LET US CORRECT OUR ISLAMIC FAITH

CORRECT ISLAMIC FAITH INTERNATIONAL ASSOCIATION (CIFIA)

2010-04-21T03:04:00.000-07:00

أكبر رابطة اسلامية في العالم

THE LARGEST ISLAMIC ASSOCIATION
OF SAHIH IMAN ON EARTH

www.cifiaonline.com

We have 330 Associate Islamic Institutions and an estimated 3 million registered members of our Associate Institutions / Websites. The number of real Ahle Sunnah who trust in the Islamic teachings of Shuyooks and Scholars associated with our 330 Islamic Institutions (with a rigid estimate) is over 350 millions in the world.

CIFIA IS THE UNDISPUTED LARGEST
ISLAMIC ASSOCIATION ON EARTH

CIFIA has created a "Quite Revolution of Sahih Iman" in the world. It is helping Muslims in many ways; from protection of Aqeedah (Iman) to educating / training people to be a good Muslim. We attempt to instill humanistic moral values among Muslims with which they can become model citizens of their respective countries around the Globe. We also prepare our Muslim brothers and sisters to pass the test of grave (after their death) and get rewarded with Salvation on the Day of Judgment.

Peoples' hearts are like mirrors. Divine light gets reflected from these mirrors in accordance with the purity of the heart.

What is the meaning of 'divine light reflecting from people's heart'?

It means their understanding capacities about Tawheed. It is in Quran - Allah (SWT) is the light of the Heavens and Earth. (An-Noor - 35 ).

Purity of heart depends upon Ilm-e-Sahih (Correct Islamic Knowledge) about Allah (SWT) and His Cosmos.

The purpose of formation of CIFIA (Correct Islamic Faith International Association) is to spread Ilm-e-Sahih in the World so that peoples' hearts glitter with Tawheed.

Those, whose hearts are not purified by truthful Islamic education and training under the watchful eyes of real Islamic Shuyooks, can hardly understand Tawheed. They read religious scriptures and draw conclusions as per their limited understanding. In view of their inability to understand Tawheed, they develop some theories about Allah (SWT) and claim it to be religion.

Like, some people believe in "Incarnation" (Hindus), some believe in "Trinity" (Christians) and some believe in "anthropomorphism" (Salafis and Like minded Groups)

What is anthropomorphism?

The followers of Anthropomorphism (Salafis and their like minded groups) accept that Allah (SWT) is one, but allege that He has one face, two hands, two eyes and a huge body. He sits on a very big chair in the skies facing towards 'Arsh'. He knows His creatures only by His knowledge (like we know that there is a planet 'Neptune' in our solar system) and He has certain limitations of movements and omnipotence). When you ask them how is His face, eyes, hands and body; they say it is known to Him only and we are not supposed to ponder over it. They misinterpret Quranic verses, Ahadith and rulings of some well known Imams to prove their obsessive notions.

Anthropomorphism is also known as Aqeeda al-Wasitiyyah which is attributed to Ibn Taymiyyah, the founder of Salafism.

Click Here to read Ibn Taymiyyah's beliefs

The collective focus of all CIFIA Associate Islamic Institutions / Websites is centered around enlightening people about Ilm-e-Sahih (Correct Islamic Knowledge).

Cifia Associates are all independent. However, they have an in-built unity within diversity – meaning they are all independent Islamic Institutions, but they have a common objective to propagate Sahih Iman in the World.

The primary aim of all CIFIA Associates is to ensure that Sahih Iman reaches every single home of 1.5 billion Muslims around the Globe. For this purpose we would like to strengthen our individual and collective efforts and to coordinate and intensify propagation of Ilm-e-Sahih in the world.

We do not focus our attention towards differences of opinions on certain issues. As a matter of fact, we believe that differences of opinion and friendly dialogue is healthy for a vibrant Islamic society as long as it is not deviating from the basic faith of Islam.

الأهداف الرابطة الدولية

CIFIA is a knowledge based Islamic Association. Our primary focus is reformation of Muslim Community in the world by propagating Sahih Iman among them through counseling/teaching. We coordinate efforts of all our Associate Islamic Institutions in spreading Ilm-e-Sahih (Correct Islamic Knowledge) in the World.

We will strive to create a world environment where people live in peace with each other, where every Muslim home will have access to know about real Islam. True Islamic beliefs ( العقيدة الإسلامية الصحيحة) will be explained to people at all levels thereby (Insha-Allah) ensuring salvation of all Muslim on the Day of Judgment.

Our target is to have at least 500 Associate Islamic Institutions, approximately 750 million real Ahle Sunnah followers and train 1 million real Ahle Sunnah young Preachers of Sahi Iman by the end of 2010. Insha-Allah, we will achieve this target with the help of our Associates and sincere Muslims.

CIFIA and all its Associate Islamic Institutions guide Muslims all over the world as to what should be the basic Islamic beliefs of a person (Imaan) in order to ascertain if he is on the straight path of Islam or not? Therefore, CIFIA has prepared a comprehensive and complete description of "SAHIH IMAN" and placed it on its website. This will help people to clear their doubts about issues related with basic faith of Islam.

Many CIFIA Associate Islamic Institutions are offering online/on-campus education and training programs for Muslims. There are some big names like Zaytuna, Jama Nizamia, Dawat-e-Islami and many others who are working as non-profit Institutions. There are some other Institutions who are offering Free online education in Quran and Arabic Learning. We also have some extremely useful educational sites that provide information on 5 basic principles of Islam.

CIFIA has already sourced and provided on its site information about 28 real Ahle Sunnah Websites who are providing online answers to Muslims and various Islamic issues.

CIFIA has also provided on its Website Life history and works of the following real Islamic Scholars.

Shaikhul Islam Dr. Tahir-ul-Qadri, Shaikh Hisham Kabbani, Shaikh Abu Adam Al Naruiji, Shaikh Nuh Ha Mim Keller, Shaikh Gibril Fouad Haddad, Shaikh Ahmad Darwish, Maulana Mohammad Ilyas Attar Qadiri, Allama Harun Yahya, Shaikh Ali Zain Al-Abidin Al-Jifri, Shaykh Muhammad al-Yaqoubi, Ustadh Zaid Shaker, Shaykh Hamza Yusuf Hanson, Mufti Mohammad Faiz Ahmed Owaisi, Shaikh Bashir Farooqi, and Mufti Akhtar Raza Khan Qadri.

In short, CIFIA and its Associates have everything in their store, from protection of your Aqeedah ( Sahih Iman) to educating / training you to be a good Muslim in the world, and Insha-Allah your salvation on the Day of Judgment.

You can be part of the Global Call and help your Muslim brothers and sisters in many ways.

(i) We require volunteers to spread the message of Sahih Iman on Internet, print media and by word of mouth. Send us an e-mail at 'info@cifiaonline.com', we will guide you in this context.

(ii) Spread the message of Sahih Iman among your family members, friends and neighborhoods.

(iii) Tell us about the Islamic Institutions who would like to join us as Associates. Or inform the Islamic Institutions in the world about CIFIA, its works, aims and objectives.

(iv) Encourage real Ahle Sunnah followers to become individual members of CIFIA and assist in the propagation of Ilm-e-Sahih in the world.

(v) You can also help this great cause from your donations. Your money will be spent in propagation of real Islam and enlightenment of Muslims who have become victims of faithlessness in the name of Islam.

The coordination work for all the above activities is carried out at Association's Office at CIFIA under the direct supervision of Shaikh Mir Asedullah Quadri.

It is our sincere desire to spread the message of affection and compassion among people by following the legacy of Sahaba and Great Sufi Shaikhs of Ihsan / Awliya Allah.

CIFIA has no political associations or any type of political agenda. We are a peaceful, law abiding group whose concern is to enlighten Muslim community about real Islam for their salvation on the Day of Judgment. As described above, our aim is to instill humanistic moral values among Muslims with which they will become model citizens of their respective countries around the Globe.

CIFIA is a non-profit Organization / Website. It is a moral coordination gentlemen center. There are no legal bindings on CIFIA or on its Members /Associate Websites of any kind whatsoever. It is a joint effort of sincere, compassionate and peace loving people who are interested to provide Ilm-e-Sahih to Muslim community for their revival in this world and salvation in Hereafter.

THE KNOWLEDGE OF UNSEEN

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Allah (SWT) knows about Himself and knows everything about His creations. In this category, there is nothing 'Unseen' for Allah (SWT). Therefore, whenever we talk about 'Unseen', it will be with reference to creatures and not with reference to Allah (SWT).

It is in Quran - "Aalimul Ghaibi wash Shahadah" (Al-Hashr - 22) - meaning Allah (SWT) knows everything that is hidden and visible to His creatures.

It means that Allah (SWT) knows the minutest details about His creatures. He also knows about the creatures who will be created in future or the creatures that will remain hidden from the people (for ever). Thus we cannot refer knowledge of Unseen towards Allah (SWT). For Him, everything is "seen".

The knowledge of Unseen is only related with human beings/creatures.

There are different categories of Knowledge of Unseen given by Allah (SWT) to his chosen servants.

It is in Quran - 'Those who believe on the 'Unseen', and establish Salah and spend from what We (Allah - SWT) has given them. (Al-Baqara - 3).

(i) In the first category of Unseen, Allah (SWT) bestows the knowledge about (a) Himself (Zaat), (b) His attributes (Sifaat), (c) how the cosmos was created, (d) how life is being nurtured in the cosmos, (e) what is the purpose of our creation and (f) what is the right path for our salvation. This knowledge of 'Unseen' is generally bestowed upon the Prophets.

In this category, 'the knowledge of Unseen' in its most comprehensive and absolute format, is naturally associated with Prophet Mohammad (SAWS) as he is 'Sayyidul Anbiyaa' (SAWS) (Chief of All Prophets - Alaihis salaam ajma'een) and 'Sayyidul Khalaa'eq' (Master/origin/root of all Creations) and "Rahmatul lil Aalameen" (Mercy upon all worlds).

It is in Quran - "Wa allamat ma'alam takun ta'alam - meaning 'And We (Allah -SWT) taught you (O'Prophet - SAWS) about the things you did not know'.

It is in Quran – ‘ The Unity of Allah (SWT) is pure, who took His Servant (Mohammad Rasulullah –SAWS) in one night from the honored mosque (Masjid-e-Haraam) to the Al Aqsa mosque around which We have given abundance of virtue, so that We (Allah - SWT) show him our signs and traces of Omnipotence (which were unseen by any one in the cosmos). Without doubt He is the (only) one who sees and listens.’ (Bani Isra’el – 1).

It is in Quran – ‘The Mighty in power (Allah –SWT) has offered him (Prophet Mohammad –SAWS) the knowledge. So (equipped), he stood well poised. (With the perfect vision attained) at the highest horizon. Then he (the Prophet –SAWS) approached closer and hung (by Allah -SWT). Then (both) closed up like two bows, and indeed more closely. And He revealed to His servant (Prophet Mohammad –SAWS) What He wanted to reveal. The heart of Prophet Mohammad (SAWS) did not distrust what he saw. Will you people wrangle over what he beheld (saw). For indeed he beheld Him (Allah –SWT) yet again. Near the Lote tree lying farthest beyond which no one can go. Lying close to the Heaven of Rest. When the Lote tree was being enveloped by what it was to be enveloped with (a mystery not disclosed). His (Prophet Mohammad –SAWS) sight did not blink or did it miss anything. Indeed he saw clearly the greatest of the signs of his Lord’. (An-Najm – 1-18).

It is in Hadith (Tirmizi and Mishkaat) - It is narrated by Hazrat Ibn Abbas (RU), he said that the Prophet (SAWS) said - 'My Sustainer came to me in a very good face and said, O'Mohammad (SAWS), I submitted 'Yes, my Sustainer (Rab), present', He said, do you know that the sublime angels argue with each other in what?, I submitted, I do not know'. Then He placed His hands of Omnipotence (Dust-e-Qudrah) in between my shoulders and I found the coolness of the hand into my chest and then I knew whatever there is, in the skies and the earth.
It is in Hadith - the Prophet (SAWS) said 'Ooteetul ilmal awwaleena wal Aakhireen" (meaning - I have been bestowed with the knowledge of the past (present) and future creations.

The sources of knowledge of Unseen of Prophet Mohammad (SAWS) are: (a) Direct, (b) Indirect, and (c) Prophetic Vision.

Direct Knowledge - The above Ahadith and verses refer to the direct knowledge bestowed upon him.

Indirect knowledge - The Quran, was sent to Prophet Mohammad (SAWS) as official document via Hazrat Jibreel (AS).

Prophetic Vision - In addition to the above two sources, the knowledge of Unseen was also disclosed to Prophet Mohammad (SAWS) by way of "Prophetic vision". In this category, the World of Souls (Aalam-e-Arwah), the World of Similitude (Aalam-e-Mithaal) and Prophetic Dreams are included.

There are many Ahadith that describe the events unfolded in the past or that will happen in future, till the Day of Resurrection and beyond. This knowledge was bestowed to Prophet Mohammad (SAWS) directly from "Ilm-e-Elahi" (Allah's -SWT knowledge). Under this category he might have witnessed how things unfolded in the past or will happen in future. Or may be he was simply informed about them by Allah (SWT) directly.

Why Quran was sent via Hazrat Jibreel (AS)?

It is for the simple reason that people should see from their eyes how official documents are sent to Prophet Mohammad (SAWS) from Allah (SWT).

(ii) The second category of the knowledge of Unseen is related with As-haab-e-Rasulullah (SAWS), and Awliya Allah.

In this category, certain things are disclosed to the select people by Prophet Mohammad (SAWS). It is in Sahih Hadith, Prophet (SAWS) disclosed the names of the hypocrites (Munafiqun) to one of his companions.

Similarly, certain things are disclosed to Awliya Allah by way of 'unveiling' (Kashf / vision), dreams, etc. On Some favorites of Allah (SWT), Aalam-e-Mithaal /Aalam-e-Barzaq are opened. They can see everything and can communicate with the people there.

It is in Quran - "Behold the friends of Allah -SWT! On them shall come no fear, nor shall they grieve. These are they, who have believed in Allah-SWT and are mindful of (close to) Him and (have consequently abstained from everything evil). To them tidings come (from Allah -SWT) of a happy life both in this world and in Hereafter. The word of Allah -SWT is never revoked. This in itself is a great felicity (Younus - 62-64).

There are certain big categories of Awliya Allah who are known as al-Aqtaab and al-Abdaal. The biggest among them is known as Ghouse.

Muslims consider Imam Abu Hanifa (r) as Imam-e-Azam. Similarly among Sufi Shaikhs, Hazrat Shaikh Abdul Qaader Jeelani (r) is known as Ghousul Azam.

Some Muslims do not know or understand about the above categorization of Awliya Allah. They are not aware of special beneficence of Allah (SWT) upon them. Some Muslim sects, particularly Salafis and their like minded groups, deny the above status of Awliya Allah and make fun of these titles. What can we say about these people except that they would like to remain ignorant from Quran and Sunnah. They do not realize that these titles were given to them by Allah (SWT) and Prophet Mohammad (SAWS).

It is in Hadith - Imam Ahmad ibn Hanbal narrates in his Musnad (1:112).

... The people of Syria were mentioned in front of Hazrat Ali ibn Abi Talib (RU) when he was in Iraq, and they said: "Curse them, O' Commander of the Believers." He replied: "No, I heard the Messenger of Allah (SAWS) say: The "al-abdaal" (the big spiritual rank of Awliya Allah - translated in English as 'Substitutes') are in Syria and they are forty men, every time one of them dies, Allah (SWT) substitutes another in his place. By means of them Allah (SWT) brings down the rain, gives (Muslims) victory over their enemies, and averts punishment from the people of Syria."

Al-Haythami said: "The men (narrators) in this Hadith's chains are all those of the Sahih except for Sharih ibn 'Ubayd, and he is (indeed) trustworthy (Thiqa)."

Sakhawi also mentions this narration in his Maqasid (p. 33 #8).

This Hadith confirms the titles of Awliya Allah, their status among Muslims and reiterates that because of them Allah (SWT) " brings down the rain, gives Muslims victory over their enemies". This shows that Allah (SWT) loves his Awliya Allah and because of them many things are given to people.

Ibn Taymiyyah has expressed doubts on this Hadith and said that these may be the words of Hazrat Ali (RU).

Even if Ibn Taymiyyah considers these words to be of Hazrat Ali (RU); this Hadith must be accepted by all Salafis and their like minded people because, we all know that all Ahadith books also contain sayings of important As-haabe Rasulullah (SAWS). And Hadith Scholars and experts of the Science of Ahadith are united that anything "authentically conveyed from any of the Companions is also considered as acceptable (on par with Ahadith)."

Let us see some more Ahadith in this context that are not disputed by any of the Muslim sects.

It is in Hadith - Tabarani said in his Mu'jam al-Awsat - that Anas (RU) said that the Prophet (SAWS) said: "The earth will never lack forty men similar to the Friend of the Merciful (Prophet Ibrahim - AS) and through them people receive rain and are given help. None of them dies except Allah (SWT) substitutes (Abdaal) another in his place."

Commenting on the above Hadith, Qatada said: "We do not doubt that Al-Hasan al-Basri is one of them (abdaal)."

Ibn Hibban also narrates this Hadith in al-Tarikh through Abu Hurayra as: "The earth will never lack forty men similar to Ibrahim (AS) the Friend of the Merciful, and through whom you are helped, receive your sustenance, and receive rain."

Imam Ahmad narrated another Hadith in his Musnad (5:322) through Ibn Ata: The Prophet (SAWS) said: "The Substitutes (Abdaal) in this Community are thirty like Ibrahim (AS) the Friend of the Merciful. Every time one of them dies, Allah (SWT) substitutes another one in his place."

Hakim Tirmidhi cites the above Hadith in Nawadir al-Usul and Imam Ahmad's student, Al-Khallal, has mentioned this Hadith in his book Karamat al-Awliya'.

It is in Hadith - Abu Dawud has mentioned the following Hadith through three different authentic chains in his book "Sunan" Chapter -"Book of the Mahdi" (English #4273), and Imam Ahmad has mentioned this Hadith in his Musnad (6:316), and Ibn Abi Shayba has mentioned this Hadith in his Musannaf.

Abu Ya'la, al-Hakim, and Bayhaqi narrated that Umm Salama (RA) the wife of the Prophet (SAWS) related that the Prophet (SAWS) said: "Disagreement will occur at the death of a Caliph and a person from the people of Madina will come forth flying to Makka. Some of the people of Makka will come to him, bring him out against his will, and swear allegiance to him between the Corner and the Maqaam (of Khana-e-Ka'aba). An expeditionary force will then be sent against him from Syria but will be swallowed up in the desert between Makka and Madina; and when the people see that, the Substitutes (abdaal) of Syria and the best people of Iraq will come to him and swear allegiance (bay'a on his hands) to him between the rukn and the maqaam..." (of Khana-e-Kaaba).

This Hadith establishes 'Karamat-e-Awliya Allah", that they can travel flying long distances within seconds and can communicate with people located at far off places.

Who is the person (came flying from Madinah to Makka) the Prophet (SAWS) is referring in the Hadith? (He may be) The Ghouse at that time.

There is a mention of people doing "bay'a" (Promise of allegiance) on the hands of this person in the Hadith. Promise of allegiance is done by all Muslims on the hands of the Khalifa-e-Islam only. Then why everyone, who new about the status of this person, went to do bay'a on his hands?

The Hadith establishes the following important facts.

There are two Khalifa-e-Islam. One is hidden and the other is apparent. The hidden Khalifa-e-Islam is also known as Ghouse. In the early Caliphate there was no need for two Khalifa-e-Islam. The four rightful Caliphs served the purpose of both Caliphates, hidden and apparent. After these rightful Caliphs, the 'apparent' Caliphate went into the hands of worldly monarchs. And the hidden Caliphate continued with the pious and deserving As-habe-Rasulullah; and after them, the deserving Awliya-e-Kubaar.

Ghouse will continue to come in the world till the Day of Resurrection. Imam Mahdi (AS), who will appear before Qiyamah, is considered to be among the major Aghwaas / rightful Caliph of Mohammad Rasulullah (SAWS) who will hold both the Caliphates, hidden as well as 'apparent'.

It is in Hadith - Imam Ahmad mentioned this Hadith in Kitab al-zuhd, also Ibn Abi al-Dunya, Abu Nu'aym, Bayhaqi, and Ibn 'Asakir narrated it - Wahb ibn Munabbih said: I saw the Prophet (SAWS) in my sleep, so I said: "Ya Rasulallah (SAWS), where are the Substitutes (abdaal) of your Community?" So he gestured with his hand towards Syria. I said: "Ya Rasulallah (SAWS), aren't there any in Iraq?" He said: "Yes, Muhammad ibn Wasi`, Hassan ibn Abi Sinan, and Malik ibn Dinar, who walk among the people similarly to Abu Dharr in his time."

The Hadith confirms two things.

(1) Calling Prophet Mohammad (SAWS) as 'Ya Rasulullah (SAWS)' is a must. It is important because the great Imams of Fiqh and Ahadith ( Imam Ahmad, Ibn Abi al-Dunya, Abu Nu'aym, Bayhaqi, Ibn Asakir, etc. ) have mentioned this in their books and all their books were written after the death of Prophet Mohammad (SAWS).

Calling Prophet (SAWS) as 'Ya Rasulullah, Ya Habeeballah, Ya Mohammad, Ya Habeebana, Ya Mustafa (SAWS) (after his death) is also confirmed by Tirmizi, Nasa'i, Ibn Huzeema, Hakim and Baihaqi.

The following supplication (Dua) is mentioned in the books of all these Hadith scholars. The Dua also confirms that we must supplicate (make Dua') by taking the Waseelah of Prophet Mohammad (SAWS). As a matter of fact our Dua will not be accepted by Allah (SWT) if we do not send Durood on Prophet Mohammad (SAWS) before and after the Dua and seek Allah's favor by the mediation (Waseelah) of Prophet Mohammad (SAWS).

Allahumma inni as'aluka wa atwajjahu elaika bi habeebikal Mustafa indaka ya habeebana ya mohammadi inna natawassalu bika ila rabbika fashfa'a lanaa indal maulal a'zeemi ya ni'amar rasoolut tahiru. Allahumma shaffi'ahu feena bijaahihi indaka".

(Meaning - O'Allah (SWT) I implore, I beg to you with the mediation (waseelah) of your revered beloved (Prophet -SAWS) who is chosen by you. O' Beloved of the Al-mighty, O' Mohammad (SAWS) we implore to Allah (SWT) with your mediation (Waseelah). Kindly mediate (shafa'a) for us with the Exalted Almighty Allah. O' Sacred Apostle (SAWS), O' Allah (SWT), kindly accept the intercession (Shafa'a) of our Prophet (SAWS) for us in view of the "honor and grace (bi jaahihi indaka)" he has with you.

(2) In the above Hadith Prophet Mohammad (SAWS) has also confirmed existence of great Awliya Allah among people.

Like Presidents and Prime Ministers of our world, all big Awliya Allah are protected by Special Guards against the evil Shayateen. However, Awliya Allah and all their related issues remain hidden from general public's eyes. Those of us who have been bestowed with Islamic vision can recognize these Awliya Allah. The Hadith also indicates that an efficient hidden Administration of Allah (SWT) is in operation which is known only to a select few of us.

Nawawi in his book Bustan al-'arifin (1985 ed. p. 31) has mentioned that Muhaddith Hammad ibn Salama ibn Dinar (d. 167) was considered to be one of the abdaal.

Sakhawi in his narrations of the abdaal in his Maqasid (p. 33 #8) has stated:

QUOTE - What makes this Hadith (narrated by Hazrat Ali Ibne Abi Talib - RU mentioned above) stronger and indicates its currency among the Imams is the statement of our Imam, al-Shafi`i, concerning a certain person: "We considered him one of the abdaal".

Also, Bukhari's statement concerning another person: "They did not doubt that he was one of the abdaal."

And other than these two (among the highly acclaimed Imams), Qatada and Wahb also used to refer to certain people - stating that they were from the abdaal. UNQUOTE

Muslims should learn to respect Awliya Allah because they are not only favorites of Allah (SWT) but have been given special assignments in the world as is evident from the above Ahadith and Quranic verses.

(iii) The third category of the knowledge of Unseen is related to professional people of this world. Like a doctor knows how a human body functions or a physicist/scientist knows how rocket soars into the sky, or a computer software engineer knows how to write a program. The other people are not aware of these details.

Similarly, with the assistance of some people or with the help of some machines anyone can know certain things. Like a scanning machine shows the status of a baby and its gender in mother's womb. Similarly, with the help of an instrument, doctors know the blood pressure or fever of a person.

KNOWLEDGE OF UNSEEN OF PROPHET MOHAMMAD (SAWS)

IN THE LIGHT OF QURAN AND AHADITH.

It is in Quran - "He is the knowledgeable of the Unseen. Does not show the 'unseen' but to His revered Apostle (SAWS)" (As-Shuara-7).

It is in Quran - "Certainly We (Allah -SWT) have sent to you (Prophet -SAWS) as witness, deponent and the one who gives good tiding and as a forewarner (Ahzab - 45).

Who is a witness (as per the law)?

He is the one who sees things from his eyes. Statement of a Deponent who has only heard about a thing is not acceptable in the Court of law.

The above Quranic verse establishes that Prophet Mohammad (SAWS) sees our conditions, individually and collectively.

It is in Quran - "An Apostle (SAWS) has been raised for you from yourselves, your living wrongly with its consequent suffering presses heavily upon him; he is ardently desirous of your welfare; and for those (of you) who are believers, he is compassionate, merciful. (At-Tawba-129).
It is in Hadith - Hazrat Ghousul Azam (r) narrates that - Prophet (SAWS) said 'Even if a thorn is pricked into your feet, I feel the pain of it'.

Prophet Mohammad (SAWS) is the last Prophet sent for the entire humanity (Kaaffatunnaas). There will be no Prophet after him. Therefore whatever is said about him in Quran with reference to his Ummah is applicable for all Muslims till the day of resurrection. We cannot say that the Quranic verses with reference to Prophet Mohammad (SAWS) with reference to Muslim Ummah are only for the people who lived during his life time. Therefore, the above verses establish that Prophet Mohammad (SAWS) sees the actions of every Muslim till resurrection and beyond.

We cannot understand these things with our limited understanding and mental ability. Let me explain these things with examples.

Google.com gets more than 222 million hits per day and Yahoo gets about 90 millions hits per day. This means that many people are using these Web sites for various purposes. Now, let anyone consider; are not these sites aware of the individual and collective actions of their users? If a single user is unable to get required data, the site attends to his/her request immediately and within no time the problem is solved. That is the reason their users are swelling by the day.

I will explain it with another example. United States is a very large country and because of its status as undisputed super power of the world the data generated at Pentagon, While House, Capitol Hill, various Federal/State offices, US Basis and Embassies around the globe is enormous. The single man in the world who has access and control of this data is US President. Can anyone tell that the US President is unaware of the data generated at these places? Any literate human being will say no. It cannot be like that. He is fully aware and in control of this data.

How does a US President operate? He overlooks US operations and knows which direction the US policies will go to keep its position intact, at home and abroad. And if he wants to know what is happening at a remote area in the country or at a US Base at a far off corner of the World, like Diego Garcia, he does not need to ask anyone. He looks at his computer and with a few computer commands he comes to know about it.

Similarly, it is established from Quran and Ahadith that Prophet Mohammad (SAWS) is aware of all his people and everything in this cosmos, individually and collectively. Allah's (SWT) hidden machinery is in operation at optimum level at all the time. There are innumerable Angels, humans and other species working 24 hours of the day. They do not get tired. And the single person who has access and command over this machinery (other than Allah -SWT) is (Bi iznillahi - with Allah's -SWT permission) Prophet Mohammad (SAWS). If it is not so, then how people's deeds will be evaluated on the Day of Judgment when everyone's limbs will also talk of the deeds they did. Dear brothers and sisters, Allah's (SWT) administration is very efficient and Prophet Mohammed (SAWS) is in-charge and in command of this Administration. Read the following verse, you will know his status in the Cosmos.

It is in Quran - ‘Allah (SWT) and His angels send blessings (and salutations) on Prophet Mohammad (SAWS) : O’ you who believe! Send your salutations and reverence on him, and salute him with all respect. (Al-Ahazab – 56). (Allahumma salle ala mohammadin wa ala ale mohammadin wa barik wo sallim).

The above Quranic verse is in present tense. It is not that the Durood was sent on Prophet Mohammad (SAWS) during his life time only. This is a continuous process. This establishes the fact that the life span of Prophet Mohammad (SAWS) is continuous. Let us see, what Quran says in this context.

It is in Quran – ‘Behold! Allah (SWT) took the covenant (promise) of (all) the prophets, saying: "I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – SAWS), confirming what is with you; do you believe in him and render him help." Allah (SWT) said: "Do you agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses.’ (Aal-e-Imran – 81).
When was the covenant (promise/affidavit) taken from all prophets?

When souls of all Prophets were created, and before them, the supreme soul of Prophet Mohammad (SAWS) was also created.

Allah (SWT) gathered all souls of Prophets and took the covenant from them that they will believe in Prophet Mohammad’s (SAWS) supremacy in the cosmos. When they agreed, Allah (SWT) says, He is also a witness of that gathering and covenant along with all the Prophets.

This shows the Supreme Soul of Prophet Mohammad (SAWS) was created first as root of all creations. From this root, everything in this cosmos was created.

It is in Hadith - Narrated by Abu Hurayrah (RU). When Allah's (SWT) Messenger was asked since how long he is the Prophet of Allah (SWT), he replied, ‘When Adam (AS) had not yet had his spirit joined to his body. (Tirmizi).

The above Quranic verse and Hadith confirm the fact that 'the first thing Allah (SWT) created was the 'Noor-e-Nabi (SAWS). The above Quranic verse and Sahih Hadith also confirm the authenticity of the Hadith in which the Prophet (SWAS) said "I am from the Allah's (SWT) Noor (existence) and everything else is (created) from my Noor (existence).

When the Prophet (SAWS) (as per the above Quranic verses and Ahadith) was living before his birth, then how come he will not be living after he is gone from this world?

As a matter of fact, the concept of death is not associated with any soul whatsoever.

It is in Quran - Allah (SWT) took a covenant from all the souls saying "Am I not your Sustainer (Rab)". All souls replied in affirmative" (Qaalu Bala - They said Yes you are our Sustainer). Meaning, we were living before our birth and we will continue to live in Barzaq after our deaths. When there is no death for the souls of common people, how come Salafis and their like minded groups associate death with the Supreme Soul of Prophet Mohammad (SAWS)?

The living conditions in every world are different as per the requirement of that world. Click below to read more

It is in Hadith (Bukhari wo Muslim) - Prophet Mohammad (SAWS) said ‘Allah (SWT) gives and I distribute’.

This is a Sahih Hadith in which Prophet Mohammad (SAWS) is saying that Allah (SWT) gives and He distributes. He is not saying, "I will distribute till I am alive and after me someone else (Nauzubillahi) will distribute".

My dear brothers and sisters, all Quranic verses and Ahadith about Prophet Mohammad (SAWS) are for all the people and for all time.

Some Muslim sects think that since Prophet Mohammad (SAWS) is not alive, he is not active (Nauzubillahi).

They do not understand the functioning of this cosmos. Their hard disk (mental capacity) is very limited, therefore they cannot understand the functioning of this huge cosmos. What is required is, they should replace their hard disks to understand complex issues of this cosmos.

Where can we get hard disks replaced (religious understanding improved)? Awliya Allah and Sufi Shaikhs are the hardware and software Engineers/specialists of our souls. Refer them your problems, they will fix them for you with which you can understand religious issues better.

My dear brothers and sisters, I am positive that insha-Allah all your doubts about the knowledge of unseen of Prophet Mohammad (SAWS) must have been cleared after reading the above information.

MISUNDERSTANDING OF

SECTARIAN MISSIONARY MUSLIMS ABOUT

PROPHET MOHAMMAD (SAWS)

It is very unfortunate for some people who equate Prophet Mohammad (SAWS) with normal sinful human beings and claim that association of knowledge of Unseen with Prophet Mohammad (SAWS) is sin. The problem is that the things which are visible to the normal physical eyes are also ignored by them.

They do not pay attention to the fact that there is a commonality which is common in two things, but it is the distinction which is the deciding factor of excellence. They should know that between human being and animals there are many commonalities. The animals are living beings, they eat and they reproduce their species. These are commonalities between animals and human beings. But the distinction between the two is the human beings are crowned with common sense, intelligence, therefore, they have become masters of the world.

They should know that there are many commonalities between believers and non-believers as well. The distinction between the two is the Islamic faith. Because of this distinction, one will go the Jannah and the other will be burned in Hell fire permanently. Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad –SAWS) and other people of Makkah, as he lives a life of a normal human being.

It is in Quran - ‘(the apostates of Makka used to say) ‘What is there in this Apostle (SAWS), he eats food like us and goes to around the markets like us’. (Al-Furqan – 7).

But As-hab-e-Rasulullah (SAWS) never used to think on these lines and they never compared Prophet Mohammad (SAWS) with normal human beings. They looked at Prophet Mohammad’s (SAWS) life as an absolute miracle of Allah (SWT). To them Prophet Mohammad (SAWS) has been an unusual phenomenon of Allah’s (SWT) omnipotence.

Prophet Mohammad’s (SAWS) life is a perpetual miracle. How come an apparently unlettered human being could change the course of the world? How could he culminates the teachings of all prophets and becomes a stamp on the Divine law? Whatever he does, whatever he says is the Divine law.

It is in Quran – ‘(Prophet Mohammad -SAWS) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah –SWT)’. (An-Najm – 2).

He brings the news of unseen which was unknown to anyone in this world before him. These and many more things which are known to everyone of us are ignored by these unfortunate people.

Prophet Mohammad (SAWS) represents humanity in all its formats. He shows happiness on certain things and displeasure on certain things. He shows fore knowledge of certain things and shows his unawareness of certain things. He pleads with Almighty for His forgiveness. He walks in streets like normal human beings. He fights with infidels along with his companions and sometimes the results of the battles are inconclusive and sometimes he wins. He becomes concerned when something goes wrong with his family members and his companions and shares happiness with them on happy occasions.

Why it is so? Did you ever think about that?

Read this Quranic verse to understand this phenomenon.

It is in Quran - ‘Prophet Mohammad (SAWS) is an exemplary model (for all of you) (Al-Ahzab – 21).

He is the origin as well as an icon of humanity and of all creations. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by all Quraish.

It is in Quran - 'The Hour (the Day of Resurrection) came near and the moon was split. And if they see any sign, then turn their faces and say this is magic perpetual'. (Al-Qamar -1-2).

One of the most important aspect of our Iman is utmost respect of Prophet Mohammad (SAWS) and deep rooted love for him in our hearts.

We should be careful while describing about prophets, As-hab-e-Rasulullah (SAWS), prominent Imams and Sufi Shaikhs of Ihsan and Awliya Allah. They are all virtuous and stand tall in Islamic Ummah. We should not rebel against their authorities in religion. If we do not keep these things in mind, we are sure to be doomed on the Day of Judgment.

THE NEED FOR REVIVAL OF MUSLIMS - PART – 25

2009-07-17T07:43:00.000-07:00

In the name of Allah the most beneficent and most merciful

THE LIFE AFTER DEATH

Followers of some Muslim sects reject the concept of 'Life after Death' as illogical and absurd. They claim that after death, people cannot talk or listen. To prove their claim, they quote the following Quranic verse.

It is in Quran ‘ Nor or the living and the dead alike, Allah (SWT) surely will make hear to whoever He will like. (O’Prophet-SAWS)), you cannot make those hear who are in graves’. (Al-Fater – 22).

If anyone agrees to the above line of thinking, he will have to deny the following verses of Quran and Ahadith.

(i) It is in Quran – ‘Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

(ii) It is in Quran – ‘ Those who die in the way of Allah (SWT), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

(iii) It is in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).

(iv) It is in Hadith - Prophet (saws) said: "Whoever asks blessings for me at my grave, I hear him, and whoever asks blessings upon me from afar, it is conveyed to me." (This tradition was mentioned by al-'Uqayli, and al-Khateeb and Ibn 'Asakir.

(v) It is in Hadith - Abu Talhah reported: "On the day of the Battle of Badr, Allah's Prophet (SAWS) ordered that the bodies of twenty-four leaders of the Quraysh be thrown into one of the foul, abandoned wells of Badr. On the third day after the battle the Prophet called for his mount and saddled it. Then he set out, so his companions followed him. They said amongst themselves, "He must be going to something important." When the Prophet (SAWS) arrived at the well, he stood at its edge and began addressing those therein by calling upon them by their names, "O so and so, son of so and so; and you, so and so, son of so and so! Would it not have been easier to have obeyed Allah and His Messenger? We have found that which our Lord promised us to be true. Did you find what your Lord promised you to be true? Thereupon 'Umar said, "O Messenger of Allah, what are you saying to these bodies without souls?! Do they hear? For Allah, the Majestic and Mighty, says, "Verily, you cannot make the dead hear. The Prophet (SAWS) answered, "By Him in whose hand lies the soul of Mohammad, you did not hear better than them and what I just said." (Bukhari and Muslim).

(vi) It is in Hadith - Anas bin Malik reported that Allah's Messenger (SAWS) said: ‘After the deceased (dead) is placed in his grave and his companions turn to leave, he hears the shuffling of their feet as they walk away. Then there comes to him the two angels.’ (Part of Hadith) (Bukhari and Muslim).

(vii) It is in Hadith - narrated by Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.

(viii) It is in Hadith - Prophet Mohammad (SAWS) said ‘Whoever visits my grave, my intercession will be guaranteed for him’. This is Hasan (fair) narration as concluded by the great scholar Taqi al-Din al-Subki in his book Shifa al-Siqam.

(ix) It is in Hadith - Prophet Mohammad (SAWS) said ‘when you go to the graves of the dead, say ‘Assalamu alaikum ya ahlal quboor’ – meaning ‘peace be upon you O’ people of graves’.

(x) Ibn Abdul Wahab Najdi At Tamimi in his book "Ahkam Tamanni al Mawt" has mentioned an important narration, reproduced below.

QUOTE : During the time of Omar (RU) there was a very pious young man. Once this young man was about to commit a grave sin, but Allah (SWT) saved him. This young man realized his mistake, felt very bad and died. When Omar (RU) came to know this, he visited the grave of this young man and asked “ do you have two gardens “ ( Ar-Rahman - 46 ) and this young man replied from the grave that he has been given the blessings of two gardens”…. UNQUOTE

(xi) Almost all famous scholars (Akabir) of Ahle Hadith/Deoband/Tablighi Jama'at/Jama'at-e-Islami etc., like Rashid Gangohi, Qasim Nanotwi, Ya’qub Nanotwi, Ashraf ‘Ali Thanwi, Mahmood al-Hasan, Husayn Ahmad Tandvee and many more had taken Bayyah (allegiance) on the hands of Imdadullah Muhajir Makki. Meaning, Muhajir Makki was teacher / Shaikh / Emir and Murshid of these groups.

Imdadullah Muhajir Makki, the Grand Shaikh of these groups writes in his book “ Haft Masla” as follows.

(QUOTE) ' sub title - Calling Upon Someone (dead) other than Allah' ...Therefore, calling someone (who is dead) from a distance, either for remembrance, desirous of union or anxiety of separation, just like a lover calls his beloved, to give consolation to his heart, is not a sin. The other sort of calling is where the caller wishes that the called one actually hears the call. In this case, if the caller, through the cleanliness of his heart is seeing the person called spiritually (from the eyes of his heart), such a call is permitted. If however, the caller does not see the called one but believes that the called one will receive his message through some means supported by evidence, even then the call is permitted…. From this we get the permission of the Wazifa : " Ya Sheikh Syed Abdul Qadir Sheun Lillah’. If anyone considers that the Shaikh can help with the power he possesses of his own, it will be tending towards Shirk. But if the Shaikh is considered as "Wasila" (means) or these words are uttered with an empty mind considering them to carry "Barakah" (blessings), then there is nothing wrong with them (UNQUOTE)

The above Quranic verses, Ahadith and quotes should resolve the issue of dead once and for all.

However, the followers of these groups do not accept things easily. What they do is they go back to their books and try get some more evidence to prove their contentions. If they do not find what they want, they change their books to suit their beliefs. They insist to draw meanings of Quranic verses as per their choice. This unjustifiable insistence on their part is the main cause of their misunderstanding of many things related to Islamic faith and practices.

In order to see the truth of their claim, let us discuss if they have understood correctly the Quranic verses they always mention in support of their wrong beliefs.

They always refer the following 2 verses of Quran, and interpret 'out of context' meanings of these verses to support their argument.

(1) "Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat." (An-Naml – 80).

(2) "The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make those in the graves hear.’ (Al-Fatir - 22).

Verse No. 1 was quoted in Quran with reference to disbelievers of Makka. The people who do not have Iman in their hearts are like dead people. To understand this verse better, read the verse which is mentioned immediately after this verse. We have quoted below both these verses together for our readers to understand factual meanings of these verses.

It is in Quran - "Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat (verse 80). Nor can you lead the blind out of their error. You cannot make none to hear except those who believe (in) our revelations and who have surrendered (themselves to Islam) (verse 81) ” (An-Naml - 80-81)

We now understand from the above verses that the word ‘dead’ is used to mean the disbelievers and not those who are actually dead.

Let us study verse No. 2 to find out its true meaning.

Verse No. (2) "The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make those in the graves hear.’ (Al-Fatir - 22).

To find out its actual meaning, let us study 3 verses immediately before this verse.

It is in Quran (Sura Al-Fater) – ‘The blind and the seeing are not alike (verse 19) ; Nor are the depth of darkness and the light (verse 20); Nor are the (chilly) shade and the (genial - gracious) heat of the sun (verse 21); Nor are alike those that are living and those that are dead, Allah (SWT) can make any, that He wills, to hear, but you (O’Prophet SAWS) cannot make those to hear who are (buried) in graves (verse 22). (Al-Fater – 19-22). (Yousuf Ali translation).

Verse 19, ‘the blind and the seeing are not alike’. This has reference to Makkan polytheists. Allah (SWT) is referring them as blind because they do not have the light of Iman in their hearts.

Verse 20, ‘the depth of darkness and light is not alike’, meaning, Kuffars’ hearts are covered with depth of the darkness.

Verse 21, the chilly shade and gracious heat of the sun cannot be alike, meaning, the the polytheists of Makka are not benefited from the gracious heat of Iman that is emanating from Prophet Mohammad (SAWS). Prophet Mohammad (SAWS) is referred to as the Sun of Iman (faith) for the people of this world.

Verse 22 has three parts.

Part (22.1), ‘the living and dead are not alike’ - meaning, the polytheists of Makka and Muslims are not the same. There are many Quranic verses that refer polytheists as Dead people because they do not have the noor (light) of Iman in their hearts. Please go to Quran search on internet you will find many verses in this regard.

Part (22.2), ‘Allah (SWT) can make any that He wills to hear’, meaning, Allah (SWT) has the omnipotence (power) to make anyone hear - which means He can give Iman to anyone he wishes.

Part (22.3), (O’Prophet-SAWS) you cannot make those dead bodies hear (listen) that have been buried in the graves’. Since Mushrikeen are being discussed in all these verses, this part of the verse naturally refers to them who are like dead people in the absence of the light of Iman in their hearts. Thus,the entire sequence of verses, from 19-22 mentioned above refer to the Makkan polytheists and not to the actual dead.

Even if we take the textual meaning of verse 22 above, it is true that 'dead bodies that have been buried in the graves cannot hear or talk. The Life after Death is not related to our Dead bodies. These bodies get decomposed gradually and become part of Mud. Life cannot be associated with these bodies. The life after death is totally different and not related with dead bodies. We have discussed this issue in detail in the following paragraphs.

If anyone deliberately denies Quranic verses, or knowingly misinterprets Quranic verses and Ahadith, or deliberately mentions an out of context Quranic verse to prove his wrong beliefs, or trys to prove a good (Hasan) Hadith as fabricated (maudhu), or plays with religious Arabic terminology to confuse people; in all these cases, he is inviting a lot of trouble for himself on the Day of Judgment. Islam is not a political arena where you try to establish wrong as right. It is important that people do not misuse Islam in their political and leadership games. Salafis and their like minded groups should take a note of it.

With the above rational understanding, we do not have to deny or misinterpret following Quranic verses and many more Ahadith in this context.

It is in Quran – ‘ Those who die in the way of Allah (SWT), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

It is in Quran – ‘Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

It is in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).

With the above explanation, we expect that the issue of dead shall be resolved permanently.

However, even after reading the above, some members of these groups may still not be satisfied. They may argue that the meanings of the verses provided in this article are the interpretations of the Author, etc. Therefore, for argument sake let us accept the Salafi logic and discuss this issue further.

The problem with these groups is they have misunderstood the entire issue. When we talk of life after death, they think that we are talking about a dead body coming to life in the Grave. No this is wrong. How can a dead body come to life in the Grave? As a matter of fact the dead body gets decomposed under the heap of earth and gradually becomes part of mud. After certain period of time we bury other people in the same grave.

To understand what actually happens when we die, please read the following carefully.

What happens when a person dies?

The five basic attributes of human beings, viz., (1) Life, (2) Knowledge, (3) Seeing, (4) Hearing, (5) Speech, (6) power, and (7) intention, actually belong to the soul.

The human body is the place of residence of human soul. When we die, our soul gets associated with a new body (invisible to our physical eyes) suitable with the Life after death.

Whether human soul is associated with the physical body of this world or the body of the Life after death, these attributes remain with it. Meaning, the attributes of human soul remain unchanged irrespective of the body it gets associated with, as per the requirements of different worlds.

When a person’s life span in this world comes to an end, two subordinate angels of Izra’il (AS) appear before him and remove his soul from the body (Hadith). Another body, as per the requirement of the World after Death (which is invisible to our physical eyes ) is provided to the soul.

They leave the dead body and the soul (in the new body) at the place of death until the dead body is buried in the grave.

Our association with physical world comes to an end when our body is buried into the grave. Gradually, our body becomes decomposed under the ground and becomes part of the mud. Since the soul has been detached from physical body, it loses all the faculties of life, hearing, seeing, everything.

After burial of the dead body, two angels appear in the grave (Hadith) and ask the dead person three questions, (i) Who is your Sustainer (Rab)? (ii) What is your religion? (iii) A picture of Prophet Mohammad (SAWS) is shown to the dead person and he is asked to identify who is he? If the answers to these questions are (i) My Sustainer (Rab) is Allah (SWT), (ii) My religion is Islam, and (iii) This is my beloved Prophet Mohammad (SAWS), he passes the test.

As per Allah’s (SWT) promise in Quran, the treatment of Muslims after death depends upon their ‘Taqwa’ and their closeness with Allah (SWT) and Prophet Mohammad (SAWS).

The dead persons can be divided into the following five categories.

(1) Awliya Allah who pass the test.
(2) Good Muslims/Saaliheen who pass the test.
(3) General Muslims who pass the test.
(4) Sinful Muslims who could not answer properly.
(5) Non-Muslims and Muslim Sects who fail the test.

Whether the dead person is good or bad, Muslim or non-Muslim, he gets transferred to the WAD (World after death) for all practical purposes. Whether he is subjected to torment or recompense, everything related to him is done in WAD only.

The torment (Azab) or recompense (Thawab) in WAD (World after Death) is associated with the new body that has been given to the soul when people die. Even in hell also, when the given body is burnt, a new body gets associated with the person and the torment continues for ever.

The torment of grave is also not associated with the mud grave where our dead bodies are buried. Mud grave is used only for decomposition of our physical bodies that were provided to us in this world.

However, the place of his burial becomes the place of connection for him with our World.

Let us discuss briefly what happens to the above 5 categories of people in the World after Death.

NON MUSLIMS AND MUSLIM SECTS WHO FAIL THE TEST

People who do not have correct Islamic faith are treated as Non-Muslims. My bothers and sisters, do not be under any illusions about it. This is the reason Prophet (SAWS) said, out of 73 sects, only one will go the paradise and the rest will go the Hell. They are identified by the angels who conduct the test. After the test,the Non-Muslims and people belonging to different Muslim Sects are put to unending torment which continues till the resurrection and beyond and there is no hope of salvation of these people.

Some Non-Muslims’ bodies are burnt by their relatives after their death. Some people die in oceans where their bodies are eaten by fishes and sea mammals. Since physical bodies have no role in the World after death, the punishment or otherwise of these dead people is given to the new bodies provided to them at the time of their death.

SINFUL MUSLIMS

If it is decided, after the question/answer session, that the sinful Muslim has to be subjected to torment for his past crimes, he is punished in a special lock up room in WAD (world after death). This room has a connection from our world at the place where he was buried. This is the reason, it is in Hadith that Prophet Mohammad (SAWS) placed a small stem of a tree on the grave of a person and said that as long as it is green, it will be doing Allah’s Zikr, and with this Zikr, the torment of the Dead person will be reduced. Since Prophet Mohammad (SAWS) saw the punishment of the grave, he placed the green stem on the grave.

Who ever goes to the grave of the dead and reads Quran there and prays Allah (SWT) to extend benefit of the recompense of the reading of Quran to the dead person, it helps the dead tremendously. It is expected that his punishment will be reduced from our repeated visits to the grave and reading of Quran there.

If the dead man has passed the test and is in good condition in WAD (world after death), our reading of Quran for recompense (Eisal-e-thawab) helps him to get additional rewards.

It is not compulsory to read Quran sitting beside the grave, we can also read Quran in our homes and pray Allah (SWT) to have mercy on our dead relatives. We can feed the poor and do so many other things of charity for the sake of our dead relatives. The Fateha and feeding of poor we do for our dead relatives, helps them in World after Death.

Eisal-e-thawab and visiting of graves and many things like these are optional. If you do, your dead relatives are benefited. If you don’t, it is up to you. These issues have nothing to do with basic Islamic faith.

There are many categories of sinful human beings. The torment in the World after Death is given to them as per their sins in this world. After certain period, these torments are stopped and these people are allowed to sleep peacefully till the day of resurrection.

MUSLIMS WHO PASS THE TEST

An average Muslim who passes the test, is provided with a special room in WAD (world after death) which has a window of Jannah opened for him from where he gets cool breeze. He is made to sleep on a special bed till resurrection. He will get up from his sleep on the day of resurrection. The sleeping Muslims do have a connection with our world at the place of their burial. When we go to the graves of the dead who are sleeping, they hardly notice us, but they get to know that someone has visited them from the world. Our visits are like knock at the door of their rooms. They listen to the knock, but hardly talk to us.

GOOD MUSLIMS/SAALIHEEN WHO PASS THE TEST

A good Muslim who passes the test is not required to sleep. He is provided with good housing and food in WAD (World after Death). They are free men and women. When we visit the graves of such people they listen to our Salams, reply to the salutation. They listen to whatever is told to them. It is just like visiting some of our relatives in this world. But the problem is we cannot see them, but they do see us and listen to whatever is told to them. Whether you tell them by mouth or think in your hearts, they listen to it and understand it well. The rules of listening, talking in World after Death are completely different from our world. They are free people. Allah’s (SWT) mercy is on them in abundance. Why not, Allah (SWT) had promised them(during their life time in this world)of a good and comfortable life after death.

It is in Quran – ‘Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

It is in Hadith, Prophet Mohammad (SAWS) said ‘when you go to the graves of the dead, say ‘Assalamu alaikum ya ahlal quboor’ – meaning ‘peace be upon you O’ people of graves’.

When we meet each other in this world also, we are required to say ‘Assalamu Alaikum’, meaning peace be upon you. This greeting is returned by ‘Wa’alaikum Assalam’, meaning, peace be upon you too.

It is in another Hadith narrated by Hazrat Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.

AWLIYA ALLAH/SHAIKHS OF IHSAN WHO PASS THE TEST

Awliya Allah and Shaikhs of Ihsan, after passing their test, receive exceptional welcome ovation and princely treatment in World after Death.

It is in Quran – ‘ Those who die in the way of Allah (SWT), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

It is in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).

They live in the ‘life of comforts’ after death until resurrection. There are many categories of Awliya Allah. They are treated as per their status awarded to them from Allah (SWT) both in this world and in Hereafter.

As has been the case with everyone else, Awliya Allah also have a connection with our world at the place of their burials.

The physical bodies which were provided to Awliya Allah in our world also get decomposed in the ground, but in some special cases, Allah (SWT) protects their bodies also.

I know two incidents of this kind. A friend of mine named Naseer al Deen who was responsible to take care of a Muslim burial in India once told me of an episode of a grave. He told me that after long years of burial, when no one visits certain graves, they open them and bury the newly dead as they have limited space in the graveyard. He told me that, on one such occasion they opened a very old grave(about 50/60 years old) in order to bury the new dead. He was surprised to see the dead body of a woman in the grave as fresh as she was buried a few minutes earlier. He told me there was not even a spot of dirt on her white cloth (kaffan). They immediately closed the grave and instructed all concerned never ever to touch that grave again. I was also informed by a friend in Saudi Arabia that such occurrences are usual in Saudi Arabia also and the authorities there do not touch such grave for reburial. Many people who are responsible for Muslim grave yards throughout the world will testify to this phenomenon.

When we visit the graves of Awliya Allah, they listen to whatever is told to them. Whoever informs them of any of his problems, they do take note of it. While they pray to Allah (SWT) in their special residences provided to them in World after Death, they pray for all Muslims of the world in general, particularly for those who visited their graves.

It is a wrong notion that Muslims pray at the graves of Awliya Allah. This talk is nonsensical, purely biased, and misleading. How dare you accuse a Muslim to be a grave worshiper? A person who is crazy, devoid of common sense,lunatic and blind by birth can only talk like this.

Some Muslim sects also scare people from the word ‘Dua’ and its reference with graves. Words in every language, including Arabic, carry different meanings. Like the Arabic word ‘Ghulam’ has several meanings. It can be used for a ‘son’, or ‘servant’ or ‘student’, etc. Similarly, the word ‘Dua’ is used in two meanings. When we are supplicating to Allah (SWT), the word 'Dua' is used in the meaning of prayer. With reference to human beings, its meaning are ‘request’. Also, there is an English word 'Lord'. It is used in so many meanings like, God, Judge, Member of Parliament, owner of a plot of land/property, etc. Salafis confuse people in religious issues by playing with Arabic terminology.

Prostration in front of a human being, as a mark of respect, has never been Shirk throughout the history of mankind. If this was Shirk, Allah (SWT) would not have asked angels to prostrate in front of Adam(AS). You think Allah (SWT) would ask angels to do Shirk? (Astaghrifullahi). If it was shirk, Hazrat Yaqoob (AS)and his sons would not have prostrated in front of Hazrat Yousef (AS).

It is the extreme humility of a perfect human being that Prophet Mohammad (SAWS) stopped it (Hadith). Now to prostrate in front of any one as a mark of respect(Sajda-e-Ta'azeemi) is not allowed in Islam. Therefore, it is Haram. A person who gets involved in a sin, or indulges in a prohibitive act (Haram) is a sinner. But, he remains a Muslim. If you treat a sinner as polytheist, then you are a Mu'atazilite.

Kissing of hands and feet as a mark of respect is allowed in Islam. It is in Hadith, narrated by Safwan bin Assal (it is a very long Hadith in which two Jews asked Prophet Mohammad -SAWS several questions and the Prophet - SAWS answered all of them) then Hazrat Safwan says both Jews kissed Prophet's (SAWS) hands and feet".(Tirmizi, Nasai, Abu Dawood, etc.)

A person may kiss the grave of his mother, father or an Awliya Allah thinking that he is kissing the hands /feet of these people who are alive in World After Death. What is wrong in it? Where is the Shirk involved in it? How can you equate the grave of a pious Muslim with an idol of Hindu diety? This type of talk shows the vacuum in your mind that is holding you from understanding Islamic faith and practices. Say "Astaghfirullahal Azeem" a few hundred times everyday so that Allah's (SWT)mercy turns towards you and you start understanding these issue properly. In case if you are not comfortable with these practices, don't visit graves. But, for God sake don't accuse a true Muslim, to be a grave worshiper. It is in Hadith, if you call a sincere Muslim, as polytheist, then the effect of polytheism comes back upon you and you become eligible for punishment for this unpardonable crime.

When we visit a high ranking government official or a parliamentarian of our area in this world, we respectfully narrate our problems to them and request them to help us in this regard. This respectful narration in Urdu language is known as 'Istedua'. The literal/textual meaning of this word is to do 'Dua in a standing respectable position'. Similarly, in legal Courts, people use English word 'Prayer' to address the Judge for his consideration. There are thousands of examples of this kind in every language of the world.

Salafis and their like minded groups have the habit of misinterpreting simple issues, make a mountain out of a mole, scare people and take them away from rightful beliefs of Islam.

Muslims who visit the graves of Awliya Allah respectfully inform them about their problems and request these pious souls to supplicate to Allah (SWT) to alleviate their problems.

What a parliamentarian, a Government official or an Awliya Allah can do personally except that they use their good offices and put a word to the appropriate authorities. The ultimate help comes only by Allah (SWT). We are all Muslims and we believe in it.

I do not understand why people associate Shirk with these simple issues. If you cannot understand the issues of World After Death, do not visit graves. Visiting of graves has nothing to do with Islamic faith. It is optional. You will remain a Muslim even if you do not visit graves. What is the big deal in it.

Can there be an eye witness in our world who is provided with special vision to see the Life after Death?

It is proved by Hadith-e-Nabawi (SAWS) that Prophet Mohammad (SAWS) saw the life after death. Read famous Hadith-e-Badr mentioned above in which Prophet Mohammad (SAWS) talked to the dead Mushrikeen. Prophet Mohammad (SAWS) met with earlier Prophets during Mera’j.

If with Allah’s (SWT) beneficence, someone is given the spiritual vision with which he could see the world after death, it is possible.

Those who are provided with this vision, are generally restricted and not allowed to disclose the happenings of the World after Death to people of this world because certain things are required to be kept secret from the people of this world.

All verses of Quran and Ahadith that talk of World after Death are not related to the dead body which is buried in the grave. These are related to the new body which is provided to our soul when we die. The word grave in these references indicate the places of residence in World After Death (Barzaq) and not the mud grave in which our dead bodies are buried.

The standards of living in our ‘Physical world’ and in ‘World after Death’ are totally different from each other. The body of ‘Life after Death’ is different from our physical bodies. Our physical eyes are restricted from witnessing ‘World After Death’. But if you can get special lenses appropriate with that world, you can also see them. Pray Allah (SWT) to reward you with these lenses rather than wasting time in rejecting the Quranic verses and Ahadiths by wrong interpretations.

We hope that the above explanations are sufficient to rest this issue once and for all. I am positive that insha-Allah, after reading the above explanation, no one in the world will ever have any doubt in the issue of World After Death.

A sensible person can easily understand these facts. If someone is strong headed, adamant, egoistic and refuses to accept plain facts and rejects overwhelming evidences about 'Life After Death', what can we say. It is his hard luck.

Part 26 will be made available soon.

THE NEED FOR REVIVAL OF MUSLIMS - PART – 24

2009-07-11T12:29:00.000-07:00

In the name of Allah the most beneficent and most merciful

HOW ALLAH (SWT) MAY VIEW SALAFIS ON THE DAY OF JUDGMENT

The Correct Islamic faith about Allah (SWT) is, ‘He is one, Independent (everything is dependent upon him), and He is free from the consideration of form, shape, face, body of all kinds, exclusive or creature like.

It is in Quran - Say O’Prophet Allah (SWT) is one. Allah (SWT) is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him”. (Al-Ikhlas - 1- 4). At another place in Quran - ‘There is nothing like Him, He is the All-hearing, the All-seeing. (Ash-Shura – 11).

His attributes of ‘seeing, hearing, speech and omnipotence, etc., has no resemblance to creatures.

Salafis and their like minded groups have misunderstood the Quranic verses that depict Allah (SWT) attributes. In their deliberate insistence to take textual meanings of these verses, they conceded exclusive ‘hands, eyes, face, direction, limitations, dwelling, etc., for Allah (SWT).

To accept a body and limbs for Allah (SWT), whatever may be the kind – exclusive / divine or creature like – is Shirk Fis Sifaat-e-Elahi, (polytheism in Allah’s –SWT Attributes), an unpardonable sin.

Hindus also got confused in understanding Allah’s (SWT) attributes. They accept one ultimate God, but believe different faces, limbs, shapes, bodies etc. They accept every attribute of Allah (SWT) as a different God.

The Christian accept 3 different Gods with divine faces, whose roles are different from each other.

The Salafis/Wahhabis/Ahle Hadith and like minded groups accept one God with exclusive/divine face, eyes, hands, etc.

All the above believes are outside the sphere of Islamic teachings. All these theories are philosophical, concocted/fabricated by human mind and are totally against the basic faith of Islam.

We have discussed this issue in detail in the following. Our explanation, Insha-Allah will remove misunderstanding of many Muslim groups.

The basic principle in understanding the verses of Quran and Ahadiths is that these should be understood in their most absolute, literal and apparent meanings; unless there is a proof why they should not be understood in their textual meanings. Such proofs include; other Quranic verses, Ahadith and Consensus (Ijmaa). Mere preference of taking certain verses on their textual meanings is not acceptable. This is known as Principles of Islamic Jurisprudence (Usul al-Fiqh). The rational purpose of this rule of requiring a proof is to avoid people interpreting Quran and Hadith any way they like.

One of the major principles of Fiqh is the recognition that, not everything in Quran can be understood literally or in its textual meaning, because that will result in one verse contradicting the other in its extracted meanings. This is the reason, Allah (SWT) sent messengers to explain the actual meanings of His scriptures. In the absence of messengers, the scriptures would have been subjected to merciless interpretations by different sects/groups to achieve political power.

When there are more than one Quranic verse or Hadith on the same subject and these seem to give different ‘apparent meanings’, then we should not try to understand the meanings of these verses in a way that ‘we accept some at the expense of others’. This will be a great sin. If you reject a Quranic verse, or try to misinterpret some verses to prove your wrong beliefs, you will be out of Islam.

There is one more important issue. If you believe and give emphasis on the textual meaning of a Quranic verse, because Ibn Taymiyyah or Abdul Wahhab translated it that way, and try to interpret other Quranic verses to defend their beliefs, then you will be treated as ‘ blind follower of Ibn Taymiyyah and Abdul Wahhab at the expense of 4 established Imams of Islamic Jurisprudence viz., Imam Abu Hanifa, Imam Shafi’i, Imam Maalik and Iman Ahmad Ibn Hanbal.

We are providing below translations of some Quranic verses and Ahadith which give information about Allah’s (SWT) Unity (Zaat) and His attributes.

(i) ‘There is nothing like unto Him, He is the All-hearing, the All-seeing. (Ash-Shura – 11).

(ii) ‘People’s eyes cannot perceive (see) Him, He perceives their eyes (Al-An-aam – 104).

(iii) ‘Wherever you are, He is with you’. (Al-Hadid – 4).

(iv) ‘Allah is the light (existence) of the Heavens and Earth’. (An-Noor -35).

(v) ‘We (Allah-SWT) are closer to you than your jugular vein’. (Qaf – 16).

(vi) ‘He is in your own self, will you not then see’. (Az-Zariyat – 21).

(vii) Whichever side you turn, you will find Allah (SWT); Verily ( in truth ) Allah – (SWT) is Omnipresent (existing everywhere every moment) and Omniscient (infinitely wise). ( Al-Baqra – 115 ).

(viii) Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him’. (As-Saaffaat – 180).

(ix) When My servants ask you (O’Prophet – SAWS) concerning Me, ( tell them ) I am ever present ( with them ) and I listen to the call of him that calls Me. (Al-Baqara – 186).

(x) Nothing, even the weight of a mote lying either in the heavens or in the earth escapes His notice’. (As-Saba – 3).

(xi) Say O’Prophet Allah (SWT) is one. Allah (SWT) is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him”. (Al-Ikhlas - 1- 4).

(xii) He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is the knower of all things’. (Al-Hadeed – 3).

(xiii) (Allah - SWT) the Compassionate, is sitting on the Empyrean (Arsh) (Taha -5).

(xiv) His Chair (throne) spreads over the Heavens and the Earth, the preservation of them does not burden Him; He is High, the Great. (Al-Baqra – 255).

(xv) (O’Prophet –SAWS) ‘You did not throw, when you threw, but Allah (SWT) has thrown. (Infe’al – 17).

(xvi) ‘Certainly, those who are doing ‘the promise of allegiance’ ( b’ayah ) to you, O’ Prophet (SAWS), they are actually doing the promise of allegiance to Allah (SWT). Allah’s (SWT) hand is upon their hand. (Al-Fath – 10).

(xvii) ‘And who is more truthful in His word than Allah (SWT) (An-Nisa – 87).

(xviii) ‘All that there is in Cosmos shall vanish. The countenance of your Lord alone shall endure, the Lord of Resplendent Majesty and Glory). (Ar-Rahman – 26-27).

(xix) ‘But construct an Ark under Our eyes, as we reveal and address Me no (further) on behalf of those who are in sin; for they are about to be overwhelmed (in the flood). (Houd – 37).

(xx) ‘Verily in the creation of the Skies and the Earth, and the differences of night and day there are signs for those who have perceptive minds. (Aal `Imraan, 190).

(xxi) It is in Hadith of Ihsan, Prophet Mohammad (SAWS) said, ‘You worship Allah (SWT) seeing Him, and in case you fail to see Him do your prayers knowing fully well that He is seeing you’ (Bukhari and Muslim).

(xxii) It is in Bukhari and Muslim …. that Allah (SWT) descends to the first sky before the last third of every night and says ‘Who prays to Me and I will answer his prayers? Who asks Me and I will give him? And Who asks My forgiveness I will forgive him.

(xxiii) It is in Hadith (Muslim and Baihaqi) The Prophet (SAWS) said, ‘O Allah, You are the First (Awwal), so there is nothing before You, and You are the Last (Aakher) so there is nothing after You. You are the apparent (Al-Thaahir) so there is nothing above You. And You are the hidden (Al-Baatin), so there is nothing below you.’

We have mentioned 20 Quranic verses and three authentic Ahadith above that are generally the subject of discussion among different sects.

Let us read the above Quranic verses and Ahadith one more time. We will realize that, if we take literal (textual) meanings of all these verses, we will get confused. Like, one of the above Quranic verse declares that ‘no eyes can see Allah (SWT)’. But we have another Quranic verse and Prophet’s (SAWS) Hadith (Bukhari) commanding us to see Allah (SWT).

Similarly, Quran says ‘Nothing is like Him (Allah -SWT)’. This verse negates all types of forms, shapes, body and face for Allah (SWT); whether divine or creature like. If He had a divine body, He would have described for Himself ‘ No creatures body or form is like His”. Thus, we conclude that Allah (SWT) is free from the limitations of face, form, body, place or dwelling of all kinds. We cannot allow further discussion in this issue because this is the basic faith of Islam.

It is in Quran - ‘And who is more truthful in His word than Allah (SWT) (An-Nisa – 87).

Let us see this verse of Quran. “Fa ainama tuwallu fathamma Wajhullahi (Al-Baqra 115). The literal meaning of this verse is ‘wherever you turn, you will find the face of Allah (SWT). We know Allah (SWT) is free from the limitations of face, form, body, place and direction. Therefore, we understand the meaning of this verse as ‘Wherever you turn, you will find Allah (SWT).

Salafis insist that in the above verse, they will take the literal/textual meaning of Arabic word ‘Wajha’ as face.

Salafis chose to understand Quranic verses and Ahadith as per the whims and imagination. They insist upon the literal (textual) meanings of the whole Quran and Ahadith. But for some verses they ignore this practice.

Look at the following Quranic verse.

It is in Quran - “Qala innama ana rasulu rabbiki li ahaba laki ghulaman zakiyya” (Maryam – 19). The textual meaning of this verse is ‘ Hazrat Jibreel (AS) said to Hazrata Maryam (AS) ‘ I am the Apostle /messenger of Allah (SWT) and ‘ the reason I have come to you is to give you a son’.

As per their standard practice, by extracting its textual meanings, Salafis should declare that Hazrat Jibreel (AS) is a messenger of Allah (SWT) like many other messengers. And He gave Hazarata Maryam the celebrated son.

But they do not make that mistake here. Since, Hazrat Jibreel (AS) brings the message of Allah (SWT) to His Prophets/Apostles, Salafis understand this verse like any other Muslim does. Meaning, Hazrat Jibreel (AS) informed Hazrata Maryam (AS) that ‘He has come from Allah (SWT) to give her the good tidings of a son’. Giving a son is the work of Allah (SWT) and conveying this good news is the work of Hazrat Jibreel (AS).

If they had kept the same spirit in understanding Quranic verses related to Allah’s (SWT) attributes, they would have found the right path of Islam. But they do not want to follow the established principles in this context. As a matter of fact, they rebelled against all established rules of Islam. This attitude on their part has resulted in their acceptance of Hands, eyes, face, chair, dwelling for Allah (SWT).

Since they accept that ‘there is no one like Him’, therefore they claim that Allah (SWT) has hands, eyes, face, place, direction, dwelling, etc. but His body and limbs are not like that of human beings. Then how are these? They say that Allah (SWT) knows about it.

What a mess and what a misunderstanding! This confusion has led them to concede a body form for Allah (SWT) which has eyes, hands, face. They also claim that He uses a big chair to sit. They have even fixed a dwelling on Arsh for Him and claim that he descends from His place of residence to the first sky before dawn every night to listen to people’s prayers. Allahu Akbar, Allahu Akbar.

All Quranic verses whose textual meanings indicate creature like attributes for Allah (SWT) have to be understood in proper perspective so that our basic Islamic faith remains intact. Since Allah (SWT) is like no one, and He is free from creature like attributes, then the meanings of these verses will be ‘ the expression of His omnipotence, magnanimity, and His presence throughout the skies and the material world’. With this understanding if you read all the above verses, you will get the right path of Islam.

Allah’s (SWT) Unity envelops everything in this cosmos from within and outside. If you read the following Quranic verses with this understanding, you will get their correct meanings.

It is in Quran - ‘He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is the knower of all things’. (Al-Hadeed – 3). At another place in Quran ‘Allah is the light (existence) of the Heavens and Earth’. (An-Noor -35). And at another place in Quran ‘‘He is in your own self, will you not then see’. (Az-Zariyat – 21).

To accept a body and limbs for Allah (SWT), whatever may be the kind – divine or creature like – is plain Shirk Fis Sifaat, (polytheism in Allah’s –SWT attributes) which is an unpardonable sin. This belief has taken Salafis and their like minded groups far, far away from Islam.

Hindus also got confused in understanding Allah’s (SWT) attributes. Hindus accept every attribute of Allah (SWT) as a different God with a divine body and face.

The Christian accept 3 different Gods with divine bodies and faces, whose roles are different from each other.

The Salafis and like minded groups accept one God, with divine body, face and Limbs.

All the above believes are outside the sphere of Islamic teachings. All these theories are philosophical, concocted/fabricated by human mind and are totally against the basic faith of Islam.

Islam says, Allah (SWT) is one and, nothing is like Him. He is free from the considerations of ‘ form, shape, face and body of all kinds, exclusive or creature like.

Why Salafis got confused and made a divine idol of Allah (SWT) in their minds?

The answer is simple. Ibn Taymiyyah did not study Quran and Hadith under the able guidance of a prominent Shaikh of Ihsan who would have explained him the true meanings of Quranic verses. He studied Quran and Hadith and other Islamic subjects on his own, understood the meanings as per his limited understanding and at the age of 19, declared himself bigger than all Imams of Islamic Jurisprudence. Not only that, he also accused all Sufi Shaikhs of Ihsan, all Ulema of 600 years before him as polytheists / innovators / infidels and what not.

Shaykh ‘l-Islam al-Hafiz Taqiyyu ‘d-Din ‘Ali Ibn `Abdi ‘l-Kafi as-Subki writes in the Preface of his book ad-Durratu ‘l-Mudiyyah :

QUOTE - “By his claims Ibn Taymiyyah innovated foul things in the usul of belief, and infringed the foundations of Islam, and in the same time covered himself under the pretext of following the Book and Sunnah, outwardly showing that he was a caller to Truth and a guide to heaven, while on the contrary he deviated from following the Book and Sunnah to innovation, and deviated from the consensus of the Muslims by infringing the ijma`.

He said what leads to the attribution of a body and of composition to the Divine Essence, and that it is not impossible that Allah is composed by parts. He said that the Essence of Allah Ta`ala contains contingent elements (hawadith) that the Qur’an is also contingent, and that Allah spoke it after it was not, that He speaks and keeps silent, and that phenomena take place in Him in the same way they take place in created beings.

He crossed the limit to the point of claiming that the world is eternal, and was coherent with this assumption to the point of claiming that there is no beginning for the contingencies, Hence, he confirmed that – according to his opinion – the eternal attributes [of Allah ] are contingent and the contingent created entities are eternal. None has ever joined those two opinions together in any religion. He was not among the seventy-three groups into which the Ummah is divided [i.e. he is neither a Sunni, nor a member of one of the seventy two heretic sects, but rather the founder of a new sect of his own]. In spite of all of this being horrible kufr, it is little compared to what he innovated in the furu (other issues of Islam)’.” UNQUOTE

Five centuries later, Abdul Wahhab followed his foot steps and created a large group of people who started believing in Allah’s (SWT) exclusive/special hands, eyes, face, direction, etc.

It is in Quran - “Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze" (Al-Fatir - 6) In explaining this verse, the great scholar Ahmad sawi writes in his Hashiya commentary in Tafseer-e-Jalaaleen, as follows.

QUOTE “It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and Sunna, on the strength of which they declared it lawful to kill and take the property of Muslims — as may now be seen in their modern counterparts; namely, a sect in the Hijaz called "Wahhabis," who "think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19 We ask Allah Most Generous to extirpate them completely” UNQUOTE

Unless Salafis change their basic faith about Allah (SWT) and Prophet Mohammad (SAWS), their chances of salvation on the Day of Judgment are nill. In Allah’s (SWT) court that day, either you are a Muslim or Non-Muslim. If your basic faith is not correct, then you will be declared as Non-Muslim and thrown in Hell Fire permanently.

You argue that you are accepting Allah (SWT) is not like His creatures. Also accepting that creature attributes cannot be associated with him. But, in the same breath you are accepting hands, limbs, eyes, face, and limits (Hadd) for Him and say that all these are divine, not creature like. This is polytheism in Siffat-e-Elahi. Hindus and Christians also say the same thing. What is the meaning of divine face and body? This means that you have created a shape and body for Allah (SWT) in your mind. You have deliberately misinterpreted Quranic verses in this context. But you do not want to accept it openly. Allah (SWT) knows what is in your heart. Do not debate and argue as politicians do. Your judgment will be done as per your beliefs. Don’t be under any illusions in this context.

All Quranic verses are truthful. When we read a verse that needs to be understood by interpreting its meanings, we should first say, "I believe in whatever Allah (SWT) means" then we should strive to find out their purported meanings.

It is in Quran - "The people who strive in our way, We show and put them on the right path' (Al-An-Kaboot - 69). Let us try to understand the meanings of the following Quranic verses.

(Allah - SWT) the Compassionate, is sitting on the Empyrean (Taha -5).

Sitting, standing, walking, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘sitting’ in this verse, then, we will have to deny many Quranic verses where Allah (SWT) has said ‘His Existence in unconfined, unlimited’. Therefore, the meaning of the this verse will be ‘ Allah (SWT) – the Compassionate, occupies the seat of power. As a matter of fact Allah (SWT) occupies everything in this Cosmos. Therefore, the real (purported) meanings of this verse will be ‘Allah –SWT is wielding supreme authority’.

His Chair spreads over the Heavens and the Earth. (Al-Baqra – 255).

Chairs, tables etc., are used by human beings. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘Chair’ in this verse, then, we will have to deny many Quranic verses that emphatically negate ascribing human attributes to Allah (SWT). Therefore, the meaning of this verse will be ‘His authority spreads over the heavens and Earth’.

(O’Prophet –SAWS) ‘You did not throw, when you threw, but Allah (SWT) has thrown. (Infe’al – 17).

Throwing, catching, etc., are human attributes. We cannot impose these attributes on Allah (SWT). The purport of the verse is to emphasize that ‘ (O’Prophet) when you threw handful of sand towards enemy’s armed forces, you did it on My (Allah’s -SWT) behest’. The purport of this verse is to emphasize that ‘this is exactly what Allah (SWT) wanted you to do.

Certainly, those who are doing ‘the promise of allegiance’ ( ba’ya ) to you, O’ Prophet (SAWS), they are actually doing the promise of allegiance to Allah (SWT). Allah’s (SWT) hand is upon their hand. (Al-Fath – 10).

Hands, eyes, ears, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘hand’ in this verse, then, we will have to deny many Quranic verses. The purport of the verse is to emphasize that when you (O’Prophet –SAWS) were taking ‘ ba’ya ’ from people, you did that ‘on My (Allah’s -SWT) behest. ‘This is exactly what Allah (SWT) wanted you to do on that occasion’.

But construct an Ark under Our eyes, as we reveal and address Me no (further) on behalf of those who are in sin; for they are about to be overwhelmed (in the flood). (Houd – 37).

Hands, eyes, ears, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘hand’ in this verse, then, we will have to deny many other Quranic verses which negate any form, face and limb for Allah (SWT). The purport of the verse is to emphasize to Prophet Noah (AS) to continue constructing the Ark and Allah (SWT) is watching you doing that. Allah (SWT) is commanding Prophet Noah (AS) to concentrate in his work rather than praying for those who do not deserve to be saved.

It is in Quran - ‘When you read Quran, seek protection of Allah (SWT) from the evil Satan’ (An-Nahl – 98). How do we seek this protection? We say “Auzubillahi Minish Shaitanir Rajeem” ( I take refuge of Allah –SWT from the reprobated and reproached Satan). Then we start reading Quran by saying “ Bismillahir Rahmanir Rahim” ( In the name of Allah –SWT who is most compassionate and most merciful). Why do we do that? We do it to keep ourselves protected from the evil considerations of Satan which mislead us in our understanding of Quran and Hadith.

THE NEED FOR REVIVAL OF MUSLIMS - PART – 23

2009-07-05T23:50:00.000-07:00

In the name of Allah the most beneficent and most merciful

ISLAMIC THEOLOGY

An overview of the Science of Debate (Ilm al-Kalam)

Ilm al-Kalam primarily deals with justifying religious beliefs to reason and employing reason to draw new conclusions and consequences from these beliefs. Its subject areas are comprised of (i) the articulation of fundamental beliefs; (ii) the construction of the speculative framework within which these beliefs must be understood; and (iii) the attempt to give coherence to these views within the accepted framework. Scholars of various sects take the assistance of 'Kalam'(debate) to justify their points of view.

Some Muslims sects, particularly salafis, reject Kalam as deviation and innovation. They also exaggerate the impact of non-Islamic influences and philosophy on the evolution of the 'schools of kalam'. As a matter of fact, many of kalam's early themes, such as the status of the sinner or the question of political legitimacy, arose within a purely Islamic context. They should understand that the religion cannot progress if we limit the understanding of fundamental beliefs, saying ‘we cannot discuss issues related to faith’.

Muslims proclaim to the whole world that Quran is the word of God. How a non-Muslim will believe it? We will have to take the assistance of ‘the science of debate (Ilm al-Kalam) and place before him the undeniable facts about Quran and logical explanations as to why this book is the word of God?

In the same way, we need to explain what is the meaning of one-ness of Allah (SWT) in the light of Quran and Ahadith. There are many verses of Quran about the ‘essence’ (unity) of Allah (SWT) and His attributes. These have to be explained in simple understandable terms.

What these sects do is they take the textual meanings of Quranic verses, and if someone questions their interpretation, they stop him from further discussion, saying ‘these issues are related to faith, thus cannot be discussed using human reason’. In the first place, they have misinterpreted the meanings of these verses using their limited common sense. When you try to correct them, they brand you as ‘deviated innovator’.

Salafis and their like minded sects portray Islam as stagnant, rigid and militant religion. This is against the essence of Islam.

If Islam is to continue as a living system, it is important that we revive Islamic theology in its proper perspective. The ‘science of basic principles of Islam’ ( Ilm al-Usul)and the ‘science of affirming the Unity of Allah –SWT’ (Ilm At-Tawhid)under Islamic Theology are very important subjects. We need to revive these subjects so that progress towards Muslim self-understanding; stagnant for over six centuries, can be resumed. We do not mind if someone calls both these sciences together as ‘Ilm al-Kalam’ in the new meanings.

HISTORICAL PERSPECTIVE OF ILM AL-KALAM

The emergence of Islam was distinguished with polemics (religious debates) with polytheists, jews and Christians in and around Makka. Since Prophet Mohammad (SAWS) was physically available to answer questions, there were no controversies during this period over fundamental questions related to faith and practice.

Political disputes broke out after the death of the Prophet (SAWS) which culminated in the tragic events leading to the martyrdom of the rightly guided Caliph, Hazrat Othman (RU) in 656 AD (35 AH). His martyrdom broke down the political system that was established by Muslims after the death of Prophet Mohammad (SAWS).

The political disputes had their direct impact on Islamic theology. There were three major groups which competed to lead Muslims, (a) Kharijis, (b) Shias and (c) Murjiya. The Kharijis opposed Hazrat Ali (RU), the Shias considered Hazrat Ali (RU) should have been the first Caliph and Murjiyas remained neutral. All the three groups attempted to influence Muslim community dominated by mainstream Ahle Sunna Wa’l Jama’a.

Compare the above situation with the current Muslim world, we will find many similarities. There is a stiff competition among the major groups of Wahhabis/Salafis and Shias to politically dominate and lead Muslims in the world. Other sects like Muslim Brotherhood, Deobandis and Jama’at-e-Islami are involved in bloody conflicts to control Muslim populations in Egypt, Afghanistan Pakistan, etc.

The issue of Kalam or Speech came to the fore in the seventh century AD (second century AH) when an Islamic sect Mu’tazila dominated Islamic horizon and imposed their views as official doctrine of Islam; similar to what Salafis are doing for the last one century in the Middle East and other parts of the world.

During 7th century AD (2nd century AH) the term khawarij (meaning rebels) was first referred to a group of dissidents who rebelled against the leadership of the rightful Caliph, Hazrat Ali (RU). The Khawarij had neither a unified leadership nor a settled doctrine. They were primarily a militant political tendency with an uncompromising attitude. The core of their views revolved around the nature of legitimate leadership. Although the Khawarij's uncompromising views restricted them to a marginal existence, but their impact on Muslim community had been significant.

Let us compare the above with the historical background of Salafis. The founder of Salafism, Ibn Taymiyya rebelled against the Jurisprudential authority of 4 legitimate Imams of Fiqh, Hanafi, Maliki, Shafi’i, and Hanbali. The Salafis did not have a political leadership or a settled school of thought for over 5 centuries, during 1300-1800 AD, except that they inherited a militant political tendency and an uncompromising attitude in Islamic faith and practice.

Political fortunes changed for this Sect when Ibn Abdul Wahhab (1703-1792) came on the scene. Anybody who knows a little about Islamic history, is aware how Ibn Abdul Wahhab rose to power in collaboration with the House of Sauds. The Salafis gained political control of the Arabian peninsula in early 20th Century after bloody conflicts with mainstream Ahle Sunnah Wal Jama’a.

The core of Salafi doctrine also revolves around the nature of leadership of Muslim countries. They want Salafis and their like minded groups to control the Muslim world. It started first when their founder Ibn Taymiyyah declared Muslim rulers of Syria and Egypt as unbelievers and initiated a campaign of overthrowing them from power. Ibn Abdul Wahhab did the same thing in Arabian Peninsula in 18th Century AD. Currently Salafis are doing the same thing in many Muslim countries, like Afghanistan, Pakistan, Far East and Central Asia. In 2008, Wahhabis were banned in certain Central Asian Republics for their subversive activities against elected Governments.

During 7th Century AD, the Shais stood firmly against the Kharijis. They believed in the undisputed authority of an Imam (leader). They claimed that the position of Hazrat Ali (RU) as Imam and successor of the Prophet Mohammad (SAWS) was determined by revelation and was not a matter of opinion.

Now, look at the present Islamic world. The Shias are firmly stood against Salafis in the Middle East and the rest of the world challenging them for Muslim leadership.

When we compare earlier Kharijis and Shias and present Salafis and Shais, we realize that these sects have their origins in political power and leadership of Muslims, rather than religion. They indulge in theological arguments with mainstream Ahle Sunnah to support their political objectives.

During 7th Century AD, there were other sects, like Murjiya who maintained their neutrality to both Kharijis and Shias. In addition, there were sects like Qadariyya, ( not silsila Qaadriyya as Shaikh Abdul Qaadar Jeelani® was born three centuries later) who supported the freedom of 'human will’ against the law of Predestination. They argued for absolute freedom of the Human will. They claimed that Allah (SWT) would not put human beings under obligation to act righteously if they did not possess the power to choose their course of action.

Opposing the Qadariyya were the sect of Jabriyya (Determinists). Their most prominent spokesman was Jahm Ibn Safwan (died 746 AD – 128 AH) who taught that ‘no attributes could be associated with Allah (SWT) except for creation, power and action, since any attribute that could be associated with creatures was not fit to be associated with the Creator. As Allah (SWT) is the sole Creator, human actions are also authored by him alone; therefore, human beings have no control over their actions and have no free will’. Jahm also claimed that since Allah (SWT) could not be described as a speaker, ‘the Quran could not be described as His word, except in the sense of his creation’. Jabriyya sect had limited impact on mainstream Muslims.

Then emerged the sect of Mu’tazila who were characterized by their elitism and militant rationalism. They attempted to systematize religious doctrine centered on the affirmation of Allah’s (SWT) Absolute Unity and Absolute Justice.

Some Muslim Sects wrongly claim that ‘Ilm al-Kalam’ is associated with this sect. They should carefully read the history of Islm. The emergence of Islam was distinguished with 'Ilm al-Kalam' - polemics (religious debates) with polytheists, jews and Christiann. It continued during the period of rightly guided Caliphs. Hazrat Ali (RU) had an expert team of 'Ilm al-Kalam (debate) experts who used to debate issues with Kharijis. We need these experts all the time who could explain issues to people in correct Islamic perspective. For more details in this context, visit www.correctislamicfaith.webs.com/whatthescholarssay.htm.

Mu’tazila wrongly interpreted ‘Kalam’ which was later corrected by Abu al-Hasan al-Ash’ari (died 936 AD – 324 AH).

DISPUTED ISSUES UNDER ILM AL-KALAM

Mu'tazila's conservatism and their uncompromising logic for 'a reason for everything’, alienated them from main stream Islam. On the question of divine justice, the traditionalist mainstream rejected the Mu'tazila's attempts to impose ‘human and rational concepts of justice’ on Allah (SWT). They questioned the legitimacy of debate advocated by Mu’tazila in this context. The struggle between the Mu’tazila and mainstream Islam came to a head in the 'creation of the Qur'an' controversy which erupted in the first half of the third century AH (ninth century AD). The Mu’tazila imposed all their controversial ideas on Islamic state with the help of Caliph Al-Ma'mun (198-218 AH - 813-833 AD). Those rules were later abandoned by successive Caliphs.

Let us look at the similarities. The Wahhabis imposed their controversial beliefs on Arabian Peninsula with the help of the rulers ‘Al-Sauds’ in early 20th Century in spite of opposition from mainstream Islam.

The first issue that divided Muslims was the question of political authority and its legitimacy. Mainstream Muslims accepted the procedures adopted to elect the first four rightly guided caliphs. The Kharijis did not raise their head during the rule of first two Caliphs. They gained momentum during the rule of third rightly guided Caliph and with the help of certain politically ambitious head of Islamic regions, started questioning his authority in taking decision and accused him of doing things that favor some at the expense of others.

The second major issue discussed within kalam was the status of the person who committed big sins. The Khawarij started this debate by arguing that any person who committed a big sin automatically became a non-believer, thus forfeiting all rights and protections under Islamic law. The Mu’tazila argued that such a person was in an intermediate position, neither a Muslim nor a Non Muslim. The Murjiya argued for withholding of judgment to widen the interpretation as to who could qualify as a believer.

The third major issue discussed in kalam was freedom of the human Will. The Mu'tazila and Qadariyya both came out strongly in support of freedom of the will. They held that human beings are the creators of their own acts, for otherwise Allah (SWT) would be committing a grave injustice if He punishes those who had no choice in what they did.

At the other extreme, the Jabriyya held that man could not have any control over his actions as Allah (SWT) was the sole creator. Most other groups tried to strike a balance between these two poles.

The Shi'a tended to affirm the freedom of the human will and some of their sub sects like Zaydiyya, agreed completely with the Mu'tazila on this. Some other Shi'a groups, held that human beings are, in part compelled because of the chain of causation that triggers our acts.

The Khawarij accepted the idea of predestination, holding that Allah (SWT) was the Creator of the acts of people, and that nothing occurs which He did not Will.

This was also the view of mainstream orthodox and traditionalist groups, who affirmed that the will of Allah (SWT) was supreme and that he was the creator of all human acts, whether evil or virtuous; nothing could happen on earth that contradicted His Will. This position was later given some gradation by al-Ash'ari, who argued that Allah (SWT) created human acts, but human beings acquired (kasaba); meaning human beings are the perpetrators of their acts. He created a fine distinction between creation of human acts by Allah (SWT), and performance of these acts by human beings.

The fourth major issue discussed in kalam was the question of divine attributes. The Jabriyya used the affirmation of the uniqueness of Allah’s (SWT) attributes to deny the existence of free will. The Mu'tazila developed this idea further, arguing that Allah (SWT) could not have attributes in addition to His essence (Unity - Zaat), for this would mean a multiplicity of eternal entities. Later Mu'tazilites, like Abu'l-Hudhayl al-'Allaf (d. 842 AD /227 AH), added that the divine attributes are identical with the divine essence (Zaat – Unity). Allah’s (SWT) knowledge is not an attribute added to his essence, but is identical with that essence.

Early Shi'ite theologians opposed the Mu'tazila, affirming Allah’s (SWT) immanence (actually present throughout the material world) and denying his immutability (the quality or state of change) and transcendence ( the fact, state or act surpassing beyond limits) of time and space. They held that Allah’s (SWT) will was also mutable (alterable), and ascribed motion to him. They also held that Allah’s (SWT) could also be the ‘locus of accidents’ (contingents / mumkinaat / hawadith) and was corporeal in some sense. Allah’s (SWT) knowledge and will could not be eternal, for this would negate human freedom and make accountability redundant. It could also imply the eternal existence of things. Later Shi'ite theologians belonging to Zaydiyya sect, repudiated most of the anthropomorphisms (the attribution of human form and character to Allah-SWT) of their predecessors and turned towards Mu'tazilite positions.

Traditionalists, including Ash'ariyyas, affirmed the reality of Allah’s (SWT) eternal attributes, which they said were neither identical with his Essence (Zaat – Unity)nor distinct from it.

The issue of ‘Quran as creation’ was part of the issue of divine attributes. The Mu'tazila denied that Allah’s (SWT) words were eternal and affirmed that the Qur'an had to be created. This idea was accepted by the Khawarij.

However, the bulk of the traditionalists, including Ash'ariyya, rejected this view, arguing that one could not describe Allah’s (SWT) speech as created because this would mean that Allah (SWT) was subject to changing states. Speech (kalam) was one of Allah’s (SWT) eternal attributes, and the Qur'an, being His word, could not be said to be created or uncreated.

Some early Shi'a theologians like Hisham ibn al-Hakam (d. 816 AD/200 AH), developed a more complicated version of the latter argument, saying that the Qur'an, the word of Allah (SWT) could not be described as creator, created or uncreated, because an attribute, being an adjective, could not have another adjective predicated to it. Similarly, one could not say about Allah’s (SWT) attributes that they were absolute or contingent.

The vision of Allah (SWT) was also debated under Kalam. Whether Allah (SWT) could be seen in Hereafter. The Mu'tazila rejected it and their opponents affirmed it. Issues like ‘limits of faith’, the everlasting states of hell and paradise, the nature and limits of Allah’s (SWT) knowledge, will and power; all were debated under kalam.

Later, some philosophical themes were introduced into kalam, like the nature and classification of knowledge and the science of movement, bodies and things. Kalam was further widened to discuss other sciences, like biology, psychology, chemistry and different logics. However, in essence, Kalam essentially dealt either with attempting to justify religious beliefs to reason, or with employing reason to draw new conclusions and consequences from these beliefs.

Traditionalists had always suspected that the 'reason' being referred to was in fact the suspect intellect of infidel heretics; why else would a believer want to drag the articles of faith in front of the court of human reason? This contention is good when a person has developed strong faith in Islamic principles. But what about those who need counseling on Islamic issues. What about the new converts. What about Da'wa? We need to explain that Islam is the only truthful religion on Earth. Muslims have been involved in polemics right from the start. If we had not taken the assistance of Kalam (debate), Islam would not have spread in the world.

Ash'ari brought to kalam a trenchant skepticism that had a healthy impact on the field of rational argument. This skepticism was carried to great lengths by al-Ghazali, who used it to demolish the confused Neoplatonism of the Hellenizing philosophers. This approach had the potential to contribute much more to the advancement of knowledge than the dogmatic reiteration of philosophical theses, but that potential was not realized by Kalam practitioners because they spent their energies in demolishing their opponents' arguments than in constructing viable alternatives.

The decline of Kalam is attributed to many factors. First, there was the rift that developed between kalam as a discipline and philosophy proper.

Kalam was also undermined by the rise of pro-traditionalist tendencies within the discipline itself. It was difficult to reconcile vigorous rationalist discourse with the traditionalist position, which discouraged questioning in many key areas. The resurgence of traditionalism under Imam Ahmad ibn Hanbal and subsequent revivals under Ibn Taymiyyah and his disciples was anti-kalam, rejecting not only its theses but its methods. Ash'arite and Maturidi scholars tried to contain the traditionalism tide during fifth to eighth centuries AH (eleventh to fourteenth centuries AD, but they failed to stem this tide. The resurgence of neo Islamic movements like Salafism and their associated groups,further weakened the right approach to Kalam. Now all debates under Kalam are restricted to the view points of dominating sects like Salafis and Shais.

With all these powerful forces deployed against it, the decline of 'right kalam' was inevitable. The early schools of kalam all became extinct, but traces of their teachings remain embedded within the teachings of the main schools of Islamic jurisprudence.

The two main Shi'a schools (the Ithna 'Ashriyya and Zaydiyya) have inherited some aspects of Mu'tazilite rationalism and doctrines. Shi'ism has also been more successful and more reconciled to philosophical discourse.

The Hanafi school of thought became closely associated with the Maturidi school of kalam.

The Shafi'i school of thought adopted Ash'arism as a general rule.

The Maliki school of thought, also adopted Ash'arism as a general rule, but with less enthusiasm.

The Hanbali school of thought favored an anti-rationalist and anthropomorphic position distrusting 'kalam' altogether.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 22

2009-06-18T00:42:00.000-07:00

In the name of Allah (SWT) the Most Beneficent and Most Compassionate

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 22)

What is Islamic Theology ?

Islamic theology is also known as (i) Ilm al-Usul (the science of basic principles of Islam) and (ii) Ilm At-Tawhid (the science of affirming the Unity of Allah -SWT). It is also known as Ilm al-Kalam (the Science of Debate). The meaning of Arabic word ‘Kalam’ is ‘speech’, but in Islamic theology, it means 'discussion', 'argument' or 'debate' on Correct Islamic Faith.

But I define Islamic theology as follows. ‘To know the facts of things, as they are, in the light of Quran and Sunnah, is Islamic theology’. In other words, Islamic theology is ‘Islamic Wisdom’.

Those who engage in discussions of Islamic faith, about Allah's (SWT) Unity and His attributes are known as ‘Islamic Theologians’ (Mutakallimun).

Who is Islamic Theologian ?

An Islamic scholar who impedes the assaults on Islamic beliefs and explains Correct Islamic Faith to the people with conclusive evidence from Quran and Hadith and exposes the ill gotten ‘ideas’ of Non-Muslim philosophers and some Muslim sects who mislead people in the name of religion. The main opponents of Islamic theologian are Non-Muslim philosophers and some misguided Muslim sects.

When the human body gets sick, it starts deteriorating fast. Gradually many complication occur in the functioning of vital internal organs that results in the death of the person. When we are sick, we refer to medical doctors, sometimes to specialists who conducts several medical tests and as per their experience suggest medicines and controlled food which helps us in fast recovery.

Human being is the combination of Human body and human soul. Like the human body, human soul also gets sick. The primary sources of sickness of human soul are faithlessness in Allah (SWT) and bad deeds. When human soul is sick, we need to first diagnose the problem of sickness by referring to the Doctor of Soul.

Faithlessness in Allah (SWT) is like cancer of Human soul. Tyranny, killing of human beings in the name of religion, caste, region; disregard for the fundamental rights of other human beings; love of more wealth, unnecessary comforts, lust, exploitation of women and men and all unlawful activities are sicknesses of human soul. People suffering from these ailments need treatment. Who can treat human soul’s ailments. A Quran conner (who has memorized Quran) cannot do anything about it. A Hadith Scholar cannot do much in this context. An Islamic Jurisprudential expert (Faqih) cannot do much. What a Faqih can do? At the most, he may order for the arrest of the criminal (if he is a judge) and punish him as per the law. Similarly, a scholar of Quran or Hadith can only advise the ailing person and try to explain issues in the light of Quran and Hadith. We all know that giving sermons to the people who are spiritually sick generally does not work. If we give a virtuous sermon to a serial killer, we know what effect it will have on him. A fraudulent faith healer or a look alike Sufi baba cheater complicates the ailment further.

Who are the professional doctors who can really make the difference and bring back the ailing soul to normalcy? They are Awliya Allah or Sufi Shaikhs of Ihsan. Their job is to cleans people's hearts and reform people's anima (tazkia nafs).

It is important to note that no Islamic sect (including Salafis and Shias) has ever denied the virtuous Islamic characters of Sufi Shaikhs. Ibn Taymiyyah, the founder of Salafi sect has praised Islamic virtues of Sufis of his time and before his time. All Islamic sects are united on the truthfulness and Islamic deeds of Sufis, accept them as Awliya Allah and regard them as real virtuous Muslims. Their dispute is with 'look alike Sufis' who cheat people in the name of religion. We also condemn all those who mislead people in the name of religion, try to impose their ill gotten views and take advantage of gullible Muslims.

Who is real Islamic Sufi or Shaikh of Ihsan or Wali Allah ?

He is the friend of Allah (SWT), an example in ‘theory and practice’ of Islam. He is inspired with Islamic Wisdom though he may not be knowing a few Islamic terms. His heart is purified and his mind is illuminated with Islamic light. He sees facts of things precisely, as they are. His perpetual focus of attention is the Unity of Allah (SWT). He walks on the foot steps of Prophet Mohammad (SAWS).

As an efficient Doctor of Islamic intrinsic reality, he diagnoses the ailments of our souls and suggests appropriate remedies. He shows people the rightful practices of Islam, purifies their hearts, cleanse them from worldly desires and helps them to get close to Allah (SWT) and His Apostle (SAWS).

He is Islamic doctor of theology who explains Islamic faith and practices to people with irrefutable evidence from Quran, Hadith and from apparent happenings in the Cosmos. He exposes the ill gotten ‘tricks’ of Non-Muslim theosophists and misguided Muslim sects. The main opponents of Sufi Shaikhs are Non-Muslim Theosophists, and some misguided Muslim Sects.

It is in Quran - ‘Behold the friends of Allah –SWT! On them shall come no fear, nor shall they grieve. These are they, who have believed in Allah –SWT and are mindful of Him (the feeling of closeness of Allah –SWT) and (have consequently abstained from everything evil). To them tidings come (from Allah-SWT) of a happy life both in this world and in Hereafter. The Word of Allah –SWT is never revoked. This in itself is a great felicity’ (Younus – 62- 64).

Let us look at this verse once again. Allah (SWT) is commanding the mankind to, ‘look at His friends (among the people). On them shall come ‘no fear’, ‘nor shall they grieve’. What is the meaning of this? It means, they are spiritually very strong and do not fear from any evil. What is the meaning of ‘nor shall they grieve’? It means that their souls do not fall sick. They may look frail physically, but they are bold and strong spiritually. They are favorites of Allah (SWT).

With the above, we come to know that there is one class of Muslims, whose beliefs are accepted by all Sects as truthful. Allah (SWT) also praises them in Quran. Thus, as per Prophet’s (SAWS) Hadith, out of 73 sects, they are the real Muslims who are on the right path of Islam. They will Inshallah get salvation on the Day of Judgment.

The rest of Muslim sects will also get salvation provided they correct their Islamic faith and follow the foot steps of Prophet Mohammad (SAWS), his companions and Sufi Shaikhs of Ihsan.

It is in Quran - ' And hold fast, all together, by the rope which Allah (SWT) (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah’s (SWT) favor on you; for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus Allah (SWT) makes His Signs clear to you so that you may be guided. (Aal-e-Imran – 103).

It is clearly evident that Sufi Shaikhs are holding on to the rope of Allah (SWT) firmly. Let us follow suit. Muslim sects are not enemies of each other. But they are the victims of misunderstanding of Islamic faith. They are misguided groups. Allah's (SWT) signs are clear for us. Let us come back to the right path of Islam.

It is in Hadith - Prophet Mohammad (SAWS) said, Allah (SWT) will not allow my entire Ummah to be united on faithlessness; and there will be a group of Muslims who will be under the mercy and beneficence of Allah (SWT). ( Tirmizi - Narrated by Hazrat Abdullah Bin Zubair -RU)

The entire Muslim Ummah and all Muslim sects are united that Sufi Shaikhs are pious Muslims. Therefore, it is abundantly clear that this is the group of Muslims who are on the right path and as per the Hadith, they are the beneficiary of Allah's (SWT) beneficence and mercy.

The question is, are there real Sufis existing in the World today?

Indeed, they do exist, though their numbers may be dwindling as we are heading close to the Day of Resurrection. The dooms day will not happen until one Sufi Shaikh of Ihsan is available in the World. We are living in this world, this itself is the testimony that Sufi Shaiks, the friends of Allah (SWT) are there among us. They generally remain hidden from people's eyes as they lead a simple life. It is difficult to recognize them among crowds. When there will not be a single friend of Allah (SWT) on this earth, the end of the world will be ordered. Because, at that time Allah (SWT) will not be interested to carry on with this universe.

How can we find real Sufis and and learn Islam in their Company?

The most important objective in front of us is to get salvation on the Day of Judgment. Let us forget about our sects' theories. The best way is to perform a 2 Rakah Salah at the end of any obligatory Salah, close our eyes, spend 5 minutes time, turning our total attention towards Allah (SWT) and praying Him to help us find one of these great teachers who can show us the practical side of Islam.

Finding right of path of Islam through books is very difficult because we have thousands of books, translations of Quran and Hadith done by people belonging to various sects. These books misguide us and take us away from the right path. We need an honest teacher, who is the 'friends of Allah -SWT' who could lead us to the right path. Continue this 5 minutes pray at least once during the day until you find this teacher. When you stumble upon him among the masses, your heart will testify that this is the teacher you were looking for. Beware, there are many dacoits and robbers of Islamic faith in the world who misguide you in the guise of a true Muslim. Be aware of them. They grow long beard, wear Islamic dress, talk fluently on Islamic issues but misguide you and take you away from the rightful Islamic path. O' our Lord, keep us safe from the dacoits of faith.

We need to study the life histories of prominent Sufis Shaikhs of Ihsan and find real Sufis among us and try to follow their foot steps. Because, they are the people who are on the right path.

Prophet Mohammad (SAWS) not only conveyed and taught to the people what was sent to him from Allah (SWT), but also showed the operational (practical) side of Islam by acting upon the commandments of Allah (SWT).

It is in Quran – (O’ Prophet – SAWS) Convey and teach people what is sent down to you’ (Al-Ma’ida – 67). At another place in Quran – ‘ The Apostle Mohammad (SAWS) is an exemplary model for all of you’ . (Al-Ahzab -21).

Conveying people what was sent down to the Prophet (SAWS) is Quran. Showing how to fulfill Allah (SWT) commandments is Sunnah. Prophet Mohammad (SAWS) cleansed, purified and reformed peoples’ animas (tazkia nufoos) from his personal attention. This is ‘Tazkia Nafs’ (reformation of anima).

As understanding capacity of people differs from person to person, Prophet Mohammad (SAWS) paid attention towards peoples’ comprehension and expanded their spiritual abilities to absorb the message of Islam. For this purpose, he often cleared the doubts of people on ‘one-on-one’ basis. Hadith books are full of occasions when Prophet Mohammad (SAWS) corrected individuals and answered their questions about correct Islamic faith.

Thus, Prophet Mohammad (SAWS) reformed Muslims in two ways.

(i) By teaching Quran and acting upon the Quranic commandments. These aspects are covered in the study of Quran and Hadith.

(ii) By cleansing and purifying peoples hearts and reforming their attributes (tazkia nafs) by personal attention. This aspect is covered in the study of Islamic Theology.

What is the difference between the (i) study of Quran, (ii) study of Hadith, (iii) Study of Islamic Jurisprudence (Fiqh) and (iv) Study of Islamic Theology?

Study of Quran and Hadith is common for all Muslims. But deducing Fiqh rules from these sources is the work of Doctors of Islamic Jurisprudence. Islamic Ummah has consensus opinion that the 4 Islamic School of thoughts (i) Hanafi, (ii) Maliki, (iii) Shafi’i, and (iv) Hanbali are the valid schools of thought who have deduced Islamic laws from Quran and Sunnah.

Islamic Jurisprudence (Fiqh) deals with Islamic Laws, while Islamic Theology or Islamic Wisdom deals with beliefs associated with the Islamic faith. The Jurisprudential rules are made to accommodate the entire community. Like we are required to pay in charity 2.5 per cent of our wealth as Zakah every year. This is rule. But look at the practical example, Prophet (SAWS) has presented to Muslims. He never kept anything for himself or his family that could make him eligible to pay Zakah as per Islamic laws. He used to give everything in alms and charity and many a times he did not have food for his house hold. This act of Prophet Mohammad (SAWS) is the act of Ihsan. History of Islam shows that real Sufis or the Shaikhs of Ihsan never kept anything for them or their families. They lived the life of simplicity. They are practicing people of Ihsan. They are the elevated followers of Prophet’s (SAWS) traditions.

There are many facets of Prophet Mohammad’s (SAWS) life which are left untouched in Islamic Jurisprudential laws. These are covered under Islamic Theology. Similarly, many things remained untouched from Quran as well. Like, a Muslim is required to do 5 times Salah in a day. This is an Islamic obligation for every Muslim. The law says, you will be Muslim if you do 5 times Salah per day. The law does not force people to do more than that. But if you want to follow the rules of Ihsan and be a better Muslim, how many more Salahs you should do? The law is silent on this. This issue is answered in Islamic Theology. Theology guides you how many more Salah Prophet Mohammad (SAWS) and his companions used to do beyond the minimum 5 times a day.

The study of Islamic Theology not only makes us a better Muslim, but it also helps us in becoming a Correct Muslim. As a matter of fact Islamic rules of Fiqh can only be understood correctly when we study Islamic Theology.

Islamic Theology is abundantly explained in the Hadith of Ihsan. It is in Hadith reported by Bukhari, Muslim and others. It is a long Hadith, therefore only the translation of a part is provided here.

It is narrated by Abu Huraira (RU) that one day the Messenger of Allah (SWT) was sitting with his companions and a stranger, in spotless white dress, came to him and sat in front of him like a pupil, and asked him, O’ Prophet (SAWS), tell me what is Iman? The Prophet (SAWS) replied that ‘it is the affirmation of your faith in Allah (SWT), His angels, His books, His meeting (on the Day of Judgment), His messengers, and that you affirm your faith in Resurrection’. The stranger testified it, and asked again, O’ Prophet (SAWS) what is Islam? The Prophet (SAWS) replied that ‘Islam signifies that you worship Allah (SWT) and do not associate anything with Him and you establish Obligatory Salah, and you pay the obligatory Zakah and you observe the fast of Ramadhan’. The stranger testified it, and asked again, O’ Prophet (SAWS) what is Ihsan? The Prophet (SAWS) replied that ‘ you worship Allah (SWT) seeing Him, and in case you fail to see Him, do your prayer knowing fully well that He is seeing you. The stranger testified and asked about the signs of Resurrection to which the Prophet (SAWS) replied in detail and later the stranger left quietly. The Prophet (SAWS) asked his companions to go and look for the stranger and bring him back. When the companions did not find him, the Prophet (SAWS) asked his companions who he was? The companions showed ignorance about his identity. Then, the Prophet (SAWS) himself replied saying “he was Jibreel (AS) who had come to teach you your religion”.

From this Hadith, following three important states of Muslims are described, (i) Iman – Islamic faith, (ii) Islam – Islamic deeds, and (iii) Ihsan – Visualization of Allah (SWT).

The aspects of Iman and Ihsan are studied under Islamic Theology. The aspect of Islam is studied under Islamic Jurisprudence. This shows the importance of Islamic theology over Islamic Jurisprudence.

What is cleansing and purification of hearts ( tazkia nafs )?

It is turning people’s attention away from the darkness of materialism to the light of Islam. What is light of Islam? It is people’s training in (i) sincerity of heart (Ikhlas), (ii) wisdom (Hikmah) of actions, and (iii) Islamic vision. What is Islamic vision? As per the Hadith of Ihsan, (Bukhari wo Muslim) people are commanded to see Allah (SWT) while doing Obligatory Salah. Can anyone visualize Allah’s (SWT) presence when his heart is covered with materialistic darkness? No, you need Islamic light. Prophet Mohammad (SAWS) trained his companions to see in Islamic light. Once you get Islamic vision you become stead fast in faith and you perform good deeds visualizing Allah’s (SWT) presence.

A person who does not have truthful beliefs in Islamic Faith (Iman) will not be treated as Muslim on the Day of Judgment. This is the reason, Prophet Mohammad (SAWS) said that out of 73 sects of Muslims, only one will be on the right path (Tirmizi). It is an irony that all these sects/sub groups claim they are on the right path. How could this be true? Muslims belonging to all sects should take note of it. They need to wake up fast from their deep slumber. The factual situation is horrendous. If we divide Muslim population in the world today, by 73, we come to know that out of 1000 people who claim themselves Muslims, only 4 could be on the right path. Who are these 4 people. As we have explained above, they are real Sufi Shaikhs of Ihsan. The rest 996 face the imminent danger of being thrown into hell fire on the Day of Judgment.

If you have rightful Islamic belief, you stand a chance to get salvation though you may be required to pay for your bad deeds.

If you have rightful belief plus good deeds, you will get rewards in Hereafter.

If your faith is not correct and your Islamic deeds are good, you will be thrown into hell fire because good deeds without Correct Islamic Faith will not help you in your salvation.

If your Iman is good and you are doing good deeds seeing Allah (SWT) (as per the Hadith of Ihsan), you become Allah’s (SWT) favorites who are referred to as ‘Awliya Allah’ in Quran and Sufis in the world.

THE NEED FOR REVIVAL OF MUSLIMS - PART -21

2009-06-02T00:13:00.000-07:00

In the name of Allah (SWT) the Most Beneficent and Most Compassionate

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 21)

An Overview of Islamic Jurisprudential History

During the Caliphate of Hazrat Abu Bakr (RU) (632-634) and Omer (RU) (634-644) people trusted and acted upon the guidance of their Caliphs without any doubts. The atmosphere was contained and trust worthy. When Hazrat Abu Bakr (RU) (573-634) insisted upon collecting Zakah while Muslims were still mourning the death of Prophet Mohammad (SAWS), nobody revolted against him. Rather they trusted him and agreed to abide by this important Islamic obligation. When Hazrat Omer (RU) (581-644) asked Hazrat Khaled Ibn Al-Walid (RU) (592-642) (who won many battles against the then super powers - Sassanid Empire of Iran and Byzantine Empire of Rome) to step down from the position of Commander-in-Chief of the Muslim Army and appointed Hazrat Abu Obaida (RU) (583-639) in his place, not a single voice of dissent came out in open as people trusted Hazrat Omer (RU) in all the decisions he made. Similarly, when Hazrat Omer changed ‘divorce’ (Talaq) ruling, which was apparently not in line with the traditions of Prophet Mohammad (SAWS), people trusted him and no eyebrows were raised. Hazrat Omer’s ® divorce ruling is still continued through out the Muslim world. In the same way, when Hazrat Omer started Taraweeh prayer in congregation in mosques, nobody said anything against it. As a matter of fact, Hazrat Ali (RU) (598-661) is reported to have praised Hazrat Omer (RU) publicly.

Why was it so? Because people knew that their religious guides will never do anything which is contrary to Islamic teachings. Their trust in them was valid, which is testified by the events of Islamic history.

There are certain things that cannot be understood by common people. Like, Hazrat Omer’s action in starting congregative Taraweeh prayers and change of divorce ruling. Though these things are not mentioned prominently in Prophet’s (SAWS) tradition, but are completely in line with Quran and Sunnah. The Muslim Ummah has accepted these facts and are united on these issues.

It is a consensus opinion among Muslims that Hazrat Abu Bakr, Hazrat Omer, Hazrat Osman and Hazrat Ali (Raziallhu unhum) were rightly guided Caliphs. Then why the last two Caliphs were treated badly by some Muslims? It is because, during their times, some Muslims thought it was their right to suspect the actions of the Caliph. They started judging Caliph’s decisions as per their limited knowledge.

What was the reasons for suspecting Caliph’s actions? By the time Hazrat Osman’s (RU) became Caliph, many new territories were conquered by Muslim armies. New converts joined the Islamic nation. As the super powers were subdued, lot of wealth started pouring into Islamic nation. When the atmosphere changes, the look of the nation also changes. The new converts did not have the opportunity of training as the old As-hab-e-Rasulullah (SAWS) had. They carried with them their old conventions and ways of thinking. When these two groups mixed, the atmosphere was sure to change. In this changed scenario, even the old good Muslims got carried away by the propaganda campaigns of the neo Islamists.

It is a known fact that As-hab-e-Rasulullah (SAWS) are the best people among the entire Muslim Ummah. Among As-hab-e-Rasulullah (SAWS), the people who are associated with Badr are the best. Among them, the 10 companions (Ashra-e-Mubasshirah) are the best and among them, the 4 rightful Caliphs are the best in Muslim Ummah. This shows that the goodness and understanding of people differs from one another.

The goodness and understanding abilities of 4 rightly guided Caliphs is greater than the rest of the companions of Prophet Mohammad (SAWS). Then, why the earlier two caliphs (Hazrat Abu Bakr and Hazrat Omer – Raziallahu unhum) did not have the kind of trouble and challenges to their rule as faced by Hazrat Osman (RU) and Hazrat Ali (RU)? It is because the earlier Caliphs had to deal with Muslims who had the opportunity to have the company of Prophet Mohammad (SAWS). In addition, they ruled with iron hand as they knew the mindset and background of tribal Arabs. The last two Caliphs were moderate in their dealings with trouble makers and believed in the sincerity and judgmental abilities of their subordinates. It is important to read the trouble early and curb it before it becomes a major conflict. They gave time for trouble makers to correct themselves rather than taking decisive preventive actions.

Hazrat Omer (RU) appointed Maawiya Ibn Abi Sufyan (602-680) as Governor of Syria in 640 AD after the death of Maawiya’s brother Yazid Ibn Abi Sufyan, who was the Governor of Syria and died in Plague. Maawiya’s rule as Governor of Syria and later his actions of usurping power and declaring himself as Amir-ul-Momineen and appointing his son as his heir apparent are most controversial in Islamic history which show the changing scenario of the Muslim nation.

As has been described earlier, when new territories were conquered by Muslims, people in these territories accepted Islam, wealth started pouring in and the worldly defects started to show up in Islamic state. These things came out in open during Hazrat Osman’s (RU) Caliphate (644 – 656). People started doubting the Caliph. Many new conspiracies were hatched against Hazrat Osman (RU) (579-656) and finally he was martyred in his own home on July 17, 656 AD. After the death of Hazrat Osman (RU) a huge confusion was created among Muslims by vested interests. They divided the Muslim community vertically and convinced Hazrata Aisha (RA) (613-678) that the Caliph, Hazrat Ali (RU) (598-661) was hiding the assassins of Hazrat Osman (RU). When they took her into confidence, they formed an army in her name and attempted to overthrow the Caliphate and made it look like She was fighting against the Caliph. Soon Hazrata Aisha (RA) realized the plans of these vested interest and kept herself away from them for the rest of her life. When they did not succeed in their attempt, they declared open mutiny against the Central Authority of the Caliph and fought wars with him. By then, the disintegration of Muslims was complete and their downfall as pure religious entity was imminent.

The vested interest never allowed the central authority to take control of Islamic territory. Hazrat Ali (RU) (598-661) spent his six years of Caliphate (656-661 AD) in internal strife created by vested interests. Finally he was martyred in 661 AD. After the collapse of the Central Authority a dynastic rule was established which was known as Umayyed Caliphate. This dynasty eliminated all possible threats to their rule. In their eagerness for power, they did not spare even the grandsons of Prophet Mohammad (SAWS). Hazrat Imam Hassan (RU) (624-668) was poisoned and martyred and later the entire family of Hazrat Imam Hussain (RU) (626 - 680) was martyred in Karbala, Iraq in October 680 AD.

The turmoil in Islamic Governance also had its effects on the cultural and spiritual atmosphere of the nation. The respect of the members of the Prophet’s (SAWS) house hold and important Islamic icons was fast fading. Luckily we had some good towering personalities active during this tumultuous time who collected and preserved Prophet’s (SAWS) traditions in book forms for the following generations.

The first biggest blow came from traditionists (Ahle Hadith). In their inability to understand the wisdom of earlier Imams of Fiqh (Imam Abu Hanifa ® and Imam Malik ®), they alleged that these Imams depended more on their ‘own opinions, and analogical reasoning’ rather than Sunnah. The Traditionists failed to understand that these Imams were actually implementing Sunnah in all their actions. The traditionists debated with the adherents of the earlier Imams till Imam Shafi’i came on scene. Imam Shafi’i was the student of Imam Malik for several years but as per the requirements of the new times, he thought it necessary to write down the principles of ‘Islamic Jurisprudence’ in a booklet which satisfied both the traditionists and the adherents of old Imams.

Imam Abu Hanifah ® was born 19 years after the martyrdom of Imam Hussain (RU). This was the time of the first generation followers (ta’abaeen) of the companions of Prophet Mohammad (SAWS). The people in power were members of Umayyed dynastic rule. But Imam Abu Hanifah ® was lucky. He was close to the descendants of the Prophet’s (SAWS) household. His teachers, among others, included Imam Mohammad Al-Baqir (RU) (the second son of Hazrat Imam Hussain (RU) who survived the Karbla episode), Imam Ja'far Al-Sadiq (RU), the grandson of Hazrat Hussain (RU), Imam Zayd Ibn 'Ali (RU) and Hammad Ibn Sulayman ®.

Imam Abu Hanifa ® is the first Scholar, Scientist and Jurist of Islamic Jurisprudence who had been trained under the guidance of the members of Prophet’s (SAWS) household. Therefore, many Muslims refer him as Supreme Imam (Imam-e-Azam). He also had the opportunity to take guidance from first generation followers of the companions of Prophet Mohammad (SAWS) who were settled in Kufa, Iraq.

During Imam Abu Hanifa’s ® time, Muslims had not started documenting things in a written format. As a matter of fact, the most authentic Hadith collector, Imam Bukhari ® was the student of Imam Abu Hanifa ®. The earlier Imams; Malik ® and Abu Hanifa® both did not write on paper the ‘Principles of Islamic Jurisprudence’ (Usul-e-Fiqh) they were practicing because it was not felt necessary during their time.

Some historians say that Imam Shafi’i ® was born on the day when Imam Abu Hanifa ® died. Imam Shafi’i ® was the first scholar and Islamic Jurist who wrote the principles of Islamic Jurisprudence in a booklet and made it public.

When we look at the life history of Imam Abu Hanifa ®, we come to the conclusion that the objections of the Traditionists (Ahle Hadith) at that time were out of context. In addition, it is not possible for a Muslim to suspect that an Islamic scholar of Imam of Abu Hanifa’s ® caliber, who was trained directly under the guidance and education of Ahle Bait-e-Rasulullah (SAWS) and most prominent As-hab-e-Rasulullah (SAWS), would use his personal opinions that do not match with Prophet Mohammad’s (SAWS) traditions.

Imam Ahmad Ibn Hanbal was the student of Imam Shafi’i, but he was more inclined towards the traditionists point of view in certain respects. Therefore, he gave more emphasis on Ahadith of Prophet Mohammad (SAWS) than on ‘opinion and analogical reasoning’, However, he did no yield 100% towards the traditionists point of view.

Later on, a consensus opinion was evolved in Islamic nation that all the above Imams of Islamic Jurisprudence's points of views reflect the 4 corner borderline of Sharia. One end is held by Imam Abu Hanifa ® , the second one is held by Imam Malik ®, the third end is held by Imam Shafi’i, and the fourth end is held by Imam Ahmad Ibn Hanbal ®. The Sharia cannot be stretched further than this. Therefore, it was considered that a Muslim should adhere to any of the above Imams in his following.

Imam Ahmad Ibn Hanbal’s ® interpretation of Islam is the maximum that could be accommodated to implement traditionists and literalists points of view. If we go a bit further than that, we will be out of Islam. The Muslim nation was united on this issue for centuries. This shows that what traditionists and literalists (Zahiri) were contemplating could not be accommodated in full. Imam Shafi’i ® pondered over their points of view and accommodated a few of their contentions. Imam Ahmad ® went a step further and accommodated the maximum that could be done within the parameters of Islamic Sharia.

This is a consensus opinion of the Muslim nation that after Imam Hanbal ®, the nation did not produce Muslim Jurists of the caliber of the 4 accepted Imams. Therefore, whatever research is done in the area of Islamic Jurisprudence, it is done within the borderlines of the 4 Imams’ points of view. Why it is so? Because Muslims had realized that the Sharia cannot be stretched further than what has been described by the above 4 Imams. If we interpret more in the basic rules of Islam beyond what has been described by the 4 Imams, it is most likely that we will lose the right path of Islam.

The above consensus opinion was challenged by Ibn Taymiyyah (1263-1328) who described that the following of 4 Imams of Fiqh was their personal emulation (taqleed). He rejected all the 4 Imams of Fiqh en masse. He propagated his new thinking which was as per his interpretation of Quran and Sunnah. His new thinking was known as Salafism and his followers are known as Salafis. The followers of Salafism were very few for almost 5 centuries until the birth of Ibn Abdul Wahhab Najdi (1703-1792) who, on the back of military conquests of Sauds, the tribal lords of Najd, spread salafism in the whole of Arabian Peninsula. Sauds took control of the Arabian peninsula in early 20the Century and made Salafism as their official religion. Now, this sect has spread far and wide into the whole world.

THE NEED FOR REVIVAL OF MUSLISM - PART 20

2009-05-26T06:59:00.000-07:00

In the name of Allah (SWT) the Most Beneficent and Most Compassionate

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 20)

The work on compilation of Quran was started in Hazrat Abu Bakr’s (RU) Caliphate and the first compiled Quran in the handwriting of Hazrat Osman (RU) is preserved even today and is available for public viewing in Hast Imam locality, Old Tashkent, Uzbekistan, Central Asia. The Quran was compiled by As-hab-e-Rasulullah (SAWS) on the instructions by Prophet Mohammad (SAWS).

Prophet Mohammad (SAWS) used to depute Quran teachers for various places in the Islamic territory to teach reading and writing of Quran to people. This way Quran was taught and published during the time of Prophet Mohammad (SAWS). There were hundreds of Quran conners (Huffaz) who had memorized Quran during Prophet’s (SAWS) time. Thus, the narration of Quran from Prophet’s (SAWS) time till today is authentically and uninterruptedly established beyond doubt. The people of 7 recitals and 10 recitals from the time of Prophet Mohammad (SAWS) are still existing and this chain of continuous narration will Inshallah continue for ever. It is in Quran – ‘We (Allah SWT) have descended Quran and We only will preserve it’.

The Ahadith were collected by the companions of Prophet Mohammad (SAWS) during his life time. It was the practice of As-hab-e-Rasulullah (SAWS) to write and / or memorize his traditions. These traditions were later compiled in book forms by prominent Imams of Ahadith. Those who collected Ahadith, scrutinized the trustworthiness of the narration and evaluated the chain of narrators stringently. This way, the traditions of Prophet Mohammad (SAWS) were preserved from the time of Prophet Mohammad (SAWS) in an authentic uninterrupted way. Hadith scholars have divided Ahadith collection into three main categories; (i) Continuous Narration (Hadith-e-Mutwatir), (ii) Acceptable Narration (Hadith-e-Mustafeedh), and (iii) Infrequent Narration (Ahad).

Continuous Narration (Hadith-e-Mutwatir) - The Continuous Narration is that Hadith which has been narrated by so many people that the mind does not contemplate that all of them might have concord with lie. Thus the continuous narration is believable. A narration against it, is not acceptable. There are two types of continuous narration, as follows.

(a) Continuous by word – A Hadith whose words are more or less identical in all the narrations is known as continuous narration by word (Hadith-e-Mutwatir bil lafz).

(b) Continuous by meaning – A Hadith whose words may be less or more in various narrations but the narration carries the same meaning is known as ‘continuous by meaning’ (Hadith-e-Mustafeedh). This narration is also believable. The denial of the Ahadith which comes under the category of ‘continuous narration (Hadith-e-Mutwatir) is equal to the denial of Prophet Mohammad (SAWS).

Acceptable Hadith (Hadith-e-Mustafeedh) – A Hadith that has frequently been narrated but did not reach to the extent of the continuous narration is known as ‘Acceptable Hadith (Hadith-e-Mustafeedh). However, in this Hadith, presumption has been dominant.

Infrequent Hadith (Ahad) – The narration that has been narrated by one or two persons and has not reched to the extent of the ‘Acceptable narration’ (Mustafeedh) is known as Infrequent narration. All disputes are related to the infrequent narration.

It is the consensus opinion of Muslims that Bukhari and Muslim are the most authentic Hadith collections. Therefore their books are called (i) Sahih Bukhari and (ii) Sahih Muslim, meaning most authentic and correct Ahadith.

There are four other collections of books that are held in great reverence by Muslims throughout the world. These are (iii) Sunan At-Tirmizi, (iv) Sunan An-Nasa'ii, (v) Sunan Abu Dawud, and (vi) Sunan Ibn Majah.

All these Ahadith collection books together; (i) Sahih Bukhari, (ii) Sahih Muslim (iii) Sunan At-Tirmizi, (iv) Sunan An-Nasa'ii, (v) Sunan Abu Dawud, and (vi) Sunan Ibn Majah, are known as Saha Sittah (the authentic six).

Arabic versions with their English translations of all Saha Sitta Ahadith books; viz., (i) Sahih Bukhari ( 9 Volumes ), (ii) Sahih Muslim ( 7 Volumes ), (iii) Sunan At-Tirmizi ( 6 Volumes ), (iv) Sunan An-Nasa'ii ( 6 Volumes ), (v) Sunan Abu Dawud ( 5 Volumes ), and (vi) Sunan Ibn Majah ( 5 Volumes ) will be made available on our site soon.

There are other collections of Ahadith, although, not as popular as the above, but contain many authentic Ahadith that are referred by people all over the world. These include, (i) Muwatta, by Imam Malik, (ii) Musnad of Imam Ahmad Ibn Hanbal, (iii) Sahih of Ibn Khuzaima, (iv) Sahih of Ibn Hibban, (v) Mustadrak of Al Haakim, and (vi) Musannaf of Abdul Razzaq.

Hadith scholars recommend all Hadith readers that, while they study the books of Ahadith, they should also go through Hadith guides like (i) Fatahul Bari, (ii) Umdatul Qari, (iii) Qustalani, (iv) Bazlul Juhood, etc., for better comprehension of Prophet’s (SAWS) traditions.

Islamic Jurisprudence (Fiqh) - The famous historian Ibn Khaldun describes fiqh as ‘knowledge of the rules of Allah (SWT) that concern the actions of persons who are bound to obey the law, respecting what is required (Wajib), forbidden (Haraam), recommended (Mandoob), disapproved (Makruh) or permitted (Mubah).

Islamic Jurisprudence (Fiqh) covers two main areas, (i) Rules in relation to actions (Amaliyya) and (ii) Rules in relation to circumstances surrounding the actions (Wadia’).

Rules in relation to actions (Amaliyya) covers five areas; (i) Obligation (Fardh), (ii) Recommendation (Mandoob), (iii) Permissible (Mubah), (iv) Approved but not recommended (Makrooh), and (v) Prohibited (Haram).

Rules in relation to circumstances (Wadia) consist of (i) Condition (Shart), (ii) Cause (Sabab), (iii) Preventor (Ma'ni), (iv) (a) Permission with relaxation (Rukhsah), (b) Enforcement (Azeemah) (v) (a) Valid (Sahih), (b) Corrupt (Faasid), (c) Invalid (Batil), and (vi) (a) Performance in time (Adaa), (b) Delayed Performance (Al-Qadha), (c) Repeat (I'ada).

Muslim Jurists are called ‘Alim’ (plural - ‘Ulama’), from the Arabic word ‘Ilm’ (knowledge). They are also known as ‘Faqeeh (plural ‘Fuqahaa’) from the Arabic word ‘fiqh’.

The important fields of Islamic Jurisprudence are (i) Islamic economical jurisprudence, (ii) Islamic political jurisprudence, (iii) Islamic marital jurisprudence, (iv) Islamic criminal jurisprudence, (v) Islamic etiquette jurisprudence, (vi) Islamic theological jurisprudence, (vii) Islamic hygiene jurisprudence, and (viii) Islamic military jurisprudence.

The approach of the Muslim Jurists towards deciding specific issues is known as the ‘Principles of Islamic Jurisprudence’ (Usul-e-Fiqh). There are different approaches used in Fiqh to derive Sharia from the Islamic sources. These approaches are known as Islamic Schools of Thought.

Schools of Thoughts in Islamic Jurisprudence (Fiqh) - There are 4 schools of thought in Islamic Jurisprudence (Fiqh); (i) Hanafi, (ii) Maliki, (iii) Shafi’i, and (iv)Hanbali. These schools represent clearly spelled out methodologies for interpreting the Shari'a. It is a consenses opinion that a Muslim should choose a single School of Thought and follow it in all matters. However, rulings from other Schools of thoughts can be sought as relaxation (Rukhsa) in exceptional issues. The basic Islamic law (Sharia) does not change but Fiqh rulings can change as per requirements. For instance, when tobacco appeared in the market it was declared 'disliked' because of its smell. When it was known that smoking was injurious to health, that ruling was changed to 'forbidden'.

The Muslims Sects should not be confused and overlapped with the School of thoughts of Islamic Jurisprudence (Fiqh). A school of thought (Maktab-e-Khiyaal) is not to be considered a religious sect. As per Webster English Dictionary, sect means ‘a group of people sharing a particular religious, philosophical or political opinion, who have broken away from the main body’. When we talk of different sects of Muslims, it means that these groups have broken away from the ‘Correct Islamic Faith’, though they claim themselves to be truthful Muslims.

Historical perspective - The Islamic schools of thoughts were developed as a natural evolution in the Umayyad time (661-750) when Judges were sent by the Central Government to the newly acquired territories of the Muslim Empire. These Qadhis faced totally new environment and new issues to deal with in these new territories. They tried to base their decisions on Quran and act according to Sunnah. When they could not relate a clear evidence about a specific case in both these resources, they had to judge cases as per their Jurisprudential abilities. This usually included considerations of what was customary in that area. This practice was later known as ‘Opinion or Analogical Reasoning’ (Ra’y and Qiyas).

The recognition of ra'y or Qiyas, as an approved source of law, was based on the instructions of the Prophet (SAWS) and the early Caliphs given to the officials who were sent to administer justice in newly acquired territories.

The Hanafi school came from Kufa, Iraq. Hazrat Ali (RU) had transferred Islamic Capital to Kufa during his Caliphate which resulted in migration of many As-hab-e-Rasulullah (SAWS) to Kufa. The Hanafi school developed under the patronage of Hazrat Ali (RU) and other Ahl-e-Baith-e-Rasulullah (SAWS) and many companions of Prophet Mohammad (SAWS) who settled in Kufa.

Maliki school came from the people of Madina who were heavily inclined in favor of the Islamic practice (Sunnah) of the local community of Medina.

Both these schools, especially the Hanafi, were countered by a movement which was known as Traditionists (Ahl-e-Hadith) movement. The Traditionists opposed the inclusion of Ra'y in Islamic Jurisprudence. They relied only on Prophet’s (SAWS) Ahadith they were collecting at that time.

The “Traditionists’ movement is the most important single event in the history of Islamic jurisprudence in the second century Hijra. They opposed the practice of earlier schools alleging them to be based heavily on Ra’y (opinion). According to them, fiqh had to be based exclusively on Ahadith of Prophet (SAWS). Traditionists existed in all great centers of Islam where they formed groups in opposition to, but nevertheless in contact with, the local schools of law, and the polemics (theological disputes) between them and the ancient schools occupied most of the second century Hijra.

The adherents of old schools, Hanafi and Maliki found it difficult to contain the rising tide of Traditionists. They defended their schools by explaining that their schools of thoughts were not personal emulations, rather their alleged analogical reasonings were per the Prophet’s (SAWS) traditions. This may be the reason that the main contents of the Kitab Al-Athar of Imam Abu Yusuf and the Kitab Al-Athar of Imam Shaybani explained in detail that the Hanafi traditions have been derived from Imam Abu Hanifa, and from Hammad Ibn Abi Sulayman (d. 736), and from Ibrahim Al-Naka'i and further backwards from Hazrat Ibn Mas’ud (RU) and others.

Imam Shafi'i belonged to the school of Madina, but he accepted the contentions of Traditionists, defended them in vigorous polemics (theological disputes) with the followers of the earlier schools, and composed in his Risala (booklet) the first treatise on the method of Islamic Jurisprudential reasoning. Thus, he became the founder of the science of ‘the Principles of Islamic Jurisprudence’ (Usul-e-fiqh) in a written format. Imam Shafi'i was not a Traditionist to the core, rather he deplored their faulty reasoning, and himself relied on traditions from the Prophet (SAWS) by systematic legal thought of exceptional quality, excluding Ra'y and Istihsan (compassion) and insistence on strict Qiyas (Analogical reasoning).

It happened, however, that some of his disciples, particularly, Imam Ahmad Ibn Hanbal, emphasized the traditionist element in Imam Shafi’i’s ‘principles of Islamic Jurisprudence’ (Usul-e-Fiqh) and derived their legal teaching exclusively from traditions of Prophet Mohammad (SAWS), avoiding human reasoning as far as possible.

The avoidance of drawing conclusions on the basis of Qiyas and Ra'y was put up as a 'principle of Jurisprudence' by Dawud Ibn Khalaf (d.884) who was known as Az-Zahiri (literalist) because he relied exclusively in the literal meaning (zahiri ma’ana ) of Qur'an and hadith and rejected not only ra'y (opinion) and Istihsan (compassion) but reasoning by as well.

Notwithstanding their divergent roots, the orthodox schools of law share a common legal theory which asserted itself in the 9th century, and which accepted Shafi'i and the Traidtionists' principle of overriding authority of the traditions of Prophet (SAWS) as the only evidence of Sunna but subordinated its practical application to the consensus of the scholars.

All four Islamic schools of thoughts, Hanafi, Maliki, Shafe’i and Hanbali, are respected as valid legal schools of Islam that have arrived through their analysis of the Qur'an and Sunnah. In fact the differences between the schools are considered a blessing in disguise as it gives freedom of choice to the people as per their personal inclination.

By tenth century the primary law-making activity was not considered necessary and activity of the jurists remained limited to interpretation and explanation of the existing 4 schools, bringing it up-to-date with life as the conditions changed. The scholars used to put their own doctrines under guidance the of their Imams.

This way, the main contents of the Kitab Al-Athar of Abu Yusuf and of the Kitab al-Athar of Shaybani (both students of Imam Abu Hanifa) represent themselves as having been derived from Abu Hanifa, and from Hammad bin Abi Sulayman (d. 736), and from Ibrahim al-Naka'i and further backwards from Hazrat Ibn Mas’ud (RU) who was a companion of Prophet Mohammad (SAWS) settled in Kufa, Iraq.

The Madinese claimed their teachings to derive from the ‘seven lawyers of Medina’ (Fukaha Al-Madina As-Sab'a, namely, (i) Sa'id b. Al-Musayyib. (ii) Urwa b. al-Zubair, (iii) Abu Bakr b. 'Abd ar-Rahman, (iv) Ubayd Allah Ibn Abdullah Ibn Utba, (v) Kharija Ibn Zaid Ibn Thabit, (vi) Sulaiman Ibn Yasar, and (vii) Al-Kasim Ibn Mohammad Ibn Abi Bakr. Their original authority was Abdullah bin Umar (RU).

By the middle of the 9th century the schools of law had transformed themselves into Islamic schools. The bulk of the first school of Kufa transformed itself into the school of the Hanafis. Another group of scholars went into the school of Sufyan at-Thauri. The ancient school of Madina became the school of the Malikis. And the ancient school of Syria became Awza'i School.

Although Imam Shafi'i had disclaimed any intention of founding a school, his disciples, being neither mere Traditionists nor members of another school, became his personal followers, and the movement started by him became Shafi'i school.

The school of Islamic Jurisprudence originated by Imam Ahmad Ibn Hanbal, too, became known as the school of the Hanbalis. This school was a little different from its 'parent Traditionists movement' as it did not absorb the movement fully.

It is the consensus of Islamic Ummah that the 4 schools of thought are alternative and equally valid interpretations of the religious laws of Islam. Notwithstanding their divergent views, they share a common legal theory which asserted itself in the 9th century, and which accepted Shafi'is (and the Traidtionists') principle of the overriding authority of the traditions from the Prophet (SAWS) as the only evidence of Sunna but subordinated its practical application to the consensus of the scholars.

From the middle of the 9th century, the idea began to gain ground that only the great scholars of the past had the depth to independent reasoning in law (Ijtihad). During tenth century a consensus gradually established itself in orthodox Islam to the effect that all future activity would have to be confined to the explanation, application and interpretation of the 4 Schools of thought. This implied that the people should follow these existing schools.

The above continued till 1300 AD. Towards the end of 13th century, Ibn Taymiyyah rejected all these schools alleging them to be personal emulation (Taqleed) of 4 Imams and became the founder of neo Islamist movement called Salafism. After his death, the Salafi doctrine was adopted by a very few people for the following 500 hundred years, until the birth of Ibn Abdul Wahhab in early 18th Century who propagated Salafism on the back of military conquests of Sauds, the tribal ruler of Najd. By early 20th Century Salafism became the official religion of newly formed Kingdom of Saudi Arabia. On the back of oil wealth and the occupation of Islamic important places, Khana-e-Ka’aba and Masjid-e-Nabawi, Salafism thrived in the world during the last century.

In the same way, religious doctrines of the Kharijis ('Ibadis of Oman), and of the Shi'a (Ja'faari in Iran, Iraq, Bahrain, Lebanon and Zaidi in Yemen), which split from the Muslim majority on political grounds about the middle of the first century of Islam (660 AD), differed on the question of the leadership of the community and consequential questions of Usul.

In the following we have provided a brief account of the 4 Imam’s of Islamic Jurisprudence.

Imam Abu Hanifah ® (699 – 767 AD) – (81-151 H) is the first of the 4 Imams of Islamic Jurisprudence. His real name was Nu’man Ibn Thabit. He is famous by the name of one of his daughters named Hanifah. He was born in Kufa in 81 H (699 AD) to a businessmen family who had migrated to Iraq from Iran.

Hanafi school of thought is generally considered as compassionate towards people. It is known for its open hearted religious orientation that elevates True Islamic Faith and is tolerant for differences within Muslim communities. Some people believe that this school of thought appeals more to reason. This kind of allegations were made even during the life time of Imam Abu Hanifa ®. When we look at his life history, these allegations prove to be totally false. Sometimes it happens that the Imam deduces an imperative from Quran and Hadith but people are incapable of comprehending it because of their inability to scan minute things and consider it to be based on his personal opinion.

Hanafi Jurisprudential views were preserved primarily by two most important disciples of Imam Abu Haniifa ®, Abu Yusuf ® and Mohammad Al-Shayban ®. The latter's works, known collectively as Zahir Al-Riwaya, remained authoritative for later Hanafis.

A unique feature of the Hanafi school is the method in which the law was codified. Imam Abu Hanifa ® would convene and preside over a board of Jurists (consisting of about 40-50 of his students) and each would give his opinion on a particular legal issue, Imam Abu Hanifa ® would then decide which is the opinion that is to be selected by corroborating it or sometimes would offer his own unique opinion. The sources from which the law is derived by Hanafis, in order of importance and preference are, (i) the Qur'an, (ii) the authentic narrations of the Prophet (Hadith), (iii) Consensus (Ijma) and (iv) Analogical reasoning (Qiyas). Analogical reasoning was applied when a decision could not be arrived at an issue directly from Qur'an or Hadith.

The Hanafi School had based many of its rulings on Prophetic narrations (Hadith) transmitted by his companions residing in Iraq. Thus it came to be known as the Kufan or Iraqi school. The fourth rightful Caliph, Hazrat Ali (RU) had transferred the Islamic capital to Kufa, Iraq and many of the companions of Prophet (SAWS) had settled there. Hazrat Ali ibn Abi Talib (RU) and Hazrat Abdullah Ibn Mas'ud (RU) formed much of the base of this school. In addition, Imam Abu Hanifa ® studied under many Imams of Prophet’s (SAWS) household. His teachers, among others, included Imam Mohammad Al-Baqir (RU), Imam Ja'far Al-Sadiq (RU), Imam Zayd Ibn Ali (RU) and Hammad Ibn Sulayman ®.

Hanafi methodology involved the logical process of examining Quran and all available knowledge of the Sunna and then finding an example in them that analogous to the particular case under review. It thus entails the use of reason in the examination of Quran and Sunna so as to come to the logical conclusion necessary for the implementation of Islamic jurisprudence in that case. This made it an ideal legal tool for the central Governance of widely varied Muslim populations.

Today, the Hanafi school is predominant in Central Asia, Afghanistan, Pakistan, Bangladesh, India, China, Iraq, Syria, Turkey, Albania, Bosnia, Kosovo, Macedonia and the Caucasus. This school is also followed by major chunks of populations in other parts of Muslim world.

Imam Malik Ibn Anas® (711-795 AD) - (93 – 179 H) was the second Imam of Islamic Jurisprudence (Fiqh). His full name was Abu Abdullah Malik Ibn Anas Ibn Malik Ibn Abi Amir Ibn Amr Ibnul-Harith Ibn Ghaiman Ibn Khuthail Ibn Amr Ibnul-Haarith. He was son of Anas Ibn Malik (not the Sahabi) and Aaliyah bint Shurayk Al-Azdiyya. He was born in Medina. His family belonged to Al-Asbahi tribe of Yemen, but his great grandfather Abu Amir relocated to Madina after converting to Islam in 623 AD. Imam Malik died at the age of 89 in Madina in 795 AD and is buried in the famous Jannatul Baqi cemetery.

Imam Shafi'i ®, who was one of Malik's ® student for nine years and a scholarly giant in his own right, stated, ‘when scholars are mentioned, Malik is like the star among them’. Imam Malik is the second of the 4 Imams of Islamic Jurisprudence. His school is based on the Madina consensus of opinion and uses Hadith as a guide. It appeals to the idea of common good of people. Imam Malik ® did not record the fundamental principles in a written format on which Maliki school of thought is based. In this respect, he resembled his contemporary, Imam Abu Hanifa ®. The Maliki school of thought is predominant in north, central and west Africa and Egypt.

Imam Malik developed his ideas in Madina, where he knew some of the last surviving companions of the Prophet (SAWS) or their immediate descendents. His doctrine is recorded in Muwatta (the book of Hadith written by him) which has been adopted by most Muslims of Africa except in Lower Egypt, Zanzibar and South Africa.

Imam Muhammad Ibn Idris Al-Shafi'i ® (767-820) – (150-204 H) is the third of the 4 Imams of Islamic Jurisprudence. His full name was Abu Abdullah Mohammad Ibn Idris Al-Shafi’i. He was born in Gaza, Palestine. His family moved to Makka when he was about ten years old. He is reported to have studied with the School of Makka and then moved to Madina. Afterwards he lived in Makka, Baghdad and finally in Egypt. His prominent teachers include Imam Malik Ibn Anas and Mohammad Ibn Al Hasan Al Shaybani. He died at the age of 54 on the 30th of Rajab, 204 H (820 AD). He was buried in al-Fustat, Egypt.

He developed the principles of Islamic Jurisprudence in a written format. The sources of Islamic Jurisprudence (Usul-e-Fiqh), in order of priority in Shafi’i school are (i) Quran, (ii) Sunnah of Prophet Mohammad (SAWS) based on Hadith narrated by companions of Prophet (SAWS), (iii) Consensus of the Muslim community (Ijma), and (iv) Reasoning (Ra’y). Reasoning is divided into two areas; (a) Analogical reasoning (Qiyas), and (b) Compassion (Istihsan). His principles became the basis of Islamic Jurisprudence which were subsequently used by all the schools.

Muslims in Indonesia, Lower Egypt, Malaysia, Singapore, Somalia, Jordan, Lebanon, Syria, India, Sri Lanka, Palestine, Yemen and Kurds in the Kurdish regions follow Shafi’i school.

Imam Ahmed Bin Hanbal ® ( 780 – 855 AD ) - ( 164 -241 H ) was born in Central Asia to Arab parents. His full name was Ahmad bin Muhammad bin Hanbal Abu Abdullah Al-Shaybani. After the death of his father, he moved to Iraq where he completed his religious studies. He was a student of Imam Shafi’i. Despite persecution, he held to his belief that the Qur'an was not a creation of Allah (SWT). His school of law is followed primarily in the Arabian Peninsula. He is the last of the 4 Imams of Islamic Jurisprudence. Hanbali School of thought is the smallest of all the four schools. It derives its decrees from the Qur'an and the Sunnah, which it places above all forms of consensus, opinion or inference. The school accepts as authoritative an opinion given by a Companion of the Prophet, provided there is no disagreement with another Companion. In the case of such disagreement, the opinion of the Companion nearest to that of the Qur'an or the Sunnah is taken into consideration.

THE NEED FOR REVIVAL OF MUSLIMS PART - 19

2009-05-18T11:16:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

RECITATION OF NA'AT, SAMA AND SALAM

IN THE LIGHT OF QURAN AND AHADITH

(Part 19)

At the time of the advent of Prophet Mohammad (SAWS) people who lived in Hijaz were mostly descendants of the followers of Prophet Ibrahim (AS) and Hazrat Ismail (AS). The historians say that the period between Ibrahim (AS) and Prophet Mohammad (SAWS) was over 2000 years. During this period, they gradually deviated from the teachings of Prophet Ibrahim (AS) and though they believed in one God, but started worshiping idols of all kinds. Many of these idols were brought to Makka Al-Mukarrama from far of places where Arabs used to go for merchandise. Some of these Arabs were the followers of other prophets after Ibrahim (AS); like Hazrat Moosa (AS) and Hazrat Isa (AS) who were known as Jews and Christians respectively. In Islamic history, this period is known as ‘the days of illiteracy (Ayyam-e-Jahiliyyah).

What changes took place after the advent of Prophet Mohammad (SAWS)?

Prophet Mohammad (SAWS) brought the Arabs back to Islam; introduced worship of Allah (SWT) and showed them how to worship Him. Certain practices of Arabs, like killing of girl child, wine drinking, usury, etc., were forbidden. Some other things were not banned, but regularized as per Islamic laws. Like unlimited polygamy was stopped and people were allowed to marry a maximum of 4 women with certain conditions. Improvement on humanistic behavior was introduced which helped them to become sincere human beings.

If anyone tries to sum up the change in Arabs in the hands of Prophet Mohammad (SAWS), he will conclude that the Prophet (SAWS) cleansed their hearts and changed their mindset and made them good Muslims.

From their past traditions, what was allowed to be continued by Prophet Mohammad (SAWS)?

The day to day lives of Arabs mostly remained unchanged with the exclusion of certain areas where Islamic reforms were introduced. Their living, their eating habits, their clothing, their cultural traditions, their practice of doing business, and many more things continued, rather new Islamic rules further improved their living conditions. For instances they were not required to change their names. They were allowed to continue with their wives and children. They were allowed to live in their own houses and encouraged to continue their businesses/agriculture as usual, except that usury was prohibited. There were hundreds of tribes of Arabs living in Arabian Peninsula and Prophet Mohammad (SAWS) did not force them to change anything except certain areas where Islamic reforms were introduced.

Arab tribes had different accent in their colloquial Arabic. They were allowed to recite Quran in their own accent. But these recitals did not have any bearing on the understanding of the Quran. These recitals were later known as ‘seven recitals’ and ten recitals. Prophet Mohammad (SAWS) did not force them to use the accent of Quraish in reading Quran. In all these recitals, Hazrat Hafs (RU) recital was very close to the accent of Quraish.

Singing as a show happiness was wide spread in Prophet’s (SAWS) time. Certain cultural traditional dances remained unchanged. In a nutshell, Prophet Mohammad (SAWS) did not touch the cultural life of Arabs except in certain areas where Islamic values were introduced.

Islam is a versatile and happening religion. It is meant for the people of the whole world until the day of Resurrection. The cultural values of people of the whole world can be accommodated within the parameters of Islam. Islam has taught people certain basic requirements in their lives. These have to be as per the basic laws of Islam as taught by Prophet Mohammad (SAWS). Islam does not impose anything against the basic nature of human beings. It reforms their nature and facilitates them to become good human beings.

It is in Quran – ‘O’ people of belief, do not consider forbidden those good things that Allah (SWT) has allowed. (Al-Maa’ida – 87).

It is in Hadith – It is narrated by Hazrat Abu Huraira (RU) that the Apostle (SAWS) said, ‘one who does not recite Quran with rich (vocal) recitation, is not among us. (Bukhari and Muslim).

It is in Hadith - It is narrated by Hazrat Abu Huraira (RU) that the Apostle (SAWS) said Allah (SWT) does not listen to anything the way He listens to the loud vocal recital of Quran by the melodious voice of the Prophet (SAWS). (Bukhari and Muslim).

Writing of poetry and its recitation

It is in Hadith - It is narrated by Hazrat Buraida (RU) that I heard Prophet (SAWS) saying, some (couplet) is convincing speech, some are ignorant talk, and some couplet is wisdom and some are narrow mindedness’ (Abu Dawood).

Writing of Na’at (Eulogy of Prophet Mohammad –SAWS) and its recitation was very much liked by the Prophet (SAWS)

It is in Hadith - The mother of believers, Hazrata Aisha (RA) narrated that the Prophet (SAWS) used to keep a Pulpit ( stand ) at the Prophet’s (SAWS) mosque for Hazrat Hassaan Bin Saabith (RU), and Hazrat Hassaan (RU) used to climb over it and used to express pride for, and defend Prophet (SAWS) (meaning he used to recite Na’at) and the Prophet (SAWS) used to say that Allah (SWT) supports Hassaan from Hazrat Jibreel (AS) as long as he expresses pride for and defends the Apostel (SAWS). (Bukhari).

Playing of tambourine (Daf) and flute and dancing in joy was allowed and liked by Prophet Mohammad (SAWS)

It is in Hadith – Hazrata Aisha (RA) has narrated that the Apostel (SAWS) said that ‘make announcement for the marriage ceremony and perform the ceremony at mosque and play on the tambourine (Daf). (Tirmizi).

It is in Hadith – It is narrated by Hazrat Mohammad Bin Haatib (RU), and he narrates it from Prophet Mohammad (SAWS) who said that the difference between lawful (halaal) and unlawful (Haraam) is that in marriages singing and drum beating is performed. (Ahmad, Tirmizi, Nasa’ee and Ibnu Maaja).

It is in Hadith – Hazrata Aisha (RA) narrates that when one Ansari’s bride was sent to her groom’s house in her bridal attire, the Prophet (SAWS) said that ‘Don’t you have some play and fun because the Ansar’s like fun’. (Bukhari).

It is in Hadith – It is narrated by Hazrata Aisha (RA), she said ‘I swear to Allah (SWT), I saw the Prophet (SAWS), and the Habashis (a tribe of Madina) are playing (dancing) with spears and the Prophet (SAWS) hides me with his coverlet so that I could see their play from between his ear and shoulder. Then he stays for me until I myself will return back’. (Bukhari and Muslim).

It is in Hadith – It is narrated by Hazrat Abu Moosa (RU) that the Prophet (SAWS) said, O’Moosa, you have been given a flute of the people of Dawood (AS). (Tirmizi).

It is in Hadith – Hazrata Aisha (RA) narrates that Hazrat Abu Bakr (RU) came to our home when two girls were clapping and playing on the tambourine (Daf) during ‘Mana’, and in another narration (the girls were) singing such couplets which were recited by Ansaars during the war of Ba’as. When Hazrat Abu Bakr (RU) chided these girls, the Prophet (SAWS) took out the (bed) sheet from his face and said O’Abu Bakr (RU), leave them, as this is festival time. And in one narration (it is said) O’ Abu Bakr (RU), every nation has festival and this is our festival.’ (Bukhari and Muslim).

During Prophet’s (SAWS) time, there were only two musical instruments, flute and tambourine and both these instruments were permitted. Now a days many new musical instruments have been made. If someone uses them in singing, why can’t these be allowed?

If we are singing something which explains physical beauty of a woman or describes polytheism and infidelity or idolatory, its recital and singing is senseless, waste of time and will be considered as sin. Similarly, singing and dancing of young men and women together on stages cannot be allowed.

Every aspect of human activity has positive and negative features. Islam disallowed negative features and allowed the positive side. Fornication and infidelity is not allowed. But you can have legal marital bliss.

Singing, music and dancing which leads people towards sin cannot be allowed. But if someone recites the eulogy of Prophet Mohammad (SAWS), meaning recites Na'at, with musical instruments, how can it be disallowed?

If someone sings in praise of his parents because they have supported him in his life, how can we disallow it?

If someone sings in praise of his teacher for his services, how can it be disallowed?

If someone recites a poetry in praise of his Shaikh who taught him Arabic, Quran and Hadith, how can this be disallowed?

If someone sings, dances and plays musical instruments in times of joys, festivals, marriages, how can it be disallowed?

If someone arranges ‘Sama’ gatherings and recital of poetry in praise of Prophet Mohammad (SAWS) and As-hab-e-Rasulullah (SAWS) and legendary Shaikhs of Ihsan and uses musical instruments, this will be treated as Sunnah because Prophet Mohammad (SAWS) has allowed and liked it.

If people recite Salam and Durood in chorus with music on Prophet Mohammad (SAWS) it will be treated as Sunnah because Prophet Mohammad (SAWS) and Allah (SWT) both like it.

The tradition of hearing of vocal music is proved from companions of Prophet Mohammad (SAWS) and their first and second generation followers. Read the following 15 Ahadith.

(i) It is narrated by Ibne Abdul Bar that Hazrat Omer (RU) heard vocal music.

(ii) It is narrated by Madarvi and Rafa’ee that Hazrat Osman (RU) heard vocal music.

(iii) It is narrated by Ibn Abi Shaibah that Hazrat Abdul Rahman Bin Auf (RU) heard vocal music.

(iv) It is narrated by Baihaqi, Ibn Maaja, Sa’eed Bin Mansour and Wahidi that Hazrat Abu Obaidah bin Jarrah (RU) heard music.

(v) It is narrated by Baihaqi that Hazrat Bilal (RU), Hazrat Abd bin Arqam (RU) and Hazrat Osama Bin Zaid (RU) heard it.

(vi) It is narrated by Ibn Zaher that Hazrat Hamza (RU) heard it.

(vii) It is narrated by Abu Nayeem that Hazrat Barra bin Malik heard it.

(viii) It is narrated by Ibn Abdul Bar that Hazrat Abdullah Bin Jaber (RU) heard it.

(ix) It is narrated by Abu Talib Makki that Hazrat Abdullah Bin Zubair (RU) heart it.

(x) It is narrated by Abu Tafra Asbahani that Hazrat Hassaan Bin Saabith (RU) heard it.

(xi) It is narrated by Zubain bin Akkar that Hazrat Abdullah bin Omer (RU) heard it.

(xii) It is narrated by Ibn Qutbla that Hazrat Hazrat Qurazta bin Ka’ab heard it.

(xiii) It is narrated by Bukhari that Hazrata Aisha (RA) heard it.

(xiv) It is narrated by Abu Talib Makki that Hazrat Mugaira bin Sha’aba (RU) heard it.

(xv) It is narrated by Madravi that Hazrat Umroo bin Aass (RU) heard it.

The listeners of Audition (singing/recital with music) are numerous in Prophet’s (SAWS) time and later among his companions and their second generation ta’aba’een (known as Salaf).

All 4 Imams of Fiqh and Ibn Ainia and Sha’afais have supported this school of thought.

All Hadiths relating to prevention of Singing (Gina) have been proved to be ‘weak hadiths’ by all Imams of fiqh.

Salafis always mention a Hadith in which it is mentioned that ‘wine, fornication, silky wear and singing are not allowed’. It is obvious, the singing will be judged as per the assembly of people and what they are singing. But, how can they impose this Hadith on the recitation of Na’at of the Prophet (SAWS) which was liked by him very much?

If anyone denies authentic Prophet's (SAWS) Ahadith, he will go out of Islam as an arrow goes out of the bow. If we accept this claim of Salafis, Deo Bandis, Tablighis, Ahle Hadith, etc., for argument sake, then we will have to deny so many authentic Ahadith in which Prophet Mohammad (SAWS) heard music. If we do that, we will go out of Islam. In addition we will have to accept that the companions of Prophet Mohammad (SAWS) were involved in wrongful things (Nauzubillahi) because it is proved by so many Ahadith mentioned above that they listened to singing with musical instruments.

What kind of following of Salaf is this? The above groups say they follow the Salaf ( the companions of Prophet Mohammad – SAWS and their first generation followers – ta’aba’een ), but in practice they do exactly the opposite of it and in the process they prove the Salaf were doing wrong things. (Astaghfirullahi).

It is in Quran – ‘O’people of belief, do not consider forbidden those good things that Allah (SWT) has allowed. (Al-Maa’ida – 87).

Salafis have the habit of imposing Quranic verses and Ahadith meant for disbelievers, on Muslims in order to misrepresent Islam on the gullible people. Innocent people get carried away by their utterances and get mislead. They do not realize that by their actions, they may get some worldly benefits or may be leadership of some Muslim countries, but what will happen in Hereafter should be a matter of concern for them.

THE NEED FOR REVIVAL OF MUSLIMS - PART 18

2009-05-13T10:02:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 18)

Around 1950s and 60s people used to study science as one subject. Gradually, the subject expanded into new fields and we came to know about major divisions of science. Firstly, it was sciences and applied sciences; then came technology, followed by physics, chemistry, biology; then came engineering physics, nuclear physics, applied physics, organic chemistry, inorganic chemistry, medical sciences, biomedical sciences, management sciences, human sciences, psychological sciences, engineering sciences, mobile engineering, telecommunications, aviation engineering, space engineering, computers, internet and so on and so forth. This is a natural evolution of science which took place during the life time of many of us. If scientist and technologists did not work in this evolution and creation of innovative things, we would not have seen the comforts of travel in space age jets, fast trains, versatile cars/transportation vehicles, shipping, etc. We would not have witnessed the communication revolution of mobile phones and internet. Look at the development of science and technology in every field of human activity. In all these innovations, can anyone tell, has there been a change in the basic laws of science? Our answer will be an emphatic No. Laws of science remain the same but we develop new things making use of those basic laws.

The same thing applies in religious issues. In the times of Prophet Mohammad (SAWS) and his companions, Muslims looked upon, and acted on, religious issues in a composed format. As the time passed by, the composed format of religion gradually developed into its detailed version. We had Imams (scientists) of Ahadith who worked hard on this subject and developed the science of Hadith. There are many Imams of Hadith, among them, 6 have been accepted as most authentic. Their books of Hadith are accepted as most authentic versions of Hadith. Why we accept them as Imams and follow their books? Because we accept that this is a natural evolution of the subject of Hadith. Are not they innovators? Indeed they are as they have brought in front of us various shades of Prophet’s (SAWS) traditions which were not available in the times of the first generation companions of Prophet Mohammad (SAWS) in this detailed and written format. Their innovation is based on the basic rules of Islam. What has been proved of this? Any new thing which is based on the basic rules of the religion is an acceptable, rather necessary innovation.

Similarly, the science of Exegesis of Quran developed. Earlier, we had Hazrat Abdullah Bin Abbas (RU) whose opinions on Quranic verses were available. Now we have many versatile Muslims who have written translations and exegesis of Quran. Many of these exegesis are undisputed and widely read by Muslims.

Similarly, the Islamic Jurisprudence (Fiqh) developed. As the time progressed, we had different Imams (scientists) of Islamic Jurisprudence who served the nation during their life times. Out of the many Imams who have done research in this subject, four are widely accepted by Muslims as most authentic. All Muslims who worked to develop this subject are indeed innovators because they developed the science of Islamic law. These Imams portray the development of Muslim society into this modern age. Without them, the Muslim nation would have remained frozen in history. They are scientists of their times and we should learn to respect them for their hard work.

In the same way, the ‘Science of Purification of Heart (Tazkia Nafs) was developed. Earlier, in Prophet’s (SAWS) and his companions’ time, it was in a composed format. People whose hearts were required to be purified belonged a small Arab region. As Muslim areas expanded in the world, many nations came under the banner of Islam. These nations had a strong culture of their own from thousands of years. Our Ulema and Sufis had the difficult task of purifying hearts of these multi-cultured new Muslims. The scientists of Purification of hearts had to developed new ways and means to strengthen the believes of these new converts. As has been the case with other fields of religion, new techniques were developed in purifying the hearts of people to make them truthful Muslims. The Sufis and Shaikhs of Ihsan conducted case studies on these new Muslim nations and as per their nature and cultural background, they adopted various ideas to bring these huge population into the Islamic fold. Sufi Shaikhs in various regions of the world became popular. The people who followed them in different regions of the world were identified with their names/silsilas. In Iraq, Hazrat Shaikh Abdul Qader Jeelani ®, in Central Asia, Hazrat Bahauddin Naqshband ®, in Easten Asia, Hazrat Khaja Moinuddin Chishti ®, in Africa, Hazrat Ali Bin Abdullah Abul Hasan Shazli ® and Shahabuddin Suharwardi ® and Hazrat Ahmad Kabir Rafa’i ®, and in Europe Hazrat Jalaluddin Maulana Room ® became popular. Are they innovators? Yes they are. They have helped Muslim nation to transform itself into the modern times. Without them, we would have remained frozen in the pages of history. The nation which develops itself with time, remains alive. Those who do not want to adopt to the new environment by developing new skills, are left behind. Look at the impact these Sheikhs had on the history of Islam. We should learn to respect our elders and thank them for their extra-ordinary efforts in serving the nation rather than destroying their graves and try to eliminate their names from history.

We can explain things to the people who are willing to listen to reason. Illiterates and strong headed people cannot be brought to the right path of Islam.

The religion of Islam focuses more on human soul rather than human body. The human soul (rooh) is hidden, and our material body is visible.

What is faith? Can we (physically) see it? No. It is the attribute of soul. Can we show the face of belief? No. It is the attribute of soul, therefore it is hidden but it will remain with us in this world and in Hereafter. Many things are related to our hearts which remain hidden from others. When someone lies, can it be seen from our eyes? No. We will have to feel that this guy is lying. Tazkia Nafs is the science of heart. Without Tazkia Nafs, no one can have 100% pure Iman. When peoples’ hearts are purified, they move up into the zone of Ihsan where, as per the Hadith of Ihsan, they can visualize their sustainer.

The sciences of the understanding of Quran, Hadith, Islamic Jurisprudence and purification of heart (Tazkia Nafs) developed simultaneously. Many people participated in the development of these sciences. Like other fields, in Tazkia Nafs, many Shaikhs of Ihsan, Soufis came on Islamic horizon at different times during the history of Islam. These Shuyooks adopted different ways to cleanse people’s heart. The Shaikhs of Ihsan or the truthful Sufis are the physicians of our souls. Like a medical doctor is important to keep our body healthy, the Sufis are important to keep our soul healthy. The truthful Sufis help us to keep the Muslim society spiritually healthy. If you brand them as wrongdoers and innovators, you are not doing any harm to them. Rather you are making the entire Muslim community sick. Remember sick nation is useless and is a burden on earth. Therefore, it is important that we do not neglect this area of Islamic activity. We should locate these truthful people in our society and train our people under their able guidance so that the Muslim nation could be kept spiritually healthy for generations to come.

Salafis say that till the time of Companions of Prophet Mohammad (SAWS), the religion was pure and after that innovations appeared.

Their statement is like some one saying that the science book we studied in 1950s was pure and the following decades the new science subjects came up were all innovations. If someone says like this, what will be your reaction? Will you not call him crazy?

Life in itself is an evolution. When Prophet Mohammad (SAWS) appeared, the Islamic laws were made most comprehensive in the shape of Quran. Before that, the scriptures of other prophets did not contain so much details. The basics of Islam were completed during Prophet’s (SAWS) time.

It is in Quran – ‘(O’Prophet) This day I have perfected your religion for you, completed My favor upon you and have chosen for you Islam as your religion’. (Al-Ma’ida – 3).

If a scientist tells us more details about the solar system and discovers new planets which were unknown to us, it will be treated as the development of science. But if someone says that the Sun has hands and eyes and ears, but these are not similar to human beings, he will be treated as a innovator because he is reporting against the fact of the matter.

Let us look at our living in the 21st Century and compare it with the living of human beings in 7th Century. Today we use cars, bikes, buses for our travel. At that time people used to walk and some affluent men used to ride horses. Today we use transportation vehicles as goods careers, at that time people used camels, carts for transportation of goods. Now we travel from one continent to another in a matter of few hours. Then people needed several years to travel from one place to another. Now, we have communication devices like phones, internet, news papers, electronic media, etc. These things were not available then. Now we live in high rise multistorey buildings. Previously people lived in mud houses. We have magnificent mosques and educational institutions for our religious studies, earlier these facilities were not avaialble. Previously we read Quran which was hand written, now it is printed in big electronic machines. Previously people used to drink water from small wells. Now people use purified sea water for drinking. You talk of anything from then and now, everything has changed. All these changes are essentially required innovations for our survival on this planet. We have not broken any natural laws for this development.

The basic laws of nature were in composed form earlier. Now they are in expanded format. Similarly, the composed laws of religion of Islam also developed into their detailed version. Some people think that every thing new is an innovation. They try to drag people back by 1400 years into History and want us to do things in the same way as people did at that time. How could this be possible?

They say only beating of ‘Duf’ is allowed in Islam as this instrument was used during Prophet’s (SAWS) time. The music instruments now available were not there in Prophet’s (SAWS) time. At that time, 'Duf' was allowed. Then why not ‘Dhol’ and ‘Drum’ is allowed now because these are the developed version of the old 'duf'. They should think these things coolly and question themselves how come they are living in high rise buildings now when during Prophet’s (SAWS) time no one lived like that. When someone talks about these simple logical things, they start branding him as innovator.

We cannot explain to people who do not want to understand simple things and behave irrationally.

They say taking picture, or hanging pictures of human beings on walls is not allowed. Well, we also know about it as there are definite Ahadiths about it. But, let someone look at Saudi Arabia. Every home and every office has pictures of King and his family members. Their TV channels show serials and movies which are highly objectionable from their own standards. Their news papers, magazines, electronic and print media are all full of pictures of women, men, animals and what not?

Before talking of innovations, they should first cleanse themselves from the modern living in real terms. They should destroy everything that has been built in the name of development and start living in mud houses as people lived during the time of Prophet Mohammad (SAWS). Why don’t they follow the Salaf in everything they did?

Apparently they did not understand the basics of the religion. They got mislead by reading books independently and they lead others to believe in their misconceptions about Islam. We do not want to dig more because what kind of objectionable things Salafis do in their homes or in their countries is not our subject of discussion. We are all human beings and we all falter in one way or another. By giving these examples, we are trying to clear their misunderstanding on innovation in religion.

What is innovation in Religion? If some one goes against the fact of the matter and says something which is contrary to the basic beliefs of Islam, it will be treated as innovation. Like Wahhabis say that Allah (SWT) has hands, eyes, but how they are is not known to people. This kind of statements are against the fact of the matter, therefore are innovation in the religion. Well, it is more than innovation, it is giving creature attributes to the Unity of Allah (SWT) which is Shirk.

Differences of opinions are common in Muslim Community. There was no opposition to the earlier four Imams of Fiqh even though they differed with each other in many issues. What was the reason that the entire Muslim community stood unequivocally against Ibn Taymiyyah when he introduced new faith and rejected all Imams of Islamic Jurisprudence?

Allah (SWT) had rewarded Ibn Taymiyyah with exceptional memory and a good analytical mind. When we look at his biography written by his followers we realize that he did not have the opportunity, or may be he did not like, to sit as an obedient student in front of expert sheikhs of his time. To become an expert in Shariah, you need to spend 20-30 years in the company of able Shuyooq to understand the fine tuning of that subject. Ibn Taymiyyah was a zealous young man. He read many books, memorized them all, including Quran and Hadith books and before he could complete his teens (19 years), he thought himself to be a scholar in various Islamic subjects. Since he had an exceptional memory and argumentative power, he considered it was sufficient. When scholars of his time drew his attention that what he deduced by his independent study was wrong, he should have headed to their call and tried to discipline himself for a few more years and spent some time with variety of experts and listen to their arguments with a positive mind frame. He did not do all that. He preferred to face them head on with his self acquired knowledge. If he had allowed himself to be polished with the attention of the Shaikhs of Ihsan of his time, he could have been very useful to Muslims. He used his expertise to make people believe his way of thinking. He did mesmerized crowds with his argumentative skills and encyclopedic knowledge. But he remained aloof from the intrinsic spirit of Islam. He suffered for his new beliefs through out his life as he was imprisoned several times during his life time and in the end he died in Jail on Sunday, 26th September, 1328 AD at the age of 65. But by that time he had implanted the seed of a new sect. This seed was provided with water and manure by many people, primarily by his student Ibn Al-Qayyim ( 1292 - 1350) and later by his dedicated follower Ibn Abdul Wahhab (1703–1792). The seed has now grown into a massive banyan tree.

The doors of deducing rules as per new requirements of times is generally an ongoing process. The subject is very vast, therefore we will describe it briefly here. There are 4 types of people associated with Islamic Jurisprudence.

The Absolute Interpreter (Mujhtahid-e-Mutlaq) - He is a person of Principles of Islamic Jurisprudence. His approach of deducing things and reasoning is exclusive. The 4 Imams of Islamic Jurisprudence, Hanafi, Shafe’i, Maliki and Hanbali are covered in this category.

The Interpreter of the School of Thought ( Mujhtahid fil mazhab) - He is greatly influenced by his Imam/Shaikh. At times he differs from his Shaikh in principles; though it happens very rarely. In related issues, he deduces things as per his interpretations. He can find solutions to any new thing faced by the people. He considers minutely on Hadiths and if some Hadith is proves closer to the issue, he gives edicts differing with his Shaikh.

The Interpreter of Preference (Saheb-e-Tarjeeh) - He gives preference in the sayings of various Imams in a specific issue. As he has less strength of distinguishing things as compared to the above interpreters, he gives preference to one saying from among the sayings of the above interpreters.

The Jurisprudential Counselor (Mufti) - Muftis deduce things from the books of Islamic Jurisprudence. As a matter of fact they are only narrators. Their individual effort is only to the extent that they go through the books and bring out the answer in a given issue.

The essential requirements of Jurisprudential doctors are; they should be well versed with ancient and modern Arabic phraseology, its grammar, syntax, philology, idiomatic usage and rhetoric. In addition, they should have the knowledge of Quran, its exegesis and the principles of exegesis. The knowledge of Hadith, its principles and encyclopedic classification of narrators is a requirement. The knowledge of Fiqh (Islamic Jurisprudence) and its principles are required. They need to know logic, the issues related with consensus of Muslims opinion and the differences of opinions between Imams of various fields. They should know the circumstances and issues of their times, the law of the country and general public trend in Muslim society. But most important of all is the requirement that they should thoroughly know the spiritual requirements of Islam, should have purified their hearts under eminent Shaikhs of Ihsan and should be trained in all the above subjects under able scholars of their times by spending decades in their company to learn the complexities of these subjects.

Following of four Jurisprudential Imams is not their personal emulation (taqleed). They are accepted teachers of Muslims in the area of Islamic Jurisprudence. The question here is not blind emulation (taqleed), rather it is the matter of trust Muslims have in these great Imams.

It is in Quran - ‘Prophet Mohammad (SAWS) is an exemplary model (for all of you) (Al-Ahzab – 21). What is the meaning of this verse? Simply follow the Prophet (SAWS) in whatever he does. Who will follow the Prophet (SAWS)? The one who has complete trust in him. They hypocrites in Prophet’s (SAWS) time did not follow him because they lacked the requirement of trust in him.

After Prophet Mohammad (SAWS), people trusted the rightful Caliphs and followed them.

After the companions, people followed the Ta’abaeen (first generation followers of the companions of Prophet Mohammad -SAWS) because they trusted in their sincerity and knowledge. Then came the time of Taba-taba’een (the followers of Ta'abaeen) and people followed them. Then came the times of Imams of various Islamic subjects. This period was followed by the Shaikhs of Ihsan or truthful Sufis. People followed all these spiritual leaders because they had trust in them.

Every time, every period in Islamic history we do have rightful people who can be followed. These virtuous souls are there in every place and every time. They are our practical examples in the following of the religion.

If the requirement of following was not to be there, then in the presence of Quran, Allah (SWT) would not have asked people to follow the Prophet (SAWS) in whatever he did. It is not blind following, rather it is the trust in a knowledgeable individual which helps us overcome our day to day problems in religious life.

Why do we go to Muftis for their edicts in certain issues? It is because we trust them for their knowledge and their sincerity in religion. If this following is removed from society, how will we deal with various issues? We believed in all Imams of Hadith, particularly the 6 famous Imams. This is the reason we follow the Hadiths mentioned in their books. First we need to have trust in Imam Bukhari, then we will believe in the Hadith mentioned in his book. This way, are not we following Imam Bukhari ®?

Muslims follow all venerable Imams, Shaikhs of Ihsan, truthful legendary Sufis, As-hab-e-Rasulullah (SAWS) in all their actions. This is the foundation on which the building of Islam rests. If you remove this foundation and ask people to go back to the books of Hadith and Quran on their own and lead the life of a Muslim; will it be possible? No, we will lose the track. We will be mislead and go astray.

If you do not study a subject under the able and experienced teacher, there is 100% possibility that you will be mislead. This is what has happened with Salafis. They thought, by reading books they can emulate and follow As-habe-Rasulullah (SAWS). It is not possible. They were mislead from the Quran and Hadith because they interpreted these books as per their limited understanding.

We have famous Salafi/Ahle Hadith scholars in our times also who have studied Quran and Hadith on their own and have memorized hundreds of books. Their talks and logical explanations look impressive on the face. They are big crowd pullers. They have learnt the art of debates and arguments. They mesmerize people from their photo finish memory. But, alas, they have been completely mislead in their basic faith. They use their skills in misguiding thousands of people. They seemed to have ignored the fact that the study of Shariah cannot be undertaken without the help of reliable Islamic teachers. Shariah cannot be perfected without practice and close contact with the experts. This is the reason they could not understand the wisdom of the four Imams of Islamic Fiqh and rejected them en masse. They do not say openly that they reject all 4 Imams, they say that they will follow the Imam only when his saying is in accordance with Hadith books. Meaning, they are the judge of those famous Imams and with limited, unskilled knowledge acquired by their self study, they will judge the scholars and teachers of Ummah? This shows their distrust in them. What an illiteracy is this?

This is the reason our respected Ulama warned Muslims not to seek study and understand Quran through a person who has only memorized it without knowing its contents through an expert.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 17

2009-05-12T09:58:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 17)

It is very difficult to make a person believe something on the strength of an argument. Therefore, we should not get bogged down in thinking why certain human beings are involved in all kinds of evil activities in the world in spite of repeated warnings and why people belonging to certain Muslim sects do not understand the simple logic behind truthful Islamic beliefs?

Occurrence of faith is not a discretionary thing. By consideration and attention our minds get affected and we start believing. Faith is the name of certainty, and belief is its reaction. Meaning, faith comes and we believe. In this process there cannot be a coercive influence or force that can make you believe.

It is in Quran – ‘ There is no compulsion in Islam. Truth and untruth is abundantly clear and distinct from each other. Now whoever wishes accepts the faith, whoever wishes rejects the faith, negate it ’. (Al-Baqra – 256).

Allah (SWT) created human beings with intelligence and provided them with knowledge and gave them free will. Therefore they are expected to use these faculties as per the commandments of Allah (SWT). If they act against this requirement, they will be punished.

As far as religious intelligence and analytical skills are concerned, people can be divided into the following three categories.

Superior

Those who have elevated virtuous nature, pay attention towards their natural instincts and carry out good deeds easily and, as such, success and leadership is associated with them.

The nature of Prophets and Apostles is such that they have natural conformity with the spiritual world. It is in their natural disposition that they take from Allah (SWT) and give to His servants. They listen from the truthful Being (Allah –SWT) and transfer back to His creatures. It is in Quran – Allah (SWT) knows it well who is capable for Apostleship’. ( An-A’am - 124).

Average

With a little effort and hard work, they achieve their virtuous objectives in the guidance and leadership of the superior persons.

Virtuous souls like the family members of Prophet Mohammad (SAWS), his companions, Imams of various Islamic fields, and Shaikhs of Ihsan, who are described in Quran as ‘friends of Allah (SWT) reach to the elevated states in closeness of Allah (SWT) in the guidance and with assistance of Prophet Mohammad (SAWS).

Truthful Muslims achieve their objective of success in this world and salvation in Hereafter, under the guidance and following of the virtuous souls and friends of Allah (SWT).

Ordinary

Those who are with inferior nature, never come to the right path, even if they are explained repeatedly. They are blind and deaf from the beginning and remain petty minded throughout their lives.

Eternally wretched cannot be guided from the sermons of Awliya-Allah (friends of Allah- SWT). They cannot be guided even from the guiding light of the Prophets.

It is in Quran – ‘Deaf, dumb and blind, they will not return (to the right path). (Al-Baqara – 18).

It is in Quran – ‘And if they believe not in this declaration (Islamic Testimony – Shahadah), it does not follow that you, O’Prophet (SAWS) should not vex yourself to death by going after them. (Al-Kahaf – 6).

It is in Quran ‘ You (O’ Mohammad) cannot guide everyone you like (to the desired objective), but Allah (SWT) guides whom He will. And He is Best Aware of those who walk aright (who can follow guidance). (Al-Qasas – 56).

Muslim community in the world has 73 sects and innumerable sub groups which are increasing by the day. As per the Hadith (Tirmizi), only one sect or sub group will be rewarded, the rest will be thrown into the fire. Thus, we know that out of the huge population of over 1.2 billion Muslims, a very small fraction is on the right path. The remaining Muslims, about 1.19 billion people are in red who may probably be thrown into hell fire permanently.

In spite of knowing these details, everyone feels that he will be rewarded with Jannah. How could this be true? 99.6% of the present day Muslims are under the looming danger of being rejected by Allah (SWT) in this world and in Hereafter.

What is wrong with Muslim community as only 4 out of 1000 may probably be on the right path?

It looks 996 persons out of 1000 Muslims have passion for certain misguided beliefs. They are mistaking their passion as their faith. They do not realize that it is dangerous to replace faith with passion. Passion makes people adamant and inflexible. The Makkans of Prophet Mohammad’s (SAWS) time had the passion for idol worship. This was the main cause that they could not understand Islamic teachings.

What happens when we try to instill truthful Islamic believes in the minds of passionate people? They feel hurt. Their hurt is exposed by their heated arguments. They have been brainwashed by their sect’s Emirs. They have been taught their sect’s interpretations of Quranic verses and Ahadith.

What happens when their arguments fail? They go back to their Emirs (local leaders) with the questions they could not answer. The Emirs first try to convince them and bring them back to their fold. But if they persist to know more, Emirs scare them and advise them not to go near that person again. When this attempt also fails, all the local sects leaders sit together and invite their regional and country leaders and discuss this issue and decide to start a personal slander campaign against the person who is trying to teach the truthful believes. His life history and his family's life history is studied. All his human weaknesses are gathered, like the size of his beard is checked, he goes to which mosque is checked, his family’s past record in locality is studied, his books, video tapes and all published information is gathered. Everything is studied meticulously in order to find faults with him. When all data is collected, they make CDs where his human weakness are glaringly portrayed and his statements are referred in ‘out of context’ fashion and he is maligned with this fabricated evidence. On the basis of this fabricated information, they issue Fatwas against him.

When the person refutes all charges in public and explains his innocence, they try to physically stop him from his campaign in collusion with local authorities using influence and money.

When this also fails, they start his character assassination. Recently, we came to know about a CD where a very reputed and respected scholar of Islam was shown on the door or a pub. With digital technology, his photo was affixed around the pub in such a way that common people will believe this evidence. What a shame!

Who does this kind of things? Makkan disbelievers used to do such gimmicks against the Prophet (SAWS). These people follow the Makkan tradition. What will they achieve by misguiding people by such tricks? It is obvious, they want keep their leadership intact in this world.

It is advisable that persons should be judged on the strength of their explanation of truthfulness. It is important that we control our passions and be positive and keep our minds open for good counseling. Let us not close the door of truthful Islam on ourselves. Let us not become part of the sect/group who have gone astray.

It is in Bukhari, narrated by Hazrat Ali (RU) that he heard Prophet Mohammed (SAWS) saying that ‘towards the end (before resurrection – Qiyamah) a Jama’at (group) of young and ignorant people will rise who will talk about the religion, which will look good on the face of it, but Islamic beliefs will not go down their throats (meaning they will not understand them). They will go out of Islam as the arrow goes out of the bow’.

Salafis say that blind following (taqleed) of the four Imams of Islamic Jurisprudence is not correct. Therefore, one should read Quran and the books of Hadith and independently deduce their meanings and act accordingly. Once a person agrees to this logic, they give him Salafi books and ask him to follow their interpretations.

Let us make it clear that the question of blind following does not arise in following Imams. If Muslims were blind followers, they would not have had four schools of thought. They would have been following only one Imam. Where was the need for the other three? The fact that we have 4 different schools of thought is a testimony that Muslims are not blind followers.

Consensus is an important Islamic practice from the time of Prophet Mohammad (SAWS). The entire Muslim community jointly agreed that all four schools of thought are correct and people are independent in following any one of these.

When Imam Shafe’i ® differed in some issues from Imam Abu Hanifa ®, there was dispute. There was no problem when other two Imams gave their different opinions on various issues. These Imams were very popular in their countries. They had huge following during their life times. Many people follow them even after their deaths.

The question is why we see no major disputes in Islamic history on this issue when the four Imams were alive or even after their deaths?

The reason is they differed on issues which were not central to the basic faith of Islam and the respect of Prophet Mohammad (SAWS) and his companions. In addition, they did not reject the opinions of other Imams en masse (outright). They did not denounce other Imams of other schools of thoughts. They did not ask people to go and read Quran and Hadith independently and deduce issues directly. They realized the importance of studying Shariah under the watchful eyes of expert Ulema and Shaikhs. All Imams of Islamic Jurisprudence (Fiqh) spent their life times under able teachers before venturing into the field of Islamic Jurisprudence. Their life histories are documented in detail. In view of this, the Muslim Community jointly agreed on the authenticity of their opinions in Islamic Jurisprudence (Fiqh).

As against the above, look at the founder of Salafis, Ibn Taymiyyah.

Al-Subki said, ‘He (Ibn Taymiyyah) memorized a lot and did not discipline himself with a Shaikh’.

What is the meaning of Al-Subki’s observation? It means that Ibn Taymiyyah was not taught by reliable Islamic Shaikhs or Ulama who were specialized in their fields. He received the knowledge mostly from books, understood it by himself and deduced what he wanted. He had not even completed his teen age ( before 19 years) he considered himself a big scholar of Islam, better than the 4 Imams of Islamic Jurisprudence, Hanafi, Maliki, Shafe’i, Hanbali and started giving fatwas against their established opinions. He rejected them en masse. He seemed to have ignored the fact that the study of Shariah cannot be undertaken without the help of reliable Islamic teachers. Shariah cannot be perfected without practice and close contact with the experts. This is the reason he could not understand the wisdom of the four Imams of Islamic Fiqh and rejected them altogether. This is the reason our respected Ulama warned Muslims not to seek study and understand Quran through a person who has only memorized it without knowing its contents through an expert.

Salafis say that they follow Salaf ( the companions of Prophet Mohammad –SAWS and their first generation followers - taba’een). How far this is true?

The knowledge is gained through a teacher, rather than directly from a book. Why people go to Harvard University, London Business School, MIT, IIT, etc? Because in these institutions we get good teachers and if we study and learn under their guidance, follow their learning techniques and take advantage of their experience we stand to gain a lot by way of good employment and positions of power in the world. Similarly, it is important that we look for truthful religious teachers, follow them and learn in their company? If we study and learn under their guidance, we stand to gain in this world and in Hereafter.

It is a known fact that education cannot be acquired by books. If this was the case, nobody would have gone to those prestigious Institutions. Certification from these Institutions are recognized world over. Similarly, if we find an outstanding Shaikh of Ihsan and learn from his expertise, what is wrong in it? This practice is proved by innumerable Quranic verses and Prophet Mohammad’s (SAWS) traditions.

Salafis scare people from various interpretations of this Prophet’s (SAWS) Ahadiths and claim that Shaikhs of Ihsan or Religious guides and Sufis take the pledge (ba’it) for submission of pupil to them and not to Allah (SWT) and His Apostle (SAWS). This is a blatant misrepresentation of facts. For argument sake, let us think that this is true with certain self proclaimed Shaikh who is taking advantage of people. But, Allah (SWT) has given us common sense. Why should we go to a person who is not worthy of guiding people. Nobody is forcing us to go to a person for guidance who is sure to exploit you. There are some dishonest people everywhere, in every society and we should be away from them. But taking this as an excuse and stopping people from this important Prophet’s (SAWS) tradition is an attempt to mislead people from truthful Islamic faith and practices.

Salafis encourage people to gain knowledge by reading Quran and Hadith books directly without any teacher. When you agree to it, they will give you their books which contain misinterpretations of the meanings of Quranic verses and Ahadith. This practice on their part is an attempt to legitimize their sects’ beliefs in the eyes of innocent people. Is it possible to learn religion directly from books? Can anyone become an engineer or doctor or scientist by just reading concerned books? If this was possible, then there was no need to have so many schools, colleges, universities and technological and scientific Institutions through out the world.

Ibn Taymiyyah was b0rn in 1263 AD. The time of the Companions of Prophet Mohammad (SAWS) and their first generation followers – Taba’een ended around 750 AD. There is a gap of almost 550 years between Salaf (companions of Prophet Mohammad –SAWS and their first generation followers – Ta’abaeen) and Ibn Taymiyyah. How could Ibn Taymiyyah possibly follow the Salaf when they were unavailable physically to teach him Islam? He did that by reading their books. We know, we cannot get knowledge only by reading books. We need a physical teacher to explain sensitive issues of Shariah. Development of knowledge and learning is a continuous process under able teachers. When you break this important link, you will not gain truthful knowledge. Rather you will be misguided by your independent study and wrong interpretation of these books. Thus, the claim of Salafis that they are following the ‘Salaf’ is unfounded.

Ibn Abdul Wahhab claimed that the faith and deeds of all Muslims till his time, after the period of Salaf (between 750 and 1750) were incorrect. He accused them of involvemengt in all kinds of polytheism and innovations. In other words he claimed that billions of Muslims who lived during 1000 years were not Muslims.

A prominent Islamic Scholar of Ibn Abdul Wahhab’s time, Muhammad Amin Ibn Abidin wrote in his celebrated work ‘Hashiyya Radd Al-Mukhtar’ (Vol. 3, Page 309). “In our time Ibn Abdul Wahhab Najdi appeared and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahle Sunnah was permissible”.

Apparently, the founders of Salafism did not understand the theory of evolution in the world. Their wrongful ideas of ‘religious innovation’ have now penetrated every single Muslim home around the Globe. They have extensively propagated the idea of deducing Shariah independently from reading books, magazines, newspapers and internet. The result is for everyone to see. The Muslim society is totally disintegrated and has lost its direction. Every individual thinks about Sharia as per his own mind and every home has become a battle ground for its residents who debate religious issue heatedly. Their passionate arguments create a permanent war like situation at homes and create discord among family members.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 16

2009-05-05T11:32:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 16)

A brief biographical sketch of the founders of Salafism is given below for our readers to understand the environment in which the new thought was originated and developed. The information is collected mostly from the published historical data available in books and on internet.

Ibn Taymiyyah - (1263 – 1328)

The original thinker and founder of salafi thought is a Kurdish scholar, Ibn Taymiyyah who is regarded as Shaikhul Islam by his followers. The critics call him literalist, rebel, blasphemer, disbeliever, militant, deviated innovator, anthropomorphist and what not. But he is held in high regard by his followers who consider him as a savior and revivalist.

Taqi’ud-deen Abul Abbaas Ahmad Ibn Abdul Haleem Ibn Abdus Salaam Ibn Taymiyyah Al-Harraanee, was born on Monday, 22nd January 1263 AD at Harraan, a Kurdish area located in what is now Turkey, close to the Syrian border. His grand father Majd-ud-deen Ibn Taymiyyah (d -1255 AD) and his father Shihaab-uddeen Abdul Haleem Ibn Taymiyyah (d -1284 AD) were both followers of Hanbali mazhab. There are no Islamic teachers mentioned in his biography except that he studied Quran and Hadith in his childhood from his father. He had an encyclopedic knowledge and memorized many Islamic books, including Quran on his own. By the time he reached 19, it is reported that he started giving his independent Islamic edicts (fatwas) on matters of Islamic jurisprudence (fiqh) without following any of the four established Islamic schools of thoughts, Hanafi, Shafe’i, Maliki and Hanbali. It is reported that his opinions and assumptions were strange and unheard before.

It is not known whether his father approved Ibn Taymiyyah’s new thinking or not. His father died when Ibn Taymiyyah was 21. After his father’s death, he started propagating his new beliefs in his speeches from Umayyad mosque in Damascus where his father used to address people. Ibn Taymiyyah’s rhetoric and his new logic earned him fans and foes both.

Ibn Taymiyyah was known for his exceptional memory and encyclopedic knowledge. Kamaal ad-Deen Ibn az-Zamlakaanee, who debated with Ibn Taymiyyah on more than one occasion, observed - ‘Whenever he (Ibn Taymiyyah) was questioned on a particular field of knowledge, the one who witnessed and heard concluded that he had an encyclopedic knowledge’.

He was Jihadi to the core. He was politically active and encouraged people for Jihad against Muslim rulers whom he regarded as nonbelievers. He organized civilian resistant against Tartars (Mongols) who invaded Syria. He rebelled against the moral authorities of the Imams of Islamic Jurisprudence. He fought against the Shaikhs of Ihsan and legendary Soufis accusing them of apostasy.

Al-Subki said, ‘He (Ibn Taymiyyah) memorized a lot and did not discipline himself with a Shaikh’.

What is the meaning of Al-Subki’s observation? It means that apparently Ibn Taymiyyah was not taught by reliable Islamic Shaikhs or Ulama who were specialized in their fields. He received the knowledge mostly from books, understood it by himself and deduced what he wanted. He seemed to have ignored the fact that the study of Shariah cannot be undertaken without the help of reliable Islamic teachers. Shariah cannot be perfected without practice and close contact with the experts. This looks to be the reason he could not understand the wisdom of the Imams of Islamic Fiqh and rejected them en masse (altogether). This is the reason, our respected Ulama warned Muslims not to seek study and understand Quran through a person who has only memorized it without knowing its contents through an expert.

He formed a Jama’at of his students and fans and started spreading his new beliefs. His activities caught the attention of the rulers and the Ulama in Syria and adjoining areas and as a result he was imprisoned on several occasions during his lifetime . It is reported that, irked by his self styled fatwas and his rebellious opinions in every issue of Islamic jurisprudence, the theologians of his time jointly issued a fatwa preventing him from expressing unsolicited legal opinions. This fatwa was endorsed by the royal edict issued from the Central Government in Cairo. It is reported that even these extreme actions did not deter him from interfering openly in the established legal system. As a result he was imprisoned again for 16 months and later for 3 years in Damascus jail where he breathed his last on Sunday, 26th September, 1328 AD at the age of 67. He was buried in Damascus. He has written many books in Arabic. Some of his books have also been translated in English.

Ibn Al-Qayyim - ( 1292 - 1350)

He was the student of Ibn Taymiyya. His biography does not give any details about his childhood and youth, except that he is reported to have studied under his father in his childhood. His full name as per his followers was Shamsuddin Abu Abdullah Mohammad Ibn Abi Bakr Ibn Sa'd Al-Dimashqi Al-Zur'i Ibn Al-Qayyim Al-Jawziyya. His father’s name was Abu Bakr, Shihaab Al-Abir, Taqiyyud-Deen Sulaymaan, Safiyyud-Deen Al-Hindee. Originally, he followed Hanbali mazhab but later joined his teacher in Salafism. It is reported that he was astronomer, philosopher, psychologist, chemist, and theologian.

He was born on February 4, 1292 AD in Izra’in Hauran, a locality in Damascus, Syria. Very little is known about his childhood and youth except that he loved books. He stayed with his teacher Ibn Taymiyyah from 1312 until his death in Jail in 1328. He defended Ibn Taymiyyah’s new beliefs and compiled and edited most of his works. He also accompanied Taymiyyah in Jail several times and both teacher and student used to get jail terms for their rebellion against authorities. Al- Jawziyah was in jail with Ibn Taymiyyah when Ibn Taymiyyah breathed his last in 1328. After the death of Ibn Taymiyyah, he was released from Jail. After his release, he furthered his studies, holding study circles and classes. He taught his new faith at Al-Sadriyya school in Damascus. Later he held the position of the Head of the Jawziyyah School.

Most of Ibn Al-Qayyim’s writings were compilations of Ibn Taymiyyah’s works, although he authored some books. The manuscripts of his handwritten works are preserved in the central Library in Damascus. He provided strange interpretations of Quranic Verses and Ahadith that were never heard before. He died on September 23, 1350 at the age of 60.

Ibn Abdul Wahhab - (1703–1792)

Mohammad Ibn Abdul Wahhab An-Najdi At-Tamimi was born in Uyayna in Najd, Eastern Province of present Saudi Arabia, in 1703.

The followers of Abdul Wahhab quote his biography from two main books, (i) Rawdhatul Afkar Wal Afham by Ibn Ghannam, and (ii) Unwan Al-Majd fi Tarikh Najd by Ibn Bishr. Both these authors lived in Najd, the birth place of Ibn Abdul Wahhab.

Ibn Abdul Wahhab belonged to Arab tribe Banu Tamim who lived in Najd. Originally, he also belonged to Hanbali Mazhab. He is reported to have studied in his child hood from his father named Abdul Wahhab. It is reported that Ibn Abdul Wahhab spent some time in Basra, Southern Iraq from where he traveled to Makka Al-Mukarrama and Madina Al-Munawwara for Hajj. All historians agree that his new thinking on Salafism was developed when he was in Basra. When he returned to his native town in 1740 at the age of 37, he had completely transformed into a rebel against the jurisprudential authorities of the Imams of Fiqh - Hanafi, Shafa’i, Maliki and Hanbali. On his return to Najd, he started propagating his new beliefs in his lectures.

It is reported that Ibn Abdul Wahhab managed to convince his towns Incharge Uthman Ibn Mu’ammar and with his support he started implementing his new beliefs in the town by force. The first thing Ibn Abdul Wahhab did was, by convincing and colluding with Ibn Mu’ammar, he destroyed, leveled and erased the grave of Hazrat Zayd Ibn Al-Khattab (RU) who was a companion of Prophet Mohammad (SAWS) and brother of Hazrat Umr Ibn Al-Khattab (RU), the second Caliph of Islam. Destruction of the grave of Hazrat Zayd Ibn Al-Khattab and his rebellious speeches in collusion with local authorities drew the attention of Sulaiman Ibn Mohammad Ibn Gurayr of Bani Khalid, the Tribal Chief of Al-Hasa and Qatif in Najd. They became furious and ordered his arrest for his destructive activities. The news reached Ibn Abdul Wahhab in time and he fled from his home town. Ibn Abdul Wahhad knew the brothers of the neighboring tribal ruler Mohammad Ibn Saud. With their help he took refuge in a place called Dir’iyya in 1740 where Mohammad Ibn Saud was the ruler. In Dir’iyya, Ibn Abdul Wahhab first developed acquaintance with the wife of the tribal ruler and convinced her of his new beliefs. Gradually, the ruler and all his family members were converted into new faith. Thus, Ibn Abdul Wahhab became defacto Minister of Religious Affairs in the territory held by Saud’s, who belonged to Banu Hanifah tribe in Najd. Later he married the sister of the ruler. The new faith and new rules were gradually implement in the areas held by Sauds. Armed with the new faith and a zealous Ibn Abdul Wahhab, the Sauds fought many battles for the next 140 years mounting many military campaigns with the help of other neighboring tribes of Kuwait, Bahrain, etc. They won and lost several wars. But finally took control of the whole Arabian Peninsula in 1922 with British support.

In the second world war Turkey was defeated and Muslim Caliphate was abolished in March 1924. In the following decades oil wells were discovered and the new Kingdom gained a lot of wealth from their oil fields. The Najdi based Da'awah of Salafism began to be heard vociferously following the discovery of Oil. With massive oil wealth and control of holy places of Muslims, the zealous Wahhabi missionary thrived in the Middle East and the rest of the world. Islamic publishing houses in Cairo, Beirut, India, Pakistan, Central Asia and Far East were subsidized by Wahhabi organizations, which prevented them from publishing traditional works on Islam. As the oil wealth increased, the subsidy and financial assistance was also expanded in the world which has resulted in the current chaos in Muslim world.

From the times of Ibn Abdul Wahhab, the Religious Affairs are controlled by the direct descendants of Ibn Abdul Wahhab in Arabian Peninsula. Ibn Abdul Wahhab's descendents are known as ‘Ahl al-Shaikh’ (House of the Shaikh), on the lines of ‘Ahl An-Nabi’ (House of the Prophet –SAWS) in Saudi Arabia. The family of Ahl al-Shaikh has included several Salafi scholars, including the former grand mufti of Saudi Arabia, Muhammad Ibn Ibrahm Ahl al-Shaikh, who issued the fatwa calling for the abdication of King Saud in 1964. Both the current Saudi Minister of Justice and the Grand Mufti of Saudi Arabia are also descendents of Ibn Abdul Wahhab.

Ibn Abdul Wahhab built his Islamic ideology on the principles developed by Ibn Taymiyyah. He wrote many books which are famous among his followers. These include, Kitab at-Tauhid (The Book of the Unity of God); Kitaabul Kabaa'ir (The Book of Great Sins); Kitabul Imaan (The Book of Belief), etc.

Ibn Abdul Wahhab’s father and his brother Sulaiman were the followers of Hanbali school of thought. They are regarded as virtuous people by many historians. They reported to have strongly opposed Ibn Abdul Wahhab’s actions in spreading the new faith. They first tried to explain him the ill effects of his actions. They refuted his claims from the verses of holy Quran and Ahadith. It is reported that Ibn Abdul Wahhab never agreed to consider the sayings of earlier or later scholars, whoever they may be, other than Ibn Taymiyyah and his student Ibn al-Qayyim Al-Jawziyyah. He considered their sayings as explicit (plain) verses of the religion. When he stayed adamant, they together wrote a book entitled ‘Divine lightning’ refuting the claims of Ibn Abdul Wahhab. This book was published in Iraq in 1888.

Historians also mention that Ibn Abdul Wahhab’s brother Sulaiman openly questioned his beliefs and refuted him emphatically in public. He wrote his refutations in a book titled ‘Faslul Kitab Fi Ar-Radd Ala Mohammad Ibn Abdul Wahhab (The Empathic speech on the Refutation of Mohammad Ibn Abdul Wahhab). It is reported that Ibn Abdul Wahhab had declared that whoever contradicted him was a blasphemer and thus his killing was legalized in the areas controlled by Wahhabis. When Sulaiman did not yield to Ibn Abdul Wahhab’s line of thinking, it is reported that many attempts were made on his life, in his house, in the market and even in the mosque where he used to go for prayers but he survived all these attacks.

His followers claim that Ibn 'Abd al-Wahhab’s movement was an effort to purify Islam. But the history portrays a different picture altogether. Wahhabis are famous for many things. They cleansed their territory from their main rivals, Sunnis. The massacre of Taif is a testimony of the brutal ethnic cleansing. They erased everything that was reminiscent of Islam until their occupation of Arabian Peninsula. They destroyed all relics of Islam that were kept safe from centuries. The Wahhabis claim that they follow the Salaf (Companions of Prophet Mohammad (SAWS) and their second generation followers -Ta’aba-een). But they made mockery (ridicule) of their own claim when they destroyed, leveled and erased the graves of every single Salaf, including Prophet Mohammad’s (SAWS) family members, As-habe-Rasulullah (SAWS), their second generation followers (Ta’aba-een) and all important personalities of Islam from Prophet’s (SAWS) time till date. They even attempted to destroy the tomb of Prophet Mohammad (SAWS) twice, but Allah (SWT) protected it. They did not stop at that, they started equating prophets with normal sinful human beings. They continue to make all out effort in their teachings and propagation to downgrade the respect of Prophets, particularly the respect of Prophet Mohammad (SAWS), his family and his companions. They publicly accuse Imam Hussain (RU) as guilty and praise his assassins as virtuous. Ibn Abdul Wahhab denounced legendary Soufi Shaikhs as being heretical for respecting prophets, and elders in Islam. He stopped celebration of the birth day of Prophet Mohammad (SAWS). The list is too long.

A few of the prominent Islamic scholars who refuted Ibn Abdul Wahhab’s actions are mentioned below.

(i) Egyptian scholar Ibn Ahmad Barakat Al-Shafe’i, who wrote a book named ‘Kitab Radd’ Ad-Dalala wa Qam Al-Jahala. The content of his arguments circles round refuting Ibn Abdul Wahhab’s ideas, quoting a considerable number of Qur'anic verses.

(ii) Ali Al-Shafe'i al-Basri Al-Qabbani who wrote two books, (a) The Fasl Al-Khitab fi Radd Dalalat Ibn Abd al-Wahhab (The unmistakable Judgment in the refutation of the delusions of Ibn Abdul Wahhab,") and (b) The Kashf Al-Hijab an Wajh Dalalat Ibn Abdul Wahhab (Lifting the veil from the face of the delusions of Ibn Abdul Wahhab).

(iii) A prominent Islamic Scholar of Ibn Abdul Wahhab’s time, Muhammad Amin Ibn Abidin wrote in his celebrated work ‘Hashiyya Radd Al-Mukhtar’ (Vol. 3, Page 309).

“In our time Ibn Abdul Wahhab Najdi appeared and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahle Sunnah was permissible”.

(iv) Shaikh Zayni Dahlan wrote in his book ‘Futuhat Al-Islamiyya’ (Vol. 2, Page 268).

‘The sign of the Khawarij (the first deviant sect that appeared during the time of the Companions of Prophet Mohammad -SAWS) concerning the shaving of the head (he was referring to a famous Hadith of Prophet Mohammad –SAWS) was not found in the Khawarij of the past, but only in the Najdis of our time!’

(v) Shaikh Hussain Ahmad Al-Madani wrote in his book ‘Ash-Shihab As-Saqib’ (Page 42).

‘Ibn Abdul Wahhab arose in the beginning of the thirteenth Islamic century in Najd. His thinking was false, and his beliefs were corrupt; on these grounds he opened the way for killing of Ahle Sunnah’.

(vi) A more contemporary view on the Wahhabism has been expressed by Abdul Hakim Murad in the Journal Islamica (Page - 9).

‘Ibn Abdul Wahhab, however, went far beyond this (Ibn Taymiyya). Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship. In fact, when his Da'wah appeared and became notorious, the Scholars and Muftis of the day applied to it the famous Hadith of Najd: Ibn Umar (RU) reported the Prophet (SAWS) as saying: ‘Oh God, bless us in our Syria; O God, bless us in our Yemen’. Those present said: ‘And in our Najd, O Messenger of God!’ But he said, ‘O God, bless us in our Syria; O God, bless us in our Yemen’. Those present said, ‘And in our Najd, O Messenger of God!’ Ibn Umar said that he thought that he said on the third occasion: ‘Earthquakes and dissensions (Fitnah) are there, and there shall arise the horn of Satan (Qiranish Shaitan)’ (Sahih Al-Bukhari). And it is significant that almost uniquely among the lands of Islam, Najd has never produced scholars of any repute.’

(vii) A well known scholar of the Salafis, Dr. Yusuf Al-Qardawi wrote in his book ‘Islamic awakening between Rejection and Extremism’ (page - 42).

‘One of the causes of such shallowness is that extremists (Wahhabis) never listen to people who hold different views (and I can personally testify to that), never accept any dialogue with them or imagine that their own views could be tested in the light of others, and may thereby be either accepted or rejected. Most of them have not been taught by reliable Muslim Ulama who are specialized in the field. Rather, they have received semi-knowledge directly from books and newspapers without any opportunity for revision or discussion which could test the learner's understanding and analyze the depth of his knowledge. They simply read, 'understand', then deduce what they wish. However, their reading, understanding, and deduction may well be wrong or deficient. There might be someone somewhere who opposes their opinions on stronger and more valid bases, but they are not aware of that because nobody has drawn their attention to such a possibility. These devout young people have ignored the facts that if they want to study Shari'ah, they must seek the help of reliable Muslim scholars. They cannot venture into this extensive and entangled discipline without the guidance of reliable Muslim scholars who can interpret and explain obscurities, define terms, and point out the relationships between the parts and the whole and also equate similarities. Those who venture into it alone will meet with the same catastrophic results which could certainly befall the unskilled swimmer who ventures into dangerous waters. Proper knowledge of Shari'ah cannot be perfected without practice and close contact with the experts, especially in those areas where opinions diverge, evidences seem to contradict each other, and certain matters seem to be under suspicion. This is why our venerable 'Ulama' have warned us not to seek to study and understand Al Quran Al Karim through a person who has only memorized it without any knowledge of its contents, nor to seek knowledge through a person who has acquired his own "knowledge" from reading newspapers and journals only, without being properly instructed by reputable and qualified scholars’.

On page 41, of his book ‘Islamic Awakening between Rejection and Extremism’ Dr. Yusuf Al-Qardawi wrote.

Quote - ‘Imam al-Shatibi (R) wrote ( in his book Al-I'tisam, 2. 182-4) - 'Ibn Abbas (RU) was right. When a person knows the reason behind certain Verse or Surah, he knows how to interpret it and what its objectives are. However, ignorance of that leads people to misinterpret it and to have different opinions, without an insight and knowledge which could lead them to the truth and prevent them from indulging ignorantly in such matters with no support or evidence from Shari'ah, and therefore go astray and lead people astray.

This can be demonstrated by what is reported by Ibn Wahab from Bakir. Once Bakir asked Nafi'; What does Ibn Umar (RU) think of Al-Haruriyyah (Khawarij who were also called Al-Haruriyyah after the place Harawra, where they gathered and were found by Hazrat Ali -RU and others?)

Nafi' answered: He thinks they are the most evil of people. They applied the verses which pertain to the kuffar on the believers.’ Unquote.

Imam Bukhari ® also recorded Ibn Umar (RU) as saying (Sahih Bukhari - vol.9, pg.50; English Edn) These people ( the Khawarij and heretics ) took some verses that had been revealed concerning the disbelievers and interpreted them as describing for the believers.

Many scholars have noticed the extreme tendencies in Salafis for lack of respect for the Imams of Islamic Jurisprudence – Hanafi, Shafe’i, Maliki and Hanbali. They also noticed the extreme tendencies in their Islamic beliefs and untenable juristic positions they have produced. These scholars came to the conclusion that Salafis look like Neo Kharijites in their behavior and attitude towards other Muslims. This is because they seem to have certain traits which were only found amongst the Kharijites of the past. One of the most striking things noticed in these Neo Kharijites, is their direction of Quranic verses that were revealed specifically for the unbelievers. They use these verses on Muslims. This was a well known practice of the past Kharijites.

The Neo Kharijite nature of Salafis makes them intolerant of all other forms of Islamic expression. Since, they do not have any coherent Fiqh, they reject the four prominent Imams of Islamic Jurisprudence. They try to derive the Shari'ah and the Aqidah (belief) from Quran and the Hadith by themselves. And they do not consider it necessary to study Quran and Hadith under the watchful eyes of Ulama and Shuyooks of Ihsan. The results are there for everyone to see. Look at the state of affairs of Muslims throughout the world. Look how the Muslim society is divided today. Look at the horrendous state of divisions and conflicts which has mutilated salafi Islamist movement in the world today. New groups of Salafis are coming up in every part of the world. New sub divisions are emerging on weekly basis. A few of their prominent sub divisions are, Ahle Hadith, Dev Bandis, Jama’at-e-Islami, Muslim Brotherhood, Tablighi Jama’at, Talibaan, Lashkar-e-Taiba, etc. These divisions are splitting the Muslim society into bits and pieces. This has resulted in abuse of Muslims in the hands of selfish people in power in many countries. Look at how they are being treated around the Globe. Look how Muslim countries are falling prey to anarchy one after another.

Is it not a clear indication that Allah (SWT) and His Apostle Mohammad (SAWS) are angry? We need to think about these facts and correct ourselves and seek Allah’s (SWT) forgiveness for the wrong faiths and deeds that are unchecked and uncontrolled in our society.

THE NEED FOR REVIVAL OF MUSLIMS - PART 15

2009-04-29T12:23:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part 15)

Every period in human history has different circumstances, different conditions, different requirements and different mindset of people. Our analysis of important issues should be comprehensive, factual and expressed in simple terms so that people from all sections of society benefit from it.

The aim of this article is to explain correct Islamic faith so that people belonging to all Muslim sects get an opportunity to correct themselves wherever necessary. The article places emphasis on certain issues to identify problems which are deep rooted. Sometimes the information is repeated; the purpose of which is to get the reader well acquainted in that area. When the reader finishes reading the entire article from the beginning till the end, he realizes that the article as a whole, is comprehensive, unbiased and focused. It will Inshallah leave a lasting impression on the minds of its readers and help them to find answers to their misunderstandings about Correct Islamic Faith.

Every nation goes through upheavals in its history of existence. Those who show resilience to the setbacks and have the courage to correct themselves quickly, survive and retain their original identity. Those who succumb to upheavals, get erased from the history.

Muslims had two major set backs in their 1400 years history. We will briefly discuss these set backs and their after affects on Muslims. The facts are chilling, sufficient to jolt our conscience. However, no one from the present day Muslims could be held directly responsible for the happenings of the past. The purpose of describing these facts here is that we get an opportunity to search our conscience, realize our mistakes, repent, pray for forgiveness of Allah (SWT) and His Apostle Mohammad (SAWS) and correct our faith and deeds to ensure salvation on the Day of Judgment.

The first generation Caliphate consisted of four rightful Caliphs who had the honor of continuing to walk on the foot steps of Prophet Mohammad (SAWS). The fifth rightful Caliph, Hazrat Imam Hassan (RU) was forced to step down from Caliphate in order to avoid bloodshed. Even, during this period, out of the total five Caliphs, four were martyred in various conspiracies.

Yazid Ibn Ma’aviah was the chief architect of the first upheaval of Muslims. On his orders the martyrdom of Hazrat Imam Hussain (RU), the grandson of Prophet Mohammad (SAWS) took place at Karbala in Southern Iraq. After that, the political power of Muslims slipped into the hands of second generation Caliphs who were not as good as the first 5 rightful Caliphs and their associates. This marked the end of glorious period of Muslims and dawn of a second generation Caliphate where ceremonial formalities cropped up and cultural defects started to show up in a big way. The second generation Caliphate continued for the following one thousand years.

The second major upheaval came when the second generation Caliphate was abolished on March 3, 1924 when Otomon Empire of Turkey was defeated in the first world war and Islamist politico-religious Wahhabi movement took control of Arabian Peninsula. This marked the beginning of the massive change of faith, practice and outlook of Muslims. The fall of Caliphate also gave rise to ruthless kingships and dictatorships in Islamic countries and eventual disintegration of Muslim society into bits and pieces. Muslims never recovered from this upheaval and their pathetic state of affairs in the world today is directly related to this upheaval. We will discuss briefly the intensity of these upheavals and there resulting in effects on the Muslim Society.

Ibn Abdul Wahhab An-Njdi (1703–1792) is the chief Architect of the second upheaval of Muslims. He belonged to Arab tribe of Banu Tamim who lived in Najd. His rebellion started around 1740, when he was about 37 years old. He managed to convince his new beliefs to the Town Commissioner Uthman Ibn Mu’ammar of Uyana town in Najd. With his support he destroyed the grave of Hazrat Zayd Ibn Al-Khattab, a companion of Prophet Mohammad (SAWS) and brother of second rightful Caliph of Islam, Hazrat Umar Ibn Al-Khattab (RU) which was located in that town. When the news of destruction of the grave reached to the main ruler, they became furious. The Town Commissioner was ordered to arrest Ibn Abdul Wahhab and prosecute him for the heinous crime. The news reached Ibn Abdul Wahhab and he fled the town and took refuge in Dir’iyya, which was under the control of neighboring tribal rulers Sauds. Ibn Abdul Wahhab had learnt the art of convincing innocent people. In Dir’iyya he developed acquaintance with the ruler,s wife and convinced her of his new beliefs. She later introduced him to the ruler who was gradually convinced of his new beliefs. In collusion with this tribal ruling house he ruthlessly implemented his new faith in the area controlled by Sauds. Sauds fought many battles for the next 140 years with the help of other neighboring tribes. Wherever they went, the Wahhabis cleansed the cities, towns and areas from Sunnis, their rivals. Not only that, they destroyed and leveled the graves of the companions of Prophet Mohammad (SAWS). The Wahhabi mobs destroyed everything that was preserved by Muslims for centuries.

Hijaz was under the control of Otomon empire of Turkey. The British supported Wahhabis to win over Hijaz as it was in their interest to break the Otomon empire. After the defeat of Turkey in the first world war and abolition of Caliphate on March 3, 1924, Wahhabis completely overtook Arabian Peninsula and the new Salafi Mazhab became the official religion of that country. After their conquest, the Saudis struck massive oil fields in East coast which made them one of the richest countries in the world. The new Salafi faith, backed by excessive oil wealth expanded rapidly into neighboring Arabian countries followed by the rest of the World.

Wherever Wahhabis won battles, they indulged in frenzied mob attacks on Sunni populations. A large scale ethnic cleansing took place in the whole of Arabian peninsula like that of Spain and Bosnia. But the difference between Spanish/Bosnian ethnic cleansing and Saudi ethnic cleansing is that the Europeans did not destroy the graves of the dead of their defeated enemy. In Arabian Peninsula, it was worst human tragedy, the unstoppable mobs destroyed the graves of Prophet Mohammad’s (SAWS) parents, children, relatives and companions at a large scale. The mobs also erased all important relics of Islam from the time of Prophet Mohammad (SAWS) which were dear to their defeated rivals. Some people say that the Wahhabi mobs seriously attempted twice to destroy the tomb and grave of Prophet Mohammad (SAWS), but Allah (SWT) did not allow them to succeed in their evil attempts.

In the first upheaval, the grand children of Prophet Mohammad (SAWS) were martyred. At that time it was claimed that Imam Hussain (RU) was at fault by not accepting the orders of the (so called) virtuous assassins. In the second upheaval, the entire Sunni population was eliminated from the Arabian Peninsula. They did not leave even the graves of the dead. They destroyed and leveled the graves of Prophet Mohammad’s parents, his wives (Ummahatul Momineen), his close relatives and all his companions. Prophet Mohammad’s (SAWS) companions lived everywhere in Arabian Peninsula. But we find no trace of their graves anywhere in the country except a few in a very dilapidated condition at two places, Makka Al-Mukarrama and Madina Al-Munawwara. Wahhabis built their houses on the graves of As-hab-e-Rasullah (SAWS) and roads and bridges were built on them. It was claimed that Sunnis pay too much respect to the graves of Prophet (SAWS), his relatives and companions, which, in salafi view, was a form of worship.

Why these people targeted Prophet Mohammad (SAWS), his family and his companions is a big mystery. Any normal human being fails to accept that the followers of a religion could target their own Prophet (SAWS). Isra’ilis did that earlier when they killed their prophets without valid reasons. Wahhabis did worse than that. They targeted the graves of their Prophet's kith and kin. Can there be a valid reason for these acts?

It is in Bukhari, narrated by Hazrat Abdullah Ibne Omer (RU) that once Prophet Mohammad (SAWS) supplicated to Allah (SWT) for his beneficence for Syria and Yemen. Some people of Najd were also seated there who requested the Prophet (SAWS) for supplicating for Najd. The Prophet (SAWS) again supplicated for Syria and Yemen. Third time on their request, the Prophet (SAWS) said that (Najd) is a place of earthquakes, tribulation and mischief, from where a horn of Satan (Qiranish Shaitan) will rise’.

It is in Bukhari, narrated by Hazrat Ali (RU) that he heard Prophet Mohammed (SAWS) saying that ‘towards the end (before resurrection – Qiyamah) a Jama’at (group) of young and ignorant people will rise who will talk about the religion, which will look good on the face of it, but Islamic beliefs will not go down their throats (meaning they will not understand them). They will go out of Islam as the arrow goes out of the bow’.

It is in Muslim, narrated by Hazrat Abdullah Ibne Omer (RU) that once Prophet Mohammad (SAWS) was standing on the door of the mother of believers, Hazrata Hafsa (RU). The Prophet (SAWS) showed his hand towards East (Najd) and said, ‘that is the place of mischief from where a horn of Satan will rise’.

It is in Muslim, narrated by Hazrat Abdullah Ibne Omer (RU) that once Prophet Mohammed (SAWS) came out of Ka’abaullah along with Hazrata Aisha (RU) and showing his hand towards East (Najd) said, ‘that is the center of apostasy (Ra’as al-Kufr) from where a horn of Satan will rise’.

The above prophesies came out true. The dawn of the new religion began with a big bang. Wahhabis call it ‘Pure Islam’.

Imam Hussain (RU) and his children could have been spared as he was willing to lead the life of seclusion away from political power as he publicly declared that he was not interested in worldly positions. But no? For them it was important that Imam Hussain (RU) along with his innocent young children and associates be mercilessly martyred.

The memorials of Prophet Mohammad’s (SAWS) parents, wives, children, relatives and his companions could have been spared showing some courtesy to Prophet Mohammad (SAWS). If they thought people were giving more respect to these memorials, the ruling Wahhabis could have stopped people from visiting these places by several other means. But no? It is was important for Salafis that Prophet’s (SAWS) family and companions should be humiliated and insulted by frenzied mob attacks as a show of naked ruthless fanatic hooliganism.

Salafis claim that when a person dies, his contact with this world is no more. For argument sake if their contention is accepted (Astaghfiruallahi), still, does it give them the freedom to destroy the graves of Prophet Mohammad’s (SAWS) family members and companions? They are so dear to Prophet’s (SAWS) heart. Don’t they deserve to be spared as a gesture to Prophet Mohammad (SAWS) who has done so much for humanity?

Prophet Mohammad (SAWS), his family members and his companions are favorites of Allah (SWT). As per Quran and Hadiths, the connection of Prophet Mohammad (SAWS) and his virtuous family members and companions is perpetual with this world.

It is in Hadith - Narrated by Abu Hurayrah (RU). When Allah's (SWT) Messenger was asked since how long he is the Prophet of Allah (SWT), he replied, ‘When Adam (AS) had not yet had his spirit joined to his body. (Tirmizi).

It is in Quran – ‘Behold! Allah (SWT) took the covenant (promise) of (all) the prophets, saying: "I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – SAWS), confirming what is with you; do you believe in him and render him help." Allah (SWT) said: "Do you agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses.’ (Aal-e-Imran – 81).

When was the covenant (promise) taken from all prophets? It was taken when souls of all Prophets were created, and before them, the supreme soul of Prophet Mohammad (SAWS) was also created. Allah (SWT) gathered all souls of Prophets and took the covenant from them that they will believe in Prophet Mohammad’s (SAWS) superiority as Abdullah in the cosmos. When they agreed, Allah (SWT) says, He is also a witness of that gathering and covenant along with all the Prophets. This is known as timeless antiquity.

It is in Quran – ‘ Those who die in the way of Allah (SWT), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

It is in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).

It is in Quran – ‘Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

It is in Hadith - narrated by Hazrat Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.

There are innumerable Quranic verses and Ahadith which confirm that the believers, after their death, live in exclusive comforts which are better than this world. Why not? This was promised to them from their Lord. The believers, after their death can see us, can communicate with us and can reply to our salutations. Many Quranic verses and Ahadith confirm this fact.

Earlier, we could not see anything in the dark. Now scientists have developed lenses with which we can see, and take pictures of small objects on earth from outer space of the world in the night. Similarly, life after death is a reality which is proved from Quran and Hadith. It is also confirmed from Quran and Hadith that people living there can see the people of our world. However, the life after death is hidden from our physical eyes. A sensible person can easily understand these facts. If someone is strong headed, adamant, egoistic and refuses to accept plain facts and rejects overwhelming evidences about 'Life after death', what can we say. It is his hard luck.

The standards of living in our ‘Physical world’ and in ‘Life after Death’ are totally different from each other. The body forms of ‘Life after Death’ are different from our physical bodies. Our physical eyes are restricted from witnessing ‘Life After Death’. But if you can get special lenses appropriate with that world, you can also see them. Try to develop these lenses rather than wasting time in rejecting the Quranic verses and Ahadiths by wrong interpretions.

Imagine, what, As-hab-e-Rasulullah (SAWS), mothers of believers, children of Prophet Mohammad (SAWS), must have felt when unruly mobs attacked their memorials with bulldozing guns, iron rods, spades and destroyed everything viciously ? What they felt when people built their houses upon their graves. What Prophet Mohammad (SAWS) must have felt when the memorials of his near and dear were destroyed and erased by hooligans? And what Allah (SWT) must have felt when his beloved Prophet’s (SAWS) loved ones were humiliated in this manner?

Even the worst enemies will not resort to this kind of degradation of humanity. In places like Spain and Bosnia, the worst enemies of Muslims did not dig the graves of the dead of their enemies. This is a unique example in the entire history of mankind where people not only eliminated their living enemies, but also erased the graves of their dead. Indeed, Wahhabis carried out a perfect ethnic cleansing, the example of which is not found the history of mankind.

Salafis, Wahhabis and all their associated sub groups consider both these actions as legitimate, rightful and justified. They claim that the Chief Assassin Yazid, the one, under whose orders Imam Hussain (RU) was martyred, was a sincere Muslim and say (Raziallau unhu) with his name. They also claim, Imam Hussain (RS) was guilty. Similarly, they say the destruction and humiliation of the graves of Prophet’s family and companions in the hands of unruly salafi fanatics was legitimate and authentic action. For them, both these actions were necessary to revive the Islam? Allahu Akbar, Allahu Akbar. What kind of fearlessness is this? They are not afraid of Allah’s (SWT) torment (azab).

The major exponents of modern Islamist thoughts are many who are anchored by Salafis/Wahhabis with massive financial assistance and Da’awa logistic support. Most of these prominent personalities are the founders of their respective groups like Muslim Brotherhood, Ahle Hadith, Jama’at-e-Islami, Tabhlighi Jama’at, Deo Bandis, etc.

It looks the ultimate quest of these Islamist groups is to capture the Islamic popular mainstream by imposing a single salafi ideology. It is a prelude to mobilize masses and gain political control of Muslim countries throughout the world. Their onslaught is massive, they are dedicated in their resolve and are successful in their drive. They first took control of the Middle East. Currently, they are successful in Afghanistan where Taliban, who belong to Deo Bandis, have literally taken over that country. They have infiltrated deep into neighboring Pakistan where they are welcomed with open arms by powerful Jama’at-e-Islami and Tablighi Jama’at.

Salafis and their offshoot groups have strong following in India, Bangladesh, Africa, Americas, Far East and other parts of the world. They have become the self-styled defenders of Islam by representing themselves as the Islamic mainstream to the exclusion of Sunnis whom they openly charge as unbelievers.

The Sunnis are in complete disarray. They lack central leadership, massive petro-dollar funding and logistic support for global Da’awa as enjoyed by Salafis. There are some stray unorganized individual efforts by some Sunni theologians. Earlier truthful Shaikhs of Ihsan and real Sufis were in abundance, spread over in all Muslim countries who showed Muslim masses the right path. Now these Shaikhs are in great scarcity. Sunnis carry the legacy of opposition to violence as was taught to them by their legendary Shaikhs. They do not rebel against constituted elected authorities in their countries. Their prominent Sufi Shaikhs taught them tolerance, mutual co-existence and influencing people by virtuous traits rather than by violence and militancy. Thus, they are in no position to offer resistance to Salafi advances deep into their territories.

Among the living scholars of these groups some are very popular and well known for their encyclopedic knowledge and photo finish memory. They memorize a lot but unfortunately do not discipline themselves under the guidance of truthful Islamic Shaikhs. They master the art of inter-religious debates. They appear on regular TV shows. They never openly accept that they belong to a specific Muslim sect, but they do propagate Salafi beliefs in their lectures, talks and books. Often they run into major controversies by hurting the sentiments of Muslims for their blunt public derogatory remarks on the family members of Prophet Mohammad (SAWS) and his companions. There are many Quranic verses and Ahadith confirming truthfulness, importance and greatness of the family members and companions of Prophet Mohammad (SAWS). They are daring and totally fearless. They spend most of their time in finding faults in Prophet Mohammad’s (SAWS) family and companions. They publicly accuse his beloved grandson, Hazrat Imam Hussain (RU) as guilty and praise his assassins.

The unique characteristics of these scholars is they study Islam by self, by reading and memorizing books. They never mention names of any Islamic Shaikh or Institutions under whom they have studied Islam. When we look at these scholars’ Islamic beliefs, we get convinced that no one can get to the spirit of Islam by reading and memorizing books. We need to study Islam under the watchful eyes of a truthful living Islamic Shaikh of Ihsan who would cleanse and purify our hearts and clear our doubts so that our hearts get illuminated with the light of Islam with which we walk on the straight path of Islam.

We disagree with the interpretations of Islamic faith and practice by Salafis/Wahhabis and their sub groups. Our disagreement is general in nature and not specific against any particular individual or group.

Correct Islamic Faith is a requirement for salvation on the Day of Judgment and we sincerely pray for scholars and people of all Islamic sects. May Allah (SWT) lead them and every one of us to the right path and help us to remain stead fast in our quest for revival in this world and salvation on the Day of Judgment. Ameen.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 14

2009-04-25T01:51:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

( Part – 14 )

It is difficult to visualize and understand the endless expanse of Allah’s (SWT) creations. Every attribute of Allah (SWT) is limitless, so also His knowledge and His creations.

All galaxies, constellations, planets, including our solar system, are worlds of their own with their respective inhabitants. All the seven skies have worlds of their own. Above them, the Empyrean (Arsh) is also a world of its own. These worlds are not visible to our eyes. As scientists have developed lenses with the help of which we can see in night/darkness and even can take pictures of objects covered in darkness, similarly, we require different visionary lenses to witness these worlds.

All galaxies, constellations, planets and all objects in our outer space, together are known as Universe or Cosmos (Ka'un). Above it is the first sky, followed by six more skies. Often the word ‘Cosmos’ is used to include all skies as well. Above seven skies is the Empyrean (Arsh-e-Mo’allah), the seat of Administration.

Our physical world, or the world of Manifestation (Aalam-e-Shahadah) is made up of prima matrix (essence of matter). The seven skies, the Empyrean and many of the other worlds are in ‘Similitude’ (Aalam-e-Missal). We will discuss these issues later in the article.

Mohammad Rasulullah (SAWS) is the root of all creation and the last Messenger of Allah (SWT) for all the worlds. It is in Quran – O’Prophet (SAWS) ‘We have not sent you except for the Mercy upon all the worlds’. (Al-Anbiya – 107).

It is in Quran – O’ Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner (for the entire Cosmos); and as one who invites to Allah's - SWT) (Grace) by His consent, and as a lamp spreading light (into the whole cosmos). (Al – Ahzab - 45-46).

It is a matter of pride and a crowning glory for the planet Earth that the root of all creations, Abdullah (the servant of Allah –SWT), Mohammad Rasulullah (SAWS) appeared in physical form, as a Human Being in this World.

It is in Hadith, Prophet Mohammad (SAWS) said ‘ I am from the Divine light (existence) and every thing else is from my light (existence).’

It is in Quran ‘And look, He is Who have created you (and all the creations) from single soul (Nafsiun Wahida)’. (Al-Ana’am – 98).

It is in Hadith - Narrated by Abu Hurayrah (RU). When Allah's (SWT) Messenger was asked since how long he is the Prophet of Allah (SWT), he replied, ‘When Adam (AS) had not yet had his spirit joined to his body. (Tirmizi).

It is in Quran – ‘Behold! Allah (SWT) took the covenant (promise) of (all) the prophets, saying: "I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – SAWS), confirming what is with you; do you believe in him and render him help." Allah (SWT) said: "Do you agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses.’ (Aal-e-Imran – 81).

When was the covenant (promise) taken from all prophets? When souls of all Prophets were created, and before them, the supreme soul of Prophet Mohammad (SAWS), the root of all creations was also created. Allah (SWT) gathered all souls of Prophets and took the covenant from them that they will believe in Prophet Mohammad’s (SAWS) superiority as Abdullah in the cosmos. When they agreed, Allah (SWT) says, He is also a witness of that gathering and covenant along with all the Prophets. This is known as ‘timeless antiquity’.

It is in Hadith (Bukhari wo Muslim). Prophet Mohammad (SAWS) said ‘ Allah (SWT) gives and I distribute’.

This is the reason, human beings have been referred to as vicegerent of Allah (SWT) among all His creations.

It is in Quran – (Allah –SWT informed all His angels before the creation of Adam –AS) ‘ And when your Lord said to the angels: Look! I am about to place a viceroy (vicegerent) in the Earth, they said: Will You place therein one who will do harm therein and will shed blood, while we, we pray Your praise and sanctify You? He said: Surely I know that which you know not. (Al-Baqara – 30).

It is very unfortunate for some people who consider Prophet Mohammad (SAWS) as a normal human being as anyone else. The problem is that things which are visible to the normal physical eyes are also ignored by them. They do not pay attention to the fact that there is a commonality which is common in two things, but it is the distinction which is the deciding factor of excellence. They should know that between human being and animals there are many commonalities. The animals are living beings, they eat and they reproduce their species. These are commonalities between animals and human beings. But the distinction between the two is the human beings are crowned with common sense, intelligence, therefore, they have become masters of the world. They should know that there are many commonalities between believers and non-believers as well. The distinction between the two is the Islamic faith. Because of this distinction, one will go the Jannah and the other will be burned in Hell fire permanently. Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad –SAWS) and other people of Makkah, as he lives a life of a normal human being.

It is in Quran - ‘(the apostates of Makka used to say) ‘What is there in this Apostle (SAWS), he eats food like us and goes to around the markets like us’. (Al-Furqan – 7).

But As-hab-e-Rasulullah (SAWS) never used to think on these lines and they never compared Prophet Mohammad (SAWS) with normal human beings. They looked at Prophet Mohammad’s (SAWS) life as an absolute miracle of Allah (SWT). To them Prophet Mohammad (SAWS) has been an unusual phenomenon of Allah’s (SWT) omnipotence.

Prophet Mohammad’s (SAWS) life is a perpetual miracle. How come an apparently unlettered human being could change the course of the world? How could he culminates the teachings of all prophets and becomes a stamp on the Divine law? Whatever he does, whatever he says is the Divine law. It is in Quran – ‘(Prophet Mohammad -SAWS) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah –SWT)’. (An-Najm – 2). He brings the news of unseen which was unknown to anyone in this world before him. These and many more things which are known to everyone of us are ignored by these unfortunate people.

Prophet Mohammad (SAWS) represents humanity in all his actions. He shows happiness on certain things and displeasure on certain things. He shows fore knowledge of certain things and shows his unawareness of certain things. He pleads with Almighty for His forgiveness. He walks in streets like normal human beings. He fights with infidels along with his companions and sometimes the results of the battles are inconclusive and sometimes he wins. He becomes concerned when something goes wrong with his family members and his companions and shares happiness with them on happy occasions.

Why it is so? Did you ever think about that?

Read this Quranic verse to understand this phenomenon. It is in Quran - ‘Prophet Mohammad (SAWS) is an exemplary model (for all of you) (Al-Ahzab – 21). He is an icon of humanity and of all creations. Since he is the root of all creations, therefore, whatever form Allah (SWT) chose for him to manifest, he will show that form’s perfection. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by all Quraish. This miracle is mentioned in Holy Quran as well.

People should ponder over these facts and learn to respect Prophet Mohammad (SAWS) and ensure their salvation on the Day of Judgment.

The worlds can be divided into the following categories.

(i) World of Souls (Aalam-e-Arwah)
(ii) World of Similitude (Aalam-e-Missal)
(iii) World of Manifestation (Aalam-e-Shahadah)
(iv) World After Death (Aalam-e-Barzaq)
(v) World of Resurrection (Aalam-e-Aakhirah)
(vi) World of Paradise (Aalam-e-Jannah)
(vii) World of Hell (Aalam-e-Azab)

The World of Souls

The world of souls is also known as ‘the world of angels’ and ‘the world of command’ (Aalam-e-Amr). The soul has seven basic attributes; (i) Life, (ii) Knowledge, (iii) Will, (iv) Speech, (v) Seeing, (vi) Hearing, and (vii) Capability (limited power. The World of souls is pure from ‘form’, ‘space’, ‘period’, 'traces of appearance', 'age', 'shape' and ‘weight’.

Unlike our creation in the world of manifestation (Aalam-e-Shahadah) (physical world), where we acquire skills and proficiency gradually, (we are born, we grow gradually and reach to the zenith of knowledge and expertise later in our old age), the creation of angels is instantaneous. Meaning, the moment an angel is born, he becomes proficient in everything that was expected of him.

There is no age (in the history of Allah’s –SWT creations) when the angels were not there. Therefore, their creation is ‘timeless antiquity’ (Dahri). Meaning we cannot prescribe a time frame for their creation. It is not like ours, which is ‘periodic antiquity’ (Zamani). Meaning, we can prescribe a time frame of our creation. Like, the grand father is born first, followed by the son and then the grand son. The Unity of Allah (SWT) is eternal antiquity (Sarmadi). Meaning, there is no one before Allah (SWT).

It is in Quran – ‘And our command is but an instantaneous single word like the twinkling of an eye’. (Al-Qamar – 50).

It is in Quran - ‘ Say O’Prophet (SAWS) the soul is of the command of my Sustainer’. (Bani Isra’el – 85).

It is in Quran - ‘ And when Allah (SWT) wants to decree His behest, He only says ‘Be’, and there it is (the thing comes into existence).’ (Aal-e-Imraan – 47).

Angels are responsible for various types of assignments.

(i) Angels who are busy is special prayers to Allah (SWT).

(ii) Angels who are responsible for various works in the Cosmos.

(iii) The 4 Honorable Resolute Angels.

Hazrat Jibreel (AS) is Allah’s (SWT) Personal Assistant and nucleus of knowledge in the Cosmos. He has been responsible to bring revelations to all Prophets from Allah (SWT). He is very active and chief architect of major works.

Hazrat Micha’el (AS) is the nucleus of Subsistence in the Cosmos. His primary responsibility is rainfall on planet Earth.

Hazrat Israfeel (AS) is the nucleus of Life in the Cosmos. His primary responsibilities include arrangements of the Day of Resurrection.

Hazrat Izra’el (AS) is the nucleus of Allah’s (SWT) Wrath (Qahar) in the Cosmos. His primary responsibility is to cease the souls of human beings when they die.

There are innumerable subordinate angels who work under the 4 Resolute Angels.

Various assignments of Angels have been mentioned in Quran. Following Quranic verses specify some of these assignments.

It is in Quran – ‘Who is an enemy to Allah (SWT), and His angels and His messengers, and Jibreel (AS) and Michael (AS)! Then, look! Allah -SWT (Himself) is an enemy to the disbelievers'. (Al-Baqara – 98).

It is in Quran - 'Say (O’ Mohammad - SAWS, to mankind): Who is an enemy to Jibreel (AS)! For he it is who has revealed (this Scripture - Quran) to your heart by Allah's (SWT) assent, confirming that which was (revealed) before it, and a guidance and glad tidings to believers’. (Al-Baqara – 97).

It is in Quran – '(Remember!) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (shoulder, to note his or her actions) . Not a word does he (or she) utter, but there is a watcher by him ready (to record it)'. (Qaaf – 17-18).

It is in Quran – ‘Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)'. (Aal-e-Imraan – 125).

It is in Quran – 'The night of Al-Qadr is better than a thousand months. Therein descend the angels and the Rooh (Jibreel -AS) on Allah's (SWT) behest with all Decrees. Peace! (All that night, there is Peace and Goodness from Allah - SWT) to the believers) until the appearance of dawn. (Al-Qadar – 3-5).

In addition, angels are responsible for works in Heaven, Hell and for various works related to Cosmic Administration. Angles are appointed for providing comforts or torment to human beings after their death. There are various Ahadith giving details of Angels' assignments. Concerned books can be studied for details.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 13

2009-04-19T08:27:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

( Part – 13 )

We call every developing thing as living. The living thing is a thing that possesses dimensions of length, width and depth that grows as per the demands of its nature. Like human being is a living thing that possesses special capacity to guess and deduce.

Life is associated with human souls and not with their physical bodies. It is in Quran (When Adam –AS body was created, Allah –SWT says) I breathed something (into it) out of My Soul’ (Al-Hijr – 29). The soul cannot be perceived by us. It is invisible. We can feel, see and interact with it when it is associated with a body.

We know that human beings, jinnies and angels are living beings. Our scientists have discovered that plants also have life.

It is in Quran - ‘The seven heavens and the Earth, and all beings therein, invocate His praise: there is not a thing but invocate His praise; And yet you do not understand how they invocate His praise! Verily He is Oft-Forbearing, Most Forgiving.’ ( Bani Isra’il – 44).

The above verse clearly states that every thing in this cosmos is busy in praying Allah (SWT). What does it mean?

As far as we know, only a living thing can move or pray and life is associated with soul. Therefore, the meaning of this verses is from a tiny molecule to the magnanimous heavens, all are provided with individual souls. These are known as fractional souls.

When molecules together develop in a specific shape, it results in the evolution of specific nature. Once this nature is developed, a corresponding soul is associated with it. The souls of compounds rule over the souls of individual molecular contents of compounds and mixtures.

When molecules and matter mingle with each other in various proportions, specific mineral natures are developed. Corresponding souls then get associated with each of these minerals.

Natures of metals like iron, gold, silver are different, therefore, their souls are different. When different minerals mix with each other in various proportions, specific botanical natures are developed. These botanical mixtures or compounds become totally different from their elements. Like trees, which develop growing and reproductive capacity. Some of these trees develop food contents in them, like fruits, flowers, etc. Specific souls are associated with them as per their exigencies.

Over a period of time, some of these formations develop movement and sensing capabilities. These are known as animals. Once these capabilities are developed, corresponding animal souls are associated with them which rule the souls of all their elements and compounds.

When the power of intelligence is developed, human nature gets associated. At this time a ‘human soul is made commander of all souls associated with human body. The human soul becomes the controller, commander and ruler of the body.

When we ponder over the evolution of this cosmos and the evolution of our planet earth, we realize that first, the earth was a fire ball, it gradually cooled down, then vegetation developed, then came animals and Jinnies and in the end human beings inhabited the globe.

It is in Quran ‘On that Day (of Judgment) no question will be asked of man or Jinn as to his sin’. (Ar-Rahman – 39).

The meaning of the verse is, on the Day of Judgment, questions will not be asked from people as to what sins they committed. The souls of their limbs and other body parts’ will speak to Allah (SWT) and inform Him of the sins they committed. Allah (SWT) knows the language of each of the soul He has created in this cosmos. The Stomach will say what wrongful and prohibited food was consumed by it. The eyes will say what prohibited things were witnessed by them and hands and legs will say what wrong doings they committed.

It is in Quran – ‘Verily, the ear and the eye and the heart – every one of them shall have to answer for, in regard to the way it has functioned’ (Bani Isra’il – 36).

When we are hungry, we feel cramps in our stomach and urge to eat. What is this urge? Did you ever try to think about that?

The stomach’s soul is shrieking in hunger and demanding the ruler - human soul to provide food urgently. The stomach does not care what kind of food you provide. It will demand the best, like fried chicken, burgers, soft drinks, ice creams, etc. If you provide all these items in excessive quantities regularly, the stomach, and eventually the whole human body may become fat and sick. The stomach also demands hot prohibited drinks (wine) and prohibited food. It is the job of the human soul to stop the stomach soul from demanding prohibited food. We cannot understand the languages of souls of various parts of our body. Allah (SWT) has not provided us this knowledge. It is in Quran – ‘ You have been given very little knowledge’. (Bani Isra’il – 85). But we have been provided with sensory knowledge and know what are the demands of various parts of our body.

The soul of the genital part of human body demand its pleasure. It does not care how you provide it. Eyes and other body parts cooperate with it in this demand as they also get pleasure in this activity. Whenever the eyes look at a potential opportunity, the information reaches to the genital soul via brain and it demands the commander (human soul) to provide the pleasure. It exerts pressure on human soul in several ways. It wants pleasure with multiple partners. It wants pleasure in seeing adult movies/literature. It is the job of the human soul to stop it from these unlawful demands. It should caution it with various arguments like the fear of losing psychological and physical health in getting addicted to watching adult content on internet or catching various sexual diseases in physical involvement with multiple partners and scare it from the Hell fire. Its demands can be met in a more humanly and purified way by marrying a faithful partner as per religious laws.

Remember all souls associated with our body parts are animal souls. They have limited intelligence and limited sensory elation and sorrow as that of animals.

What is sensory and unsensory perceptions?

Sensory Perception - the capacity to sense virtue and evil; happiness and sorrow, imagination and intention is given only to human soul. Therefore, it is made responsible for all action of the body and is also subjected to torment or recompense depending upon its actions.

Unsensory Perception – is away from the feelings of joy and sorrow. The souls of animals, and other things in the cosmos do have knowledge and partial sensitivities but they do not enjoy the common sense to decide between virtue and evil, therefore they are not subjected to torment or recompense. The souls of human body parts are covered into this category.

Many a times, the human soul gets bogged down under the wrongful influences of animal souls of human body parts. It was supposed to be the master of all souls. But, in essence it becomes slave of these souls. That is the reason some human beings involve in all kinds of evil activities, like murder, rape, usurpation of fundamental rights of others and creating discord and hatred in human society. To such people, we say, they are behaving like animals. Indeed, they are not just animals, they are beasts who will do anything to get petty pleasures.

What is human soul?

It is supreme authority appointed by Allah (SWT) on all animal souls of human body parts. The human soul also gets pleasure. It enjoys obedience to Allah (SWT). Love, sacrifices and servant hood are its crowns. Its food is Allah’s (SWT) invocation. Powerful human souls can efficiently manage the souls of their body parts. When human souls become more powerful, they are called ‘Satisfied souls’

It is in Quran – ‘ O’ Satisfied Soul, which is at rest and satisfied, return to your Lord, well pleased and well pleasing’. (Al-Fajr – 27- 28).

When human soul becomes content and grows more powerful, it becomes the friend of Allah (SWT).

There is always struggle for supremacy between the animal souls of body parts and the master soul of the human being. What happens to a country whose central government becomes weak? It gets disintegrated and faces anarchy in the country. Similarly, what happens when our human soul becomes weak? The management of the human body gets destroyed and human being dies of dreaded ailments or by a police bullet or spends most part of life behind bars. Why this happens? It is because the ruler cannot guide the subordinates to walk on the right path and the subordinates start doing as they like, and become victims of diseases or in view of their irrational behavior in society, either spend their time in jails or die of police bullets.

Influence of all animal souls of the body parts together are referred to as ‘Nafs’ which is translated in English as ‘Anima’.

When the human soul gets bogged down and submits to the animal souls of human body parts, this state is known as Villainous Anima (Nafs-e-Ammara).

When, during the struggle for supremacy, sometimes the human soul wins and sometimes animal souls of human body parts win, this state is known as ‘Conscious Anima’ (Nafs-e-Lawwama).

When human soul finally wins the struggle and controls the unlawful demands of animal souls of human body parts, this state is known as ‘Satisfied Anima’ (Nafs-e-Mutma’inna).

Meaning, under the command of human soul, all animal souls of human body parts also get rational and stop demanding unlawful pleasures. This moderation is known as ‘Satisfied Anima’ (Nafs-e-Muta’inna). This is the state which has been referred to in the Quranic verses (Al-Fajr – 27- 28) mentioned above.

It is in Hadith – Prophet Mohammad (SAWS) said our major Jihad is with our ‘Anima’ (Nafs). This Jihad (fight) is continuous throughout our lives. This means that the human soul should not allow unlawful demands of animal souls of human body parts. This is a continuous struggle through out our lives.

One more issue is important in this context. We cannot question about the nature and exigencies of a creature. Like, if someone questions why tiger is meat eating animal and goat is a grazing animal? These are individual natures and exigencies (necessities). If tiger is fed food grains, it may get sick and most probably die as food grains are against its nature. Similarly, if the goat is fed meat, it may not survive because it is against its nature.

Similarly, we should not get frustrated in thinking why certain human beings are involved in all kinds of evil activities in the world in spite of repeated warnings. In the same way, we should not fight with Muslim sects who do not understand the logic behind truthful Islamic beliefs ? These are all their individual natures.

Allah (SWT) created human beings with intelligence and provided them with required knowledge and gave them free will. Therefore they are expected to use these faculties as per the commandments of Allah (SWT). If they act against this exigency, they will be subjected to torment (azab).

As far as intelligence or common sense is concerned, people can be divided into the following three categories.

Superior – those whose nature is elevated, they pay attention towards their natural and elevated instincts and carry out virtuous deeds easily and, as such, success and leadership is associated with them.

Average - those who get their virtuous objectives in the guidance of the superior persons, in their leadership, in their following and within their shield, with a little effort and hard work on their part.

Ordinary – those who are with inferior nature, never come to the right path, even if they are explained repeatedly by superior nature person.

The nature of Prophets and Apostles is such that they have natural conformity with the spiritual world. It is in their natural disposition that they take from Allah (SWT) and give to His servants. They listen from the truthful Being (Allah –SWT) and transfer back to His creatures. It is in Quran – Allah (SWT) knows it well who is capable for Apostleship’. ( An-A’am - 124).

Virtuous souls, like the family members of Prophet Mohammad (SAWS), his companions and Imams of various Islamic fields, reach to the elevated states in closeness with Allah (SWT) in the guidance and with assistance of Prophet Mohammad (SAWS).

Similarly, Shaikhs of Ihsan, who are described in Quran as ‘friends of Allah (SWT) get guidance under the teachings of As-hab-e-Rasulullah (SAWS) and direct educational supervision and training of their Shaikhs. This authentic teaching lineage reaches to Prophet Mohammad (SAWS) in historically recorded document callad 'Shajra'. This documentary evidence is preserved by all Truthful Muslims as an evidence of authenticity of their Islamic believes. Truthful Muslims achieve their objective of success in this world and salvation in Hereafter, under the guidance and following of the Shaikhs of Ihsan who are referred to as friends of Allah (SWT) in Quran. This process, Inshallah, will continue in this world till resurrection.

Suddenly a sect appears in the world after 1300 years of Islamic history and claims that they are the truthful followers of Prophet Mohammad (SAWS) and his companions. Their claim is unfounded as they cannot provide authentic lineage of their Islamic teachers under whom they have learnt Islam. Learning is a continuous process under real human teachers. How can someone learn directly from As-hab-e-Rasulullah (SAWS) after 1300 years, when they are not physically available to teach. In this case, you will have to depend on books. And we all know, we cannot learn only by books. If this was the case, no one would have gone to a school or university to learn various subjects. They may refer the names of the founders of their sects who had rejected the requirement of learning under the guidance of teachers. When they cannot provide names of authentic living teachers under whom they have secured Islamic teachings, their Islamic beliefs become questionable. Therefore their claim of authenticity and truthfulness is baseless.

We can understand it by a simple example. If someone claims that he is an engineer, then he has to provide proof of his education from an authentic university. If he shows proof that he had studied engineering from MIT or IITs, and qualified in the prescribed examinations, then his claim will be upheld by others.

Alternatively, if the person shows his engineering degree from an infamous university, people will regard his education as incomplete or even deceptive. People may not say anything openly on his face, but will know that his statement is partially untrue.

Suppose a person comes and informs that he is an engineer and tells that he had not studied engineering under any teacher or university and has acquired engineering knowledge and qualification from reading engineering books available in the market. Then people will call him crazy because they know that knowledge cannot be acquired only by reading books.

The first example refers to a person who has studied Islam under an authentic Shaikh of Islam. His qualification will be acceptable in this world and in Hereafter and he stands a chance of getting salvation on the Day of Judgment in view of his truthful beliefs and virtuous deeds.

The second example refers to a person who has studied Islam under a fake Shaikh, Soufi or Murshid. His Islamic beliefs will be suspicious.

The third example refers to a person who has fallen victim to the misguided sects who propagate that Islam can be learnt directly from Quran and Hadith books, and that people need not be trained under the watchful eye of Truthful Islamic teachers for their tazkia (purification of heart). This is a strange rebellious logic that was developed by the founders of these sects. More so, they reject teachings of all Imams of Islamic Jurisprudence who have been accepted as authentic teachers by the whole Muslim Ummah. They say that they have learnt Islam by reading Quran and Hadith directly. What will you call them?

The Ordinary, who are blind and deaf from the beginning, remain petty minded. Eternally wretched cannot be guided from the guiding light of the Prophet (SAWS). Also, they cannot be guided in the company, guidance and teachings of the friends of Allah (SWT).

It is in Quran – ‘And if they believe not in this declaration (Islamic Cradle Testimony – Shahadah), it does not follow that you, O’Prophet (SAWS) should not vex yourself to death by going after them. (Al-Kahaf – 6).

It is in Quran ‘ You (O’ Mohammad - SAWS) cannot guide everyone you like (to the desired objective), but Allah (SWT) guides whom He will. And He is Best Aware of those who walk aright (who can follow guidance). (Al-Qasas – 56).

THE NEED FOR REVIVAL OF MUSLIMS - PART - 12

2009-04-16T00:26:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

( Part – 12 )

What is Uloohiyah (Divinity) and What is Uboodiyah (Servant-hood)?

Uloohiyah (Divinity )

Sometimes we say Allah (SWT) to refer to the state of His Absolute Unity in which we take into account His limitless individuality ( one-ness ). As per Prophet’s (SAWS) Hadith, this state is ‘Hidden Treasure’. In this state there is no consideration of His names and attributes.

It is in Quran ‘Say O’ Prophet, Allah (SWT) is one’. (Al-Ikhlas – 1).

Sometimes we Say Allah (SWT) referring to the manifestation (appearance) of His Absolute Unity. In this state we take into account all His attributes and Names. This manifestation is known as ‘Divinity’ (Uloohiyah). In this state, Allah (SWT) is the collective or root name which envelops all His attributes and names. Meaning, Rahman, Rahim, Sattar, Gaffar … all are included in this name.

Uboodiyah ( Servant-hood)

The manifestation or creation of creatures in an ‘abstract form’ in Divine Knowledge is known as Servant-hood (Uboodiyah). This is ‘root’ (starting place of all creatures) or ‘veracity’ (fact of all creatures). The whole cosmos is the detail of this ‘root’.

As Allah (SWT) is the root name enveloping all Divine names, similarly ‘Abdullah’ (Servant of Allah –SWT) is the root name enveloping all creatures.

Who is the manifestation of ‘Abdullah’ ( Servant of Allah–SWT ) in the Cosmos?

Abdullah should be the biggest of all creatures because this is the root name which envelops entire creation. The following Quranic verses and Ahadith provide answer to this question.

(i) It is in Quran - ‘Allah (SWT) and His angels send blessings (and salutations) on Prophet Mohammad (SAWS) : O’ you who believe! Send your salutations and reverence on him, and salute him with all respect. (Al-Ahazab – 56). (Allahumma salle ala mohammadin wa ala ale mohammadin wa barik wo sallim).

(ii) It is in Quran – ‘ The Unity of Allah (SWT) is pure, who took His Servant (Mohammad Rasulullah –SAWS) in one night from the honored mosque (Masjid-e-Haraam) to the Al Aqsa mosque around which We have given abundance of virtue, so that We show him our signs and traces of Omnipotence (which were unseen by any one in this cosmos). Without doubt He is the (only) one who sees and listens.’ (Bani Isra’el – 1).

(iii) It is in Hadith, Prophet Mohammad (SAWS) said ‘ I am from the Divine light (existence) and every thing else is from my light (existence).’

(iv) It is in Quran – ‘All the praise is for Allah (SWT) who is the Sustainer of all worlds (in the cosmos)’ (Rabbul Aalameen) (Al-Fatiha – 1).

(v) It is in Quran – O’ Prophet (SAWS) ‘We have not sent you except for the Mercy upon all worlds (in the cosmos)’ (Rahmatul lil Aalameen) (Al-Anbiya – 107).

(vi) It is in Quran – O’ Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner (for the entire Cosmos); and as one who invites to Allah's - SWT) (Grace) by His consent, and as a lamp spreading light (into the whole cosmos). (Al – Ahzab - 45-46).

(vii) It is in Quran – ‘Behold! Allah (SWT) took the covenant (promise) of (all) the prophets, saying: "I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – SAWS), confirming what is with you; do you believe in him and render him help." Allah (SWT) said: "Do you agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses.’ (Aal-e-Imran – 81).

(viii) It is in Hadith (Bukhari wo Muslim). Prophet Mohammad (SAWS) said ‘ Allah (SWT) gives and I distribute’.

(ix) It is in Quran – ‘When the Prophet (SAWS) gives you something, take it and when he refrains you from anything, keep yourselves away from it’.

(x) It is in Hadith – (Prophet Mohammad –SAWS says) ‘A particular moment of time also comes between me and Allah (SWT) when there is no room even for the most favorite of the angels nor is there an access to any Apostle.’

(xi) It is in Quran – ‘The Mighty in power (Allah –SWT) has offered him (Prophet Mohammad –SAWS) the knowledge. So (equipped), he stood well poised. (With the perfect vision attained) at the highest horizon. Then he (the Prophet –SAWS) approached closer and hung (by Allah -SWT). Then (both) closed up like two bows, and indeed more closely. And He revealed to His servant (Prophet Mohammad –SAWS) What He wanted to reveal. The heart of Prophet Mohammad (SAWS) did not distrust what he saw. Will you people wrangle over what he beheld (saw). For indeed he beheld Him (Allah –SWT) yet again. Near the Lote tree lying farthest beyond which no one can go. Lying close to the Heaven of Rest. When the Lote tree was being enveloped by what it was to be enveloped with (a mystery not disclosed). His (Prophet Mohammad –SAWS) sight did not blink or did it miss anything. Indeed he saw clearly the greatest of the signs of his Lord’. (An-Najm – 1-18).

(xii) It is in Quran – ‘And those whom they invoke besides Allah (SWT) have no power of intercession (shafa’a); only he who bears witness to the Truth, and they know (him – Prophet Mohammad -SAWS).

(xiii) It is in Bukhari wo Muslim, narrated by Ibne Omer wo Abu Huraira Wo Anas (Raziallahu ta’ala unhum). (Prophet Mohammad -SAWS told his companions) ‘I am not like you. I live with my Sustainer (Rabbul Aalameen) who feeds and provides me with drink.’

From the above Quranic verses and Ahadith, it is clear that Abdullah - the biggest Servant of Allah (SWT) is none other than Prophet Mohammad (SAWS).

Generally people are unable to grasp facts about Allah (SWT) and the Cosmos. This is the reason, we have so many Muslim sects prescribing to various notions about Allah (SWT) and Prophet Mohammad (SAWS). They are neither able to understand the absolute peerless solitary Individuality (Wahdahu La Shareeka Lahu ) of Allah (SWT) nor able to follow His Word (Quran).

What is the difference between creator and creation?

Allah (SWT) is the creator. Since all His attributes and Names belong to him, they do not fall under the category of creatures.

Allah’s (SWT) knowledge is also His attribute, therefore, it does not fall under the category of creatures.

Whatever is there in Allah (SWT) knowledge, belongs to Him, therefore, it does not fall under the category of Creatures.

Quran is the word of Allah (SWT), therefore it is not creation. But the means through which it reached us are all creation. The ink with which it is written, the printers and paper used for its printing, all are creations.

Allah (SWT) knows about Himself and about His creatures who are in His knowledge. Since facts of Allah (SWT) and facts of all His creation are part of His knowledge, therefore, these do not fall under the category of creatures.

Any thing coming into existence after the command of ‘Be’ is creature.

It is in Quran - ‘And a thing We (Allah-SWT) ‘ Will ’ (to create), We only ‘Say’ ‘Be’, and there it is (it comes into existence)’. (An-Nahl – 40).

When Allah (SWT) willed to create things, or when He wanted the facts of creatures to manifest in external existence within His knowledge or when collective or individual facts of creatures came into existence after the command ‘Be’, they are treated as creatures.

It is in Hadith - ‘ (In detailed creations) The first thing which Allah (SWT) created was the pen. Then, He said to it: Write. It asked: My Lord, what should I write? He said: Write the proportions of all things up until the Hour (Resurrection).’ (Ahmad, Tirmidhi)

What is soul (Rooh)?

Since soul comes into existence after the command ‘Be’, it is creature. It is in Quran – Say O’Prophet, the soul is of the command of my Sustainer’. (Bani Isra’il – 85).

What the meaning of earlier and later creation?

When we compare the Unity of Allah (SWT) with His creatures, we call it ‘eternal antiquity’. Meaning, Allah (SWT) is earlier than all His creatures.

When we compare the creation of the supreme soul (the root of all creatures) of ‘Abdullah’ (Servant of Allah -SWT) as compared to the detailed creation of the souls of this cosmos, we call it ‘timeless antiquity. Meaning, the ‘abstract form or root’ is earlier than the detailed version of all creatures.

It is in Quran – ‘Behold! Allah (SWT) took the covenant (promise) of (all) the prophets, saying: "I give you a Book and Wisdom; then comes to you an Apostle (Mohammad – SAWS), confirming what is with you; do you believe in him and render him help." Allah (SWT) said: "Do you agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses.’ (Aal-e-Imran – 81).

When was the covenant (promise) taken from all prophets? When souls of all Prophets were created, and before them, the supreme soul of Prophet Mohammad (SAWS) was also created, Allah (SWT) gathered all souls of Prophets and took the covenant from them that they will believe in Prophet Mohammad’s –SAWS superiority (as Abdullah) in the cosmos. When they agreed, Allah (SWT) says, He is also a witness of that gathering and covenant along with all the Prophets.

This shows the Supreme Soul of Prophet Mohammad (SAWS) was created first as root of all creations. From this root, everything in this cosmos was created.

It is in Quran - 'And look, He (Allah-SWT) is Who created (all of ) you from single soul (nafsiun-Wahida) (Al-Ana'am - 98).

It is in Hadith, Prophet Mohammad (SAWS) said ‘ I am from the Divine light (existence) and every thing else is from my light (existence).’

It is in Hadith - Narrated by Abu Hurayrah (RU). When Allah's (SWT) Messenger was asked since how long he is the Prophet of Allah (SWT), he replied, ‘When Adam (AS) had not yet had his spirit joined to his body. (Tirmidhi).

This is known as ‘timeless antiquity’.

Things are appearing in this cosmos in a set program; first father, then son, then grand son. This is known as ‘periodic antiquity’ or ‘periodic precedence’. When we compare creation of grand father with the creation of his son or grand son, we call it ‘periodic antiquity’.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 11

2009-04-16T00:19:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part - 11)

Revival of Muslims in the world will not be possible until truthful Islamic beliefs are restored in their society. Their salvation in Hereafter is also dependent upon their correct faith in Allah (SWT) and Prophet Mohammad (SAWS). What is required is a change of heart and all sects joining on one platform leaving behind their centuries old sectarian follies.

Many issues related to Monotheism have been covered consistently in this article. Explanations to all possible concerns related to truthful Islamic beliefs have also been provided. However, complexity of this subject require concentrated reading. Since the issue of faith is crucial and central in our lives, it is important that we read this information with a focused mind.

If we are reading a Construction Magazine, a Chemistry book, a Medical Bulletin, or a Computer Software Manual, we need to be aware of the terminology used in these subjects. A lawyer will not be able to understand an excellent piece of poetry and an Accountant will find it hard to follow Chemical equation of a compound. Similarly, when we are reading about Allah (SWT), His attributes, His names and His creations, we should get acquainted with the terminology used in this subject. English terms used in this article are simple, straightforward and self explanatory that need to be understood and their meanings remembered for effortless comprehension.

Some people complain that explanations about monotheism (one-ness of Allah –SWT), particularly for terms Uloohiyah (Divinity) and Uboodiyah (servant-hood) are complex. Their visualization gets blurred while trying to comprehend these issues.

For any field of study, if we treat the subject casually and do not view things minutely, indeed, our understanding will go blurred and we will blame this on the aridity (dryness) of the subject, rather than our attitude towards it.

If a person’s eyes are not functioning properly, everything looks blurred or against the fact of the matter. He needs to go to an eye specialist, who will look into his eyes and diagnose the problem and suggest him required medicines, eye drops and suitable glasses or contact lenses with which every thing will look clear. Similarly, to understand monotheism and get precise vision of Allah’s (SWT) facts, we should find a truthful Shaikh of Ihsan and refer our problems to him. The Shaikh will evaluate our situation and will cleans us from worldly desires and purify our hearts with which we can see the facts of Allah (SWT) and His creatures very clearly. It is important that we find truthful Muslims and Shaikhs of Ihsan who are walking on the straight path of Islam so that in their company we also walk on the straight path and finally reach to our destination and secure salvation.

Promise of Allegiance (bai’t) (a Promise to be a good Muslim), is an important requirement in everyone’s life. Ba’it is an established Islamic practice carried out by Prophet Mohammad (SAWS).

Some Muslim sects scare people from this Prophet’s (SAWS) tradition with various interpretations and claim that Shaikhs of Ihsan or Religious guides take the pledge (ba’it) for submission of pupil to them and not to Allah (SWT) and His Apostle (SAWS). This is absolute concoction and baseless allegation. For argument purpose, let us think that this is true with certain self proclaimed Shaikh who is taking advantage of people. But, Allah (SWT) has given us common sense. Why should we go to a person who is not worthy of guiding people. This is our choice as nobody is forcing us to go to a person for guidance who is sure to exploit you. There are some dishonest people everywhere, in every society and we should be away from them. But taking this as an excuse and stopping people from this important Prophet’s (SAWS) tradition is an attempt to mislead people from truthful Islamic faith and practices.

Why people go to Harvard University, London Business School, MIT, IIT, etc? Because in these institutions we get good teachers and if we study and learn under their guidance, follow their learning techniques and take advantage of their experience we stand to gain a lot by way of good employment and positions of power in the world. Similarly, it is important that we look for truthful religious teachers, follow them and learn in their company? If we study and learn under their guidance, we stand to gain in this world and in Hereafter.

It is a known fact that education cannot be acquired by books. If this was the case, nobody would have gone to those prestigious Institutions. Certification from these Institutions are recognized world over. Similarly, if we find an outstanding Shaikh of Ihsan, and promise him that we will try to be good Muslims and learn from his expertise, what is wrong in it? This practice is proved by innumerable Quranic verses and Prophet Mohammad’s (SAWS) traditions.

These sects keep people away from everything that could help them in becoming good peaceful Muslims. What they teach instead is hatred and militancy in the name of Da’awa. They demand Muslims to learn by reading Quran and Hadith books directly. When you agree to it, they will give you their books which contain misinterpretations of the meanings of Quranic verses and Ahadith. This practice on their part is an attempt to legitimize their sects’ beliefs in the eyes of innocent people. Is it possible to learn religion directly from books? Can anyone become an engineer or doctor or scientist by just reading concerned books? If this was possible, then there was no need to have so many schools, colleges, universities and technological and scientific Institutions through out the world.

We fail to understand why these sects stop people to learn under the guidance of religious teachers? Why they keep Muslims away from Imams of Islamic Jurisprudence? Why they keep people away from the Prophet’s (SAWS) family members and As-hab-e-Rasulullah (SAWS) with some excuse or another?

Can we trace a group of people, among Muslims and Non-Muslims alike, in the history of mankind, who have destroyed the graves of the family members of their own leader? Is there a group in the history of mankind who equate their leader with sinful members of their society? Is there a group of people in the history of mankind who have erased all relics of the companions of their leader? Is there a group in the history of mankind who rebelled against their own truthful Imams?

Any historian will find that only these Muslims sects have distinction for these activities in the history of mankind.

They say that they destroyed all the important relics of Islam because people had started worshiping graves? For argument sake, let us think that what they are saying is correct? But they could have stopped people from worshipping graves by several other means. Was it necessary to insult and humiliate the noble souls of important family members of Prophet Mohammad (SAWS) and his companions by attacking their memorials?

It is in Quran – ‘ Those who die in the way of Allah (SWT), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154).

It is in Quran – ‘But verily the Home in the Hereafter, that is life indeed, if they, but knew. (Al-Ankaboot – 64).

It is in Quran – ‘Think not of those, who are martyred in the way of Allah, as dead. No, they are living with their Lord and are provided with food’. (Aal-e-Imran – 169).

It is in Hadith - narrated by Hazrat Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.

There are innumerable Quranic verses and Ahadith which confirm that the believers, after their death, live in exclusive comforts which are better than this world. Why not, this was promised to them from their Lord. The life after death is hidden from our eyes. The believers, after their death can see us, can communicate with us and can reply to our salutations. Many Quranic verses and Ahadith clearly state that ‘Life after death’ is not perceivable by common people.

What, As-hab-e-Rasulullah, mothers of believers, children of Prophet Mohammad (SAWS), must have felt when unruly mobs attacked their memorials with bulldozing guns, iron rods, spades and destroyed everything viciously ?

What, Prophet Mohammad (SAWS) must have felt when his parents, sons, daughters and his close companions and relatives were treated with this barbarity and brutality and humiliated in this fashion?

Can any one of us tolerate if mobs of militant extremists attack and humiliate our father, mother, children and other dead relatives and devastate their graves?

What, Allah (SWT) must have felt when His beloved Prophet’s (SAWS) near and dear were treated with gravest form of viciousness in the hands of fanatic mobs and goons in the name of religion?

Same thing happened when heavily armed religious fanatics attacked unarmed aggrieved members of Prophet’s (SAWS) family in Karbala, Iraq, when grandson of Prophet Mohammad (SAWS) Hazrat Imam Hussian (RU) and his family members were mercilessly martyred. These sects claim that the leader of that mob, Yazid, was a true Muslim, and say Raziallahu ta’ala Unhu with his name. They accuse Imam Hussain (RU) to be at fault. Allahu Akbar, Allahu Akbar. There are innumerable Quranic verses and Ahadith which clearly state that Ahle Bait-e-Rasulullah (SAWS) and his children are pious and virtuous souls. It is in Tirmizi, Prophet Mohammad (SAWS) at the time of Hajjatul Vida gave last public sermon in which he stated that he is leaving behind two things, (1) Quran-e-Karim, and (2)his pious Ahle-Bait. Don’t they read Quran and Hadith books?

Are not they afraid of the Prophet (SAWS) and Allah (SWT)? What will happen to these sects on the Day of Judgment is anybody’s guess. The irony of the situation is, these sects claim they are real Muslims?

It is in Hadith (Mishkaat), narrated by Ibne Shahab (RU) that the Prophet (SAWS) said that ‘in the last era (before Qiyamah) a group will rise who will read Quran, but Quran will not go down their throats (meaning they will not understand it) and they will go out of Islam as the arrow goes out of the bow (never to return). Their identification is that they will shave their heads. They will rise in groups, from one to another (in multiple numbers) and their last group will rise with Antichrist (Dajjal). When you meet them you will find them worst among the people because of their nature and attributes’.

It is in Bukhari, narrated by Hazrat Abdullah Ibne Omer (RU) that once Prophet Mohammad (SAWS) supplicated to Allah (SWT) for his beneficence for Syria and Yemen. Some people of Najd were also seated there who requested the Prophet (SAWS) for supplicating for Najd. The Prophet (SAWS) again supplicated for Syria and Yemen. Third time on their request, the Prophet (SAWS) said that (Najd) is a place of earthquakes, tribulation and mischief, from where a horn of Satan (Qiranish Shaitan) will rise’.

It is in Hadith (Bukhari), narrated by Hazrat Ali (RU) that he heard Prophet Mohammed (SAWS) saying that ‘towards the end (before resurrection – Qiyamah) a Jama’at (group) of young and ignorant people will rise who will talk about the religion, which will look good on the face of it, but Islamic beliefs will not go down their throats (meaning they will not understand them). They will go out of Islam as the arrow goes out of the bow’.

It is in Hadith, Prophet Mohammad (SAWS) said ‘There will be a huge confusion within my Community. There will not remain one house of the Arabs except that confusion will enter it. Those who die because of it are in the fire. The harm of the tongue in it will be greater than that of the sword (meaning they will successfully preach false beliefs in Islamic society).

O’ our Lord, Have mercy on us. You are our Protector; Help us against those who stand against Islamic faith and practices.

THE NEED FOR REVIVAL OF MUSLIMS - PART - 10

2009-04-11T01:10:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part - 10)

How do we understand the relationship between Allah (SWT) and His Creatures?

Allah’s (SWT) Being (existence) is independent. Our existence is dependent upon Him. To understand this relationship, let us take some clay and make a house, a horse, a human being, a dog, etc. Now look, outside it is clay which has the capability of taking different shapes. Has the change in different shapes, made clay from one into two? No. Clay is one and the same. The multiplicity is in its shapes and forms, not in its essence (fundamental nature).

Then where is multiplicity? It is in our understanding. Is our understanding fictitious? No. This thought has been derived from the clay and has been understood accordingly. If you remove clay from these things, these shapes will disappear into oblivion.

Let us discuss one more aspect. We made several shapes from clay, a horse, a house, a dog, human being, etc. Now tell us, is horse clay? No. Horse is made up of clay and is one of the many shapes of the Clay. Clay is independently existing but Horse is dependent upon clay. If we remove clay from horse, the horse will disappear but clay will remain the same.

Similarly, what ever is there in the cosmos are forms and shapes of the Being (existence of Allah –SWT). But their attributes are different as they are creatures. Where are these shapes, they are in our common sense. What is existing outside? It is the Being, (Allah-SWT) whose attribute is Divinity and our attribute is servant hood. We have been created to praise Him, adore Him and Worship Him. The name of the Absolute Being is Allah (SWT) who is the true worshipable God. This is the meaning of the following Quranic verses.

(i) Allah (SWT) is the light (existence) of the Heavens and Earth’. (An-Noor -35).

(ii) ‘Allah (SWT) is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knower of all things’. (Al-Hadeed – 3).

(iii) Whichever side you turn, you will find Allah (SWT); Verily ( in truth ) Allah – (SWT) is Omnipresent (existing everywhere every moment) and Omniscient ( infinitely wise ). ( Al-Baqra – 115 ).

(iv) He is in your own self, will you not then see’. (Az-Zariyat – 21).

There are many questions about the creation of this Cosmos and its inhabitant creatures. Some basic questions about creation are: (i) What is the meaning of Creation? (ii) How things were created in this Cosmos? (iii) What actually happens during creation? and (iv) How many creatures are their in the Cosmos?

To find answers to the above questions, we will have to first find out Allah’s (SWT) attributes and potentialities?

Allah (SWT) has informed us about His attributes. It is in Quran - (i) Allah (SWT) - There is no god but He, the alive, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. Whatever is in the Heavens and whatsoever is in the Earth belongs to Him. (Al-Baqara – 255). (ii) Allah (SWT) is ‘Hearer’, ‘Knower’ (Al-Baqara – 256). (iii) ‘Allah (SWT) is all-embracing, ‘all knowing’. (Al-Baqara – 115). (iv) ‘Allah (SWT), only Allah (SWT) is ‘Mighty’ and ‘Wise’ ( Al-Baqara – 129). (v) ‘And a thing We (Allah-SWT) ‘ Will ’ (to create), We only ‘Say’ ‘Be’, and there it is (it comes into existence)’. (An-Nahl – 40).

When we take into consideration the attributes of Allah (SWT), His names are derived. Name is the combination of the Unity of Allah (SWT) and His attribute. Like Wisdom (Hikmah) is Allah’s (SWT) attribute, and Wise (Hakeem) is His name. Similarly, Mercy is His attribute and ‘Merciful’ (Raheem) and ‘Compassionate’ (Rahman) are His names. In the same way, ‘knowledge’ is His attribute and ‘Knowledgeable (Aleem) is His name. There are 99 famous names depicting the potentialities of Allah (SWT).

It is in Quran – ‘Call upon Allah (SWT), or call upon Rahman: by whatever name you call upon Him, ( it is well ) for, to Him belong the Most Beautiful Names’. (Al-Isra – 110).

Names signify various potentialities of Allah (SWT). Like ‘Sustainer’ (Rab). This potentiality of Allah (SWT) sustains all that is there in Heavens and Earth. Allah (SWT) is Sustainer, and we are ‘Sustainables’. Allah (SWT) is permanent, independent, self subsisting and eternal. We are temporary, contingent and dependent on Him every moment.

It is in Quran - ‘His authority spreads over the heavens and Earth and He feels no fatigue in guarding and preserving them (His creatures), for He is the Most High, the Supreme (in glory)’. (Al-Baqara – 255).

Creation of this cosmos can be best understood from this Prophet’s (SAWS) Hadith. It is in Hadith. ‘Allah (SWT) was Hidden Treasure; then He wanted to be known; therefore, He created this Cosmos’.

There are three aspects of this Hadith. (i) Allah (SWT) was the Hidden Treasure. (ii) Then He wanted to be known. (iii) Therefore, He created this Cosmos.

Allah (SWT) was ‘Hidden Treasure’ (Kanzan Makhfiyan ) – This is our first understanding of Allah’s (SWT) Existence.

Various terms are used to simplify the meaning of ‘Hidden Treasure’. We have used only two terms, (i) Absolute Unity, and (2) Absolute Being, as these are widely accepted and famous terms. In this State Allah (SWT) is there by Himself alone, there is no room for others.

As per the above Hadith, the second aspect is ‘ then He wanted to be known’. He wanted to be known to whom? Obviously, He wanted to be known to His creatures. There are three things Allah (SWT) wanted His creatures to know about Him. (i) Who is He? (ii) How is He? (iii) What are His names.

Who is Allah (SWT)?

Allah (SWT), in essence, is elemental, indivisible, has no partners, (neither contrary, nor parallel) and there is none opposite Him. There is none earlier than or after Him.

We quote Allah (SWT) who explains this State to His servants. It is in Quran – ‘Say O’Prophet Allah is one - all the way. His Being does not contain elements. He is not a compound. Allah (SWT) is Independent. Everybody else is dependent upon Him. He does not have children. He has not given birth to anyone. Nobody has given birth to Him. Allah (SWT) is free from ‘the-beginning and the-end’. No one precedes or succeeds Him. He has no peer or partner. No one can match Him or equal Him’. (Al-Ikhlas - 1- 4).

How is Allah (SWT)? What are His attributes and potentialities?

We quote Allah (SWT) who explains His attributes to His servants. It is in Quran – (i) Allah (SWT) - There is no god but He, the alive, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. Whatever is in the Heavens and whatsoever is in the Earth belongs to Him. (Al-Baqara – 255). (ii) Allah (SWT) is ‘Hearer’, ‘Knower’ (Al-Baqara – 256). (iii) ‘Allah (SWT) is all-embracing, ‘all knowing’. (Al-Baqara – 115). (iv) ‘Allah (SWT), only Allah (SWT) is ‘Mighty’ and ‘Wise’ ( Al-Baqara – 129).

What are His names?

Names signify various potentialities of Allah (SWT). Like ‘Sustainer’ (Rab). This potentiality of Allah (SWT) sustains all that is there in Heavens and Earth. Allah (SWT) is Sustainer, and we are ‘Sustainables’. Allah (SWT) is permanent, independent, self subsisting and eternal. We are temporary, contingent and dependent on Him every moment.

Allah (SWT) has explained His names to His servants. It is in Quran – ‘Call upon Allah (SWT), or call upon ‘Rahman’: by whatever name you call upon Him, ( it is well ) for, to Him belong the Most Beautiful Names’. (Al-Isra – 110).

He wanted to be known to Whom? His creatures. Where were they? They were in his knowledge. How were the Creatures? They were in His knowledge as individual and collective facts.

What are collective facts of creatures? Like, angels, human beings, planets and stars, etc. These are collective facts of creatures.

Under the collective fact of angels, there were many types of angels responsible for various works in the cosmos.

Under collective fact of human beings, there were limitless number of individual human beings to be born in the world.

Under collective fact of planets and stars, there were limitless number of stars and planets. Similar was the case with other creatures.

All these collective facts were under a ‘master collective fact of creatures’.

Like, if we want to know actual number of employees in a company, we write the heading ‘employees’, then underneath we write names of groups of employees, like (i) administrative employees, (ii) marketing staff, (iii) technical staff, (iv) managerial staff, etc. Under these sub headings we write names of individual employees. When we look at employees collective, we call them employees. When we look at each of them, we call them by names and deal with them accordingly.

Similarly, in Allah’s (SWT) knowledge, there is an ‘Integral (or collective) fact of all creatures’, under whom there are categories of creatures like Angles, Jinnies, Human beings, Animals, Planets, Oceans, etc.

First Allah (SWT) viewed the ‘Integral fact of all creatures’. Why did He do it? Because, as per the Hadith, He wanted the creatures to come out in external existence and praise His magnanimity and worship Him.

The third state as per the above Hadith, is ‘ He created this Cosmos. How Allah (SWT) created this Cosmos? Allah (SWT) has explained this to His servants.

It is in Quran - ‘ Your Lord is Allah – (SWT) Who created the Heavens and the Earth in six Days, then mounted He the Throne. He covers the night with the day, which is in haste to follow it, and has made the sun and the moon and the stars subservient (obedient) by His command. His verily (indeed) is all creation and commandment. Blessed be Allah (SWT), the Lord of the Worlds’. (Al-An’aam – 54).

Allah (SWT) has also explained us the process of creation to His servants. It is in Quran - ‘And a thing We (Allah-SWT) ‘ Will ’ (to create), We only ‘Say’ ‘Be’, and there it is (it comes into existence)’. (An-Nahl – 40). In the light of this verse, Allah (SWT) gave the command of ‘Be’ to the ‘Integral fact of all Creatures’ and there it came into existence along with its details.

What is the meaning of ‘creation in six days’?

Allah’s (SWT) works are perfect. There is no haste or delay in them. He commanded ‘Be’ to the ‘Integral fact of all creatures’ to appear along with its details and settle down in the shape of this cosmos in 6 days time. Allah (SWT) may be referring to a time frame of 6 units (periods) in which the whole cosmos was created.

In other Quranic verses the sequence of creation of this Cosmos is mentioned. Like, first the Heavens and skies were created. In one Quranic verse it is mentioned that Allah (SWT) created the Earth in two days. This may mean that the entire heavens and skies were created in 4 days and the entire planetary system was created in 2 days. Allah (SWT) knows it better.

The Big Bang theory is very popular with philosophers. It is said that there was a ‘big bang’ and a massive burning ball of gases came into being. It gradually cooled down and got itself separated in the shape of galaxies, constellations, stars, planets, moons, asteroid, meteors, etc.

It is in Quran – ‘And indeed We have adorned the nearest sky with lamps, and We have made such lamps (as) missiles to drive away the Shayatin (devils), and have prepared for them the torment of the blazing Fire’. (Al-Mulk – 5).

There are seven skies. Each sky is a massive sub universe with unlimited inhabitants within its expanse. Above these skies is the Empyrean, (Arsh), which is limitless in its dimensions. This is the seat of power and administration of this cosmos.

Below the first sky are the galaxies of stars and planets. From earth, they look like illuminated lamps to our eyes. The stars are still burning, while planets have cooled down to a large extent. All galaxies, including our milky way and our solar system are inhabited with different living beings. Sometimes there are wars among the inhabitants of nearby planets. Space exploration for communication and other purposes is fine, but it is wasteful exercise to spend a lot of money to find living beings on other planets. Life on other planets, including our solar system, will remain hidden from our eyes – period. The environment of other planets is uninhabitable for human beings. Only, the environment of Earth is fit for human habitation and other creatures meant to live on Earth. We should be careful not to destroy earth’s environment because this is the only planet where we can survive. Alas, the Governments around the world have become totally insensitive to earth’s warming and destruction of its environment in the name of industrial development. We are creating an imminent hell for our incoming generations.

There are some living beings on Earth who are invisible to our eyes. Some of them are Shayateen, the trouble makers. We cannot see them, but they can see us. Almost all the invisible beings can fly individually from one place to another in the world within a matter of seconds. Some can fly between planets and galaxies in outer space. Some are very powerful who can fly up to the beginning of first sky. There are rules and regulations for all creatures in the cosmos. Shayateen are usually not allowed to fly between planets in outer space. When they break the law, an asteroid is sent to follow them back to their places of residence. This is the meaning of the above Quranic verse (Al-Mulk -5).

Allah (SWT) is the Sustainer (Rab) of all living beings in the Cosmos. Prophet Mohammad’s (SAWS) advent and stay in this Cosmos is ‘mercy’ on all living beings of this Cosmos. Think, what is the meaning of ‘mercy’. When you ponder over it, you will know the fact of Prophet Mohammad (SASW). It is in Quran – ‘All the praise is for Allah (SWT) who is the Sustainer (Cherisher) of all worlds’ (Al-Fatiha – 1). At another place in Quran – O’Prophet (SAWS) ‘We have not sent you except for the Mercy upon all the worlds’. (Al-Anbiya – 107).

The above details are related to ‘macro’ creation in the Cosmos. Let us briefly discuss the ‘micro’ process of creation as well.

For easy understanding, we will discuss micro creation of Human beings. Human beings’ common attribute is that we are all servants of Allah (SWT). The other common attribute is that our human bodies are similar in structure though there are some geographical differences in our outward appearance. Some of us are black, some are white; some are tall, some are short; some are men, some are women; some are powerful, some are weak, and some are literate and some are illiterate.

We can explain creation with an example. For making water in a laboratory, we make a compound of a specific ratio of Hydrogen with oxygen and we get water vapors which are cooled down to become water drops.

Similarly, Allah (SWT) knew about our facts, characteristics before we were born. He made a compound of His potentialities in a specific ratio as per individual human being’s characteristics. This ratio was breathed into our bodies. What is this ratio? This is our soul (Rooh).

It is in Quran - (When Adam –AS body was created, Allah –SWT says) I breathed something (into it) out of My Soul’ (Al-Hijr – 29).

How are our bodies made?

It is in Quran - ‘He created man (Adam) from sounding clay like the clay of pottery. (Ar-Rahman – 14).

Every human being’s soul is made of different ratio of Allah’s (SWT) potentialities. This is the reason no two human beings, or no two creatures of the same kind, are identical with each other. We are different from each other not only in our outward appearance, but also in our attributes. Even our body parts like eyes, finger prints are different from each other. Our common sense and understanding qualities are also different from each other. Some of us are illiterates and some are knowledgeable.

When you know these details, you will stop your foul mouth-ness of equating Prophets with general human beings. Prophets attributes are exceptional, their creation is for the reformation of human kind. They are born teachers of humanity. They cannot be equated with normal human beings.

Similarly, Imams of Jurisprudential schools of thoughts (Hanafi, Shafa’i, Maliki and Hanbali, are knowledgeable scholars of Islam and are accepted authorities in deducing religious laws from Quran and Sunnah. If we revolt against them and try to deduce laws on our own, we are sure to lose the straight path of Islam.

The entire cosmos consists of various shapes of creatures. Their existence depends upon their souls. Their souls are nothing, but specific ratios of Allah’s (SWT) potentialities. This is the meaning of this Quranic verse - ‘ Allah (SWT) is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knower of all things ’ (Al-Hadeed – 3).

THE NEED FOR REVIVAL OF MUSLIMS PART - 9

2009-04-11T01:04:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

(Part - 9)

People around the Globe are entangled in various issues related to Philosophy and Theosophy which are contrary to the realities of our Cosmos.

Many philosophical theories are presented in such a way that these look logical religious beliefs. Christian missionaries convince people by oratory. They have mastered the art of emotional exploitation of people. They make people believe in miracles that are made to happen by the Christian Preachers.

There are some Islamic sects who show mastery in inter-religious issues and show exceptional vocabulary. They are undertaking a good job of explaining people. But their believes about Allah (SWT) are contradictory to Islamic teachings as they claim Allah (SWT) has hands and other body parts. They preach their sects beliefs in the name of Da’awa. All their efforts go in vain as their basic believe about Allah (SWT) and His Apostle are not correct which may result in their rejection by Allah (SWT) on the Day of Judgment. If you remain blind in this world, you will remain blind in Hereafter. It is in Quran – ‘It is never (as they consider it to be); rather they will be under veil from their Lord (they will not be able to see their Sustainer).’ (Al-Mutaffifeen – 15).

Some people use super natural powers as proof of truthfulness of their faith. Often they use incantation (chanting of mantra) and spells to achieve their objectives. They also use will-power to subdue common people. What happens in hypnotism? A person develops his will-power and influences the normal human beings who have weak will power.

How can a true Muslim deal with these issues? Rejecting these issues ‘as false’ does not work. We need to go to the crux of the matter and explain the facts to the people so that they realize the truth and come to the straight path of Islam.

Let us discuss briefly what is Philosophy and Theosophy ?

As per Webster Dictionary, Philosophy means (i) an attitude towards life or (ii) the pursuit of wisdom (good judgment). Philosophy deals with the following branches of knowledge.

(i) Metaphysics – the study of the principles of things - It covers two areas; (a) Ontology - study of essence of things, (b) Cosmology - study of the Universe as a systematic order. (ii) Ethics - moral values, (iii) Aesthetics - artistic and visual principles, (iv) Epistemology - study of the nature of knowledge; its origin, foundations, limits and validity, and (v) logic - reasoning, common sense.

It is very difficult to talk to philosophers. They are think tanks who spend their lives in finding answers to various question that are generated in their minds. After extensive research and deliberation, they come to certain conclusions which become famous in their times. But later generation of philosophers come and often prove old theories wrong. This process is continuing through out the known history of man kind. Philosophical thoughts keep on changing in all it fields mentioned above.

As per Webster Dictionary, Theosophy means ‘a philosophical and religious system based on instinctive knowledge of Divine (God)’. Theosophy deals with divine inspiration to human beings to establish personal communion (close association) with God. Theosophists deal in super natural things.

Recently an episode was shown on a TV channel in which a Hindu monk buried his head under ground for 12 hours at a stretch in a pit at a beach in north India. He stayed upside down, his head buried in the pit for 12 consecutive hours. After 12 hours, the neck deep sand was removed and he came out alive. This he did to show truthfulness of idol worship.

Some other monks were interviewed by media journalists on TV. During the interview, the viewers were informed that these monks were living without food and water for weeks. A TV channel showed some Hindus walking on burning coal and nothing happened to them. Similarly, some Muslims were also seen walking on burning coal. Some Muslims were seen piercing iron rods into their bodies, in their heads and chests and not a single drop of blood came out of their bodies. Once the rods were removed, there was not even a scar at that place. Similar super natural things are conducted by Budhist monks and some Christian priests.

Christians, Israelis, some Hindu politicians and other affluent people in the world claim that in view of truthfulness of their religion, they are economically advanced and powerful in the world. Some Muslim sects in oil rich countries also claim their wealth to be the touch stone of truthfulness of their sects’ beliefs.

In such a scenario how do we get to the truth? How do we get to the straight path of Islam? Until we find satisfactory answers to these questions, people cannot be convinced and brought to the straight path.

Who can provide answers to the above questions?

Many new inventions in the world, like air planes, fast running electric trains, sky scrappers, huge ships and weapons of mass destruction were invented by scientists and technologists. Different people undertake research on different things. Like aviation scientists work on the manufacture of airplanes. Automobile scientists work on train engines and motor vehicles. Building scientists work on the structure of sky scrapers and some evil minded politicians push scientist to make weapons of mass destruction so that their hegemony in the world could be maintained. Research in every field of human activity is a continuous process.

Similarly, Muslim religious scholars do research on various subjects. Some are involved in research in understanding the meanings of the verses of Holy Quran. Some are involved in Hadith research. Some are involved in Islamic jurisprudence research and some are monotheists, involved in the research about Allah (SWT) and His creations.

Correct knowledge about Allah (SWT) and this Cosmos is important for our salvation. If we do not ponder on these issues and come to the right conclusions in the light of Quran and Hadith, we are sure to lose the straight path of Islam. This is the reason Prophet (SAWS) said that out of 72 sects of Muslims, only one will be on the right path and the rest will be thrown into Hell fire on the Day of Judgment. Why they will be thrown into Hell? Because their believes about Allah (SWT) and this cosmos were wrong.

Right belief is the only right path of Islam.

There are two types of research scholars in Islam who are minute viewers of the facts of things in the cosmos.

It is in Quran - ‘The people who strive in our way, We show and put them on the right path’. (Al-An-Kaboot – 69).

It is in Quran - ‘Verily, in the alternation of the night and day, and in all that Allah (SWT) has created, in the heavens and the earth, are signs for those who fear Him’. (Al-Yousuf – 6).

It is in Quran – ‘Allah (SWT) is He Who raised the heavens without any pillars that you can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He (Allah-SWT) does regulate all affairs, explaining the Signs in detail, that you may believe with certainty in the meeting with your Lord.’ (Ar-Ra’ad – 2).

They look at apparent and explicable signs of their Lord in the Cosmos and understand His glory in all its glisten. They are (i) Islamic theologian, and (ii) The Shaikh of Ihsan.

Islamic Theologian - He is a scholar in reasoning who impedes the assaults on Islamic faith. He explains Islamic faith to the people with conclusive evidence from Quran and Hadith and exposes the ill gotten ‘ideas’ of Non-Muslim philosophers and some Muslim sects who mislead people in the name of religion. The main opponents of Islamic theologian are Non-Muslim philosophers and misguided Muslim Sects.

The Shaikh of Ihsan - His heart is purified, his mind is illuminated and he is inspired with Islamic wisdom. He sees facts of things precisely. He is the friend of Allah (SWT) who is an expert in both ‘theory and practice’ of Islam. His perpetual focus is on the Unity of Allah (SWT). He walks on the foot steps of Prophet Mohammad (SAWS). As an efficient Doctor of Islamic intrinsic reality, he diagnoses the ailments of our souls and suggests appropriate remedies. He shows to people the rightful practices of Islam, purifies their hearts, cleanse them from worldly desires and helps them to get close to Allah (SWT) and His Apostle (SAWS). He is Islamic doctor who explains Islamic faith and practices to people with irrefutable evidence from Quran, Hadith and from apparent happenings in the Cosmos. He exposes the ill gotten ‘tricks’ of Non-Muslim theosophists and misguided Muslim sects. The main opponents of the Shaikh of Ihsan are Non-Muslim Theosophists and misguided Muslim sects.

How are Super natural things carried out by people?

Human beings are made up of two components, (i) Soul (Rooh), and (ii) Human body which is made up of matter.

What are the characteristics of matter? When it is motionless, it remains so unless a force makes it move. When it is in movement, it remains so, unless a force make it stationary. Therefore, it is our Soul which is active.

Human body is a place of residence of human soul. It is in Quran, ‘So, when I (Allah –SWT) have made him (Adam –AS) and have breathed into him of My Spirit (soul). (Al-Hijr – 29).

The lives of human beings in this world are regarded by Allah (SWT) as a ‘test’. They have been given free will to accept or reject the faith and to do good deeds or bad deeds. When they die, they will be questioned about their Islamic faith and deeds.

What happens when a person dies?

Two subordinate angels of Izra’il (AS) appear before the person and remove his soul from the body. Another body, made of ‘invisible gaseous matter’ is given to the soul. They leave the dead body and the soul separated for a while at the place of death until the dead body is buried in the grave. At the time of burial, the soul is also sent down into the grave. After burial two angels appear in the grave and ask the dead person three questions, (i) who is your Sustainer (Rab)? (ii) What is your religion? (iii) A picture of Prophet Mohammad (SAWS) is shown to the dead person and he asked to identify who is he? If the answers to these questions are (i) My Sustainer (Rab) is Allah (SWT), (ii) My religion is Islam, and (iii) This is my beloved Prophet Mohammad (SAWS), he passes this test.

As per Allah’s (SWT) promise in the Quran, the treatment of true Muslims after death depends upon their ‘Taqwa’ and their closeness with Allah (SWT) and Prophet Mohammad (SAWS). Those who pass their life’s test with outstanding marks, in flying colors and those who are declared as ‘friends of Allah (SWT), receive exceptional welcome ovation and princely treatment after death. It is in Quran – ‘Those who die in the way of Allah (SWT), do not call them as dead. They are alive, but you do not understand it’. (Al-Baqara – 154). They live in the ‘life of comforts’ after death until resurrection.

A believer who clears his life’s test by securing bare minimum marks, meaning he just manages to pass the test, is offered to sleep in an air conditioned room with a paradise window till the Day of Resurrection. The dead person’s room in Barzaq (below his grave) remains in contact with his grave. His material body of this world, after burial, gradually gets decomposed in the grave and eventually becomes part of the mud.

It is in Hadith, Prophet Mohammad (SAWS) said ‘when you go to the graves of the dead, say ‘Assalamu alaikum ya ahlal quboor’ – meaning ‘peace be upon you O’ people of graves’.

When we meet each other in this world also, we are required to say ‘Assalamu Alaikum’, meaning peace be upon you. This greeting is returned by ‘Wa’alaikum Assalam’, meaning, peace be upon you too.

Similarly, the sleeping person replies to us by ‘Wa’alaikum Assalam’, meaning, peace be upon you too. If you pray Allah (SWT) for his salvation (maghfirah), and more recompense (Sawab) he/she says ‘Ameen’. The sleeping persons generally can not do more than that.

How come a sleeping person replies to our Salutation? If the sleeping person cannot listen and cannot talk, then Prophet Mohammad (SAWS) would not have commanded us to say ‘Assalamu Alaikum (peace be upon you) to him.

It is in another Hadith narrated by Hazrat Abdullah Bin Abbas (RU) that the Prophet (SAWS) said, ‘whoever goes by the grave of a believer and offers salutation (says Assalamu alaikum) to him, the believer recognizes him and answers back the salutation’.

In our world also, when we sleep, if some a person wakes us up, we open our eyes from our deep slumber and talk to him a word or two, they go back to our sleep again. Similarly, when a person goes to the grave of his dead relative and say ‘Assalamu Alaikum’, the dead persons listens this salutation as a knock on his door, he opens his eyes from the sleep, replies to our salutation and sleeps back again.

Some Muslim sects claim that after death, people cannot talk or listen. They quote this metaphorical verse of Quran to prove their contention. It is in Quran ‘ Nor or the living and the dead alike, Allah (SWT) surely will make hear to whoever He will like. O’Prophet, you cannot make those hear who are in (steeped darkness like that of) graves. (Al-Fater – 22).

If we believe in the literal meanings of the Arabic word ‘Quboor’, as ‘graves’ in this verse, then we will have to deny many Quranic verses and Ahadith which say that the dead people are alive in Barzaq (life after death) and can listen and talk to us. If we take the meaning of the Arabic word ‘Quboor’ as ‘steeped darkness’, then there will not be any flaw in the understanding of all Quranic verses and Ahadiths in this context.

We have to be careful in understanding the Quranic verses and Ahadith otherwise we will go out of Islam because of ‘our acceptance of some verses and denial of some verses of Quran and Ahadith’.

Those who do not answer correctly to the three questions posed in the grave, are subjected to torment by concerned angels. Various torments are carried out on them in Barzaq (life after death). Therefore, whenever we go the Muslim graveyard we should supplicate to Allah (SWT), particularly for people who are in trouble in Barzaq (life after death).

Happenings of Barzaq (the life after death) are hidden from peoples’ eyes. Details about Barzaq (life after death) will be covered at an appropriate place in this article later.

Therefore, it is an established fact that our soul (Rooh) can be separated from our body in this world and can stay without body for as long as it wishes.

Knowledge comes by concentration and hard work. You concentrate on any issue, flood gates of that knowledge will be opened for you. If this was not the case, we would not have been able to fly space crafts and live in high tech advanced world.

The problem with some Muslims Sects is that, they deny the existence of a thing if they do not know about it. If someone says that ‘laughter is good for health’, they will demand a reference for this statement ‘word by word’ in Quran and Hadith. The irony of the situation is that they do not understand the literal and metaphorical meanings of Quranic verses and Ahadith.

If an issue is not mentioned in Quran and Hadith, it means that Allah (SWT) wants to give us flexibility of action in that regard. Allah (SWT) does not forget things, like we do. Whatever He does, He does it with intention and wisdom. Ponder over the issue in the light of Quran and Hadith and if your conscience allows it, do it. If it does not, then stay away from it. Since every Muslim cannot deduce things from Quran and Hadith, we needed literate Imams of Islamic schools of thoughts, Hanafi, Shafa’i, Maliki and Hanbali, who have deduced many dos and don’ts for us in the light of Quran and Hadith.

Some Muslim sects rebelled against these Imams and questioned their ability and authority. If a student rebels against his own teacher, it is anybody’s guess what will happen to him? The founders of these sects started deducing things as per their limited knowledge. This resulted in complete chaos and disintegration of Muslim society. The founders of these sects were totally blind about human soul, its functioning and its importance in religion. This is the reason they invented a strange definition of Islamic Monotheism which specifies hands and other body parts for Allah (SWT) (Astaghfirullahi).

Religion focuses more upon the human soul (rooh) rather than the body Therefore, it is important that we know about our soul’s functioning, its attributes and its potentialities. When we do research, we will come to know details in this context.

Non Muslims theosophists and philosophers did research about the functioning of human soul. They came to know about its wonders. This knowledge should have helped them to know the truth of Islam. But, alas, they wasted this vital knowledge and started doing super natural stunts.

The monks, by concentration and by leaving worldly desires, develop certain skills of soul. By years of practice, they are able to get their souls out of their bodies and enter into it, at will.

How the person could stay alive in the normal circumstances while his head is buried in the sand for 12 hours? This is the answer to this puzzle. The monk mastered the art of coming out of his body. When they buried his head, he came out of his body and supported it for 12 hours from outside. When they removed his head from the body, he went inside his body and acted as if he was holding his breath for 12 consecutive hours. This is a spiritual stunt.

Muslims should also be aware of the functions of human soul. Soul is also called ‘Spirit’. The knowledge about soul is known as spirituality. When we know about spirituality, we will be able to understand super natural phenomena in the world.

Some Muslim sects consider ‘even a talk of spirituality’ a great sin. We fail to understand how could someone live in total spiritual darkness. Islam illuminates our souls and gives us wisdom to understand about Allah (SWT) and His Cosmos. Materialistic approach towards religion pushes us into complete darkness about the intrinsic aspect of Islam.

How could a person survive without food and water for weeks at a stretch? The answer lies in spirituality. We need food for both our soul and body. What is the food of our soul? Staying away from materialistic desires makes our soul strong. Staying away from sumptuous food makes us spiritually strong. Total concentration away from the materialistic world and spending hours in meditation makes a person spiritually stronger to survive without food and water for a long time. People who walk on burning coal, walk on water surface and pierce rods in their bodies, all have mastered the arts of soul (spirit). By their concentration and will power, and sometimes with the help of certain spells and incantations they do this kinds of stunts. I was told in my childhood days that a Christian missionary used to stop the engine of a fast running train and make it stationary for a few minutes by his will power. What is will power? It is the skill of the soul.

A true Muslims spends his life away from materialistic desires. He automatically gets soul’s powers by the grace of Allah (SWT). He need not have to practice like Non-Muslims do. His unwavering belief in Allah (SWT) and His Apostle Mohammad (SAWS) makes him as a solid rock. No one can shake this rock. Whoever attacks him spiritually, break his own head.

Super natural gimmicks have nothing to do with rightful knowledge. To be affluent and successful in this life does not indicate truthfulness of your beliefs. As a matter of fact, Allah (SWT) has described in Quran that ‘this world is made heaven for disbelievers’ and a test for believers.

THE NEED FOR REVIVAL OF MUSLIMS PART - 8

2009-04-11T00:38:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THIS WORLD AND THEIR SALVATION IN HEREAFTER

( Part - 8)

There are many happenings in the world that are difficult to be understood by us. To grasp these things, we need to have an insight into the functioning of our mind.

We have five external senses; (i) Seeing, (ii) Hearing, (iii) Smelling, (iv) Tasting, and (v) Touching. When any thing comes to our mind from any of these senses, our mind processes this information.

There are five internal faculties of our brain that help in processing the information and restoring it for future use. These are; (i) Common Sense, (ii) Incredulity (Doubt), (iii) Imagination, (iv) Notion (thought), and (v) Memory.

Common Sense is the main processor that analysis the information in two ways. If the information is coming from outside, the process is called as ‘Incredulity’ (doubt), and if the information is coming from inside, the process is called as ‘Imagination’. There are two drives or reservoirs in our brain where processed information is dumped for future use. These are, (i) Notion (thought), and (ii) Memory.

Currently, the science of skull is known as ‘phrenology’ which identifies various parts of brain and their functioning. Modern psycho-analysis is a vast subject, we will not go into details here.

When we look at an outside picture, the ‘common sense’ studies it and separates meanings from the apparent picture. For example, when we look at a tiger, our common sense separates the meaning ‘powerful’ from tiger’s picture. The information analyzed is ‘ tiger is powerful ’.

The process of separating ‘meanings’ from outside ‘picture’ in the Common Sense is known as ‘the process of Incredulity (doubt)’. Why this process is called ‘Incredulity’? Because drawing of meanings by individual men and women could be right or wrong depending upon their knowledge about facts of things. Like, a person is looking at an Idol. His common sense is analyzing the picture and drawing the meanings that the ‘idol is God’. Another person is looking at the same idol, and his common sense is drawing the meaning that the idol is ‘a statute of mud/metal, made by a human being which does not have power to move on its own’.

When we move our attention away from the outside thing, the picture goes into ‘Notional Reservoir’ and its meanings go into our ‘Memory’. After sometime when we draw our attention back on the that thing, its picture comes out of the ‘Notional Reservoir’ and its meanings come out of our ‘Memory’ and they together become visible in our common sense.

‘Imagination’ is also the name of the process of our common sense. In ‘Imagination’ the thing does not come from outside. It comes from our mind. A man brought a headless human body and body-less head of an elephant from his ‘notional reservoir’ and joined them together in his common sense. His common sense (via ‘imagination’ process) drew the meaning that this shape is ‘knowledgeable and eloquent’. He gave it a name ‘Ganesh Maharaj’ and brought it out in the world in the shape of an idol which has a long trunk and big belly. Gradually it became a famous idol god. Many idol gods and deities have originated from the ‘Imagination’ of different people.

When Christians looked at the miraculous birth of Isa (AS) (Jesus Christ) they could not comprehend the facts. Since there is no male intervention in his birth, their ‘common sense’ concluded that ‘he is the Son of God’. If they had pondered over the facts of things and sought Allah’s (SWT) guidance, they would have realized that since Adam (AS) was born without biological father and mother, then it is possible that Isa (AS) (Jesus Christ) can come into this world without a biological father.

Similarly, some Muslim sects read certain metaphorical verses (Aayaat-e-Mutashabihaat) of Holy Quran and their common sense concluded that (Nauzubillahi) Allah (SWT) has hands, eyes, etc. They gave a body form to Allah (SWT) in their imagination. Since Allah (SWT) is ‘not like any of His creatures’, they imagined that the shape of His hands is known to Him only. If they had studied Quran and Hadith under the guidance of Shaiks of Ihsan, who are true Islamic monotheists, and pondered over the creation of this cosmos and sought Allah’s (SWT) guidance, they would have understood the facts of Allah (SWT) very well.

When a common man looks at water, his common sense draws the meaning that it is a life saving liquid which is used in many ways. The common man cannot go beyond this meaning as he does not know much about science. For a common man, water is an absolute reality. He touches it, drinks it and mixes it with various things and enjoys his life.

When a chemist looks at water, his common sense draws the meaning that it is a compound of Hydrogen and Oxygen in the ratio of 2 :1. Chemist knows about the chemical combination of various compounds. His common sense analyzes things better than a common man. For Chemist, Gases are absolute reality, and water is a notional thing (a thing in thought). Why he thinks so? Because He knows that if the gases are removed from water, the water will disappear. The Chemist also uses the water as any common man.

Similarly, a philosopher looks at water and his common sense draws the meaning that it is ‘matter’. Earlier it was in gases (Oxygen and Hydrogen) form, now it is in liquid shape. His common sense analyzes things with precision and his vision reaches to ultimate reality. For him, matter is absolute reality, and water (which is one of its innumerable shapes) is a notional thing (a thing in thought). Why he thinks so? Because He knows that if matter is removed from water, water will disappear. The philosopher also uses water for his various needs.

Can anyone say that any of the above three people are wrong in drawing different meanings of water in their common sense? The answer will be an emphatic ‘No’. Their understanding is as per their knowledge.

For many people creatures are real things. They stay with these things and never try to understand their facts. For them God is a notional thing (a thing in thought). If people knew about the reality of God, they would not have concocted stories about Him. Some believe idols as gods, some believe that God has a family and some believe that God has hands and eyes. All these fabricated stories show their ignorance about the facts of things in this cosmos. It is in Quran - Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him’. (As-Saaffaat – 180).

Prophet Mohammad (SAWS) taught us the reality of Allah (SWT). It is in Hadith, Mohamammed Rasulullah (SAWS) said, ‘Allah (SWT) was Hidden Treasure; then He wanted to be known; therefore, He created this Cosmos’.

Every thing in the cosmos, from the invisible micro organism to the huge stars, including human beings, have been drawn from His Being (wajood). Meaning, the Absolute Being has the capacity to manifest ( become visible ) in various shapes and forms. He is the essence and source of all creatures and this cosmos.

It is in Quran - ‘Allah (SWT) is the light (existence) of the Heavens and Earth’. (An-Noor -35). At another place in Quran - ‘Allah (SWT) is the Manifest (apparent) and the Immanent (hidden - but actually present through out the material world) and He is the knower of all things’. (Al-Hadeed – 3).

Everything visible in this cosmos has its own attributes, whether it is in the shape of gas, liquid or solid. The soil has its attributes. Ask a geologist, he will tell how many kinds of soils are there and what are their characteristics (attributes). Mountain rocks have their own attributes. Ask an expert, he will tell you that some of them give us gems. We human beings have a common attribute; that is servant hood. We are all servants of Almighty. Servant hood is our common attribute. This proves that all visible things in this cosmos are creatures.

The source of all creation is God. The name of the real worshipable God (Ilah) is Allah (SWT), who is the source of our existence. This is denoted in Islamic Cradle Testimony (Kalima Tayyiba) – ‘There is no (real) God, but Allah (SWT), and Mohammed (SAWS) is the messenger of Allah (SWT)’. And this is the meanings of the above verses of the holy Quran.

True Muslims are knowledgeable. They are aware of the facts of things in this cosmos. They look at every thing and deal with everything as per its exigency (necessities), but their common sense does not stay with visible things, it reaches to the source, Allah (SWT).

Physical eyes of Non-Muslims and certain Muslim sects are active but their common sense is inactive because of their ignorance, that is why they ascribe creature attributes to Allah (SWT). For true Muslims, their physical eyes and common sense, both are active because they are knowledgeable. They look at things, interact with them as per their exigencies, as per their necessities, but their attention is always focused on the main source, Allah (SWT). For them Allah (SWT) is real, visible and all things in this cosmos are ‘notional’ or things in thought. This is the meaning of Prophet’s (SAWS) Hadith of Ihsan in which he said - ‘ you worship Allah (SWT) seeing Him, and in case you fail to see Him, do your prayer knowing fully well that He is seeing you’. This is also the meaning of another Prophet’s (SAWS) Hadith - ‘One who knew about himself, without doubt he knew about his Sustainer (Allah –SWT)’.

This is true Islamic monotheism explained to us by Prophet Mohammad (SAWS).

THE NEED FOR REVIVAL OF MUSLIMS PART -7

2009-04-03T23:45:00.000-07:00

In the name of Allah (SWT) the Most Compassionate and Most Merciful

THE NEED FOR REVIVAL OF MUSLIMS IN THE WORLD AND THEIR SALVATION IN HEREAFTER

( Part – 7 )

We have discussed ‘ what is the meaning of Islamic faith in Allah (SWT)’ in part 5 of this article. We will now discuss ‘ what is the meaning of Islamic faith in Prophets?

As has been described earlier, religion is received through the Prophets and it is a gift of God to the humanity to lead a peaceful life, free from wickedness and immorality. Religion consists of commandments of Almighty.

Prophets are human beings appointed by God to communicate His commandments to people. It is in Quran – Allah (SWT) know it well who is capable for Apostleship’. (An-A’am – 124).

To claim receiving revelations of God is exclusive with the Prophets. Rather, the Prophet cannot move on his own, he cannot talk a word on his own. It is in Quran – ‘(Prophet Mohammad -SAWS) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah –SWT)’. (An-Najm – 2).

Islam distinguishes between Messenger of God (Rasul) and a Prophet (Nabi). Both function as divinely inspired recipients of God's revelation. However, in addition, Rasuls receive a divine message or revelation for a community in book form. While every Rasul is a Nabi, not every Nabi is a Rasul.

We believe in the Prophet-hood of a person about whom we have definite means of knowledge. Quran is the only book on Earth which has not been changed or altered even by an alphabet or a vowel sign. Quran is available to us in its original dialect (language) Arabic in which it was revealed to Prophet Mohammad (SAWS). Quran’s authenticity is proved beyond doubt. It is in Quran – ‘We (Allah –SWT) have descended Quran and We only shall preserve it’ (Al-Hijr – 9).

Adam (AS) is the first Prophet and Mohammad Rasulullah (SAWS) is the last Prophet sent by Allah (SWT) for the reformation of mankind. Following prophets are mentioned in the holy Quran.

(i) Adam (AS) (ii) Nuh –AS (Noah), (iii) Idris -AS (Enoch), (iv) Hud – AS (Eber), (v) Saleh –AS (Shelah), (vi) Ibrahim –AS (Abraham), (vii) Lut –AS (Lot), (viii) Isma’il –AS (Ishmael), (ix) Is'haq –As (Isaac), (x) Yaqub –AS (Jacob), (xi) Yusuf – AS (Joseph), (xii) Ayyub –AS (Job), (xiii) Shu'ayb –AS (Jethro), (xiv) Musa –AS (Moses), (xv) Harun – AS (Aaron), (xvi) Dawud –AS (David), (xvii) Sulayman –AS (Solomon), (xviii) Ilyas – AS (Elijah), (xix) Al-Yasa – AS (Elisha), (xx) Uzair - AS (Ezra), (xxi) Yunus – AS (Jonah), (xxii) Dhul-Kifl – AS (Ezekiel), (xxiii) Zakariyya – AS (Zechariah), (xxiv) Yahya – AS (John the Baptist), (xxv) Isa – AS(Jesus), (xxvi) Mohammad Rasulullah (SAWS).

We believe in all Prophets who are mentioned in Quran. All of them have communicated the same message. The religions of all the Prophets is same which is monotheism (one-ness) of Almighty. There are no differences of teachings among prophets with regard to Allah (SWT)) because all of them are honest. Allah (TSA) is the same who is there from the beginning and who will remain existent eternally.

It is in Quran -

(i) ‘Mankind were one community, and Allah (SWT) sent (to them) prophets as bearers of good tidings and as cautioners, and revealed therewith, the Scripture with the truth, that it might judge between mankind concerning that, wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come to them, through hatred of one another. And Allah (SWT) by His Will guided those who believe in the truth of that, concerning which they differed. Allah (SWT) guides whom He will to the straight path’. (Al-Baqara – 213).

(ii) ‘(O’ Mohammad – SAWS) We (Allah –SWT) have revealed (sent commandments) to you, as We revealed to Noah (AS), and the Prophets after him, and We revealed to Abraham (AS), Ishmael (AS), Isaac (AS), Jacob (AS) and the offspring of Jacob (AS), and Jesus (AS), and Job (As), and Jonah (As) , and Aaron (As), and Solomon (AS), and We gave to David (AS) Psalms’. (An-Nisa – 163).

(iii) Say (O’ Muslims), We believe in Allah (SWT) and that which has been sent down to us and that which has been sent down to Abraham (Ibrahim – AS), Ishmael (Ismael - AS), Isaac (Is-haq - AS), Jacob (Ya'qub – AS), and to Al-Asbât (the twelve sons of Jacob Ya'qub – AS), and that which has been given to Moses (Musa -AS) and Jesus ( Isa -AS), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).’ (Al-Baqara – 136).

It is in Hadith that over 1,24,000 Prophets were sent by Allah (SWT) in the world for the guidance of various nations at different times throughout the history of mankind.

It is in Quran – ‘There has not been a nation where one or other fore warner had not come’. (Fatir – 40). At another place in Quran – ‘We (Allah –SWT) would not subject a nation to torment unless We send to them an Apostle’. (Bani Isra’il – 15).

Prophet Mohammad (SAWS) is the last Prophet who was sent for the entire mankind. It is in Quran - (Prophet) Mohammad (SAWS) is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets; and Allah (SWT) is ever Aware of all things’. (Al-Ahzab – 40). It is in Quran – ‘And We have sent you (O’ Muhammad - SAWS) as a Messenger to mankind, and Allah (SWT) is Sufficient as a Witness. (An-Nisa – 79).

Quran is the last scripture sent by Allah (SWT) which has been preserved in its original form for the last one thousand four hundred years. It is in Quran – ‘ He (Allah -SWT), it is Who has sent His messenger with the guidance and the religion of truth that He may make it to prevail over all religions.’. (As-Saff – 9).

The following points are important part of our faith in Prophets.

(i) All prophets are honest, guiltless and above suspicion of any kind. Allah (SWT) protects them from even possible sins throughout their lives. Allah (SWT) has praised them at many places in Quran.

(ii) Isa – AS (Jesus Christ) is a Prophet. Certain assumptions of Christians about him are negated in the following Quranic verses.

(a) ‘(On behalf of Prophet Isa –AS) ‘I am indeed a servant of Allah. He has given me revelation and made me a prophet’. (Al-kahaf - 30). ‘Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute. (Al-Kahaf – 34).

(b) ‘It is not befitting to (the Majesty of) Allah (SWT) that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, "Be", and there it is’. (Al-Kahaf – 35).

(c) “And because of their saying (in boast), ‘We killed Messiah 'Isa -AS (Jesus), son of Maryam (Mary), the Messenger of Allah (SWT)’ - but they killed him not, nor crucified him, but the resemblance of 'Isa (AS) (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [ i.e. 'Isa (AS) (Jesus), son of Maryam (Mary) ]. (An-Nisa – 157).

(iii) Prophets convey and teach people what is sent to them from Allah (SWT). It is in Quran – (O’Prophet –SAWS) Convey and teach people what is sent down to you’. (Al-Ma’ida – 67).

(iv) They are honorable people of highest regard in humanity, chosen by Allah (SWT) for the guidance of mankind.

(v) Highest respect for prophets is mandatory in Islam. They are the highest ranking human beings in Allah’s (SWT) court. It is in Quran - ‘Allah (SWT) knows it well who is capable for Apostleship’. (An-A’am – 124).

(vi) Equating prophets with ordinary human beings is a grave sin. We should never compare common people with Prophets, particularly with the Prophet of Islam (SAWS).

(vii) Mohammad Rasulullah (SAWS) is highest ranking among Prophets. This means, after Allah (SWT), the respect of Prophet Mohammed (SAWS) is highest among all creatures. Quran is full of Prophet Mohammad’s (SAWS) praise. We are commanded not to call Prophet Mohammad (SAWS) by name, as we do to each other. We are commanded to obey his orders without asking questions. Prophet’s (SAWS) word is treated as word of Allah (SWT) and his obedience is treated as obedience to Allah (SWT). It is in Quran – ‘(Prophet Mohammad -SAWS) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah –SWT)’. (An-Najm – 2).

The misunderstanding of certain sects about Prophet Mohammad (SAWS)

Certain sects of Muslims equate prophets, particularly Prophet of Islam (SAWS) with general people. They forget the fact that the nature of prophets is exalted while the personalities of common men are generally overwhelmed with material desires. The abilities and talents of Prophets are beyond our comprehension. General people need capability even to understand the factual teachings of Islam. Prophets are teachers of humanity appointed by Allah (SWT). Prophets are taught by Allah (SWT) therefore, they are knowledgeable. General people are illiterate who are required to learn from Prophets. How can a teacher be equated with his pupil? There are distinctions of ranks between various people and if we do not keep these distinction in mind, we lose the straight path of Islam.

Prophet Mohammad (SAWS) is the greatest among prophets and greatest among Allah’s creatures. They do not understand this simple fact and in their attempt to equate the family members of the Prophet (SAWS) and his companions with general people, alas, they destroyed their graves and erased all important relics of Islam which were maintained by Muslims for over 1200 years.

These sects forget the fact that the greatness of a person is known by his humility. The greater he is, more humble he becomes. Prophet Mohammad (SAWS) is the greatest of all human beings, therefore he is the humblest of all. Allah (SWT) has rewarded him with so many bounties but look at his humility and servitude towards Allah (SWT).

It is in Hadith (Ahmad, Bazzar un Anas –RU). A camel comes and prostrates in front of the Prophet (SAWS). A goat comes and prostrates in front of him. (Looking at this) Hazrat Abu Bakr Siddique (RU) and other companions also seek permission to prostrate (in front of him). But the Prophet (SAWS) says, ‘It is not appropriate for a human being to prostrate in front of another human being’.

People should learn servitude and humility towards Allah (SWT) from Prophet Mohammad (SAWS).

It is in Quran ‘Say (O’Prophet –SAWS) "I am a human being like you, (but) the revelation has come to me ( meaning I am the messenger of Allah –SWT). (Al-Kahaf - 110).

In order not to get mislead in the understanding of the above verse, let us try to comprehend this verse in the light of the following Hadith.

‘Prophet Mohammad (SAWS) keeps fast after fast, sometimes 5 days in a row. As-hab-e-Rasulullah (SAWS) tried to emulate (follow his practice), but realized it was not possible. It is in Bukhari wo Muslim, narrated by Ibne Omer wo Abu Huraira Wo Anas (Raziallahu ta’ala unhum). (Prophet Mohammad -SAWS told his companions) ‘I am not like you. I live with my Sustainer (Rabbul Aalameen) who feeds and provides me with drink.’

Three things are established from this Hadith. (i) He is not like any human being. He is placed at an exalted state ‘Maqaam-e-Mahmood’ as described in verse 79, Bani Isra’il. (ii) Bodily he lives in this world, but spiritually he lives with His Sustainer. (iii) Allah (SWT) provides him with special spiritual food and drink.

Let us see some more facts in this context.

(i) Prophet Mohammad (SAWS) sees both in light as well as in dark ( Hadith Baihaqi, narrated by Hazrata Aisha –RU and Ibne Abbas - RU).

(ii) He sees simultaneously from the front and rear. (Hadith Bukhari Wo Muslim, narrated by Hazrat Anas – RU and Hazrata Aisha –RU).

(iii) Prophet Mohammad (SAWS) said ‘My eyes sleep, but my heart does not sleep’. (Hadith Bukhari Wo Muslim).

(iv) Prophet Mohammad (SAWS) walks, but there is no shadow of his sacred body on earth.

(v) He sits under a tree and when he gets up, the tree starts crying.

(vi) The earth swallows his stool and a perfumed smell comes out of that place.

(vii) The sweat of his body is used by brides as perfume.

(viii) It is in Quran – ‘Prophet Mohammad (SAWS) is an exemplary model (for all of you) (Al-Ahzab – 21).

(ix) It is in Hadith – (Prophet Mohammad –SAWS says) ‘A particular moment of time also comes between me and Allah (SWT) when there is no room even for the most favorite of the angels nor is there an access to any Apostle.’

(x) It is in Quran – ‘He (Allah –SWT) is knowledgeable of the Unseen. Does not show the unseen but to His revered Apostle (SAWS).

(xi) It is in Quran – ‘ The Unity of Allah (SWT) is pure, who took His servant (Mohammad Rasulullah –SAWS) in one night from the honored mosque (Masjid-e-Haraam) to the Al Aqsa mosque around which We have given abundance of virtue, so that We show him our signs and traces of Omnipotence (which were unseen by any one in this cosmos). Without doubt He is the (only) one who sees and listens.’ (Bani Isra’el – 1).

(xii) Allah (SWT) describes the beautiful occasion of His meeting with Prophet Mohammad (SAWS) on the Empyrean (Arsh-e-Mu’allah) during Me’raj. Look at the height of love between Allah (SWT) and His ‘Habeeb’ Prophet Mohammad (SAWS). It is in Quran – ‘The Mighty in power (Allah –SWT) has offered him (Prophet Mohammad –SAWS) the knowledge. So (equipped), he stood well poised. (With the perfect vision attained) at the highest horizon. Then he (the Prophet –SAWS) approached closer and hung (by Allah -SWT). Then (both) closed up like two bows, and indeed more closely. And He revealed to His servant (Prophet Mohammad –SAWS) What He wanted to reveal. The heart of Prophet Mohammad (SAWS) did not distrust what he saw. Will you people wrangle over what he beheld (saw). For indeed he beheld Him (Allah –SWT) yet again. Near the lote tree lying farthest beyond which no one can go. Lying close to the Heaven of Rest. When the lote tree was being enveloped by what it was to be enveloped with (a mystery not disclosed). His (Prophet Mohammad –SAWS) sight did not blink or did it miss anything. Indeed he saw clearly the greatest of the signs of his Lord’. (An-Najm – 1-18).

When we look at the above miraculous state of affairs of Prophet Mohammad (SAWS), a unique spectrum will be unfolded. There are no limits for Miracles, super natural happenings and wonders of Allah’s (SWT) omnipotence of highest order. At the same time, humility, modesty, servitude and humbleness are the distinctive excellences of Prophet Mohammad (SAWS). Let us read the following to understand this puzzle.

(i) It is in Quran – (On behalf of Prophet Mohammad –SAWS) ‘If I was aware of the fore knowledge, I would have secured abundant virtue’ (Al-Araf – 188).

(ii) It is in Quran – (Allah - SWT says) ‘ Allah –SWT does not give prevalence to anybody over the unseen except to the respected Apostle (SAWS). At another place in Quran – ‘ We (Allah –SWT) have given you a lot, abundant virtue’. (Al-Kausar – 1).

(iii) It is in Hadith – Prophet says ‘I do not know what will be done to me, or to you’.

(iv) It is in Quran – (Allah –SWT says) ‘ Soon it is expected that your Sustainer (Rab) will give you very exalted state (maqaam-e-Mahmood). (Bani Isra’il – 79). At another place in Quran – (Allah –SWT says) ‘ Every moment your state is better than your past state’. (And) ‘Very soon your Sustainer will give you in abundance and you will be pleased with it’. (Wadduha – 4-5). At another place in Quran – (Allah –SWT says) ‘We have exalted your invocation (zikr) higher (in the cosmos). (Inshirah – 4).

One of the most important aspect of our Iman is utmost respect of Prophet Mohammad (SAWS) and deep rooted love for him in our hearts. We should be careful while describing about prophets, As-hab-e-Rasulullah (SAWS), prominent Imams and Shaikhs of Ihsan. They are all virtuous and stand tall in Islamic Ummah. We should not rebel against their authorities in religion. If we do not keep these things in mind, we are sure to be doomed on the Day of Judgment.