Below is an extract from Hazrat’s talk on 10/09/18 in Masjid-ut-Taqwa, Pietermaritzburg. It is an explanation of an article by Ml. Ashraf Ali Thanwi (RA), translated by Madrasah Uloomish Shariyyah – mushariyyah@gmail.com. The article text is in blue, Hazrat’s talk is in black. To listen to the talk,click here.
Nowadays, we often hear the complaint that Ulama are disunited. We are accused by the laymen of splitting up the Ummah and being intolerant towards different opinions. Opinions and views that are rooted in falsehood, have no place in Deen. Our nafs inclines towards these views, thus, the one who holds them is viewed in a positive light by the masses. The Ulama who speak out, respectfully yet firmly, against these views are considered “intolerant”.
Due to lack of scholarship and expertise in religious matters, laymen are unqualified to pass a judgement on the religious rulings of our qualified scholars. The views of laymen are personal opinions, the preaching of our scholars are the words of the Qur’an and Sunnah. At times, scholars differing is required. This article sheds light on these times, which we are faced with often in our current era. It is written by one of the greatest religious authorities of our modern era, Hazrat Ml. Ashraf Ali Thanwi (RA).
Not every form of Unity is Praiseworthy and not every form of Disunity is Disparaged/Condemned
Understand properly that unity is only needed and deemed praiseworthy when it is beneficial for Deen, and disunity is only frowned upon when it is detrimental to Deen. When unity is harmful for Deen and disunity is beneficial for Deen, then at that point, disunity shall be sought. The people of this world have clearly understood this reality in their daily activities. Thus, in a court case, when a plaintiff and defendent raise their matter to a court for arbitration, then neither of the two is told, “Abjure your claim, because it has created disunity between the two of you and disunity is discouraged”. Rather, the rule is that the person who is in contradiction of the Truth (Haqq) is told, ‘Return towards the Haqq and abandon your insistence upon the view that is in conflict with the Haqq’. In fact, in some matters, if the plaintiff forgoes his claim, then the government becomes the plaintiff and defends the Haqq.
Friends! If disunity is to be condemned in general, then in a court case, the judge ought to punish both the plaintiff and the defendant, as both are perpetrators of disunity. However, neither does this ever happen nor is it logical for such an opinion to be given. Rather, everyone agrees that although both parties are perpetrators of disunity, one party is doing so to uphold the truth (Ḥaqq) and the other party is doing so to uphold falsehood (Bātil). Hence, after investigation and research, the decree should be given in favour of the one who is upon the truth (Ḥaqq) and the court is required to support him. In this scenario, all agree that disunity is not always denigrated; however, regrettably, this rule is not applied to matters of Deen. In fact, [in matters of Deen], it is said to both parties, ‘Stop disuniting and create unity’.
This is because we do not hold our Deen as sacred as we hold our money, property and worldly affairs. We desire to fight even petty worldly cases in the courts, yet in Deen, we simply do not care the way we ought to. Hence, anyone can say anything and, “be tolerant!” is incorrectly hailed as the correct way forward. Know, that this is incorrect! Deen is not a toy to play with as we please, nor is it plasticine for us to shape as we please.
Support should be given to the Truth (Ḥaqq)
Friends! Why is it not investigated as to whose disunity is based upon an effort to defend the truth (Ḥaqq) and whose is to support falsehood (Bātil)? Then the one who is upon the truth (Ḥaqq) may be supported and pressure should only be out one the one who is upon falsehood (Bātil). As for your commanding both of them to create unity, tell me, why should a person upon the truth (Ḥaqq) unite with someone who is upon falsehood (Bātil)? If unity was to be attained between them, then logically this could only occur in one of three situations:
1) The individual upon the truth (Ḥaqq) abandons the truth (Ḥaqq) and both unite upon falsehood (Bātil), i.e. the pious individual leaves his piety and becomes irreligious.
2) The pious individual stays firm on his piety and the irreligious individual becomes pious.
3) The pious individual abandons some of his piety and the irreligious individual abandons some of his irreligiousness.
Now, those with intellect can decide themselves which of these three situations correlates with sound intellect. Indeed, it is only the second situation that can be labelled as being in agreement with sound intellect; the summary of which is that the pious individual has a right of disuniting himself from the irreligious individual, but the irreligious individual does not have the right of disuniting from the pious individual, rather, he is required to unite with the pious person upon the truth (Ḥaqq).”
Understand from this that unity is not our goal as a Muslim Ummah. Our goal is to uphold the Deen of Allah in order to please Him. If that comes at the expense of disunity, then so be it, for the truth needs to be spoken regardless. The following point explains this further.
An Example of Division
Friends! This [example] of disunity was started by Rasūlullāh Sallallahu Alayhi Wasallam in this world. This is because, before his prophethood, everyone was united upon disbelief. He arrived and broke this unity [upon disbelief], such that he became the cause of separation between father and son. This disunity is described by Allah Ta’ālā with the following glad-tidings:
“Oh you who believe, if you develop Allah-consciousness (Taqwā), he will grant you the Separator and he will remove your sins”
In this verse, Allah Ta’ālā the Almighty has expressed this “Separation” as glad-tidings and he has made [this glad-tiding] dependent upon Allah-consciousness (Taqwa). It is for this reason that the Qur’an is labelled Al-Furqān (the Divider). We realize from this that the Qur’an does not only unite. In some cases, it unites and in other cases, it divides. It commands one to join those who are upon the truth (Ḥaqq) and to disunite from those who are upon the falsehood (Bātil).
Thus, it is a grave mistake that people make in this day and age, that whenever they see disunity between two groups, they consider both of them to be worthy of blame and [they say], “What kind of Muslims are you? That you differ with one another?” Both are then forced to unite which means nothing except that the pious individual should abandon his piety and adopt irreligiousness and that the individual upon the truth (Ḥaqq) abandons the truth (Ḥaqq) and adopts falsehood (Bātil). This is blatantly wrong. Rather, the demand of sound intellect is that when there is disunity between two groups then it should first be established as to who is upon the truth (Ḥaqq) and who is upon falsehood (Bātil)? Once it is known as to who is upon the truth (Ḥaqq), then nothing should be said to the individual who is upon the truth (Ḥaqq), rather, he should be supported (in his disunity with the individual upon falsehood) and the individual who is upon falsehood (Bātil) should be prevented from disuniting with him. The Qur’an explicitly mentions this in one place:
“And so fight those who transgress until they return to the command of Allah”
And if you do not get the opportunity to investigate [who is upon] the Truth, then who has asked you to intervene? Sit at home! Without prior investigation, don’t rebuke others!”
Thus, when a person or group oversteps the boundary of Shari’ah and declares their transgression as Islam, it is imperative upon us to speak out and reclaim our religion. Scholars differing is due to their desire to protect Islam from being misunderstood, which we should respect rather than condemn. Allah has blessed us with scholars to remind us when we slip if they do not, who will? It is their duty.
Once in his talk, Hazrat Mawlana. Yunus Patel (RA) was condemning the Ansaar Souk organisers for branding their Souk as “Islamic” when in reality, it is far from it. The organisers called him and blamed him for disuniting the Ummah. The next day during Jum’ah, Hazrat reminded us again from the pulpit that this Souk is not as Islamic as they would like us to believe! He did not hold back in the name of tolerance and unity.
If there were five siblings in one home and their mother designated one day for each child, to decide what she would cook for the day. Let’s say the first child wants chicken curry, the next day the next child wants mutton curry. The mother would see no issue in cooking those meals and sharing it with the rest of the children. However, on the third day, if the third child wants her to cook poison, she would vehemently disagree. Furthermore, out of love, she would rebuke the child, for suggesting something that would harm him and the rest of the family.
In our Deen, irreligious opinions being passed off as Islam, things that were considered haram being regarded as permissible and unreasonable leniency, causes great spiritual harm. It is poison for us which will manifest itself on the Day of Judgement. Our scholars vehemently disagreeing is done out of love, to save us and the Ummah from harm. Therefore, next time you encounter a situation where scholars disagree, rather than making a big issue out of a scholarly disagreement, reflect on the situation first. Support the one on Haqq and encourage those on falsehood to repent. If we are unqualified and we do not know what the scholars are talking about, then leave it and do not get involved. That is better for the Ummah than us adding our uneducated, invalid, opinionated views to scholarly disagreements. May Allah grant us the ability to stay in our lanes, Aameen.
“The
way (of blame) is only against those who oppress men and rebel in the earth
without justification; for such there will be a painful torment.” [al-Shoora 42:42].
Abu Bakr As-Siddiq (Allah be pleased with him) said: “O you people! You recite this Ayah: Take care of yourselves! If you follow the guidance no harm shall come to you. I indeed heard the Messenger of Allah (s.a.w) saying: ‘When the people see the wrongdoer and they do not take him by the hand, then soon Allah shall envelop you in punishment from him.'” (Jami`at-Tirmidhi, Book 33, Hadith 11)
This is a disclaimer before the letter starts, this letter is being written after having worked with Muslims, for Muslims, helping Muslims and working within the Muslim community, realising all is not what it seems and all that glitters is not gold. Many people who seem to be religious and practising are not as holy and angelic and sanctimonious on the inside as they may seem on the outside. A lot of people in power don’t seem to use their power justly and productively, rather they abuse their power unlawfully, unfairly and unethically. After working for Muslims, I started to look at everything from a leadership lens. The good and bad of every school, masjid, organisation, family and even country were directly related to the quality of their leaders. The aim and purpose of this letter is to remind those in leadership and in power of their duty and the fact that they are answerable to Allah. You have been put in a position to lead by the book of Allah SWT and deal with people fairly and justly as Allah states in the Qur’an:
He be
exalted, says (interpretation of the meaning): “Verily, Allah enjoins
Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism)
and Al-Ihsan (i.e. to be patient in performing your duties to Allah, totally
for Allahs sake and in accordance with the Sunnah (legal ways) of the Prophet
SAW in a perfect manner), and giving (help) to kith and kin (i.e. all that
Allah has ordered you to give them e.g., wealth, visiting, looking after them,
or any other kind of help, etc.): and forbids Al-Fahsha (i.e all evil deeds,
e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to
give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all
that is prohibited by Islamic law: polytheism of every kind, disbelief and
every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression),
He admonishes you, that you may take heed” [an-Nahl 16:90].
When leadership is great, success inevitably follows. Likewise, when leadership is poor, failure inevitably follows. Think about it: give me some examples of successful countries, businesses and masjids and I will point you in the direction of the strong leader that orchestrated their success. This letter can be forwarded to Ulama, Imams, Chaplains, Principals of Madrasahs/Darul Ulooms, Headteachers of Boys/Girls Schools, as well as Muslim MPS and Councillors, it can be even sent to Non-Muslims in the above positions.
Abdullah bin
Umar (Allah be pleased with him) reported: The Messenger of Allah ﷺ,
peace and blessings be upon him, said, “All of you are shepherds and each
of you is responsible for his flock. An Imam is a shepherd and he is responsible
for those in his care. A man is a shepherd in respect of his family and is
responsible for those in his care. The woman is a shepherd in respect of her
husband’s house and is responsible for what is in her care. The servant is a
shepherd in respect of his master’s property and is responsible for what is in
his care. All of you are shepherds and each of you is responsible for his
flock.”
What is the modern-day equivalent to the word shepherd in this hadith? IT IS A LEADER! So re-read the hadith above, but this time, replace the word shepherd with the word leader.
I believe
that it is our responsibility to become leaders, because that’s what our
beloved Prophet ﷺ taught us to be, and that is what he
was. He exemplified leadership in all areas of his life, and, if we are truly
followers of his example, then we will seek to do the same. Also, by looking at
the life of the Prophet Muhammad ﷺ through
this lens of leadership, my hope is that we will gain an even greater
appreciation of how incredible he was, and our love for him will increase. We
will gently remind those in power of their duties and qualities which naturally
over time wear off, but need to be revivified.
To Begin…
Ikhlaas – Sincerity is very important before taking
up any position. You must be doing it for the sake of Allah SWT and to seek his
pleasure. Narrated ‘Umar bin Al-Khattab: I heard Allah’s Messenger (ﷺ) saying, “The reward of deeds
depends upon the intentions and every person will get the reward according to
what he has intended. So whoever emigrated for worldly benefits or for a woman
to marry, his emigration was for what he emigrated for.” (Bukhari)
Some intentions to make and questions to ask yourself:
How are
we influencing or making a positive impact in the world?
How are we influencing
our families, communities, co-workers, children, cities and countries?
If the
Prophet’s mission was about changing the world, shouldn’t ours be too? Should
we not also be people of influence?
We are only doing this role to please Allah, not for worldly gain.
2. Fear of Allah – Narrated Ma’qil (Allah be pleased with him): I heard the Prophet (peace be upon him) saying, “Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never feel even the smell of Paradise.” (Bukhari, Vol. 9, Book 89, Hadith 264)
Before
making any decision, before advising anyone, before deploying someone, you must
think of Allah SWT and remember that you will need to answer to Him one day.
Nepotism is growing uncontrollably, people are given preference because of family ties, or because of beauty and honour and lineage. Whereas preference should always be given to the best man for the job. “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allah is All-Knowing, All–Aware” [al-Hujuraat 49:13]
The advisors of the Messenger included Muslim men of all tribes, races and colours. Their hearts were filled with Tawheed and they were brought together by their faith and piety – such as Abu Bakr (Allah be pleased with him) from Quraysh, ‘Ali ibn Abi Talib (Allah be pleased with him) from Bani Hashim, Bilal the Ethiopian (Allah be pleased with him), Suhayb the Roman (Allah be pleased with him), Salman the Persian (Allah be pleased with him), rich men like ‘Uthman (Allah be pleased with him) and poor men like ‘Ammaar (Allah be pleased with him), people of means and poor people like Ahl al-Suffah, and others (Allah be pleased with them all).
Abdullah
narrated that the Prophet ﷺ
said: “Indeed, after me you will see preferential treatment, and
matters that you dislike.” They said: “Then what do you command us [O
Messenger of Allah!]” He said: “Give them their rights, and ask Allah
for yours.” Jami` at-Tirmidhi 2190
حَدَّثَنَا عَنْ
عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” إِنَّكُمْ
سَتَرَوْنَ بَعْدِي أَثَرَةً وَأُمُورًا تُنْكِرُونَهَا ” . قَالُوا
فَمَا تَأْمُرُنَا يَا رَسُولَ اللَّهِ قَالَ
” أَدُّوا إِلَيْهِمْ حَقَّهُمْ وَسَلُوا اللَّهَ الَّذِي لَكُمْ ”
It was narrated from Umm Salamah (Allah be pleased with her) that the Messenger of Allah ﷺ said: “You refer your disputes to me and I am only human. Perhaps some of you may be more eloquent in presenting your case than others, so I rule in your favour because of what I hear from you. If I pass a judgement in favour of one of you that detracts from his brother’s rights, then he should not take it, because it is a piece of fire that is given to him which he will bring forth on the Day Resurrection.” (Sunan Ibn Majah, Vol. 3, Book 13, Hadith 10)
3. Seeking name and fame is blameworthy in all circumstances. The believer should be modest and humble, and he should not like to be chosen. One of the main factors that corrupt a person’s efforts to reach his Lord is his love of fame and prominence among people, and the love of leadership over them.
At-Tirmidhi
(2376) narrated – and classed it as saheeh – that Ka‘b ibn Malik (Allah be
pleased with him) said: The Messenger of Allah ﷺ
said: “Two hungry
wolves sent against a flock of sheep cannot cause more damage to them than a
man’s eagerness for wealth and prominence causes to his religious commitment.”
One of the worst outcomes of the love of fame and prominence, and striving for it, is for a person to seek the praise of people, whether it is deserved or not.
Ahmad
(16460) narrated that Mu‘awiyah (may Allah be pleased with him) said: I heard the
Messenger of Allah ﷺ say: “Beware of praising
one another, for it is like slaughter (i.e., fatal).”
Al-Mannawi
(may Allah have mercy on him) said: Praise leads to self-admiration and
arrogance, and it is fatal like slaughter, hence it is likened to it. Imam
Ghazali (Allah have mercy on him) said: If someone does you a favour, if he is
one of those who like to be thanked and praised, then do not praise him,
because part of fulfilling his rights is that you should not approve of his
wrongdoing, and his seeking thanks is wrongdoing. Otherwise, you may show him
gratitude so that he will continue doing good.
Ibraheem
an-Nakha‘i (Allah have mercy on him) and al-Hasan al-Basri (Allah have mercy on
him) said: It is sufficient trial for a man to be pointed out with regard to
religious or worldly matters, except the one whom Allah protects.
End quote
from az-Zuhd by Ibn as-Sirri (2/442).
Once we understand this, there can be no doubt that it is safer for a man to prefer anonymity and be humble towards his Lord, and to refrain from seeking fame and prominence, even with regard to permissible worldly matters.
4. Shukr – Be grateful to Allah for the position you have been given. You should pray 2 rak’ahs daily thanking Allah for this blessing and pleading to him for his help to guide you.
5.Humility – A quality which is found in very few leaders and people in power. The saying is famous, “Money and Power changes everyone.” People forget who they were and where they were. Money makes people delusional and power leads people to think they are above the law of the land and the law of Allah. Some men have no fear of god, whilst others think they are actually almighty god. The Prophet ﷺ once said ‘the leader of a people is their servant’. He demonstrated this throughout his life from personally building his mosque to partaking in digging during the battle of the Trench. He was not a self-serving in of a higher cause. This was accompanied by humility and living a simple life. He didn’t have a throne and sat among his people as one of them, such that when foreign visitors came, they could not immediately tell from a gathering who the Prophet ﷺ was.
6. Patience and Wisdom – The Prophetﷺ was wise but practical at the same time. Once a Bedouin came to the mosque of the Prophet ﷺ and when the call of nature came he began urinating within the mosque and prayer area. Naturally this infuriated the other worshippers and companions of the Prophet ﷺ who started marching towards him in anger. The Prophet ﷺ intervened, not only by stopping the possibility of the Bedouin getting beaten up, but actually told the worshippers to let the Bedouin finish urinating!
This was not only very considerate of
him but most wise. He ﷺ recognised
that this was not an act of aggression but rather the simple Bedouin did not
know about the etiquettes of the mosque and needed to be taught. This was the
wisdom of the great teacher—the Prophet ﷺ,
who proceeded to counsel the foolhardy Bedouin.
One of the most apparent qualities of
the Prophet was his incredible patience. For 13 years he endured abuse and
persecution at the hands of his fellow Makkans, including times when his
companions were beaten, tortured and in some cases killed. Even the
Prophet ﷺ wasn’t spared having animal
entrails thrown at him as he prayed. One of his most perilous moments was in
Ta’if when the people and their children stoned the beloved Prophet ﷺ until he was bleeding extensively.
Yet he had to remain patient and resilient through the suffering while painfully seeing his beloved followers grossly mistreated. His internal strength and patience, gave his followers strength and patience until God gave them some ease.
7. Courage, Compassion and Competence was in abundance in the Prophet ﷺ who sought to reflect the compassion of the Divine. Once, an elderly who would regularly throw rubbish in the pathway of the Prophet ﷺ fell ill. In seeing this, the Prophet ﷺ did not celebrate this situation rather showed care and compassion by going to visit the old woman, and preparing food for her. His courage was apparent during every battle and every challenging period faced by his people. Once at night during the Madinan period, the companions were awoken by a frightening loud noise. As they cautiously stepped out of their homes to see what was going on, they saw it was an out of control horse, but luckily someone brave had swiftly come out and brought the horse under control. It was none other than the courageous Prophet ﷺ.
He embodied the Quranic framework
of Al-Qawi Wal Amin. Hence strong, competence and able, while being
trustworthy. Today we find that sometimes good people aren’t the most
competent, while the most competent aren’t always being good. The Prophet ﷺ role modelled the need to be both. He was
known to be an able communicator who had the gift of ‘jawam’ul kalim’—a poetic
way with words enabling him to say much with only a few words. He was an expert
swordsman, with excellent equestrian skills but also had day to day practical
skills from construction to sewing.
With regard
to the imam’s role in society, there is no doubt that it is an important role. How
can it be otherwise when he is leading the prayers which are the most important
pillar of Islam after the Shahaadatayn (twin testimony of faith)? The Imam is
the leader and the worshippers behind him are his followers. The imam guides
and leads his jama’ah (group) by giving lessons and talks. The Messenger of
Allah (peace and blessings of Allah be upon him) and the Rightly-Guided
khaleefahs used to hold gatherings in the mosques where the Muslims would
gather so that they might consult with one another concerning religious and
worldly matters and so that they might teach the people about Tawheed, fiqh,
good manners, and also enjoin what is good and forbid what is evil.”
See Ahkam
al-Imamah wa’l-I’timam fi’l-Salah by al-Muneef, p. 64
The imam
should check up on those who are absent (from the prayers), and visit the sick,
He should strive to meet the needs of the Muslims who pray with him, teaching
the ignorant, admonishing the negligent, advising the erring, reconciling those
among whom there are differences, bringing them closer to one another and
striving to foster friendship and love between them. He should strive to solve
social problems that arise among them such as family quarrels, disputes between
neighbours and the like. To sum up, the role of the imam is very important and
should be appreciated as such. The group should help him to achieve the aims of
sharee’ah and ward off anything that is bad or harmful. And Allah is the Source
of strength.
The Prophet (peace and blessings of Allah be upon him) said: The whole Muslim is sacred to another Muslim: his blood, his property and his honour
Ismail Ibn Nazir Satia (one who is in dire need of Allah’s forgiveness, mercy and pleasure)
The original ‘Ālimiyyah degrees have slowly become so watered down over the years that even those who haven’t been through such programmes feel prepared to offer them now. It went from 8 years full-time, to seven years by summarizing the six books of hadith into one year instead of two, then to 6 years by dropping the six books altogether or incorporating them over the six years, then to 5 years by incorporating the Arabic into the curriculum instead of it being part of a preparatory curriculum, then to 5 years part-time, then to 4 years to match the conventional degrees, then to 4 years part-time to accommodate people’s busy schedules, and now to 6 weekends a year for three years.
To call such programmes “ ‘Ālimiyyah Degrees ” is obnoxious, extremely misleading, and perhaps even sinful when considering the outcomes.
The ‘Ālimiyyah degrees that follow the Dars-E-Niẓāmī curriculum properly or a comparable curriculum, and not just claim that they do, produce very promising results if all needed factors are in place. There is no such thing as a 5-year, a 4-year, or a 3-year, part-time, over-the-weekend, quick fix, equivalent to the heavyweight 7 or 8-year ‘Ālimiyyah programme. Just as there is no summertime equivalent to the 7-8 year extended term of study in global centres of Islamic knowledge, such as Riyadh, Cairo, Madīnah, Makkah, Amman, Istanbul or…
Likewise, there is no online equivalent to sit before the heirs of the Messenger ﷺ. Sometimes I think to myself that perhaps the Messenger ﷺ said, “Whoever treads a path to seek knowledge, Allah will make a path to Paradise easy for him,” because he knew that people will slowly but surely stop *treading the path of knowledge* and instead sit by computer screens thinking that this is sufficient.
If you want true knowledge, don’t buy into the marketing gimmicks. Benefit from the opportunities you have around you if your situation doesn’t permit you to commit your life to knowledge, but know full well that much of what I described above is just marketing gimmicks, and it is not the full deal, and in many cases not even half of the full deal.
Hudhayfa (Allah be pleased with him) said, “People do not curse one another without that curse coming true.” [al-Adab al-Mufrad]
وعن أبي الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : “إن العبد إذا لعن شيئًا، صعدت اللعنة إلى السماء، فتغلق أبواب السماء دونها، ثم تهبط إلى الأرض، فتغلق أبوابها دونها، ثم تأخذ يمينًا وشمالا، فإذا لم تجد مساغًا رجعت إلى الذي لُعن، فإن كان أهلا لذلك، وإلا رجعت إلى قائلها”.
Abu-Darda’ (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, “When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.” [Abu Dawud]
For those that don’t know me, let me introduce myself. I am an Alim who studied in an institute for seven years, thereafter worked in several so-called Islamic institutes giving me enough experience to write this article, Alhumdu Lillah. I also have many Ulama colleagues and acquaintances, which has added to my experience! I will be fair, maybe it is because I am an Alim and have so many Ulama colleagues I have had such overwhelming experiences and in such a large capacity. Definitely more than the average person reading this, who may not be an Alim or has not had as many experiences because he/she does not know Ulama, as well as some of us, do. I just want to add these are my experiences, but I am not a selfish person – Alhumdu Lillah! I have also heard many of my friends, colleagues and family members who have had bad experiences with Ulama. This is what has to lead to me mustering the courage and speaking on behalf of them all. In case people who are naive say, “these are just a few experiences.”
CURSING A BELIEVER
I am going to start from recent events, as the whole reason I decided to lift my pen on such a crucial, but essential, critical, but vital topic is the image above which is my most recent experience, this was the final straw. How can we imagine anyone would give such a curse, let alone an Alim, a Mawlana, an individual who has studied Qur’an and Hadith of the Prophet ﷺ for several years under qualified Ulama. You must all be wondering what the reason was. I wasn’t going to write the story behind that message, not because I am scared, not at all. I am not afraid of the truth Alhumdu Lillah, nor am I afraid to admit my mistakes in public or in private. I feel it will get too long and I will end up going off on a tangent, as I tend to do. For the moment, I want readers to think of what possibly could be a justified reason to give someone such a curse (bud-dua)? What would be a reasonable explanation for it? Please do think long and hard. Has anyone of you heard such a curse (bud-dua) before? Would you give such a curse (bud-dua) to your enemy or even a Kafir?
Well, we all use WhatsApp and have several groups for friends, family, maybe work colleagues and other social uses perhaps. Many Alims/Alimahs will have “Ulama/Alimaat” groups where they would discuss Fiqh/Hadith or Deeni issues (if the group is used for the correct purpose). I was on such a group not so long ago. There were many young Alims on the group, some may have still been studying. It was a simple issue of someone making a statement of not putting titles next to a scholar’s name and Aisha (Allah be pleased with her) was written just as “Aishah”, this scholar was a Mufti so he should have addressed himself as a Mufti and wrote “Allah be pleased with her” or “Radhi Allahu Anhaa” after Aishah. This brother was corrected and he did not argue or reply back. Minutes later another person on the group went further and just wrote “IT” for Shaykhul Islam Ibn Taymiyyah (Allah have mercy upon him). I waited to see if anybody criticised him for it, as the first person was criticised. We should be fair in criticism and not pick and choose who we criticise. If our Ustadh makes a mistake we ignore it and when another person makes a mistake we magnify it? This is totally contradictory to the teachings of Islam. So, after seeing nobody commented and criticised this individual, I made a comment, I said, “We have gone a step further, far from removing titles, we are using acronyms for great Ulama.” This individual responded saying, or should I say ‘justifying’ his position, “It is acceptable because it is the Urf to use short form on Social Media.” I understand people use slang and short form on Social Media, but since when did HE become Urf. Urf is a term used in Fiqh, something which is “common in the people”, something socially habitual. One man is not Urf! One man does not decide what Urf is! It is based on a “whole” society. He further went on to say, “if I did not like it I don’t need to use the short form. He doesn’t mind using it so he will use the short form.” I found this a little arrogant, why? Doesn’t Islam say we should be doing “what’s right”? Not what “we want.” If everyone is going to do what they want, then what is the purpose of Qur’an and Hadith? What is the purpose of having knowledge?
So to hear this behaviour coming from an Alim was shocking, he didn’t need to say that. He could have accepted he was wrong or proved his point. Not by making things up that it’s Urf because Ulama have said, which Ulama? He didn’t state one single Alim who has endorsed this short form for the names of Ulama or Salaf Saliheen on Social Media or public forums. I further emphasised that I found his statement arrogant, there’s a difference between calling someone “an arrogant individual” and saying something is “an act of arrogance”. No doubt, there are signs of arrogance in Qur’an and Hadith, like there are signs of a Munafiq. As humans we use it in everyday language”, e.g. “He/she was a bit arrogant that day.” This doesn’t mean we are claiming to be God! Only Allah knows what’s in the hearts, but what is in the heart is often revealed through our actions and especially our tongues. As Imam Ibnul Qayyim (Allah have mercy upon him) says, “If you want to get a taste of someone’s heart, look at his tongue.” Here, Imam Ibnul Qayyim (Allah have mercy upon him) isn’t claiming to be God, he is making a factual statement.
MOLVIS ARE GOOD LAWYERS!
Moving on, this individual demanded that I do not call him/others arrogant (despite me clarifying it was the statement that came across as arrogant), especially because they are Ulama. Wow! I was shocked, let’s just look at this carefully… so you can never EVER call an Alim arrogant? Despite what they do, great! This is some serious dictatorship, asking us to follow him blindly. I was then removed from the group because the truth hurts. I rang the admin to ask why I was removed, he said because I called his teacher arrogant, even though I hadn’t. We debated the issue and he could not accept he was wrong. I bade him farewell. Regardless of what exactly happened, it is important to note the traits of evil Ulama, the corrupt ones, the ones cursed by the Prophet ﷺ. What I would like to point out at the end of this story, the Alim who removed me was confronted by several Ulama as to why he made this curse. He denied it, despite me sending a screenshot with his name, then another showing number. He replied saying it is all a lie and I had photo-shopped the image! Subhan’Allah, I have never known anyone in my entire life to lie so much, let alone an Alim.
عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ” لاَ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ لَعَّانًا ”
Ibn ‘Umar (Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “The believer is not one who curses others.” [Tirmidhi]
عَنْ عَبْدِ اللَّهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلاَ اللَّعَّانِ وَلاَ الْفَاحِشِ وَلاَ الْبَذِيءِ ” . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ
‘Abdullah (Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “The believer does not insult the honour of others, nor curse, nor commit Fahishah, nor is he foul.” [Tirmidhi]
ARE ALL ULAMA CORRUPT?
For those who say this is only one incident and it is not fair to ‘paint all Alims/Alimahs with the same brush. Wallahi! I am not that judgemental and narrow-minded, as to use one incident and magnify it to give all Ulama a bad name. So far, I have not once said “ALL” Alims/Alimahs are corrupt. Nor will I be saying that in the rest of the article In Sha Allah. My main reason behind this article is not to name and shame an Alim or any Ulama (notice names have not been mentioned). The aim is to protect the general public from the corrupt and crooked, immoral and depraved Ulama. We must remember there are two types of Ulama; a) Ulama Haqq (rightful) and b) Ulama Soow (corrupt). From this we can deduce, contrary to popular belief not every Alim/Alimah will go to Jannah, and yes, the rule applies to males and females. Please see the Hadeeth.
In his book Ad-Daa’ Wad-Dawaa’, Ibn Al-Qayyim (Allah have mercy upon him) explains the Hadeeth of the first three to be thrown into Hell on the Day of Resurrection. He says: “from Abu Hurayrah, who said, “I heard the Messenger of Allah ﷺ say, ‘Verily, the first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `what did you do to express gratitude for it?’ The man will reply: `I fought for Your Cause till I was martyred.’ Allah will say: `You have lied. You fought so that people might call you courageous, and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next, a man who had acquired and imparted knowledge and read the Qur’an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `what did you do to express gratitude for it?’ The man will reply: `I acquired knowledge and taught it, and read the Qur’an for Your sake.’ Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur’an so that they might call you a reciter, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next, a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `what did you do to express gratitude for it?’ The man will reply: `I did not neglect any of the ways you liked wealth to spend liberally for your sake’. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell.” And the wording, “So these are the first of Allah’s creation the Fire will be kindled with on the Day of Resurrection“[Saheeh Muslim, 13/45/1905]
Then he says: “And I heard Shaykh Al-Islam Ibn Taymiyyah (Allah have mercy upon him) say, “Just as the best of the people are the Prophets, then the worst of the people is the one who imitates them, giving the false impression that he is from them while he is not from them. The best of people after them are the Ulama’ and the Shuhada’ and the Siddeeqoon and the Mukhlisoon, and the worst of the people is the one who imitates them while giving the false impression that he is from them, while he is not from them.” [Ad-Daa’ Wad-Dawaa’ pp38-39]
TWO CATEGORIES OF ULAMA
In the Hadeeth, there are grave warnings of dreadful things awaiting the Ulama-e-Soow. They are among those who will be first to enter into Jahannam. They are astray and are leading others astray. The Prophet ﷺ said: “A person who seeks knowledge with the object of acquiring worldly riches, will not even smell the fragrance of Jannat.” [Targheeb]
The Prophet ﷺ said: “Whoever acquired knowledge for the purpose of attracting people to be inclined towards him, will be cast into Jahannam.” [Targheeb]
and also “The worst of people, have the worst Ulama.” [Targheeb]
It is also reported that Rasulullah ﷺ said: “Knowledge is of two kinds: One type is that which is only on the tongue (having no effect upon the heart). This is Allah’s proof against men (He completed His argument). The other type is that which is in the heart and is beneficial knowledge.”
The Prophet Muhammad ﷺ said, “The majority of the Hypocrites of this Ummah [Muslims] will be its readers [i.e. those who read the Qur’an and not act according to it].” [Musnad Ahmad no. 10/123]
In another Hadeeth, He ﷺ said: “In the latter days the devout ones (Sufis) will be ignorant and the Ulama immoral.”
And also,
“Seek not knowledge in order to contest with the Ulama and to argue with the ignorant ones and to attract people towards you by it. Those who do this will be cast into Jahannam”.
Sayyidina Umar (Allah be pleased with him) said:
“On behalf of this Ummah, I am most fearful of the Alim who is a hypocrite.”
People asked: “Who is a hypocritical Alim?”
Umar (Allah be pleased with him) replied:
“He is one who by the tongue is an Alim, but in his heart he is ignorant.”
Hasan (Allah be pleased with him) said: “Do not become such that in spite of having acquired the knowledge of the Ulama and become acquainted with the deep researches of the thinkers, you behave and act in the manner of ignorant fools.”
Regarding the corruption and fitnah of the Ulama in times close to Qiyamah please this article on the link. The Prophet ﷺ said: “There will come a time on the people when there will remain nothing of the Islam except its [ism] name and nothing will remain of the Qur’an except its [rasm] outward form. Their Masjids will be full of people/very well built but will be empty of guidance. Their scholars will be the evilest under the heavens; from them, [fitnah] turmoil will emanate from them and to them will it return.” [Baihaqi, Shu’bul Iman no. 2/788]
“DON’T PUT ALL YOUR EGGS IN ONE BASKET”
Ulama have always played a major role in the Ummah, no doubt Ulama of the past were very sincere and honest. They treated people fairly and justly. More importantly, they gave rulings and fatwas with complete knowledge and Taqwa. The Ulama of the past had the Hereafter in mind and were God-conscious. It is because of these Ulama, Islam reached us in its pristine form – Alhumdu Lillah for their sacrifices, and I am not ungrateful. You can learn more about Ulama Haqq here. However, in the past there were also corrupt scholars and evil Ulama, the difference is today they have increased in number far more than that of the past. I heard a renowned Alim of the UK state, “Before Qiyamah, the majority of the Ulama will be corrupt.” Please do not take this statement lightly, let it sink in before you read any further. This means that the true Ulama will be few. No doubt there are good Ulama living today, even here in the West, but if we want the best for ourselves and our children we need to find those Ulama. Not every Imam is a God-fearing person, not every Madrasah teacher has Taqwa and piety. Many Imams beat their wives and stand like hypocrites on a Friday to lecture the community about peace and justice in their sermons. There are many examples I can give of “Molvis behaving badly,” unfortunately too many. I am pretty sure everyone reading this article will have had their own experiences too, at least with one Alim. I want to create a balance, give you the other side of the coin (every coin has two sides). We need good Ulama, to guide and direct us, but is every Alim good and pious? Imam Anwar Awlaki (Allah have mercy on him) once said, “Every deviant sect was made by an Alim.” So for those of you who are still in cuckoo land and think we must respect “every Alim”, that is wrong, unfortunately. You respect the devout and pious Ulama, the way to find one is to look at his actions, not his speech. Anybody can talk with a sweet tongue, looking eloquent and handsome.
CHILD ABUSE
There are many signs of corrupt Ulama. One example I would like to start with is, teachers who beat the living daylights out of our children when we send them to Madrasahs and Darul Ulooms, (this still goes on FYI). Some so-called Ulama damage our children so painfully, these children lose all confidence in themselves. They neither progress in Deen nor Dunya. They grow up hating Islam, hating Ulama, hating the Masjid and probably hate their parents for sending them to Madrasah. These children grow up distant from the Qur’an and distant from Islamic knowledge. Many later get married and have their own children, but they will not send them to the Masjid because of the experiences their father had when he was a child.
Who is to blame for all of this?
Simply because Molvi Saheb couldn’t control his anger?
Molvi Saheb didn’t get his tea on time that day?
Or due to the fact Molvi Saheb had an argument with his wife that day, he took it out on our children?
For all those evil Ulama out there, who justify child abuse, shame on you! I challenge any single one of you, show me one Ayah of the Qur’an, one Hadith where it allows you to hit a child. Show me one incident where the Prophet ﷺ hit a child? You may deceive the parents of the child by saying, “it’s for their own good!” La Hawla Wa La Quwata Illa Billah! How will you justify your zulm in Allah’s eyes?! I have no hesitation in calling such people zalims, Alim or non-Alim, zulm is Haram for everyone. It was even Haram for the Prophet of Allah ﷺ, but it has been made halal for Ulama? Allah himself declares zulm haram. Dear parents, beware of whom you send your child to, to learn Islam. Please don’t just look at convenience, “Molvi Saheb lives on the same street as us, SO HE MUST BE GOOD!” Such naïve thinking can be dangerous. Find good Madrasahs and good teachers, regularly talk to your children about their day at school and Madrasah. Ask them, “Does your Ustadh hit?” Being shy about these matters will only cost you and your child, their future. Zulm is zulm, wrong is wrong.
COMPLAIN, NOT MOAN AND WHINGE
I understand it is hard for parents, especially mothers (usually the mothers do the running around) to confront an Ustadh or the principal with regards to these issues. Considering many Alims/teachers are defensive when it comes to acknowledging their own mistakes, the short story I gave at the start is evident to this. Nevertheless, confront them.
ARROGANT & NARCISSISTIC MOLVIS
I have met many Alims who are arrogant narcissists in their approach and manner and most won’t accept their mistakes. Some will use, or should I say MISUSE Qur’an and Hadith to justify their behaviour. I remember working for a so-called Islamic charity run by Ulama. One of the senior Alims, who I used to respect a lot in my naïve days, whenever I would disagree with him or air an opinion he didn’t like (because of his arrogance), would quickly quote the Hadith, “respect your elders.” I laugh now thinking back on it, to disagree with someone is disrespectful? Having an opinion is disrespectful? Then to misuse Hadith! Subhan Allah. Another sign of corrupt Ulama, true knowledge makes you humble. Some Alims just cannot accept criticism nor accept their mistakes. Arrogance was Haram for the Prophet (SAW), who made it Halal for Molvis?
WHO IS TO BLAME?
The blame is not always on Darul Ulooms, initially, I blame the parents who are the mothers and fathers of these children. Many parents don’t have the correct intention for sending their children to Darul Uloom or making them Alim/Alimah. I have heard this from many Pakistani Ulama, in Pakistani families as long as one or two are educated and professionals, i.e. bringing the money in, the weaker children or not as bright are “shoved” into Madrasahs. So how can we fully blame Darul Ulooms for producing such arrogant individuals when their parents’ intentions were not sincere? So the lion’s share of the blame is on the parents, rather than the individuals themselves. They spend six or seven years in an Islamic environment, unable to change their ways and bad habits. How will such people make changes in the Ummah? But the one thing I will blame Darul Ulooms for, most of them anyway, is focusing on numbers, 40-50 graduates a year? What’s the need? Since when has Islam been about numbers? They need to stop lowering their standards and focus on quality, not quantity. I understand times have changed from the 80s and 90s and there is more focus on the secular side, but then you need to look at some of the product you are making. There is absolutely no need for such a great number of Ulama, especially when they are leaving with no Tarbiyyah and Islah (upbringing) whatsoever. Anyone who disagrees can ask me personally, the incidents I have seen/had with recent graduates. I won’t share them here, because my intention isn’t to expose anyone but nobody should suffer at the hands of these wolves. Yes, ‘wolves in sheep’s clothing’, or should I say, ‘Devils in Molvis’ clothing’! “Islam does not say suffer peacefully.” – Malcolm X (Allah have mercy on him)
“QUALITY NOT QUANTITY.”
Islam has never been about numbers, never. When Islam started the Prophet ﷺ only had Abu Bakr (Allah be pleased with him), He ﷺ only had his wife Khadijah (Allah be pleased with her). One man and one woman, why didn’t He give up? Because that one man and one woman were equal to a whole Ummah! “Quality not quantity.”
On the day of Badr, there were only 313 Sahabah (Allah be pleased with them) against 1,000. Why didn’t they wait for more people to accept Islam? Simply because those 313 were unique and consolidated, they could overcome an army of 10,000 if you ask me! “Quality not quantity.”
Now, this is a problem everywhere, especially on social media. It has become all about numbers, followers and likes. Please see this article for further information.
When Madrasahs/Maktabs/Darul Ulooms just focus on numbers, people tend to start thinking is it just about making money?! More students, more fees?! I am sorry Sherlock, but it doesn’t take a genius to work that one out There are Madrasahs in the UK who focus on quality, fewer numbers more productivity. I don’t see them closing down because they cannot pay the bills. My point being we need “less Ulama,” but good Ulama.
The Prophet ﷺ:“Knowledge (of the Deen) will be (imparted and acquired) for purposes other than the Deen, the Dunya (wealth and fame) will be pursued with the deeds of the Akhirah.”
MONEY-MAKING MILLIONAIRE MOLVIS
Umar (Allah be pleased with him) said, “When you see that any scholar loves the world, then his scholarship is in doubt.”
Now we come on to the money-making Molvis, another sign of corrupt Ulama. These sell their Deen for the Dunya. Ulama who made their Madrasahs and Islamic schools into businesses, purely for money making. They neither care about the children nor the parents, as long as their surpluses add up at the end of the year. But society is deceived and loses out. They charge extortionate rates to parents for fees, their teaching standards are abysmal. Which only proves one thing: they are bereft of any form of sincerity. I am not playing God nor being judgemental, sincerity has signs and so does a lack of sincerity. Not forgetting the ones who became millionaires by selling Taweez and taking advantage of people’s misfortune, but that doesn’t stop these Molvis from making their “fortune.” Read this to see how much scholars charge for lectures.
POWER GRABBERS
Then we have Ulama who are the power-hungry control freaks. The Dictators. Nothing short of a Tyrant. Their word is the Gospel. You cannot question them or differ with them. They make Hitler and Stalin look like puppets. They will never let go of their “kursi” (position) once they hold it, Imam or principal. Some go to great lengths to get those positions. I know of an Alim in my local Madrasah who tried to absolute name me and shame for reasons Allah knows best (I don’t want to get defensive on here, nor come across defensive). But the dictator himself was not elected in management, another Alim had been selected by teachers by the majority of votes. This Alim in front of my own eyes swindled and dwindled the votes, then put his own name at the top. Most of you won’t believe it, but it is true – Allah is my witness. Masjids and Madrasahs are no longer JUST places of worship, rather they are places for politics and corruption. For power and greed! Inna Lillah Wa Inna Ilayhi Raji’oon.
RACISM AND UNFAIRNESS
Oh yes! You all knew that was coming. Racism is in everyone, not just Ulama. So why have I mentioned it here? The Racism is in Ulama is to another degree, far more than the average person. Possibly because they have a lot of authority and control, but they use that to their own advantage. Not how Allah has taught them in the Qur’an. Any institution whose constitution is based on Racism can never ever be successful in the eyes of Allah SWT, Qur’an and Hadith teaches us that. How can you judge a person from the village their grandparents lived in?? Are you for real?! Nowadays we have schools that give preference to people from their own village. Once I had a debate with an Alim who was so very defensive in respect of such schools, in my naïve days I respected this Alim a lot as he worked in my Madrasah, but his Racism was unbelievable. Nice to know what these people keep in their hearts:
“Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs if you will use intellect.” (3:118)
Unbeknownst to him, the school have a policy, in which they give preference to certain members of certain mosques (all to do with villages in India). Wow! When you live in the 21st century Britain you would think those days would have gone, you would think Racism was a thing of the past. Shame on such Ulama, would Fatima bint Muhammad ﷺ be allowed in your school? She certainly isn’t from your village. Why do I single these guys out, when all Mosques have similar policies? The Alim asked me this same question, but I am a fair man, Alhumdu Lillah. My answer; the Mosques are run by committees, who are mostly laymen, not Ulama. You should know better. Not saying they are correct either. I am not a member of any Mosque for this reason; their Racist constitutions. Unfortunately, I am unlike other Ulama who just look at their own benefit, I have principles – Alhumdu Lillah. Because Ulama lack principles, they tend to “stick up for their own”. This is totally against Islam.
Every Masjid and Darul Uloom is “Waqf”, nobody owns these buildings, they were made with the public’s money. When they ask for Lillah money they don’t ask you which village you are from?!
I wrote this whole article after one incident where I walked into a Masjid in Blackburn and I was told by an Alim I wasn’t welcome because I am not from their village in India!!! I am really sorry my parents weren’t born in your village (THANK GOD THEY WEREN’T). What makes it worse is when I related the incident to some acquaintances, I was told to ‘chill out and relax. It was just a joke?!’ I apologise for my lack of sense of humour, but Racism is Haram and so are Racist jokes. Dear Molvis, don’t make Haram into Halal because it suits you. Islam is not a buffet, you can’t pick and choose. And for the record, I have a perfect sense of humour, Ma Sha Allah. There is a fine line between immaturity and cracking a joke, learn the distinction between the two. If your local Masjid or Madrasah or any organisation, be it a charity does wrong, it is wrong. I am sorry for stating the obvious, but some Ulama find this really hard to digest. Because they are blind and too stubborn to accept the truth. If an Alim or any Islamic organisation does wrong they must be condemned, NOT condoned and overlooked. Zulm is not just in Syria and Burma, we have many Ulama who oppress people right here in the UK, but it is brushed under the carpet. More importantly, when an individual complains and speaks up he is made to look like the bad guy. Why? Because we are deceived by the long turbans and flowing beards of Molvis. You respect good Ulama, not the bad ones. And you certainly do not worship them and make them into God! If people dislike and loathe what I say, then teach your staff members and parents not to behave with me in a Racist and arrogant manner. Alhumdu Lillah! My mother did not give birth to a coward, I CAN speak and SHALL speak till Allah wants me to. Allah says about the Jews and the Christians,
“They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.” (9:31)
PART-TIMERS
One final factor that has a major role in corrupt Alims/Alimahs is part-time classes, which I have never agreed with, Absolutely Dead Against.
Here’s the proof: have you ever heard of a part-time pilot? Part-time doctor? Part-time surgeon? Part-time lawyer? Part-time engineer? No! But we hear of part-time Alims/Alimahs, disgraceful.
If you were in an operating theatre and you were told the surgeon has only studied a part-time course, would you be happy for them to operate on you? Only a fool would be.
How on earth can we rely on part-time Alims/Alimahs? I understand the need to educate and equip our boys and girls with Islam but I don’t understand the need of so many Alims/Alimahs, ESPECIALLY when you are not doing a proper and thorough job of it, sorry. Let them learn Arabic and Tafsir and Hadith within a few years. You don’t need to give them the title of a scholar when they have not studied in depth. If this continues, you will see more and more evil spread in the Ummah because of these half-baked scholars. Parents are not to jump on the bandwagon and follow what everyone else does, Allah gave you Aqal. The full blame though, lies on the founders of these places, many just open because the mosque next door has opened an Alimah class, Competition?
JEALOUSY, ENMITY AND BACKBITING
On the topic of competition, Alims and Alimahs need to learn to work together and avoid jealousy and hatred on Every Little Thing! Seriously, it is not healthy AT ALL! There are Ulama that have conspired to shut another Madrasah down because they opened on the same street. Does this Alim not believe in Taqdeer? Rizq is in Allah’s hands? Unity/working together? Someone once famously said,
! ایک گلی میں دو کتے رہ سکتے ہے لیکن دو مولوی نھیں
“Two dogs can live (peacefully) in one alley, but two Molvis cannot.” Well said, I fully agree.
One of the reasons we have so many mosques and madrasah is that a certain Molvi had beef with another Molvi Saheb, so the first one split from the mosque and built his own. Is that Ikhlaas? Sincerity has signs. It is the same in Madrasahs. I don’t need to look far, Blackburn has over 40 mosques. If you look at the history behind some of these mosques, it is because they are from different villages in India – so they split. Two mosques on the same street?! These mosques were not built with Ikhlaas, how will they be successful? Allahul Musta’aan! On a micro level, we have the same on WhatsApp groups. Ulama bicker and fight over petty issues, then they go and open their own groups. Such childish behaviour is embarrassing.
Shaykh Ibn ‘Uthaymeen رحمه الله said in his, ‘Liqa’ Bab al-Maftooh’, 9/112:
أكثر العلماء اليوم إما علماء دولة وإما علماء أمة، وقل من يكون من علماء الملة
“Many scholars of today are either scholars of state, or scholars of the ummah; and lesser still are the (real) scholars of the millah [i.e. Deen].”
He further elaborates these categories in his highly beneficial commentary, ‘Sharh Riyadus-Saliheen’, 4/307:
ليس كل عالم يكون ثقة، فالعلماء ثلاثة: علماء ملة، وعلماء دولة، وعلماء أمة. أما علماء الملة – جعلنا الله وإياكم منهم – فهؤلاء يأخذون بملة الإسلام وبحكم الله ورسوله صلى الله عليه وسلم، ولا يبالون بأحد كائناً من كان. وأما علماء الدولة فينظرون ماذا يريد الحاكم، يصدرون الأحكام على هواه، ويحاولون أن يلووا أعناق النصوص من الكتاب والسنة حتى تتفق مع هوى هذا الحاكم، وهؤلاء علماء دولة خاسرون، وأما علماء الأمة فهم الذين ينظرون إلى اتجاه الناس، هل يتجه الناس إلى تحليل هذا الشيء فيحلونه، أو إلى تحريمه فيحرمونه، ويحاولون أيضاً أن يلووا أعناق النصوص إلى ما يوافق هوى الناس
“Not every scholar is considered trustworthy. The scholars are of three type: scholars of the millah [Deen], scholars of state, and scholars of the ummah. As for the scholars of the millah – may Allah make you and me from them – They receive and take the Deen of Islam and rule according to what Allah and His Messenger ﷺ command with, not caring for who anyone else is. As for the scholars of state, they see what the ruler wants and they make judgments according to his desires. They try to blindly approach the texts of the Qur’an and Sunnah so that it conforms and agrees with the state ruler’s edict. And such scholars of state are the real losers.
As for the scholars of the ummah, they are those who look at the orientation (and trend) of the people; considering if the people will allow and permit this thing in their favour, or prohibit it as impermissible? These scholars also try deafly wrapping the divine texts to what the people agree with, and so conform to what they like.”
Allah keep us connected with our true scholars, who sincerely serve the Deen without fear or favour. Ameen.
THE TRUE SCHOLARS
“…Those truly fear Allah among His servants are those who have knowledge (Ulema). For Allah is Exalted in Might and is Forgiving.” [Al-Fatir: 28]
Regarding “…Those truly fear Allah among His servants are those who have knowledge…” Imam Ibn Kathir (Allah have mercy on his soul) stated that “The more the knowledge of Allah and His SWT power is complete, the more He SWT will be feared by those who have the complete knowledge.”
Imam Al-Qurtubi (Allah have mercy on his soul) said that “The scholars are those who know the power of Allah SWT. They are in no doubt of His SWT punishment no matter what the sin is.”
It was narrated by Ali (Allah be pleased with him) that Ibn Abbas (Allah be pleased with him) said, “The scholars are those who know that Allah is capable of anything.”
On the authority of Ziyad ibn Lubayd (Allah be pleased with him), the Prophet ﷺ said, ‘….and knowledge will go [or disappear].’ He said, ‘O Messenger of Allah how will knowledge leave [disappear] whilst we read the Qur’an and our children read the Qur’an and they will make their children read it till the Day of Judgement.’ He said, ‘May your Mother lose you I thought your one of the men of understanding of Madinah. Don’t you see these Jews and Christians reading their Torah and Gospel but they don’t practice anything of it.’ [Ibn Majah no. 4048]
Ali (Allah be pleased with him) said I heard the Messenger of Allah ﷺ says, ‘Fitnah will certainly come.’ I asked what is the way out O Messenger of Allah ﷺ? He replied, ‘The Book of Allah [swt] is the way, for it contains information of what happened before you, news of what will come after you and a decision regarding matters that will occur among you…It is decisive [fasl] and not a joke [hazl]. Whoever leaves it, is a tyrant and Allah [swt] will break him, and if anyone seeks guidance else-where [other than the Qur’an] Allah will lead him astray. It is the rope of Allah [swt], the wise reminder, the straight path, whims would not deviate it nor the tongue become confused, and the scholars cannot be fully satisfied [i.e. still more to explore]. It is not worn down by repetition nor do its wonders ever cease……He who quotes it speaks the truth, he who acts according to it is rewarded, he who judges according to it is just, and he who invites people to it [i.e. the Qur’an] is [himself] guided to the Straight Path….’ Tirmidhi no. 2906 [Dha’eef – the chain is weak but the meaning is Saheeh –scholars comment that this is more likely the statement of Ali and not the Prophet ﷺ]
Abdullah Ibn Mas‘ood (Allah be pleased with him) said, “No age will dawn upon you but it will be viler than the one preceding it. I do not mean a ruler better than another ruler, or a year better than another year, but (I mean) that your Ulama and Fiqh will disappear, and you will not find (uprighteous) successors to them. Then there will come people who will issue ‘fatwas’ [legal opinions] based on their own opinion.” And in another narration, “Who will blunt Islam and destroy it.”
Hakeemul Ummah, Mawlana Ashraf Ali Thanwi (Allah have mercy upon him) states: “Rasulullah ﷺ directed us to follow the ‘Sawaad-e-A’zam’ in times of fitnah. From the different opinions of Ulama, the preferred view seems to be the one that is understood from the Zaahir (text) of the Hadith i.e. ‘follow the majority.’ This view is restricted to the Khayrul Quroon when Khayr (goodness) was dominant (Ghalib). Today’s “majority” are not the purport of the Hadith (i.e. the Sawaad-e-A’zam Hadith), because today the majority consists of misguided people.”
يحيى بن معاذ ينشد في مجالسه كان
مواعظ الواعظ لن تقبلا…. حتى يعيها قلبه أولا
يا قوم من أظلم من واعظ ….قد خالف ما قاله في الملا
أظهر بين الناس إحسانه ….و بارز الرحمن لما خلا
CONCLUSION
I have written this article as a reminder for myself and other Ulama, first and foremost. A wise man once said, “With great power comes great responsibility.” Becoming an Alim is easy, especially in this day and age when standards are so low in Darul Ulooms. Anybody can pass like wind through six years, we have all heard of “Arafati Molvis.” We need to live up to the title, ‘Mawlana’.
I always say, “Ulama LOVE the title ‘Mawlana’, but very few people LIVE the title of a Mawlana.
In no way, means or fashion do I think of myself as a true Alim or from the Ulama Haqq. I am not perfect and there is no pretence or artificial humility there. You don’t need to be perfect to complain and speak up. You don’t need to be flawless to criticise someone. You just need to be clear and be sincere. Humility leads you to criticise your own, arrogance leads you to always “defend” your own. I have always believed that, feel free to disagree. I am not going to criticise Brelwi Ulama and Salafi Ulama when we have corruption in our own, you put your own house fire out first! Why should I be afraid to speak the truth, when these corrupt Ulama are not afraid of lying? I intend to empower people to stand up to the Ulama that deceive us and mislead us, learn to wake up and speak up! Don’t be afraid of these bullies and cowards. Many are just armchair critics, they can never meet you and have a challenge face to face. Please do listen and follow the true Ulama, I have not said once stop following Ulama. Just learn that there are two types and look for the right type. Finally, there are people out there campaigning against Ulama; Muslims and Non-Muslims, no doubt there are anti-ulama folk out there. I pray this article does not reach them, as they will misuse it against the purpose for which it was written. I fully support honest, truthful and sincere Ulama who are doing a fantastic job educating the masses. If you are anti-ulama, please read this below:
“Those who disrespect the Ulama and the Awliya, humiliate and disrespect them when they are laid in their graves their faces they will be turned away from the Qiblah! I swear by Allah! If you do not believe me, go and check for yourselves.”
Hadhrat Mawlana Rasheed Ahmad Gangohi (Allah sanctify his secret)
Allah keep us united on the truth. Allah grant us ALL Hidayah and guide us to the straight path. Allah protect us from being amongst Ulama Soow and save us all from Hellfire.
Ameen.
Ismail Ibn Nazir Satia (Unafraid to speak the truth, Alhumdu Lillah!)
10th Safar 1439
“The most dangerous man in society is he who has nothing to lose.”
حکیم الامّت مجددالملت حضرت مولانا اشرف علی صاحب تھانوی نور اللّٰه مرقدہ کی قیمتی نصیحت
⚫ایک بات اہلِ علم کے کام کی بتاتا ہوں کہ دین پر عمل کرنے کا مدار سلف صالحین کی عظمت پر ہے، اس لیے حتی الامکان ان پر اعتراض اور تنقیص کی آنچ نہ آنے دیں
⚫(صرف )مولوی ہونا کوئی خوشی کی بات نہیں ہے،(مولوی ہونے کے ساتھ ) دین دار ہونا خوشی کی بات ہے
⚫علم کے ساتھ صحبت (اولیاء )کی بڑی ضرورت ہے، صحبت سے واقفیت بھی ہوتی ہے اور عمل کے ساتھ مناسبت بھی ہوتی ہے
⚫(اکثر )علماء کو ہمیشہ غریب ہی رہنا چاہیے، جس قوم اور جس مذہب کے (اکثر )علماء امیر ہوئے، وہ مذہب برباد ہوگیا
⚫دو چیزیں علماء کے واسطے بہت ہی بری معلوم ہوتی ہیں، حرص اور کبر*
⚫مناسب ہے کہ قلم اور کاغذ جیب میں پڑا رہے، جس وقت جو مضمون ذہن میں آئے اس کا اشارہ لکھ لیاجائے، پھر دوسرے وقت ان میں ترتیب دے دی جائے
⚫دو باتیں مجھے بہت ناپسند ہیں: ایک تو تقریر میں لغت (مشکل الفاظ) بولنا دوسرے تحریر میں شکستہ لکھنا،کیوں کہ تحریر و تقریر سے مقصود افہام ہوتا ہے اور یہاں ابہام ہوتا ہے
⚫جب آدمی دین کا پابند نہ ہو اس کی کسی بات کا اعتبار نہیں، کیوں کہ اس کا کوئی کام حدود کے اندر تو ہوگا نہیں، دوستی ہوگی تو حدود سے باہر، دشمنی ہوگی تو حدود سے باہر، ایسا شخص خطرناک ہوگا، ہر چیز کو اپنے درجے میں رکھنا یہی بڑا کمال ہے. آج کل اکثر مشائخ و علماء میں اس کی کمی ہے
⚫میں تو اپنے دوستوں کو بھی مشورہ دیتا ہوں کہ اگر اللّٰه تعالیٰ ان کو کسی دینی مدرسے میں درس و تدریس کا موقع نصیب فرمائیں تو انتظام و اہتمام کو اپنے لیے قبول نہ کرو، کیوں کہ دونوں میں تضاد ہے، مدرس اور علمی خدمات کرنے والوں کے لیے یہی زیبا ہے کہ اپنے آپ کو اسی شغل میں لگا ئے رہیں
⚫چھوٹی جگہ میں رہ کر کام زیادہ ہوسکتا ہے کیوں کہ وقت فراغت کا زیادہ ملتا ہے اور بڑی جگہ رہ کر چھوٹا کام بھی نہیں کر سکتا، اور نہ ہوسکتا ہے، کیوں کہ زیادہ وقت لوگوں کی دل جوئی میں گزرتا ہے. کام تو گم نامی ہی میں ہوتا ہے
Bismi Allah- wal HumduLillah was Salah was Salam ala Rasoolillah
Today, I would like to speak about an issue, something which has affected me for years. It changed my life and I was oblivious to it for years. I feel brothers and sisters need to speak out about the issue, so it can help others who are suffering silently. More importantly, it is mentioned in Qur’an and Hadith but I see the Ulama, the scholars of Haqq are also silent and turning a blind eye to it. So I am going to start with the scholars who I am angry and upset at, never have I heard one talk in my Masjid, not on Jum’uah and not in Ramadhan on the topic… Black magic. I ask why? And I have the right to ask, do I not? This is no longer just a Bengali issue! I am Deobandi, Hanafi, Gujarati, studied in Madrasah as well. Is it because your wives and daughters are not affected? Because YOU haven’t experienced it in your family? Some scholars are in total disbelief, “it’s just in your head”, “mental illness!”, “Everyone has problems in life”. We don’t disagree, mental health issues exist AND SO DOES BLACK MAGIC! IS Diabetes just in the head? Is Cancer just in the head? Other people have problems, marriage or job related, this does not mean Black Magic doesn’t exist. I’m sorry they’re insufficient proofs. Nobody said all problems in life are caused by Black Magic, but those of you who completely write off Black Magic are wrong as well. You no longer need to go to Pakistan or India to find Magicians and Witches, it’s all happening here in the UK. In our backyards. . .
Those who suffer from Black Magic and Jinn possession are living two totally different lives… yes! They have split personalities. One minute they are normal and the next minute they are going ballistic! People just assume they are bad-mannered or have a disorder. Many sisters like myself are labelled bad wives and sometimes bad mothers. I won’t even go into how mothers-in-law treat us, with no sympathy and understanding DESPITE KNOWING. People assume if you are not sectioned into a mental institute or not actively trying to commit physical self-harm, then you are “okay”.
The psychological trauma we go through, the grief, the depression, anxiety, phobias, Waswasah, and doubts… on your partner your family and close ones! Not forgetting the doubts we have about Allah and Iman! But all of this is brushed to the side, which just escalates for matters for us.
We want to seek guidance from Ulama, but they say nothing except, “it’s all in your head!” La Hawla Wa Laa Quwwata Illa Billah…
“Did the Prophet SAW not suffer from Black Magic himself?”
Or was it just in His head SAW? …for six months He SAW was affected and He SAW never knew, He SAW found out later.
The Qur’an says we must seek help and assistance from people of knowledge. But they just make matters worse! I fear Allah whilst writing this, I am ashamed. But Wallahi alAzeem! These scholars need to refer back to their books. Nobody goes through everything in life, every illness, every pain, every suffering. So we can’t keep saying, because we haven’t experienced it we don’t believe in it. It breaks my heart to know this disease is spreading quicker and faster. More and more houses and families are being broken by Black Magic. But the world just stands and watches and shows us statistics of divorce rates.
Are you unaware the most popular type of Black Magic is separating the husband and wife… read Surah baqarah: “From them (Harut and Marut) they learned how they might divide a man and his wife.” (2:102)
Aside from that, the suicidal feelings, the self-harm, and nightmares we have on a daily basis. This is why I believe that Black Magic is far worse than cancer, diabetes, or TB! People, please understand what I’m saying! With these illnesses, you may lose your health, your teeth, lose weight, or other parts of your body and it becomes ‘apparent.’ Our suffering is all internal and we are ashamed to tell anyone. Why? Generally, people are judgmental as it is. “He can’t get married!” “She can’t have children!” What would they say if they knew we were possessed or a victim of Black Magic?!
Have you noticed how if we don’t display very obvious physical signs of illness or at least obvious signs of mental illness then, people assume- it’s not that bad?
This really pained me at my worst times 🙁 I sincerely felt like I had to explain myself constantly that no, just because it’s not so obvious, it is STILL extremely distressing, painful, and debilitating.
“Also? With the above mentioned diseases you don’t lose your Iman easily and fall into Shirk! We are constantly in a cloudy battle with Shaytan’s army, jinn and waswasah – nothing is clear to us. We want to end our lives or end our Iman. Nobody understands us… our reward is with Allah SWT! He tests whom he loves (alHadith).”
I hope this is a reassuring message to all my friends who are suffering silently, Allah is with you. He is al-Hafeez, the best protector.
Please take this seriously, evil eye exists, black magic exists and Jinn possession exists. Please keep up your Azkaar and daily protection.
NB: I would like to clarify one question which many sisters ask me, brothers may also be confused about it too…
QUESTION: We pray Manzil (dua book) regularly, we pray Hizbul Azam weekly, and our morning and evening Duas daily. Can we still be affected by Black Magic or Evil Eye?
ANSWER: All of the above are brilliant for general protection and we MUST do all of them and much more! But one can still be affected by Jinn or Black Magic or Evil Eye. The simple explanation for this is, the Prophet Alayhis Salam was also affected by Sihr. Who is more punctual on Azkar and Dua than Him Alayhi Salam? But he was still affected. Some people further ask, what is the benefit of reading all these Duas then? The benefit is the harm of Sihr/Jadoo will not be as great. I have always read Manzil- Alhumdu Lillah! When I was told about Sihr on me, it was said it only affected me 70%. Because of the protection, I was doing. So please do read the Wazeefahs you are doing, carry on. But once you have been affected by Jinn or Sihr you will need specific treatment, please contact a Shaykh.
I will leave links here for you all for Dua books:
By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh
On Tuesday 11th July 2017, upon awakening I received the sad news of the demise of Hadrat Mawlānā Ismail Badat rahimahullāh, the khalīfah of Shaykh-ul-Hadīth Hadrat Mawlānā Muhammad Zakariyyā rahimahullāh. Mawlānā Ismail Badat rahimahullāhhad settled in Al-Madīnah Al-Munawwarah in the 1970s and lived a life of piety and devotion. Māshā’allāh, it was his daily practice to recite the entire Qur’ān. He would begin reciting at home and come to Al-Masjid An-Nabawī before ‘Asr Salāh, where he would continue reciting until he had completed the Qur’ān. May Allāh ta‘ālā accept his efforts and worship, and elevate his status in Jannah.
I was still in a state of grief, when a few hours later I received the sad news of the demise of another great luminary of our era, the great muhaddith, Hadrat Shaykh-ul-Hadīth Mawlānā Muhammad Yunus Jonpuri rahimahullāh. He was also a khalīfah ofHadrat Shaykh rahimahullāh and a very knowledgeable person with a very high status in piety. He was a master in the science of Hadīth, due to which he was given the title ‘Muhaddith-ul-‘Asr’, the muhaddith of our era.
Naturally, I was very grieved and overwhelmed by the loss of two great personalities in one day, both of whom I had personally derived benefit from. The passing away of great ‘Ulamā one after the other is clearly a sign of Qiyāmah. The demise of such ‘Ulamā, who cannot be substituted by others of equivalent calibre, is a clear indication that the Day of Qiyāmah is drawing closer. Rasūlullāh sallallāhu ‘alayhi wasallam says,
Verily, Allāh does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the ‘Ulamā till no ‘ālim remains. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, (the result being that) they will go astray and will lead others astray. (Al-Bukhārī, Muslim)
The knowledge of Dīn diminishes with the passing away of such ‘Ulamā. And as knowledge decreases, the Ma‘rifah (recognition) of Allāh ta‘ālā decreases. And when the Ma‘rifah of Allāh ta‘ālā will remain no more, there will be no one to remember Allāh ta‘ālā and this will bring Qiyāmah. Rasūlullāh sallallāhu ‘alayhi wasallam has mentioned:
Qiyāmah shall not arrive until it is not said in the earth: ‘Allāh, Allāh.’ (i.e. Qiyāmah shall only arrive when Allāh ta‘ālā is no longer being remembered in this world.) (Muslim)
In the past 20 years, many great luminaries have left this world. Each one of them held a place of his own in the field of ‘ilm and ‘amal and accomplished great achievements. Sadly, their demise has left a vacuum unfilled. During such occasions, we should take lesson and start to prepare for the hereafter. The following lessons will benefit us:
1) Nobody stays in this world forever. Even the close friends of Allāh ta‘ālā must leave this world one day for the hereafter. Allāh ta‘ālā says to His Messengersallallāhu ‘alayhi wasallam:
We have not prescribed eternal life for anyone before you. (21:34)
2) By studying the lives of these pious people and their efforts, we should learn the method of acquiring the success of this world and the hereafter. These people truly became the embodiment of the hadīth of Rasūlullāh sallallāhu ‘alayhi wasallam:
(The best is he) whose life is long and actions are good. (At-Tirmidhī)
Hence, we should study the lives of these great luminaries and strive to follow in their footsteps, in both ‘ilm and ‘amal.
3) When a great ‘ālim and friend of Allāh ta‘ālā passes away, we feel remorse for not having benefitted from him in the way we should have. Therefore, upon realising this, we need to take maximum benefit from the ‘Ulamā who remain behind; from their academic and spiritual expertise with regards to Dīn, lest we are again left with nothing but regret. Rasūlullāh sallallāhu ‘alayhi wasallam has said:
The righteous will continue to depart (from this world) one after the other, and the useless people, like the husk of barley and dates, shall remain. And Allāh will not care the least for them. (Al-Bukhārī)
May Allāh ta‘ālā accept the efforts of these great personalities and give them the best of rewards in the hereafter. And may He give us the ability to follow in their footsteps and acquire success in this world and the everlasting success of the hereafter. Āmīn.
It is with great sadness and sorrow we received the news of the demise of our teacher and the teacher of our teachers, Muḥaddith al-ʿAṣr Shaykh al-Ḥadīth Mawlānā Muḥammad Yūnus Jownpūrī (d. 1438/2017) this morning at approximately 5am British Summer Time. When I retired to sleep just after 2am, I had received the news of the demise of Ḥaḍrat Mawlānā Ismāʿīl Badāt a resident of the blessed city of Madīnah, who like Shaykh Muḥammad Yūnus Jownpūrī was a disciple of Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982). People from across the world have expressed their sorrow and grief and shared their condolences online and in person. My respected father Mufti Shabbīr Aḥmad (b. 1376/1957), who is one of the senior students and disciples of Shaykh Muḥammad Yūnus Jownpūrī, suggested to me to pen a brief obituary. The truth is that words cannot do justice to his personality but nonetheless an attempt is made to provide readers a brief insight into his life drawing from some of the published material as well as my personal experiences and the experiences of others, particularly, my respected father as well as Shaykh’s assistant and disciple Mawlānā Yūnus Randerā who relentlessly served Shaykh over the past two decades.
Birth and Early Life
Muḥaddith al-ʿAṣr Shaykh al-Ḥadīth Mawlānā Muḥammad Yūnus ibn Shabbīr Aḥmad ibn Sher ʿAlī was born on Monday 25 Rajab 1355 / 2 October 1937 in Jownpur in Uttar Pradesh, India. At the age of five, his mother passed away and he was looked after by his maternal grandmother who was extremely pious and affectionate towards him. He undertook his early Islamic education at Madrasah Ḍiyāʾ al-ʿUlūm Jownpūr under the tutelage of Mawlānā Ḍiyāʾ al-Ḥaq Fayḍʾābādī for whom Shaykh always expressed gratitude. I heard Shaykh on numerous occasions praise and recollect his encounters with Mawlānā Ḍiyāʾ al-Ḥaq Fayḍʾābādī and recall his benevolence towards him. Shaykh would regularly mention how his father had intended for him to work as a farmer or earn a living for the family through other means, however, he was interested in acquiring Islamic education. Thus, his pursuit of knowledge started in Jownpūr where he studied for several years and in Shawwāl 1377, he travelled to Saharanpur and enrolled at the famous seminary Maẓāhir al-ʿUlūm from which he graduated in 1380. During the three years, he studied under great luminaries most notably Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982) and Mawlānā Asʿadullāh Rāmpūrī, both of whom also gave him Ijāzah in taṣawwuf and acted as his mentor and guide. The latter – Shaykh would regularly refer to him as Nāẓim Ṣāḥib – played an important role in the nurturing of Shaykh and Shaykh would regularly recall his encounters with him and his discourses. During his studies, Shaykh fell severely ill but persevered and completed his studies. Throughout his life, Shaykh endured hardships and illnesses but this did not prevent him from the pursuit of knowledge and continuing to study and serve.
Teachers
In addition to the three teachers mentioned above, other teachers of Shaykh include: Mawlānā Manẓūr Aḥmad Sahāranpūrī, Mufti Muẓaffar Ḥusayn and Mawlānā Amīr Aḥmad Kāndhelwī. Shaykh also acquired Ijāzah from many scholars including Mufti Maḥmūd Ḥasan Gangohī, Shaykh Abū al-Ḥasan ʿAlī Nadwī, Shaykh ʿAbd Allah al-Nākhibī, Shaykh ʿAbd al-Fattāḥ Abū Ghuddah, Shaykh Fakhr al-Dīn Murādābādī, Shaykh Aḥmad ʿAlī Surtī, Shaykh ʿAbd al-Raḥman al-Kattānī and others. Along with his teachers, I heard Shaykh say on several occasions that he benefited greatly particularly in the science of ḥadīth from the following experts: ʿAllāmah Ibn Taymiyah (d. 728/1328), Ḥāfiẓ Dhahabī (d. 748/1348), Ḥāfiẓ Ibn Kathīr (d. 774/1373), Ḥāfiẓ Ibn al-Qayyim (d. 751/1350), Ḥāfiẓ Ibn Rajab (d. 795/1393), Ḥāfiẓ Ibn ʿAbd al-Hādī (d. 744/1343), Ḥāfiẓ Zaylaʿī (d. 762/1360) and Ḥāfiz Ibn Ḥajar (d. 852/1149).
Appointment as teacher and Shaykh al-Ḥadīth
A year after his graduation in 1380, in Shawwāl 1381, Shaykh was formally appointed as a teacher in Maẓāhir al-ʿUlūm Saharanpur. For the next few years, Shaykh taught various books including Sharḥ al-Wiqāyah, Hidāyah, Usūl al-Shāshī, Mukhtaṣar al-Maʿānī, Nūr al-Anwār, Mishkāt al-Maṣābīḥ, Sunan Abī Dāwūd, Sunan Ibn Mājah, Sunan al-Nasāʾī, Ṣaḥīḥ Muslim, Muwattāʾ Mālik, and Muwaṭṭāʾ Muḥammad. Thereafter, in Shawwāl 1388, at a relatively young age whilst some of his teachers were also alive, he was appointed by Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982) as Shaykh al-Ḥadīth and honoured with the privilege of teaching Ṣaḥīḥ al-Bukhārī, a role Shaykh continued to fulfil to date. Herein is a lesson for Principals to appoint staff based on merit and competency and not simply based on lineage, financial status, ethnicity or closeness to the Principal. Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī’s appointment demonstrates how the Amānah of leadership should be fulfilled. Shaykh taught the entire Ṣaḥīḥ al-Bukhārī for fifty years and did so with an unprecedented level of devotion, passion and rigour, as clearly reflected in his unpublished Urdu transcripts of his lessons as well as the first volume of his Arabic commentary on the Ṣaḥīḥ, a review of which is available on this link.
It is worth noting that his appointment as Shaykh al-Ḥadīth at a relatively young age reflects the confidence of his teachers in him. Mawlānā Muḥammad Zakariyyā Kāndhelwī’s confidence in his student can be further gauged by the the fact that he has quoted his student’s views in his al-Abwāb wa al-Tarājim in at least three places (1:268, 419; 6:788) as well as in his footnotes on Lāmiʿ al-Dirārī (10:319), and he would regularly consult him and refer senior scholars to him particularly for ḥadīth related queries (see al-Yawāqīt al-Ghāliyah vols. 1 and 2). Scholars who would refer their queries to him include: Mufti Maḥmūd Ḥasan Gangohī, Shaykh Abū al-Ḥasan ʿAlī Nadwī, Mufti Yaḥyā, Mawlānā ʿAbd al-Jabbār, Mawlānā ʿĀqil, Mawlānā Abrār al-Ḥaq, Mawlānā ʿAbd al-Ḥalīm Jownpūrī, Mawlānā Saʿīd Aḥmad Khānṣāḥib and many others. In fact, in 1387, Mawlānā Muḥammad Zakariyyā Kāndhelwī wrote a handwritten letter to Shaykh wherein he stated that he will surpass him after forty seven years.
A remarkable prediction not least because no one would have envisaged that Shaykh would live for this long due to his illnesses. Indeed, as Shaykh would regularly say in recent years that all my contemporaries have passed away. My respected father Mufti Shabbīr Aḥmad once said to Shaykh in response that this is a blessing of his attachment and devotion to ḥadīth for there is a famous Arabic saying that the scholars of ḥadīth live for long.
Students
Thus, from Shawwāl 1381 to 1438, Shaykh taught thousands of students from all over the world. For most of this period from 1388 onwards, he taught Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. It was only a few years ago that he requested his student the current rector of the seminary, Mawlānā Salmān Ṣāḥib to teach Ṣaḥīḥ Muslim and Ṣaḥīḥ al-Bukhārī or appoint someone to do so. Mawlānā Salmān Ṣāḥib insisted that Shaykh continue to teach Ṣaḥīḥ al-Bukhārī and agreed to teach Ṣaḥīḥ Muslim. He told Shaykh that if he does not manage to complete the Ṣaḥīḥ, he will assist him if necessary. May Allah Almighty reward Mawlānā Salmān Ṣāḥib for he played a pivotal role in taking care of Shaykh until the very end.
Thousands of Shaykh’s students are benefiting humanity in different ways and many are leading scholars teaching Ṣaḥīḥ al-Bukhārī. Due to Shaykh’s knowledge and selflessness, he possessed universal appeal and attracted students from all over the world. Students from various schools of thought both in terms of creed and jurisprudence benefited from him and held him in high esteem. Along with the thousands of students from the Indian sub-continent, Shaykh has students in Saudi Arabia, Qatar, Bahrain, Syria, Somalia, Tunisia, Malaysia and many other countries. Many of the leading scholars of the Middle East benefited from Shaykh’s knowledge and company. Some regularly travelled to India whilst others would maximise benefit during Shaykh’s visits to Saudi Arabia for Hajj and Umrah. Some of Shaykh’s students include the following:
Shaykh Salmān, the current rector of Maẓahir al-ʿUlūm Saharanpur, India.
Shaykh ʿAbd al-Ḥāfiẓ Makkī of Saudi Arabia who passed away several months ago.
Shaykh ʿAbd al-Waḥīd Makkī of Saudi Arabia.
Mawlānā Zubayr al-Ḥasan Kāndhelwī of Nizamuddin Delhi who passed away.
Shaykh Nūr al-Ḥasan Rāshid of Kandhla, India.
Shaykh Muḥammad Ayyūb Surtī of the UK, the compiler of several publications of Shaykh listed below.
Mufti Shabbir Aḥmad, the UK based Mufti and Ḥadīth lecturer.
Shaykh Muḥammad Bilāl, the UK based scholar and Ḥadīth lecturer.
Shaykh Yūsuf Motālā, the Principal of Darul Uloom Bury, UK.
Mufti ʿAbd al-Ṣamad Aḥmad, the Principal of Darul Uloom Blackburn, UK.
Shaykh Faḍl al-Ḥaq Wādī, the Principal of Jāmiʿah al-Kawthar Lancaster, UK.
Mufti Musṭafā, the Principal of Darul Uloom London, UK.
Mufti Muḥammad Ṭāhir Wādī, the UK based Mufti and Ḥadīth lecturer.
Shaykh ʿAbd al-Raḥīm ibn Dāwūd, the UK based Ḥadīth lecturer.
Dr Muḥammad Akram Nadwī, the UK based Ḥadīth lecturer and compiler of Shaykh’s thabt.
Shaykh Ghulām Muḥammad Vastānwī, the rector of the famous seminary in Akkalkuwa, India.
Shaykh Ḥanīf Luhārwī, the Shaykh al-Ḥadīth of Darul Uloom Kharod, India.
Shaykh Yūsuf Tankārwī, the Shaykh al-Ḥadīth of Darul Uloom Tadkeshwar, India.
Shaykh Zayd Nadwī of Nadwatul Ulama Lucknow.
Shaykh Niẓām Yaʿqūbī of Bahrayn.
Shaykh Aḥmad ibn ʿAbd al-Malik ʿĀshūr of Saudi Arabia.
Shaykh Dr ʿAbd Allah ibn Aḥmad al-Tūm of Saudi Arabia.
Shaykh Muḥammad ibn Aḥmad al-Ḥarīrī of Saudi Arabia.
Shaykh Farīd al-Bājī of Tunisia.
Shaykh Nāṣir al-ʿAjmī of Kuwait.
Publications
Shaykh spent his entire life teaching the sacred sciences. I have heard Shaykh say on several occasions that he never thought of publishing any of his works. Nevertheless, attempts were made in recent years by his students to publish them.
The first most notable publication was the four volume al-Yawāqīt al-Ghāliyah, a unique collection of articles, questions and answers and treatises, mostly pertaining to ḥadīth matters. It would be remiss of me if I do not mention the efforts of our beloved Shaykh al-Ḥadīth Mawlānā Ayyūb Surtī who worked tirelessly from 2006 onwards to make this collection publishable. By the grace of Almighty Allah, I also had the honour of supporting him particularly in the publication of volume three, and all praise belongs to Allah alone. This collection is invaluable for students of knowledge and scholars particularly the final volume which is dedicated to reviewing all those narrations in the four Sunan that have been critiqued and deemed to be fabricated narrations. The third and fourth volumes are in Arabic whilst the first two volumes are a combination of Urdu and Arabic. Work has begun to translate the first two volumes into Arabic for wider benefit.
More recently, Shaykh had been working tirelessly on his Arabic notes on Ṣaḥīḥ al-Bukhārī. The first volume of Nibrās al-Sārī ilā Riyāḍ al-Bukhārī was published a few months ago and the second and third volume is due soon, with the will of Allah. We pray to Allah to give Shaykh’s students and in particular Shaykh al-Ḥadīth Mawlānā Ayyūb Surtī the ability to collate the remaining notes on the Ṣaḥīḥ and publish them. It is envisaged that the commentary will exceed ten volumes.
In addition to this, Shaykh has invaluable Arabic footnotes on the four Sunanincluding Sunan al-Tirmidhī the only book from the Ṣiḥāḥ Sittah which he did not teach. In addition, his footnotes on Mishkāt al-Maṣābīḥ, Badhl al-Majhūd and Fatḥ al-Bārī deserve particular attention because they are invaluable. Shaykh also has extremely beneficial Arabic notes on the entire Ṣaḥīḥ Muslim which I have benefited from and found useful. It focuses predominantly on that which is not in the prevalent commentaries of Ṣaḥīḥ Muslim and thereby adds real value. In addition to this, my dear mother and Mawlānā Rashīd ibn Mawlānā Hāshim Ṣāḥib spent many years in writing the Urdu commentary of Ṣaḥīḥ Bukhārī from audio cassettes. This also deserves attention. We pray to Allah Almighty to make these and other efforts of Shaykh see the light of the day in a published format. Āmīn.
Marriage and family
Shaykh’s commitment and devotion to the sacred sciences and in particular the science of ḥadīth can be further gauged from the fact that he did not get married. He followed in the footsteps of great luminaries like Imam Nawawī, Shaykh al-Islam Ibn Taymiyah and others who decided not to marry out of their commitment and devotion to the sacred sciences and to the service of the faith, not because they opposed marriage or regarded it as contrary to the Sunnah. Indeed, Shaykh expressly writes that denying the concept of marriage is akin to disbelief. Shaykh ʿAbd al-Fattāḥ Abū Ghuddah’s famous treatise is worth reading in this regard.
Shaykh leaves behind some nephews. However, since his appointment as a teacher, Shaykh always resided in the seminary and would say that my students are my family and encourage them to give charity on his behalf after his demise. Shaykh lived a life of loneliness, his mother passed away whilst he was five and his father passed away in the early 1990s. Shaykh had one brother who also passed away many years ago.
Zuhd, piety and selflessness
Shaykh’s commitment to the Prophetic ḥadīths and his academic credentials are well known. A facet of his life which is perhaps less well known is Shaykh’s piety, zuhd and selflessness. My respected father Mufti Shabbīr Aḥmad once said, “I have not seen anyone more selfless than Shaykh.” This morning, before my respected father departed for India, he informed me that Shaykh would regularly give him large amounts of money, sometimes hundreds of thousands Indian Rupees and send him to Maẓāhir al-ʿUlūm Qadīm as well as Maẓāhir al-ʿUlūm Jadīd to donate the money. This was regular and Shaykh would make significant contributions to both institutes. Understanding the context of this is necessary. In the 80s, the seminary split into two with Shaykh staying at Maẓāhir al-ʿUlūm Jadīd and major differences emerged with court battles which unfortunately continue to date. Despite this, Shaykh always remained objective and maintained relations by supporting the other seminary with large amounts of funds too. In fact, Shaykh once mentioned to my respected father that he has donated a house, which was gifted to him, to Maẓāhir al-ʿUlūm Qadīm. On one occasion he mentioned that for every book that has two copies, he has endowed a copy each to both seminaries.
Shaykh’s simplicity and selflessness is such that he spent his entire life in a room within the seminary. Shaykh himself mentions that during the first few years of becoming a teacher, he would take a salary from the seminary. However, he decided after a few years to adopt the path of tawakkul (total reliance on Allah) and stopped taking a salary. This proved extremely difficult for a few months and Allah Almighty opened other doors and accepted his supplication. Overall, Shaykh has endured lots of hardship and illnesses and was also affected by magic. Over the past few years, he would sleep on the floor in his room surrounded by books.
Shaykh’s assistant Mawlānā Yūnus Randerā informed me today that every year Shaykh would receive thousands of pounds of gifts from his visits to the UK and Ḥaramayn. Shaykh would say to Mawlānā Yūnus to distribute all the money for the taḥfīẓ project in Ḥaramayn or for some other good cause. In his most recent visit two months ago to Reunion, UK and Ḥaramayn, Shaykh received a very large sum of money as gifts. All of this was donated for the taḥfiẓ project and Shaykh did not take a single penny back to India. Shaykh was very supportive of children memorising the Qurʾān. In doing so, Shaykh was following the Sunnah of the Prophet ﷺ who would immediately distribute whatever he would receive. What is even more amazing is that several years ago, Shaykh visited the UK and was informed that one of his students in the UK is in debt. Shaykh sent him £1,000 from his own money. I have never heard of an Indian scholar, let alone a scholar who is not financially wealthy, gift money to a person in the UK. It is unheard of. Once Shaykh gave my father some money that he had received and said, use it in the wedding of your daughters. There are many more examples of Shaykh’s detachment from the world and selflessness. Shaykh often described how in his early years he only possessed one bowl and would use it for cooking, eating, drinking, washing and other purposes. Shaykh was so poor that he did not have money to afford medicine or even paper to write on. This is why so many of his invaluable notes are written on the back of envelopes, postcards and old diaries.
Shaykh’s piety and taqwā is also worth mentioning. Mawlānā Yūnus narrates that a few years ago when Shaykh fell extremely ill, he phoned Ḥaḍrat Mawlānā Ṭalḥa Ṣāḥib, the son of Mawlānā Muḥammad Zakariyyā Kāndhelwī requesting forgiveness for a small piece of a newspaper which he had used in the era of his father from his house without his explicit permission. Shaykh explained that he has never used anyone’s possessions without their permission except on this one occasion in the house of Mawlānā Muḥammad Zakariyyā Kāndhelwī when Shaykh came across a reference and urgently required paper to make a note of it. He had no paper so he cut the side of a newspaper without taking express permission from the owner, Mawlānā Muḥammad Zakariyyā Kāndhelwī. Shaykh remembered this and sought forgiveness from his son Mawlānā Ṭalḥa. This is a quality we observed in Shaykh regularly, to seek forgiveness and encourage others to forgive. Shaykh would regularly quote the statement of Ḥaḍrat Mawlānā Ṣiddīq Bāndwī who said, “Forgive without being asked for forgiveness.” Another example of Shaykh’s caution is that a few years ago, Shaykh decided to purchase several new books for the seminary’s library despite those books existing in the library. Shaykh explained that he would regularly use some books from the library and sometimes add some useful references and notes therein. Whilst this was only adding value to the books and is of immense benefit to the reader, Shaykh decided to purchase new books by way of precaution. I have heard my respected father mention on numerous occasions, and I have also experienced this personally, that Shaykh generally adopts the cautious view in matters of jurisprudence. Shaykh’s piety was such that I once heard him say that I have only uttered a lie thrice and all three occasions were during my youth, once in fear of my mother, once in fear of my father, and once in fear of my teacher Mawlānā Ḍiyāʾ al-Ḥaq. Apart from these occasions, I have never lied.
Love of the Sunnah
One of the qualities that Shaykh will be remembered for is his uncompromising love of the Sunnah and his devotion to the ḥadīths. So much can be written in this regard. Shaykh left no stone unturned when it came to following or practising or defending the Sunnah and refuting innovations. I have witnessed Shaykh rebuke those who trim or shave their beards citing the Prophetic Sunnah. Likewise, Shaykh has no hesitation in refuting practices or ḥadīths that are not substantiated, for example, the sole fast of 15 Shaʿbān and regarding it as Sunnah.
Mawlana Yūnus Randera mentioned to me that since 2002, he performed Hajj with Shaykh every year consecutively and thus performed sixteen Hajjs with Shaykh and many ʿUmrahs. Prior to this, Shaykh performed Hajj on many occasions and it is my estimate that Shaykh performed at least twenty five Hajjs if not more. I also had the opportunity to perform Hajj with Shaykh once in 2002 and Shaykh stayed in our room. Shaykh would always reside in Mina on 13th Dhū al-Ḥijjah in accordance with the Sunnah. On one occasion, the 13th was a Friday and Shaykh said I will perform the Jumuʿah Ṣalāḥ in Mina and not in Masjid al-Ḥarām because it is Sunnah to stay in Mina on the 13th. During Hajj, Shaykh would always perform the stoning of the devil at the Sunnah time and in the Sunnah position. A few years ago when Shaykh was extremely ill, he was advised to avoid the rush hour. He refused and said I will go and I will die if I have to die whilst practising the Sunnah.
Two years ago, I also learnt that whilst travelling in Madinah Munawwarah, Shaykh would avoid using the AC and prefer to take in the blessed natural air of Madinah. Shaykh’s love of the Sunnah was such that despite his weakness he would visit the date trees orchard in Madinah Munawwarah. When he would consume the dates of Madinah Munawwarah, he would not throw the seeds in the bin but instruct for them to be buried out of respect.
Dreams regarding Shaykh
It should therefore not come as a surprise that many people have seen good dreams regarding Shaykh. A scholar from Tunisia saw a dream more than a decade ago wherein the Prophet ﷺ described Shaykh as Amīr al-Muʾminīn fī al-Ḥadīth (the leader of the believers in ḥadīth).
A dream that is relevant to his demise was seen by his Arab student and disciple Shaykh Muḥammad ibn Aḥmad al-Ḥarīrī. Three years ago, he saw the Prophet ﷺ in his dream covered in a cloth, and when he uncovered his face, the person with the closest appearance was Shaykh. Today, Shaykh Ḥarīrī received the photographs of Shaykh and the surrounding scenary and suggested that the image was exactly what he saw in his dream three years ago including the greenery in the background.
Similarly, a local scholar from Manchester saw a dream today in which he saw Shaykh enter the Baqīʿ graveyard in the blessed city of Madīnah and raising his hands to make duʿā.
Some personal experiences
My respected father Mufti Shabbīr Aḥmad was very close to Shaykh and Shaykh treated us as though we were his family members and vice versa. For us, he was a fatherly figure who we would look up to since we were young and he would take a keen interest in our affairs. The close relationship with my father began in Shawwāl 1398 when my father enrolled in the penultimate year of the Alim course at the seminary in Saharanpur, where he also completed the Iftāʾ programme. During the three years, my father developed a very close relationship with Shaykh. He would cook for Shaykh daily and attend to his other needs. My father recalls that because of Shaykh’s poverty, he would instruct him to last a pigeon for two or three days when cooking food. Such was the relationship that Shaykh would call my father into his room and seek his support in marking examination papers for some of the classes and would confide in him. My father would read the matn (text) of both Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, and also read the entire Muwattāʾ Muḥammad on two occasions. It was through Shaykh’s blessings that my father developed a close attachment with the ḥadīths. Shaykh was not initially happy at him doing Iftāʾ, however, he advised him to stay connected with the ḥadīths at all times, a very useful advice which my respected father has always acted upon. When my father was leaving Saharanpur at the end of the three years to return to England, Shaykh came on a cycle rickshaw to Saharanpur train station to bid him farewell. Shaykh Yūsuf Tankārwī suggests that this is the only time Shaykh bid a student farewell in this manner.
As a young child from the age of five, I recall when my father would write letters to Shaykh, we siblings would also write to Shaykh in English and subsequently in Urdu. My mother would always ensure we write something in large English fonts. I recall once writing to Shaykh when I started the penultimate year requesting his supplications and asking if he has the Isnads (chains) of Imam Tabrīzī, the author of Mishkāt al-Maṣābīh, to the authors of the books which he quotes from. Shaykh replied in the negative. My first recollection of meeting Shaykh was in 1997 when our parents took us five brothers and sisters to India for two months to tour all the famous seminaries in Uttar Pradesh and elsewhere and meet with great saints and luminaries. We stayed with Shaykh for several weeks in Saharanpur and also travelled with Shaykh to Banda on the train. Although I was only nine years old, I recall Shaykh’s affection as he insisted we travel in a higher class with AC whilst he decided to travel in a lower class. My mother, may Allah Almighty bless her, recalls that I and my younger sister fell ill in Banda. Shaykh came especially to our room on the upper floor to pray for us and fulfil the Sunnah of visiting the sick. Throughout this visit and other interactions, Shaykh would fondly address my father similar to how a father addresses his child and recall his student days, and also remember our grandparents. During this visit, we also visited Jownpūr and Shaykh’s birth place and had the honour of meeting Shaykh’s teacher Mawlānā ʿAbd al-Ḥalīm Jownpūrī. This is the same Mawlānā ʿAbd al-Ḥalīm Jownpūrī who advised my respected father to follow his Shaykh referring to Shaykh Yūnus Ṣāḥib in all matters except in relation to marriage. Mawlānā ʿAbd al-Ḥalīm Jownpūrī visited the UK only once in 1985 and was very pleased to learn of the birth of my eldest brother Mawlānā Muḥammad.
As I grew up, there were many more opportunities in the UK and Saudi Arabia to spend time with Shaykh and benefit from him. I visited him many times in India and even when I was alone, he would be extremely generous and hospitable. He would not allow me to return except after feeding me. Shaykh visited our parent’s house on many occasions and also stayed the night on more than one occasion. On one occasion, I recall that the family had baked a cake in the shape of Ṣaḥīḥ al-Bukhārī and Shaykh did not hesitate in suggesting this is not appropriate. On one occasion in Shaʿbān 1434 (2013), I had the honour of reciting ten pages of Sunan al-Tirmidhī to Shaykh in Bolton at the residence of our late teacher Shaykh ʿUmarjī (d. 1435/2014), a disciple of Shaykh and someone who had utmost respect and admiration of Shaykh. During this visit, Shaykh also visited my house. Shaykh’s visits to the UK were an opportunity Shaykh ʿUmarjī and other associates of Shaykh would always look forward to. This was the only time when my respected father would miss his teaching, he would not even miss his teaching duties during the birth of his children.
Shaykh has had a huge influence on me both directly and indirectly through my teachers, the majority of whom are also students of Shaykh or their students. Before I joined the final year of the Alim class, Shaykh placed his hand on my head, supplicated for me and advised me in his room in India and said: When you read the ḥadīths, read it from the Prophetic lenses, as though the Prophet ﷺ is instructing you and talking to you. Do not read the ḥadīths with anyone else’s lenses. This advice is of particular relevance for students and scholars and assisted me in my final year and beyond, and all praise belongs to Allah alone.
Demise
After completing Ṣaḥīḥ al-Bukhārī in Saharanpur two to three months ago, Shaykh travelled to the UK to participate in the completion of the Ṣaḥīḥ in Darul Uloom Blackburn and other institutes. May Allah reward our beloved Mufti ʿAbd al-Ṣamad Aḥmad for inviting Shaykh year on year and hosting all the guests. From the UK, Shaykh travelled to Saudi Arabia for Umrah where Mawlānā Yūnus and my elder brother Mawlānā Muḥammad accompanied him. After spending a few days of Ramaḍān in Saudi Arabia, he travelled to India and spent the remaining month in Saharanpur.
Over the past few days, we received reports that Shaykh has fallen ill. It was not thought that the illness was in any way life threatening. Allah is the best of planners and He is the wisest. This morning at 7.30am local time, Shaykh became unconsciousness or semi-unconciousness and was taken to hospital and he passed away there. He passed away at approximately 5am British Summer Time (9.30am local time) on Tuesday 11 July 2017 / 17 Shawwāl 1438 (16 Shawwāl in India). His Janāzah Ṣalāh was led by Ḥaḍrat Mawlānā Ṭalḥa Ṣāḥib, with whom he enjoyed a very good and open relationship, in the Ḥājī Shāh graveyard after ʿAṣr Ṣalāh. Reports suggest that the Janāzah Ṣalāh was attended by approximately 1 million people. This has been confirmed by Mawlānā Junaid Ṣāḥib, the son in law of Mawlānā ʿĀqil Ṣāḥib. Other estimates suggest 200,000 people though this appears to be an underestimation. A more accurate estimate suggests 450,000. Either way, this reminds us of the Janāzah of Imam Aḥmad ibn Ḥanbal in Baghdad that was attended by 800,000 people and the Janāzah of Shaykh al-Islam Ibn Taymiyah in Damascus that was attended by 200,000 people. Shaykh had immense love for both Imams. Qārī Ayyūb Ṣāḥib, one of Shaykh’s disciples, who was also present in the Ghusl of Shaykh describes how the numbers of people were such that people were unable to pick up what was dropped. There were slippers and other possessions found later in the area. The Prophet ﷺ said, ‘If Allah loves a person, He calls Jibrīl: “Allah loves so and so, O Jibrīl, love him.” So Jibril loves him, and then Jibrīl makes an announcement among the residents of the Heaven, “Indeed, Allah loves so-and-so, therefore, you love him.” So, all the residents of the Heaven love him and then he is granted the acceptance among the people of the earth’ (Ṣaḥīḥ al-Bukhārī, 6040). Shaykh is clearly an example of this. There were no relatives or family members present in his Janāzah Ṣalāh. Herein is a lesson for some people who in the past accused Shaykh of not adhering to the way of the elders. As Imam Aḥmad ibn Ḥanbal is reported to have said, ‘Say to the People of Innovation, “between you and us is the funerals”’ (Manāqib al-Imām Aḥmad, p.560).
Shaykh was buried as per his wishes close to his beloved teacher Mawlānā Asʿadullāh Rāmpūrī. It was Shaykh’s waṣiyyah that Sūrah al-Fātiḥah be recited in the Janāzah Ṣalāh. It was also Shaykh’s Waṣiyyah to place a piece of the Kaʿbah’s cloth and soil from the blessed city of Madīnah in his grave, this was duly acted upon and has been actioned.
May Allah Almighty shower his mercy on Shaykh, grant him an abode in paradise and resurrect him with the Prophets, martyrs and pious people. Shaykh was always opposed to photos of all kinds. He requested Shaykh al-Islam Mufti Muḥammad Taqī ʿUthmānī Ṣāḥib on two separate occasions to re-consider the issue. It is therefore requested from all well wishers to avoid circulating photos or images of Shaykh whether taken before or after his demise.
Conclusion
It has been difficult to pen some of the above as the news of Shaykh’s demise is still being digested and the reality is sinking in. The death of a scholar is the death of the world. You only fully appreciate a bounty when it does not exist. The following are some thoughts that come to mind to benefit Shaykh and build on his legacy:
Firstly, it was Shaykh’s desire and instruction to his students to give charity on his behalf. Thus, all students, well wishers and readers are requested to donate whatever possible on behalf of Shaykh for the projects of their choice. Charity is the most powerful way of assisting and benefiting the deceased. With the will of Almighty Allah and after consulting with Shaykh’s senior students, Insha Allah, we will be aiming to build a mosque on Shaykh’s behalf with the option for people from all over the world to contribute towards this. Insha Allah, the details will be shared within the next few days.
Secondly, we need to reflect on Shaykh’s life and take heed accordingly. Shaykh’s life long service and love of the Sunnah, opposition to innovations, commitment to the ḥadīths and opposition to fabricated or baseless narrations and practices, championing established practices, his piety, adab and respect, selflessness, charitable endeavour and zuhd are all part of his legacy. Some of his discourses are available on this link for those who are interested in reading more. Undoubtedly, more will be shared over the course of next few days for people to reflect and ponder upon.
Thirdly, it would be good for a group of Shaykh’s students to form a team to publish his works in a coordinated manner under the supervision of the senior students of Shaykh. This is particularly important because many of Shaykh’s writings were not originally written for publication, and the same applies to his audio recordings.
May Allah Almighty shower his mercy on Shaykh, grant him an abode in paradise and resurrect him with the Prophets, martyrs and pious people. May Allah bless Maẓāhir al-ʿUlūm Saharanpur with a good replacement and protect it from all forms of evil and turmoils. Āmīn.
Imam Ibn al-Jawzi makes this remarkable entry in his book, ‘Sayd al-Khatir’:
“I met many scholars whose circumstances and depths of knowledge were very different. I found the most beneficial of them to be the one who acted upon his knowledge even if others were more knowledgeable than him.
I met a group of people from the scholars of hadith who memorised and knew narrations but they used to permit backbiting under the guise of Jarh and Ta’dil (critique of narrators), and they used to charge money for the narration of hadith. They would also hasten to answer questions even if that made them fall into error, because they feared losing status (in the eyes of people).
I met ‘Abd al-Wahhab al-Anmati and he was upon the manner of the predecessors. No backbiting was heard in his gathering and he never sought a wage for listening (and narrating) hadith. If I read a heart-softening narration to him, he would cry profusely. It used to affect my heart and built it up, and I was very young at the time. He was just like those scholars whose descriptions we’ve heard about from (classical) texts.
I met Shaykh Abu Mansur al-Jawaliqi; he was known for his increased periods of silence, his extreme caution over what he said, and his precision and authenticity (in knowledge). Perhaps he would be asked a question and the answer was clear to even children, but he would hold back until he was certain (of its correctness). He used to fast a lot and observed silence a lot.
So I benefited from these two men more than I benefited from others. I came to understand that guiding people by one’s actions is greater and more inspiring than guiding them by just words. I saw scholars whose moments of seclusion was mere joking and play so they turned hearts towards this and the knowledge they had gathered was thus ruined. The people did not benefit from them in their life except a little, and after their death, they were forgotten and hardly anyone looked to their works and writings.
So fear Allah when it comes to acting upon knowledge for it is the greatest of foundations. The impoverished one is truly the only who wastes his life in seeking knowledge that he does not act upon and so he misses out on both the delight of this world and the goodness of the Hereafter, so he goes forth (into the Hereafter) as a bankrupt one burdened with evidences against him.
: قال ابن الجوزي رحمه الله :
لقيت مشايخ ؛ أحوالهم مختلفةٌ، يتفاوتون في مقاديرهم في العلم.
وكان أنفعهم لي في صحبةٍ : العاملُ منهم بعلمه، وإن كان غيره أعلم منه.
ولقيت جماعةً من أهل الحديث يحفظون ويعرفون؛
ولكنهم كانوا يتسامحون في غيبةٍ يخرجونها
مخرج جرحٍ وتعديلٍ ،
ويأخذون على قراءة الحديث أجراً، ويُسرعون بالجواب لئلاَّ ينكسر الجاه، وإن وقع خطأ!
ولقيت عبدالوهَّاب الأنماطي؛ فكان على قانون السلف ؛ لم يُسْمَع في مجلِسهِ غيبةٌ ، ولا كان يطلبُ أجراً على إسماع الحديث ، وكنتُ إذا قرأتُ عليه أحاديث الرقائق بكى ، واتَّصل بكاؤه!
فكان – وأنا صغير السنِّ حينئذٍ- يعملُ بكاؤه في قلبي، ويبني قواعد.
وكان على سمت المشايخ الذين سمعنا أوصافهم في النقل.
ولقيت أبا منصور الجواليقي ؛ فكان كثير الصمت ، شديد التحرِّي فيما يقول ، متقناً محقِّقاً، ورُبَّما سُئل المسألة الظاهرة ، التي يبادر بجوابها بعض غلمانه ، فيتوقَّف فيها حتى يتيقَّن ، وكان كثير الصوم والصمت.
فانتفعت بهذين الرجلين أكثر من انتفاعي بغيرهما.
ففهمتُ من هذه الحالة : أنَّ الدليل بالفعل أرشد من الدليل بالقول…
فالله.. الله في العمل بالعلم ؛ فإنه الأصل الأكبر ، والمسكين كل المسكين من ضاع عمره في علمٍ لم يعمل به ؛ ففاتته لذَّات الدنيا، وخيرات الآخرة؛ فقَدِم مفلساً مع قوَّة الحجَّة عليه .