Salafi Aqeeda - THE FLAMING FALCON SWOOPING DOWN ON THE DISSENTERS OF THE HANBALI MADHHAB

Faisla Haft Masla

This book is the English translation of the booklet "Faisla Haft Masla" meaning the decision on seven controversial religious issues in the Muslim Ummah by Haji Imdad Ullah Hanafi Muhajir Makki (b.1817AD - d.1899AD).

The author is the well known Islamic scholar and Sufi of the 19th century.

The Spiritual Guide & Imam to Deobandi & Tableeghi Jamaat Scholars!

Faisla Haft Masla

Decision on Seven Controversial Religious Issues

Chapter 1
Preface

Alhamdo lilahay nahamdo wa nastaeno wa nastaghfaro wa nomino behee wala tawakalo wa naooz billahay min sharoor-e-un fosayna wamin saeyat-e-amalayna min yohdi Allah fala mudil lahoo wa min yohdil lalah fala hadi alla wa nashhado an lailaha il Allah wahda hoo la sharik ala hoo wa nashhado ana sayedna wa maulana Mohammad an abda hoo wa Rasulo (Sallal laahu alaihi wasallam).

I, Imdad Ullah, Hanafi, Muhajir Makki, Allah's humble servant wish to emphasise to all Muslims in general and my associates in particular that the unity amongst us Muslims is the real key for our worldly progress and for getting the Divinely Blessings.

Unfortunately, certain Religious matters have become a bone of contention among the Muslim ummah these days. This is resulting in Muslim scholars wasting their precious time and energy on the one hand and the detonation of Deen of the Muslim Ummah on the other hand. But in actual fact, in most of these so called controversial matters, the differences lie not in the essence but only in the wording and expression.

Being desperately concerned at the frustration these matters have caused to my associates in particular and to our Muslim ummah in general, I deeply felt the need to write and publish a booklet concerning these matters with a firm hope that the present prevailing arguments and controversies will come to an end. Though at present there are many controversial matters but I have picked up only those in which my associates differ.

There are two reasons for this.

Firstly, the controversial matters are so numerous that it is difficult to cover them all and that there is least likelihood that my explanation will be accepted by scholars other than my associates.

Secondly, the differences among my associates are only in a few matters and there is every likelihood that my point of view will be accepted by my associates.

The matter in which my associates mostly argue are only seven, five of which involve Islamic practises while the other two come under belief. The order of preference in which these matters are being discussed is based upon their level of controversy. I have also mentioned the righteous practice and my practice in these disputed matters. I pray to Allah Almighty that this attempt of mine becomes the tool in eradicating the controversies and quarrels among Muslims. Furthermore, persons other than my associates who also accept it and benefit from it, are requested to pray for me. I also wish to mention that nobody should waste energies in publishing answers refuting my deliberations because I do not want to enter into any dialogue whatsoever.

Chapter 2
Maulood Un Nabi (Sallal laahu alaihi wasallam)

There is no controversy that the Dhikr (remembrance) of the birth of the Pride of Adam and the best of Allah's creation (Sallal laahu alaihi wasallam) is a means of Allah's Blessings and Good Tidings, both in this world and in the world hereafter. The disputes, however, are about fixing of date and time and celebrating in a special manner, under some restrictions, the prominent being the Aqama (standing position) during Salaam. Some scholars forbid this practice on the basis of the Tradition " kulo bidah dalala" (Sahih Muslim, Abwab-ul-Juma) i.e., "every innovation is wrong".

But most of the scholars, however allow it on the grounds of great blessings and honour that the Dhikr brings to us. In actual fact and in every fairness bidah applies only if something alien is introduced in the Deen as is apparent from the following Tradition "Mun ahdasa fi amrena haza ma laisa minho fahowa radan" (Sahih Bukhari, Kitab ul Sulhah) i.e., introducing something new in Deen which is not part of the Deen is not acceptable.

Thus if a believer considers that his primary aim , the Dhikr of the Holy Prophet (Sallal laahu alaihi wasallam) with respect is Ibadah and means of Allah's blessings while the conditions are only optional and not obligatory which he follows due to certain interpretations, then this will be far from innovation. If a believer considers that the Dhikr of the Holy Prophet (Sallal laahu alaihi wasallam) with respect is Ibadah and that he can do it at any time though he fixes some time and date like 12th Rabi'ul-awwal due to certain reasons, conveniences or interpretations lest he forgets and misses this (Blessed Dhikr), then there is nothing wrong with it.

Talking of interpretations, there are so many of them and that they vary from situation to situation. If one is not aware of them all, one should follow those scholars who have the knowledge of the way the earlier believers would have done in these matters. The specific spiritual practices, meditation, the establishments of schools and Darghas are result of these interpretations.

However, if a believer considers all the things discussed above as obligatory (like Salaat and Fasting), then these become innovation.

Thus for example if anyone believes that there will be no Divinely blessings if Maulood is not performed on a fixed date or in a position other than Aqama or perfumes and food are not made available at the occasion, then such a belief is certainly wrong because it amounts to exceeding the limits of the Shariah.

Similarly considering any Mubah (good action permissible in Shariah) as Haram (sin) is also wrong and amounts to exceeding the bounds of Shariah. In both these cases, considering a Mubah as Wajib (necessary) or Haram will amount to exceeding the limits of Shariah and are wrong.

If one does not consider these things as Wajib from the Shariah point of view but follows them because there are certain blessings associated with them and certain desired effects are not attained without adhering to them, then there is no justification to call them Bidah. For example there are certain actions which only produce specific effects and results when performed in standing posture only and that these effects are not possible in sitting posture..

The reason for such a belief is based upon the Kashf (inspiration) or Ilham (revelation) of the initiator of that action. In the same way, based upon one's own experience or on the evidence of the person blessed with spiritual knowledge and Divinely wisdom, if one considers that special effects would not be possible except carrying them out in special conditions like the standing posture, one cannot be accused of Bidah.

Belief is something hidden and cannot be known unless asked about it. It is, therefore not right to doubt anybody's Iman from merely seeing some of the outward signs of his actions.

Some people, however criticise those who do not stand up during Maulood. Such criticism is not right because from Shariah's point of view, standing position is not Wajib.

According to Muslim Jurists even a Mustahhab (likeable action) becomes Masiat (disobedience or bad tidings) when insisted upon. One should insist only on the Wajib and not on optional actions. But to regard such a critic as the supporter of Qiyam from Shariah point of view is also not right. There are so many reasons on which this criticism could be based. It could be on the grounds of beliefs, customs or habits, which could be religious or otherwise. Sometimes a critic, rightly or wrongly, directs his criticism on an activity, which in his opinion is a symbol of a non-believer's community.

Thus if a holy person comes to a meeting and everyone stands up in respect except one person, the later is criticised not because he has contravened any Wajib of Shariah but on the grounds that he has acted against the Aadab (manners) of the Majlis (association).

Another example is the custom prevalent in Indo-Pak Sub-continent, of the distribution of sweetmeats at the completion of Holy Quran at the end of Tarawih during Ramadhan.

Those who do not distribute sweetmeats at such occasions will be criticised but this criticism is only on the grounds that a good custom was ignored.

Sometime in the past saying, "Bahaq" was a symbol of Mutazila (1*) sect. If an ignorant person these days, finds someone calling Bahaq, accuses and criticises the later for belonging to and for possessing the same beliefs as Mutazila will be committing a great mistake. It is therefore apparent that simply on the basis of an action, we cannot regard the critic to be believing in that action as Wajib. If, however, we assume that someone in the community believes that such an action is obligatory or Wajib, it will be Bidah for that specific person only. It will still be permissible and likeable action for those who do not believe this way. Another example is of Rujat-e-Qahqary (2*).

If anybody considers Rujat-e-Qahqary as likeable action though not necessary (from Shariah point of view), it will be far from Bidah. On the basis of certain silly actions like reading of week Traditions or singing etc., of ignorant people in some meetings, some scholars give a general verdict of Haram or Bidah on such meetings. This is not justified. If because of some speakers preaching week Traditions or due to the mixed assemblies of men and women trouble shoots out, all religious assemblies will not be banned. There is a well known saying "Do not burn your blanket because of one bug".

To regard the belief that the Holy Prophet Muhammad (Sallal laahu alaihi wasallam) actually honours the meeting of Maulood by his presence, as Kufr or Shirk is exceeding the limits and is outrageous.

This is possible both rationally and through recorded experiences. Actually it does happen on certain occasions. The doubt how the Prophet (Sallal laahu alaihi wasallam) could know about the Maulood meeting and how he could be present at many places at one time is very weak and baseless doubt.

These things are insignificant before the vast Divinely Wisdom and Spiritual powers of the Holy Prophet (Sallal laahu alaihi wasallam) which are supported by right Traditions and proved by people of inspiration and revelations. Besides, nobody can doubt the powers of Allah Almighty who could lift all the veils so that the Prophet (Sallal laahu alaihi wasallam) can see everything while sitting in his own place (3*).

In fact, in every respect this is possible. This belief does not mean that Sayadna Muhammad (Sallal laahu alaihi wasallam) possesses Ilm-e-Ghaeb (Knowledge of Unseen) specific to Allah Almighty.

One is said to have Ilm-e-Ghaeb when such knowledge is specific and peculiar to one alone without being informed from the outside agency. This type of Ilm-e-Ghaeb is characteristic of Allah Almighty alone. The knowledge given to someone else by Allah Almighty is, therefore not someone's personal knowledge but dependent on The Informer (Allah Almighty).

This sort of knowledge is not only possible for the Allah's creations but there are prominent and famous instances of its occurrences, examples of which are Alqa (intuition), Kashf (inspiration) and Wahi (revelations).

The belief in something possible cannot be regarded as Kufr or Shirk even if such a thing does not occur, though of course an evidence is necessary for its happening. If this evidence is available through one's own inspiration or is informed by "a person of inspiration", believing in such a thing is definitely allowed. However, without an evidence such a thing will be wrong and should be given up. But it cannot be regarded as Kufr or Shirk. This is a brief investigation of this Masla (issue).

So far as I am concerned, I, not only participate in the Maulood meetings but also hold them regularly every year as means of blessings and find pleasure and (spiritual) uplift in Qiyam. Since it is a controversial matter in which both the opposing factions have evidences from Shariah, though some of them are weak, the scholars should follow the line which they think is right on the basis of their evidences as is customary in such controversial matters. Nevertheless, they should neither hate nor look down on their opposing faction or call them Fasiq (corrupt) or Gumrah (deviator). They should, rather consider the differences in this matter like the differences of Hanafi and Shafi (jurisprudence). Moreover, both factions should meet and greet each other, communicate through letters and writings and keep up their love and co-operation with each other. They should refrain from debating and contradicting with each other. They should specially avoid involving indecent and evil people from the public since it is contrary to the dignity of a Muslim scholar. They should neither give fatwa (definite decision based on Shariah) nor sign or put their seal on any document relating to these matters since it is needless and useless.

Furthermore, they should accommodate each other. Thus, if people who support Qiyam happen to be in the company of those who do not support Qiyam, it is better not to insist in holding Qiyam in that meeting. If, however, those who do not support Qiyam happen to be in the company of those who support Qiyam, the former should join the Qiyam. The aim should be to avoid any trouble erupting out.

Any objectionable extremes practiced by some members of general public should be pointed out and advised to be given up. This is better done by those scholars who support and are involved in Qiyam and not by those scholars who oppose it. The later should not talk about it, rather should remain quiet. In brief do not oppose these things where these are in practice but do not invent them where these are not in practice.

The case of Hateem (4*) is a good evidence in this matter. Those who support Qiyam should accommodate the opposing faction assuming that the latter's stand is based upon their own interpretation and on the grounds that the public can give up the extremities only when told to stop the activity. Similarly, those who oppose the Qiyam should accommodate the supporters of Qiyam assuming that the latter's stand is based upon their interpretations coupled by being overwhelmed with the love of the Holy Prophet (Sallal laahu alaihi wasallam) and that they give permission to other Muslims with good intentions. This should be the line of action of the scholars while the public in general should follow that scholar whom they consider pious and verifier.

Nevertheless, they should not criticise people and in particular insult scholars from the opposing faction which amounts exceeding one's limits. Remember jealousy and backbiting destroy your good deeds and therefore refrain from these bad things. Do not let envy and hatred overtake you. (The general public is advised that) reading of books and magazines relating to these matters is Ulama's job and not yours because if you do, these will build up suspicions against the Ulama and worries for you in these matters.

The investigations and the line of action which has been discussed and commented as regards to the above matter are not specific to it only but are so useful that they can be rightly applied to most of the disputed matters because they are based upon the same principles.

Put this to your mind, it will certainly benefit you.
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(1*) Mutazila was a sect in Islam who claimed to be People of Justice and Tawheed. They believed that Man was master of his own fate and destiny and Allah had nothing to do with it.
(2*) Rujat-e-Qahqary is walking back without turning one's back on the Holy Kaaba. Some people insist after Tawaf-e-Widah(farewell circumulation of the Kaaba), when walking away, one should not turn one's back to the Kaaba. They believe it is a great disrespect and therefore a sin. Though it is a wrong belief, yet anyone who hasn't got this belief but does it as a mark of respect only cannot be blamed to be doing an act of Bidah.
(3*) until the time of the author, radio, television and Tele-communication systems were not invented and some readers could not easily conceive the idea how the Holy Prophet (salallahu- ho- alehay- wasallam) could receive messages from his Ummah from around the globe. Modern technology has enabled us to communicate, receive and send messages and pictures live through thousands of miles in a flash of a second. This is happening every day and every sane person believes in it. Is it not conquering the world of unseen or Ghaeb for a person sitting in London and talking to a person in Canada, thousands of miles away? None of the Islamic Scholars have called this thing a Shirk . If any scholar does , he will be considered as ignorant and stupid. When every Muslim believes that the Holy Prophet (Sallal laahu alaihi wasallam) is alive in his grave and even Wahhabis believe that the Holy Prophet(Sallal laahu alaihi wasallam) can listen to the salaam and Duroods of everybody visiting his grave, why one cannot conceive the idea that Allah's most beloved Prophet (Sallal laahu alaihi wasallam) bestowed with great Spiritual Powers from Allah Almighty, supported with the army of Angels can receive the Messages, Duroods and Salaams of his Ummah from around the globe irrespective of distances. Are Allah Almighty's powers less than modern technology.
(4*) Hateem(Original inside portion of the Kaaba now left outside the building)
The Holy Prophet (Sallal laahu alaihi wasallam) said "If the Muslims were not close to Kufr (being newly converted to Islam) , I would have ordered to demolish the building of Kaaba and got it rebuilt including Hateem in it". Accordingly, Hadhrat Abdullah bin Zubair (Raddi Allahu Unho) , in his time, got it rebuilt including Hateem in it. After the martyrdom of Hadhrat Abdullah bin Zubair (Raddi Allahu Unho), Hajjaj bin Yousaf, rebuilt it in the original design. Hadhrat Abdullah bin Zubair (Raddi Allahu Unho) did something which the Holy Prophet (Sallal laahu alaihi wasallam) and the four righteous caliphs did not do. It cannot be called Bidah since he did it in good faith just to fulfil the wishes of the Holy Prophet (Sallal laahu alaihi wasallam) . Nor the action of Hajjaj bin Yusuf be considered a sin for demolishing a part of the Holy Kaaba since he wanted to bring it back to the same design as was in the time of the Holy Prophet (Sallal laahu alaihi wasallam). Therefore every action should be judged according to the circumstances and should not be right away stereotyped as Bidah or otherwise.

Chapter 3
The Prevalent Fatiha

This matter be dealt in the same way as the Maulood Sharif discussed in the previous chapter. In principles no faction denies sending blessings for the departed soul. Even in this matter, if anyone considers the blessings of Fatiha restricted to specific conditions as are prevalent these days or considers them necessary or obligatory, these cannot be permitted.

However, if one does not consider them necessary but follows them only to make Fatiha convenient , there is no reason for any objection. In the same way many Muslim jurists have allowed specific Surahs to be recited in certain Salats like Salat-ul-Tahajad due to certain reasons and interpretations and these have been customary of many Mashaikhs.

Pondering over how the prevalent Fatiha took the present shape, it appears that in the beginning the poor and destitute were fed with the intention in the heart to pass on its thawaab (blessings) to a certain soul. Afterwards, someone thought to express the intention in words as well just like in Salat the intentions in heart and in words were considered better for general public, though of course the intention in heart is quite enough, so it might have been thought that transferring the "Thawaab" in words publicly could be better.

Then someone thought that the intention would be better concentrated, if food was put in front during "Dua" (supplication). Further, it might have been thought that reciting the Holy Quran at the occasion could enhance the chances of acceptance of the "Dua" because of two "Ibadas " being carried out together, i.e., getting two rewards from a single act.

Consequently, short Surahs carrying big "Thawaab" started being recited. Realising that raising hands for Dua is Sunna, raising of hands for Dua at these occasions became a custom. Considering that serving of water with the food to the poor people is a great "Thawaab", provision of water at the occasion also became a habit.

This is how the prevalent form of Fatiha took its shape.

Regarding fixing of date, our experience tells us that fixing a date for an event reminds us and helps us to hold the event without fail otherwise we may not remember it for many years to come.

Though there are so many reasons, excuses and interpretations for such things but I have mentioned only a few, the rest an intelligent person can follow.

In addition, there are certain spiritual secrets involved in them. It can be therefore, concluded that there is no harm in adopting a certain form of Fatiha due to reasons mentioned above.

If, however the general public exceeds the limits, it should be advised and corrected but there is no need to try to stop the actual event. If the general public commits excess in anything, it does not mean that the action of men of knowledge (Ulama) is wrong. " "Lana Amalayna walakum Amalakum" (For us are our actions and for you are yours.)

Some people refer to Fatiha as "Tashba" (5*). Tashba involves a very long discussion, though it is enough to understand that "Tashba" applies only when a certain custom of a nation is so specific to it that any outsider who practices it either wonder strikes its community or is considered to be one of them. If, however such customs spread so widely in other nations that they become common in all,

Tashba ceases to apply. Thus we see so many customs and habits of other nations have infiltrated in the Muslim Ummah that even the Ulama and "Dervish" (pious people) could not escape (6*).

All such things are not considered bad. The case of "Taha'rat" (cleaning of the anus) by Ahle-Qaba (7*) is a testimony to this effect. If, however a custom has not become general internationally but is specific to an alien nation only, its following comes under "Tashba" which is not allowed.

Therefore, the form of sending "Thawaab" prevalent these days is not specific to any one nation.

Thus the "Ghyarwi Sharif of Ghaus-e-Azam, 10th, 20th, 40th days (Chehlum), quarterly and annual Fatihas, "Tosha" of Sheikh Ahmad Abdul Haq Rodlavi, "Shamani" of Hadhrat Bu Ali Shah Qalander, the "Halwa" on the "Night of Shab-e-Barat" and other means of passing Thawaab are based upon the same principles.

My practice in these matters is that I do not follow the specific forms but do not criticise those who do. This matter be acted upon the way as been described in Milad Sharif, i.e., both the factions should live with each other in harmony without entering into arguments and discussions.

They should not call each other Bid'atis or Wahhabis. They should stop the general public from following extremes and from fighting with each other.
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(5*) TASHBA means to do an activity similar to a non-Muslim nation. There is a Tradition about it :" Min Tashba biqoomay fahowa minhum" (18).
(6*) The celebrations of national independence days, father's days, birthdays, anniversaries, labour day, May day, wearing of suits and neckties, etc., are some of typical examples.
(7*) TAHARAT: The case of Taha'rat (cleaning of anus) of Ahle Qaba is refereed to in this Ayat: "Fihay rijalun yohiboona anyatatahharo wallaho yohibul muttahayreen" (Sura Tauba, Ayat 108), meaning," In it (Masjad e Qaba) are men who love to be purified, and God loveth those who make themselves pure". It is mentioned in Masnad-e-Ahmad that the Holy Prophet Muhammad (Sallal laahu alaihi wasallam) visited Masjad-e-Qaba and told his Companions who used to pray in that mosque that Allah Almighty had admired their Taha'rat. The holy Prophet (Sallal laahu alaihi wasallam) asked them about the special Taha'rat they practiced for which Allah Almighty admired them. The Companions (Raddi Allahu Anhum) replied that having known from the Jews, they had started washing the anus with water after toiletting. The Holy Prophet (Sallal laahu alaihi wasallam) endorsed their action and advised them to follow that way of Taha'rat. There is enough evidence from many Traditions that washing with water was the custom of non-Muslims. The Muslims were initially commanded to use pieces of earth for Taha'rat. The use of water was adopted by ANSAR Muslims, it no longer remains under TASHBA, rather had been greatly admired.

Chapter 4
Urs and Sama

The word URS is derived from the Tradition "Num Kanuma tal arus" i.e., "after death, a pious person is told to go to sleep like a bride" (Abwab-ul-Khabaer, Tirmazi).

The death of Allah's beloved people is in fact their meeting with Allah Almighty and therefore, termed as "Wisal" or union with Allah.

What more pleasure will there be for a person having union with Allah?

The reason behind holding the Urs have been to pray for "Thawaab" for the soul which is very likeable action particularly for those holy people to whom we owe so much for giving us spiritual benefits and bounties.

Besides, we get an opportunity to meet other mureeds of our Sheikh which in addition to bringing good tidings and blessings, enhances our love for each other. Moreover so many Mashaikhs attend such meetings which help the seekers of Allah's love to choose a sheikh of their choice. In this way, all mureeds of a spiritual order assemble and meet one another on one fixed date in addition to offering and gifting "Thawaab" of reciting the Holy Quran and of distributing the food, to the holy person in the grave.

This is why a specific date is fixed for the occasion. But why this date be the date of passing away from this world. There are certain reasons behind it which are not necessary to be revealed out.

There is a custom of "Sama" or singing in some spiritual orders which was introduced to enhance spiritual delight, ecstasy and love for Allah.

This is the true picture of "URS" and there seems nothing wrong with it. In fact some Ulama have proved it through Traditions. The Hadith " La tat khizu qabri Eid" i.e., "do not make my grave a place of Eid or fair", creates some doubts about it.

But the true meaning of this Tradition is that luxuriously decorating my grave, making it a place of merry making or holding a fair on it with pomp and show are forbidden.

This is because the visiting of graves is meant for reminding, correcting and warning people of the short comings of this wordily life and not for luxurious living which would otherwise lead one to go astray from the real path.

The Tradition however, does not mean that gathering on the grave is forbidden otherwise visiting of the pilgrims to Madina Munawara to the shrine of the Holy Prophet (Sallal laahu alaihi wasallam) would also have been forbidden.

In fact, visiting of the graves, alone or in company is both allowed. Further the remitting of the "Thawaab" through reciting of the Holy Quran and by the distribution of the food (to the destitute) and the fixing of a specific date due to certain reasons, are all allowed.

Regarding the objection that everybody reciting Holy Quran so loudly contravenes the Ayat, "Wa Iza Qare ul Quran fastameu lah wa ansatu laallakum turhamoon." i.e., "when the Quran is read, listen to it with attention, and hold your peace, that you may receive mercy",

Ulama have mentioned two things.

Firstly listening to the Holy Quran after Salaat is Mustahhab (likeable action) and not Wajib (necessary) or Fard (obligatory). Therefore, it is not that objectionable if a Mustahhab is not followed, otherwise, learning of the Holy Quran by the children in Islamic Schools (where each child is reading Quran very loudly) will be objected to.

Secondly, if someone believes that listening of the Holy Quran is Wajib under all circumstances, one should advise people to recite the Holy Quran quietly instead of objecting to the URS itself. The same rule applies to the reciting of the Holy Quran loudly on the "Soyam", the Fatiha ceremony on the third day of the departed soul. One should, however, never attend those gatherings where objectionable things like dancing of girls and prostration to the graves take place.

Sama or singing, by itself, even without instruments is a disputed matter. However, the Islamic Research Scholars maintain that if it is carried out under controlled specific conditions, ensuring at the same time that no trouble will erupt out, it is allowed otherwise not.

These conditions have been discussed by "IMAM GHAZALI" (Rehmat Ullah Ale) in "Ahya ul Aloom". There are also different opinions about Sama with instruments (called Qawwali).

Some scholars (permitting the use of instruments) have given interpretations of instruments forbidding Traditions and have used the reasoning from "Fiqh" to support their interpretations.

Qazi Sana Ullah Pani Patti has mentioned those in his magazine "SAMA".

Nevertheless, all agree that certain "Aadab" (respectable behaviour) and conditions (8*) are a must which are not observed in many meetings these days.

Allah did not create five fingers alike. The above Traditions, however, are "Khaber-e-Wahid" (narrated by one or two narrators from the beginning to the end) and their interpretation, though a bit difficult , is possible. Besides, these people (who attend with instruments) may be considered to be overwhelmed by ecstasy under which conditions it is very difficult to criticise them.

My way in this matter is that every year I remit "Thawaab" to the soul of my Peer-o-Murshad (Sheikh).

In the first place the Holy Quran is recited.

Sometimes, if the time permits Maulood Sharif is held.

Then the food is distributed and its "Thawaab" is remitted.

I do not do anything other than these.

I never had a chance to attend "Sama", neither with or without instruments.

Nevertheless, I do not object in heart to people of "HAL" (in the state of ecstasy).

But to pretend to be one in that state is cheating which is extremely bad though to blame someone to be a cheater without a proof based upon Shariah is also not right. Therefore, both the opposing factions should act in the way discussed above .

Those who do not participate be considered to be highly fond of Sunnah while those who participate be taken as "Ahle Muhabat" (the people of love). Do not criticise each other and try to stop the excesses committed by public with kindness and love.
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(8*) SAMA (singing ) or Qawwali as it is commonly called is generally allowed in CHISTI TARIQAT but there are some conditions which should be adhered to which are :
i) Permission from Sheikh because for some SAMA could be beneficial while for others it could be detrimental. The Sheikh should preferably be present and lead the SAMA.
ii) The Time: SAMA should be attended when it does not conflict with the time of the obligatory prayers, there is no confusion in thoughts nor any fear of losing concentration, the mind is intoxicated with the Dhikr of Allah and the heart is overwhelmed with His love
iii) The Place: It should be such that it is not a thoroughfare , it does not cause any trouble to the participants or public, it is not a place of recreation or a place where fairs are held but a place of tranquillity suited to meditation and Dhikr-e-Allah.
iv) The Association : All the participants in the meeting of "Sama" should have similar spiritual taste and thoughts, not overpowered by the demand of their egos, have control over their evil habits and are Mutaqi and pious.. They should not be hypocrites, cheaters, treacherous, proud, lover of worldly power and glamour. They should come with Wudu (ablution) with the intention of getting Allah's Noor and Blessings.
v) The Qawwals or singers: They should be pious and Mutaqi, fond of Allah's Dhikr, followers of tenants of Islam (Salaat, Fasting etc.) , not greedy and be with Wudu .
According to Mashaikhs, the attendance of "Sama" in which above conditions are not adhered to is not acceptable and should not be attended

Chapter 5
Calling Upon Someone other than Allah

To have the real conception of this matter, one should know that there are varieties of aims and objectives of calling (someone other that Allah).

Sometimes, it is to express someone's fondness, sometimes to express grief while at other times it is to send a message.

Therefore, calling someone 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 example of this is the case of "Majnoon" as given in "Masnawi" (of Maulana Rumi):

"Someone in the desert saw Majnoon sitting alone in his vast barren world of grief and despair, writing letter to someone using his finger as a pen and sand as paper. When he was asked, " O, love-torn Majnoon what is all this? To whom are you writing this letter?" Majnoon said," I am practising the name of "Laila" to give consolation to my heart."

This type of call by the Companions (Raddi Allahu Anhum) is found in so many traditions whose fact is known to those who made a thorough study of the lives of the Companions (Raddi Allahu Anhum).

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, 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.

The typical example supported by Tradition is the Angels take and present our Durood Sharif to the Holy Prophet (Sallal laahu alaihi wasallam). On the basis of this belief, it is quite in order to say, "Asalato-wasalam-o-Aleka-Ya-Rasool-Allah" (see also footnote 3, chapter 2).

However, if someone calls a "Wali Allah" (Allah's friend) from a distance but is neither witnessing, nor wishing to send a message and does not have any evidence from Shariah for its means, such a call is prohibited.

Such a belief is distrust in Allah Almighty, claiming of "Ghaib" (knowledge of unseen) and resembles Shirk.

It is, therefore advised to refrain from such unnecessary calls.

However, stereotyping it right away as Kufr or Shirk is outrageous because there is a possibility that Allah might inform the Wali Allah, believing in something which is possible is not Shirk, even though the thing which is possible may not happen.

Nevertheless, the call which is in Tradition, "Ya Ibadah Allah Aenooni " i.e., "O servants of Allah help me", is accepted by all factions.

The above explanation is for the general public. Different conditions and rules apply to people of ecstasy for whom such an action actually becomes "Ibadah".

The people with ecstasy will understand this point and will not need any further explanation.

From this we get the permission of the Wazifa :

" Ya Sheikh Sayed Abdul Qadir Sheun Lillah".

If anyone considers that the Sheikh can help with the power he possesses of his own, it will be tending towards Shirk.

But if the Sheikh is considered as "Wasila" (means) or these words are uttered with an empty mind considering them to carry "Barakats" (blessings), then there is nothing wrong with them.

This is the true interpretation of this matter.

Some Ulama forbid this sort of calling on the grounds that a lay person cannot maintain distinction between these rules even though their intentions may be good.

"Ina-mal-amal-e-bin-niyate ", i.e., "verily actions are dependent on intentions".

The best way to handle this issue is, if a caller is knowledgeable, he may be considered right. If the caller is ordinary ignorant person, he be stopped if there is anything wrong in his belief in this matter.

But it is not good at all to stop from the very act in all circumstances. One thing which is worth remembering and which is useful is that there could be so many situations in it. If any person is involved in wrong action and it appears certain from his circumstances that he will not give up that action, he should neither be told to stop since it might lead to trouble and enmity, nor he be left alone because it is against Islamic affection and brotherhood.

He should be given permission for that action but be corrected in the things wrong in his action. With this attitude, there are more chances of acceptance.

Allah Almighty 's command is " Ud ou ila Sabile Rabeka bilhikmate wal moezatil hasnate ... Sura Nahl, Ayat 125"

i.e., "O Prophet (Sallal laahu alaihi wasallam) invite all to the way of the Lord with wisdom and beautiful preaching".

A study of how laws of Shariah were put in practice during the early days of "Jahalia" (ignorance), reveals that the above code of conduct was applied.

As far as I am concerned, it is not my practice to make such calls though in some poetic verses, overwhelmed with ecstasy, I have made some calls. Nevertheless, the attitude in this matter should be the same as in the other three matters discussed above.

Chapter 6
Second Congregational Salaat

(This is about the second congregational Salaat after the first one has already been performed in the mosque). There have been different opinions about this matter from very early times.

Imam Abu Hanifa (Rehmat Ullah Ale) does not like the second congregational prayer but Imam Abu Yusuf (Rehmat Ullah Ale) permits it under certain conditions.

There are evidences for and against this matter. There is no use dragging this discussion since one can follow any option. The best thing is to combine the statements of both factions.

This would employ that if the first congregational Salaat has been missed through shear laziness, the second congregational Salaat in such a case be regarded as "Makruh" (a disliked act) to serve as a warning (for future guidance). Those who declare such a Salaat as "Makruh" also base their reasoning on the fact that the attendance of the first congregational Salaat will be severely affected if unconditional permission is given for the second congregational Salaat. If however, due to a reasonable excuse, the congregational Salaat is missed, joining the second congregational Salaat is better than to pray alone. There is no point in stopping a person from joining the second congregational Salaat, if he is so lazy and ignorant that he gets no warning from it, rather considers praying alone as a booty, performs his Salaat quickly like hitting his head against the ground and walks away.

At least he will pray his Salaat with peace and satisfaction in the congregation. Even in this matter both the factions should exhibit love and respect for each other since there are evidences in favour of both of them. In mosques, where second congregational Salaat is not allowed, do not try to hold one of your own, rather say your Salaat individually. If however, the second congregational Salaat is being held, join it and do not object to it.

The above (five) matters (discussed hitherto) involve practical activities while the remaining two are educational (and relate to belief) are being discussed in the following pages.

Chapter 7
Imkan-e- Nazir and Imkan-e- Kazab

(Imkan-e-Nazir i.e Allah creating replicas of someone.

Imkan-e-Kazab i.e Allah is capable of lies)

If anyone wants to investigate these matters in details, one cannot do it without grassroots research of the underlying wisdom of the various facts relating to these matters. Since the matters are very delicate, one should believe in two things.

The first is the Ayat, " In'Allah ha a'la kule Sheyin Qadeer... Sura Nahl, Ayat 77"

i.e., "Allah hath power over all things".

The second is Ayat, " Subhan Allah he ama yasayfoon ... Sura Muminun, Ayat 91 "

i.e., "Allah is free of all defects and vice".

The nearest meanings (which apply here) are not to contradict one's own statement or give information about something which in reality does not exist etc. etc. (9*)

It is not our responsibility to investigate which things come under first Ayat over which Allah be considered to have the power nor about things which come under defects and vice from which Allah be considered to be free under the second Ayat, specially when the evidences are conflicting.

In view of the delicate nature of these matters, it won't be surprising if discussions or investigations in these matters is forbidden.

Take for example the matter of "Fate".

The Holy Prophet (Sallal laahu alaihi wasallam) has strictly forbidden to discuss this matter because of the complications involved in it.

On the same basis, when these matters are so complicated because of the opposing intellectual and written evidences, there would be no justification for permission to talk about or discuss these matters.

One of my associates had a dream relating to these matters which I really liked very much. There is no other better way of resolving these matters. If, anyone has the habit of discussing these matters, one should do in privacy.

If someone wants to do written arguments, it should be done through letters and not through books or magazines.

If someone is very fond of writing, he should be doing in Arabic so that the general public does not get frustrated. It is imperative that these matters are not discussed in public.
______________________________________________

(9*) It was not until some two hundred years ago, a so called Muslim scholar, later followed by his disciples from Indian Sub-continent brought up a new but an evil interpretation to the Ayat, "Allah hath power over all things," which baffled the Muslim Ummah.

According to these so called scholars, since Allah Almighty is All Powerful, He could create another like the one He had already created and could also tell lies.

While promoting this stupid interpretation, they paid no regard to the Ayat "Allah is free of all defects and vice".

They started preaching that Allah Almighty could create (Naoz billah) many like the Holy Prophet (Sallal laahu alaihi wasallam) and that He could lie, break His promise, punish those whom He promised to reward and vice versa.

This put the Muslim Ummah in immeasurable divisions, unimaginable controversies and quagmire of confusions. This action on their part is in direct confrontation with Allah Almighty's command " Behold the rope of Allah and do not be divided."

Naturally the question arises as what purpose this "Fitna" (sedition) served him and his accomplices.

The minute study and research reveals that this served them two purposes , firstly to take away the love and honour of the Holy Prophet (Sallal laahu alaihi wasallam) from the hearts of Muslims so that they could project themselves and their evil beliefs and secondly to create an atmosphere favourable enough for them to declare their prophethood.

While they were gathering their courage for their evil claim, a person of Satanic character and vision, Ghulam Ahmad Qadiani of the Indian sub-continent, supported by the British Government of India, jumped on the band wagon and claimed for himself prophethood.

Faisla Haft Masla

Decision on Seven Controversial Religious Issues

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More info Imkan Al Kidhb : Here

The importing of the Wahhabi teachings from Najd into Indian sub-continent by Moulvi Ismael Dhelvi and promoting them in the form of his book:
"Taqwiyat-ul-Iman" split
Haji Imdad Ullah's mureeds and associates, regarding some seven religious matters, into groups, criticising and calling each other Kafir or Mushriq, thus frustrating and demoralising the Muslim Ummah.

This was painful for Haji Imdad Ullah. In order to reconcile the parties differences and bring them together, he wrote this booklet providing very liberal, logical and scholarly solutions so as to be accepted by each faction. If these were accepted, there would have been no further divisions in the Muslim Ummah and there would have been no Deobandis or Tableeghis.

---

Faisala Haft Masala

Hardback - 367 pages

by Shaykh al Mashaykh Hadrat Shah Haji Imdadullah Muhajjir al-Makki rahmatullahi 'alayhi.

Highlights and expands upon Seven major differences between the Ahl as-Sunnah w'al Jama'at and the Wahhabi/deobandi groups.

Shaykh Haji Imdadullah Sahib, rahmatullahi 'alayhi, was the spiritual guide of the akabir deobandi scholars.

Compiled by:Muft Khalil Khan Barkati rahmatullahi 'alayhi

THIS BOOK IS IN URDU BUY FROM HERE
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also read:

“Haji Imdadullah makki (rh) , Haft Masla and Deobandis”

Part1- Part2- Part3 -Part4

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Tareekh-e-Najd-o-Hijaz

Excerpts from the Urdu Book: "Tareekh-e-Najd-o-Hijaz" by Mufti Abdul Qayyum Qadri, Pakistan, regarding the beliefs of Sheikh-ul-Najd and the atrocities committed by the Wahhabis against the Muslim Ummah

The Beliefs of *Sheikh-ul-Najd:

(1) All Muslims for the last six hundred years were Kafirs.
(2) He wrote his first book "Kitab-ul-Tawheed" in which he labelled all Ayats about Idol Worshippers, Munafeqeens and Mushreqeens on the Ahle Sunnah and stereotyped them as Kafir and Mushriks to get them killed. (This was foretold in a Tradition in Bukhari)
(3) Like the Prophets he claimed that anybody who did not believe in him was Kafir and be executed.
(4) Anybody who accepted his religion was told to renew his shahadah and Hajj, if he had already done Hajj because he was previously Mushrik and Kafir. He was made to confess that his parents, all Muslims and prominent Ulama in the last 600 years were Kafirs. Anyone who refused this declaration was declared as Mushrik and would be slain even though he was a Mutaqi and all his possessions were forfeited. While on the other hand, anyone who accepted his command would be declared as Momin even though he was a Fasiq or Fajir.
(5) He used to call the Holy Prophet as Tarish (postman). (Allah forbid)
(6) He used to claim that there were so many lies in Sulah Hudaybia.
(7) His stick could kill a snake and was better than The Holy Prophet (Sallal laahu alaihi wasallam) who was dead and was of no use to them (Allah forbid).

Note: Because of his beliefs 4, 5 and 6 above Ulama gave the Fatwa of Kufr on Sheikh-ul- Najd.

(8) He disliked and felt troubled if anyone recited Darud Sharif.
(9) He used to severely punish those who recited Darud Sharif on Friday evenings and from Minarets after Adhan. He even got one blind Muezzin tortured and killed because of this. He used to say that reciting Darud Sharif from the minarets of mosques is more sinful than the sound of singing with music from the house of a prostitute.
(10) He burnt all the books of Darud Sharif and Dalael-ul-Khairrat and claimed that their reading was Bidah.
(11) He got all books of Fiqah, Tafseer and Traditions burnt and used to do interpretation of Quran according to his choice and advised his deputies to do the same.
(12) He claimed that he was Hanbali but that was a lie, camouflage and disguise to cheat people. His brother Sheikh Suleman was a Hanbali scholar who wrote a book criticising and condemning the Sheikh-ul-Najd and his beliefs.
(13) He used to stop Muslims from visiting the grave of The Holy Prophet and he used to torture and get the beard shaved of the person whom he came to know had visited.
(14) He denied the Wasili (means) of The Holy Prophet (Sallal laahu alaihi wasallam). He used to quote the case of Hadhrat Umar(Raddi Allahu Unho), taking Hadhrat Abbas and other Companions (Raddi Allahu Anhum) to an open field for Salat-Istasqa (the prayer for rain) through the Wasila of Hadhrat Abbas (Raddi Allahu Unho), being the uncle of the Holy Prophet (Sallal laahu alaihi wasallam), as a pretext that Wasila of The holy Prophet (Sallal laahu alaihi wasallam) was not called for because the Holy Prophet (Sallal laahu alaihi wasallam) had passed away. But he became speechless when refereed to the Tradition narrated by Hadhrat Abdullah bin Abbas (Raddi Allahu Anhum), according to which the Jews used to pray through the Wasila of The Holy Prophet (Sallal laahu alaihi wasallam) and their prayers were answered even before the holy Prophet (Sallal laahu alaihi wasallam) was born (1). This fact is also mentioned in The Holy Quran (2).There is also a tradition that in a time of a severe draught when the Companions (Raddi Allahu Anhum) came to Hadhrat Aisha (Raddi Allahu Unha) asking her to pray for rain, she advised to make a hole in the roof of the tomb of the holy Prophet (Sallal laahu alaihi wasallam) and beg Allah for rain which they did and got plenty of rain (6a). Moreover, the Salat-Istasqa is only prayed in an open field and not in any mosque, neither in Masjad-e-Nabvi nor in Haram-e-Kaaba.
(15) He believed in the material sort of body of Allah, which occupied space (3).

(1) Tafseer Ibn-e- Kathir, page 604, by Imam Fakhar-ud-din Razi.
(2) Holy Quran, Ayat 89, Sura Baqra. (The text is also on the back cover page).
(3) The Doctrine of Ahle-Sunnah verses the Salafi Movement by Jamal Afandi-ul-Iraqi-
al Sidqi al Zahawi.

Atrocities of the Sheikh-ul-Najd and Wahhabis against Muslim Ummah during their three periods of domination in the Arabian Peninsula:

The Wahhabis demolished the tombs and graves of the Companions (Raddi Allahu Anhum), Tabayen (those who had the honour of meeting the Prophet's Companions) and Awliyas ( the holy saints) all around Arabia, wherever they could lay their hands on including Janat-ul-Baqi. He got toilets built on many graves of the Awliyas. They shed the blood of the Muslims, who loved the Holy Prophet (Sallal laahu alaihi wasallam), from Taif to Karbala and from Mecca to Madina.
The first period (1745 to 1818). During this period:

(1) The Sheikh-ul-Najd and his followers got the graves of the Companions (Raddi Allahu Anhum) grounded in Jabilia.
(2) The first tomb grounded by the Sheikh-ul-Najd himself was of Hadhrat Zaid bin Khatab(Raddi Allahu Unho),, the brother of Caliph Hadhrat Ummar (Raddi Allahu Unho).
The Alliance: The Sheikh-ul-Najd entered into an alliance with Ibn-e-Saud, according to which, the Sheikh-ul-Najd would be the Imam while Ibn-e-Saud would be the head of the new state and both would share the bounties of wealth, the women as concubines and children as slaves gathered from killings of the Ahle Sunnah. After that alliance, Wahhabis started attacking Ahle Sunnah towns vigorously.
(3) The first attack, after this alliance was on Riyadh. The town was captured after many years of siege killing hundreds of Ahle Sunnah Muslims.
(4) The second attack was on Alhasa, in which hundreds of Muslims were also killed.
(5) In 1801, Wahhabis attacked Karbala and Baladal Hussain. Over 2000 Muslims were massacred filling the bazaars and streets with the blood and corpses of innocent Muslims. They demolished all tombs and graves near Jamia Zubair and around the city including tombs of Hadhrat Talha, Imam Hassan and Imam Hussain (Raddi Allahu Anhum). Wahhabis looted all diamonds and precious stones decorating the tombs and took them to Najd.
(6) The Destruction of Taif and Massacre of Muslims
After taking over Taif , Wahhabis killed the Muslims, young, old , women and children and filled the streets and bazaars of Taif with blood and dead bodies of innocent Muslims. The Wahhabis took all their possessions, gold, silver and precious things and distributed amongst them and sent one fifth to Ibn-e-Saud.
(7) Attack on Mecca Mukarama
In 1803, Saud attacked Mecca Mukarama. Saud took over Mecca Mukarama without fight but massacred Muslims in the Haram Sharif, even against the command of Allah according to which no blood be ever shed inside the Haram, the Sanctuary of peace. He burnt all the four praying mats of four Ahle Sunnah Imams, demolished all places of homage, graves and tombs, urinated and defecated on many of them. He also destroyed the tombs on the birth place of The Holy Prophet, (Sallal laahu alaihi wasallam) Abu Bakar Siddique, Ali bin Abu Tallib and Khadija Kubra (Raddi Allahu Anhum). He even burnt the cloth covering the Kabaa.
(8) Capture of Madina Munawara
Saud repeated the same massacre and bloodshed of Ahle-sunnah Muslims, destroyed all graves and tombs and Muslim heritage all around the Madina Munawara. Saud tore the cloth covering the grave of the Holy Prophet (salallah-ho-alehay-wasam), destroyed the Hujra Sharif and the ceiling of the Tomb of The Holy Prophet (Sallal laahu alaihi wasallam) to steal the precious stones and metals and took 60 camels loaded with treasures with him. Some Wahhabis even climbed on the Tomb of The Holy Prophet to demolish it but they fell with their faces down and died. A big ball of fire and a serpent appeared and attacked the Wahhabis scaring them to take to their heels.
(9) In 1806, Wahhabis seiged the town of Najaf-e-Ashraf but could not take it. In retreat, they destroyed and made a havoc in the outskirts of Baghdad.
(10) In 1810, Wahhabis advanced as far as Horan which is two days horse journey from Damascus killing innocent Muslims and looting many towns and villages. When huge waves of cries erupted in the Arabian Peninsula and the Muslim world against the Wahhabis barbaric atrocities, Ali Pasha and his sons, commanded by the Ottomans, crushed the Wahhabis regime in 1818.

*Sheikh-ul-Najd (here)

The second period of Wahhabis domination
This was from1821 to 1891 during which they took control of a part of the Arabian Peninsula but it was finally dismembered by Ibn-e-Rashid in 1891 under orders from the Ottoman Caliph.