Category Archives: Ulama-e-Haqq

Islamic Knowledge – A Noor

By Mujlisul Ulama

Ilm is a Noor (CELESTIAL LIGHT AND ENERGY) in the heart of the Mu’min. This gracious Noor emanates from the Lanterns in the Niches of Nubuwwah (i.e. the Nubuwwah of Muhammad -sallallahu alayhi wasallam). The Noor of ‘IIm consists (in the external form) of the statements and acts of Muhammad (sallallahu alayhi wasallam). This Noor is the medium which guides one to Allah Ta’ala, to His Sifaat (Attributes) and to His Ahkaam (Laws). If this Noor is acquired through the agency of a human being (as is essential and necessary in the case of the acquisition and transmission of Shar’i knowledge) then it is known as Kasbiy (Acquired knowledge). If it is obtained not through the agency of man (but by revelation from Allah Ta’ala), then it is known as Ladunni which is divided into Wahi, Ilhaam and Firaasat (all forms of knowledge which reaches man by divine revelati ion).

(MIRQAAT)

Wahi is exclusive with the Ambiya (alayhimus salaam) while Ilhaam and Firaasat are general. Ambiya as well as the Auliya are recipients of the latter two forms of Al-Ilmul Ladunni.

From the Islamic definition and conception of ‘ilm (Knowledge), the meaning of an Aalim of Deen should be quite clear. A qualified Aalim of the Deen is not necessarily one who possesses an ocean of book-knowledge or who has a wonderful memory and has swotted of thousands of masaa-il or who has mastered the Arabic language and is fluent and eloquent in expressing himself in Arabic or who happens to be a great orator. An Aalim of the Deen is one who has acquired his ‘Ilm of the Deen authoritatively through the agency of such Ustaads of the Shariah whose Chain of Transmission links up directly to the Fountain of Uloom, viz., Rasulullah (sallallahu alayhi wasallam).

There is no missing link in this Chain which binds every qualified Aalim with Rasulullah (sallallahu alayhi wasallam). Each qualified Ustad is a link in the glorious Chain of transmission of Shar’i Uloom. Each Ustad in this Chain acquired knowledge from an Ustad who happens to be a link higher in the Chain than the student. Each qualified Aalim has a qualified Ustad who in turn has his qualified Ustad in the Chain. In this way the Chain of Transmission links up with Rasulullah (sallallahu alayhi wasallam) through the numerous Sahaabah who were the very first links after Rasulullah (sallallahu alayhi wasallam).

The ‘Ilm of the Deen is a Celestial Light – which moves, not from books, but from breast to breast. From the breast of the Ustad into the breast of the Shaagird (student) – from the noble and gracious breast of the First Ustaad (Rasulullah-sallallahui alayhi wasallam) to the breasts of the first Students of the Deen, viz., the illustrious Sahaabah (radiyallahu anhum), and then, from the breasts of the Sahaabah to the breasts of their students, viz., the Taabieen. Then from the breasts of these noble Ustaads (Taabieen) to the breasts of their students, viz., the Tabe Taabieen, and in this way, from breast to breast until it has reached us. In this authoritative and reliable way will the Shariah be transmitted via the agency of the qualified Ulama until the Day of Qiyaamah. This is the Divine Way designed to protect the Deen from interpolation, alteration, deletion, cor­ruption, bid’ah, baatil and dhalaal. All the Standard Bearers of the Deen will be .Links in the glorious and golden Chain of ‘ilm which reaches Rasulullah (sallall­ahu alayhi wasallam) authoritatively.

It is then along this wonderful celestial Chain along which the Noor of ‘Ilm is conducted. Thus a Sanadi Aalim is one who has acquired his ‘Ilm in this reliable manner from the breast of an Ustad who happens to be a link in the Chain: Should there be any missing link, i.e. if a claimant cannot prove that his Ustaad is a link in this Chain, his knowledge will be suspect, imperfect, questionable, unauthoritative, unreliable, devious and the generator of baatil. In short, such a person is an unqualified man who has no right to voice himself on the Shariah. Irrespective of natural ability and brilli­ance, a self-taught man or a man who acquired knowl­edge from an unqualified person, remains unqualified. He will be astray in his theories and propositions. He will dwell in dhalaal and baatil. This is the fate which has overtaken all self-appointed aalims. Deeni knowle­dge cannot be acquired solely on the basis of natural aptitude and brilliance of intelligence. Deeni knowle­dge is the product of Wahi and such Wahi is acquired by the Ummah via authoritative narration and transmission and not by some confounded system of logic. Therefore one who has no Ustaad and seeks to gain ‘ilm by help of his intelligence only or from an unqualified person is bound to go astray and fall headlong into the Pit of Fire.

The ‘ilm which is to be inherited from the Fountain of Nubuwwah comes to man initially by way- of narration and transmission–reliable and authentic. After having attained qualification in this field by way of taking instructions from qualified Ustaads, the Aalim of Deen, if he puts into practice his acquired (Kasbiyy) knowl­edge, moves to a higher plane. In proportion to his degree of taqwaa will be his acquisition then of the higher knowledge, viz., Al-ilmul Ladunni. His taqwaa will make him a repository of Ilhaam, Kashf and Firasat. He then comes within the purview of the Quraanic proclamation:

“Verily, among the servants of Allah only His Ulama fear Him.”

When the Aalim of Deen mounts this lofty pedestal, he will speak with certainty and authority. His convict­ion will be firmer than the mountains and he will see the Haqq standing out brighter and clearer than the rays of the sun. He will then be a true Heir and Representa­tive of Rasulullah (sallallahu alayhi wasallam).

Difference between the `Ulama-e-Haqq & `Ulama-e-Soo’

The `Ulama-e-Soo’

“Hadhrat `Ali bin Abi Talib (Radhiyallahu `Anhu) narrates that Rasulullah (Sallallaahu `Alayhi wasallam) said:

“Soon there will dawn an age upon mankind when nothing will remain of Islaam but its name and nothing will remain of the Qur’aan but its text. Their Masaajid will be beautifully adorned structures, but devoid of Hidaayat. Their `Ulamaa will be the worst (of creation) under the canopy of the sky. Fitnah will emerge from them and Fitnah will return to them.”  
[This Hadeeth is narrated by Imam ibn `Adi (Rahmatullah `Alayh) in his Kitaab, “Al-Kamaal”, and this is also narrated by Imaam Bayhaqi (Rahmatullah `Alayh) in “Shu`b-ul-Imaan”, from `Abdullah bin Dakeen, from Ja`far bin Muhammad, from his father, from his grandfather, from Hadhrat `Ali bin Abi Taalib Radhiyallahu `Anhu].”

[Note: The meaning of “Nothing will remain of the Qur’aan but its text” is that although the original text of the Qur’aan Kareem will remain among the people, its true meanings will not be followed. Instead, Baatil misinterpretations will be invented by deviated Juhhaal and these will be followed by the people.]

The time which had been mentioned by Rasulullah (Sallallaahu `Alayhi wasallam) has come upon us today. Morons devoid of even a shred of Shar`i `Ilm have invented their own meanings for what Allah `Azza wa Jal has said in the Qur’aan Kareem and for what Rasulullah (Sallallaahu `Alayhi wasallam) has said in the Ahaadeeth. These Baatil thumb-sucked opinions are then fed to the people, who follow them blindly like sheep.

The Deen brought to this Ummat by Sarkaar-e-Do Aalam (Sallallaahu `Alayhi wasallam), which had been protected and spread throughout the Dunya by the Sahaabah-e-Kiram (Radhiyallahu `Anhum), which has reached those who live in this “Aakhir-uz-Zamaan” through a long line of Fuqaha, Mufassireen, Muhadditheen, Mu’arrikheen, and Huffaz-e-Kiraam all of whom had spent their entire lives studying this Deen, implementing it, teaching it to others, and safeguarding it in its pristine form as it had been revealed by Allaah Rabbul `Izzah to Hadhrat Jibreel-e-Ameen (`Alayhi Salaam) who brought it to Rasulullaah (Sallallaahu `Alayhi wasallam) by the Command of Allah; these modern day `Ulama-e-Soo are displeased with this Deen.

These `Ulama-e-Soo’, who are the housewives of the Americans, are displeased with this Deen of Islam simply because their American Kuffaar masters are displeased with it. The Kuffaar find the Words of Allah Rabbul `Izzah in the Qur’aan Kareem and the words of Hudhoor (Sallallaahu `Alayhi wasallam) in the Ahaadeeth too ‘harsh’, therefore they bring out their dog scholars to attempt to destroy it through their Tahreefaat (Alterations of the intended meanings of the Qur’aan and Hadeeth) until it reaches a form which is acceptable to them.

However, the level of alteration wrought by their dogs are only acceptable to them initially; after some time these Kuffaar will again look over this ‘new’ Deen of Islaam created by the modernists, and find it yet too ‘harsh’ and ‘unpalatable’, so further Tahreefaat will again have to be made by their scholars and ‘Imams’.

This process will occur time and again until they feel they have succeeded in eradicating the Deen of Allah Rabbul `Izzah from the Dunya, but they will fail miserably in this attempt. Allah Subhanahu wa Ta`ala has already made this promise in the Qur’aan Kareem:

“They desire to put out the Noor of Allaah Ta`ala with their mouths, but Allah will perfect His Noor, even if the Kaafireen detest it.” [Surah as-Saff: 8]

Therefore, Allaah Ta`ala will continue to safeguard this Deen. And Insha ’Allah Ta`alala there will always be such `Ulama-e-Haqq who will stand up to defend the Deen of Allah Rabbul `Izzah even if it means their heads must be severed from their shoulders. Is that not the least one can do for the Deen of Allah Ta`ala?

However, the reality of this Deen of Islam has never, and will never penetrate the hearts of plastic “Molvis” and “Imaams” who had only embarked on the quest of studying the `Ilm of Deen for some Nafsaani reasons. Therefore, despite their having studied the classical Kutub of Deen which had been written by the `Ulama-e-Kiraam and Akabireen of the glorious past of Islam, no vestige of `Ilm or Nooraniyat can be found in them.

Defining “`Ilm”, Hadhrat Mufti Muhammed Shafi Usmani (Rahmatullah `Alayh) said:

“`Ilm is such a Noor which, after gaining it, one is restless until he acts upon it. If so then it is `Ilm, otherwise it is merely information. And information will be questioned on the day of Qiyamah; that from the information which one had acquired, how much had he acted upon.”

Hence, it is evident that these `Ulamaa-e-Soo’ who are famous for their “Halaal Fatwas”, have gained nothing from their study of the Kutub of Deen. A person is only a true `Aalim when the `Ilm he has acquired is accompanied by his heart being overwhelmed by the Taqwallaah; such Taqwa which compels him to speak the Haqq even if it is bitter, and even if it will draw the hatred, insults and criticisms of people upon himself.

This is because such an `Aalim is aware of and believes in the Aayat of the Qur’aan Kareem, wherein Allaah Rabbul `Izzah says:

“O Rasul (Sallallaahu `Alayhi wasallam)! Convey everything which has been revealed to you from your Rabb. If you do not do this, then you would not have conveyed His Risaalah (Message). And know that Allah Ta`ala Himself will protect you from the people. Definitely, Allaah Rabbul `Izzah will never guide the Kuffaar towards the path of success.”   [Surah al-Maa`idah: 67]

Therefore, in obedience to this Aayat-e-Kareemah, an `Aalim-e-Haqq will propagate the true Deen of Islam regardless of the consequences.

After all, what is there for a person who believes in Allaah  Subhanahu wa Ta`ala to fear, in reality, from the part of the enemies of Islam?

Allah Rabbul `Izzah states in the Qur’aan Majeed:

“From the servants of Allah Subhanahu wa Ta`ala, only the `Ulama truly fear Him. Verily, Allah is Most Powerful and Most Forgiving.” [Surah Faatir: 28]

Since Allah Rabbul `Izzah has stated in the Qur’aan Majeed that only the `Ulama truly fear Him, realize that until the end of time, such `Ulamaa-e-Haqq will exist upon the face of this Dunya who possess true Taqwallah and who will stand up in defense of His glorious Deen regardless of the consequences which will befall them.

Such `Ulama will always exist in the world, however rare they may be to find.

However, the calamity is that the majority of the `Ulama today are `Ulama-e-Soo’ in the true sense of the word. They are the kind of `Ulama that Hudhoor (Sallallaahu `Alayhi wasallam) feared for his Ummat. They are the Aimmah-e-Mudhilleen.

The job of these Aimmah-e-Mudhilleen is only to cause Fitnah amongst the Muslimeen in their vileness, through obscuring the true Deen of Islaam from them.

Their job is to slander, criticise, defame, and insult any true Muslim who takes it upon himself to carry out the Fardh (Obligatory) duties which Allah Subhanahu wa Ta`ala has placed upon him.

As though it were not bad enough that these false `Ulama whose heads will litter the pathway towards Jahannam make Kitmaan-ul-Haqq (Concealment of the Truth), and distort the Aayaat-e-Kareemah and Ahaadeeth-e-Mubaarakah from their intended meanings, as though this was not enough of an ugly crime on their part, these sinister “Molvi Sahebs” have taken it upon themselves to criticise every true `Aalim of the Deen as being an “extremist”, and spend their miserable time in attempting to refute that which they know to be the Haqq from Allaah `Azza wa Jall Himself, which the true `Ulamaa are preaching.

Let these `Ulama-e-Soo’ meditate on the threat of Rasoolullaah (Sallallahu Ta`aalaa `Alayhi  wasallam) in the Hadeeth of the punishment which will be meted out to them: That on the Day of Qiyamat, bridles of fire will be placed around their neck.

They may receive some false honour from the Munaafiqeen in the life of this world, but they will receive no honour when they are dragged into the Divine Court of Allaah Rabbul `Izzah, by the Malaa’ikah of `Adhaab. Every `Aalim who, despite knowing the Haqq conceals it, is a “Dumb Shaytaan”.

So let these Dumb Shayaateen understand that they will not get away with their contemptible and cowardly Kitmaan-ul-Haqq indefinitely. This is the major calamity; to witness that those who are supposed to be the “Warathaat-ul-Ambiyaa” (The Heirs of the Ambiyaa `Alayhimus Salaatu was Salaam), the flag-bearers of the Deen of Islam, the defenders of the Deen of Islam, turning out to be it’s greatest destroyers.

INEVITABLE

The corruption of the `Ulama should not come as a surprise to the Muslim Ummah. That the majority of the `Ulama are `Ulamaa-e-Soo’ rather than `Ulamaa-e-Haqq should not come as a surprise to anyone, as it was, after all, the promise of Rasulullaah (Sallallaahu `Alayhi wasallam) that as the time proceeds towards the Day of Qiyaamah, Allaah Rabbul `Izzah would gradually take away the true `Ulama from the Dunya, until only such pseudo-`Ulamaa remain who are scum and filth like that which is carried by the torrents.

“Isma`eel bin Abi’ Uwais narrated to us; Malik narrated to me from Hishaam bin `Urwah, from his father, from (Hadhrat) `Abdullah bin `Amr bin al-`Aas (Radhiyallaahu `Anhu) that he said, “I heard Rasulullaah (Sallallaahu `Alayhi wasallam) saying:

“Verily, Allah does not take `Ilm away from the servants all of a sudden. Rather, He takes it (`Ilm) away (from the Dunya) gradually through taking away the `Ulama (who are upon the Haqq). This continues until such a stage is reached when not a single (true) `Aalim is alive on the face of the earth. At that time, mankind will take Juhhaal (Ignoramuses) as their leaders. These Juhhaal (ignoramuses) will be asked questions (by the people) and will issue Fataawaa without any `Ilm (Knowledge). So these people (The Juhhaal) are deviates and they will cause others to become deviates.” [Bukhaari Shareef]

“Qutaybah bin Sa`eed narrated to us; Jareer narrated to us from Hishaam bin `Urwah, (who narrated) from his father, that he (his father) said, “I heard Hadhrat `Abdullah bin `Amr bin al-`Aas (Radhiyallahu `Anhu) saying, “I heard Rasulullaah (Sallallaahu `Alayhi wa Sallam) saying:

Verily, Allah does not take `Ilm away from the people all of a sudden. Rather, He takes it (`Ilm) away (from the Dunya) gradually through taking away the `Ulama (who are upon the Haqq). This continues until such a stage is reached when not a single (true) `Aalim is left on the face of the earth. At that time, mankind will take Juhhaal (Ignoramuses) as their leaders. These Juhhaal (ignoramuses) will be asked questions (by the people) and will issue Fatawa without any `Ilm (Knowledge). So these people (The Juhhaal) are deviants and they will cause others to become deviants.” [Muslim Shareef]

“Harun bin Ishaq al-Hamdani narrated to us; `Abdah bin Sulayman narrated to us from Hisham bin `Urwah, (who narrated) from his father, (who narrated) from Hadhrat `Abdullah bin `Amr bin al-`Aas (Radhiyallahu `Anhu) that he said, “Rasulullah (Sallallaahu `Alayhi wasallam) said:

Verily, Allah does not take `Ilm away from the people all of a sudden. Rather, He takes it (`Ilm) away (from the Dunya) gradually through taking away the `Ulama (who are upon the Haqq). This continues until such a stage is reached when not a single (true) `Aalim is left on the face of the earth. At that time, mankind will take Juhhaal (Ignoramuses) as their leaders. These Juhhaal (ignoramuses) will be asked questions (by the people) and will issue Fatawa without any `Ilm (Knowledge). So these people (The Juhhaal) are deviants and they will cause others to become deviants.” [Tirmidhi Shareef]

“Wakee` narrated to us; Hisham informed us from his father, from (Hadhrat) `Abdullah bin `Amr (Radhiyallahu `Anhu) that he said, “Rasulullaah (Sallallaahu `Alayhi wasallam) said:

Verily, Allah does not take `Ilm away from the people all of a sudden. Rather, He takes it (`Ilm) away (from the Dunya) gradually through taking away the `Ulama (who are upon the Haqq). This continues until such a stage is reached when not a single (true) `Aalim is left on the face of the earth. At that time, mankind will take Juhhaal (Ignoramuses) as their leaders. These Juhhaal (ignoramuses) will be asked questions (by the people) and will issue Fataawaa without any `Ilm (Knowledge). So these people (The Juhhaal) are deviants and they will cause others to become deviants.” [Musnad-e-Ahmad]

One can see quite clearly that which Rasulullah (Sallallaahu `Alayhi wasallam) had promised occurring throughout the Dunya in this day and age; as the `Ulama-e-Haqq are slowly dying out as Allah Rabbul `Izzah is taking them away from this Dunya, as is part of His Takween (Master Plan), Juhalaa without an inkling of Shar`i knowledge are creeping out of every nook and cranny to mislead the masses with Baatil opinions which they have sucked from their thumbs.

This Deen of Islam was perfected during the very lifetime of Janaab-e-Rasulullaah (Sallallaahu `Alayhi wasallam) and the Sahaabah-e-Kiraam Ajma`een (Ridhwaanullaahi Ta`aalaa `Alayhim). Whatever was Haqq in that time is Haqq today, and will remain Haqq until the Day of Qiyaamah. Whatever was Baatil then is Baatil today, and will remain Baatil until the Day of Qiyamah. Understand this clearly.

The Deen of Islam was sent by Allah Rabbul `Izzah to Nabi (Sallallaahu `Alayhi wasallam), perfected before his demise, spread throughout the world by the Sahaabah-e-Kiram, and codified by the A’immah-e-Mujtahideen for the benefit of the Ummah.

There is absolutely no place in the Shari`ah of Islam for “new and modern interpretations”. This Shari`at is not based upon the Raa’i (opinion) of every Tom, Dick and Harry.

It is Haraam for any self-proclaimed “scholar” to manufacture his own Baatil opinions and peddle them off as being part of the Deen of Islaam. If any “`Aalim” goes against the Ijma` of the Fuqaha of this Ummat, then such a person is not an `Aalim by any stretch of the imagination; his being a deviated Jaahil (ignoramus) is manifest. Such a person ceases to be from the A’immat-ul-Hudaa (Imaams of Guidance), and instead becomes from the accursed “Aimmat-ul-Mudhilleen” (Imaams of Misguidance).

This Fitnah of the rise of these A’immah-e-Mudhilleen is something which had been promised to this Ummat by Rasulullaah (Sallallaahu `Alayhi wasallam) more than one thousand four hundred years ago.
“Ya`qoob narrated to us, “My father narrated to me from his father who said, “A brother of `Adi’ bin Artaa narrated to me from a man from Hadhrat Abu
Darda’ (Radhiyallaahu `Anhu) who said, “Rasulullah (Sallallaahu `Alayhi wasallam) had told us that, “The thing which I fear most for you (my Ummah) is (the rise of) the A’immat-e-Mudhilleen. (Such Imaams who lead others towards deviation).” [Musnad-e-Imaam Ahmad]

In this Hadith, Rasulullah (Sallallaahu `Alayhi wasallam) himself refers to these people as “Al-A’immat-ul-Mudhilloon”. It is the reality of the matter that whichever unfortunate person undertakes upon himself to follow one of these “Imaams of Dhalaalah (Deviation)” is going to end up in the fire of Jahannum. That is because such people are very far from the original, true Deen of Islam which was brought to us by Janaab-e-Rasulullah (Sallallaahu `Alayhi wasallam) and practiced by the Sahaabah-e-Kiraam  (Ridhwaanullaahi `Alayhim Ajma`een). These people have invented a Deen of their very own which they follow and invite others towards. This religion of theirs (which they have invented) is such a (false) Deen which is appealing to those in whose hearts lurk the wretched evils of Kufr and Nifaaq. This religion of theirs is quite acceptable to their western Kuffaar masters as it is a religion which is very far removed from the pristine Deen of Islaam.

“Yazeed narrated to us; Daylam bin Ghazwan informed us; Maymun al-Kurdi narrated to us from Abu`Uthmaan an-Nahdi who said, “Indeed I was sitting under the Mimbar of (Hadhrat) `Umar (Radhiyallahu `Anhu) whilst he was addressing the people, and he said in his Khutbah (Speech): “I heard Rasulullaah (Sallallaahu `Alayhi wasallam) saying:

“Verily the thing I fear most for this Ummah is every Munafiq who is eloquent in speech.”  [Musnad-e-Imaam Ahmad]

This is a quality which many people are affected by; eloquence in speech.

Many of these deviated, modernist `Ulama-e-Soo’ are very eloquent in the field of oratory. Although they may be speaking utter trash in their Bayaanat, however, as they have a very eloquent manner of expressing themselves, the crowds are immediately impressed by them and accept everything which they say regardless of whether it conforms to Qur’aan and Sunnah or not.

“`Ali bin Ahmad bin Nadhr al-Azdi narrated to us; `Aasim bin `Ali narrated to us; `Abdul Hakeem bin Abi Layla narrated to us from (Hadhrat) Mu`adh bin Jabal (Radhiyallahu `Anhu) who said, “I heard Rasulullaah (Sallallaahu `Alayhi wasallam) saying:

Indeed the things which I fear most for this Ummah are three: The slip-up of an `Aalim, the argumentation of a Munaafiq using the Qur’aan, and that the (treasures of the) Dunya should be opened up for you.”  [Mu`jam al-Kabeer lit Tabraani]

In this day and age, all of the things which were feared by Rasulullah (Sallallaahu `Alayhi wa Sallam) have become rife. Many of the `Ulama who had been upon the Haqq in the past have fallen into error, and modernist deviants are fabricating against the Deen of Islam and using the Qur’aan Kareem as their “Daleel (Proof)”.

Although we know that whatever Sarkaar-e-Do Aalam (Sallallaahu `Alayhi wasallam) had promised will come to pass, nevertheless it is disappointing to note the speed at which the putrefaction of the `Ulama has taken place. In this belated age, deviants who resemble the `Ulama of Bani Israa`eel have sprung up declaring Ribaa to be Halaal and Ribaa transactions, and have attempted to pull the wool over the eyes of the people by assigning to these Haraam Riba transactions Arabic names in order to pass them off as being Islaamic. Others have undertaken the process of “Halaalizing” Haraam carrion, and have even evoked the Aayat of the Qur’aan Kareem, “Wa  Ta`aamulladheena Ootul Kitaaba Hillullakum (The food of the Ahl-e-Kitaab has been made Halaal for you)” and have concluded there from that it is “Halaal” (Permissible) for a Muslim to visit the stores of Shaytaan such as “McDonalds” and stuff his stomach to the bursting point with the filthy, Haraam Maytah (Carrion) being served there.

While there are some who legalize digital pictures adding technicalities and false reasonings, others have shamelessly issued “Halaal Fatwas” to Khamr (Alcohol) and beverages containing Khamr, and have reached these Fatawa through twisting the Qur’aan and Ahaadeeth to accommodate their bestial Nafs and Shaytaan, who is their partner with whom they dine when they consume this Haraam carrion and alcohol which they have legalised.

These despicable `Ulama-e-Soo’ are amongst the things which are to blame for the Roohani decline of the Ummat of Imam-ul-Ambiyaa’i wal Mursaleen, Rasulunaa (Sallallaahu `Alayhi wasallam). The Fussaaq (Flagrant transgressors against the Ahkaam of Allah Rabbul `Izzah) may now comfortably consume pig-gelatine (due to `Ulama-e-Soo’ devoid of any vestige of Roohaniyat tendering infirm excuses of it (the pig-gelatine) having undergone a process of Istihaala (metamorphosis) thereby rendering it fit for Muslim consumption) and become intoxicated on beverages such as “Coca-Cola” whose proceeds fund the Jewish nation of Israel, and aids their armies of Shaytaan in murdering Muslim men, women and children.

However, the Fussaaq and Fujjaar may get away with any form of vice and transgression in this Aakhir-uz-Zamaan, as the Kuffaar have employed such `Ulama who are most apt at finding a way to make anything Halaal.

The`Ulamaa-e-Haqq:

In order to understand the deviation of the “new-age” `Ulama-e-Soo’, it is also necessary to understand who the true `Ulama were. A person will only understand how lamentable is the state of the present `Ulama when he understands how great were the `Ulama of before; how much were their sacrifices for the Deen of Allaah Ta`ala; how much torture and persecution they had gone through; how strong were they in their “Zuhd” (Abstinence) towards this Dunya and how powerful was their Ta`alluq (Connection) with Allah Rabbul `Izzah. This is amongst the main sicknesses ailing the present day `Ulama and the thing which makes them so very different from the glorious `Ulama of the past; the lack of this Sifat (Quality) of “Zuhd” (Abstinence) in them towards the Dunya.

In the miserable pursuit of Jaah (name and fame) and worldly riches, these `Ulama have sold away the Deen of Allah Ta`ala. For the sake of the pleasure of their Kuffaar masters and being allowed to travel freely to whichever place of Fisq they so desire, these `Ulama-e-Soo’ have allowed themselves to become “Dumb Shayaateen” by denying and apologizing for any such facet of the Deen of Islam which the west are displeased with, be it  the issue of slavery, or the issue of polygamy, or any other issue from the variety of Masaa’il of Deen which enrages the Kuffaar. These `Ulama-e-Soo’ have exchanged the beautiful, everlasting gardens of Jannah which Allah Subhanahu wa Ta`ala would have kept for them in return for this ephemeral world.

Understand that the very act of apologising for any such thing which Allaah Subhanahu wa Ta`ala had ordained or Rasulullah (Sallallahu `Alayhi wasallam) had commanded us with, is an act of Kufr. When these `Ulama-e-Soo’ pule out feeble apologies for what they perceive in their wretched, deficient understandings to be “harsh tones” employed by Allah Rabbul `Izzah in the Qur’aan Kareem and by Rasulullah (Sallallaahu `Alayhi wasallam) in the Hadeeth Shareef, they are in fact committing an act of arrant Kufr. When these people apologise for and interpret away the Shar`i Hudood which was revealed by none other than Allah Rabbul `Izzah Himself, they are fiendishly implying that their level of ‘Rahmat’ (Mercy), ‘`Adl’ (Justice), ‘`Ilm’ (Knowledge) and ‘Hikmat’ (Wisdom) is greater than that of Allah Subhaanahu wa Ta`ala, hence the need for them to re-interpret and re-mould the Shari`ah of Allah Ta`ala into a more suitable ‘modern, civilised religion’.

Regardless of the level of `Ilm one may have attained, regardless of the number of Kitaabs he may have authored in the various `Uloom of Islam, regardless of the quantity of his Asaatidhah, and regardless of the level of worldly standing and repute he may have accrued for himself over the years, it is not permissible for any `Aalim in this belated age, even if he has attained the rank of ‘Shaykh-ul-Hadeeth’, or is the Grand Mufti of the country in which he resides, to propagate any belief, or issue any Fatwaa (Shar`i Verdict) which is at variance with the Ijma` of the Ummah for the last fourteen centuries.

“As for him who sets himself against the Rasul (Sallallaahu `Alayhi wasallam) and follows a path other than that of the Mu’mineen even after Hudaa (True Guidance) had become clear to him, We will let him go the way he has turned to, and We will cast him into Jahannum – an evil destination.”  [Surah an-Nisa: 115]

This is the `Adhaab warned of by Allah Rabbul `Izzah in the Qur’aan Majeed which will be meted out to whichever unfortunate person has taken it upon himself to follow any Tareeq (Path) other than the Tareeq which is followed by the Mu’mineen – The Mu’mineen referred to here are primarily, of course, the Sahaabah-e-Kiram (Ridhwanullahi `Alayhim Ajma`een), the Taabi`een and the Tab-e-Taabi`een, known as the ‘Khayr-ul-Quroon’ – that such a person will be cast by Allah Rabbul `Izzah into the depths of Jahannum, the worst of destinations.

The primary purport of this Aayat of the Qur’aan Kareem is that those Kuffaar who have chosen a Sabeel (Path) other than that of the Mu’mineen – which is Islam – will face the consequence of everlasting `Adhaab in the fire of Jahannum. However, the Mufassireen have explained that this Aayat-e-Kareemah is also in reference to such people who are in conflict with ‘Ijmaa`’. For example, it is well known that Ribaa is absolutely Haraam. This has been mentioned clearly by Allaah Tabaaraka wa Ta`aalaa in the Qur’aan Majeed. Therefore, if any person were to come along in this day and age and contest that Ribaa is in fact Halaal, then such a person is Mardood (Rejected) and his ‘Fatwaa’ will summarily be rejected regardless of whatever ‘Dalaa’il’ (Proofs) he may eke out to support his nefarious claim. This is because there are such things which are “Ma`loomum minan Deen bidh Dharoorah” (Known to necessarily be part and parcel of the Deen). The Fatwa of any `Aalim in the present time has to necessarily be in conformity with Qur’aan and Sunnah as explained to us by the A’immah-e-Arba`ah (The Four Imams). Therefore, as these A’immah had codified for us the Deen of Islaam, the ‘Fatwa’ of any `Aalim, be he the Grand Mufti himself, may not depart from the purview of the Madhaahib-e-Arba`ah (The Four Madhhabs, namely Hanafi, Shaafi`i, Maaliki and Hambali). Understand this matter clearly. The deviants who have issued Baatil “Fatawa” stating that music and dancing is permissible, pictures of animate beings are permissible, meat slaughtered by the alleged “Ahl-e-Kitaab” in these times – who are in fact no more than atheists – is “Halaalan Tayyibah” (Pure and Wholesome for Muslim consumption), etc. Such Fatawa are baseless, and the issuers will have to answer to Allah Rabbul `Izzah on the Day of Qiyamah for their Tahreef of the Qur’aanic Aayaat and the Ahaadeeth of Rasulullah (Sallallaahu `Alayhi wasallam). They themselves bear the enormous sin for issuing these Fatawa, and those Juhhaal who follow them in these matters too shall bear the sin for their Ma`siyatullaah (Disobedience of Allaah). Do not labour under the assumption that if one were to follow them he would be “Ma`soom” (Sinless) and the burden of sin would be borne by them alone. It is upon him to reject such Fatawa which are in conflict with the Deen of Islam and follow only such reliable `Ulama who will impart to him the Haqq.

Some narrations of a few of the great `Ulama-e-Kiram of the past will follow hereunder.

Imam-e-A`zam Abu Hanifah (Rahmatullahi `Alayhi):

Imaam Abu Hanifah (Rahmatullah`Alayh), besides being the greatest Faqeeh (after the Fuqaha of the Sahaabah (Ridhwanullahi `Alayhim Ajma`een), was also amongst the greatest Auliya-ullah who had ever lived. The quality of Zuhd (Abstinence) towards the Dunya was prevalent in him to a great degree, as well as the quality of Taqwa which has to necessarily accompany whatever `Ilm of Deen one has acquired. As a result of possessing these qualities, he could never be cowed down nor bought over by the ruling authorities of his time.

Ibn-e-Hubayrah, the then Governor of Kufa, requested Imaam Abu Hanifah (Rahmatullah `Alayh) to visit him occasionally, and stated that he would be very pleased if the Imaam were to do so. However, due to Imaam Abu Hanifah (Rahmatullaahi `Alayh)’s intense dislike for corrupt rulers – of which category ibn-e-Hubayrah fell into – he refused this request quite harshly and said to him, “For what reason should I visit you? Were you to favour me, I would be associating myself with your evil, and were you to persecute me you would add to my insults. I have no interest whatsoever in any worldly position or wealth. Whatever I have been granted by Allaah Subhanahu wa Ta`ala, I am pleased with.”

Look at this Haal (State) of Imam Abu Hanifah (Rahmatullaahi Ta`ala `Alayhi). He out rightly refused to even visit the rulers of his time due to their corrupt ways. Compare this state of Imam-e-A`zam (Rahmatullaahi `Alayhi) with the wretched state of the present “A’immah” and so-called “Muslim Rulers” who are seen unashamedly standing side by side with the Kuffaar presidents.

Here Imam Abu Hanifah (Rahmatullah `Alayh) was unwilling to even visit a Muslim ruler due to his corruption. What would his opinion not have been of the `Ulama and Muslims of today? Let those who consider themselves `Ulama study the biography of the great A’immah of the past and see how far they have veered from their paths.

This same Yazeed bin `Umar bin Hubayrah, during the Khilaafat of Marwaan II, tried to persuade Imaam Abu Hanifah (Rahmatullah `Alayh) to accept some job in the government. When he refused, ibn Hubayrah had him put behind bars and flogged everyday, on the hope that this would cause Imam Abu Hanifah (Rahmatullah `Alayhi) to change his mind. However, ibn Hubayrah had no such luck, and Imam Saheb stuck to his decision. Seeing Imam Abu Hanifah (Rahmatullahi `Alayhi)’s resoluteness, ibn Hubayrah realised that his plan was useless and had Imam Abu Hanifah (Rahmatullaahi `Alayhi) freed.

After this incident, historians write that Imam Abu Hanifah (Rahmatullah `Alayh) left Kufa and migrated to Hijaz, wherein he stayed for a period of two and a half years until the overthrowal of the Ummayad Khilafat by the Abbasids.

Hakam bin Hisham, one of the Umayyad Khulafa, one day remarked about Imam Abu Hanifah (Rahmatullah `Alayh), “Our government (The Umayyads) had offered two alternatives to Imam Abu Hanifah (Rahmatullahi `Alayhi) – either to accept the keys of our treasuries or get his back flogged. He preferred the latter.”

In another narration it appears that during the Abbasid Khilafah, some dispute had arisen between the Khalifah of that time, “Al-Mansur”, and his wife Hurra Khatun. The Khatun wanted the matter to be referred to Imam Abu Hanifah (Rahmatullah `Alayhi), to which al-Mansur agreed. Hence, Imam Saheb was summoned to the court of the Khalifah, while his wife sat behind a curtain. Al-Mansur posed the question to Imaam Abu Hanifah (Rahmatullahi `Alayhi):

“In Islam, how many wives is a man permitted to have at one time?”

Imam Abu Hanifah (Rahmatullah `Alayh) replied, “Four.” Hearing this reply, al-Mansur was pleased and shouted to his wife, “Did you hear what he said?” Imam Abu Hanifah (Rahmatullah `Alayh) continued, “However, there is a Shart (condition) for this; and that is that the man should be capable of doing equal justice to all four of his wives.”

The last part of Imaam Abu Hanifah (Rahmatullahi `Alayh)’s reply was not to the liking of the Khalifah, al-Mansur. When Imam Abu Hanifah (Rahmatullah `Alayh) arrived at his home, he found a man waiting for him with a bag filled with Dinars (gold coins) and a letter of thanks of the wife of the Khalifah. Imam-e-A`zam (Rahmatullah `Alayh) rejected the gift and sent the man back to her with the message that he had issued his Fatwa only for the sake of the establishment of the Haqq; he had not done so for fear or favour.

Later on, this same Khalifah, Al-Mansur, requested that Imam Abu Hanifah (Rahmatullah `Alayh) assume the post of Qadhi (Judge). Al-Mansur was labouring under the misconception that Imam Abu Hanifah (Rahmatullah Ta`ala `Alayh) would be like the “`Ulama” of the present times and sell Islam out for his sake.

Imaam Abu Hanifah (Rahmatullah Ta`ala `Alayh) replied to him, saying, “Suppose a complaint is lodged against you in your court and you want me to decide in your favour, and threaten to throw me in a river should I do otherwise; rest assured that I would rather be drowned than tamper with Justice.” On receiving this reply from the Imam, Al-Mansur was silenced, and did not make this request of his again for some time.

In the year 146 A.H. (763 C.E.), when Imam Abu Hanifah (Rahmatullah `Alayh) was in the sixty-sixth year of his life, the Abbasid Khalifah, Al-Mansur, once again offered him the post of “Qadhi-ul-Qudhat” (The Chief Qadhi of the State). However, as the Abbasid Khulafa were known for their Mu`tazili `Aqaa’id (Beliefs), and Al-Mansur was known to be a corrupt ruler, Imam Abu Hanifah (Rahmatullah `Alayh) again refused this offer of his. Al-Mansur persisted, but Imam Saheb (Rahmatullahi `Alayh) continued to decline, stating that he regarded himself as being unfit for the post. Al-Mansur was adamant, and became enraged at this comment of Imam Abu Hanifah (Rahmatullaah `Alayh). He shouted, “You are a liar!” Imam Abu Hanifah (Rahmatullah `Alayh) replied, “If I am a liar then you have in fact just upheld my contention, as a liar can never be fit for the post of a ‘Qadhi’.”

Al-Mansur refused to accept this. He took an oath that Imam Abu Hanifah (Rahmatullaah `Alayh) would become the “Qadhi-ul-Qudhat”. Imam Abu Hanifah (Rahmatullah `Alayh) in return took an oath that he would never do such a thing. The people who were present in the court at this time were amazed at the boldness of the Imam (Rahmatullah `Alayh). One of the courtiers, Rabi`, said to Imam Saheb (Rahmatullah `Alayh), “You have taken Bay`at (the oath of allegiance) at the hands of Ameer-ul-Mu’mineen (Al-Mansur).” Imam Abu Hanifah (Rahmatullah `Alayh) replied, “Yes, but it is easier for the Khalifah to compensate for his oath.”

Al-Mansur, thereupon, had Imam Abu Hanifah (Rahmatullah `Alayh) thrown in jail. However, even in jail Imam-e-A`zam (Rahmatullaah `Alayh) continued imparting `Ilm to those who were permitted to come to him.

This state of affairs continued until the year 150 A.H. (767 C.E.), wherein Al-Mansur finally had the cooks of the state mix poison in the food of the Imam (Rahmatullaah `Alayh). After eating it, Imam Abu Hanifah (Rahmatullah `Alayh) began feeling the effects of the poison. Realising that his Maut (Death) was near, Imam-e-A`zam (Rahmatullah `Alayh) performed Sajdah to Allah Subhanahu wa Ta`ala and passed away in this condition.

There are varying reports concerning the amount of Tilaawat (Recitation) of the Qur’aan Kareem performed by Imam Abu Hanifah (Rahmatullah `Alayh) before his death. Some reports state that Imam Abu Hanifah (Rahmatullah `Alayh) made seven thousand Khatams (Completions) of the Qur’aan Kareem before he died, in the cell wherein he was being imprisoned.

When the news of the death of Imam-e-A`zam Abu Hanifah (Rahmatullah `Alayh) was announced, the people arrived in their droves to attend the Janaazah Salaat. 

It is narrated that more than fifty thousand people were present at the first Janaazah Salaat, and Imaam Khateeb Baghdadi (Rahmatullah `Alayh) mentions that so many people continued turning up that the Janaazah Salaat was performed six times over to accommodate for the large number of people who had turned up. He said further that for a full twenty days after Imaam Abu Hanifah (Rahmatullah `Alayhi) was buried, people continued performing the Janaazah Salaat for him. One of the people who were present, by the name of Shaybah bin Hajjaaj, commented on the death of Imam Abu Hanifah (Rahmatullah `Alayh) that “Night has settled over Kufa.”
Night had indeed settled over Kufa; over the entire world, in fact. And the sun would never again rise on a greater Faqeeh than he had been.

This is the honour Allah Subhanahu wa Ta`ala had bestowed to this great Imam. Honour the likes of this is only bestowed by Allah Tabaraka wa Ta`ala to such `Ulama who, like Imam Abu Hanifah (Rahmatullaahi `Alayhi), defend the Deen of Islam and state the Haqq without fear or favour. For such `Ulama Allah Subhanahu wa Ta`ala has decreed honour. As for those who make Kitmaan-ul-Haqq (Hide the Truth) after having learned it, there will only be disgrace for them in this Dunya and in the Aakhirah (Hereafter).

Imam Darul-Hijrah, Maalik bin Anas (Rahmatullah `Alayh):

In the year 133 A.H. (750 C.E.), the Umayyads were overthrown by the Abbasids, and Abu’l `Abbas as-Suffah became the first Khalifah of “Al-Khilafat-ul`Abbasiyyah” (The Abbasid Dynasty). Abu’l `Abbas as-Suffah ruled for a period of four years, until his death on the tenth of June, 137 A.H. (754 C.E.).

After the death of Abu’l `Abbas as-Suffah, the Khilafat was assumed by al-Mansur, the same man who had persecuted Imam Abu Hanifah (Rahmatullah `Alayhi).

The people who had been living under the Umayyad dynasty were displeased with their manner of ruling, and the corruptness of the rulers. Hence, when the Khilafat shifted to the Abbasids, the people assumed that they would turn out to be better rulers than their Umayyad predecessors. This assumption, however, later turned out to be false, to the great misfortune of the people.

Nevertheless, al-Mansur succeeded Abu’l `Abbas as-Suffah to the Khilafat, and forced people to take Bay`at (the oath of allegiance) from him out of duress. This was of course not permissible, so Imam Malik (Rahmatullah `Alayh) issued a Fatwa that the Bay`at the people had taken at the hands of al-Mansur was null and void, as they had done so only out of compulsion.

Imam Malik (Rahmatullah `Alayh) based this Fatwaa of his upon a Hadeeth of Rasulullaah (Sallallaahu `Alayhi wasallam) wherein he says that:

ليس على مستكره طلاق

The meaning of this Hadeeth Shareef is, “The divorce given by one under coercion does not take effect.”

Imam Malik (Rahmatullah `Alayh) used his Ijtihaad upon this Hadeeth to arrive at his Fatwa that Bay`at given to a ruler under compulsion is not binding.

Imam Malik (Rahmatullah `Alayh) himself felt that there was no person worthier for the Khilafat that Hadhrat `Abdullah bin Hasan bin Hasan bin `Ali bin Abi Taalib (Rahmatullah `Alayh), who was known famously as “Nafs-e-Zakiyyah” (The Pure Soul).

The Governer of Madinah at this time was a man by the name of Ja`far, who was a cousin of al-Mansoor. When Ja`far heard of this Fatwa of Imam Malik (Rahmatullah `Alayh), he requested him once to retract it. When Imam Malik (Rahmatullah `Alayh) refused, as he would not twist the Shari`ah for the sake of al-Mansur or anyone else, Ja`far had him imprisoned, flogged, and paraded through the streets of Madinah Shareef in his blood-stained clothes.

Here again, we see the great A’immah of Islam refusing to make Tahreef of any part of the Deen for any person’s sake. This is amongst the Shi`aar (Salient Features) of the `Ulama-e-Haqq; that neither the greatest amount of persecution, nor the greatest amount of temptation presented by the enemies of Islam towards them accepting some worldly riches in return for becoming a “Dumb Shaytaan” turned them away from the proclamation of the Haqq. When this quality disappears in an `Aalim, he becomes Mal`oon (Accursed), however, when this quality is present, Allah Subhanahu wa Ta`ala bestows honour and dignity upon him, and this was the case with Imam Malik (Rahmatullahi `Alayh), as besides the amount of honour Allah Ta`ala gave him with regards to him being loved and revered by all the Muslims who came after him, even in this very Dunya Allah Subhanahu wa Ta`ala honoured him. When Al-Mansur heard of what had transpired between Ja`far and Imam Malik (Rahmatullah `Alayh), instead of being pleased, he had Ja`far – who was his cousin – punished, and himself apologised to Imam Malik (Rahmatullaah `Alayh). On another occasion he presented a gift of three thousand Dinars (gold coins) to Imam Malik (Rahmatullah `Alayh), but his gift was refused.

Imam Ahlus Sunnah, Ahmad bin Hambal (Rahmatullahi `Alayh):

To speak about `Ulama-e-Haqq who gave their lives in defense of the Deen, without making mention of that person who alone defended the `Aqeedah of Islam at a time when all those around him had sold out, and to whom the Ummat of Rasulullah (Sallallahu `Alayhi wasallam) is eternally indebted, would be a very great Zulm (Injustice).

This person is none other than Imam Abu `Abdullah, Ahmad bin Muhammad bin Hambal ash Shaybani (Rahmatullah Ta`ala `Alayhi).

As my aim here is not to present a biography of the lives of these A’immah but merely to display to the readers their inherent quality of standing up for the Haqq, which is the result of nothing other than possessing a heart filled with Imaan and Yaqeen (Conviction), I will present here only such details of the life of Imaam Ahmad bin Hambal (Rahmatullah `Alayh) which have some relevance to the issue at hand.

During the last days of the Abbasid Khalifah, Ma’mun ar-Rasheed (born 13 September, 786 C.E.), he became a fanatical follower of the Kufr `Aqaa’id (Beliefs) of the Mu`tazili sect, which included their Shaytaani belief regarding “Khalq-ul-Qur’aan” (The Creation of the Qur’aan Kareem). As Ma’moon ar-Rasheed at this time was the Khaleefah of the Muslimeen, he was able to impose these Kufr beliefs upon the masses, and would persecute whoever dared to disagree with them. As a result,  all the `Ulama present in his time sold out their Imaan and their Deen in order to safeguard their lives.

At this devastating time of the formulation and imposition of Shaytaani Kufr beliefs, Allah Rabbul `Izzah selected from the Ummah of Rasulullah (Sallallaahu  `Alayhi wasallam) an `Aalim possessing such a remarkable degree of Imaan, `Ilm, Taqwaa and Shujaa`at (Bravery) the likes of which was unparalleled in the world, to establish the Haqq (Truth) and smash out the brains of the exponents of Baatil (Falsehood).

Imaam Ahmad bin Hambal (Rahmatullaahi `Alayhi) alone stood up against this Kufr belief of “Khalq-ul-Qur’aan” (The belief that the Qur’aan is not eternal but created), and thereby became a target for persecution by the Zaalim Khalifah.

Ma’mun ar-Rasheed had his guards arrest Imam Ahmad (Rahmatullah `Alayh) and deliver him to his court. On arriving there, the Khalifah began questioning him regarding his `Aqeedah, and whether he accepted their Mu`tazili belief of “Khalq-ul-Qur’aan”. Imam Ahmad bin Hambal (Rahmatullah `Alayh) told him, “No. The Qur’aan is Kalaamullaah (The Speech of Allaah Ta`aalaa), how can it ever be regarded as a creation?”

At this, Ma’mun ar-Rasheed and his puppet `Ulama began arguing with Imaam Ahmad bin Hambal (Rahmatullaahi `Alayhi) in the manner of the plastic `Ulama of today; with many Shaytaani “Dalaa’il” (Proofs), some of which Shaytaan has whispered into their ears and others which they have sucked out of their bestial Nafs.

Let the `Ulama-e-Soo’ of today understand that as they have formulated “Dalaa’il” (Proofs) for the Haraam which they have legalised, the corrupt `Ulama-e-Soo’ and deviants of the past had formulated and extracted “Dalaa’il” for their Kufr beliefs in the same manner.

Those who have studied the Taareekh (History) of Islam know that many deviated sects – some were deviated, others were outright Kaafir – had sprung up in the past; The Shi`ah (Kuffaar), Khawaarij, Mu`talizah, Jahmiyyah, Jabariyyah, Qadariyyah, Murji’ah, Mujassimah, Mushabbihah, Mu`attilah, etc. And each of these sects claimed that their deviated `Aqaa’id (Beliefs) were based upon the Qur’aan Kareem and the Ahaadeeth of Rasulullaah (Sallallaahu `Alayhi wasallam), and each of the followers of these Baatil sects had their “Dalaa’il” (Proofs) which their A’imma-tul-Kufr (Imaams of Kufr) had furnished for them.

Therefore, the ignorant Muslim should not be fooled into believing the deviated beliefs and opinions expressed by the corrupt `Ulama-e-Soo’ of today merely because they have presented a smattering of false “Dalaa’il” to appease their Nafs. On closer inspection, one will find all the “Dalaa’il” presented by the `Ulama-e-Soo’ to be nothing more than a smoke screen; once the smoke has been blown away by the Haqq, the true, hideous form of Baatil hidden beneath is exposed.

Continuing with the story of Imam Ahmad (Rahmatullah `Alayh);

After their long dispute with Imam Ahmad bin Hambal (Rahmatullaahi `Alayhi) in which the Mu`tazili A’immah presented numerous false proofs in support of their Kufr beliefs, while Imam Ahmad (Rahmatullah `Alayh) continued to remain firm and unwavering upon the Haqq regardless of their “Dalaa’il”, Ma’mun ar-Rasheed had him imprisoned.

Imam Ahmad bin Hambal (Rahmatullah `Alayh) remained in prison for the entire duration of the reign of Ma’mun ar-Rasheed, until the latter’s death in the year 217 A.H. (9 August, 833 C.E.).

After the death of Ma’mun ar-Rasheed – who was the son of Harun ar-Rasheed – the Khilafat was assumed by Mu`tasim Billaah. Al-Mu`tasim was the same fanatical Mu`tazili as his predecessor, and brought Imam Ahmad bin Hambal (Rahmatullaah `Alayh) out of jail to ask him the same question as before; does he accept that the Qur’aan is created?

The A’immah-e-Mujtahideen were specially selected by Allah `Azza wa Jall; spending years in jail would not detract them from the Siraat-ul-Mustaqeem in the slightest. Imam Ahmad bin Hambal (Rahmatullahi `Alayh) replied to Mu`tasimah as he had replied to Ma’mun; The Qur’aan is the Uncreated Speech of Allaah Subhanahu wa Ta`ala.

Mu`tasim Billah became angry at this reply and had Imam Ahmad bin Hambal (Rahmatullah `Alayh) flogged and thrown back in jail. However, after a period of two years, he was allowed to return home.

Some time later, al-Mu`tasim passed away. This was in the year 226 A.H. (842 C.E.).

After the death of Mu`tasimah, his son, “Al-Wathiq” took control of the Khilaafat.

Al-Wathiq was slightly more lenient than Ma’mun and Mu`tasim; he continued to allow Imam Ahmad bin Hambal (Rahmatullah `Alayh) to live freely and did not put him back in prison. Thereafter, in the year 232 A.H. (847 C.E.), Al-Wathiq died and his brother, “Al-Mutawakkil” took over. Alhamdulillah, with the assumption of power by Al-Mutawakkil the Mu`tazili beliefs came to an end, as al-Mutawakkil rejected their `Aqeedah and instead followed the true `Aqeedah of Ahlus Sunnah wal Jama`ah.

This was how the trial of Imaam Ahmad bin Hambal (Rahmatullaahi `Alayhi) came to an end, after a tremendous amount of Sabr on his part. In Arabic, this trial was known as the “Mihnah” (Trial; testing), and refers to the imposition of Mu`tazili belief by Al-Ma’mun during the end of his life in 833 C.E., until it was revoked by Al-Mutawakkil in the year 848 C.E. So this was a period of fifteen years.

That is how Allah Subhanahu wa Ta`ala has created this Dunya; there will be Fitan (Trials; tribulations), but each of these has a set period of time. They are not everlasting; after it has run its course, Allah Subhanahu wa Ta`ala removes it.

For Imam Ahmad bin Hambal (Rahmatullah `Alayh), this Fitnah ended in the year 848 C.E. Thereafter Al-Mutawakkil welcomed Imam Ahmad (Rahmatullah `Alayh) to his court, and even requested him to impart Ahaadeeth to his son, al-Mu`tazz. However, Imaam Ahmad (Rahmatullaahi `Alayhi) declined due to ill health and old age.

Imam Ahmad bin Hambal (Rahmatullah `Alayh) passed away on the day of Jumu`ah in the month of Rabi`-ul-Awwal, in the year 241 A.H., at the age of seventy seven. His Janaazah Salaat was attended by 850,000 people; so many people were they that Saffs (Rows) had to be formed in the streets of Baghdad, in the bazaars, and even on boats in the Tigris River.

This was the honour bestowed to him by Allaah Subhanahu wa Ta`alaa in this Dunya and in the Aakhirah, and the Muslim Ummah will be indebted to him until the Day of Qiyamah.

There is a vast treasure of such stories regarding the sacrifices of the `Ulamaa-e-Haqq of the past from which I could continue to recount, however, I will suffice with only these narrations concerning such `Ulama who are accepted as being A’imma-tul-Hudaa (Imaams of Guidance) by all Muslims, even the deviants.

As one can see from the stories mentioned above, all of the `Ulamaa-e-Haqq of this Ummah were put through trials and tribulations regarding this Deen, however, none of them sold out or agreed to even compromise a single belief of Islam regardless of the amount of torture they were forced to endure on account of this. 

This is because they possessed the true Taqwallaah, and knew that in comparison to the `Adhaab which will be meted out by Allaah Rabbul `Izzah in the Aakhirah, the `Adhaab of this Dunyaa is paltry and finite. 

Out of fear of the enemies of Islam the `Ulama today have agreed to make Tahreef (Alteration) of the Qur’aan and Ahaadeeth from their true meanings, not realising that with every new “Halaal” Fatwa they issue to such things which have been known to be Haraam since the inception of Islaam, they are accumulating for themselves a mountain of `Adhaab in the Aakhirah.

Were these sell-out `Ulama to make Muraaqabah (Contemplation) and Tadabbur (Reflection) over the Aayaat of the Qur’aan Kareem and the Ahaadeeth of Hudhoor (Sallallaahu `Alayhi wasallam), they would come to realise that neither the greatest amount of worldly riches nor the greatest amount of worldly torment is worth selling out the greatest Ni`mah (Favour) which Allaah Subhanahu wa Ta`ala has bestowed upon them, which is the Ni`mah of Imaan.

Duty of the Ulama

By Mujlisul Ulama

THE SACRED FUNCTION of the Ulama is to safeguard the Deen. The Aqaaid (Beliefs) and the A’maal (Practices) of Islam have to be protected from the contamination of bid’ah, kufr and shirk. This is the prime duty of the Ulama who are the Heirs and Representatives of Rasulullah (sallallahu alayhi wasallam). As long as the Ulama faithfully discharge the duty of Amr Bil Ma’roof Nahy Anil Munkar, they will remain the stars of Hidaayat for the Ummah. But, corruption in the ranks of the Ulama destroys not only themselves, but the Ummah as well. When the Ulama fall into dhalaal (deviation) and utilize their positions for the acquisition of the despicable aims of Jah (worldly fame) and Maal (worldly wealth), then they fall from their pedestal of honour and enter into the ranks of the Ulama-e-Soo’ (Evil Ulama) who act as the agents of shaitaan.

Once Hadhrat Sufyaan Bin Uyainah (rahmatullah alayh) came to visit Hadhrat Fudhail Bin Iyaadh (who was among the Tab-e-Taabieen) and one of the most illustrious Mashaa-ikh and Auliya. Hadhrat Fudhail said:

“At one time you, the Jamaat of the Ulama, were the lanterns of Hidaayat for the cities. But now you are a source of darkness for the cities. You were once stars of Hidaayat for the people like the stars in the heaven from which people seek directions on land. Now, you have become for the world a source of confusion. You (the Ulama) no longer have shame for Allah Ta’ala. You frequent the wealthy and accept their gifts without ascertaining whether halaal or haraam. Then you stand in the Mihraab narrating Ahadith.”

While Hadhrat Fudhail was admonishing, Hadhrat Sufyaan with lowered head was reciting Istighfaar.

It is imperative for the Ulama to reflect and engage in constant meditation regarding their motives and actions. Destruction to the Deen has nowadays been wrought by Ulama under guise of Ta’leem and Tabligh. It does not behove the Ulama to become involved in dubious diplomacy and intrigue. They are supposed to be the Stars of Guidance. Honesty and truth must shine and radiate from them.

It is not the function of the Ulama to engage in menial activities such as supervising the food stores of the kuffaar and aiding in boosting their sales by means of halaal certificates. It is not the function of the Ulama to become part of a wedding custom. It is not the function of the Ulama to join hands with modernists and deviated persons and organizations in misconceived ventures advertised as Deeni activities. The honesty and uprighteousness of the Ulama should be such as to keep them far away and far above all such activities which detract from their prime function of guarding the Shariah.

ILM AND KARAAMAT

By Mujlisul Ulama

Hadhrat Habeeb Ajmi (Rahmatullah alayh) said: “There is nothing greater in the Path of Allah than Ilm.”

This is in fact the echo of what Rasulullah (Sallallahu alayhi wasallam) said: “The quest of Ilm is Fardh on every Muslim.” 

It is by means of (Ilm-e-Deen (the Knowledge of the Deen) that one gains the proximity of Allah Ta’ala. In this context the meaning of Knowledge is Ilm-e-Naafi’, i.e. Beneficial Ilm of the Deen. And, the meaning if Ilm-e-Naafi’ is Ilm on which there is amd (practical expression in one’s daily life). Whatever Ilm is acquired it is incumbent to give practical expression to it. This is the primary importance and objective of Knowledge. 

Knowledge which is merely for academic purposes or for nafsaani motives is a great wabaal (calamity) with grievous consequences in the Aakhirat

It should be understood that every molvi is not an Aalim. An Aalim of the Deen is one who possesses Ilm-e-Naafi’. Only such a man is an Aalim in the meaning of the Qur’aan Majeed, for Allah Ta’ala states: “Verily, of His servants, ONLY the Ulama fear Allah.” 

The emphasis in this Aayat is most significant. It informs us that minus Ilm-e-Naafi’ the piety of a man is superficial. Genuine khashiyat (fear for Allah blended with  humility) is the attribute of only Ulama – those Ulama who qualify for the Office of Nubuwwat, that is, being the Representatives of the Ambiya in general, and of Rasulullah (Sallallahu alayhi wasallam) in particular. 

About such Ulama – Ulama in the Qur’aanic meaning – Rasulullah (Sallallahu alayhi wasallam) said: “One Faqeeh is harder on shaitaan than a thousand Aabid.” An Aabid is a pious man who devotes the greater part of his life to Thikrullah and Ibaadat. He is one who renounces the world. He is not a jaahil. He has sufficient knowledge to steer himself in his daily activities to conform with the Shariah. Despite this, Rasulullah (Sallallahu alayhi wasallam) said that one Faqeeh surpasses a thousand Aabideen who are easier for shaitaan than the single Faqeeh

The true Aalim by virtue of amal and constant Thikrulaah, becomes illuminated with Noor which perpetually cascades from the Arsh of Allah Azza Wa Jal. Thus he acquires radiant Firaasat (spiritual wisdom of a lofty status). About him, Rasulullah (Sallallahu alayhi wasallam) said: “Beware of the Firaasat of the Mu’min, for verily he looks with the Noor of Allah.” 

Hadhrat Ma’roof Karkhi (Rahmatullah alayh) said: “When an Aalim makes amal on his Ilm, the hearts of the Mu’mineen incline to him. Then it is only one in whose heart there is a disease who dislikes him.” The Aalim-e-Haqq, like a magnet attracts friends and foes alike. Even those who have an aversion for his Amr Bil Ma’roof Nahy Anil Munkar, deep down in their hearts understand that by him is only the Haqq. 

The extremely lofty status of Ilm-e-Naafi’ can be understood from the fact that Allah Ta’ala had commanded all the Malaaikah to make Sajdah to Hadhrat Aadam (Alayhis salaam). Countless millions of Malaaikah who had been engrossed in Ibaadat of various kinds for thousands of years and despite being created out of Noor, were ordered to prostrate to a being made from lowly soil and in whom was implanted the evil nafs. The Ilm which Allah Ta’ala has bestowed to Nabi Aadam (Alayhis salaam) was not granted to the Malaaikah. 

It is not a madrasah certificate and a graduating ceremony where turbans are folded on the heads of students which make a man an Aalim. It is Noor from Allah Azza Wa Jal which settles in the heart of the man of Knowledge who diligently pursues the Path of Taqwa by making amal on the Sunnah and submitting fully to the Shariah. In practical life, Fardh, Waajib, Sunnatul Muakkadah, Nafl and Mustahab are all Fardh, and Haraam, Makrooh Tahrimi, Makrooh Tanzihi, Laghw (futility), La’ab (play and amusement) and the like are all Haraam. Only then can a man become a true Aalim in the meaning of the Qur’aan. 

Hadhrat Habeeb Ajmi said: “By virtue of abundance of Ibaadat, Karaamat becomes manifest on the hands of the Auliya in abundance. However, by virtue of Ilm, countless spiritual mysteries are unravelled for the Aalim.” Alluding to these spiritual mysteries, Rasulullah (Sallallahu alayhi wasallam) said that every word of the Qur’aan Majeed has a zaahir (outward, esoteric, apparent) meaning, and a baatini (exoteric, spiritual, hidden) meaning.

مولانا محمد سالم صاحب قاسمی علیہ الرحمہ – مختصر سوانحی خاکہ

ایک چراغ اور بجھا  

حضرت حکیم الامت مولانا اشرف علی تھانوی نور اللہ مرقدہ کے آخری شاگرد رشید ،  معارف قاسمیہ کے أمین و پاسبان ، حضرت حکیم الإسلام قاری محمد طیب صاحب رحمہ اللہ کے جانشین ،  وقف دارالعلوم دیوبند کے صدر مہتمم ، آل انڈیا مسلم پرسنل لاء بورڈ کے نائب صدر ، ہزاروں علماء وصلحاء  کے سرپرست ومربی ، خطیب الإسلام حضرت مولانا محمد سالم صاحب قاسمی نور اللہ مرقدہ ، آج علم وعمل ، صلاح وتقوی  اور رشد و ھدایت سے بہر پور زندگی گزار کر ، بلاشبہ لاکھوں سوگواروں کو روتا بلکتا چھوڑ کر اپنے خالق حقیقی سے جا ملے ،
اللہ تعالٰی حضرت کی بال بال مغفرت فرمائے ،
اور تمام پسماندگان کو  صبر جمیل عطا فرمائے ،
اس عاجز کی سلسلہ عالیہ نقشبندیہ کے تمام متوسلین سے خصوصاً اور جملہ اھل ایمان سے عموماً درخواست ہے کہ حضرت والا رحمہ اللہ کے لئے زیادہ سے زیادہ ایصال ثواب اور دعائے مغفرت کا اھتمام کریں ،
ان شاء اللہ حضرت مرحوم کا سوانحی خاکہ بعد میں پیش کیا جائے گا ،
والسلام ، محمد طلحہ قاسمی ، بھیونڈی
26 رجب 1439 ،  14 اپریل 2018

مختصر سوانحی خاکہ

دارالعلوم وقف دیوبند کے صدر مہتمم خطیب الاسلام حضرت مولانا محمد سالم صاحب قاسمی علیہ الرحمہ

نام: محمد سالم

والد کا نام: (حکیم الاسلام قاری) محمد طیب

جائے پیدائش: دیوبند، سہارنپور، انڈیا

تاریخ پیدائش: ۲۲ جمادی الثانی ۱۳۴۴ھ مطابق ۸ جنوری ۱۹۲۶ء

ابتدائی تعلیم: مختلف اساتذہ سے انفرادی طور پر

ثانوی تعلیم: دار العلوم دیوبند

تکمیل: دار العلوم دیوبند

موجودہ اہم ذمہ داری:سرپرست دار العلوم وقف، نائب صدر مسلم پرسنل لاء

حالیہ پتہ: دیوبند، سہارنپور، انڈیا

تمہید

خطیب الاسلام حضرت مولانا محمد سالم صاحب قاسمی خانوادۂ قاسمی کے گل سر سبد اور حکیم الاسلام حضرت مولانا قاری محمد طیب کے خلف اکبر و جانشین اور دارالعلوم وقف دیوبند کے مہتمم اور اس کے سرپرست ہیں۔
نیز حکیم الامت حضرت مولانا محمد اشرف علی تھانویؒ کے صحبت یافتہ اور شاگرد بھی ہیں،
زمانۂ تعلیم کے ان کے رفقاء میں کئی ممتاز شخصیات میں سے ایک نام شیخ المشائخ مرشدالامت حضرت اقدس مولانا سید محمد رابع حسنی ندوی دامت برکاتہم العالیہ کا بھی ہے، جو ہدایہ کے سبق میں ان کے ساتھ تھے، ان کے معاصرین اور رفقاء تعلیم میں حضرت مولانا اسعد مدنی ابن شیخ الاسلام حضرت مولانا حسین احمد مدنی اور مولانا عتیق الرحمن بن مولانا محمد منظور نعمانی وغیرہ شامل ہیں۔

ولادت باسعادت

اس علمی خانوادہ اور بزرگ والدین کی گود میں آپ کی ولادت بروز جمعہ بتاریخ ۲۲ جمادی الثانی ۱۳۴۴ھ مطابق ۸ جنوری ۱۹۲۶ء کو دیوبند میں ہوئی۔

تعلیمی مراحل

آپ نے ۱۳۶۷ھ مطابق ۱۹۴۸ء میں فراغت حاصل کی، آپ کے دورۂ حدیث شریف کے اساتذہ میں حضرت مولانا سید حسین احمد مدنیؒ، شیخ الادب حضرت مولانا اعزاز علی صاحبؒ، جامع المعقول و المنقول حضرت مولانا ابراہیم صاحب بلیاویؒ اور حضرت مولانا سید فخر الحسن صاحبؒ وغیرہ ہیں۔

درس و تدریس

تعلیمی مراحل سے فراغت کے فوراً بعد ہی دار العلوم دیوبند میں بحیثیت مدرس مقر ر ہوئے اور ابتداء ً نورالایضاح اور ترجمۂ قرآن کریم کا درس آپ سے متعلق رہا، پھر بعد میں بخاری شریف، ابوداؤد شریف، مشکوٰۃ شریف، ہدایہ، شرح عقائد وغیرہ کتابیں آپ سے متعلق رہیں،

۱۴۰۳ھ مطابق ۱۹۸۲ء میں دار العلوم میں پیدا ہونے والے اختلاف کے بعد آپ نے اپنے رفقاء کے تعاون سے دار العلوم وقف کے نام سے دوسرا دار العلوم قائم کر لیا، جس کے شروع سے مہتمم اور اب سرپرست ہیں، ساتھ ہی بخاری شریف کی تدریسی خدمات کا فریضہ بھی انجام دے رہے ہیں۔

تعلق بیعت و ارشاد

حضرت مولانا محمد سالم صاحب دامت برکاتہم نے بیعت و ارادت کا تعلق حضرت مولانا شاہ عبدالقادر رائے پوری سے قائم کیا، لیکن اصلاح و تربیت اپنے والد ماجد حضرت مولانا قاری طیب صاحبؒ سے لی، اور ان کے مجازِ بیعت و ارشاد ہو کر ان کے متوسلین اور خلفاء کی تربیت فرمائی۔
مولانا کے سلوک و ارشاد میں تربیت و اجازت پانے والوں کی بھی ایک بڑی تعداد ہے، اجازت یافتہ حضرات کی تعداد ۱۰۰ سے متجاوز ہے۔

عہدے و مناصب

(۱) مسلم پرسنل لاء بورڈ کے ماضی میں رکن مجلس عاملہ اور اب نائب صدر۔
(۲) سرپرست دار العلوم وقف دیوبند۔
(۳) صدر مجلس مشاورت۔
(۴) رکن مجلس انتظامیہ و شوریٰ ندوۃ العلماء۔
(۵) رکن مجلسِ شوریٰ مظاہر العلوم وقف۔
(۶) مسلم یونیورسٹی علی گڑھ کے کورٹ کے رکن۔
(۷) سرپرست کل ہند رابطۂ مساجد۔
(۸) سرپرست اسلامک فقہ اکیڈمی، انڈیا۔
انعامات و اعزازات
(۱) مصری حکومت کی طرف سے برِّصغیر کے ممتاز عالم کا نشانِ امتیاز۔
(۲) مولانا قاسم نانوتوی ایوارڈ۔ (۳) حضرت شاہ ولی اللہؒ ایوارڈ۔
اور بہت سے انعامات و اعزازات سے آپ کو نوازا گیا ہے ۔
(بصیرت فیچرس)

“NO COMPROMISE ON THE DEEN”

By Hazrat Maulana Yunus Patel (rahmatullah alayhi)

Bismillahir Rahmaanir Raheem

In the Seerah of Rasulullah (Sallallaahu ‘alayhi wasallam), we read the beautiful experience and miraculous journey of the Mi’raj. The journey from Makkah Shareef to Baitul Muqqaddas (Jerusalem) is known as Isra and the miraculous journey to the seven heavens and beyond is known as the Mi’raj. …Whilst every aspect of the Isra and Mi’raj offers great lessons, there is a lesson that comes to mind considering these times that we live in and the responsibilities and the trust that devolves upon those who have knowledge of Deen and who are in a position where they are able to influence the people.

Our respected Muhadditheen have quoted Ahadith wherein Rasulullah (Sallallaahu ‘alayhi wasallam) related that during this journey he (Sallallaahu ‘alayhi wasallam) was offered wine and milk to drink. Some say that this was at Masjid-al-Aqsa and others say it was in the heavens, near Sidratul Muntahah. When Rasulullah (Sallallaahu ‘alayhi wasallam) accepted the milk, Hazrat Jibra’eel (Alaihis Salaam) said: “You have adopted that which is Al-Fitrah. Had you taken the wine, your Ummah would have certainly gone astray.”

Allah Ta’ala blessed Rasulullah (Sallallaahu ‘alayhi wasallam) with a disposition which was pure and unadulterated and thus he (Sallallaahu ‘alayhi wasallam) inclined to what is good and pure. Milk is pure and nourishing. …Hazrat Maulana Ashraf Ali Thanwi (Rahmatullahi ‘alayh) explained that like milk provides nourishment and serves as a food and drink, similarly, the Deen of Islam offers complete spiritual nourishment.

Rasulullah (Sallallaahu ‘alayhi wasallam) is Sayyidul Ambiyaa, Khaatamun Nabiyyeen and Imamul Muttaqeen. If he (Sallallaahu ‘alayhi wasallam) adopted the wrong action, then as Hazrat Jibra’eel (Alaihis Salaam) had said, it would have had such an influence – such a great effect – on the entire Ummah, that the Ummah would have gone astray.

There is a great lesson in this incident for those who are known as scholars, and for those who preach, and for those who sit on the Mimbars, and for people like myself who give Bayaans, Wa’az and Nasihah. A lot depends on such people. In whichever direction they go, the Ummah will follow. There will be a large following in whichever direction these people go.

If a Scholar goes in the right direction, there will be a following in that direction and if he goes in the wrong direction, then too, there will be a following in the wrong direction. Hazrat Mufti Muhammad Aashiq-e-Ilaahi Bulandshahri (Rahmatullahi ‘alayh) had said: “This statement of Hazrat Jibra’eel (Alaihis Salaam) makes evident that the character and deeds of a leader have a direct impact on his followers.”

It is not that everyone in the Ummah will just naturally and instinctively follow Haq (the truth).  If that was the case, we would not find so many people in the Ummah of Rasulullah (Sallallaahu ‘alayhi wsallam) following nafs and shaytaan. …Are we not following nafs and shaytaan in our lives? How often we place our own desires before the pleasure of Allah Ta’ala? …So many engage in sins recklessly – as if sins are the aim and objective of this worldly life (Na uzu Billah).

…Whether Haq or Baatil, there will be followers. Look at shaytaan! He too has a following!

The Scholars are supposed to be the leaders of the Ummah of Rasulullah (Sallallaahu ‘alayhi wasallam). They are assigned with the great trust and immense responsibility of conveying this message of Deen, of Haq. They are to show us the direction towards Jannah and also lead us in that direction – by practically implementing the Commandments of Allah Ta’ala and keeping clear of all the Prohibitions of Allah Ta’ala. Now, if the Scholars are going to go in the direction of Jahannum, then there will be a number of people who will follow them and who will say to Allah Ta’ala on the Day of Judgment: “Maulana Saheb, Qari Saheb, Mufti Saheb, Haji Saheb, Tablighi Saheb, Khanqah Saheb – and all these people of Deen, were showing us the direction to Jahannum. They were our leaders and we followed them.” …But this will not be a valid excuse.

We, who are categorised as Scholars, should keep in mind the Hadith wherein Rasulullah (Sallallaahu ‘alayhi wasallam) said: “Whoever initiates a good practice in Islam and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever initiates an evil practice in Islam and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least.”

One of the outstanding qualities of one who has knowledge is his fear of Allah Ta’ala:

إِنَّمَا يَخْشَى اللّٰهَ مِنْ عِبَادِهِ الْعُلَمٰؤُاْ

“…It is only those who have knowledge among his slaves that fear Allah…” [Surah Fatir 35:28]

If a person has much knowledge but there is no obedience to Allah Ta’ala and there is an absence of the fear of Allah Ta’ala, he will not be categorised amongst the ‘Ulama or Ahle-Ilm.

So if the Scholars give leeway in respect to any of the Muharramaat (prohibitions), there is no doubt that the Ummah will very freely move in the direction of sins. And this is what we find happening today. Hazrat Mufti Rasheed Ahmad Saheb Ludhyaanwi (Rahmatullahi Alaih) had explained that when the people of learning set a wrong precedent, the consequences are very severe:

1.)    Accountability before Allah Ta’ala will be harsher.

2.)    The wrongdoing by the Scholars emboldens the masses to engage in sin.

3.)    The masses will consider sin as permissible.

Our Akaabir always considered that their actions must not affect the Deen in any way. They were very particular about their actions. They looked at the bigger picture and did not compromise on Deen.  As Scholars, there has to be concern for the safety of the Ummah and of humanity at large. We should think of Rasulullah (Sallallaahu ‘alayhi wasallam)’s deep concern for the Ummah, his tears for the Ummah, and his repeated Dua for:“Ummati, Ummati”

The incident of Isra and Mi’raj is very clear: Had Rasulullah (Sallallaahu ‘alayhi wasallam) adopted that one single action, the Ummah would have gone astray.  Those who hold some kind of influence should realise that their actions can ultimately “make” this Ummah or “break” this Ummah.

May Allah Ta’ala grant us the concern. May Allah Ta’ala grant us Taqwa and Istiqaamah on Siraatul Mustaqeem. May Allah Ta’ala make us true flagbearers of this beautiful Deen and true representatives of Rasulullah (Sallallaahu ‘alayhi wasallam).

Such Were Our Fuqaha

By Mujlisul Ulama

THE ILLUSTRIOUS IMAAM SARAKHSI (Rahmatullah alayh)

IMAAM MUHAMMAD AHMAD Bin Abu Sahl Abu Bakr Shamsul  Aimmah As-Sarakhsi (Rahmatullah alayh) – died 482 Hijri – was imprisoned by the tyrannical ruler for his (the Imaam’s) Amr Bil Ma’roof Nahy Anil Munkar. The illustrious Imaam was imprisoned in a deep well.

However, students would assemble at the mouth of the well, and Imaam Sarakhsi would conduct his dars (class) from within the well. His students would commit to writing the discourses on Fiqh delivered by the great Imaam. In this manner 16 volumes were compiled. The Imaam did not teach from kitaabs. Whatever he imparted was from his mind and heart. Ilm is a Noor from Allah. It resides in the purified heart of the Mu’min.

His Taqwa
Once when the Imaam from inside the well did not hear the voice of one student, he enquired about his whereabouts. A student responded saying that he has gone to make wudhu. At the same time this student informed the Imaam that due to the extreme cold he had not made wudhu. Imaam Sarakhsi (Rahmatullah alayh) reprimandingly commented:

“Do you not have any shame for not being able to make wudhu in this degree of cold? (In other words, the Imaam did not accept the cold to be a valid justification for a student in dars being without wudhu). Once during my student days I was afflicted with a severe fever which caused me diarrhoea. I was constrained to relieve myself 40 times. Each time I would make wudhu at the  water-channel. On reaching home, the ink in the inkpot had frozen due to the intensity of the cold. I would clasp the inkpot to my breast for the ink to melt with the warmth of my (feverish) body. When the ink melted, I would commence writing.”

His Karaamat
When Imaam Sarakhsi (Rahmatullah alayh) was arrested, he was transported in chains to Oozjand for imprisonment in the well. Along the journey when it was time for Salaat, the fetters would miraculously fall from his hands and feet. He would make wudhu or tayammum, then proclaim the Athaan and commence the Salaat.

When the Salaat commenced, the dumbfounded guards observed a jamaa’t of musallis dressed in green performing Salaat behind the Imaam. These were Malaaikah. After completion of the Salaat, he said to the guards: ‘Now tie me.’ The guards responded: ‘O Khwaajah! We have seen your miracle. We cannot fetter you.’ Imaam Sarakhsi said: “I am under the command of Allah’s laws. I have fulfilled His command so that I may not be put to shame on the Day of Qiyaamah. On the other hand, you are the subordinates of the oppressor. Therefore, obey his order (and tie me) to escape his oppression.”

His Observance of the Sunnah
On reaching the city of Oozjhand where he would be imprisoned in a well, Imaam Sarakhsi (Rahmatullah alayh) went into a Musjid for Salaat (i.e. prior to his confinement inside the well). The Imaam of the Musjid recited Tak-beer Tahrimah with his hands tucked inside his sleeves due to the cold. From the back saff (row) where Imaam Sarakhsi was, he called out loudly: “Repeat the Takbeer”.

The Imaam repeated the Takbeer again with his hands inside his sleeves. Imaam Sarakhsi again   called out loudly for the Takbeer to be repeated. The Imaam repeated the Takbeer. After the third occasion, when Imaam Sarakshi repeated his in-struction, the Imaam turned around and said:

“Perhaps you are the illustrious Imaam Sarakhsi”. When Imaam Sarakhsi confirmed his identity, the Imaam asked: “Was there any deficiency in my recitation of the Takbeer?” Imaam Sarakhsi said: “No! But it is Sunnat for men to keep their hands outside their sleeves when reciting the Takbeer. I find it disgraceful to follow a man who enters the Salaat with the Sunnat of females.”

COMMENT: FIQHI TECHNICALITIES 
News of the illustrious Imaam’s arrival for im prisonment in the city had reached all the people. The Imaam was famous for his Amr Bil Ma’roof and for his fearless and uncompromising style of acquittal, hence the Imaam of the Musjid was convinced that it can only be Imaam Sarakhsi who was the person to repeatedly draw his attention to the discrepancy in this manner.   

The meticulous observance of the Sunnah by Imaam Sarakhsi is note-worthy. In fact, this was the attitude of all the Fuqaha, the staunchest in this observance being Imaam Abu Hanifah (Rahmatullah alayh). Despite all the Fiqhi technicalities on which many masaa-il are based, by the Fuqaha, they were Sufiya of the loftiest calibre, never resorting to the loopholes and latitude percolating from the technicalities. Thus, we find Imaam Abu Hanifah (Rahmatullah alayh) on an extremely hot day, standing in the blazing sun despite the presence of a big house providing shade. He abstained from standing in the shade of the wall because the owner of the house was his debtor. He justified his stance with the Hadith: “A benefit from every qardh (loan given) is riba.”   

Imaam Abu Hanifah (Rahmatullah alayh) did not seek the latitude of the Fiqhi definition of riba. He adopted for his personal practice the spiritual meaning of ‘benefit’. Every zaahir word of the Qur’aan and Hadith has a baatini meaning as well.

We therefore find Imaam Sarakhsi adopting a stern method of Amr Bil Ma’roof bereft of the kind of ‘hikmat’ (diplomacy) which the ulama-e-soo’ of our era promote in terms of their convoluted con-cept of ‘hikmat’. A faqeeh who is not a Sufi is a jaahil who belongs to the fraternity of the ulama-e-soo’.