Sunday, November 26, 2006
Friday, November 17, 2006
Tuesday, November 14, 2006
malfoozat
KHANQA - E SHAIKH ZAKARIYYA - MALFOOZAT
The first and foremost intention that a Saalik must learn is "Innamal A’amolo bin Niyyah" i.e. Every action of yours is judged by the intention made for it.
Learn to do all your devotions solely for the pleasure of Allah Ta’ala.
Keep your devotions free from the bad Influences of show and insincerity.
Any action that is done to please Allah Ta’ala is always accepted and never rejected in the court of Allah Ta’ala.
Time, which we have missed, can never be recovered in our entire life.
When you remember Allah Ta’ala then shaytaan moves away from you but when you forget Allah Ta’ala then shaytaan comes and puts his evil influences into you.
If you want to be safeguarded from shaytaan and his evil influences then make Zikr of Allah Ta’ala.
Allah Ta’ala says in the holy Quraan’ And make Zikr of Allah Ta’ala and make that Zikr excessively.
Through the Zikr of Allah Ta’ala one may achieve recognition and Maarifat of Allah Ta’ala.
Nabi SaIIaIIahu Alaihi Wasalam has said that the greatest of action is the Zikr of Allah Ta’ala.
Our wealth and children will always try and keep us away from the remembrance of Allah Ta’ala.
Allah Ta’ala guides with His Noor whomsoever He wishes.
If we wish that Allah Ta’ala guides us with his Noor then let us spent our time in the remembrance of Allah Ta’ala.
Collect the Noor of Allah Ta’ala, for Noor is light.
The more attachment you have with Allah Ta’ala, the more Noor you will get.
The less attachment you have with Allah Ta’ala, the less Noor you will get.
When your heart becomes filled with the Noor of Allah Ta’ala then you will tread the path of Seeratul Mustakeem (path of Hidayyat).
Insaan can either be in Noor or in darkness.
Shaytaan always takes you out of Noor into darkness.
Evil gazes are very detrimental acts in removing the Noor from our hearts.
If you allow that Noor to leave you, than you are allowing the friendship of Allah Ta’ala to leave you.
Remember that every Sunnah is Noor.
Collect as much Noor as you desire by practising upon the Sunnah.
This Noor will definitely assist you in this world, at the time of death, in the Qabr as well as in the Aakirah.
Remember death daily 25 times by reciting’ 0 Allah bless me in death and bless me in the stages after death .
No matter how rich or poor we are, how healthy or sick we are, how pious or sinful we are, death will surely come to every one of us someday or another.
The constant remembrance of death will take our heart away from the glitter and glamour of this world.
The remembrance of death will turn your attention to the Aakhirat, wherein you are going to live forever.
Allah Ta’ala says in the Holy Quraan that’ Every soul shall taste of death .
Nobody knows when he is going to die.
Each one of us is going to lay in our own grave.
When you die, your Aamals end, you cannot do any more Aamals.
Do we know not that we are going to face Allah Ta’ala one day?
All the love that we have for this material world, we are going to leave behind.
The punishment in the grave is haq, it is true.
Let us learn to have patience in this world, for that patience is going to be of some assistance in the grave.
Fulfil every aspect of deen.
Jannah is a barren land, whatever good deeds you do in this world will fill that barren land of yours.
Either we spent our time in the devotion of Allah Ta’ala or in the disobedience of Allah Ta’ala, the choice is ours.
Jannat is going to be yours but you will have to work for it.
The first and foremost intention that a Saalik must learn is "Innamal A’amolo bin Niyyah" i.e. Every action of yours is judged by the intention made for it.
Learn to do all your devotions solely for the pleasure of Allah Ta’ala.
Keep your devotions free from the bad Influences of show and insincerity.
Any action that is done to please Allah Ta’ala is always accepted and never rejected in the court of Allah Ta’ala.
Time, which we have missed, can never be recovered in our entire life.
When you remember Allah Ta’ala then shaytaan moves away from you but when you forget Allah Ta’ala then shaytaan comes and puts his evil influences into you.
If you want to be safeguarded from shaytaan and his evil influences then make Zikr of Allah Ta’ala.
Allah Ta’ala says in the holy Quraan’ And make Zikr of Allah Ta’ala and make that Zikr excessively.
Through the Zikr of Allah Ta’ala one may achieve recognition and Maarifat of Allah Ta’ala.
Nabi SaIIaIIahu Alaihi Wasalam has said that the greatest of action is the Zikr of Allah Ta’ala.
Our wealth and children will always try and keep us away from the remembrance of Allah Ta’ala.
Allah Ta’ala guides with His Noor whomsoever He wishes.
If we wish that Allah Ta’ala guides us with his Noor then let us spent our time in the remembrance of Allah Ta’ala.
Collect the Noor of Allah Ta’ala, for Noor is light.
The more attachment you have with Allah Ta’ala, the more Noor you will get.
The less attachment you have with Allah Ta’ala, the less Noor you will get.
When your heart becomes filled with the Noor of Allah Ta’ala then you will tread the path of Seeratul Mustakeem (path of Hidayyat).
Insaan can either be in Noor or in darkness.
Shaytaan always takes you out of Noor into darkness.
Evil gazes are very detrimental acts in removing the Noor from our hearts.
If you allow that Noor to leave you, than you are allowing the friendship of Allah Ta’ala to leave you.
Remember that every Sunnah is Noor.
Collect as much Noor as you desire by practising upon the Sunnah.
This Noor will definitely assist you in this world, at the time of death, in the Qabr as well as in the Aakirah.
Remember death daily 25 times by reciting’ 0 Allah bless me in death and bless me in the stages after death .
No matter how rich or poor we are, how healthy or sick we are, how pious or sinful we are, death will surely come to every one of us someday or another.
The constant remembrance of death will take our heart away from the glitter and glamour of this world.
The remembrance of death will turn your attention to the Aakhirat, wherein you are going to live forever.
Allah Ta’ala says in the Holy Quraan that’ Every soul shall taste of death .
Nobody knows when he is going to die.
Each one of us is going to lay in our own grave.
When you die, your Aamals end, you cannot do any more Aamals.
Do we know not that we are going to face Allah Ta’ala one day?
All the love that we have for this material world, we are going to leave behind.
The punishment in the grave is haq, it is true.
Let us learn to have patience in this world, for that patience is going to be of some assistance in the grave.
Fulfil every aspect of deen.
Jannah is a barren land, whatever good deeds you do in this world will fill that barren land of yours.
Either we spent our time in the devotion of Allah Ta’ala or in the disobedience of Allah Ta’ala, the choice is ours.
Jannat is going to be yours but you will have to work for it.
Sunday, November 12, 2006
THE RAMADAN OF MAULANA RASHEED AHMAD GANGOHI
THE RAMADAN OF MAULANA RASHEED AHMAD GANGOHI
I have written in AAP BETI No 6 under the heading of spiritual exertion, that while dictating the practices of Hazrat Rasheed Ahmad Gangohi in Ramadan, I wanted to note it down because of its relevance to the subject. There I wrote:
“His extreme exertion in spiritual exercises were such that onlookers felt pity for him. Such was he that in Ramadan, even when his age had advanced beyond seventy, he fasted the whole day and then in Owabeen, instead of six rakats, he used to perform twenty rakats, during which he never recited less than approximately two paras. So long did he stay in ruku and sujood that onlookers thought that he had forgotten himself. On finishing this salaah, he proceeded homeward to partake of the evening meal. Even during this time too he would not remain idle, but en route and waiting for the food etc, he also finished reciting several paras.
Soon he would commence Esha salaah and taraweeh, which did not take less than an hour or an hour and a quarter at least. Thereafter he would lie down at about half past ten only to rise again at about two O’clock or half past two for tahajjud. At times his attendants and assistants found him performing wudoo at one O’clock. At this time of the night he used to spend 2-1/2 hours to three hours in tahajjud. Sometimes it happened that an attendant would go to him at five O’clock to join him for sehri and would find him in salaah.
After Fajr he remained busy reciting wazeefas, wirds and engrossed in meditation until eight O’clock or half past eight. Then it was time for Ishraq salaah. Thereafter for a few hours he would rest.
During this time the mail would arrive and he would begin answering letters and writing fatwas or dictate them. Thereafter it was time for Salatul-Duhaa (Chasht), and on performing this salaah, he would have his daytime sleep.
After Zuhr salaah he usually closed the door of his private room and busied himself with the recitation of the Quran until Asr time. Note that in the year for which this was his practices, he was suffering from extreme old age and various other sicknesses to such an extent that to walk from the toilet to his room - a mere fifteen paces - he became so tired that he had to sit down somewhere along the way to rest. In spite of this condition he never performed fard or nafl salaahs sitting down, but remained standing for hours. On several occasions attendants implored him: “Hazrat, today you should perform taraweeh from the sitting position. This seems quite appropriate.”
He always replied: “No! that is a sign of lack of courage and perseverance.”
All I can say is this that it is no easy task to be a true follower of him who is reported to have answered:
“Shall I then not be a grateful slave?”
During Ramadan there was a marked increase in his ibadat and exertion especially as far as his recitation of the Quran was concerned. Even when going to and from his house he never spoke. If an estimate of the total amount of his daily recitations in and out of salaah is made, it comes to about half a khatam of the Quran daily. On the morning of the first day of fasting he used to say:
“From today all noises of conversation shall cease. If any man allows Ramadan to be wasted, it is a great sorrow indeed.”
Now, what was his diet for such severe efforts? So little did he eat for the whole of Ramadan that the total of it all amounted to less than five 'seer’ (5kg) of grain. In his biography - “TAZKIRA-E-RASHEED” written by the successor (khalifa) of the Imam Rabbani, Hakeem Is-haq Saheb, his Ramadan habits are discussed:
“During Ramadan he used to emerge from his private resting place late in the morning. In summer he generally came out about ten O’clock because he used to greatly increase his nafl salah, tilawat of the Quran, his moments of silence and meditation as compared with other months. In this time he slept very little, spoke very little, only retiring after Maghrib for a while to eat something. Initially he himself used to lead all twenty raka-’ah s of taraweeh salaah and later performed it behind his son, Hafiz Hakeem Muhammad
Mas’ood Saheb. After that he performed two long raka-’ahs of nafl salaah, sometimes standing up and sometimes sitting down, thereafter remaining seated for a long time facing the Qibla and reciting. Thereafter he performed one sajdah-e-tilawat and stood up. From hearing some of the word he recited softly, I deduced that he recited Surah Mulk, Surah Sajdah and Surah Dukhaan.
He usually fasted the ten days of Zi1 Haj, the days of Ashura and the middle of Sha’baan.”
TAZKIRA-E-RASHEED
My late father on many occasions told the following story:
“During Hazrat’s last Ramadan I led the taraweeh prayers (for him and his attendants). It so happened that because of some reason or other, Hazrat’s son, Hakeem Muhammad Mas’ood was unable to perform it.”
For quite some days before the commencement of Ramadan Hazrat said:
“Mas’ood Ahmad Saheb is indisposed and not available to lead taraweeh prayers. Who is going to recite the Quran for us in Taraweeh?”
On every occasion I wanted to offer my services and declare my readiness, but out of respect I refrained from doing so. Two days before Ramadan Hazrat said:
“Moulvi Yahya Saheb, you are also a hafiz of the Quran?”
I replied: Yes Hazrat, I am indeed. But I recite the Quran in a Persian tone. You are used to hearing the recitation of Hakeem Mas’ood Ahmad Saheb, who is indeed a fine Qari.”
Hazrat replied: “No, I have already heard your recitation. You shall lead in taraweeh.”
My father says: “On the first day it was a great burden for me. By way of preparation, I had to recite one and a quarter para of the Quran by looking into the Quran. I had memorised the Quran at the age of seven. Thereafter for six months I had to look into the Quran and daily recite one full khatam. And since then I have never looked into the Quran to recite it. The first day, in order to prepare myself properly, I recited 1-1/4 paras from the Quran, but from the second day onwards the fear, nervousness and anxiety disappeared. Thereafter there was no further need to look into the Quran.”
My late father (May Allah fill his resting place with noor) was indeed a very good hafiz with tremendous energy to recite the Quran by heart. He had a bookshop where he himself made up the parcels to be posted, and wrote the addresses himself. While doing that he was all the time reciting the Quran in audible fashion without ever becoming confused or struggling over the ‘mutashaabihaat’.
Maulana ‘Ashiq Ilahi writes about him in “TAZKIRA-E-KHALEEL’:
“Once upon my request he was invited to Meerut to lead taraweeh prayers and recite the Quran in Ramadan. I saw that wherever he went, he was all the time busy reciting by himself so that he finished a whole khatam daily. When it was time for Iftar, he was reading: “Qul a’oothu bi rabbinnaas...”
When he arrived by rail at Meerut it was Esha time. Being a man who was continuously in a state of wudoo, he entered the mosque and immediately proceeded to the musallah to lead the prayers and in three hours recited ten paras so clearly, without any struggling over difficult patches as if the Quran was an open book in front of him. So comfortable was his pace of recitation, that he completed a full khatam of the Quran in three nights and departed. So good a hafiz was he that there was no need to revise his reading beforehand; neither was there any need for someone to stand behind him and listen with a view to correct if needed.”
My father also used to say about this visit to Meerut: “When the word got around in Meerut that a certain man was coming to complete a full khatam of the Quran in salaah within three days, thirty or fourty hafizes arrived from far and wide to stand behind him and test him.”
My late father never had trouble with fever in Ramadan like myself. On the invitations and insistence of friends, he often went to their places to finish a khatam in two or at the most three nights before returning home. In mosques he generally did it in three nights and in other ibadat-khanas he generally did so in two or even in one night. Once on the invitation of the late Shah ZAHID HUSSAIN he completed a khatam at Shah Saheb’s house in two nights.
I can still remember his recitation in the Nawab-wali Masjid in Qasaabpura, Delhi. A certain Moulvi Naseeruddin was busy performing taraweeh in the Hakeem Ishaq Masjid. At that time my father arrived in Delhi from somewhere. He went to rest a little in the resting place of Hakeem Ishaq attached to the Masjid. It so happened that Moulvi Naseeruddin was reciting the 14th para and making heavy weather, so that he had to be corrected time and again. My father went into the Masjid and as soon as Moulvi Naseeruddin gave the next salaam, he asked him to vacate the spot, and he himself took over. In the next sixteen rakaats he recited sixteen paras. No doubt, the musallis must have found the going tiring and exhausting. But it is a fact that people are more pleased with finishing the Quran quickly than they are worried about a bit of hardship. To have been able to finish the Quran on the 12th night made them forget their exhaustion.
I can also remember his recitation of the Quran in the house of Ummi Bi in Kandhla. She is Amatur Rahman, the daughter of Maulana Muzaffar Hussain, my father’s maternal grandmother who became known as Ummi Bi. In answer to a special request he remained reciting the Quran throughout the night in nafl prayers. Because of the fact that according to us (Hanafis) it is not permissible to have more than four muqtadees in nafl prayers, the ladies behind him had to be changed continuously, while my father continued reciting.
My late uncle (Maulana Ilyaas) also used to visit Kandhla in Ramadan because of the presence there of Ummi Bi. At such times the Quran khatam used to be completed in about one single night. At such times he performed Esha salaah in the Masjid and thereafter go to the house of Ummi Bi to perform taraweeh there from after Esha until sehri time, thereby completing fourteen or fifteen paras. Maulana Raooful Hasan Saheb is the uncle of my late father and the father of my late wife. His story has already been mentioned in ‘AAP BETI’ under the heading: TAQWA. On the 30th Ramadan he recited from Alif Laam Meem until Qul a-’oothu bi rabbil falaq... in one single raka-’ah and in the second raka-’ah he recited only Surah ... al Naas! Then at sehri time he told his mother Ummi bi:
“I have now performed two raka-’aha. Will you now perform the other eighteen?”
During all that time the mother listened to the Quran while standing, behind him in the salaah!
I have written in AAP BETI No 6 under the heading of spiritual exertion, that while dictating the practices of Hazrat Rasheed Ahmad Gangohi in Ramadan, I wanted to note it down because of its relevance to the subject. There I wrote:
“His extreme exertion in spiritual exercises were such that onlookers felt pity for him. Such was he that in Ramadan, even when his age had advanced beyond seventy, he fasted the whole day and then in Owabeen, instead of six rakats, he used to perform twenty rakats, during which he never recited less than approximately two paras. So long did he stay in ruku and sujood that onlookers thought that he had forgotten himself. On finishing this salaah, he proceeded homeward to partake of the evening meal. Even during this time too he would not remain idle, but en route and waiting for the food etc, he also finished reciting several paras.
Soon he would commence Esha salaah and taraweeh, which did not take less than an hour or an hour and a quarter at least. Thereafter he would lie down at about half past ten only to rise again at about two O’clock or half past two for tahajjud. At times his attendants and assistants found him performing wudoo at one O’clock. At this time of the night he used to spend 2-1/2 hours to three hours in tahajjud. Sometimes it happened that an attendant would go to him at five O’clock to join him for sehri and would find him in salaah.
After Fajr he remained busy reciting wazeefas, wirds and engrossed in meditation until eight O’clock or half past eight. Then it was time for Ishraq salaah. Thereafter for a few hours he would rest.
During this time the mail would arrive and he would begin answering letters and writing fatwas or dictate them. Thereafter it was time for Salatul-Duhaa (Chasht), and on performing this salaah, he would have his daytime sleep.
After Zuhr salaah he usually closed the door of his private room and busied himself with the recitation of the Quran until Asr time. Note that in the year for which this was his practices, he was suffering from extreme old age and various other sicknesses to such an extent that to walk from the toilet to his room - a mere fifteen paces - he became so tired that he had to sit down somewhere along the way to rest. In spite of this condition he never performed fard or nafl salaahs sitting down, but remained standing for hours. On several occasions attendants implored him: “Hazrat, today you should perform taraweeh from the sitting position. This seems quite appropriate.”
He always replied: “No! that is a sign of lack of courage and perseverance.”
All I can say is this that it is no easy task to be a true follower of him who is reported to have answered:
“Shall I then not be a grateful slave?”
During Ramadan there was a marked increase in his ibadat and exertion especially as far as his recitation of the Quran was concerned. Even when going to and from his house he never spoke. If an estimate of the total amount of his daily recitations in and out of salaah is made, it comes to about half a khatam of the Quran daily. On the morning of the first day of fasting he used to say:
“From today all noises of conversation shall cease. If any man allows Ramadan to be wasted, it is a great sorrow indeed.”
Now, what was his diet for such severe efforts? So little did he eat for the whole of Ramadan that the total of it all amounted to less than five 'seer’ (5kg) of grain. In his biography - “TAZKIRA-E-RASHEED” written by the successor (khalifa) of the Imam Rabbani, Hakeem Is-haq Saheb, his Ramadan habits are discussed:
“During Ramadan he used to emerge from his private resting place late in the morning. In summer he generally came out about ten O’clock because he used to greatly increase his nafl salah, tilawat of the Quran, his moments of silence and meditation as compared with other months. In this time he slept very little, spoke very little, only retiring after Maghrib for a while to eat something. Initially he himself used to lead all twenty raka-’ah s of taraweeh salaah and later performed it behind his son, Hafiz Hakeem Muhammad
Mas’ood Saheb. After that he performed two long raka-’ahs of nafl salaah, sometimes standing up and sometimes sitting down, thereafter remaining seated for a long time facing the Qibla and reciting. Thereafter he performed one sajdah-e-tilawat and stood up. From hearing some of the word he recited softly, I deduced that he recited Surah Mulk, Surah Sajdah and Surah Dukhaan.
He usually fasted the ten days of Zi1 Haj, the days of Ashura and the middle of Sha’baan.”
TAZKIRA-E-RASHEED
My late father on many occasions told the following story:
“During Hazrat’s last Ramadan I led the taraweeh prayers (for him and his attendants). It so happened that because of some reason or other, Hazrat’s son, Hakeem Muhammad Mas’ood was unable to perform it.”
For quite some days before the commencement of Ramadan Hazrat said:
“Mas’ood Ahmad Saheb is indisposed and not available to lead taraweeh prayers. Who is going to recite the Quran for us in Taraweeh?”
On every occasion I wanted to offer my services and declare my readiness, but out of respect I refrained from doing so. Two days before Ramadan Hazrat said:
“Moulvi Yahya Saheb, you are also a hafiz of the Quran?”
I replied: Yes Hazrat, I am indeed. But I recite the Quran in a Persian tone. You are used to hearing the recitation of Hakeem Mas’ood Ahmad Saheb, who is indeed a fine Qari.”
Hazrat replied: “No, I have already heard your recitation. You shall lead in taraweeh.”
My father says: “On the first day it was a great burden for me. By way of preparation, I had to recite one and a quarter para of the Quran by looking into the Quran. I had memorised the Quran at the age of seven. Thereafter for six months I had to look into the Quran and daily recite one full khatam. And since then I have never looked into the Quran to recite it. The first day, in order to prepare myself properly, I recited 1-1/4 paras from the Quran, but from the second day onwards the fear, nervousness and anxiety disappeared. Thereafter there was no further need to look into the Quran.”
My late father (May Allah fill his resting place with noor) was indeed a very good hafiz with tremendous energy to recite the Quran by heart. He had a bookshop where he himself made up the parcels to be posted, and wrote the addresses himself. While doing that he was all the time reciting the Quran in audible fashion without ever becoming confused or struggling over the ‘mutashaabihaat’.
Maulana ‘Ashiq Ilahi writes about him in “TAZKIRA-E-KHALEEL’:
“Once upon my request he was invited to Meerut to lead taraweeh prayers and recite the Quran in Ramadan. I saw that wherever he went, he was all the time busy reciting by himself so that he finished a whole khatam daily. When it was time for Iftar, he was reading: “Qul a’oothu bi rabbinnaas...”
When he arrived by rail at Meerut it was Esha time. Being a man who was continuously in a state of wudoo, he entered the mosque and immediately proceeded to the musallah to lead the prayers and in three hours recited ten paras so clearly, without any struggling over difficult patches as if the Quran was an open book in front of him. So comfortable was his pace of recitation, that he completed a full khatam of the Quran in three nights and departed. So good a hafiz was he that there was no need to revise his reading beforehand; neither was there any need for someone to stand behind him and listen with a view to correct if needed.”
My father also used to say about this visit to Meerut: “When the word got around in Meerut that a certain man was coming to complete a full khatam of the Quran in salaah within three days, thirty or fourty hafizes arrived from far and wide to stand behind him and test him.”
My late father never had trouble with fever in Ramadan like myself. On the invitations and insistence of friends, he often went to their places to finish a khatam in two or at the most three nights before returning home. In mosques he generally did it in three nights and in other ibadat-khanas he generally did so in two or even in one night. Once on the invitation of the late Shah ZAHID HUSSAIN he completed a khatam at Shah Saheb’s house in two nights.
I can still remember his recitation in the Nawab-wali Masjid in Qasaabpura, Delhi. A certain Moulvi Naseeruddin was busy performing taraweeh in the Hakeem Ishaq Masjid. At that time my father arrived in Delhi from somewhere. He went to rest a little in the resting place of Hakeem Ishaq attached to the Masjid. It so happened that Moulvi Naseeruddin was reciting the 14th para and making heavy weather, so that he had to be corrected time and again. My father went into the Masjid and as soon as Moulvi Naseeruddin gave the next salaam, he asked him to vacate the spot, and he himself took over. In the next sixteen rakaats he recited sixteen paras. No doubt, the musallis must have found the going tiring and exhausting. But it is a fact that people are more pleased with finishing the Quran quickly than they are worried about a bit of hardship. To have been able to finish the Quran on the 12th night made them forget their exhaustion.
I can also remember his recitation of the Quran in the house of Ummi Bi in Kandhla. She is Amatur Rahman, the daughter of Maulana Muzaffar Hussain, my father’s maternal grandmother who became known as Ummi Bi. In answer to a special request he remained reciting the Quran throughout the night in nafl prayers. Because of the fact that according to us (Hanafis) it is not permissible to have more than four muqtadees in nafl prayers, the ladies behind him had to be changed continuously, while my father continued reciting.
My late uncle (Maulana Ilyaas) also used to visit Kandhla in Ramadan because of the presence there of Ummi Bi. At such times the Quran khatam used to be completed in about one single night. At such times he performed Esha salaah in the Masjid and thereafter go to the house of Ummi Bi to perform taraweeh there from after Esha until sehri time, thereby completing fourteen or fifteen paras. Maulana Raooful Hasan Saheb is the uncle of my late father and the father of my late wife. His story has already been mentioned in ‘AAP BETI’ under the heading: TAQWA. On the 30th Ramadan he recited from Alif Laam Meem until Qul a-’oothu bi rabbil falaq... in one single raka-’ah and in the second raka-’ah he recited only Surah ... al Naas! Then at sehri time he told his mother Ummi bi:
“I have now performed two raka-’aha. Will you now perform the other eighteen?”
During all that time the mother listened to the Quran while standing, behind him in the salaah!
Saturday, November 11, 2006
Hazrat Haji Imdadullah Muhajir Makki Saheb RH
Shaykh Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) (1233 AH – 1317AH) (1814 Ad – 1896 AD)
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders. His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs). Haji Sahib’s background and education Haji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu). When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem). Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education. When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying. When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni. When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life. This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) came back to his town in a place near Thanabawan. Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), and other great Ulama used to frequent Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) and they had taken Bayat on his hands. Generally when one hears of these Ulama, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi), Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), one would think that these were great saints just sitting in the corner of a Musjid. That was not the case. These were personalities that had complete E’tidal (moderation) in their life. Hardships whilst in Makkah Mukarramah When he reached Makkah Mukarramah he had much difficulty. For nine days he had no food at all. He only lived on Zamzam water. He became extremely weak. When it was the tenth day he requested help from people he knew but no one assisted him until one person came and gave him 100 riyals. From that month on, every month of his life, he used to get 100 riyals. He never suffered after that for his needs. Allah arranges for his pious slaves in strange ways. There is an incident of four Mohammads who were experts in Hadith and Tafseer; Muhammad ibn Jareer Tabri, Mohammad ibn Haroon, Mohammad ibn Nasaf and Mohammad ibn Ishaaq. These four Mohammads were traveling and became stranded. They conducted a raffle among themselves for the person who will be responsible to arrange for food. The name of Mohammad ibn Ishaaq came out. Mohammad ibn Ishaaq never spread his hands before anybody. So he engaged himself in salaah. Suddenly, one person tapped at the door and he asked for Mohammad ibn Jareer. The person then presented fifty riyals for him on behalf of the governor of Egypt. He took the name of Mohammad ibn Haroon and presented fifty riyals for him. He gave Mohammad ibn Nasaf Zafar fifty riyals. He also gave Mohammad ibn Ishaaq fifty riyals. Then he said that the governor of Egypt was sleeping and in his sleep he was ordered to assist four Mohammads that are stranded. Haji Imdadullah (Rahmatullahi Alayhi) was also stranded. He says that he knew that this was a test from the side of Allah. If you love the Haram Shareef, you have to undergo difficulties and hardships, so you pay the price to be there. Haji Sahib became very popular in the Arab world. There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge. Some special qualities of Haji Sahib One very outstanding quality of Haji Sahib was that he was a person who was very facilitating and very tolerant. That is why in his majlis people who didn’t subscribe to Ahle Sunnat wa Jammat used to attend Haji Sahib’s majlis (gathering). Haji sahib never picked on them. His only concern was Islah and to take the people and make them closer to Allah. Once, a ghayr muqallid who used to make Raful yadain and Ameen bil Jahr took bayat with Haji sahib. The moment he took bayat he stopped raful Yadain and Ameen bil Jahr. Haji Sahib called him and said to him, “Before this you were making Raful Yadain and Ameen bil Jahr, why did you stop?” “Because you took bayat on my hands?” “Brother, if you stopped that because you took bayat on my hands, then don’t do that because that is also proven from the hadith. So if you stopped it because of me then you carry on doing that. But if you stopped it on your own and not because you have taken bayat upon my hands, then I understand.” (as this is the correct thing to do). Another person who was very close to Haji Sahib (Rahmatullahi Alayhi) was Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). He was a very powerful orator. The British were also looking for him. He also escaped and reached Makkah Mukarramah with Haji Sahib. Ahmad Deedat (Rahmatullahi Alayhi) benefited from the book Izhaarul Haqq of Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). There is a Madressah named Madressah Saulatiyyah in Makkah Mukarramah. Saulatiyyah is derived from the word Saulat. When Maulana was going to Makkah Mukarramah he requested some people for help to establish a Madressah in Makkah Mukarramah. So one woman from Calcutta, Saulat, gave money. Maulana established the Madressah in Makkah Mukarramah with her money and that is why the Madressah is named Saulatiyyah. Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi) stayed very close to Haji Sahib in Makkah Mukarramah and that is where both of them passed away. Marriages and demise of Haji Sahib Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah. Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala. May Allah Ta’ala elevate the status of Haji Sahib. Ameen.
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders. His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs). Haji Sahib’s background and education Haji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu). When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem). Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education. When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying. When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni. When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life. This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) came back to his town in a place near Thanabawan. Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), and other great Ulama used to frequent Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) and they had taken Bayat on his hands. Generally when one hears of these Ulama, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi), Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), one would think that these were great saints just sitting in the corner of a Musjid. That was not the case. These were personalities that had complete E’tidal (moderation) in their life. Hardships whilst in Makkah Mukarramah When he reached Makkah Mukarramah he had much difficulty. For nine days he had no food at all. He only lived on Zamzam water. He became extremely weak. When it was the tenth day he requested help from people he knew but no one assisted him until one person came and gave him 100 riyals. From that month on, every month of his life, he used to get 100 riyals. He never suffered after that for his needs. Allah arranges for his pious slaves in strange ways. There is an incident of four Mohammads who were experts in Hadith and Tafseer; Muhammad ibn Jareer Tabri, Mohammad ibn Haroon, Mohammad ibn Nasaf and Mohammad ibn Ishaaq. These four Mohammads were traveling and became stranded. They conducted a raffle among themselves for the person who will be responsible to arrange for food. The name of Mohammad ibn Ishaaq came out. Mohammad ibn Ishaaq never spread his hands before anybody. So he engaged himself in salaah. Suddenly, one person tapped at the door and he asked for Mohammad ibn Jareer. The person then presented fifty riyals for him on behalf of the governor of Egypt. He took the name of Mohammad ibn Haroon and presented fifty riyals for him. He gave Mohammad ibn Nasaf Zafar fifty riyals. He also gave Mohammad ibn Ishaaq fifty riyals. Then he said that the governor of Egypt was sleeping and in his sleep he was ordered to assist four Mohammads that are stranded. Haji Imdadullah (Rahmatullahi Alayhi) was also stranded. He says that he knew that this was a test from the side of Allah. If you love the Haram Shareef, you have to undergo difficulties and hardships, so you pay the price to be there. Haji Sahib became very popular in the Arab world. There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge. Some special qualities of Haji Sahib One very outstanding quality of Haji Sahib was that he was a person who was very facilitating and very tolerant. That is why in his majlis people who didn’t subscribe to Ahle Sunnat wa Jammat used to attend Haji Sahib’s majlis (gathering). Haji sahib never picked on them. His only concern was Islah and to take the people and make them closer to Allah. Once, a ghayr muqallid who used to make Raful yadain and Ameen bil Jahr took bayat with Haji sahib. The moment he took bayat he stopped raful Yadain and Ameen bil Jahr. Haji Sahib called him and said to him, “Before this you were making Raful Yadain and Ameen bil Jahr, why did you stop?” “Because you took bayat on my hands?” “Brother, if you stopped that because you took bayat on my hands, then don’t do that because that is also proven from the hadith. So if you stopped it because of me then you carry on doing that. But if you stopped it on your own and not because you have taken bayat upon my hands, then I understand.” (as this is the correct thing to do). Another person who was very close to Haji Sahib (Rahmatullahi Alayhi) was Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). He was a very powerful orator. The British were also looking for him. He also escaped and reached Makkah Mukarramah with Haji Sahib. Ahmad Deedat (Rahmatullahi Alayhi) benefited from the book Izhaarul Haqq of Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). There is a Madressah named Madressah Saulatiyyah in Makkah Mukarramah. Saulatiyyah is derived from the word Saulat. When Maulana was going to Makkah Mukarramah he requested some people for help to establish a Madressah in Makkah Mukarramah. So one woman from Calcutta, Saulat, gave money. Maulana established the Madressah in Makkah Mukarramah with her money and that is why the Madressah is named Saulatiyyah. Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi) stayed very close to Haji Sahib in Makkah Mukarramah and that is where both of them passed away. Marriages and demise of Haji Sahib Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah. Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala. May Allah Ta’ala elevate the status of Haji Sahib. Ameen.
Friday, November 10, 2006
for sufis
1. A sinner who repents is nobler than a man whose worship is followed by pride. 2. The sign of the heart enjoying a connection with Allah Ta'ala is the heart's inability to find enjoyment in any relationship of the world. 3. Sleep with maut under your pillow and when you arise do not have much hope in life. 4. Never consider sin to be small. Regard sin as great. He who thinks slightly of sin has considered Allah to be insignificant. 5. Guard the nafs at all times. 6. Abstention from sin is of greater importance than Ibaadat. 7. A little of Halaal earnings is superior to earnings which are in abundance, but haraam. Respect is in contentment and comfort in abstention. 8. A strong Sabr is to be pleased with one's lot. 9. Courage is to acquire the knowledge of the Deen. Perfect practice is that which is accompanied by Ikhlaas (sincerity). 10. It is of the acts of courage that one acquires the knowledge of the Deen; practice perfectly with sincerity, and be fully contented and adopt beautiful patience. 11. A sheep is nobler than a man who sacrifices the commands of Allah for the sake of his desire, for the call of the shepherd is heard by the sheep. 12. The association of the pious is better than acts of piety and the association of the evil is worse than acts of evil. 13. The non-existence of even a grain of vanity and falsehood in one is an aspect of Ma'rifat. 14. The look cast without the intention of gaining admonition and lesson is total neglect and a medium of disgrace. Freedom is obtained by trampling the desires of the nafs underfoot. Elimination of envy occasions the love of Allah. 15. When speaking, speak the truth whether in anger or in happiness. 16. Three persons depart with regret at the time of death. A man who spent his life accumulating wealth without having realized contentment. A man who did not obtain what he had wished for. A man who did not prepare his stock for the Hereafter. 17. Abstain from the companionship of a friend who causes you no benefit of the Aakhirah. The friendship of worldly people is like something which has beautiful colour but bad taste. Hadhrat Hasan (Rahmatullah Alayh)said: "Never listen to music no matter what rank you have attained." 18. The knowledge of a man who prefers conversation with people to remembrance of Allah, is little; his heart is blind and his life is wasted. 19. The lowest degree of harm which befalls a man who befriends the world is that Allah Ta'ala eliminates the pleasure of His remembrance and supplication from his heart. 20. Shaitaan does not bother about the one who in this world is a seeker of the pleasure of the nafs because such a person has himself gone astray. What purpose then has shaitaan to search for him? 21. Hadhrat Shaikh Muhammad Waasi' (Rahmatullah Alayh) was among the very greatest Auliyaa. A man requested Naseehat of him. The Shaikh said: "I will give you such Naseehat by means of which you may become the king of the world, and obtain peace in the Aakhirah. Adopt zuhd (abstention) in this world. Never have any greed or hope regarding any man. Regard all creation to be dependant on Allah. It is then evident that you will become independent of all. This is the meaning of becoming a king." 22. Ruin comes to a person from six avenues. Weakness of intention regarding the acts of the Aakhirah. Obedience to the commands of shaitaan and striving in that direction. Inspite of nearness of death, to entertain distant hopes and plans. To adopt the pleasure of people in preference to the Pleasure of Allah. To abstain from the Sunnah of Rasulullah Sallallahu alayhi wasallam because of obedience to the desires of the nafs. To cite the errors of previous Auliyaa as proof for one's acts and to bury their excellences. 23. The sign of love for Allah Ta'ala is that one follows the character, acts, laws and ways of the beloved of Allah (i.e. of Rasulullah Sallallahu alayhi wasallam) 24. These ten attitudes will prove greatly beneficial in this world and the Aakhirah: Truth with sincerity; justice with creation; wrath with the nafs; service to the saints; love and mercy upon little ones; generosity with the dervishes; advice and admonition to friends; patience with enemies; silence with ignoramuses and humility with the Ulama. 25. Stay among people, but remain aloof. Your body should be among creation, but your heart with the Creator. This will ensure that negligence does not overtake you. Beware of such negligence lest you conform with people in a way which entails opposition to Allah and His displeasure. 26. The sign of proximity and love of Allah Ta'ala is shunning all things which impede the love of Allah; 27. There are two kinds of Taubah: Taubah-e-Inaabat and Taubah-e-Isti' jaabat. Taubah-e-Inaabat is to repent of sins because of the fear of Allah's punishment. Taubah-e-Isti' jaabat is to resort to Taubah because of shame for Allah Ta'ala. One's Ibaadat is absolutely insignificant in the presence of His Majesty and Splendour. 28. Every part of the body has its taubah. The taubah of the heart is its intention to abstain from haraam. The taubah of the eye is not to glance at things forbidden. The taubah of the ear is not to listen to evil and nonsensical talk. The taubah of the hands is not to raise them toward that which has been forbidden. The taubah of the stomach is to refrain from consuming haraam. The taubah of one's modesty is to, abstain from acts of immorality and fornication. 29. A contemptible person is one who Inspite of being ignorant of the Path of Allah does not enquire about it. 30. People said to Hadhrat Baa yazeed Bustaami Rahmatullah Alayhi: "You are a performer of many miracles. You walk on the surface of water." He replied: "This is no miracle. Twigs also float on water." People said: "But you fly in the air." He replied: "This too is no miracle, for tiny insects too fly in the air." People said: "It is indeed a great miracle that within a single night you travel to Makkah Mu'azzamah." He replied: ''This too is nothing. Sorcerers journey in a single night from Hindustan to Mount Diyaanand." People said: "What then is a miracle?" He replied: "A miracle is engrossment of the heart with none besides Allah." 31. Your relationship with your Shaikh should be like the relationship of Hadhrat Siddique Akbar Radhiyallahu Anhu with Rasulullah Sallallahu alayhi wasallam. He never contradicted Rasulullah Sallallahu alayhi wasallam in either the Deen or the Dunyaa. One should have a Shaikh fitting the description given by Hadhrat Junaid Rahmatullah Alayh, the Qur'aan-e-Kareem, in his right hand, the Sunnah of Rasulullah Sallallahu alayhi wasallam in his left hand and he (the Shaikh) should walk in the light of these two lamps so that one does nor fall in the pits of doubt nor in the darkness of Bid'ah. 32. When man considers his nafs to be despicable and contemptible, it is the sign of Allah loving and honouring him. And, when he considers his nafs to be honourable and when his defects remain hidden from him, it is the sign of Allah's detestation for him.
Sunday, November 05, 2006
Hazrat e Wala Mufti Navalur Rahman Saheb Damate Barlatahum
This is a great introduction of Mufti Saheb written by one of his close mureeds (disciples) :
President : Shariah Board of America (SBA) www.shariahboard.com
Imam : Masjid-e-Noor Chicago, USAKhateeb : Jamia Masjid Chicago, USA
Dean : Rahmat-e-Alam Foundation
Mashaikh, Ustazul Asatiza, Faqheeul Asr, Hazrat-e-Aqdas, Al-Haj, Al-Hafiz, Maulana wa MuShaikhul rshidana Mufti Shah Mohammed Navalur Rahman sahib Miftahi, wa Hanafi, wa Chisti, wa Qadri, wa Imdadi. damat barakatuhum wa zata fuyoozahum
Hazratwala Mufti sahib was born in the year 1957 C.E. /1376 A.H. in the town of Hyderabad Deccan, India to a family of Auliya-e-Kiraam. His father a great Waliallah and Arif Billah Shaikhul Mashaikh Hazratwala Ghulam Mohammed Sufi sahib (nawwarulAllahi marqadahu) belonging to the Silsila-e-Qadriya received divine inspiration (Ilhaam) to name all of his four sons from the quality of RAHMAN. Hence, the eldest son was named Kamalur Rahman, the second son was named Jamalur Rahman, the third was named Navalur Rahman and the fourth son was named Zilalur Rahman.
Naval meaning 'gift' in the Arabic language, therefore the meaning of Navalur Rahman 'gift from Rahman' is a very rare name, but the meaning has great enlightenment behind it. Hazratwala Mufti sahib was trained and nourished in an environment of Auliya Allah. He became a Hafiz-e-Quran at the age of ten and began his primary Arabic education in his hometown under the spiritual guidance of his blessed father. Later he went to Miftahul Uloom- Jalalabad, India, and met the very pious and authority of Tasawwuf, Hazrat Maseehul Ummat Maulana Maseehullah Khan Jalalabadi (nawwarulAllahi marqadahu) senior khalifa of Hazrat Hakimul Ummat Thanvi (nawwarulAllahi marqadahu).
In the days of his youth, Hazratwala Mufti sahib was very active and he was known a 'SUFI' amongst his colleagues. He never wasted time and indulged in the service of his teachers. He would usually massage the heads of his teachers including Hazrat Masheeul Ummat (nawwarulAllahi marqadahu). His teachers preferred his service and Khidmat over others, due to his ability to learn quickly and great humility. Hazratwala Mufti sahib had not only learned Uloom-e-Zaahiriya from Hazrat Jalalabadi (rah) but gave bayat (allegiance) to him.
Later by the guidance of his Shaikh, he stayed at Miftahul Uloom after completing the Daura-e-Hadith, an exclusive study of Sihah Sittah and other books of Ahadith. He enrolled in Ifta course and studied under the prestigious Mufti, Hazrat Maulana Mufti Naseer Ahmed sahib (nawwarulAllahi marqadahu). Upon returning to Hyderabad Deccan, Hazratwala Mufti sahib began teaching in Madaris-e-Deeniya. His ability to teach was liked by his elders, and he was quickly promoted to teach Daura students, he taught Tirmizi shareef at Darul Uloom Hyderabad. Hazratwala Mufti sahib was so young that some of his students were only a couple of years younger than him. Hazratwala Mufti sahib is well versed in the Hanafi Islamic jurisprudence, and he is known as a Hanafi Fiqh specialist. He has received Ijaza of teaching Hadith by many renowned scholars of our time, he received the Ijaza in (Musalsalaat-e-Hadith) from Hazrat Shaikhul Hadith Maulana Zakariya Kandhalwi (nawwarulAllahi marqadahu).
Hazratwala Mufti sahib later began working in the field of Dawat and Tabligh. His love for the Auliya-e-Kiraam was remarkable, from birth Hazratwala Mufti sahib was in the company and service of Auliya-e-Kiraam, to learn every branch of Deen he went to the Auliya-e-Kiraam who were also experts in Uloom-e-Shariah. To learn the noble work of Dawah he was in service to Hazrat Jee Maulana Inamul Hassan Kandhalwi (nawwarulAllahi marqadahu) the last Ameer of the Tablighi Jamaat. He frequently visits Nizamuddin and he has been doing so from his youth. He spent numerous time in Dawat and Tabligh, and his speeches were desired by the elders of Dawat and Tabligh. Hazratwala Mufti sahib gave speeches in many Marakiz of Dawat and Tabligh. Hazrat Maulana Naeemullah Khan sahib the Ameer of Hyderabad Deccan has a special love for Hazratwala Mufti sahib and sends him to the masses of Ummat to revive the Shari'ah in the lives of the Muslimeen.
Hazratwala Mufti sahib was giving his services to Ilm-e-Deen and the work of Tabligh, due to his great capacity he served all efforts of Deen and excelled in all. He had reached the last stages of Tasuwwuf and his father bestowed him with the mantle of Khilafat in the Qadriya Silsila at the age of twenty. After receiving his Khilafaat from his father, he again received Khilafat in the Chistiya, Naqshbandiya, Qadriya and Suharwardiya silsila by Hazrat Masheeul Ummat (nawwarulAllahi marqadahu) senior khalifa Shaikhul Mashaikh Hazratwala Hafiz Dr. Tanveer Ahmed Khan sahib (damat barakatuhum). He then came to the United States of America in 1993, according to the advice of his elders.
He began as a teacher of Ilm-e-Deen and some students became Alim under his teachings. Later he was made Imam of Masjid-e-Noor and Khateeb of Jamia Masjid, Chicago which he presently still serves. Hazratwala Mufti sahib spirituality was felt by the masses. He unveiled his identity as a Shaikh and began accepting bay't from people. After becoming a Mazhar of Hidayath for the Muslims in the US. Hazratwala Mufti sahib expanded his work by creating Shariah Board of America of Rahmat-e-Alam Foundation. He began to recruit other Ulama-e-Kiraam. He informed the Akabireen-e-Ulama, of the inauguration of Shariah Board of America and three great Muhadditheen and Fuqaha of our time accepted the proposal and became advisors of Shariah Board of America, amongst them are Hazrat Maulana Mufti Taqi Usmani sahib (Vice President Darul Uloom Karachi), Hazrat Maulana Mufti Saeed Ahmed Palanpuri sahib (Ustad-e-Hadith Darul Uloom, Deoband) and Hazrat Shaikh Maulana Salman Saharanpuri sahib (Nazim-Mazahir Uloom Saharanpur, son-in-law Hazrat Shaikhul Hadith Maulana Zakariya Kandhalwi (nawwarulAllahi marqadahu) . Due to his guidance and spirituality Shariah Board of America instantly received acceptance from the Muslim Ummat.
He connected great Ulama-e-Kiraam of North America and created a network of Ulama for the Muslims of North America. Amongst them are Hazrat Maulana Abdul Aziz sahib Mazahiree, Hazrat Maulana Mufti Ghulam Samdani sahib Qasmi, Hazrat Maulana Mumtaz-ul- Haq sahib Binnori (khalifa of Hazrat Hakeem Akhtar sahib (damat barakatuhum), Hazrat Maulana Mufti Jamaluddin sahib, Hazrat Maulana Aijaz Alam sahib and many other great Ulama. Hazratwala Mufti sahib has gotten acceptance amongst all of them and they chose him as an Ameer for the Shariah Board of America network.
Since interest was the biggest sin facing the Muslims in North America, Hazratwala Mufti sahib volunteered his time and researched banking systems of the West and finally Islamic banking began in Chicago by various local banks. After that the need for a Madresa was still an issue, so Darul Uloom Chicago was founded by Hazratwala Mufti sahib and he currently teaches Bukhari and Muslim shareef to the senior class Alimah students. Hazratwala Mufti sahib brings awareness to the Muslim Ummah of deviant sects, like Ghair Muqallideen, the so called Salafi and Ahle Hadith sect. The bid'ati the so called Barelwi sect and the Maudoodi sect. He talks from the Quran, Hadith and brings the masses to believe and understand the Quran and Hadith like the way of the Salaf-e-Saaliheen, the Khairul Quroon, the first three generations of Islam.
He guides Saalikeen in the path of Tasuwwuf and has weekly majalis where the science of Tasuwwuf is explained to the seekers. Hazratwala Mufti sahib is currently studying and working on a translation and commentary of one of the most complex books of Tasuwwuf, Fusus ul Hikam by Shaikh-e-Akbar Mohiuddin ibn Arabi (nawwarulAllahi marqadahu) . Hazratwala Mufti sahib is a Mazhar of Hidayath, Rahmat and Ghaffarath for the people. May his shadow and guidance be upon us till Allah ta'la's pleasure has been attained by all of us. Ameen
http://www.sunniforum.com/forum/showthread.php?t=13909
President : Shariah Board of America (SBA) www.shariahboard.com
Imam : Masjid-e-Noor Chicago, USAKhateeb : Jamia Masjid Chicago, USA
Dean : Rahmat-e-Alam Foundation
Mashaikh, Ustazul Asatiza, Faqheeul Asr, Hazrat-e-Aqdas, Al-Haj, Al-Hafiz, Maulana wa MuShaikhul rshidana Mufti Shah Mohammed Navalur Rahman sahib Miftahi, wa Hanafi, wa Chisti, wa Qadri, wa Imdadi. damat barakatuhum wa zata fuyoozahum
Hazratwala Mufti sahib was born in the year 1957 C.E. /1376 A.H. in the town of Hyderabad Deccan, India to a family of Auliya-e-Kiraam. His father a great Waliallah and Arif Billah Shaikhul Mashaikh Hazratwala Ghulam Mohammed Sufi sahib (nawwarulAllahi marqadahu) belonging to the Silsila-e-Qadriya received divine inspiration (Ilhaam) to name all of his four sons from the quality of RAHMAN. Hence, the eldest son was named Kamalur Rahman, the second son was named Jamalur Rahman, the third was named Navalur Rahman and the fourth son was named Zilalur Rahman.
Naval meaning 'gift' in the Arabic language, therefore the meaning of Navalur Rahman 'gift from Rahman' is a very rare name, but the meaning has great enlightenment behind it. Hazratwala Mufti sahib was trained and nourished in an environment of Auliya Allah. He became a Hafiz-e-Quran at the age of ten and began his primary Arabic education in his hometown under the spiritual guidance of his blessed father. Later he went to Miftahul Uloom- Jalalabad, India, and met the very pious and authority of Tasawwuf, Hazrat Maseehul Ummat Maulana Maseehullah Khan Jalalabadi (nawwarulAllahi marqadahu) senior khalifa of Hazrat Hakimul Ummat Thanvi (nawwarulAllahi marqadahu).
In the days of his youth, Hazratwala Mufti sahib was very active and he was known a 'SUFI' amongst his colleagues. He never wasted time and indulged in the service of his teachers. He would usually massage the heads of his teachers including Hazrat Masheeul Ummat (nawwarulAllahi marqadahu). His teachers preferred his service and Khidmat over others, due to his ability to learn quickly and great humility. Hazratwala Mufti sahib had not only learned Uloom-e-Zaahiriya from Hazrat Jalalabadi (rah) but gave bayat (allegiance) to him.
Later by the guidance of his Shaikh, he stayed at Miftahul Uloom after completing the Daura-e-Hadith, an exclusive study of Sihah Sittah and other books of Ahadith. He enrolled in Ifta course and studied under the prestigious Mufti, Hazrat Maulana Mufti Naseer Ahmed sahib (nawwarulAllahi marqadahu). Upon returning to Hyderabad Deccan, Hazratwala Mufti sahib began teaching in Madaris-e-Deeniya. His ability to teach was liked by his elders, and he was quickly promoted to teach Daura students, he taught Tirmizi shareef at Darul Uloom Hyderabad. Hazratwala Mufti sahib was so young that some of his students were only a couple of years younger than him. Hazratwala Mufti sahib is well versed in the Hanafi Islamic jurisprudence, and he is known as a Hanafi Fiqh specialist. He has received Ijaza of teaching Hadith by many renowned scholars of our time, he received the Ijaza in (Musalsalaat-e-Hadith) from Hazrat Shaikhul Hadith Maulana Zakariya Kandhalwi (nawwarulAllahi marqadahu).
Hazratwala Mufti sahib later began working in the field of Dawat and Tabligh. His love for the Auliya-e-Kiraam was remarkable, from birth Hazratwala Mufti sahib was in the company and service of Auliya-e-Kiraam, to learn every branch of Deen he went to the Auliya-e-Kiraam who were also experts in Uloom-e-Shariah. To learn the noble work of Dawah he was in service to Hazrat Jee Maulana Inamul Hassan Kandhalwi (nawwarulAllahi marqadahu) the last Ameer of the Tablighi Jamaat. He frequently visits Nizamuddin and he has been doing so from his youth. He spent numerous time in Dawat and Tabligh, and his speeches were desired by the elders of Dawat and Tabligh. Hazratwala Mufti sahib gave speeches in many Marakiz of Dawat and Tabligh. Hazrat Maulana Naeemullah Khan sahib the Ameer of Hyderabad Deccan has a special love for Hazratwala Mufti sahib and sends him to the masses of Ummat to revive the Shari'ah in the lives of the Muslimeen.
Hazratwala Mufti sahib was giving his services to Ilm-e-Deen and the work of Tabligh, due to his great capacity he served all efforts of Deen and excelled in all. He had reached the last stages of Tasuwwuf and his father bestowed him with the mantle of Khilafat in the Qadriya Silsila at the age of twenty. After receiving his Khilafaat from his father, he again received Khilafat in the Chistiya, Naqshbandiya, Qadriya and Suharwardiya silsila by Hazrat Masheeul Ummat (nawwarulAllahi marqadahu) senior khalifa Shaikhul Mashaikh Hazratwala Hafiz Dr. Tanveer Ahmed Khan sahib (damat barakatuhum). He then came to the United States of America in 1993, according to the advice of his elders.
He began as a teacher of Ilm-e-Deen and some students became Alim under his teachings. Later he was made Imam of Masjid-e-Noor and Khateeb of Jamia Masjid, Chicago which he presently still serves. Hazratwala Mufti sahib spirituality was felt by the masses. He unveiled his identity as a Shaikh and began accepting bay't from people. After becoming a Mazhar of Hidayath for the Muslims in the US. Hazratwala Mufti sahib expanded his work by creating Shariah Board of America of Rahmat-e-Alam Foundation. He began to recruit other Ulama-e-Kiraam. He informed the Akabireen-e-Ulama, of the inauguration of Shariah Board of America and three great Muhadditheen and Fuqaha of our time accepted the proposal and became advisors of Shariah Board of America, amongst them are Hazrat Maulana Mufti Taqi Usmani sahib (Vice President Darul Uloom Karachi), Hazrat Maulana Mufti Saeed Ahmed Palanpuri sahib (Ustad-e-Hadith Darul Uloom, Deoband) and Hazrat Shaikh Maulana Salman Saharanpuri sahib (Nazim-Mazahir Uloom Saharanpur, son-in-law Hazrat Shaikhul Hadith Maulana Zakariya Kandhalwi (nawwarulAllahi marqadahu) . Due to his guidance and spirituality Shariah Board of America instantly received acceptance from the Muslim Ummat.
He connected great Ulama-e-Kiraam of North America and created a network of Ulama for the Muslims of North America. Amongst them are Hazrat Maulana Abdul Aziz sahib Mazahiree, Hazrat Maulana Mufti Ghulam Samdani sahib Qasmi, Hazrat Maulana Mumtaz-ul- Haq sahib Binnori (khalifa of Hazrat Hakeem Akhtar sahib (damat barakatuhum), Hazrat Maulana Mufti Jamaluddin sahib, Hazrat Maulana Aijaz Alam sahib and many other great Ulama. Hazratwala Mufti sahib has gotten acceptance amongst all of them and they chose him as an Ameer for the Shariah Board of America network.
Since interest was the biggest sin facing the Muslims in North America, Hazratwala Mufti sahib volunteered his time and researched banking systems of the West and finally Islamic banking began in Chicago by various local banks. After that the need for a Madresa was still an issue, so Darul Uloom Chicago was founded by Hazratwala Mufti sahib and he currently teaches Bukhari and Muslim shareef to the senior class Alimah students. Hazratwala Mufti sahib brings awareness to the Muslim Ummah of deviant sects, like Ghair Muqallideen, the so called Salafi and Ahle Hadith sect. The bid'ati the so called Barelwi sect and the Maudoodi sect. He talks from the Quran, Hadith and brings the masses to believe and understand the Quran and Hadith like the way of the Salaf-e-Saaliheen, the Khairul Quroon, the first three generations of Islam.
He guides Saalikeen in the path of Tasuwwuf and has weekly majalis where the science of Tasuwwuf is explained to the seekers. Hazratwala Mufti sahib is currently studying and working on a translation and commentary of one of the most complex books of Tasuwwuf, Fusus ul Hikam by Shaikh-e-Akbar Mohiuddin ibn Arabi (nawwarulAllahi marqadahu) . Hazratwala Mufti sahib is a Mazhar of Hidayath, Rahmat and Ghaffarath for the people. May his shadow and guidance be upon us till Allah ta'la's pleasure has been attained by all of us. Ameen
http://www.sunniforum.com/forum/showthread.php?t=13909
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