SHAIKHUL MASHAAIKH SHAH ABDUL QUDDUS GANGOHI rahmatullah alayh

SHAIKHUL MASHAAIKH SHAH ABDUL QUDDUS GANGOHI

(rahmatullah alayh)


The author Nuzhah depicts his ancestral tree as follows: Shah Abdul Quddus Bin Ismail Bin Safi Bin Nasirul Hanafi Radoli Gangohi. Some say that his name was Ismail while his title was Shah Abdul Quddus. He is, however, known by only his title. He was apparently born in 860 Hijri. He excelled in both, Uloom-e-Zaahiriyyah and Baatiniyyah. His obedience to the Sunnat was the loftiest standard.

Although he, among the Khulafaa of Hadhrat Shaikh Aarif (rahmatullah alayh), the perfection of his excellences was by the direct Faidh-e-Roohaani (spiritual emanation or spiritual attention) of Hadhrat Shaikh Abdul Haq Radoli (rahmatullah alayh). Hadhrat Abdul Quddus Gangohi (rahmatullah alayh) thus writes in his book, Anwaarul Uyoon: "Among the tassarufaat (spiritual actions) of Hadhrat Ahmad Abdul Haq is that 50 years after his demise he attended to the tarbiyat (spiritual training) of this insignificant entity (i.e. Shaikh Abdul Quddus) by means of his Roohaani Faidh."

Hadhrat Abdul Quddus Gangohi's son writes: "It was my father's intention to become bay't somewhere else. However, Hadhrat Shaikh Ahmad Abdul Haq Radoli instructed from Aalam-e-Kashf (the Realm of Spiritual Revelatioin): 'Don't contemplate bay't at any other place. I shall attend to your accomplishment (takmeel)." Since Hadhrat Shah Abdul Quddus cherished the idea of becoming physically bay't, Hadhrat Ahmad Abdul Haq Radoli (rahmatullah alayh) referred him to his grandson, Shaikh Muhammad Bin Shaikh Aarif (rahmatullah alayh).

Thus, Hadhrat Shaikh was initiated into the Silsilah both physical and spiritual bay't, his Roohani Shaikh being Hadhrat Shaikh Abdul Haq Radoli (rahmatullah alayh). Beside this Shaikh of his, he had also gained the mantle of khilaafate from Shaikh Qaasim Oodhi (rahmatullah alayh) who was among the Akaabir of the Suharwardiyyah Silsilah.

He was a born wali. He was a Saahib-e-Karaamaat from childhood. In the beginning he did some farming. From the yield of the farm he would first spend on the Fuqaraa. Hadhrat Gangohi's Matubaat (letters) are famous. His Maktubaat brim with Ma'aarif (Divine Knowledge of Subtleties). Since the Maktubaat arein the Farsi language, they are not reproduced here. Those who are versed in Farsi should study these Maktubaat in kitaabs such as Anwaarul Aafireen. They will derive immense benefit there from. Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) said: "Whenever I experienced any uncertainty regarding Sulook, I would ascertain the answer by reference to the Maktubaat."

Among the works written by him is Anwaarul Uyoon which is divided into seven chapters in which the realities, subtleties, and mysteries of Sulook have been compiled. The first chapter is predominantly devoted to the excellences of Hadhrat Abdul Haq (rahmatullah alayh). The following too are his works: Ta'leeqaat ala Sharhis Sahaa-if which is in the subject of Ilm-e-Kalaam (Islamic Philosophy) and Haashiyatut Ta'arruf is a voluminous exegesis of Anwaariful Ma'aarif. Much of his life is discussed in Lataa-if-e-Quddusi which is the works of his son and Khalifah, Shaikh Ruknud Deen. Many anecdotes of his life are also recorded in Mir'atul Asraar, Iqtibaasu Anwaar and Anwaarul Aarifeen.

Since this brief treatise lacks the scope for a detailed presentation of Hadhrat Gangohi's life, I shall narrate a few anecdotes..

A waswasah (stray thought) occurred to a Mureed of Hadhrat Shah Abdul Quddus Gangohi. He thought that he had already gained whatever knowledge (of Sulook) there was here (i.e. by Hadhrat Gangohi). He thought that there are also other famous Mashaaikh and there was nothing wrong in seeking divine knowledge elsewhere, hence he should visit the other Mashaaikh as well. But he felt in improper to reveal this thought to his Shaikh. Hadhrat Gangohi (rahmatullah alayh) realised this either by way of kashf or some other signs. Hence, he told the Mureed: "Brother! Allah Ta'ala says: "Travel in the earth...". Therefore, if you for some time wander a bit here and there, you will obtain some relaxation as well as be honored with the ziyaaraat and barakaat of different Mashaaikh and then it will not be wrong to enquire from anyone about Allah's Name (i.e. Divine Knowledge)." In his heart the mureed felt pleased at this coincidence. He took leave and began his visiting spree. Every Shaikh whom he visited, instructed him the same shaghl of Paas Anfaas which he had been given to practice in the very initial stage. He was extremely perplexed, thinking to himself: "Everyone to whom I go, begin me off with Alif, Baa, Taa. Whatever else I had hitherto practiced has become futile." Ultimately, feeling very embarrassed, he returned to Hadhrat Shaikh Gangohi and repented. Hadhrat said: "Brother, are you now satisfied? Now sit in solitude and with undivided attention take Allah's Name."

Muhammad Gauth Gawaaliyaari, the author of Jawaahir-e-Khamsah, was an aamil. He was apparently a contemporary of Hadhrat Abdul Quddus Gangohi. Once he sent some jinns to bring Hadhrat Gangohi to him. Hadhrat Shaikh on this occasion was engrossed (in thikr) in the masjid. The jinns arrived, but could not muster up the courage to go to Hadhrat. When the Shaikh noticed someone, he asked: "who is it?" The jinns replied: "Muhammad Gauth wishes to see you, hence he has sent us. If you consent, we shall take you without causing any inconvenience." Hadhrat said: "I order you to bring Muhammad Gauth here." The jinns obeyed. Taking hold of Muhammad Gauth they set off to Hadhrat Gangohi. Muhammad Gauth said to the jinns: "What is wrong? You were in subjection to me. Why this disobedience?" The jinns responded: "With regard to others, we are obedient to you, but not in regard to the Shaikh. As far as he is concerned, we cannot obey you. They delivered him to Hadhrat Shaikh who said: "Have you no shame?" Hadhrat severely reprimanded him. Finally he became bay't to Hadhrat and attained a lofty sprirtual status of divine proximity (i.e. he became a Saahib-e-Nisbat). His grave is in Gawaaliyar.

Once a wealthy and prominent personality of the community, who was also Hadhrat's khaadim had invited the wealthy and the poor of the city to attend the Walimah of his son. Hadhrat Gangohi (rahmatullah alayh) presented himself in order to test the khaadim. He went incognito. He changed his attire and arrived at night and sat among the poor. Hadhrat Shaikh observed that the khaadim was treating and attending to the rich and poor in the same way. Hadhrat Shaikh remained seated among the poor, but the khaadim did not have the remotest notion of his presence. Afterwards when the khaadim came to Hadhrat (i.e. at the khaanqah), Hadhrat displayed his displeasure. When the khaadim enquired the reason of his displeasure, Hadhrat said: "I was at your gathering of feasting, but you did not recognize me." The khaadim presented the excuse of his inability to have recognized Hadhrat because of the circumstances, which preludes recognition. Hadhrat Shaikh said: "Why did you not perceive my fragrance? If you could have perceived the fragrance, you would certainly have recognized me in spite of the different garb. Since you could not perceive the fragrance, it is clear that you lack love for me." (The spiritual rationale of this attitude may not be comprehensible the those who are barren - bereft of spiritual insight and divine love. The spiritual bond with the Shaikh for the sake of developing the Love of Allah produces Roohani fragrance in the relationship. Such fragrance becomes spiritually perceptible according to the degree of truth in the mutual love of the spiritual partners in this celestial bond.)

Once Hadhrat Gangohi (rahmatullah alayh) came to Delhi. Shaikh Haji Abdul Wahhab Bukhaari who was a descendent of Sayyid Jalaalud Deen Bukhaari, sent the written manuscript of his tafseer to Shaikh Abdul Quddus. When Hadhrat opened the manuscript his eyes fell on the aayat pertaining ot the tahaarat (purity) of the household members of Rasulullah (s.a.a.w). In its tafseer, Shaikh Abdul Wahhab stated that the successful end (Khaatimah bil Khair - death with Imaan) of all descendents of Rasulullah (s.a.a.w.) is assured. Their death will most certainly be beautiful. Shaikh Abdul Quddus wrote in the margin: "This view is in conflict of the view of the Ahlus Sunnah was Jama'at." He then returned the manuscript. Meanwhile, the Ulama of that place deliberated many days on this question. Finally, all accepted the ruling by Shaikh Abdul Quddus Gangohi (rahmatullah alayh).

Once the Imaam of the Musjid did not arrive on time, hence his nephew, Shaikh Abdul Ghani went forward and became the Imaam. He paused slightly beween Lazeenaa and An-umtaa. Hadhrat Shaikh repeated the Salaat and furiously said: "Young men should be prevented from Imamate and invalidating the Salaat of the people. Does he not know even that the mousul and silah (these are terms of Arabic grammer) join to form a single word; hence it is improper to create an interruption between the two. Waqf between them is not permissible.

Hadhrat Maulana Ashraf Ali Thanwi (rahmatullah alayh) narrates several anecdotes of Hadhrat Shaikh Abdul Quddus Gangohi (rahmatullah alayh), in his book, Assunnatul Jaliyyatu fi Chishtiyyatil Ulyah.

Hadhrat Gangohi (rahmatullah alayh) had seven sons who all were men of virtue and excellence. They were educated in Delhi. Whenever they wished to meet their father, he (Hadhrat) would himself go to Delhi to avoid any disruption to their education.

Shaikh Ruknud Deen (rahmatullah alayh) states in Lataa-if-e-Quddusi that Hadhrat Gangohi (rahmatullah alayh) passed away on the 11th Jamadil Ukhraa 977 Hijri. On Sunday, Hadhrat became feverish and started to shiver. On Friday his condition improved, enabling him to perform Salaat comfortably. After Salaat, the fever resumed. Even during his maradhul maut (the last illness) his ibaadat did not undergo any change. He remained fully engrossed in ibaadat despite his illness. At the very end, he signaled for wudhu and he performed two raka'ts Salaat. He made Ruku' and Sajdah by means of signs. On the ninth day, on Monday, while performing Salaat, he passed away. After the demise of Hadhrat Shaikh Abdul Quddus Gangohi, Shaikh Ruknud Deen after completing the ghust, placed his hand on the blessed breast of Hadhrat. He felt the movement of Thikr-e-Qalbi (Thikr of the heart).

Some people record the year of his demise as 945 Hijri. Hadhrat's age was 84 years. For 35 years he had lived in Radoli. In 896 Hijri, he settled in Shahaabad on the request and insistence of Umar Khan Kaahi who was a minister of Sultan Sikander Ludhi. He also lived for 35 years in Shahaabad. In 893 Hijri, during the reign of Zahirud Deen Babaa, Hadhrat Gangohi (rahmatullah alayh) settled in Gangoh and lived 14 years there. Although there are different versions regarding the year of his demise, the most reliable view is 944 Hijri.

Presently, Gangoh is divided into two areas. The one area commonly known as Gangoh is the city. The other area is to the west of the city and is known as Seraa-e. This area at the time of Hadhrat's arrival was a complete forest. It is here where Shaikh Gangohi took up residence. The development of this area commenced about this time. It is here where the three Pillers of the Chishtiyyah Silsilah (Hadhrat Abdul Quddus Gangohi (rahmatullah alayh), Hadhrat Shah Abu Saeed Gangohi (rahmatullah alayh), and Hadhrat Imaam-e-Rabbaani Maulana Rashid Ahmad Gangohi) are lying in rest.

Hadhrat Shah Abdul Quddus Gangohi (rahmatullah alayh) had many khulafaa. The well-known ones are Shaikh Bhooru, Shaikh Umar, Shaikh Abdul Ghafoor A'zampoori, Shaikh Ruknud Deen and Shaikh Abdul Kabeer who is better known as Balaa Peer. The latter two are his sons as well as his spiritual offspiring. Hadhrat Shaikh Jalaalud Deen Thaanesri (rahmatullah alayh) is also his senior khalifaah.

THE STYLE OF RASULULLAH’S GARMENT

THE STYLE OF RASULULLAH’S GARMENT

By Mujlisul Ulama of South Africa

When a modernist Muslim criticizes the dress style and appearance of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah, we in this age in which kufr preponderates, are not surprised. Immersed in the kufr concepts and liberalism of the western kuffaar, it is just natural and logical for modernists to denigrate every teaching of the Sunnah which conflicts with the tastes and hues of western culture. In fact, even Ulama have become so terribly desensitized with the kufr of the modernists as a consequence of their mutual association and their dubious and baseless policies of ‘hikmat’ and diplomacy, that they (the Ulama) too have become chronic victims of the maladies of kufr and liberalism.

So while we cannot be surprised when modernists criticize, mock and sneer at the dress styles and appearance of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah, there is not o­nly surprise but shock when molvis —products of Darul Ulooms - who purport to be followers of the Ulama of the Sunnah, resort to labyrinthal arguments in order to justify styles which are in conflict with not o­nly the practical example of the Nabi, but in diametric opposition to his explicit statements of prohibition pertaining to certain dress styles.

THE TROUSERS

Every molvi is aware or should be aware that ALL the Books of Hadith contain many authentic ahadith clearly explaining the style of Rasulullah’s izaar. There is absolutely no difference of opinion among any of the innumerable authorities of the Shariah from the very inception of Islam that Rasulullah (sallallahu alayhi wasallam) and his Sahaabah always wore their izaar and trousers above their ankles.

In addition to their practical example, Rasulullah (sallallahu alayhi wasallam) and the Sahaabah verbally propagated in explicit terms the prohibition of wearing the trousers below the ankles. This style is completely unrelated to age and time. There was no incumbency of the era to wear the trousers in this manner nor were there any physical or geographic restraints or factors which compelled the adoption of this style. o­n the contrary, the age and the people of the time demanded that the trousers be worn below the ankles in exactly the same way as modernists, kuffaar and Muslims ashamed of the Sunnah Culture are advocating today.

THE REASON

In order to accomodate the liberal fancies of the western kuffaar, molvis in this age of corruption, have hooked o­nto a legless and baseless argument to justify, propagate and even praise the kaafir style of wearing the trousers below the ankles—a style which is in clear opposition to the style and command of Rasulullah (sallallahu alayhi wasallam).

The modernist molvis of the liberal cult of westernism are arguing that the reason for the prohibition to wear the trousers below the ankles was pride. Their argument goes that o­n account of pride, the style was prohibited. But if there is no pride then wearing the trousers below the ankles is permissible, in fact commendable by implication of their baseless and satanic arguments which they voice over their radio channels.

Why is it haraam for a Muslim to wear a crucifix around his neck or arm? Why should it be haraam for a Muslim to keep a small idol of Bhagwan or Buddha in his pocket or display it in his home. Why should this be haraam if the Muslim concerned has no beliefs of shirk or kufr. He simply regards these items as ‘artifacts’ and symbols of ‘history’. He does not believe in these idols. He does not worship them. But we can claim without fear of contradiction that even the modernist molvis have as yet not descended to the level of corruption which will constrain them to say that keeping such idols is permissible if the reason is not shirk/worship. Although this is still the case presently, we know that there will soon come a time when keeping and admiring even these instruments of shirk and kufr will be justified and made legal by the presentation of the argument that the reason for the initial prohibition was the belief of shirk which had not yet been completely eradicated from the hearts of the new converts to Islam.

CATEGORIC PROHIBITION

When the Shariah categorically prohibits an act or practice, the prohibition will endure regardless of the reason for which it was initially prohibited. Reciting the qira’t jahran (aloud) in Zuhr and Asr was prohibited initially o­n account of a particular reason which soon after the prohibition no longer existed. But inspite of the disappearance of the reason for the prohibition, the hukm of Sirri (silent) recitation will endure until the day of Qiyaamah.

Rasulullah (sallalahu alayhi wasallam) said that he who plays chess is like o­ne who has dipped his fingers in the blood of a swine. Surely there was a cogent reason for this stern prohibition. Now, regardless of whether that reason exists in some cases or not, the prohibition of playing chess will remain until the day of Qiyaamah. In fact, the prohibition has been taken further by the Fuqaha (the Authorities of the Shariah). This prohibition has been extended to all similar games of the kuffaar.

THE AHADITH

We shall now present the relevant authentic Ahadith o­n the issue of the trousers below and above the ankles and then proceed to further refute and negate the utterly baseless and devious arguments tendered by modernists molvis to beguile the Ummah.

(1) Abu Hurairah (Radhiyallahu anhu) narrates: Rasulullah (sallallahu alayhi wasallam) said: "Whatever of the garment is below the ankles will be in the Fire (of Jahannum).(Bukhaari)

(2) Ibn Umar (Radhiyallahu anhu) narrates: "Verily the Nabi (sallallahu alayhi wasallam) said: Whoever hangs his garment in pride, Allah will not look at him (with mercy) o­n the day of Qiyaamah." (Bukhaari and Muslim)

(3) Abu Saeed al-Kudri (Radhiyallahu anhu) narrates: "I heard Rasulullah (sallallahu alayhi wasallam) saying: The izaar of the Mu’min is halfway o­n the forlegs (i.e.midway between the knees and the ankles). There is no sin o­n him in that which is between it and the ankles. And, whatever is below this is in the Fire (of Jahannum). He (Rasulullah —sallallahu alayhi wasallam) repeated this statement) three times, And, he said: Allah will not look (with mercy) at the person who hangs his izaar in pride." (Abu Dawood and Ibn Maajah)

(4) Ibn Umar (radhiyallahu anhu) narrates: "I passed by Rasulullah (sallallahu alayhi wasallam) while my trousers was hanging (i.e.below the ankles). He then exclaimed: O Abdullah! Raise your izaar. I then raised it (a bit). Then he (Rasulullah- sallallahu alayhi wasallam) said: Raise it more! I then raised it more. Thereafter I was always concious of it." Some people asked: Until where (did you raise it)? He (Ibn Umar) said: Until midway of the forleg." (Muslim)

(5) Ubaid Bin Khaalid (radhiyallahu anhu) narrates: While I was walking in Madinah, (I heard) someone behind me say: "Raise your izaar! Verily it (raising the garment) is better for piety and preservation (of the garment)." I then looked behind and observed that it was Rasulullah (sallallahu alayhi wasallam). I then said: O Rasulullah! It is a simple (of inferior quality and price) garment. Rasulullah (sallallahu alayhi wasallam) commented: "What,is there not for you in me an example (to follow)?" When I looked (at Rasulullah’s garment), his izaar was midway o­n his forlegs." (Tirmizi)

(6) Salmah Bin Akwa’ (radhiyallahu anhu) narrates: "Uthmaan (radhiyallahu anhu) would wear his trousers midway o­n his forlegs, and he would say: ‘So was the izaar of my Companion, i.e.Nabi -sallallahu alayhi wasallam)." (Tirmizi)

(7) Huzaifah Bin Yamaan (radhiyallahu anhu) narrates: Rasulullah (sallallahu alayhi wasallam) took hold of the flesh of my forleg (or of his forleg) and said: ‘This is the location for the izaar. If you are not satisfied (with this position), then a bit lower. And if you are still not satisfied, then know that the izaar has no right in the ankles." (Tirmizi)

COMMENT

Commenting o­n these Hadith narration, Hadhrat Shaikh Muhammad Zakariyya (rahmatullah alayh) writes:

"Severe warnings have been recorded for wearing the lungi, trousers, etc. below the ankles. That section (below the ankles) o­n which the garment hangs will be burnt in the Fire (of Jahannum). In view of this type (of severe) warnings (of punishment) in the ahadith, special attention should be paid to this matter. But, o­n the contrary in our age, the garments are specially (i.e.intentionally) worn below the ankles. To Allah does the complainer (register his complaint)."

Inspite of the many unambiguous ahadith explicitly prohibiting the kuffaar style of wearing the trousers below the ankles, molvis in this age are devoting special time o­n their radio channels to negate what Rasulullah (sallallahu alayhi wasallam) has commanded.

THE THRUST

Any level-headed and unbiased Muslim in search of the truth will understand after a perusal of the aforementioned ahadith that wearing the trousers below the ankles is haraam.

In Hadith No. 5, Ubaid Bin Khaalid (radhiyallahu anhu) was wearing his garment below his ankles. He was walking in the streets of Madinah when Rasulullah (sallallahu alayhi wasallam) ordered him to raise his izaar above the ankles. In this Hadith, Rasulullah (sallallahu alayhi wasallam) presented two reasons for wearing the trousers above the ankles.In this style (of the Sunnah) is greater piety in view of the fact that it firstly is in conflict with the style of the kuffaar. Secondly, when a Muslim conciously abstains from emulating the style of the kuffaar, he rises in rank of taqwa. Following the method of Rasulullah (sallallahu alayhi wasallam) is an incumbent requirement of Taqwa, hence he said that wearing the trousers above the ankles is ‘atqaa’ (more pious). It thus flows from this reasoning presented by Nabi-e-Kareem (sallallahu alayhi wasallam) that wearing the the garment below the ankles is not in conformity with taqwa. Whether we understand the relationship between this style and taqwa is of no significance. Since Rasulullah (sallallahu alayhi wasallam) has offered this explanation, it is the fardh duty of every Mu’min to blindly accept it.

The second argument which Rasulullah (sallallahu alayhi wasallam) presented for his command to wear the garment above the ankles is that this style is ‘abqaa’ for the garment. In other words the garment will be better preserved against the dirt and filth of the road and in this way be better protected. The Mu’min’s trousers should not serve the function of the street-sweeper.

It is significant that in this Hadith, Rasulullah (sallallahu alayhi wasallam) did not tender the argument of pride. Since he was aware that the Sahaabi was not wearing his garment below the ankles o­n account of pride, he did not mention pride o­n this occasion. However, when the Sahaabi did not understand the argument, Rasulullah (sallallahu alayhi wasallam) broached the subject from another angle. He asked: Is my example and way not sufficient? In otherwords, for the Mu’min the acts, practices and example of the Rasool are more than adequate. There is no need to search for reasons and wisdoms for the ahkaam (laws of the Deen). The example of Rasulullah (sallallahu alayhi wasallam) is compulsorily imposed o­n Muslims by the Qur’aan Majeed. There is no need to look elsewhere and further than this. It thus does not behove a Muslim, least of all a learned man, to dig out technicalities and by distortion present these in justification of the endeavour to negate the style and custom of Rasulullah (sallalahu alayhi wasallam).

In Hadith No. 6 Hadhrat Uthmaan (Radhiyallahu anhu), the third Khalifah, long after the demise of Rasulullah (sallallahu alayhi wasallam) commented o­n the practice of wearing the trousers above the ankles. Everyone knows and accepts that he had no pride. If the order to wear the trousers above the ankles was based o­n pride, Hadhrat Uthmaan and all the Sahaabah would not have been so meticulous in observing this injunction. They would have worn their trousers below their ankles since they were bereft of pride. They had attained the loftiest heights in the reformation of the nafs. There were no better, no more pious and no humbler community o­n earth than the Sahaabah who were thoroughly purified of all spiritual maladies by Rasulullah (sallallahu alayhi wasallam). Yet, inspite of their high stage of humility, they adhered meticulously to the style of Rasulullah (sallallahu alayhi wasallam).

Everyone who has studied a bit of the history of the Sahaabah, is aware that Hadhrat Ibn Umar (radhiyallahu anhu) was such a staunch and ardent follower of the minutest details of the Sunnah, that people believed that he would become insane. Pride was never the reason for him having worn his trousers below his ankles. When Rasulullah (sallallahu alayhi wasallam) saw this, he commanded him to raise his garment midway between the knees and the ankles. The issue of pride never featured in his wearing his trousers below his ankles nor in the argument of Rasulullah (sallallahu alayhi wasallam) o­n the occasion when he issued his instruction to this devotee of the Sunnah.

PRIDE

In some narrations the reason for wearing the trousers below the ankles is stated as pride. While this was the actual reason in those times for this prohibited style, it was not always the case with everyone who would wear his trousers below his ankles. Hence, we find Rasulullah (sallallahu alayhi wasallam) issuing stern warnings and threats of the punishment of the Fire for those who wear their trousers in the fashion of the proud people. So whether o­ne wears the trousers below the ankles for the sake of pride or not, o­ne is undoubtedly, imitating the style of the proud o­nes and the style of the kuffaar. Imitating the kuffaar by itself is a factor of prohibition.

THE HIDDEN DISEASE

Now the question to be asked is: Why would a molvi advocate a style which Rasulullah (sallallahu alayhi wasallam) had prohibited. He did not o­nly present pride as the reason for the prohibition. So why is there so much concern to negate a Sunnah style? Leaving aside the technical questions and academic rulings, it can be simply understood that the permanent practice and style of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah were to wear their garments above the ankles, not below their ankles.

That wearing the trousers above the ankles is an irrefutable Sunnah practice, will be acknowledged by all Muslims, even the modernists and the liberal molvis. o­n the assumption that it is not haraam to wear the trousers below the ankles, then too, why should Muslims who claim to love Rasulullah (sallalahu alayhi wasallam) have a desire to scuttle this Sunnah practice and in its place follow the style of the kuffaar? Whose style is it to wear the trousers above the ankles? And, whose style is it to wear it below the ankles? What does the Imaan of a Mu’min demand? Follow the style of Rasulullah (sallalahu alayhi wasallam) or the style of the kuffaar? Why is there such a strong aversion in the ranks of the Muslims for the style of Rasulullah (sallallahu alayhi wasallam)?

What goes o­n in the heart of a molvi who advocates a style abhorred by Rasulullah (sallallahu alayhi wasallam)? Surely there must be some hidden disease (mardh) lurking somewhere in such a heart. It is inconceivable that a Mu’min of healthy Imaan will ever stoop so low as to scrape the very bottom of the barrel of spiritual corruprion. Remember that to negate a preference of Rasulullah (sallallahu alayhi wasallam), to feel ashamed of the style of Rasulullah (sallallahu alayhi wasallam) and to present devious arguments to distort and deny what Rasulullah (sallallahu alayhi wasallam) had commanded, are worse than consuming liquor, worse than fornication and worse than all the major sins put together. Such attitude is kufr.

HADHRAT ABU BAKR

The solitary narration which the denigrators of Rasulullah’s practice are able to produce as ‘evidence’ is the Hadith in which it is mentioned that Rasulullah (sallallahu alayhi wasallam) allowed Hadhrat Abu Bakr (radhiyallahu anhu) to wear his garment below his ankles. To present this Hadith in substantiation of the claim, the aim of which is to negate the style of Rasulullah (sallalahu alayhi wasallam), is ludicrous and utterly baseless. The Hadith in question is very clear as for the reason of the permission granted to Hadhrat Abu Bakr (radhiyallahu anhu) who was highly perturbed by his inability to maintain his garment above his ankles. He therefore, discussed this matter with Nabi-e-Kareem (sallallahu alayhi wasallam). Hadhrat Abu Bakr (Radhiyallahu anhu) was a man with a big stomach. Inspite of all his efforts to keep his garment in place, he failed. His garment would repeatedly slide down over his ankles. The Hadith in question, explicitly mentions this fact. In view of this condition and his inability to retain his garment in position above his ankles, he was exempted from the prohibition. But he had a valid reason. What valid reason do the modernists and the liberal molvis have? There are always exceptions to general rules. But the exceptions do not cancel out the law or the rule. The rule remains in place. Furthermore, why do the scoffers of Rasulullah’s style cast a blind eye to all the ahadith of prohibition and cling o­nto this solitary narration which in no way negates the prohibition stated so emphatically in the other narrations?

IMAAM SHAAFI

Like a drowning man, the modernist molvi tries to cling to every floating straw that passes his way. Entirely bereft of proper Shar’i arguments to bolster his corrupt view and enmity for Rasulullah’s dress style, the molvi claims that according to Imaam Shaafi (Rahmatullah alayh) it is permissible to wear the trousers below the ankles.

Let us for a moment assume that what the molvi tendered is correct. The question now is: Why does the Hanafi molvi resort to a view of Imaam Shaafi (Rahmatullah alayh), especially o­n an issue for which there is absolutely no need to adopt the view of another Math-hab? If it was a critical issue or an emergency or some urgent need, then in terms of the principles of the Hanafi Math-hab, a pious and experienced Mufti will have the right to issue a Fatwa o­n the basis of o­ne of the other Math-habs among the Four Math-habs. But in this case of wearing the trousers, there is absolutely no such expediency.

When a Hanafi molvi ignores the views and fatwas of the authorities of his own Math-hab and clings to an opinion of another Math-hab, it follows that there is no flexibility for his baseless view in his own Math-hab, hence he had to look elsewhere for aid. His act in itself is sufficient testimony for the claim that according to the Hanafi Fuqaha and Ulama and Auliya, wearing the trousers below the ankles is haraam.

THE ACTUAL POSITION

The liberal molvi claims that according to Imaam Shaafi (rahmatullah alayh) wearing the trousers below the ankles is permissible. His claim is baseless. Imaam Shaafi does not say that "it is permissible". According to the Shaafi Math-hab there are different degrees of prohibition for the style of wearing the trousers below the ankles. Explaining this, Imaam Nawawi (a Shaafi authority) states in his Sharhul Muslim

"It is not permissible to hang the garment below the ankles if it is for pride. If it is for a reason other than pride, it is Makrooh.

The Mustahab requirement is midway of the calfs (the forlegs) as it is stated in the Hadith of Ibn Umar.

Midway of the forlegs is Mustahab. Below this limit until the ankles is permissible without it being Makrooh. What descends below the ankles is Mamnoo’ (prohibited). If it is for pride, then the prohibition is of the haraam category (i.e.Makrooh Tahrimi). And, if it is not for pride, the prohibition is of the tanzihi category (i.e.Makrooh Tanzihi)."

Makrooh Tanzihi does not mean ‘permissible’. It remains a detestable act in the Shariah. In fact, persistence o­n a Makrooh Tanzihi act transforms it into Makrooh Tahrimi which is sinful and a punishable offence. It makes a man a faasiq. Clutching at straws is not Shar’i evidence for a claim.

THE FACTORS

From the aforegoing explanation it will be understood that there are several factors for the prohibition of wearing the garment below the ankles:

(a) It is the style of the kuffaar. Whoever imitates the kuffaar becomes of them.

(b) It is the way of the mutakabbireen (proud people). So whether o­ne has pride or not, is immaterial. The fact that the mutakabbireen’s style is adopted in itself is a grave sin.

(c) The opposite style (wearing above the ankles) is ‘atqaa’ and abqaa’ according to Rasulullah (sallallahu alayhi wasallam).

(d) Wearing the garment above the ankles is part of the Uswah-e-Hasanah (Beautiful Life Pattern) of Rasulullah (sallallahu alayhi wasallam). The Qur’aan commands adoption of this Sunnah.

(e) The trousers has no haqq (right) o­n the ankles according to the explicit pronouncement of Rasulullah (sallallahu alayhi wasallam).

(f) What is below the ankles will be in the Fire of Jahannum.

In view of all these factors of prohibition, the arguments of the modernist and liberal molvis have absolutely no validity. These molvis should also understand that in airing their liberal, modernist and baatil views, they do not have the support of a single o­ne of our Akaabir Ulama. Our advice is that they should utilize their radio channels constructively to aid the Deen, not to breakdown Islam and its Culture, for then, there will be absolute justification for branding their organs of transmission as radio shaitaan and channel shaitaan.

THE EXERCISE OF PAAS ANFAAS

THE EXERCISE OF PAAS ANFAAS
Taken from theMajlis.net

For presence of mind, increase in eagerness and improvement of memory the exercise known as Paas Anfaas is most efficacious while it is the simplest of exercises (ashghaal). This exercise is a breathing exercise and its method is as follows:

Take a deep breadth. While inhaling concentrate on the word اَلله. Exhale vigorously. While exhaling concentrate on هُوْ. Do this repeatedly.

In the beginning practise this exercise in solitude and do it until one feels a warm sensation. Thereafter, this exercise should be carried out at all times while walking, sitting, etc. In all states endeavour to establish this concentration. In the beginning some effort is required. However, after a short while one’s breathing will be so conditioned that it (the breathing) will be along this pattern without one consciously resorting to it.

THE DEVOTIONAL PRACTICES OF THE SAALIK

THE DEVOTIONAL PRACTICES OF THE SAALIK
by Majlis.net

The ma’mulaat or devotional practices which the Saalik has to adopt are vastly beneficial in this Path. These ma’mulaat are listed hereunder.

TAHAJJUD: The Saalik should perform four, eight or twelve rak’ats in the latter part of the night. If he is unable to do so in the latter part of the night then as the last resort he should perform at least four raka’ts (with the intention of Tahajjud) at the time of Ishaa.

THE THIRTEEN TASBEEH: Either at the time of Tahajjud or after Ishaa Salaat, the following should be recited:

لآ اِلَهَ اِلاَّ الله

a. Laa ilaaha il lal laah (Two Tasbeehs) i.e. 200 times). This is called the Tasbeeh of Nafl (negative) and Ithbaat (positive).

b. Il-lal laahu (Four Tasberhs–400 times) اِلاَّ اللهُ

c. Allaahu Allaah (Six Tasbeehs–600 times) اَللهُ اَللهُ

d. Allaahu (One Tasbeeh - 100 times) اَللهُ

Between the Sunnat and Fardh of Fajr, 41 times Surah Faatifiah, beginning each time with Bismillaah.

AFTER FAJR SALAAT: Surah Yaaseen Shareef, some tilaawat of the Qur’aan Shareef, at ]east a quarter Juz; those who have memorized Surahs should recite all such Surahs (if they are unable to make tilaawat); whenever opportunity affords, one Manzil of Munaajaat-e-Maqbool together with Hizbul Jiryaa; and 41 times the following:

This should also be recited at least three times before making Thikr.

ISHRAAQ: Perform two or four raka’ts Ishraaq Salaat.

CHAASHT: Immediately after Ishraaq or a bit later perform two, four or six raka’ts.

AFTER ZUHR: Recite Surah Innaa Fatahnaa laka (Surah Fatah) and make Thikr of the word, ا لله as much as time permits, or recite اَ للهُ اَلله (Allaahu Allah) five hundred times.

AFTER ASR: Recite Surah Amma Yatasaa aloon (Surah Nabaa) and one Tasbeeh, the Aayat:

AFTER MAGHRIB: Four raka’ts Salaatul Awwaabeen or six raka’ts. If time permits make Thikr of Allaah اَلله. Recite Surah Waaqiah.

AFTER ISHAA: Recite Surah Mulk and Surah Alif Laam Meem Sajdah. Recite Istighfaar in the following way:

Recite the Istighfaar 100 times or 70 times. If one feels very sleepy or tired then recite it 41 times.

MUHAASABAH: i.e. to take stock of one’s deeds: At the time of going to bed reflect about your deeds. When recalling a righteous act, be thankful (make shukr), and when recalling a sinful act, be regretful. Remind your nafs of the rebuke and punishment of Allah Ta’ala for sins and pledge not to approach sin in the future. During the day recall this pledge.

CONSTANT THIKR: While reclining, sitting, walking, etc., always recite the Kalimah. Recite

لآ اِلَهَ اِلاَّ الله

constantly and whenever the breadth breaks, add:

مُحَمَّدٌ رَّسُوْلُ ا للهِ صَلَّى ا للهُ تَعَا لى عَلَيْهِ وَسَلَّمْ

After every Salaat recite Aayatul Kursi and Tasbeeh Faatimah, i.e. Insert Arabic سُبْحَانَ الله 33 times; اَلْحَمْدُ الله 33 times and اَلله اَكْبَرُ 34 times. If time allows, recite the following Tasbeeh a hundred times after Zuhr, Maghrib and Ishaa:

سُبْحَانَ الله وَ اَلْحَمْدُ الله وَ لآ اِلَهَ اِلاَّ اللهُ وَ اَلله اَكْبَرُ


If one has the opportunity it is more efficacious and beneficial to fix one or two times daily for the Thikr of Isme Zaat instead of spreading the Thikr over a period or time. If the Isme Zaat is recited six or twelve thousand times, its beneficial effect will expedited.

Farmaan e Mustafa Sallallahualihe Wasallam

Hazrat Rasulullah sall Allaho alaihi wasallam said, “One who climbs over the necks (shoulders) of people on Friday (in the Musjid), has built a bridge to hell for himself.” (Tirmizi Shareef)

Farmaan e Mustafa Sallallahualihe Wasallam

Hazrat ibn Mas’ood radi Allahu anhu reports that the Huzur Rasoolullah sall Allaho alaihi wasallam said, “A momin is not one who tease, curses and speaks in a vulgar manner and he is not one who is shameless.” (Tirmizi Shareef)

Farmaan e Mustafa Sallallahualihe Wasallam

Hazrat Anas (RadiAllahuanhu) narrated that the Huzur Rasoolullah Sallallahualihe Wasallam said: 'EVERY person is a sinner, but the BEST amongst you are the ones who repent and are ashamed of their sins.' (Tirmidhi)

The Reality of Peeri Mureedi & Khilaafath

The Reality of Peeri Mureedi & Khilaafath
Excerpt from Aap Beti (Autobiography)
of
Qutbul Aqtaab Shaikhul Hadith Hazrat Maulana Muhammad Zakariyya Kandhlawi (rahmatullah alayh)

p. 625-628


"Hazrat Hakeemul ummat writes in his kitaab, “Anfaas Eesa’ page 143: “The permission of a Sheikh for one to perform ‘Bay’at’ is no proof of that person’s high status. It is only a proof of that person’s ability to achieve.”

Hazrat writes in another place in ‘Anfaas Eesa’: Just as a certificate is issued at the time of completing a course of studies in a Madressa, the meaning is not this that this person has attained perfection on those subjects. The certificate is merely given with this in mind that there is confidence in him that, should he continue his studies and teaching, there is a good prospect that little by little he may progress towards a degree of perfection.

If, however, out of his own negligence and lack of appreciation, he destroys this ability and talent, the fault will not lie with those who issued the certificate, but with him alone.

Similiarly, when a Sheikh grants permission to anyone, it does not mean that at that moment this person is endowed with all the qualities of virtue. It only means that there is confidence in him, that should he continue with self-rectification and Mujaahadah (striving), there exists a strong possibility of him acquiring the good qualities leading to perfection.”

Hakeemul Ummat goes so far as to say that very often the Sheikhs even grant permission to unsuited ones. He writes in ‘Anfaas Eesa’ “There are times when the Sheikhs on observing the quality of shame and shyness in a person, grant him permission for Bay’at, hoping that when he sets about with the rectification of others, his shame will cause him to be involved with his own self-rectification, so that one day he will emerge successful on the road to perfection.”

He also writes: “Sometimes the Sheikh give permission to an incompetent and unsuitable one with this hope in mind that because of earnest and sincere seeker’s blessings, he too will become rectified. It had happened that a ‘Peer’ is himself incompetent but his ‘mureed’ is very earnest and upright. Allah causes the righteousness of the mureed to favour the Peer, so that when the mureed becomes perfected, the Peer subsequently becomes perfected in qualities. In a case like this, this is the way for perfecting the ways of the Peer.”

Whatever Hakeemul Ummat had written here about the ‘Ijaazat’ of the incompetent one is an extremely delicate point. It does not follow at all that every incompetent one should be granted ‘Ijaazat’. All it means is that such things do happen among some Sheikhs, and that there are times when a Sheikh has become competent due to the effect of his mureed. It has happened and there are many famous examples:

There is the story of a robber who in spite of his own weak character pretended to be a Sheikh. He started admitting people into Bay’at. With Allah Ta’ala sincerity has great weight. This is a fixed law. Allah Ta’ala caused the mureeds to become very well benefitted from him through their own sincerity. One day the mureeds told him: “We have had a look at the qualities of the Sheikhs and their ranks and have realized the ranks of all the Sheikhs, but your rank is so high that we have not been able to realize it.”

(There is no doubt that there are blessings in Allah’s name. This no one can deny. I have already quoted in Ala Hazrat Gangohi’s saying that no matter how unmindfully one mentions Allah’s name, it does not go without any effect.)

This fake ‘Peer’ was beneficially affected by Allah’s name. When he heard this statement by the mureeds, he burst out crying and told them who he really was. He then begged the mureeds to help him.

All of them focused their attentions (Tawajjuh) upon him and he benefitted by these spiritual favours. This is so because when the saintly ones cast their attentions upon anyone spiritually, it does not go without effect. The major thing is sincerity and in the presence of this, the incompetence of the Peer does not affect the mureeds adversely.

I heard a story from my father. There was once a robber and thief. As long as he was young and strong, he continued his robbery and theft, but later when he became old and weak, he consulted his friends as to what work he should now do. They told him that to play as a saint (Peeri-mureedi), it being such a job from which without much hardship and effort, one can earn much. He would then be able to live a life of comfort and ease. (The story is quite long. Perhaps I have already told it somewhere in some of my books.)

He did just that and became such a ‘Peer’. It so happened that a true seeker after spiritual progress, came to him. The Peer continued with this pretended piety but the sincerity and earnestness of the mureed, did not allow him to even think about the Peer Saheb’s evil ways. He hardly saw it. With great sincerity he told the Peer: “I have come to you for the sake of Allah, to learn from you the path towards Allah.”

It so happened that he made a mistake in coming to meet the Peer at a wrong time, with the result that Peer Saheb was very displeased. He replied: “ The path towards Allah is not attained easily at all.”

The Peer gave him a spade and ordered him to go and clean a certain orchard, fix the buckets and repair the water channels. The Mureed immediately took the spade and went off to the orchard and started working on the repairs.

The owner of the orchard was displeased with this interference in his personal affairs. The sincere mureed practically begged the farmer: “Allow me to proceed. I am not coming to take anything from you. My Peer has instructed me to clean and repair this orchard.”

Initially the people were quite suspicious of him and they even beat and scolded him. But they saw that he never asked for anything, not even food. If he found a piece of dry bread, he ate it. He lived like this for three months.

It is famous among the people of Tasawwuf that when an ‘Abdaal’ passes away, his substitute is chosen among the Majlis of the ‘Ghowth’ of the time. It so happened that a certain ‘Abdaal’ passed away and from the Majlis of the Ghowth, the other Abdaals submitted various names of people. The Ghowth listened to all the names and then asked if he could suggest a name from his side.

All of them said: “Certainly.”

He said: “There is a gardener in a certain orchard, who is a most sincere person and who has a sincere desire for spiritual progress. He is busy trying very hard in his efforts.”

All of the Abdaals accepted his suggestion. Thereupon the Ghowth and all his Abdaals cast their attention upon him and immediately he became one of extremely high rank. He gave the spade to the people of the orchard and asked them to deliver it to the Peer Saheb. Before he left them, they asked him to tell them who he really was. He told them nothing, begged them for pardon and went off. This is what is meant by the well-known saying:

“To have complete faith and conviction (in the Sheikh) is all that is needed.”

In other words, it does not matter who and how the Peer (Spiritual guide) is. The main thing is, how is the faith and sincerity of the mureed. There is great value in sincerity by Allah Ta’ala.

Once in reply to a letter of mine, my Spiritual Guide Maulana Khaleel Ahmed wrote: “I may be likened to a tap. As much as is the desire for benefit from the side of the mureed, so much will be granted to him from the Original Reservoir of Grace (Allah Ta’ala). What is however, to be noted is that it will only come through the tap.”

This is another fine and delicate matter to understand. Some people have made objections and raised criticism, as to why certain persons had been made Khalifas of certain Sheikhs. One should not criticize or object against the Khalifas of a true Sheikh, because such criticism and objections are in fact against the Sheikh himself. What do you or I know about the hidden cause or foresight which brought the Sheikh towards selecting him. What you and I can do if we have no faith and confidence in him, is to avoid becoming a mureed of his."

Dua

Yaa ALLAH, on this day, take me closer towards YOUR pleasure, keep me away from YOUR anger and punishment, grant me the opportunity to recite YOUR verses of the QUR'AN, by YOUR mercy, O the most Merciful. Aameen

Dua

Yaa ALLAH on this day make my fasts the fasts of those who fast sincerely, and my standing up in prayer of those who stand up in prayer obediently, awaken me in it from the sleep of the heedless, and forgive me my sins, O LORD of the worlds, and forgive me, O one who forgives the sinners. Aameen

Taraweeh Prayer 8 or 20 rakats?

Al-Albani Unveiled
TARAWEEH PRAYER
8 OR 20 rakats?
by Ahmed ibn Muhammad

_______________________________
In a handout by al-Albani's followers in England, by the title "Some common questions answered" (dated October 1990), there appeared the following question and answer (No. 22):

(a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak'aats in taraweeh, so how come nobody disapproves of 20?

(b) Is it true that Umar (Allah be pleased with him) introduced it?

Ans. 22
(a) As regards the taraweeh prayer - people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak'aats. As regards any addition - then this is DISAPPROVED of and DECLARED AS A BID'AH (A bad innovation) by Shaykh al-Albani and by a few earlier scholars - that being reported from Imam Malik, Ibn ul-Arabee and as-San'aanee (see Salat-ut-taraweeh of Shaykh al-Albani).

(b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak'aats. Rather he ordered Ubayy ibn Ka'b to lead the people with 11 rak'aats (al-Muwatta 1/137, with a Sahih Isnad).

I do not wish to go into much detail on this issue, but Insha'Allah a separate publication is what is really required, to show which opinion is the most correct. But any way it should be said that the vast MAJORITY of the scholars of hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rakats are the most appropriate, followed by 3 rakats of witr, and this is also the opinion of the Imam of the "Salafiyya", Ahmad ibn Taymiyya!


First, it should be said that the hadith reported from Aisha (Allah be pleased with her) about 11 rakats is not at all to do with taraweeh, according to the majority of scholars, but in fact concerns the number of rakats of TAHAJJUD prayer! The hadith in question is as follows:-

Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), "How was the prayer of Allah's Apostle (Peace be upon him) in Ramadan?" She replied, "He did not pray more than eleven raka'at in Ramadan or in any other month. He used to pray four raka'at - let alone their beauty and length - and then he would pray four - let alone their beauty and length - and then he would pray three rak'aat (witr)." She added, "I asked, 'O Allah's Apostle! Do you sleep before praying the witr?' He replied, 'O Aisha, My eyes sleep but my heart does not sleep.'" (Bukhari, 3/230, English edn)

According to the author of "Fatawa Rahimiyyah", Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rakats of taraweeh: "The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: 'In the hadith (above), the tahajjud prayer is meant. Abu Salama's question and Hadrat Aisha's answer concerned the tahajjud.' He adds further: 'If the tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rakats each for two nights, and in the case of such clash the tradition of twenty rakats which is affirmative (muthbit) shall have precedence because according to the principles of hadith, the affirmative takes precedence over the negative (naaf)" (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). I say, does this not mean that people who perform 8 rakats of taraweeh, should pray 20 rakats instead? Since according to the principles of hadith (as affirmed by al-Albani), "The affirmative takes precedence over the negative in certain cases."

A great fact that should also be noted by the reader is that the Imam's of hadith have placed the hadith from Aisha (Allah be pleased with her) under the section of tahajjud prayers, which indicates their belief that the hadith applies to tahajjud only. The Imam al-Muhaddithin al-Bukhari (Rahimahullah) has placed the hadith from Aisha under at least two sections of his Sahih, first under the section of '21: The tahajjud Prayer at Night' (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed'n) and then under the section of '32: The Book of taraweeh Prayers' (see Sahih al-Bukhari, 3/230, pg. 128 English ed'n). This means that Imam Bukhari believed that the prayer mentioned by Aisha was that of tahajjud only, and since the tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same hadith under 'The book of taraweeh prayers', but Allah knows best. Imam Muslim (Rahimahullah) has also placed the hadith from Aisha under the tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed'n). Also Imam Malik (Rahimahullah) has placed Aisha's hadith under the Book of tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed'n). The Imam Abu Dawood (Rahimahullah) has also placed the same hadith under the chapter 'On the number of rakats of the prayer at night (tahajjud)' (see Abu Dawood 1/1336, pg. 351, English version). Even Imam's Tirmidhi and Nisai (Allah's mercy be upon them) placed Aisha's hadith under the tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg. 154). Even one of the most prominent Imams of the 'Salafiyya', Ibn Qayyim al-Jawziyya placed the aforementioned hadith in the section of tahajjud prayers in his book Zaad al Ma'ad (vol. 1, pg. 86)!


Mufti Abdur Rahim said about Aisha's hadith: "And if this tradition may have been quoted in some book under the devotions of Ramadan along with the taraweeh. Like the taraweeh, the tahajjud, too, is a prayer of Ramadan, and because of this affinity, it can be mentioned along with the taraweeh (as Imam Bukhari did). Hence, supposing it may have been mentioned in some book, it cannot be made thereby a categorical argument. 'When uncertainty creeps in, the argument is falsified.' Moreover, Hafiz al-hadith Imam Qurtubi's (d. 671/1273; Rahimahullah) statement regarding this hadith (of Aisha) should not be overlooked that, 'many a man of knowledge considers the aforesaid hadith mudtarib (i.e. confounded).'" (vide: Imam Ayni in his Sharh Sahih al-Bukhari, vol. 2, pg. 187).

In short, the aforesaid report is in no way a proof for eight rakats of taraweeh. In contradistinction to this, as regards the twenty rakats the Companions Consensus (Ijma-as-Sahaba) has taken place over the approval of Ibn Abbas' hadith (about 20 rakats being performed by the Holy Prophet, peace be upon him) and practically the majority of Ulama have accepted it." (Fatawa Rahimmiyah, vol. 1, pg 276-277).

Although Aisha (Allah be pleased with her) had said: "He did not pray more than 11 Raka'at," we also have reports from her that the Holy Prophet (Peace be upon him) also prayed more than 11 Raka'ats! The proof for this was given by her in another narration involving Abu Salama ibn Abdal Rahman (Rahimahullah). Abu Salama asked Aisha about the prayer of the Messenger of Allah (Peace be upon him), she said, "He observed 13 Raka'ahs (in the night prayer). He observed 8 raka'ahs and would then observe (three rakats of) witr and then observe two raka'ahs sitting (nafl prayer), and when he wanted to bow he stood up and then bowed down, and then he observed two raka'ahs in between the Adhan and Iqama of the dawn prayer (i.e. fajr)." (See Sahih Muslim 1/1603, pg. 357 and also al-Albani's Sifah Salah an-Nabee, appendix 7, pg. 110). So does this not mean that the 'Salafiyya' should perform 13 Raka'ats of taraweeh in Ramadan?

Now, the statement 'the best way is 11 rak'aats' is only the opinion of a small group of the ulama, in fact there are more than 50 opinions to say that the best way is 20 rakats according to the Prophet (Peace be upon him) and his Companions (Allah be pleased with them all) practise! What is more interesting to note is that the four great Mujtahids, Abu Hanifah, Malik, Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) are in agreement that the taraweeh consists of twenty rakats. The statement that Imam Malik approved of eight rakats needs to be proved, most likely this ascription was made to him because he quoted the hadith which is used to prove eight rakats of taraweeh in his al-Muwatta (see Muwatta, 6.2, no. 4, pg. 48) by a small group of scholars. Although Imam Malik (Rahimahullah) quoted this hadith in his book, it has no bearing on what his actual opinion and practise was, on the contrary Imam Malik believes in thirty-six rakats of taraweeh (i.e. 20 rakats and 16 rakats of extra nafl prayers, see later for the official verdict of the Maliki Madhhab)! Also the hadith which seems to prove 11 rakats of taraweeh (including three rakats of witr) in Imam Malik's Muwatta has been explained away by many other convincing arguments.

Recently I came across a booklet by the title, "Is taraweeh 20 rakats?" (Published by Madrasah Arabia Islamia, Azaadville, South Africa, author unknown). In this booklet the hadith quoted from the Muwatta of Imam Malik (Rahimahullah), about 11 rakats of taraweeh (including three witr) was quite eloquently analysed.

The actual hadith in question was related by Yahya ibn Yahya al-Laythi, who related from his teacher Imam Malik, who related from Muhammad ibn Yusuf, who said that as-Saaib ibn Yazid said, "Umar ibn Khattab (Allah be pleased with him) ordered Ubayy ibn Ka'b and Tamim ad-Dari (Allah be pleased with them) to watch the night in prayer with the people for eleven rakats. The reciter of the Qur'an would recite the Mi'in (a group of medium sized surah's) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn." (see above reference in al-Muwatta).

It was stated in the aforementioned booklet (chapter 7, pg. 20), after quoting the above narration, "If we analyse the chain (Isnad) of this hadith, we notice that Muhammad ibn Yusuf narrates from Saaib ibn Yazid. Muhammad (ibn Yusuf) has 5 students and the narration of each student differs from the next (i.e. the text of the hadith is different from each student). The five students are:

(1) Imam Malik
(2) Yahya ibn Qattan
(3) Abdul Aziz ibn Muhammad
(4) Ibn Ishaq and
(5) Abdur Razzaq

Their narrations are as follows :

(1) Imam Malik says that Umar ordered Ubayy ibn Ka'b and Tamim Dari to perform 11 rakats. (What practise occurred thereafter is not mentioned, nor is Ramadan mentioned).

(2) Yahya ibn Qattan says that Umar made the people gather with Ubayy ibn Ka'b and Tamim Dari and both of them began performing 11 rakats. (Hadrat Umar's command is not mentioned, nor is any mention of Ramadaan made).

(3) Abdul Aziz (ibn Muhammad) says that we used to perform 11 rakats in the era of Umar. (Neither is the command mentioned, nor is Ubayy ibn Ka'b or Ramadan mentioned).

(4) Ibn Ishaq says that we used to perform 13 rakats in Ramadaan during the era of Umar. (Neither is the command of Umar mentioned. Instead of 11 rakats, 13 are mentioned).

(5) Abdur Razzaq says that Umar gave the command of 21 rakats. (In this narration 21 rakats are mentioned instead of 11).

Besides the narration of Imam Malik (Rahimahullah), 11 rakats can not be established from the other narrations. Due to this difference, the narrator Ibn Ishaq gave preference to 13 while Ibn Abdal Barr al-Maliki preferred 21 (from the narration of Abdur Razzaq). Therefore this narration is Mudtarib (A hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission) with regards to the number (of rakats) and hence unacceptable.

The above was an analysis of Muhammad ibn Yusuf's narration via Saaib ibn Yazid. Now let us examine the narration of Yazid ibn Khaseefah via Saaib (ibn Yazid), which is mentioned in the Sunan al- Kubra of al-Bayhaqi (vol. 2, pg. 496): Abu Zi'b narrates from Yazid ibn Khaseefah, who reports from Saaib ibn Yazid that the people used to perform 20 rakats in the month of Ramadan during the era of Umar.

Imam Nawawi, Iraqi and Suyuti (all three were great scholars of hadith) amongst others have accepted the authenticity of this hadith (see Tuhfatul Akhyaar, pg. 192 and Irshaadus Saari, pg. 74, (by Imam al-Qastallani]).

Muhammad ibn Jafar (another narrator in the chain) has quoted the statement from Yazid (ibn Khaseefah) as Abu Zi'b (had). This narration is mentioned in Marifatus Sunan of al-Bayhaqi. Allamah Subki and Mullah Ali al-Qari have stated in Sharh Minhaj and Sharh Muwatta respectively that the chain of narrators of this hadith are correct. (Tuhfatul Ahwazee, vol.2, pg 75).

From the above narration we can clearly see that both the students of Yazid (ibn Khaseefah), unanimously narrate the fact that during Umar's (Allah be pleased with him) era 20 rakats was the standard practise. On the contrary, the 5 students of Muhammad ibn Yusuf quote Saaib (ibn Yazid) differently.

In such a situation the correct approach would be to rely on the narration of Yazid ibn Khaseefah. However the Ahl al-hadith (another name for the "Salafiyya") have unjustly discarded this narration and adopted the doubtful one of Muhammad ibn Yusuf, which has differing versions. This goes against the principles of hadith." Here ends the quote .

Another hadith that is used by the protagonists of eight rakats of taraweeh has been related by Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) led the people in prayer during Ramadan with 8 rakats and the witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, 'I feared that the witr may become incumbent on you.'" (related by Ibn Nasr al-Marwazi in Qiyamul-Layl, pg. 90, al-Tabarani and Ibn Hibban - see below for the actual hadith)

The above hadith has been analysed by Shaykh Abdur Rahim in his "Fatawa" (vol. 1, pg. 278-9) with the conclusion that the hadith is daeef. The shaykh said: "The strange thing about this hadith is that its chain of authorities (Isnad) is not trustworthy. Please examine the statements of the Imams of this science concerning the narrators of this chain. In this chain one narrator is Ibn Hameed Razi, about whom the opinions of the great and august critics of hadith are as under:

(1) 'He is weak.' - Hafiz al-Dhahabi (see his Mizanul I'tidal, vol.3, pp. 49-50)
(2) 'He narrates many disowned (munkar ) hadiths.' - Ya'qub ibn Shaybah
(3) 'He is objectionable.' - Imam Bukhari
(4) 'He is a liar.' - Abu Zur'ah
(5) 'I testify that he is a liar.' - Ishaq Kausaj
(6) 'He narrates hadiths about everything; I have not seen a man bolder than him vis-a-vis God.' - Sauleh Jazrah
(7) 'By God! He is a liar.' - Ibn Kharash
(8) 'He is not reliable.' - Imam Nisai

Now, about the second narrator, Ya'qub ibn Abdullah Ash'ari al-Qummi:-

(1) 'He is not strong.' - Daraqutni (see Mizanul I'tidal, vol. 3, pg. 324).

About the third narrator, Isa ibn Jariyah:-

(1) 'He has had disowned (munkar) hadiths.' - Ibn Ma'een
(2) 'His hadiths are disavowed.' - Nisai
(3) 'His hadiths are rejected (matruk ).' - Nisai
(4) 'His hadiths are disavowed.' - Abu Dawood - synopsis
(5) 'He is counted among the weak.' - (see Mizanul-I'tidal, vol. 2, pg. 311, by Hafiz al-Dhahabi)." Here ends the quote.

Hafiz Ibn Hajar al-Asqalani (Rahimahullah) has reported a similar narration to the above hadith in his Bulugh al-Maram min Adillat al-Ahkam (no. 396, pg. 159), on the authority of Hafiz Ibn Hibban (Rahimahullah): "Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah's Apostle (Peace be upon him) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, 'I feared that the witr might be enjoined on you.'" Note the above narration does not even state how many rakats were performed by the Prophet (Peace be upon him)!! The above two hadiths can not be used as justifiable proof in favour of 8 rakats of taraweeh on their own.

Al-Imam Malik (Rahimahullah) has in fact quoted a hadith which proves the performance of 20 rakats of taraweeh in Ramadan; and that is as follows:-

Yahya related to me from Malik that Yazid ibn Ruman said,"The people used to watch the night in prayer during Ramadan for 23 rakats (i.e 20 rakats of taraweeh, followed by 3 rakats of witr) in the time of Umar ibn al-Khattab." (vide: al-Muwatta, 6.2, No. 5, pg. 48, English ed'n)

Although the above hadith is Munqati (a link is missing in the chain) and has thus been declared to be Daeef by some scholars (including al-Albani), it never the less has been used as proof. Besides, the hadith has been given a full Isnad (chain) by either Imam Ibn Abdal Barr al-Maliki (d. 463/1071; Rahimahullah) or Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti (Rahimahullah), in their thorough research to complete all the chains of transmission (Isnad) which have an incomplete chain; as found in the Muwatta of Imam Malik!

In fact the latest edition of the English version of al-Muwatta (translated by A. A. at-Tarjumana and Yaqub Johnson) says (pg. xxxiv): "Ibn Hajar (al-Asqalani) said, 'The book of Malik is sound by all the criteria that are demanded as proofs in the mursal, munqati (two types of hadith which have a missing link) and other types of transmission.' Then as-Suyuti followed what Ibn Hajar said here; and said, 'The mursal hadith in it are a proof with him (i.e. ash-Shafi'i) as well because the mursal is a proof with us when it is properly supported. Every mursal in the Muwatta has one or more supports as will be made clear in this commentary (i.e. Suyuti's commentary on al-Muwatta called Tanwir al-Hawalik). It is absolutely correct to say that the Muwatta is sound without exception.'

Ibn Abdal-Barr collected together all the mursal, munqati and mu'addil hadiths in the Muwatta and said that the total number of hadiths in the Muwatta which do not have an Isnad are sixty one. He stated that he found the isnads of all of them in other sources with the exception of four hadiths. The erudite scholar of hadith, Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti says in Ida'a al-Halik that he had found witnesses for these four hadith and he then mentioned these witnesses. He said, 'Some of the people of knowledge made these Isnads complete.' He mentioned from Ibn Abdal-Barr that there was no munkar (rejected) hadith in the Muwatta, nor anything fundamentally refuted."

In the light of what the erudite scholars of hadith have said above, we may emphatically state that the apparently 'munqati' hadith from Yazid ibn Ruman has a complete Isnad; hence it may be used as a proof, since Imam Ibn Abdal-Barr has said that there is, "No munkar hadith in the Muwatta nor anything fundamentally rejected." Hence, many scholars of hadith and Fiqh have used the above hadith as a proof in favour of 20 rakats of taraweeh.

The quote from "Some common questions answered," also claimed that, "Rather he (Umar) ordered Ubayy ibn Ka'b to lead the people with 11 rakats." I say, this is half of the truth, since it is clearly stated in al-Muwatta :"Umar ibn Khattab ordered Ubayy ibn Ka'b AND Tamim ad-Dari ....(see Muwatta, 6.2, no. 4, pg. 48)!!

Al-Albani has said that if anyone performs more than 11 rakats of taraweeh, then he or she is basically committing a Bid'ah (a very bad innovation)! We seek refuge in Allah from such a disgusting statement! Since this tantamountally means that the foremost Imams of the saved sect (al-Firqat an-Najiyyah) of Ahl-al-Sunnah wa'l Jama'ah have been committing a gross innovation (Allah forbid). Al-Albani seems to be implying that the venerable Companions (may Allah be pleased with them and increase their rank), the four great Mujtahid Imams (Allah's mercy be upon them), as well as the foremost scholars of hadith and Fiqh of the last 1400 years have 'innovated' the practise of 20 rakats of taraweeh, if considered in the light of penetrative elaboration, implicitly and covertly! What alternative conclusion can one derive, if the "Albani Madhhab" says, "As regards any addition (to 11 rakats) - then this is disapproved of and declared as a bid'ah by 'Shaykh' al-Albani?"

I ask you, are the so called "Salafiyya" in the true path of the original and true Salaf-as-Salihin (the pious predecessors of the first three generations of Islam), when they have declared the practise of 20 rakats to be a bid'ah, even though the Salaf have been reported to have practised 20 rakats?

The actual hadith which states that the Holy Prophet (Peace and blessings be upon him) performed 20 rakats of taraweeh has been reported by Ibn Abbas (Allah be pleased with him). He said, "Verily, the Holy Prophet (Peace be upon him) in the month of Ramadan, used to perform 20 rakats and the witr prayer (afterwards) without congregation." (Reported in al-Sunan al-Bayhaqi, vol.2, pg. 496, Musannaf Ibn Abi Shaybah, Kabiri of Imam al-Tabarani, Ibn Aadi in his Musnad, and by Imam Baghawi in his Majmua-as-Sahabah )

Although some scholars have declared this hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). Please refer to the next section on Daeef hadiths, and when they are acceptable to scholars for further elaboration. The hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Masood...(Allah be pleased with them all), as well as their successors (Tabi'in). Besides, some of the scholars of hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the book "Criticism of hadith among Muslims with reference to Sunan Ibn Maja," (pg. 131, by one of the leading "Salafi" Shaykhs in Britain, Suhaib Hasan): "Shafi'i also recognises a weak hadith as authentic (sahih) if it is found to be accepted by the whole Ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik's view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu'mani: Ma tamusu ilaihe al-Haja, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic hadith: 'It is being practised by the people of learning (Ahl al-Ilm).' Suyuti deduces: 'It indicates that the hadith is supported by the sayings of the people of learning. More than one scholar has said that a hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta'aqubat, folio 20)."

As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: "One of the factors from which the authenticity of a hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: Fath al-Qadir, vol. 3, pg. 349).

There are many quotes from scholars which prove a near universal juridical acceptance of 20 rakats of taraweeh, but I content myself by quoting a select few from some of the foremost scholars of the Ahl-as-Sunnah, as well as the Imam of the "Salafiyya" (when it suits their whims and desires), Ahmad ibn Taymiyya.

1) Hafiz Taqi-ad-Din Ahmad Ibn Taymiyya al-Hanbali (d. 728/1328)

He has said in his Fatawa Ibn Taymiyya (vol.1, pg. 191):

"It has been proven without doubt that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rakats and 3 rakats of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rakats of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!"

2) Shaykh al-Islam Ahmad ibn Hajar al-Asqalani (d. 852/1449; R.A.)

The Hafiz of hadith, Ibn Hajar al-Asqalani has reproduced from Imam Rafi'i (Allah's mercy be on him):

"For two nights the Holy Prophet (Peace be upon him) led twenty rakats of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, 'It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.'"

After reproducing this tradition, Hafiz Ibn Hajar said:

"All the traditionalists (Muhaddithin) are unanimous about the soundness of this report." (see Talkhis al-habir fi takhrij ahadith al-Rafi'i al-Kabir, vol. 1, pg. 119, by Hafiz ibn Hajar).

3) Imam al-Azam Abu Hanifah (d. 150 AH; Rahimahullah)

It was stated in Fayd ul-Bari Sharh Sahih al-Bukhari (by Shaykh Anwar Shah Kashmiri):

"Imam Abu Yusuf (Rahimahullah) asked Imam Abu Hanifah (Rahimahullah), 'Did Hadrat Umar (Allah be pleased with him) have any compact from the Holy Prophet (Peace be upon him) for 20 rakats of taraweeh?' The Imam replied, 'Hadrat Umar was not one to invent on his own; certainly he had some proof with him for this!'" (also found in Maraqi ul-Falah, pg. 81, by Imam al-Shurunbulali and Bahr ur Ra'iq, vol.2, pg. 66, by Imam ibn Nujaim al-Misri).

4) Imam al-Tirmidhi (d. 279/892; Rahimahullah)

Imam Tirmidhi said:

"Umar, Ali as well as other Companions (Allah be pleased with them all) and Sufyan al-Thauri, Ibn al-Mubarak and Imam al-Shafi'i (Allah's mercy be upon them), all believed in 20 rakats of taraweeh, and Imam Shafi'i has stated that he had seen the people of Makkah saying 20 rakats (see Sunan al-Tirmidhi, vol.1, pg. 99).

5) Imam Malik ibn Anas (d. 179 AH; Rahimahullah)

It was written in the most authentic book on Maliki Fiqh, al-Mudawwanah (vol.1, pg. 193-94), by Qadi Sahnoon (Rahimahullah):

"Ibn al-Qasim said, 'The rakats (of taraweeh) with witr are 39.' Imam Malik said, 'This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.'" (For an explanation of why it was 36 rakats see the quote below from Allamah Anwar Shah Kashmiri).

6) Hafiz Ibn Humam (d. 861/1457; Rahimahullah)

Allamah Ibn Humam asserts that it has been established from genuine authority that the Companions and their Successors (tabi'in) used to say twenty rakats of taraweeh during the auspicious time of Umar (Allah be pleased with him); this authority of Yazid ibn Ruman has been reported from Sa'ib ibn Yazid that, 'during Umar's auspicious time we used to say twenty rakats.' The genuineness of this authority has been verified by Imam Nawawi in the synopsis (see Fath al-Qadir, vol.1, pg. 407 and Nasb-ur-Rayah, vol.1, pg. 294, by Hafiz al-Zaylai). Hafiz Ibn Humam also said in Fath al-Qadir (vol.1, pg. 470):

"At last unanimity was formed on 20 rakats of prayer and this alone is in succession." This last statement has also been said in similar words by Ibn Taymiyya in his Minhaj us-Sunnah (vol.2, pg. 224).

7) Imam Ata ibn Abi Rabah (Rahimahullah)

The august successor (Tabi'in) and Mufti of Makkah in his time said:

"I have seen the Companions, and other people in Makkah saying 23 rakats, including the witr."

This report is Hasan (good). (see Musannaf Ibn Abi Shaybah, pg. 406, Fath al-Bari, vol.4, pg. 219, of Hafiz Ibn Hajar al-Asqalani, Qiyam ul-Layl, pg. 91, by Imam Ibn Nasr al-Marwazi).

8) Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620/1223; R.A)

The Imam of the Hanbali's in his time, Ibn Qudama al-Maqdisi, said in his book al-Mughni (vol.1, pg 803):

"There has been the Companion's consensus (Ijma-as-Sahaba) on 20 rakats of taraweeh."

9) Allamah Anwar Shah Kashmiri (d. 1352 AH; Rahimahullah)

It was stated in his published lecture, Tirmidhi al-ma'ruf ba-Arfa'sh-Shazzi (vol.1 pg. 329) :

"Not even one of the the four Imams believes in less than 20 rakats of taraweeh; the practise and belief of the majority of the Companions was also this. Imam Malik (Allah's mercy be upon him) believes in more than 20 rakats; he is positive that they are 36. According to Imam Malik's practise only 20 rakats of taraweeh will be said in congregation, but the general practise and method of the citizens of Madinah was that during the brief rest interval (after every 4 rakats), when the Imam sat down after 4 rakats, they used to perform 4 more rakats. The men who said the taraweeh in the sacred mosque at Makkah, used to circumambulate (Tawaf) the Ka'ba during this brief recess. The people of Madinah, naturally, could not circumambulate the Ka'ba and hence, instead, they used to perform 16 rakats more (in total) during these brief recesses."

10) Imam al-Ayni (d. 855/1451; Rahimahullah)

Allamah Ayni wrote in his Sharh al-Bukhari:

"The number of rakats in the taraweeh is twenty. Imam Shafi'i and Imam Ahmed (Allah's mercy be upon them) assert the same thing. Their proof is the report which Bayhaqi has, with genuine authority, narrated from Sa'ib ibn Yazid. The great Companions, including Umar, Uthman and Ali (may Allah be pleased with them), as also the revered Successors (Tabi'in), used to perform twenty rakats."

Then he said:

"The most excellent and the most advisable course to conform to is that of the Holy Prophet's and his (Peace and blessings be upon him) Companions (practise)." (Umdat ul-Qari Sharh-al-Bukhari, vol. 7, pg. 178).

So please ask yourselves: "Who are the 'Salafiyya'; are they the people who conform to the way of the Holy Prophet (Peace be upon him), his Companions (may Allah be pleased with them all), and their successors (this includes the four Mujtahid Imams, Allah's mercy be upon them) consensus on 20 rakats, or is it the likes of al-Albani and his followers?"

May Allah guide them.

Many of us who are practising Muslims or otherwise, are familiar with the epithet 'Wahhabi'. The founder of this sect was Muhammad ibn Abdal Wahhab (d. 1206 AH), from Najd. He is also known as Shaykh an-Najdi by his opponents and his followers have been labelled as either 'Najdi's' or 'Wahhabi's' by the Ahl al-Sunnah. He claimed to be a Hanbali in Fiqh. It is well known that he fully digested the `aqida and ideas of Ibn Taymiyya. The scholars of his time warned the Muslims to be on their guard from accepting his 'reformatory' ideas; and this work is still existent among the scholars of the Ahl al-Sunnah even today. The neo- 'Salafi's' of today respect Ibn Abdal Wahhab quite highly by bestowing upon him such great titles like 'Shaykh al-Islam'. I do not want to say much about his movement and activities, but a few quotes from three well known scholars should suffice for now.

(1) The foremost Hanafi scholar of his time, Imam Muhammad Amin ibn Abidin (d. 1252/1836 Rahimahullah) said in his celebrated work Hashiyya radd al-Mukhtar (vol. 3, pg. 309): "In our time Ibn Abdal Wahhab (Najdi) appeared, and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahl as-Sunnah was permissible, until Allah destroyed them (Wahhabi's) in the year 1233 AH by way of the Muslim army."

(2) Shaykh Zayni Dahlan (Rahimahullah) said in his book Futuhat al-Islamiyya (vol. 2, pg. 268): "The sign of the Khawarij (the first deviant sect that appeared in the time of the Companions) concerning the shaving of the head, was not found in the Khawarij of the past, but only in the Najdi's of our time!"

(3) Shaykh al-Islam Hussain Ahmad al-Madani (Rahimahullah) said in his book ash-Shihab as-saqib (pg. 42): "Ibn Abdal Wahhab arose in the beginning of the thirteenth Islamic century in the Najd. His thinking was false, and his beliefs were corruptional; on these grounds he opened the way for killing the Ahl as-Sunnah."

(4) A more contemporary view on the Wahhabite sect has been expressed by Abdal-Hakim Murad in the journal Islamica (pg. 9): "Ibn Abdal Wahhab, however, went far beyond this (i.e; of Ibn Taymiyya). Raised in the wastelands of Najd in Central Arabia, he had little access to mainstream Muslim scholarship (I say: This may be disputed by his supporters). In fact, when his da'wah appeared and became notorious, the scholars and muftis of the day applied to it the famous hadith of Najd: Ibn Umar (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying: "Oh God, bless us in our Syria; O God, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of God!" But he said, "O God, bless us in our Syria; O God, bless us in our Yemen." Those present said, "And in our Najd, O Messenger of God!" Ibn Umar said that he thought that he said on the third occasion: "Earthquakes and dissensions (fitnah) are there, and there shall arise the horn of the devil." (Sahih al-Bukhari). And it is significant that almost uniquely among the lands of Islam, Najd has never produced scholars of any repute.

The Najd-based da'wah of the Wahhabi's, however, began to be heard more loudly following the explosion of Saudi oil wealth. Many, even most, Islamic publishing houses in Cairo and Beirut are now subsidised by Wahhabi organisations, which prevent them from publishing traditional works on Sufism, and remove passages in other works considered unnacceptable to Wahhabist doctrine.

The neo-Kharijite nature of Wahhabism makes it intolerant of all other forms of Islamic expression. However, because it has no coherent fiqh of its own - it rejects the orthodox madhhabs - and has only the most basic and primitively anthropomorphic 'aqidah, it has a fluid, amoebalike tendency to produce divisions and subdivisions among those who profess it. No longer are the Islamic groups essentially united by a consistent madhhab and the Ash'ari 'aqidah (see later). Instead, they are all trying to derive the Shari'ah and the 'aqidah from the Qur'an and the Sunnah by themselves. The result is the appalling state of division and conflict which disfigures the modern salafi condition."

Another person who is a reference for today's neo-"Salafi's", is Muhammad ibn Ali al-Shawkani (d. 1250/1834). He was a leading scholar of the Zaydi (Shi'ah) sect found mainly in the Yemen. He claimed to have departed from his old Shi'ite ways and joined the Ahl al-Sunnah. He was attacked by the scholars of his day for saying Taqleed was completely haram, as well as other important issues. Some scholars had accused him of still holding on to his deviant Zaydiyyah-Mu'tazilite (rationalistic thinking that was propounded by one of the first deviant sects of Islam) thinking, while pretending to be within the fold of orthodox Sunni Islam; but Allah knows best! It is a well known fact that he denied the consensus of the Companions (Ijma as-Sahaba), as well as rejecting the validity of the Fatwa of a Companion! One may refer to Anwar Ahmad Qadri's book Islamic Jurisprudence in the Modern World (pg. 142) for a lengthier discussion.

Many scholars have noticed the extreme tendencies within the "Salafiyya" sect around the world, for its lack of respect for the scholars of the four Madhhabs, its `aqida and some untenable juristic positions it has produced over a short period of Islam's history. The scholars have not been afraid of declaring the neo- "Salafi's" to be neo-Kharijites in their behaviour and attitude to other Muslims. Note, the scholars are not saying that the neo-"Salafi's" are Kharijites, but rather they seem to have certain traits which were only found amongst the Kharijites of the past. One of the most striking things I have noticed amongst these 'neo-Kharijites', is their direction of Qur'anic verses that were revealed specifically for the unbelievers, as referring to the believers who do not seem to have their way of thinking! This was a well known practise of the Kharijites of old; as we shall see below.

A well known scholar of the "Salafiyya", Dr. Yusuf al-Qardawi (who has himself been attacked by other members of the "Salafiyya", especially for holding some untenable positions in his book al-Halal wal Haram fil Islam) said in his book Islamic awakening between Rejection and Extremism (pg. 41-3):

"Imam al-Shatibi (Rahimahullah) wrote (in his book al-I'tisam, 2. 182-4): 'Ibn Abbas (Allah be pleased with him) was right. When a person knows the reason behind a certain verse or surah, he knows how to interpret it and what its objectives are. However, ignorance of that leads people to misinterpret it and to have different opinions, without an insight and knowledge which could lead them to the truth, and prevent them from indulging ignorantly in such matters with no support or evidence from al-Shari'ah, and therefore go astray and lead people astray. This can be demonstrated by what is reported by Ibn Wahab from Bakir who asked Nafi': What does Ibn Umar (Allah be pleased with him) think of al-Haruriyyah (i.e; al-Khawarij who were also called al-Haruriyyah after the place - Harawra - where they gathered and were found by Ali ibn Abu Talib and the Companions of the Prophet [may Allah be pleased with them all] who supported him)? Nafi' answered: He thinks they are the most evil of people. They applied the verses which pertain to the kuffar on the believers.' (NB- Imam al-Bukhari has recorded Ibn Umar as saying in his Sahih [vol.9, pg.50; English edn]: These people (the Khawarij and heretics ) took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers ).

Al-Qardawi also said (pg. 42):

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

This topic began with a brief discussion on Taqleed and I would like to finish with the following two questions for you to ponder over. (A) Would it not be classified as being Taqleed if one were to accept the classifications of Hadiths, exegesis of the Qur'an etc; by a renowned Islamic scholar, if one was not to go back to the original sources which are used to authenticate the Hadith and so on? (For example, if a scholar claimed that a Hadith found in the Sunan of Imam Abu Dawood was Sahih and you accepted it as being Sahih - since you trust him, then are you not practising Taqleed; if you, yourself do not go back to the original sources used to classify the Hadith in question, since sometimes a Hadith classified to be Sahih by one scholar can be classified as being Da'eef by another!). (B) Is it not true that those who are calling for the abandonment of Taqleed, are calling for the Taqleed of their own books and speeches; hence creating their own little 'Madhhabs'?

Jaza ul A'maal

What The Scholars Say About Sufism

What The Scholars Say About Sufism

Sufism (Tasawwuff) is the Heart of Islam

The following quotations of the scholars of Shariah regarding the precedence of the knowledge and science of Tasawwuf, (Purification of the Self)

Imam Abu Hanifa (85 H. - 150 H)

"If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way." [Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. - 179 H.)

"whoever studies Jurisprudence (tafaqaha) and didn't study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth." [the scholar'Ali al-Adawi , vol. 2, p 195.)

Imam Shafi'i (150 - 205 AH.)

"I accompanied the Sufi people and I received from them three knowledges: ... how to speak; .. how to treat people withleniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 - 241 AH.)

"O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power." [Tanwir al-Qulub p. 405]

Imam Ghazzali (450 - 505 AH.)

"I knew verily that Sufis are the seekers in Allah's Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence." [al-Munqidh, p. 131].

Fakhr ad-Din ar-Razi (544 - 606 AH)

"the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy .... with Dhikrullah, in all their actions and behaviors. ['Itiqadaat Furaq al-Muslimeen, p. 72, 73]

Imam Nawawi (620 - 676 AH.)

"The specifications of the Way of the Sufis are ... to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) ... to be happy with what Allah gave you..."[in his Letters, (Maqasid at-tawhid), p. 201]

Ibn Khaldun (733 - 808 AH.)

"The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi'een of those who followed good guidance..." [Muqaddimat ibn al-Khaldun, p. 328]

Tajuddin as-Subki (727 - 771 AH.)

"May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things havebeen said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. ... They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings" [Mu'eed an-Na'am p. 190, the chapter entitled Tasawwufl

Jalaluddin as-Suyuti (849 - 911 AH.)

"At-Tasawwuf in itself is the best and most honorable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation." [Ta'yid al-Haqiqat al-'Aiiyya,p 57]

Ibn Taymiyya (661 - 728 AH)

"Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse: "(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship." (an-Nisa', 69,70)
"...some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah's obedience [mujtahidin fi ta'at-illahij, as others of Allah's People strove in Allah's obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur'an in Sura Waqi'ah], but slower in their progress.
... And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha'abat wa tanawa'at] has its main line and its branches. (Majmu'a Fatawa Ibn Taymiyya al-Kubra, Vol. 1 1, Book of Tasawwuf, p. 497].
"The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers." [al-Mukhtasar al-Fatawa, page 603]. Ibn Taymiyya says, "what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration. " [Majmu'a Fatawi Ibn Taymiyya, Vol. 1 1, p. 314]
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lbn Qayyim (691 - 751 AH.)

"We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has beenmentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, "If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence. " [Manazil as-Sa'ireen. ]

Abdullah ibn Muhammad ibn Abdul Wahhab (1115 - 1201 AH.)

"My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." [ad-Dia'at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ]

Ibn 'Abidin (1198 - 1252 AH.)

"the Seekers in this Sufi Way don't hear except from the Divine Presence and they don't love any but Him. If they remember Him they cry, and if they thank Him they are happy; ... May Allah bless them." [Risa'il Ibn'Abidin p. 172 & 173]

Muhammad 'Abduh (1265 - 1323 AH.)

"Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." (Majallat al-Muslim, 6th ed. 1378 H, p. 24].

Abul Hasan 'Ali an-Nadawi (1331-1419 AH )

"These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be away from every disobedience of Allah 'Azza wa Jal. Their guides were encouraging them to move in the way of perfect Love to Allah 'Azza wa Jail. "...In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. "...by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion."[Muslit- ns in India, p. 140-146]

Abul 'Ala Maudoodi (1321 - 1399 AH.)

" Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual's actions." "The Divine Law and Sufism: "Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge."[ Mabadi' al-islam, p. 17]

CONCLUSION: In sum, real Sufism, in the present, as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality and fostering happiness and peace. With it, Muslims can improve, transform, and elevate themselves and find salvation from the ignorance of this world and the misguided pursuit of some materialistic fantasy.

Wassalam