Hafizul Hadith Abdul Razzak Abu Bakr Bin Hamman, the teacher of the teachers of Imam Bukhari and Imam Muslim, in his Book "Musannaf", has narrated from Hadrat Jabir bin Abdullah Ansari and his son (Radi Allahu Ta’ala Anhum), that he asked the Messenger of Allah (Peace and Blessings of Allah be Upon Him):

O Prophet of Allah! My parents be sacrificed upon you, what did the Almighty Allah first create?" The Prophet (SallAllahu Alaihi wa Sallam) replied: "Allah first created my Noor (Light) of His Noor. This Noor travelled about according to the Will of Allah. At that time, there was no Heaven, Hell, Lawh (Divine Tablet), Pen, Earth, Skies, Sun, Moon, Jinn or Human Beings. When He decided to create, He divided that Noor into four parts. From one part He created the Pen, from the second, the Lawh and from the third, he made the Arsh (Throne). He divided the fourth part into a further four parts. From one, He created those Angels who carry the Arsh, from the second, the Kursi (Divine Chair) and from the third, He created the Angels. He again divided the remaining parts into a further four parts. From one, He created the skies. The second was used in creating the planets. From the third, Heaven and Earth were created. Once again, He divided the fourth part into a further four parts. From one part He created the power with which the believers see. From the second, He created in the hearts of the Believers the Noor of Marifat. From the third, He created Noor in the tongues of the Believers, so that they can read the Kalima of Tawheed.” [Muwahib al-Ladunniyah,Vol.1, Page 9, Dalaa'il an-Nubuwwah By Imam Baihaqi, Madarij an-Nabuwwat by Skaykh Abdul Haq Muhaddith Dehlvi]  

Tu Hai Sāyā Nūr Ka Har Adhw Tukrā Nūr Ka
Sāyā Ka Sāyā Na Howtā Hai Na Sāyā Nūr Ka

You are a shadow of Nūr, every part and limb made of Nūr;
There is no shadow of a shadow, nor a shadow of Nūr 

Hakim Tirmidhi narrates from Zakwaan: “The Prophet’s shadow couldn’t be seen; nor in sunlight nor in moonlight” [Al Khasais Al Kubra] 

Imam Qadi Iyad states in Shifa Shareef: “It is amongst the signs of Prophethood that The Prophet didn’t possess a shadow, because he was made from Noor” [Shifa Shareef] 

Ala Hazrat has written an entire Risalah ‘Nafyul Fay Amman Istanara Bi Noorihi Kulla Shay’ - Discussing that the Prophet did not possess a shadow. 

Tairī Nasle Pāk Mein Hai Bachā Bachā Nūr Ka
Tu Hai Aine Nūr Taira Sab Gharānā Nūr Ka

In your pure progeny every child is Nūr;
You are entirely Nūr, Your entire household is Nūr 

The Prophet Muhammad (SallAllahu Alaihi wa Sallam) has stated, "The very first thing which Almighty Allah created was my Noor." [Tafseer Roohul Bayaan, Page 548, Vol. 1, Madarij an-Nabuwwah, Page 6, Vol. 2, Bayaan al-Miladun Nabi li Ibn Jauzi, Page 24]

Ala Hazrat has also written a Risalah Salatus-Safa Fi Nooril Mustafa establishing that the Prophet is entirely Noor.

Wad’e Wād’i Mein Tairī Sūrat Hai Ma’na Nūr Ka
YuN Majāzan Chāhe Jisko Keh De Kalimā Nūr Ka

The word ‘Nūr’ was originally made to define you
In the unreal sense we label others as ‘Nūr’

Chānd Jukh Jātā Jidar Unglī Utāte Mahd Mai
Kyā Hi Chlatāta Ishāro Par Kilaunā Nūr Ka

In the cradle; the moon would move accordingly as you lifted your finger
That is how the toys of Nūr would move upon your gesture 

Sayyiduna Abbas bin Abdul Muttalib narrates that he said to the Prophet: “O RasoolAllah! I witnessed a Sign that proved your Prophet-hood and encouraged me to accept your Religion. When you were a child, I saw that you used to play with the Moon from your cradle. Wherever you used to point with your finger, the Moon used to move accordingly.” The Prophet said: “I used to talk with it and it never used to let me Cry” [Imam Ibn Asakir in Tarikh Madinat al-Dimishq, Vol. 4, Page 360, Imam Jalaluddin Suyuti Shafai’ in Al Khasais al Kubra, Vol. 1, Page 53.]

‘Kāf’ Ghaisū ‘Hā’ Dahan ‘Yā’ Abrū Ānke ‘Ain’ ‘Sād’ 
‘KāfHāYāAinSād’ Unkā Hai Chehrā Nūr Ka

‘Kāf’ for Zulf, ‘Hā’ for Mouth, ‘Yā’ for eyebrows, Ain’ ‘Sād’ for eyes;
‘KāfHāYāAinSād’ represents his face full of Nūr

Aey Razā Ye Ahmade Nūrī Ka Faize Nūr Hai
Hogayi Mairī Gazal Bharkar Qasīdā Nūr Ka

O Razā! This is the blessing of Ahmad Nūrī;
I have completed this poem and it has become an ode of Nūr

While this stanza was being recited Imam Ahmad Raza crawled on his knees towards Sayyid Abul Husain Ahmed Nūrī and placed his head in his lap and began to cry.

Translation by:
Muhammad Kalim, Preston
12th Rabi al-Awwal 1435
Monday 13th January 2013

http://thesunniway.com/articles/item/199-translation-of-subh-taiba

Excerpt from an interview with Dr. Hussain Mujib al-Misri


Dr. Hussain Mujib al-Misri concluded his words as follows: 
"I feel that I have fulfilled the trust of the community. If Allah [exalted is He!] questions me, I will reply that I have taught the knowledge -I acquired- to students from various countries such as America, England, the Gulf, Turkey, Iran, etc., who are studying in 26 different universities. Now, I am busy in authoring my 24th book which bears the title 'Mukhtarat min sh'ir Ahmed Rida fi 'l-Madih in-Nabawi' (Selections from the poetry of Ahmed Rida in eulogy of the Prophet, peace be upon him). This will be the last book of my life and I am trying to complete it as soon as I can. I wish that my soul does not depart from my body before the completion of this work."



'Ata 'Abdul 'Aziz
Nisf ud-Dunya weekly, Issue 513, 10, Sunday, 4 Ramadhan 1420 H., December 1999, Page 95.

Translated by Najibullah Qadiri

www.thesunniway.com

Superlative Knowledge of the Friends of Allah - extracts from Inba ul Hayy by Imam Ahmed Rida Khan

`Allāmah Ibrāhīm Bayjūrī [may Allāh be pleased with him] states in his explanation of Qasīdah Burdah, “For every verse of the Qur’ān, there are a thousand sciences that can be understood. As for those which are beyond understanding, they outnumber those that can be understood.”

It is mentioned in Sharh `Ashrawī that certain Awliyā’ state, “We found 400000 meanings under every letter of the Qur’ān. Whatever meaning is mentioned in one place is not repeated in another.”

Imām `Abdul Wahāb Sh`arānī [may Allāh have mercy upon him] stated in Mīzān ush-Sharī`at il-Kubrā: "My brother Afdhaluddīn derived 247999 sciences [`ulūm] from Sūrat ul-Fātihah. Then, he turned all of them to bismi-Llāh and then believed them to be hidden in the letter 'bā' and further in the dot of the letter 'bā'."

Imam Sh`arānī [may Allāh be pleased with him] further states: "According to us, a person cannot be complete [kāmil] in gnosis [m`arifah] until he is able to derive all the laws and schools of the independent jurists [mujtahidīn] from any desired individual letter of the Qur'ān."

This is further strengthened by the following narrations:

It is narrated from Sayyidunā `Alī [may Allāh ennoble his countenance], that he stated, “If I wish, I can do the exegesis of Sūrat ul-Fātihah equal to the weight of seventy camels.”

It is narrated from Sayyidunā `Alī [may Allāh ennoble his countenance], that he stated, “If I narrate to you the exegesis of Sūrat ul-Fātihah, it will weigh the mass of seventy camels.” (al-Yawāqīt wa al-Jawāhir of ash-Sh`arānī, part-3)

It is narrated from Sayyidunā `Alī [may Allāh ennoble his countenance], that he stated, “Know from me whatever you wish before my passing away, because whatever you ask me about anything beneath the Throne, I will explain it to you” (Kanz ul-`Ummāl, #36502)

Sayyidunā Abū Tufail `Amir bin Wathilah [may Allāh be pleased with him] narrates, “Once, I was present in a gathering in which Sayyidunā `Alī was admonishing the people. I heard him say in his speech, ‘Know from me whatever you wish. By Allāh! If you ask me about anything that is to be until the Day of Judgement, I will explain it to you’.” (Kanz ul-`Ummāl, #4740, 2/565)

It is narrated from Sayyidunā `Abdullāh bin Mas`ūd [may Allāh be pleased with him] that, if the knowledge of Sayyidunā `Umar Farūq [may Allāh be pleased with him] is placed in one pan of a scale and the knowledge of the remaining entire human race is placed on the other pan, his knowledge would outweigh that of everyone put together. 

Sayyidunā Abdullāh bin `Abbās [may Allāh be pleased with him] narrates, “If the rope of my camel is lost, I will locate it in the Qur’ān.” (Ithāf us-Sādah, Chapter 4: On the exegesis of the Qur’ān)

Translated by Najibullah Qadiri

www.thesunniway.com

From Fatawa Ridawiyyah, volume-27, page-42

Question: What do the scholars of the religion say with regards to the following issue, that a grimly event is going to occur on the Jumu`ah of Ramadhān ul-Mubārak which has been attributed to you by certain people, i.e., Mawlawī Sāhib has stated that a dreadful noise will be heard on the night of Jumu`ah. Explain (the matter) and gain reward. 

Answer: It will occur. But it was never said that it will occur during this Ramadhān. When it occurs, it will be the fifteenth of Ramadhān which will also be a Friday. Earthquakes will be rampant during that year. Graupel will fall in huge quantity. There will be a huge blast on the fifteenth night of Ramadhān that will also be a Friday night. A loud screech will be heard after the Fajr prayer. It is advised in Hadīth, “Offer the Fajr prayer, enter your houses and shut the doors. Shut all the window panes in the house. Shut your ears and as soon as you hear the noise, fall into prostration and say: سبحن القدوس سبحن القدوس ربنا القدوس (Glory be to the Most Holy! Glory be to the Most Holy! Our Lord is Most Holy). The one who does so will attain salvation and the one who does not do so will be destroyed.” [Musnad ush-Shāshī, Hadīth #837, Maktabat ul-`Ulūm wa al-Hakīm, al-Madīnat ul-Munawwarah]. This is what is contained in the Hadīth. There is no specific mention in it in what year it will occur. Several Ramadhans have passed whose first day was Jumu`ah and Allāh willing there will be many such in the future. The tidings have been given and its occurrence is sure, whenever it is destined. We should always fear Allāh and have hope in Him. And Allāh knows best!

(Translated by Najibullah Qadiri)

Shab-e-Bar’aat is near. In this night, the deeds of everyone are presented to Allah Almighty. For the sake of the dignified Messenger [sallAllahu alayhi wa sallam], Allah Almighty forgives the sins of Muslims, however, Allah Almighty says to those two Muslims who have mutual tension due to wordly reasons ‘leave them as they are’, until they do not reconcile and make up. Offer each other’s rights or otherwise forgive them so that (with the permission of Allah Almighty) when the book of deeds is presented to Allah Almighty, it is clean from the sins pertaining to violating public rights. For violating the rights of Allah Almighty, a ‘true repentance’ is sufficient,

Whosoever repents from his sins, is as though he didn’t commit the sin in the first place. [Hadith]

...with this condition (by the permission of Allah Almighty) there is a strong hope of complete forgiveness and salvation, provided the beliefs are correct.. This sunnah of reconciliation and creating unity between brothers, also pardoning or begging pardon for violated rights, is Alhamdulillah, continuously running here year after year.

I hope that you will also impose this upon the Muslims and hence act in accordance with this (narration):

The one who innovates a good innovation in Islam will get its reward and the reward of those who will practice it until the Day of Judgment without lessening the rewards of those who practice it.

Make Dua for this beggar's salvation and for his prosperity in both worlds.This beggar supplicates and will continue to supplicate for you (In sha Allah). Reconcile, unite, and forgive each other truly and whole-heartedly because an insincere tongue and hypocrisy are disliked in the court of Allah Almighty.

Message by Imam Ahmed Rida Khan alayhir rahmah

[taken from sunniport.com, translated by abu hasan]

A student of Imâm Râzi questioned an illiterate peasant: 'what is your faith?'

He replied 'I am a sunni muslim'.

The student asked, 'do you have any doubts about this creed?'

The man replied:'I seek Allâh's refuge. I am convinced that the creed of ahlus sunnah is true; I am sure of it as I believe that the sun is present in the afternoon'

The student broke into tears and wept so much that his shirt was soaked and said: 'I am still unsure as to which is the most correct creed.'

Therefore it is said that the initiates, but even the masters shouldn't read the books of the heretics. It is not permitted to look into them unless there is a need (like refuting them). After all we are human; who knows, something (from the heretic's belief) might settle in the heart – we seek Allâh's refuge – and may go astray and fall into perdition.

Imâm Hârith al-muHâsibi wrote a book refuting the heretics. And that was the first book refuting heresy. Imâm Ahmed (ibn Hanbal) stopped talking to him. Imâm Hârith said, 'Did I do anything wrong? After all I have refuted the heresies'

Imâm Ahmed replied: 'Is it not possible that the heresies you have copied in your book to refute may take root in the hearts of Muslims, and make them go astray?'

In the olden days many heresies were put down by the power of the sword. In these days we can do nothing but refute. In fact it is obligatory (farD) to refute the heretics. It is in the Hadîth: 'when mischief and heresy is widespread, and the scholar doesn't refute them (demonstrate his learning), then Allâh's damnation is upon him and the curse of the angels and men. Allâh will neither accept his obligatory nor superoragatory worship'.

A heretic met Imâm Sa`yeed ibn Jubayr raDiyAllâhu `anhu on the road. He said 'Sir, I want to ask you something'. The Imâm said, 'I don't want to listen anything'. The heretic said, 'But sir, please listen to just one word', the Imâm gestured placing his thumb on his little finger and said, 'I won't listen to HALF a word'.

When asked about it, he replied: 'He wanted to simply argue'.

Come to think of it. The superiors (akâbir), the most knowledgeable amongst them are so careful and wary of such matters. Whereas these days we observe the ignorant folk arguing with the arya samajis and wahabis. They don't seem to be concerned nor afraid of anything! (Only) that person who is a master of sciences, he who knows the pitfalls the nuances of argument, and he who has all the force and he who has all the weaponry with him should venture into refuting the heretics. Even then, where is the need for such a man should go in a forest full of jackals?

Yes, when there is a pressing need, he (such a scholar) is compelled. He should do tawakkul on Allâh and use his weapons.

[Akâbir ki to yeh Hâlat, aur ab ye Hâlat hai ke jâhil se jâhil chuTa paRta hai âryoN se, wahâbiyoN se aur kuch khawf nahiN karta. Jo tamâm funûn ka mâhir ho, tamâm pech jânta ho, poori Tâqat rakhta ho, tamâm hathiyar paas hoN, usko bhi kya zarûr ke khwah makhwâh bheDiyoN ke jungal meiN jaay? HaaN agar zarûrat aa paRey to majbûri hai, Allâh par tawakkul karke un hathiyâroN se kaam le]


al-MalfuDH, Imâm Ahmed RiDâ, Part 4

****
to paraphrase the Imâm raHimahullâh:

"Our elders were wary of argument and refutation. But these days everyone seems to find it easy and plunges in it, without a second thought.

Only such a man who has the mastery of sciences should venture into refuting the heretics. (he who has copious knowledge of fiqh, Hadîth, kalâm, logic, etc.) Not only that, he should also be adept at debate and distinguishing the weak argument from a sound one. He should have all the tools (his books and those of the heretics) with him. Even such a person shouldn't unnecessarily risk entering a debate unless there is a real need to. In such a case, it is a compulsion for him to refute." 

Taken from the preface of al-Fatawa ar-Ridawiyyah:

The degree of authorization of this supplicant in his asking of the light-some alms; whose chain of authorization traverses the honorable Hanafi scholars - the Muftis the writers and the knowledgeable elders among them. [1]

Allah be praised; I have authorizations from many chains [2] , the most outstanding amongst them is the one I narrate from [3]:

1. The light of the two sanctuaries, the [chief] Muftī of Hanafiyyah in Makkah, Mawlana Shaykh Ábd ar-RaHman as-Siraj the son of the prominent Muftī Ábdullah as-Siraj who narrates from

2. Muftī of Makkah Sayyidi Jamal ibn Ábdullah ibn Úmar who narrates from

3. the illustrious shaykh, MuHammad Áabid al-Anśarī al-Madanī who narrates from

4. Shaykh Yūsuf ibn MuHammad ibn Alauddīn Mizjaji who narrates from

5. Shaykh Ábd al-Qadir ibn Khalīl who narrates from

6. Shaykh Ismaýīl ibn Ábdullah, better known as Álī Zadah al-Bukharī who narrates from

7. the Gnostic [4] Shaykh Ábd al-Ghanī ibn Ismaýīl ibn Ábd al-Ghanī an-Nablūsī (the author of Hadīqatu’n Nadiyyah, al-Maťalib al-Áliyyah and other pure and prominent works) who narrates from

8. his father Shaykh Ismaýīl, the author of SharH Durar wa Ghurar who narrates from [5]

9. The two prominent Shaykhs

a. Ahmed ash-Shūbari

AND

b. Hasan Sharnblali, the author of Hashiyah Durar wa Ghurar, Nūr al-ĪđaH and its two explanations: Maraqi’l FalaH and Imdad al-FattaH among other glorious works; both of them narrate from [6]:

10. first chain:

Shaykh Úmar ibn Nujaym the author of Nahr al-Fayiq

AND

Shaykh Shams [al-Ayimmah] al-Hanūtī, author of Fatawa

AND

Shaykh Áli al-Maqdisi the author of SharH Nažm al-Kanz

second chain:

Shaykh Ábdullah an-Nahrīrī

AND

Shaykh Muhammad ibn Ábd ar-RaHman al-Masīrī

AND

Shaykh Muhammad ibn Ahmed al-Hamawī

AND

Ahmed al-MuHibbi, and all the seven [7] narrate from

11. Shaykh Ahmed ibn Yūnus ash-Shalbī, author of Fatawa who narrates from

12. Shaykh Ábd al-Barr ibn ShaHnah author of SharH al-Wahbaniyyah who narrates from

13. Kamal ibn Humam, the researcher par excellence [8] and author of FatH al-Qadīr who narrates from

14. Shaykh as-Siraj Qariu’l Hidayah, who narrates from

15. Shaykh Alauddīn Sīyrafī [9] who narrates from

16. Sayyid Jalaluddīn al-Khabbazi, [10] the exegete of Hidayah who narrates from

17. Shaykh Ábd al-Azīz al-Bukharī, author of al-Kashf wa’t TaHqīq, who narrates from

18. Jalaluddīn Kabīr who narrates from

19. Imam Ábd as-Sattar ibn Muhammad al-Kardari who narrates from

20. Imam Burhanuddīn [al-Mirghīnanī] author of Hidayah who narrates from

21. Imam Fakhr al-Islam al-Pazdawi who narrates from [11]

22. Shams al-Aimmah al-Halwani who narrates from

23. Qađī Abū Álī an-Nasafī who narrates from

24. Abū Bakr Muhammad ibn Fađl al-Bukharī who narrates from

25. Imam Abū Ábdullah [12] as-Sabzmūnī who narrates from

26. Ábdullah ibn Abū Hafś al-Bukharī who narrates from his father,

27. Ahmed Abū Hafś (better known as Abū Hafś al-Kabīr) who narrates from

28. Imam Abū Ábdullah Muhammad ibn al-Hasan ash-Shaybani who narrates from

29. Imam al-Aážam Abū Hanīfah who narrates from

1. Hammad who narrates from

2. Ibrahīm [an-Nakhaýī] who narrates from

3. Álqamah AND Aswad both of them narrate from

4. Ábdullah ibn Masúūd rađiyallahu ánhū who narrates from

Nabiyyuna Sayyiduna MuHammad Sallallaho Ta'ala Alaihi wa Aalihi wa Sallam

----

Footnotes:

Footnotes by AlaHadrat himself are all included here; I shall precede them with ‘AlaHadrat:’

1. Sanadu’l Faqīr fi’l Faqri’l Munīr Musalsilan bi’l Hanafiyyati’l Kiram wa’l Muftiyyīn wa’l Muśannifīn wa’l Mashayikhi’l Aálam

2. Ťuruq

3. AlaHadrat: ‘My Lord! Accept this degree of mine in the subject of the radiant subject of fiqh which is handed down by the respectable Hanafi scholars, and famous muftis, imams and authors. Allah be praised, there are many routes of transmission, but this one is the most prominent among them. Here I narrate fiqh from the Light of the Sanctuary, the Mufti of Makkah, Mawlana Ábd ar-RaHman as-Siraj, the son of the outstanding mufti, Mawlana Ábdullah as-Siraj al-Makki who narrates from Imam al-Aázam through 27 links and he, from our Radiant Master, the Prince of all Messengers śallAllahu álayhi wa sallam through four links.”

4. al-áarifu bi’llah

5. Shaykh Ismaýīl narrates from two routes.

6. both of these shuyūkh narrate from seven shuyūkh through two routes; the first chain from three, and the second from four.

7. and all the seven shuyūkh from these two chains narrate from ash-Shalbi

8. AlaHadrat uses the epithet, ‘MuHaqqiq Haythu aťlaq’ which translates to a literal ‘unfettered researcher’ and an idiomatic ‘absolute researcher’. Actually, he means a mujtahid of a certain rank, but saying so would confuse the uninitiated who would oversimplify this to mean absolute ijtihad.

9. AlaHadrat: “Thus it is in my chain of transmission by the letter faa [as-Sīyrafī] and this is the well-known spelling. It is also spelt with meem as as-Sayramī as mentioned in Fat’H al-Qadīr, at-ŤaHťawī and Radd al-MuHtar. Sīyraf is like Shīraz, a coastal city in Persia close to Kirman; the famous grammarian Abū Saýīd was also from this city. Sayram with a mīm is a city in Turkey [erstwhile Rome]; the grammarian Nižamuddin ibn Yūsuf ibn Fahd, a student of at-Taftazani was from this city.”

10. AlaHadrat: “Thus it is in this chain of transmission; but in my other chain, it is from the route of as-Siraj al-Hanūti narrating from Ibrahīm al-Karki, the author of al-Fayđ narrating from Shaykh MuHibbuddīn al-aqśar nee Qari al-Hidayah who narrates from as-Sīyrafī in these words: ‘Narrating from Sayyid Jalaluddin ibn Shamsuddin al-Karlatī from Ábd al-Azīz bin Muhammad ibn AHmed al-Bukharī...’.

Sayyid Jalaluddin is the author of ‘al-Kifayah an exegesis of al-Hidayah’ is the student of Husamuddin al-Saghnaqī, the author of ‘an-Nihayah’, the among the earliest explanations of al-Hidayah. Al-Khabbazi is the author of ‘al-Mughnī fi’l Usūl’. Úmar ibn Muhammad ibn Ámr is also an exegete of al-Hidayah and both of them are students of Ábd al-Azīz al-Bukharī the author of al-Kashf wa’t TaHqīq. Allah táala knows best.

11. AlaHadrat: ‘Thus it is in my chain; whereas in the chains of [both] Sayyid at-ŤaHťawī and Sayyid ash-Shamī [ibn Áabīdin] it is: ‘....Fakhr al-Islam narrates from Shams al-Aimmah as-Sarkhasi who narrates from Shams al-Aimmah al-Halwanī...’

I must point out that this is an additional blessing since this chain is a closer one [than that mentioned by at-ŤaHťawī and ash-Shamī]. This is because Fakhr al-Islam narrates from Shams al-Aimmah al-Halwanī directly as well. Imam adh-Dhahabī says in his Siyar al-Aálam an-Nubala’a in the biography of Imam al-Halwanī: ‘among his students were Shams al-Aimmah as-Sarkhasī and Fakhr al-Islam al-Pazdawī and his brother Śadr al-Islam..’

Imam Al-Halwanī passed away in Bukhara in 456 AH, whereas Fakhr al-Islam passed away in Kish in the Rajab of 482 AH; he was born around 400 AH. Thus, when Imam Al-Halwanī passed away, Fakhr al-Islam was about 56 years old. [it is not surprising that he might have studied under him directly]

12. AlaHadrat: ‘Thus it is in my chain of narration as well as that of at-ŤaHťawī and ash-Shamī and the latter has affirmed this. It is popularly known that his kunyah is Abū Muhammad and his name is Ábdullah ibn Muhammad, as mentioned in my other chain of transmission coming from the route of Ízz ad-Dīn Ahmed ibn al-Mužaffar and Ábd al-Azīz al-Bukhari, and both of them narrate from Hafižuddīn al-Bukharī who narrates from Shams al-Aimmah al-Kardarī who narrates from Badr al-Aimmah Úmar al-Warsaki who narrates from Imam Rukn ad-Dīn Ábd ar-RaHman al-Kahanī who narrates from Fakhr al-Quđat al-Arsabandī who narrates from Ímad al-Islam Ábd ar-RaHīm az-Zawzanī who narrates from Abū Zayd ad-Dabbūsī who narrates from Imam Abū Jaáfar al-Ustrūshīnī who narrates from Abu’l Hasan Áli an-Nasafi who narrates from Imam al-Fađalī who says: ‘narrated to us, Imam Abū Muhammad Ábdullah ibn Muhammad ibn Yáqūb as-Sabzmūnī al-Harithi..’

It is possible that he had two kunyas, Abū Muhammad and Abū Ábdullah. (Allah Táala knows best)

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AlaHadrat (Radi ALLAHu Ta'ala Anho) mentions another Chain:

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A`lâ Hadrat Mawlânâ ash-Shâh Ahmad Ridâ Khân al-Barêlwî (RaHmatullahi Ta'ala Alaih) mentions another chain of his in the Fatâwâ Ridawiyya. He has a chapter called: Surûril-`îdis-sa`id fî Halid-du`â’i ba`d Salâtil-`îd. It is an answer to Mawlânâ `Abdul-Hayy Laknawî (Radi ALLAHu Ta'ala Anho) who wrote that making du`â after the `Îd prayers is not established from the Holy Prophet (Sallallaho Alaihi wa Aalihi wa Sallam), the Sahâba or Tâbi`în (Radi ALLAHu Ta'ala Anho). He quotes a statement from one of the Akâbir Tâbi`în and relates the quote via two chains of transmission in answer. As you will see below, it is quite an impressive answer.

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Making du`â after the two Eid prayers is established from the superior ones among the Tâbi`în.

Faqîr `Abdul-Mustafâ Ahmad Ridâ al-Muhammadî as-Sunnî al-Hanafî al-Qadrî al-Barkâtî al-Barêlwî [refering to himself] - Allah forgive him and accept his wishes, states:

Told us Mawlâ `Abdur-Rahmân as-Sirâj al-Makkî, the grand Muftî of Bilâdul-Harâm by Bâbus-Safâ, at his house on the 22nd of Dhul-Hijja 1295AH gifted all of his narrations and ijâzas to me, whether in the form Fiqh, in Hadîth or any other form,

* He narrates on the authority of Hujja Zamâna Jamâl ibn `Abdullâh ibn `Umar al-Makkî,

* He narrates on the authority of ash-Shaykh al-Ajal `Âbid as-Sindî,

* He narrates on the authority of his uncle Muhammad Husayn al-Ansârî,

* He took ijâza from ash-Shaykh `Abdul-Khâliq ibn `Alî al-Mizjâjî,

* He from ash-Shaykh Muhammad ibn `Alâ’uddîn al-Mizjâjî,

* He narrates on the authority of Ahmad an-Nakhlî,

* He narrates on the authority of Muhammad al-Bâhilî,

* He narrates on the authority of Sâlim as-Sanûrî,

* He narrates on the authority of an-Najam al-Ghaytî,

* He narrates on the authority of al-Hâfiz Zakariyya al-Ansârî,

* He narrates on the authority of al-Hâfiz Ibn Hajar al-`Asqalânî

* He from Abû `Abdullâh al-Jarîrî,

* He from Qawâmuddîn al-Itqânî,

* He from al-Burhân Ahmad ibn Sa`d ibn Muhammad al-Bukhârî and al-Husâm as-Safatâqî, they said:

* From Hâfizuddîn al-Kabîr,

* He from al-Imâm Muhammad ibn `Abdus-Sattâr al-Kurdarî,

* He from `Umar ibn al-Karîm al-Warsakî,

* He from `Abdur-Rahmân ibn Muhammad al-Kirmânî,

* He from Abû Bakr Muhammad ibn al-Husayn ibn Muhammad who is al-Imâm Fakhrul-Qadâ al-Irshâbandî,

* He from `Abdullâh az-Zawzanî

The second [which joins this one], which is greater [shorter] to it by 4 levels [i.e. narrators] is from,

My shaykh [shaykhî], my blessing [barkatî], my blessed guardian [walî ni`ma], my master [mâwlâ’î], Sayyidî Dhakhrî, my support for today and tomorrow [sanadî li yawmî wa ghadî], Sayyidunâ al-Imâm al-Hamâm al-`Ârif al-Ajal al-`Âlim al-Akmal as-Sayyid Âl ar-Rasûl al-Ahmadî al-Mârharwî radiyallâhu ta`âlâ anhu wa ridâhu (Allah make his place in Janna al-Firdaws) at Mârharwa Munawwara, at his abode, on the 5th of Jamâd al-ûlâ, 1294AH, gifted me all of his ijâzas which he took on the authority of his teacher, Shâh `Abdul-`Azîz al-Muhaddith ad-Dehelwî[3],

* He narrates on the authority of his father,

* He narrates on the authority of ash-Shaykh Tâjuddîn al-Qala`î – muftî of the Hanafîs,

* He narrates on the authority of ash-Shaykh Hasan al-`Ajamî,

* He narrates on the authority of ash-Shaykh Khayruddîn ar-Ramlî,

* He narrates on the authority of ash-Shaykh Muhammad ibn Sirâjuddîn al-Khânûtî,

* He narrates on the authority of Ahmad ibn ash-Shiblî,

* He narrates on the authority of Ibrâhîm al-Karkî, that is the author of Kitâbul-Fayda,

* He narrates on the authority of Amînuddîn Yahyâ ibn Muhammad al-Aqsarâ’î,

* He narrates on the authority of ash-Shaykh Muhammad Muhammad ibn Muhammad al-Bukhârî al-Hanafî, that is Sayyidî Muhammad Pârsâ, author of Faslul-Khitâb,

* He narrates on the authority of ash-Shaykh Hâfizuddîn Muhammad ibn Muhammad ibn `Alî al-Bukhârî at-Tâhirî,

* He narrates on the authority of al-Imâm Sadarush-Sharî`a, that is the writer of the commentary on al-Waqâya,

* He narrates on the authority of his grandfather, Tâjush-Sharî`ah,

* He narrates on the authority of his father, Sadarush-Sharî`a,

* He narrates on the authority of his father, Jamâluddîn al-Mahmûbî,

* He narrates on the authority of Muhammad ibn Abî Bakr al-Bukhârî, famously known as Imâm Zâda,

* He narrates on the authority of Shamsul-A’imma Zartajrî,

* He narrates on the authority of Shamsul-A’imma al-Halwânî,

* Both of these narrate on the authority of al-Imâm al-Ajal Abî `Alî an-Nasafî.

Like this, he has narrated the entire chain with “`an [rafiq: which I have translated as: on the authority of]”.

* Then narrates Imâm al-Istarûshnî,

* He from Abû `Alî Husayn ibn Khidr an-Nasafî,

* He from Abû Bakr Muhammad ibn al-Fadl al-Bukhârî, who is known famously as al-Imâm al-Fadl,

* He from Abû Muhammad `Abdullâh ibn Muhammad ibn Ya`qûb al-Hârithî, that is al-Ustâdh as-Sanad Mawfî [?],

* He from `Abdullâh Muhammad ibn Abî Hafs al-Kabîr,

* He from his father,

* He from Muhammad ibn Hasan ash-Shaybânî [1],

* He from ABÛ HANÎFA,

* He narrates on the authority of Hammâd,

* He narrates on the authority of Ibrâhîm, who states:

“The Prayer of the two Eids is perform before the khutba. The Imâm then stands on the platform and makes du`â. The prayer is performed without adhân and iqâma.”

So Ibrâhîm an-Nakha’î, who is from among the greater Tâbi`în is informing us that this was the practice of the greater Tâbi`în of his era.

Ponder over this noble sanad (chain) and its status. Its men from Sayyiduna Shaykh to Imâm of the Madhhab Imâm A`zam are all known and famous Hanafîs. Information of the Madhhab is present from most of them.

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[1] Muhammad ibn Hasan Shaybânî, Kitâbul-âthâr (Karachi: Matba’a Idaratul-Qur’an wal-`Ulûmil-Islamiyya), Bâb Salâtul-îdayn, 41

Taken from: Imâm Ahmad Ridâ Khân al-Barêlwî, al-`Atâyâ an-Nabawiyya fil-Fatâwâ ar-Ridwiyya (Lahore: Jâmia Nizâmiyya Ridwiyya, 1995), 8/512-5)

So A`lâ Hadrat Imâm al-Hind (RaHmatullahi Ta'ala Alaih) took the narration from Kitâb al-âthâr of Hadrat Imâm Muhammad ibn Hasan ash-Shaybânî (Radi ALLAHu Ta'ala Anho) but quoted it via two of his chains through the imam. 

The work Hadaiq e Bakshish is a wonderful literary contribution of Ala Hazrat. In esoteric sense, it is a Reality of Realities, a Divine Reality seen by those who have eyes of intelligence. Some outstanding qualities of his poetic works are mentioned below.

• In the domain of composing eulogies in Praise of the Prophet [sallAllahu alaihi wa sallam] Imam Ahmed Raza has no match, there is none other like him. For all poets, he is a beacon of light and guidance, the immense beauty and love emanating from his poetry leave many in awe and intoxicated in love for the Prophet [sallAllahu Alaihi wa sallam]
• Hierarchy of status from the highest to lowest is always maintained i.e. Allah subhan wa ta’ala, the Prophet’s, their blessed Companions and the Awliya Allah.
• He avoids using words such as temple, tavern, kufr and zunnar (cincture) for sanctums (the Holy Kaab’a, the Arsh, Mosques, and Paradise etc.)
• His poetical works are exempt from lies, exaggeration, hypocrisy and pretence. Each and every word is full of sincerity, truthfulness and reflects the immense love Imam Ahmed Raza Khan had for the Beloved Prophet [sallAllahu alaihi wa sallam].
• Propagation of the tenets of the Ahlus Sunnah, teaching obedience and love for the Prophet of Allah [sallAllahu alaihi wa sallam] and refutation of those with heretical beliefs are a special characteristic of his works.
• Utmost humble devotion to Huzur Ghawth al-Azam is also a distinctive feature of his expression.
• To prove virtues and excellence of the Holy Prophet [sallAllahu alaihi wa sallam] by cogent reasons is his outstanding ability, to such an extent that even an immature mind would not consider it to be exaggeration in the slightest way.
• Literary writings of many poets are devoid of sincerity; rather they are full of fabrications and embellishment, whereas the works of Ala Hazrat are replete with spiritual intoxication and are based on none other than the Qur’an and Hadith.
• Verily, his eulogies are a Tafseer of Qur'an and Hadith, each verse being based on Divine Revelation and the Narrations of the Prophet sallAllahu alaihi wa sallam. The level of detail in his poetry is of such calibre, that voluminous explanations have been written by Ulema on his poems alone.

jo kahe she’r-aw-paas-e shara’ dono ka ĥusn kyūN karāye,
la isse pesh jalwa’ye zamzam’e razā ke yūN

if anyone asks, 'how can beauty of poetry and regard for divine law converge?'
bring him here in the radiance of raza's poetry and say: 'like this'.

[al-Malfūz, vol. 2, pp. 230 – 231]

Imām Aĥmad Ridā states:

On my first trip to Haramayn Sharīfayn, a staunch Wahābī came up to me near the blessed Ka’abah and said, “You place great emphasis on celebrating the Mawlid al-Nabī and standing and reciting salâms. You also claim that this is a common practice in Hijāz Sharīf. Here in Makkah lives the great ‘Aalim Shaykh al-‘Úlamā Sayyid Aĥmad Zaynī Daĥlān [d. 1299/1881] who forbids Qiyâm [standing] and sending salâm.” I told him that the great Shaykh lives a few steps away from here and we should go to him and clarify this point. He blankly refused to go to the Shaykh even though I insisted. If this question was posed to me outside Makkah al-Mukarramah or for that matter, on the homeward-bound ship, then it would have been difficult to return to Makkah for verification. Look at the audacity of this hypocrite! He stands at the doorstep of the great Shaykh and falsely accuses him. What liars! When I invited this fraudster to go to the great Shaykh for clarification, he ignored my request and shamelessly walked away. I certainly knew the fact that Shaykh al-‘Úlamā not only stands in Qiyâm for salâm, but he has also issued many Fatāwahs on its legality and greatly recommended it as a virtuous act. Beside his Fatâwah, he has emphatically dealt with this subject with great details in his famous kitāb, ad-Durr al-Sunniyah fī Radd al-Wahābiya. He has even discussed this subject in his other kitāb, Sīrah Nabuwwah. He states:

It has become a constant habit that when people hear the dhikr of Wilādat al-Rasūl śallAllāhu álayhi wa sallam, they stand up in respect of the Glorious Prophet of Allah śallAllāhu álayhi wa sallam. The practice of Qiyâm is good and recommendable because it is honour and respect to the Beloved Nabī śallAllāhu álayhi wa sallam. And indeed, this is a practice of the great ‘Úlamā and we follow them.

Question: Did the Wahabi Sect exist at the time of the Khulafaa-e-Rashideen?

Answer: It is the very sect about whom Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) requested the permission from Ameeril Mu'mineen, Sayyiduna Ali Al Murtudah (Karramallahuwajhahu) to confront. After obtaining permission from Ameeril Mu'mineen, Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu)went to these people and asked them: "What was it about the Ameeril Mu'mineen that you so greatly disagree with?" They replied: "Why did the Ameer appoint Sayyiduna Abu Moosa Ashari (radi Allahu anhu) as a Hakm (Judge) in the Event of Siffeen? This is Shirk (Polytheism) because Allah states in the Quran: 'That judgement is from none but Allah'". Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) replied: "Is it not in the very Quran that states, 'If there arises a dispute between husband and wife then get one Hakam (Judge or Arbitrator) from both sides, and if the couple require a reconciliation then Almighty Allah will put them together".

(This is absolutely the same tactics used by todays Wahabis. They close their eyes when it comes to the belief of I'lm-ul-Ghaib - Knowledge of the Unseen - possessed by Sayyiduna Rasoolullah -sallalahu alaihi wasallam. It is an Islamic belief that he did possess this Science of Knowledge as an Ataee - Gift of Allah and not Zaati (Personal). But the corrupt Wahabi totally refutes this. According to them such belief is Shirk).

Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) then asked them as to what type of belief do they hold that they claim Imaan with all the Ayahs of Nafi (Negation), and Kufr with the Ayafs of Ithbaat (Affirmation). On hearing this scholastic statement of Sayyiduna Ibne Abbas (radi Allahu anhu), half of that group (5, 000) made Taubah (Repented) and joined Ameeril Mu'mineen. The remainder of the group (5, 000) remained stubborn. After this dialogue the Noble Ameeril Mu'mineen issued the order that the remainder be killed.

Sayyiduna Imaam Hasan, Imaam Husein and many other eminent scholars hesitated because this group spent the entire night in Tahajjud and spent the day in the recitation of the Holy Quraan. They said: "How could we raise our swords on such people". On the contrary, Sayyiduna Rasoolullah (sallalahu alaihi wasallam) had already in the past informed Sayyiduna Ali (Karramallahu wajhahu) about this Sect that will revolt against Islam and they will be very staunch in their external duties, i.e. of Salaah, Fasting, etc. They will leave the Deen as an arrow leaves the bow for its target, never to return again, and they will recite the Holy Quraan but it will not go below their throats.

Eventually the Muslim army was compelled to execute the command of the Ameeril Mu'mineen. Hence, the battle commenced. In the course of the Jihad, the Ameer was informed that the enemy had reached the river in retreat. On hearing this, Sayyiduna Imaam Ali Al-Murtudah (Karramallahu wajhahu) said:"By Allah! Not even 10 if them will cross the river. All will be killed on this side". So it did happen. None of the 5 000 escaped and all of them were killed. Since the army of the Ameer was impressed by the piety of the enemy he had to clear their minds and heart. To put this into effect, the Ameer issued an order to his army: "Search the bodies of the enemy. If you find Zul Thadiyya amongst them, then you have verily killed the most evil of men on earth, and if you do not find him amongst them (killed) then you have killed the best of men on earth."The search began and all the corpses were inspected. Below a pile of the executed was lying the body of this cursed person. His one hand was shaped like the breast of a woman. When Ameeril Mu'mineen saw him, he loudly shouted the Takbeer (Allahu-Akbar) and praised the Almighty Allah. Likewise, the entire muslim army was convinced and satisfied by the Karamat (I'lm-e-Ghaib) of the Ameer, praised Allah and thanked Him for cleansing this filth from the earth.

Then the illustrious Ameer again addressed the army and said: "Do you think that this cursed Sect is totally exterminated? Absolutely not! Some of them are still in the womb of thier mothers and others are in the sperm of thier fathers. When one of these groups will be exterminated the others will rise with the Fitna and this will continue until the last group will emerge with the cursed Dajjal!"

This is the very sect that will emerge in the future in different names and famous disguises. Now, in this last period of time the very same cult emerged as "Reformers of Deen" and called themselves Wahabis. All the signs about this group that were foretold in the Sahih Ahadith Shareef are found exactly in the present Wahabi followers. A few prophecies were mentioned here.

1. If you compare your Salaah with their Salaah you will regard yours as insignificant and insufficient. Likewise, your fasting in comparison to theirs ( Wahabis) and your good deeds to that of theirs.

2. They will recite the Holy Quraan but it will not go below their throats.

3. Their words and speech will be very sweet and appealing and they will quote in every step.

4. Their condition will be such that they will leave the (boundries of) Deen as an arrow leaves the bow for its target.

5. One of their signs is that most of them will shave the hair of their heads.

6. Their pants will be raised high above the ankles.

N.B.: It is said that the father of Wahabism, Ibne Abdul Wahab Najdi, used to excercise the shaving off the hair so strongly that if any women converts to his corrupt cult (Wahabism), he ordered the female to shave off her hair. This was done because he said: "This is the hair of the period of Kufr therefore it must be shaven off". This shaving off of the female hair carried on for some time until one lady confronted him and said: "Why don't you shave off the beards of your recruits when they enter you Deen. That is also the hair of the period of Kufr?"It was from then that he stopped this shameful and disgusting practise.

Look at the Wahabis of todays. Majority of them shave off their hair and lift their pants high above their ankles. How true are the prophecies of Sayyiduna Rasoolullah (sallalahu alaihi wasallam) of over 1 400 years ago. They fit on the behavior of the present day Wahabis perfectly.

A'la Hadrat (may Allah santify his soul) went on further to say:

When the Holy Prophet (sallalahu alaihi wasallam) was distributing booty after the Battle of Hunain, one person (that day Wahabi), objected to the manner of the Holy Prophet's (sallalahu alaihi wasallam) distribution and said: "I do not find justice in this distribution because some persons are getting more than the other". On hearing this remark, Sayyiduna Omar Al-Farouq (radi Allahu anhu)became furious and said: "Ya Rasoolullah! Grant me permission to behead this Munafiq (hypocrite)". He replied: "Leave him because such and such type of people will be from his offsprings". Then the Holy Prophet of Allah (sallalahu alaihi wasallam) further said: "Unfortunately, if I do not excercise justice with you then who will be just to you? May Allah have mercy on my brother (Nabi) Moosa (alaihis salaam) who was oppressed more than me!"

The pious Ulema state that the distribution of the Holy Prophet (sallalahu alaii wasallam) on the single day was more than the lifelong charity of generous kings. The jungle was full of booty and the Sahabas came in huge numbers and the Nabi of Allah distributed the booty to them moving backwards (as the goods got lesser until all was given out).

While this virtuous distribution was carrying on a Bedoin came up to the Noble Prophet (sallalahu alaihi wasallam) and kindly pulled away his Rida (Mantle) from his blessed shoulders. The force of that snatching left marks on the shoulders and the back of the Beloved Nabi (sallalahu alaihi wasallam). He did not get annoyed by this act, but all he humbly said: "Oh People! Do not hasten, by Allah you would never find me a miser at any given time". Certainly by the Lord of Power Who has sent his beloved Rasool (sallalahu alaihi wasallam) with the truth and ultimate guidance, the most esteemed Khalifa of the Almighty Allah is Sayyiduna Rasoolullah (sallalahu alaihi wasallam). Whatever bounties and mercies are recieved in this universe is indeed due to his blessings. Infact, his blessings in this universe is but an atom of his Divine Rahmah.

Arif-e-Billah, Imaam Sharfudeen Busiri (may Allah sanctify his soul) states in his famous Qasidah Burdah Shareef: "Truly the mercies of this Duniya and Akhirah is but a trace of the blessings of the Beloved Nabi (sallalahu alayhi wasallam) and all the Knowledge of the Unseen (I'lmul-Ghaib ) is but a glimpse of the sacred knowledge of Sayyiduna Rasoolullah (sallalahu alaihi wasallam)".

One day the eminent Ashaab of the Holy Prophet (sallalahu alaihi wasallam)were assembled around him and a person came by and stood at the edge of the Majlis Shareef. Immediately, he proceeded from there into Musjid-e-Nabawi Shareef. The Holy Prophet (sallalahu alaihi wasallam) addressed the Sahaba and said: "Who amongst you will go and kill him?" Sayyiduna Abu Bakr As Siddique (radi Allahu anhu) got up and went towards this person who was engrossed in Salaah. He could not kill a person who was engrossed in Salaah, and returned to the Holy Prophet (sallalahu alaihi wasallam) and explained the situation.

The Beloved Nabi of Allah (sallalahu alaihi wasallam) stated again: "Who is it that will kill him?" Sayyiduna Omar Al Farouq (radi Allahu anhu) got up and went towards that person and found him in the same situation.

For the third time the Holy Prophet (sallalahu alaihi wasallam) stated: "Who is it that will kill him?" Sayyiduna Ali Al Murtudah (radi Allahu anhu) got up and said: "I will kill him". The Holy Prophet (sallalahu alaihi wasallam) said: "Yes, you would if you find him but he will not be there".

When Sayyiduna Ali (radi Allahu anhu) went to the Musjid Shareef the man had already left. Then the Nabi of Allah (sallalahu alaihi wasallam) said: "If you had killed him then a very great Fitna (dissention) would have been removed from this Ummah". He was the father of Wahabism whose offsprings are found today. They are soiling this earth and causing Fitna in this Ummah. That rude person stood on the edge of a Majlis Shareef of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) and gave one look at everyone present there. His corrupt heart told him that there is no one in this Majlis better than himself. He was very proud and boasted of his Salaah and piety. He did not realize that Salaah or any virtue, is but a mercy of the Glorious Prophet of Allah (sallalahu alaihi wasallam).

One can never be a devout servant of Allah until one sincerely pledges his allegiance to the beloved of Allah (sallalahu alaihi wasallam). In the Holy Quraan Allah Subhaanahu Wa Ta'ala places the respect and honour of His Beloved Nabi before His worship. Therefore, Allah states: "So that you bring faith on Allah and his Rasool and respect and honour his Rasool and glorify Allah day and night, (meaning, perform Salaah)". The first and formost factor of Imaan is respect for the Rasool. Without respect for the Rasool, Salaah or any from of Ibadaah is useless. There are may Abdullahs (Servants of Allah) in this world but the true and sincere Abdullah is he who is Abde-Mustafa (servant of the choosen Prophet - sallalahu alaihi wasallam). If it is not so then the servant is Abde-Shaytaan - servant of the cursed Devil. Allah forbid this!

Translated by Munawwar Ateeq Rizvi

On the details of the Qur’an and vastness of the Muhammadan Knowledge by Imam al-Mutakallimeen Ahmad Rida al-Hindi

In the fifth section (ar.al-nazr al-khamis) of His far-famed epistle, al-Dawlah al-Makkiyyah bi al-Maadah al-Ghaybiyyah, Imam Ahmad Ridha Khan (May Allah have mercy on him) says,

‘‘And by Allah’s given ability I say; Our Lord’s speech is a perspicuous word and a just pronouncement. The Divine says,
‘And We have sent down to thee the Book explaining all things’ (16:89)
‘It is not a tale invented, but a confirmation of what went before it- a detailed exposition of all things’ (12:111)
‘Nothing have we omitted from the Book’ (6:38)

Therefore the exalted Qur’an is a witness and its greatness is understood by the fact that it is a clear exposition of all things (Ar.Tibyaan li kulli shay). Tibyan in Arabic is ‘an explicitly perspicuous exposition (bayaan) in which there is not a single iota of ambiguity’ since the multiplicity of letters in a word indicates increase in meaning. [The aforementioned is a distinctive variation between the linguistic meanings of the words ‘Bayan’ and ‘Tibyan’].

Exposition must have an explainer and someone for whom the explanation is made. In this case, Allah is the explainer and Our Master, Allah’s Messenger is the one upon whom the Qur’an was revealed as a clear exposition. May Allah’s peace and blessings be upon him.

The word ‘thing’ (Ar.shay) according to the Sunni agreement applies to ‘all that which exists’. Hence, the verse encompasses entirely every existing thing from the earth to the throne, the east to the west, including all substances, states, movements, in activities, moments, glances, notions, thoughts, and so forth.

From those ‘things’ is the script of the Sacred Tablet. The Qur’an is a clearly all-encompassing detailed exposition of that too. If we inquire the Qur’an of what is inscribed in it we find it saying,

‘Every matter, small and great, is on record’. (54:53)
‘And of all things have We taken account in a clear Book’. (12:36)
‘There is not a grain in the darkness of the earth, nor anything fresh or dry, but is inscribed in a record clear’ (6:59)

Rigorously authentic Hadîths verify that the Scared Tablet contains everything from the First day till the Last, up until the people of Heaven enter it and the people of fire enter their abode. This is what is meant by the word ‘abad’, in the Hadith, which designates a long scope of time as explained by Baidhawi in his commentary on the Qur’an otherwise the limited cannot sustain limitless details and this is what is meant by the expression ‘knowledge of the past and future’ (Ar. maa kaana waa maa yakuwnu).

It has been scrupulously established in the Principles of Islamic Jurisprudence, a negation which is followed by an indefinite noun engenders generality in its meaning thereby Allah Most High has not omitted any ‘thing’ from His Divine book.

Also, the word ‘kull’ (En. all) is the most explicit form amongst words which entails generality in its import; therefore no-thing remains unexposed and folded in the absolute clarity of the Qur’an.

The General proposition (Ar.aam) is definitive in its application to its entire constituents and the texts (Ar.nusus) must apply to their apparent meanings as long as there is no sound preventative.

Restriction (Ar.takhsees) and interpretation (Ar.ta’weel) without proof is interpolation (Ar.tahweel) and change (Ar.Tabdeel) in the texts, and the solitary reports regardless of what degree of authenticity they meet are not warranted to restrict the generality of the Qur’an. So how is it then possible that other points which are of a lesser degree than the solitary reports such as mere argumentation (Ar expression. qeela wa qaala) restrict the generality of the texts?

The principles have also explained that later restriction (Ar.takhsees mutaraakhi) is determined abrogation (Ar.naskh) and previous stories (Ar.akhbaar) cannot be abrogated. Moreover, logical restriction (Ar.takhsees aqali) does not disembark the general proposition from its definitiveness (Ar.qat’iyyah), and neither is it permissible for a speculative proof to restrict the general application.

Hence the throne of meticulous investigation in this matter remains firm, and for Allah alone is all-praise