Tag Archives: Shia

Saudi Government must reconstruct Jannatul Baqi cemetery in Madina :MSO of India

16 Aug Jannatul Baqi

Saudi Government must reconstruct Jannatul Baqi :MSO

New Delhi: 16th Aug 2013.The 8th Shawwal is demolition day of Jannatul Baqi cemetery in Madina Shareef  Saudi Arabia which has caused continuous grief and pain the hearts of millions of Muslims all over the world irrespective of sects.The Saudi act of demolition of pious cemetery in which Holy companions and family members of Holy Prophet are buried is an act of high level of condemnation. Successive governments after Khilafate Rashida preserved them and protected them through out history.

Jannatul baqi Jannatul Baqi

(1) All Islamic Heritage buildings destroyed by Saudi Royal Family should be restored to their pre 1900 position. Particularly, we want memorials of Jannatul Baqi in Madinah, and Jannatul Mu’alla in Makka without wasting any more time.

(2) Saudi authorities should publicly apologize to the Muslim world for the destruction of the Islamic Heritage and insults meted out to Prophet Mohammad (صلى الله عليه و آله وسلم), his family members and Sahabah, during their dynastic rule. The wrongs committed in the past should be apologized publicly and a new beginning made by restoring the Baqi and Mu’alla sanctuaries and other heritage buildings. They should initiate a master plan to restore all Islamic Heritage buildings that have been destroyed in Arabia.

(3) Killing of Muslims in several Muslim countries  specially in Egypt by Egyptian government should  be stopped immediately and Muslims’ life and property be protected in the whole world.

(4) Shia -Sunni sectarianism must not be encouraged and Saudi govt. through its Imams must  build an atmosphere of harmony and brotherhood in Muslim World. It must leave Anti-Iranian  and Pro U.S Policies.

(5)Saudi Mutawwa Police must not interfere in the prayers of Sunni-Shia piligrims at Holy Places in the name of Shirk and Biddah.They must understand traditional majority Muslims don’t follow their ideology of Salafism.

Shujaat Ali Quadri ,National Secretary , MSO of India

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Deobandi Virus Capturing Gujrat Muslims

5 Aug

Moderates Fight To Hold Turf In Gujarat


Saeed Khan | TNN  5th Aug 2008


Ahmedabad: An intense power struggle is going on between the moderate and the hardline Muslim groups for control of the sizable Sunni population in Gujarat that accounts for nearly 90% of the five million Muslims in the state.
   Since the 2002 Gujarat riots the more radical Deobandis, who are flush with funds, are winning over turf from the moderate Barelvis. Not only more mosques are coming under the control of the Deobandis, but this orthodox school of Islam is also finding ready converts among youth coming from liberal and educated Muslim backgrounds.
   Apart from running madrassas, mainstream educational institutions have been the special focus for the Deobandis. While this power struggle is a pan-India phenomenon, it has assumed serious dimensions in Gujarat in the last six years. Recent clashes between the two groups in Surat, Kalol, Prantij, Himmatnagar and other towns and cities across Gujarat have only underlined this conflict.
   The tolerant Barelvis, who are okay with worship in dargahs, have even put up notice boards outside scores of mosques in Gujarat banning the entry of the Tablighi Jamaat, the missionary wing of the Deoband school of Islam which preaches a puritanical interpretation of Quran.
   The oldest Deobandi madrassa in Gujarat at Dabhel near Surat is over 100 years old and this explains why south Gujarat is supposedly a stronghold of the radicals. While the Deobandis have moved in a big way into other parts of Gujarat, stiff resistance is coming from the Barelvis from Saurashtra.
   Kadar Salot, president of the Rajkot Saher Sunni Muslim Juna Masjid Trust, says: ‘‘The Tablighis want friction in society while people of Rajkot do not want any trouble. This is the reason several mosques in Rajkot have banned their entry.’’ 

   Chairman of Porbandar Markaz-e-AhleSunnat Barkat-e-Raza Dar-ul-Ulum Abdul Sattar Hamdani says, ‘‘to keep Deobandis at a distance, the trustees of the mosques may have resorted to pasting of notices.’’


A signboard in front of a mosque in Rajkot tells hardliners to stay away

Ahmed Rida Khan ;The Neglected genius of the East

26 Jul

 

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Islamic scholar
Medieval era
Name Ahmed Raza Khan
Birth 1856
Death 1921
School/tradition Sunni
Main interests Aqeedah, Fiqh, Tasawwuf
Notable ideas Love of Holy Prophet
Influenced by Shaykh Abdul Qadir Jilani, Rumi, Shami, Shah Abdul Haq Muhaddith Dehlavi, Moulana Fazl-e-Haqq Khayrabadi
Influenced Crores of Sunni Muslims in the indian sub continent

Ahmad Raza Khan (1856-1921) was a Sunni Muslim scholar and sufi from Bareilly, a city in Northern India. He was a great writer, authoring nearly 1,000 books and monographs of varying lengths in Arabic, Persian and Urdu. He was a follower of Hanafi jurisprudence. His “magnus opus” is his fatawa Ridawiyya which comprised of 40 Volumes.

 Life history

 His Family and Childhood

.

Ahmad Rida Khan was born in 1272 AH (1856 CE) into a family of Alims (legal scholars). His father, Mawlānā Naqī Áli Khān, was an alim of his time. His mother named him Amman Miyān. He studied Islamic sciences mainly under the tutelage of his father. He undertook the traditional dars-e nizami course under his father’s supervision and thereafter was largely self-taught. He did not proceed to take a formal course at a dar al-ulum.

 Adolescence and start of his ministry

At the age of 14, Ahmad Raza, was given the responsibility of writing Fatawa (written answers to Islamic legal problems). It was through this path of life that he communicated to the masses to be steadfast to mainstream Islam – The Ahle-sunnah wal Jama’at. At this time there were many Pirs (Islamic Holy men) throughout northern India and Kashmir, each with their own dedicated group of followers. Most of these known Pirs and Saintly men were very impressed with the teachings (The Ahle-sunnah wa Jama’at) of Imam Ahmad Raza al-Qaadiri and looked at him as their role model and security against the corrupt cults that emerged within Islam.

 Adulthood

At 21 he received the blessing of one of the most outstanding Pir’s of the area and sent him out to make Sufi’s from anyone worthy. At 22 years of age while on Hajj with his father, he received many honours from some of the Sufi teachers of his time. Hajj was a turning point in his life. It inspired Imam Raza Khan to make followers throughout India and impart his teachings and knowledge on them. During his lifetime he wrote over 1000 books.

Aĥmed raza studied many sciences and fiqh (jurisprudence) particularly in the Hanafi school. He earned many authorizations to teach — by his own affirmation, the most important one was from the Mufti of Makkah, Shaykh Ábd ar-Raĥmān as-Sirāj ibn Ábdullāh as-Sirāj. This chain of transmission is claimed to reach back to Abu Hanifah.

Aĥmed Raza Khan took the Qadiri path and was initiated in that Sufi order by the Noble Sufi Master, Sayyid Khatimul-Akaabir Sha Ale-Rasul Ahmadi al-Husaini al-Qaadiri Barkaati of Mārahra (a town in northern India). He dedicated many tracts to the love of [[Aaqa Salal Laho Alaihe-wasalam], as is evident in his writings and endeavors.

In 1904 he founded a school, the Madrasa Manzar al-Islam. The position of chief administrator of this school was later to become a hereditary one within the Riza family for the next four generations. Raza died in 1340 AH (1921 CE), at the age of 65.

Authorization

He had many ijazahs (certificate of authority, authorization) in Hanafi fiqh including one from the Muftī of Makkah, Shaykh abd ar-Rahmān as-Siraj ibn Abdullāh as-Siraj (The Master of the Kaba or place of hajj). This chain of transmission reaches Imām Abū Hanifah in twenty seven links and in further four to Aaqa Salal Laho Alaihe-wasalam.

He took the Qadiri path and was initiated in that Sufi order by Allama Sayyid Shah Aale Rasool Hussaini Qadri Barkati Al-Hanafi ( Student of Allama Abdul Aziz Mohaddith e Dehalwi Al-Hanafi ) of Mārahra (a town in northern India) when he turned 21 years of age. He was a great lover of the Prophet Muhammad as is evident in his writings and endeavors. He was also a great poet who has to his name many and verses in Arabic, Persian and Urdu. The anthology of his Urdu and Persian verse is presented in a slim volume with two parts and named: ‘Hadayiq e Bakh’shish’ meaning ‘Gardens of Salvation’.

His works

Ahmed Raza was the author of nearly 1,000 books[citation needed] and monographs of varying lengths, as well as poetry, in Arabic, Persian and Urdu. Amongst the most well-known are the following:

  1. Kanzul Iman Fi Tarjamatu’l Qu’ran (The Treasure of Faith: A translation of the Quran) – This is his Urdu translation of the Quran. It combines fluency of language with Quranic exegesis and is an explanatory translation, as opposed to a literal one.
  2. Ĥadāyiq e Bakh’shish (Gardens of Salvation) – This is his slim two-volume anthology of Urdu and Persian poetry, eulogizing the Prophet Muhammad Peace Be Upon Him.
  3. Al- Átāyā an-Nabawiyyah fi’l Fatāwā ar-RiĎawiyyah (also known as Fatāwa ar-RiDawiyyah or Fatāwā Razwiyah) – His magnum opus, this is a collection of books, monographs and edicts on all aspects of Hanafī fiqh. The latest edition runs into 24 large volumes.
  4. Al-Dawlatul Makkiyah (The Meccan Treasure) – This is amongst his masterpieces and was written in a few days. It discusses, in great detail, the Prophet’s Knowledge of the Unseen ( ‘ilm al ghayb), one of the contentious issues between the Brailwees (ahlus sunnah wal jama’ah) and their opponents, notably the Deobandis.
  5. Husamul Haramain[1]

He also made several poems about Aaqa Salal Laho Alaihe-wasalam such as Lam Yati Nadhiruka Fi Nadharin (in Arabic Urdu, Hindi, and in Persian) and Zamin-o-Zaman which can be found in Ĥadāyiq e Bakh’shish.

Some famous books of Ahmad Raza: 1- Fatawa Radhvia (12 volunes) 2. Husamul Harmain 3. Fatawa Harmain 4. Addaulatul Makkiah 5. Fatawa Africa 6. Ahkame Shariat 7. Subhanussubbuh 8- Al-Amno-wal-ola 9- Dawamul Aish 10- Al Mohajjatul-Motamnah 11- Kiflul Faqihil Fahim 12- Alsamsaam 13- Samsamul Haidari 14- Saiful Mustafa 15- Maqale- Urafa 16- Badrul Anwar 17- Fauze Mobeen 18- Moine Mobeen 19- Alkalimatul Mulhama 20- Al-Aalamul -Aalam 21- Tadbeer Falaho Najateo Islah 22- Munabbehul Munia 23- Saltanete Mustafa 24- Nutque Hilal 25- Nafi-ul-Fai 26- Almobeen Khatamul Mobeen 27- Raddur Rafza 28- Kaifare Kufre Aarya 29- Kashful Illa 30- Risala Dar Ilmi Muthullath 31- Risala Dar Ilmi Takseer 32- Risala Jabro Muqabila 33- Risala Fi Ilm-il- Jafar 34- Taaje Tauqeet 35- Al Nahiul- Nameer 36- Hashia Usule Taba’ee 37- Al- Matrus Sayeed 38- Kanzul Iman 39- Hadaique- Bakhshish 40- Khalisul Itqad 41- Muneerul- Ain 42- Al Istimdad 43- Khatmul Nabuwah 44- Jiddul Mumtar 45- Tamheede Iman etc.

Branches of Knowledge

It is found that Ahmad Raza had proficiency in more than fifty branches of knowledge Arab scholars like Shaykh Ismail bin Khalil & Shaykh Musa Ali Shami while commenting on his reputation and his knowledge, Dr. Jamil Jalibi, Vice Chancellor, Karachi University (Pakistan) said:

“Mawlana Ahmed Raza Khan Barelvi was a Jurist, scholar, Naa’tia poet, an observer of Islam. His crowning scholarship can be imagined by the fact that he had knowledge of various sciences and humanities. He left behind more than a hundred booklets.”

Once, Sir Zia al-Din, a famous mathematician, was in a predicament with regards to part of his research in a mathematical field which meant he had to go to Berlin (Germany) to seek a solution to an intricate problem. It so happened that a certain Mawlana from the famous Aligarh University advised Sir Zia al-Din to visit Ahmad Raza to seek a solution for his mathematical problem. But, Sir Zia al-Din, not sounding very confident said, “What will an ordinary Mawlana like Mawlana Ahmed Raza be able to solve? He hasn’t even gone out of his city to gain knowledge, so it is obvious that his knowledge is very limited.” Nevertheless, after some convincing, he agreed to visit Bareily.

When he arrived in Bareily , he immediately went to Ahmad Raza. Presenting the intricate mathematical problem to Ahmad Raza he said, “I am now going to Germany. I will come back for the answer, that is, if you do manage to solve it.” As he was speaking, Ahmad Raza was busy writing and listening to him at the same time. As Sir Zia al-Din was about to leave, he handed him a sheet of paper. When Sir Zia al-Din read what was written on this paper, he realised that it contained the solution to his mathematical problem that had him so confused. Sir Zia’ al-Din, was later recorded to have said the following about Ahmad Raza:

“He was an un-assuming man of pleasant manners and morals, had deep insight in mathematics, although he was not formally educated by a teacher. It was an inner gifted inherent knowledge. My query pertained to a theory of knotting problems of mathematics, but his manner and explanation was spontaneous as if he had already carried out a research in it. Now, there is nobody so well-versed in India. Such a scholar, I think, there is none. Allah has bestowed upon him such a knowledge, that is amazing. His insight in the fields of mathematics, euclid, algebra and timings is astonishing. A mathematical problem that I could not solve despite my best of efforts, this learned man explained in a few moments.”

He was so much effected by Ahmad Raza that he became a true Muslim with a beard on his face.[dubious ] .

Intellectual Life

Imam Aĥmed Razaā’s spiritual and religious involvements seemingly encompassed his life. However, he was also a self-taught scientist in many fields and a mathematician. He acted upon his sincere belief of the Quran and Hadith mentioning that Islam and science are intertwined within each other. He wrote several treatises on several scientific fields. [2].

 Secularism

During the period of the Indian Khilafat Movement, Gandhi was advised that he should meet with Aĥmed Riđā. When he was told that the Gandhi wished to meet and speak to him, Aĥmed Riđā said, “What would he speak about? Religion or worldly affairs? If it is worldly affairs, what can I partake in, for I have abstained from the world and have no interest in it.” (Al Mizaan, p. 335)

 Imam Ahmed Raza’s Final Advice before his demise

01. Nothing with photos of living objects should be near me when my Ruh (Soul) leaves.
02. Recite Sura Yaseen and Sura Ra’ad beside me.
03. Recite Durood in abundance.
04. Keep those who are weeping away from me.
05. Give my Ghusl according to the Sunnah.
06. Either Mawlana Haamid Raza or Allamah Amjad Ali should perform my Janaza Salaah. (radi Allahu anhum)
07. Do not delay my Janazah.
08. When taking my Janazah, recite “Kaabe ke Badru Duja”.
09. Do not read anything in my praise.
10. Place me softly in the grave.
11. My grave should be dug according to my height.
12. My Kafan should be according to the Sunnah.
13. The food of my Fatiha must be given to the poor.
14. Haamid Raza must give a fair share of everything to Chothe Mia (Huzoor Mufti Azam Hind). If not, my Rooh will be displeased. (radi Allahu anhum)
15. All of you must remain steadfast on my Deen. Do not leave the path of Shariah. Stay on the Deen on which I was.

Towards Mirza Ghulam Ahmad

Mirza Ghulam Ahmad of Qadian, claimed to be the promised Messiah and Mahdi awaited by the Muslims. These claims proved to be extremely controversial among Muslims and he was branded as a heretic and apostate by many religious scholars of the time, including Ahmed Rida. To prove his point, when Ahmed Rida visited Mecca and Madina for pilgrimage in 1905, he prepared a draft document entitled “AlMotamad AlMustanad” (The Reliable Proofs) for presentation to the eminent scholars of Mecca and Madina-E-Pak. Ahmed Raza collected opinions of the Ulama of Hejaz and compiled them in a compendium written in Arabic language with the title, Husam al Harmain (The Sword of two sanctuaries), a work containing the thirty-three Ulamas’ thirty -four verdicts (20 Meccan and 13 Medinese Ulama). The overall import of this work was that Ghulam Ahmad’s beliefs were blasphemous and tantamount to apostasy.[3].

 His students

Prominent Muslim alims from the Indian sub-continent who were amongst the students of Aĥmed Razā Kahn Bralevi Rahma tulALLAh Alaihe are as follows:

  1. Muhammad Hamid Raza Khan Noori Barkaati
  2. Mustafa Raza Qadri Noori Barkaati (teacher of Shaykh Muhammad ibn Alawi al-Maliki)
  3. Abdus Salaam Jabalpuri ( Eidul Islam )
  4. Sayyid Shah Na’eemuddeen Muraadabadi ( Sadrul Afazil ) (teacher of Shaykh Muhammad Karam Shah al-Azhari)
  5. Sayyid Zafar’uddeen Bihaari
  6. Abdul Aleem Siddique
  7. Mufti Amjad Ali
  8. Ziyauddin Ahmad al-Qadiri al-Madani (teacher of Shaykh Muhammad Alawi al-Maliki and Hazrat Abdul Wahab Siddiqi)
  9. Burhaanul Haq Jabalpuri ( Burhan e Millat )
  10. Mawlana Mukhtar Ahmad Siddiqi Meerati
  11. Muhammad Abd al-Hayy
  12. Ahmad Khalil
  13. Ahmad Khudravi
  14. Muhammad bin Abi Bakr
  15. Muhammad Sa’id
  16. Mawlana Sayyid Ahmad Ashraf Ashrafi
  17. Mawlana Syed shah Sulayman Ashraf Bihari
  18. Hashmat Ali Khan ( Sher Besha’e )
  19. Sayyid Rasûl Shâh Khâkî Chakwali

Student’s students are too numerous to number, some of the most famous in Pakistan include Muhaddith-e-Azam Pakistan Allama Sardar Ahmad Qadri and Shaykh-ul-Qur’an Allama Abdul Ghafoor Hazarvi.

Jis ne baatil ke sir ko juka diya. Uus Sher-e-Bareilly pe Lakho Salaam.

 References

  • Baraka, A – A Saviour in a Dark World (Article) The Islamic Times, March 2003 Stockport, UK

Haroon, M The World of Importance of Imam Ahmad Raza Kazi Publications, Lahore 1974

Dargahs Of India: Sirhind Sharif

21 Jul

Dotting GT Road, away from the hustle and bustle of Chandigarh and somewhere between Ludhiana and Ambala, lies the dusty town of Sirhind that holds within itself important pages of Indian history book. Sirhind is mostly known among Muslims through Sheikh Ahmed Sirhindi, the famous Sufi of the Naqshbandi order who was conferred the title of Mujaddid Alif-sani.

Mujaddid, in Islamic tradition, refers to a person who, Muslims believe, is sent by God in the first half of every century of the Islamic calendar.

As it says in the hadith: “Allah shall raise for this Umma at the head of every century a man who shall renew (or revive) for it its religion” (Sunan Abu Dawud)

The Mujaddid’s objective is to revive Islam, remove from it any extraneous elements and to restore it to its pristine state. A Mujaddid might be a caliph, a founder of a sufi order, a saint (wali), a prominent teacher, a scholar or some other kind of influential person.Usually all those who are considered to be the Mujaddid may not compulsory that they claim. They can be recognize by their work for Islam and its revival. [Wikipedia]

Mujaddid Alif-sani would mean reviver of Islam in the second millennium. Even though his name was familiar, I never knew the exact location of Sirhind till a friend I was visiting in Chandigarh told me about it. It was the place where Ahmed al-Faruqi was born on the day of Ashura, the 10th of Muharram in the year 971 Hijri or 1564 AD.

He received his knowledge and education through his father and through many shaikhs in his time. He made progress in three tariqats: Suhrawardiyya, Qadiriyya, and Chistiyya. He was given permission to train followers in all three tariqats at the age of 17 years. He was busy in spreading the teachings of these tariqats and in guiding his followers, yet he felt that something was missing in himself and he was continuously searching for it. He felt an interest in the Naqshbandi Sufi Order, because he could see by means of the secrets of the other three tariqats that it was the best and highest. His spiritual progress eventually brought him to the presence of the Ghawth and Qutb of his time, ash-Shaikh Muhammad al-Baqi, who had been sent from Samarqand to India by the order of his shaikh, Muhammad al-Amkanaki. He took the Naqshbandi Order from the shaikh and stayed with him for two months and some days, until Sayyidina Muhammad al-Baqi opened to his heart the secret of this tariqat and gave him authorization to train his murids in the Order. [Wikipedia]

A high point of Sheikh Ahmed Sirhindi’s life was his confrontation with Akbar and then with his successor Jahangir. Things came to such a pass that he was incarcerated in the Fort of Gwalior for three years. Eventually, he was freed by the Emperor and went back to preaching in Sirhind where he died in 1624 AD. He is largely credited to have led the revival of Islam in India in the 16th-17th century. However, some scholars have criticized his role saying that he steered the intellectual discourse away from the liberal dogma during the times of Akbar and Jahangir. Others have criticized him for his alleged role in the assassination of Guru Arjan Dev, the fifth Guru of Sikhism, in 1606 at the hands of Jahangir who suspected Arjan Dev of helping his rebellious son, Khusrau.

Sheikh Ahmed SirhindSheikh Ahmed Sirhind

The entrance to his shrine is imposing and a mosque is situated adjacent to the shrine. The plaque at the top of the main gate reads:

bismillah ar rahmaan ar rahiim
laa ilaahaa illalaah muhammad rasuul allah

mazaar puranvaar Hazrat Imam Rabbani Mujaddid Alifsani Sheikh ahmed Faruqui Naqshbandi Sirhindi rahmat ullah alaihu

It roughly translates into:

In the name of Allah, Most Magnificent, Most Merciful
There is no God but Allah and Mohammad is His Messenger

The illuminated mausoleum of Hazrat Imam Rabbani Mujaddid Alifsani Sheikh ahmed Faruqui Naqshbandi Sirhindi (may Allah have mercy upon him)

The plaque also tells us that the construction was done in 1925 AD which is not is fairly recent. As it is the case with Taj Mahal the mausoleum of Sheikh Ahmed Sarhind is also built in two stories. A demo grave at the top and the actual grave at the bottom.

Demo Grave Sheikh Ahmed SirhindActual Grave Sheikh Ahmed Sirhind

WishesOne of the interesting sights at the mausoleum is this intricate marble work made colorful by wish-threads tied by the devotees. For every wish they solicit through Sheikh, the devotees tie a thread. Today Sirhind Sharif receives many of its visitors from other parts of North India who are going to Ajmer Sharif for the annual Urs and stop at Sirhind along the way. The population of Muslims is minuscule in Punjab and a large percentage consists of immigrant workers from Uttar Pradesh and Bihar.

Quite close to the dargah of Sheikh Ahmed Sirhindi stands Fatehgarh Sahib Gurudwara and holds an exalted status in the eyes of Sikhs. It is the place where the two younger sons of Guru Gobind Singh were bricked alive.

After the heroic death of two elder sons of Guru Gobind Singh, in the battle of Chamkaur, on December22, 1704 his two younger sons, namely, Zorawar Singh and Fateh Singh were done to death, by being bricked alive in the fort of Sirhind on December 28, 1704 by the order of the tyrant Nawab Wazir Khan. Mata Gujri, grandmother of the two Sahibzadas expired due to the shock of brutal murder of her two grand children. A Hindu Philanthropist Dewan Todar Mal cremated three dead bodies with the help of other devotees of the Guru. He purchased the land by paying gold coins to the muslim Zamindar named Atta. Here stands the Gurdwara Jyoti Swarup. A big hall with a seating capacity for 5,000 persons has been recently constructed. It has been named Dewan Todar Mal Hall. [All About Sikhs]

Gurudwara Fatehgarh Sahib

Sirhind, like many other places of historical importance dotting North Indian landscape has been largely forgotten but will feature prominently whenever we look back into the past.

Warning!

20 Jul

As salaatu was salaamu ‘alayka Ya Sayyidina Ya Rasulullah (Salla Allahu ‘Alayhi wa Sallam)

As salaamu ‘Alaikum wa Rahmatullahi wa Barakaatuhu

Some people say we should unite with the Wahabies/Salafies, Deobandis and Shia. They say “it’s only a small difference”, “they read namaaz and have a beard”, etc.

These people should read Imam Ahle Sunnah AlaHazrat’s (Rahmathulahi Ta’ala alay) brilliant answer regarding the issue of associating with the ‘misled’.

To associate with the misled is dangerous and can be very destructive. There is a great chance of you also becoming misled.”

Sayyidina RasoolAllah (sall’Allahu Ta’ala alayhi wa’sallam) states:

Keep them (misled) far from you, keep yourself far from them, so that they may not mislead you and put you into disarray (Fitnah). (Sahih Muslim, Vol 1, p.73, Hadith no.4)

One who depends on his desires indeed depends on a big liar. It is said:

The Nafs (desire) is a big liar when it swears an oath. So how great a liar will the Nafs be when it does not fulfil its promises.

It is narrated in a Sahih Hadith Sharif, that when Dajjal will appear, some people will set only to watch him just for the sake of fun. They will say, “We are strong on our Din and he will not mislead us.” When they will see Dajjal, he will mislead them and convert them.

Another Hadith Sharif states, “Those who keep friendship with the Kuf’far (and misled) do indeed belong to their community.”

Imam Jalal al Din al Suyuti (Rahmathulahi Ta’ala alay) said that once a man could not recite the Kalimah before his death because he continuously used to be in the company of the misled (Shia).

If this is the condition and conclusion of sitting in the company of those who insult the Sahaba, then what will be the state of those who associate with the Wahhabi, Deobandi and Qadiyani? They are not only insulting the Sahaba and the Ahle Bayt, but even the integrity of Sayyidina RasoolAllah and the Almighty Allah.

Wal Hamdu Lillah rab il ‘Aalameen

Critical analysis of Dr.Israr’s Comments on Hazrat Ali (R.A)

19 Jul

Here We Have attepmted to bring down some of the Opinions which examines the authenticity ,relevancy and Importance of Staement of Dr.Israr Ahmad that Hazrat ali Led the Prayer while Intoxicated and he Committed mistake. Unreferenced Quotes By:  Imran From which hadith collection did he get the wordsSharaab jin ki gutthi mei pari thi woh to itni baat par chorne wale nahin the”?

What does that imply and who is he posibly implicating?

Preceeded by that he said about surah 2 verse 219, he states “toh bohut se loagon ne to sharab ussi waqt tark kardi,ishara pa gaiye”

How true is the following? With reference to History By:Imran
According to the History of Arabia, the first man who abandoned wine in the pre-Islamic period was Walid b. Mughira who visualized its harms. Another report mentions the name of Qais b. Asim. Some other persons who avoided drinking wine before the advent of Islam were:

Muqis b. Sababa, ‘Abdul Muttalic-the grand father of our Holy Prophet (peace and blessings of Allah be upon him), Abu Talib-father of Hadrat ‘Ali (Allah be pleased with him), Qusayy b. Kilab, Warqa b. Naufal-the nephew of Hadrat Khadija (Allah be please with her)-Shaiba b. Rabi’a and ‘Abbas b. Maradas.

It is reported that people said to ‘Abbas b. Maradas, “Why don’t you drink wine while it increases warmth? ” He replied, ” I am not going to hold my ignorance in my hand and put it into my stomach, nor do I like to be the leader of a people in the morning and turn to be a foolish one in the evening.” These words are of a man who lived in the age of Ignorance and had great regard for reason and nobility. He did not like lowliness and insanity. What a wisdom which these words impart! Is there any soul to receive exhortation?

In the similar way, the prominent Companions of the Holy Prophet (peace and blessings of Allah be upon him), like Hadrat Abu Bakr, Hadrat ‘Uthman and Hadrat ‘Ali (Allah be pleased with them) abstained from drinking wine during the pre-Islamic period. Hadrat ‘Uthman (Allah be please with him) was asked why he had not touched alcohol even during his pre-Islamic life. His answer was, “al-Khamr ‘robs’ the mind totally; and I have not yet seen anything which when entirely ‘robbed’ or curtailed will come back in its original intact form”. Another contemporary of Hadrat ‘Uthman (Allah be pleased with him) refused to drink wine. He said, ” I refuse to consume that which consumes my mind.”

So Siddique e akbar,hadrat uthman and both the father and grandfather of Hadrat Ali ((Radi Allah Anhum ajmaeen) did not drink wine even during pre islamic era despite it being permissable,due to them thinking that it no good and harmful but Ali (Alahe Salam) is accepted as having indulged in getting intoxicated to the extent that even salaah(standing in front of Allah)gets corrupted?

What Imam Tirmidhi himself classifies as gharib we try to justify and authenticate by making excuses as to how Hadrat Ali would not be sinful (as it would have been mubah etc etc),bearing in mind that such a substance was disliked by the Prophet (SalAllaho Alahi WaAlehi Wasalam) and others too and alot of sahaaba had totally stopped after verse of surah baqarah being revealed.
Why do you think that classical mufassirs like,razi,baydawi, qurtubi even ibn kathir and even modern ones like pir karam shah al azhari have not mentioned Hadrat Ali by name in regards to this incident in the respective tafseers?

Any such narration that does not befit the stature of RasoolAllah or his Ahle bayt should really be put to one side,not
given precedence over their reality!

Aslamu alikum…       by :Sag-e-Darbar-eJilani
So Many Versions
….If he can find one narration with Hazrat Ali’s name, why cant he find the other narrations which do not mention hazrat Ali. It’s deliberate on his part not to mention other narrations. If we as layman find so many different version of the same event, then he is supposedly called a “Scholar” . Perhaps the difference lies in the fact that we alhamdolillah are the true Shia’ane Ali and he is a salafi full of hatred for Ahle Bait                                                                                                                                                                   Dr.Israr’s defending himself .  By:Abdul Hamid                                          After listening to his defensive statement, i think Dr israr is trying pulling a wool over our eyes!, he has qoutes sources suchs sunan abu dawud, ibn katheer, at tabiree, and the great khaarji and ghustaakh Albaani but we do agree that the hadith is in sunan tirmizi, it does at no point mention Imam Ali (Radi Allah Anhu) as the person who leads the prayer! so the question remains on what basis did he have the nerve to mention this on tv? knowing it may lead to uproar!

Many hadith that have been gathered were transmitted by the khwaarij and those that hated Imam Ali such as those from shaam which was under the umayyad control during its time, even buhkhari has certain hadith that were tranmittted from them aswel.

In the final part of his statement he says he has love for Imam Ali(Radi Allah Anhu) and had no intention of insulting him or his honour, well uve done exactly that.

waslaam .

Hardliner Jehadi Islam replacing Sufi Kashmiriat

11 Jun

Vol 5, Issue 23, Dated June 14, 2008 A new research centre initiated by the South Asia Foundation promises to give a fresh lease of life to the rich but endangered Sufi culture of Kashmir The thought had been lurking for as many as sixty years. Then, traumatised by the Partition, UNESCO Goodwill Ambassador Madanjeet Singh, who had witnessed bloodshed on both sides had been influenced by an illiterate Muslim labourer. It was in Kashmir that he first became aware of the influence and power of oral folk culture. Aasi, a ‘coolie poet’, made ends meet through menial jobs, and walked the streets narrating poems. Then, way back in 1948, Aasi’s secular poetry had inspired the Muslims, Hindus, Buddhists and Sikhs to form a cultural front to resist the brutal attack by tribesmen who had invaded the Kashmir valley. Sixty years later, Madanjeet Singh is trying to apply the same balm. A student of Government College, Lahore, who hails from Uri — a border district in Kashmir — Singh believes that culture will provide the antidote to the violence and intolerance that has ravaged the Valley over the last two decades. As founder of the South Asia Foundation (SAF), 85-year old Singh was back in Kashmir to open the Kashmir Institute of Studies, where he hopes students from Pakistan will also come and learn about Sufi culture. Former military dictator Zia ul Haq changed that in Pakistan and the myriad militant groups punctured holes into Kashmiriyat in India. “Only culture will stop violence, not the army,’’ asserts Singh whose Foundation has also been recognised as an apex body of the South Asian Association of Regional Coperation.

Read Complete Article here

Compassion: the voice we need today

7 Feb

Compassion: the voice we need today

By Shahina Maqbool – The News International – Lahore, Pakistan
Sunday, February 3, 2008

Islamabad: Politics, coupled with egotism and sectarian attitude, is the evil genius that creates divisions among religions of the world.

It is the task of any ideology — be it religious, liberal or secular — to create global understanding and respect. Islam has a very strong pluralistic element in its scriptures.

Most of the world religions stress the importance of compassion, not just for your own people, but for everybody. And that is the voice we need today, because any idealism that breeds discord, disdain, or contempt is failing the test of our times.

These views came from Karen Armstrong, world-renowned scholar and author of several best-selling works on religions. Born in 1944, Karen is based in London and is currently visiting Pakistan on an invitation from The Aga Khan Foundation.

She is here to deliver a series of lectures as part of the numerous events being organised to commemorate the golden jubilee of the ‘imamat’ of His Highness The Aga Khan — the spiritual leader of Shia Ismaili Muslims.

In an exclusive interview with ‘The News’ here on Saturday, Karen, who professes to be a freelance monotheist, shared her views on world politics, democracy, sectarianism, Sufism, the commonalities among religions, and the concept of pluralism in Islam.

Although shaken by the news of one of her best friends’ diagnosis with cancer, she was gregarious during the tete-a-tete at the Serena lobby. This is what she had to say:

Question: How would you describe your transition from a Roman Catholic nun to a student of modern literature at Oxford, a broadcaster, and eventually a renowned scholar on world religions?
Answer: Basically, I always wanted to be an academic. I wanted to teach English literature in a university, but that didn’t work out for a variety of reasons so I found myself in television. It was when I went to Jerusalem to make a documentary series on early Christianity that I encountered Judaism and Islam for the first time.

While studying the two religions, I started discovering other resonances that I had not found in my Christian background. There were lot of things about other religions, and from that point onwards, I started developing, what I call ‘triple vision,’ which is looking at those three monotheisms as one religion that went in three different ways.

(…)
Q: Islam has, among others, two widely practiced sects Sunnis and Shiites, each strictly adhering to its own interpretation. Interestingly, while all of them unite shoulder-to-shoulder during Hajj, they restrain themselves to their own mosques. Why is it so?
A: Egotism. Everyone thinks theirs is the right way. It is natural for there to be different sects; we have them in Christianity, Judaism and Buddhism, because a tradition must — if it is a lively one — be flexible and be able to appeal to people in all kinds of loops and abilities.

Until the 16th century, Shiites and Sunnis got along very well. Shiaism was a mystical movement, a private movement, and one that was very close to Sufism in spirit. Politics is the evil genius here. When you have the Safavid Empire and the Ottoman Empire — one Shiite, one Sunni — and they are in competition for territory, that’s where sectarianism comes in.

Politics also plays a similar role. For instance, in Iraq, Saddam Hussain furthered the divide between Sunnis and Shiites by privileging the Sunni minority. That created antagonism. Politics is usually the course of it, plus the egotism and sectarian attitude which you find in all religions; the concept of ‘we are right, you are wrong’ is responsible.

(…)

Q: How do you see Sufism promoting pluralism and tolerance in a society which is diverse in terms of its religious, sectarian and ethnic composition?
A: Sufism, in the past, has been a very outstanding example of appreciation of other world traditions.

It started getting a bad name in the 19th, 20th centuries because people got involved in showing that we are as rational as the West. Everybody started downplaying their mystical traditions to show that they were just as philosophical minded and rational as the West; that Islam is a rational religion, etc.

But I think not everybody can be a mystic. Mysticism is a talent that some people have; I don’t have it. I have never been able to meditate very well. I am not a mystic.

In fact, I am someone who has been trained for ballet dancing, for example, and failed to get into a ballet company. But when I watch a ballet performance, I can understand what they are doing and appreciate it perhaps.

We need to look at the ideals of the Sufis — they weren’t just people locked in prayer or whirling around in an ecstasy — most of them were working in the society for justice. There was always a social concern too, and that is very important.

Q: Some schools of thought see Sufis and shrine organisations as civil society organisations providing relief to those oppressed by the state or the society while others consider them as manifesting a spiritual phenomenon only? Do you think shrine organisations have a role that transcends spiritual purification?
A: Sufi outreach usually included a very strong social outreach, always in the past. A sufi became a sufi because he was appalled by the injustice in society. So, it is not just a question of making a few social reforms; it has to come from deep within, and mysticism goes right down into the unconscious, if you can really do it.

Dargahs Of India:Sarkar Waris Pak of Dewa Sharif

27 Jan Dargahs of India Sarkar Waris pak

Written by Mohib
Haji Waris Ali Shah“Faridan, tum muriid, tumrii saath pushteN muriid” (Faridan, I take you as my disciple and also your next seven generations). So replied Haji Waris Ali Shah to Faridan bibi on one of his visits to my ancestral home in Ahmadpur. Faridan bibi was the second wife of my great grandfather and was requesting Haji saahab to take her as a disciple. Courtesy that statement every child born into our family becomes a disciple of Haji saahab by default. At least that is what everyone in my father’s generation likes to believe.

Haji Waris Ali Shah was born in early nineteenth century in Dewa in a family of Hussaini Syeds. His genealogy traces origin from Hazrat Hussain, the grandson of Prophet Muhammad and martyr of Karbala, through 26 linkages in between. Some researchers have concluded his date of birth in the year 1809 A.D. His parents died when he was three years old and he was brought up by his grandmother. He was sent to maktab (preparatory school) at the age of five, where he learnt Quran by heart. Like all holy men, his biography has been embellished to look more holy than human.

He did not feed on his mother’s milk during daytime as an infant; neither did he take it on 10th of Moharram, the Yaum-e-Aashurah (the day Imam Husain, his relatives and friends were killed in Karbala, now in Iraq).

and

He seldom read his books but to the amazement of his tutor he could say his lessons correctly. He preferred solitude to books and often slipped away out of doors to spend long periods in retirement and contemplation. He was never seen playing with children of his age and took pleasure in giving them sweets and distributing money among the poor. It soon became evident to those around him that he was not quite of the earth.

When he was 11 years old, he pledged allegiance to his mentor and brother-in-law, Hazrat Khadim Ali Shah who made him his spiritual heir. At he age of fifteen he undertook a long journey of 12 years that took him to Saudi Arab (it wasn’t exactly ‘Saudi’ at that time but oh well), Turkey, Syria, Iraq, Rome, France, Belgium, Germany, and Russia. He traveled on foot and performed Hajj 10 times during the course of his journey. He also met Sultan Abdul Majid, the Ottoman ruler, while visiting Constantinople and was the guest of Prince Bismarck in Berlin. His followers claim that he was the first Sufi to actually visit Europe.

After returning from his sojourn, he resided in Dewa and preached the message of love till his death in 1905. Even today he continues to inspire millions of devotees who flock to his shrine every year. On any given day one would find as many Hindus and Sikhs if not more as Muslims visiting his shrine and seeking blessings. There is a majestic mosque and a Khaankaah (place for spritual salvation) near his shrine as well as shops selling souveneirs and sweets.

Dargah of Sarkarsarkar waris pak

Waris kaa ko’ii waaris nahiiN
When his followers use to ask him about his spiritual heir, he used to say Waris kaa ko’ii waaris nahiiN meaning Waris (heir) will have no heir. He didn’t marry and didn’t anoint anyone as heir. Some of his disciples use Warsi as their last name as a mark of respect. Haji saahab always wore a saffron ahram (a single unstiched piece of clothing) which some of his followers don too. Another interesting fact is that his ardent followers wear a wooden sandal called KharaauuN. There are stories that even animals became his disciples. A buffalo kept on following him for a long time and eventually became his disciple. This is the reason that some of Haji saahab’s followers do not eat beef.

There is another interesting story about Haji saahab and Shah Fazlur Rahman which my father always tell me with some relish. Shah saahab was a big Islamic scholar from Ganj Moradabad and was a friend of Haji saahab. Apparently Haji saahab’s religious orientation was not upto the standard of Shah Fazlur Rahman, so he joked with Haji saahab one day that:

Haji, sunaa tum namaaz nahiiN paRhat ho (Haji, I have heard that you do not offer namaaz)

Haji saahab took affront to that statement and grabbed the hand of Shah saahab and took him into his hujraa (small chamber). And the next instant both of them were standing at the Masjid Haram in Mecca. Back in Dewa, Shah saahab was deeply influenced by the mystic powers of Haji saahab and laid down his turban for Haji saahab to walk onto.

The Family Connection
Grave of Masih Uddin AhmadApart from Faridan bibi, our family has had other connections with Haji saahab as well. Masih Uddin Ahmad, one of the London educated Bar-at-Law cousins of my great grandfather became ‘westernized’ in his outlook on his return from vilaayat. At my ancestral home in Ahmadpur he joked about Haji saahab and his mytical powers and then went to sleep. In the night he awoke shouting and told others that he saw Haji saahab standing next to his bed threatening to turn it over. At dawn the horse-cart was prepared and Masih Uddin Ahmad went to Dewa to become a disciple of Haji saahab. He willed to be buried at the footsteps of the shrine of Haji saahab and his grave is on the left side of the entrance to the shrine.

One of my aunts was married in a village near Dewa called Kheoli. All her in-laws are disciples of Haji saahab and he used to visit their home at Kheoli. My aunt tells me this story whenever I visit her home that during rainy days when Haji saahab came down to visit, he would walk on the wet ground and his feet never gathered mud.

Dewa Mela
It is one of the most popular and big gatherings in the city of Barabanki each year. Even though the Urs of Haji saahab is commemorated on 1st Safar every year, Dewa mela is organized at a fixed time period from 8th to 18th October of each year. The management of Dewa mela is handled by a trust whose chairman and secretary are the current District Magistrate and SDM of Barabanki respectively. The first chaadar on the shrine is always from the District Magistrate to kick start the mela. The mushaira and kavi sammelan organized during the Dewa mela have still maintained the standard and are one of the sought after events in the area. Some of the biggest poets have recited their verses at the Dewa mela. It also houses one of the biggest baazaars and villagers from far and near come for shopping goods and for an evening of entertainment.

In The End
Every marriage and each arrival of a newborn in our family is followed by a mandatory visiti to Dewa Sharif. However beliefs have certainly dulled in my generation and people now go there as a mark of respect to elders and traditions than anything else. My father tells me that when he took me to Dewa Sharif as a kid of a few months, my lips were trying to kiss the grave of Haji saahab. He can’t understand as an adult why I won’t do the things others have done before me. He can’t understand why I would not bow before the grave. He is however hopeful that the immense love my tender heart felt for Haji saahab as a kid would overcome all hurdles my beliefs poses today and one day and I will visit Dewa as a devotee and not a visitor. He is still waiting.

P.S. The picture of Haji saahab is courtesy Alif India.

P.

Muslim presence in paramilitary forces rises

23 Jan

Minority presence in paramilitary forces rises
23 Jan 2008

      
Indian Army

NEW DELHI: Central paramilitary forces top the UPA regime’s efforts to increase minority presence in government jobs, with 10% of recruitments made since April 2007 belonging to Muslim and other communities. The growing figures are seen as the result of the aggressive campaign launched by UPA to push the representation of minorities in PSUs and paramilitary forces, the biggest public employers, following Manmohan Singh regime’s launch of the 15-point programme. While the change was first noticed in Border Security Force and Assam Rifles, sources said home ministry statistics show that the rise in minority numbers is a feature across paramilitary forces.

The paramilitary intake stands out among UPA’s minority welfare measures, in the backdrop of PM’s review last week which revealed that ambitious financial and educational projects for minorities are still to take off.

HRD ministry’s schemes for education are awaiting the nod from the Planning Commission and finance ministry, and the PM is learnt to have asked them to expedite clearances.

The government has set a target of 15% by 2010 for ‘priority sector lending’ – loans to be given to minorities. While it is still not rolling at full speed, sources said that it is estimated to be around 11% by March 2008. It stands at around 9% at present. A senior official said, “It is not bad.”

Sources said 26 out of the 28 public sector banks have sent their roadmaps on how they planned to achieve the target. Vijaya Bank is said to be already doing 15% because of its roots in South India, which has a good minority concentration with an advanced social status.

The move to open bank branches in ‘minority concentration districts’ is still to start. But 20 banks have sent proposals to RBI for approval and officials said it should pick up in future.

The 15-point plan, along with the Sachar panel report on Muslim backwardness, has a strong political capital riding on it in view of Congress eagerness to woo the minority bloc with a strong pitch on community welfare.

As the slowness in the welfare bouquet’s take-off threatens to rob Congress of much hoped-for campaign points, officials said the PM’s review is set to give it a sense of urgency.

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