The Light of Truth

Articles, Letters and Emails

All religions are not the same New: 20/5/07

Can Islam ever be changed ? 

Commanding the right and forbidding the wrong 

Muwalat : Freindship  

Ya Gawth al Azam Dastagir Institute, London

Spiritual Advice to Jilani mia from Sultan Sayyad Makhdoom Ashraf

Hindu's worldwide are encouraged to destroy Muslims 

Mufti: Jurisconsult & Fatawa’: Islamic Legal Interpretation 

Imitating disbelievers 

 Heretics and Hindu's 
First part of a must read article

The Farewell Sermon: Universal Islam 

Islam and Human Rights 

Islam the Essence of Religious Truth 

 Universal Validity of all Religions 

 Islam is the Final Religion that Allah will never abrogate until the Last Day 

Respect of all Religions ?

Fitnah for Unity

Unity of Religion ?

More to come, please visit again ....

Swami Aksharanand ji, who holds a Ph.D. degree in Hindu Studies from the University of Madison, Wisconsin (USA) deplored that it was unbecoming on the part of leaders of one billion strong Hindus to look at the United States and complain and cry like babies.

He spoke extensively regarding the falsity of the "equality of religions" propagated by Gandhi and the modern day gurus and saints. [FUREC]

Some of these gurus and sanyasis from India come here at the United Nations and invoke Allah and Jesus Christ. Hinduism and other religions can't be equated and called same because "religions" of the world have been born in the environment of hostility. Tracing the origin of Abrahamic religions, Swami Aksharananda said that when Christianity came on the scene, it had to develop an antagonistic philosophy to deal with Judaism. When Islam came on the scene, it had to develop an antagonistic philosophy in order to deal with both Christianity and Judaism.

Swami Aksharanand

The Qur'an al kareem has made it clear that the only religion that is acceptable to Allah Subhanahu wa Ta'ala is the religion of Islam which mean to submit oneself to Allah Subhanahu wa Ta'ala. This submission is carried out when we obey the laws, rules and guidelines presented to us by Allah Subhanahu wa Ta'ala and His Beloved Messenger Salla Allahu ta'ala 'alayhi wa Sallam. These laws were prescribed to us more than 1400 years ago and today many people claim that these laws need to be changed. All of a sudden everyone has become a Mufti and starts issuing a fatwa that such and such law was in compliance to the culture that was prevalent 1400 years ago and today it is no more applicable.

What people fail to realise is that Allah Subhanahu wa Ta'ala is the one who dictates the laws and the concept of Islam is to submit to the will of Allah Subhanahu wa Ta'ala. Therefore if Allah Subhanahu wa Ta'ala wants us to pray 5 times a day then we have to pray 5 times a day. Allah Subhanahu wa Ta'ala knows us better than we know ourselves and the Qur'an testifies:

The laws prescribed by Allah Subhanahu wa Ta'ala are for all times and this is the reason why Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is declared as the last Prophet and the door to Nabuwat (Prophethood) has been shut. No more would a new prophet come to change any law because the laws prescribed in the Qur'an are final and the religion of Islam has been completed.

"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." - [Qur'an 05:03]

He clearly declared that he has come to fulfill the laws because Allah Subhanahu wa Ta'ala did not intend to change the law any further until Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam. Hence we see that a Rasul i.e. Jesus (as) could not change the laws because Allah Subhanahu wa Ta'ala had not chosen him to be the one to change the laws. The law was to be finally changed by Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam.

When Nabuwat was revealed onto Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam, the laws were prescribed through the Qur'an and the Sunnah. It thus makes it obvious that only Allah Subhanahu wa Ta'ala and no one else can ever change the laws. Referring to the same ayah quoted above from Chapter 05 Verse 03, we see that Allah Subhanahu wa Ta'ala declared that not only has He perfected our religion but also completed His favour upon us and chosen Islam as a religion for us. Another key phrase is "completed My favour upon you." What exactly does this phrase mean?

In order for us to secure Jannah (Paradise) in the Hereafter, we are to gain thawab .We gain thawab from what Allah Subhanahu wa Ta'ala has prescribed to us and that is how we submit ourselves to Allah Subhanahu wa Ta'ala. It is our need to worship Him. He does not need us to worship Him and hence it is His favour upon us that He gives us guidance. Therefore for us to secure Jannah in the Hereafter we need to do what is right and it is Allah Subhanahu wa Ta'ala who tells us what is right and what is not. So if He gives us guidance then He is doing a favor to us because we need to secure Jannah for our benefits and not for His benefit. When Allah Subhanahu wa Ta'ala says that He has completed the favour it simply means that He has completed His guidance and there is nothing more to add or subtract from it. When all such aspects are complete and the religion is perfected and the favour is completed and Islam has been chosen to be the religion then who are we to say that it is not complete and we need to change it?

When we say that Islam needs to be changed or that some things need to be changed then we are in clear violation of Chapter 05 Verse 03 where Allah Subhanahu wa Ta'ala declares that Islam is perfected and complete. Hence without realizing we are suggesting Nauzubillah that the Qur'an al hakeem is lying and therefore Allah Subhanahu wa Ta'ala and His Beloved Messenger Salla Allahu ta'ala 'alayhi wa Sallam are lying. This is a great sin and what we should do is try to understand the concepts of Islam rather than declaring such an inane idea that Islam needs to be changed. I would like to end this with the following verse for all Muslims to ponder upon:

Ebrahim Saifuddin

top

'wa-mur b'il-m'arûfi wa-nha 'an'il-munkar'

[al-Qur'an 31:17]

Q. What is the fiqh of 'commanding the good and forbidding the wrong' in Islam?

COMMANDING THE RIGHT AND FORBIDDING THE WRONG

Introduction

(n: The discussion and analysis that follow are Imam Ghazali's, edited by the Hanbali scholar Ibn Qudama Maqdisi from an earlier abridgement of Ghazali's Ihya' `ulum al-din by `Abd al-Rahman ibn Jawzi, which Maqdisi shortened to a single volume whose conciseness, if less vivid than the Ihya', better lends itself to the purpose of the present section, which is to discuss the practical implications of an important aspect of Scared Law.)

(Ibn Qudama Maqdisi:) One should know that commanding the right and forbidding the wrong is the most important fundamental of the religion, and is the mission that Allah sent the Prophets 'alayhim as-salam, to fulfill. If it were folded up and put away, religion itself would vanish, dissolution appears, and whole lands come to ruin.

THE OBLIGATION TO COMMAND THE RIGHT

Allah Most High says,

"Let there be a group of you who call to good, commanding the right and forbidding the wrong, for those are the successful'' (AL-Qur'an 3:104).

This verse explains that commanding the right and forbidding the wrong are a communal [fard kifaya] rather than a personal obligation [fard 'ayn], for He says, "Let there be a group of you...'' and not, "All of you command the right.'' So if enough people do it (A: meaning that whenever a wrong is seen, one of those who see it corrects it), the responsibility is lifted from the rest, those who perform it being expressly mentioned as the successful. There are many verses in the Holy Qur'an about commanding the right and forbidding the wrong.

The Prophet (Allah bless him and give him peace) said:

"Those who keep within Allah's limits and those who transgress them or allow them to be compromised may be compared to people on a ship, some of whom must stay below deck in the hardest and worst place, while others get passage above. When those below need water, they pass through those on the upper deck, injuring and annoying them until those below reflect, 'If we were to stave a hole in the hull we could get water without troubling those above. 'Were those above deck to leave those below to themselves, all would be destroyed, while if they were to help them, all would be saved."

"Whoever of you sees something wrong, let him change it with his hand. If unable to, then let him change it with his tongue. If unable to, then with his heart. And that is the weakest [degree] of faith."

"The best jihad is speaking the truth to an unjust ruler."

"When you see my Community [Ummah] too intimidated by an oppressor to tell him, 'You are a tyrant,' then you may as well say good by to them."

"Command the right and forbid the wrong, or Allah will put the worst of you in charge of the best of you, and the best will supplicate Allah and be left unanswered."

[Sayyiduna] Abu Bakr (Allah be well pleased with him) rose from his place, and after having praised Allah Most High, said, "O people: you recite the verse,

"'O you who believe: you are responsible for yourselves; those who go astray will not harm you if you are guided' (al-Qur'an 5:105),"

while we have heard the Messenger of Allah (Allah bless him and give him peace) say,

"'People who do not change something wrong when they see it are on the verge of a sweeping punishment from Allah.'"

WHO MAY COMMAND THE RIGHT AND FORBID THE WRONG
LEGAL RESPONSIBILITY

There are four integrals in commanding the right and forbidding the wrong, the first of which is that the person doing so be legally responsible, Muslim, and able to, these being the conditions for it to be obligatory, though a child of the age of discrimination who condemns something dishonorable is rewarded for doing so, even if it is not obligatory for him to.

MORAL RECTITUDE IS NOT A CONDITION

As for requirements of moral rectitude in the person giving the reprimand, some scholars take this into consideration and say that a corrupt person is not entitled to censure, a position for which they adduce the word of Allah Most High,

"Do you enjoin piety to others and forget yourselves?" (al-Qur'an 2:44),

but there are no grounds in the verse for such and inference.

HAVING THE CALIPH'S PERMISSION

Some scholars stipulate that the person delivering the censure must have permission to do so from the caliph or his regional appointee, and do not grant that private individuals may censure others. This is untrue, for the Qur'anic verses and Ahadith all indicate that whoever sees something wrong and does nothing has sinned. Stipulating that there must be permission from the caliph is mere arbitrary opinion. One should realize that there are five levels of censure: explaining the wrong nature of the act, admonishing the person politely, reviling him and harshness, forcibly stopping the act (such as by breaking musical instruments or pouring out wine), and finally, intimidation and threatening to strike the person or actually hitting him to stop what he is doing. It is the latter level, not the first four, that requires the caliph, because it may lead to civil disorder. The early Muslims' invariable practice of reprimanding those in authority decisively proves by their consensus that there is no need for a superior's authorization. If it be wondered whether a child is entitled to reprove his father, or a wife her husband, or for private citizens to reprove their ruler, the answer is that all are fundamentally entitled to. We have distinguished the five levels: the child is entitled to explain the nature of the act, to admonish and advise his parents politely and finally may censure at the fourth level by such things as breaking a lute, pouring out wine, and so forth. This is also the sequence that should be observed by a wife. As for private citizens with their ruler, the matter is much graver than a child's reproving his father, and citizens are only entitled to explain the matter and advise.

BEING ABLE TO CENSURE

It is a necessary condition that the person condemning something wrong be able to do so. Someone who is unable is not obliged to condemn it except in his heart. The obligation is not only lifted when physically unable, but also when one fears that problems will result for one, which also comes under the heading of inability. The obligation to censure the wrong is likewise lifted when one knows that the reproach will be ineffective. Four situations may be distinguished with respect to this.

When one knows the wrong will be eliminated by speaking or acting without these entailing problems for oneself, one is obliged to censure it.

When one knows that speaking will be ineffective and one will be beaten if one does, one is not obliged to.

When one knows that one's censure will be ineffective but it does not entail problems for one, it is not obligatory, because of its ineffectiveness, though one is still recommended to censure the act is order to manifest the standards of Islam and remind people of their religion.

(A: Ahadith that seem to show the non-obligatoriness of commanding the right and forbidding the wrong are understood by Islamic scholars as referring to specific situations in which censure is ineffectual, and are not global statements about this obligation's inapplicability to a certain era of history, such as our own or some future time. Commanding the right and forbidding the wrong will be obligatory until the Day of Judgement.)

And when one knows that it will cause problems for one but the wrong will be eliminated by censuring it, such as with breaking a lute or dumping out wine when one knows one will be beaten for it, then one is not obliged but rather recommended to, as is evident from the hadith,

"The best jihad is speaking the truth to an unjust ruler"

There is no disagreement among scholars that it is permissible for a single Muslim to attack battle lines of unbelievers headlong and fight them even if he knows he will be killed. But if one knows it will not hurt them at all, such as if a blind man were to hurl himself against them, then it is unlawful. Likewise, if someone who is alone sees a corrupt person with a bottle of wine beside him and a sword in his hand, and he knows that the person will chop his neck if he censures him for drinking, it is not permissible for him to do so, as it would not entail any religious advantage worth giving one's life for. Such censure is only praiseworthy when one is able to eliminate the wrong and one's action will produce some benefit.

If one wants to censure something but knows it will result in one's companions also being beaten with one, it is not permissible for one to do so, because one is incapable of removing one blameworthy thing without its leading to another.

(N: It is not lawful to censure anything reprehensible when doing so will lead to a thing or state that is more reprehensible.)

Know only means what one believes will probably result. Someone who thinks that it will create problems for him is not obligated to censure, though someone who does not believe that problems will result is obliged to.

Cowardice does not enter into consideration here, not foolhardy courage, but rather the normal temperament of someone with a sound disposition.

Problems means being beaten, killed, robbed, or acquiring a bad name in town. As for being reviled and disparaged, it is not an excuse to remain silent, for someone who commands what is right generally meets with it.

WHAT MAY BE CENSURED

The second integral of commanding the right and forbidding the wrong is that the thing censured is something blameworthy that exists at present and is apparent.

Blameworthy means that its occurrence is prohibited by Sacred Law, this being of wider scope than mere disobedience, for someone who sees a child or insane person drinking wine (A: which is not a sin in relation to them) is obliged to pour it out and forbid them.

That exists at present excludes someone who has drunk wine and is now finished, and so forth. It also excludes something which will take place later, as when there is evidence that a person intends to go drinking that night. There is no censure in such cases other than to appeal to the person's conscience.

Apparent excludes someone who conceals his disobedience at home and locks his door. It is not permissible to spy on him. An exception is if something is manifest to another outside the house, such as the sound of pipes and lutes. Someone who hears them may enter and break the instruments. If one smells the odor of wine outside the house, the sounder opinion is that it is permissible to enter and condemn it.

ONE MAY NOT CONDEMN ANOTHER FOR QUESTIONS INVOLVING DIFFERENCES AMONG SCHOOLS OF JURISPRUDENCE

It is a necessary condition that the thing censured be something whose blameworthiness is not merely established by ijtihad (n: the independent legal reasoning of a particular Imam). Any question in which there is ijtihad may not be a cause for censure. A Hanafi, for example, may not condemn a Shafi'i for eating something slaughtered without the Basmala, nor a Shafi'i condemn a Hanafi for drinking some non-intoxicating raisin drunk (N: nor a Muslim condemn a non-Muslim for drinking wine. (A: But if two individuals follow the same school of Sacred Law and one commits an act that is unlawful or offensive in that school or in each of the two's respective schools, it is obligatory for the other person to condemn the act even when it involves the ijtihad of their Imam. And the Shafi'i must condemn the Hanafi for eating something slaughtered without the Basmala, as the Hanafi is doing something he believes to be wrong.)

THE PERSON DOING THE WRONG

The third integral of commanding the right and forbidding the wrong is the person being reprimanded. It is sufficient that he be a person, and is not necessary that he be legally responsible, as we have previously mentioned in respect to censuring a child or insane person.

THE ACT OF CENSURING

The fourth integral is the censure itself, which has various degrees of severity and has rules.

KNOWLEDGE OF THE WRONG ACT

The first degree consists of knowing the wrong act. One should not eavesdrop at another's house in order to hear the sounds of musical instruments, or try to catch the scent of wine, or feel for an object concealed beneath someone's shirt to see if it is a flute, or ask a person's neighbors to see what he is doing. But if two upright witnesses come and inform one that someone is drinking, one may enter his house and take him to task.

EXPLAINING THAT SOMETHING IS WRONG

The second degree consists of explaining that an act is wrong, since an ignorant person will often do something he does not know is blameworthy, but will stop when he finds out. So one must explain it politely, saying, for example: "People are not born scholars; we were unfamiliar with many things in Sacred Law until scholars mentioned them to us. Perhaps there are not many in your hometown," and thus lead up to it diplomatically so the person understands without being offended. To avoid the evil of remaining silent when there is something wrong, only to commit the evil of offending a Muslim when able not to, it like washing away blood with urine.

FORBIDDING THE ACT VERBALLY

The third degree of severity is to prohibit the act by admonition, advice, and making the other fear Allah, mentioning the Ahadith of divine punishment for it and reminding the person how the early Muslims behaved, all of which should be done with sympathy and kindness, not harshness or anger. The great danger here which one must beware of is that a learned person explaining that something is wrong may be proud of his knowledge and gloat over the lowliness of the other's ignorance, which is like saving someone from a fire by casting oneself into it. It is ignorant in the extreme, a deep disgrace, and a delusion from the Devil. The touchstone and test for this is to ask oneself whether one would prefer the censured person to stop at his own or another's behest, or whether one would prefer to forbid him oneself. If reproving him is difficult and weighs upon one, and one would prefer that someone else do it, then one should proceed, for religion is the motive. But if it is otherwise, then one is following mere personal caprice and using the censuring of others as a means to display one's merit, and one should fear Allah and censure oneself first.

CENSURING WITH HARSH WORDS

The fourth degree of severity consists of reviling the person and bearing down on him with sharp, harsh words. One does not resort to this degree unless one is unable to prevent the person by politeness, and he shows he wants to persist or mocks one's admonitions and advice. Reviling him does not mean vulgarity and lies, but rather saying "You degenerate," "You idiot "You ignoramus," "Do you not fear Allah?" and so forth. Allah Most high quotes Ibrahim (upon whom be peace) saying:

"Fie on you and what you worship apart from Allah! Can you not think?"

(al-Qur'an 21.67)

RIGHTING THE WRONG BY HAND

The fifth degree consists of changing the blameworthy thing with one's hand, such as by breaking musical instruments, pouring out wine, or turning someone out of a house wrongfully appropriated. There are two rules for this degree:

not to do so when one can get the person to do it himself, i.e. if one can get someone to leave the land he has unjustly taken, one should not drag or push him from it; and to break the instruments, for example, just enough to obviate their being used for disobedience and no more, or to be careful not to break the bottles when pouring out wine. If one cannot manage except by throwing rocks at the bottles or the like, then one may do so and is not obliged to cover the damages.

If it be wondered whether one may break the bottles or drag someone by the foot out of a wrongfully appropriated house to create fear, as an object lesson to others, the answer is that this is for leaders alone and is not permissible for private individuals because of the obscurity of the decision-making criteria in the matter..

INTIMIDATION

The sixth degree is threatening and intimidation, such as by saying, "Stop this or I'll-"; and when possible this should precede actually hitting the person. The rule for this level is not to make a threat that one cannot carry out, such as saying "or I'll seize your house," or "take you wife hostage," because if one says this seriously, it is unlawful, and if not serious, then one is lying.

ASSAULT

The seventh degree is to directly hit or kick the person, or similar measures that do not involve weapons. This is permissible for private individuals provided it is necessary, and that one confines oneself to the minimum needed to stop the reprehensible action and nothing more. When the action has been stopped, one refrains from doing anything further.

FORCE OF ARMS

The eighth degree is when one is unable to censure the act by oneself and requires the armed assistance of others. Sometimes the person being reproved may also get people to assist him, and a skirmish may ensue, so the soundest legal opinion is that this degree requires authorization from the caliph. Since it leads to strife and the outbreak of civil discord. Another view is that there is no need for caliph's permission.

THE ATTRIBUTES OF THE PERSON CENSURING

Having presented in detail the rules for someone condemning the wrong, they may be summarized in three traits needed by the person giving the reprimand: knowledge of the (A: above-mentioned) appropriate circumstances for censure and their definitions, so as to keep within lawful bounds; God-fearingness, without which one might know something but not apply it because of some personal interest; and good character, the prime prerequisite for being able to control oneself, for when anger is aroused, ;mere knowledge and piousness are seldom sufficient to suppress it if character is lacking.

REDUCING ONE'S DEPENDENCE ON OTHERS

Among the rules for commanding the right and forbidding the wrong is to depend less on others and eliminate desire for what they have, so as not to have to compromise one's principles. A story is told about one of the early Muslims who used to get offal each day from the neighborhood butcher for his cat. He noticed something blameworthy about the butcher, so he returned home and turned out the cat before returning to reprimand the man, who retorted, "From now on. I'm not giving you a thing for your cat," to which he replied, "I did not censure you till I gave up both the cat and any desire for what you have." And this is the fact of the matter. One cannot reprimand others as long as one is anxious for two things: the things people give one and their approval and praise of one.

As for politeness in commanding the right and forbidding the wrong, it is obligatory. Allah Most High says,

"Speak unto him gentle words" (al-Qur'an 20:44)

(A: this being to Pharaoh, the enemy of Allah, so how then with one's fellow Muslims?) (Mukhtasar Minhaj al-qasidin (y62), 123-30).

Commanding the Right & Forbidding the Wrong
Answered by Shaykh Nuh Ha Mim Keller

top

Muwalat: Friendship

Sharh Sahih Muslim: Shaykh ul-Hadith 'allamah Ghulam Ras'ul Saidi, May Allah, The Most Majestic & The Most Glorious, preserve & protect him, says:

Kitab ul-iman: Chapter 79 Hadith No. 427

Befriending the Believers & Disassociation with others & Exemption from them:

Hadrat 'Amr bin's, [Allah be well pleased with him] reported: I heard the Messenger of Allah, [salla allahu 'alayhi wa sallam] quite audibly & not secretly say: 'Behold! The progeny of my fathers, that is, so & so, are not, for me friends. Verily, Allah & the pious believers are my friends.'

Evidence of abandoning love for non-Muslims & breaking ties with them:

Allah, The Most Majestic & The Most Sublime, has severely prohibited befriending heretics & disbelievers in the Noble Qura'an:

'Let not the believers take the disbelievers as Awliya' [supporters, helpers, friends] instead of the believers & whoever does that, will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you, against Himself [from His Punishment] & to Allah is the final return.'

[al-Qura'an 3:28]

[Shaykh ut-Tafsir Mufti Ahmad Yar Khan, 'alayhi ar-rahmah waa'r ridwan, states in his Tafsir Nur ul-Irfan: 'This verse was revealed at the occasion of the battle of Ahzab: when 'Ubadah bin Samit suggested five hundred Jews are my avowed friends, if you command then their support in Jihad may be taken. This proves that friendship with disbelievers is Haram: Prohibited & taking their support in Jihad is permissible in extreme circumstances only & not as a general rule. The Lord, The Most Majestic & The Most Glorious, says: 'Do not take from them [the disbelievers] friends nor Helpers.']

'And incline not toward those who transgress, lest the fire should touch you & you have no protectors other than Allah, nor you would then be helped.'[al-Qura'an 11:113]

These verses [& others] clearly prove that making friendly relations with disbelievers & heretic sects, exemplifying modes of love & kindred spirit, establishing relationship with them & social dining, are all [equally] Haram: Prohibited.

'And it has already been revealed to you in the Book [al-Qura'an] that when you hear the verses of Allah being denied & mocked at, then sit not with them, until they engage in a talk other than that; [but if you stayed with them] certainly in that case you would be like them. Surely, Allah will collect the hypocrites & the disbelievers all together in Hell.'

[al-Qura'an 4:140]

This verse proves that when there is a gathering of heretics or deviant sects & in this [gathering] the Noble Qura'an is subject to contextual manipulation, distortion & misrepresentation & the Proofs of the Ahl as-Sunnah wa'l Jama'ah are subject to ridicule, then one must abstain from attending this gathering nor lend an ear to such talk. And if Muslims were to do this then they will be counted among them [for their open defiance of Qura'anic guidance], however, if their gatherings are for other subjects/matters then there is no harm in attending them.

'And when you [O Muhammad, salla Allahu 'alayhi wa sallam] see those who engage in a false conversation about Our verses [of al-Qura'an] by mocking at them, stay away from them till they turn to another topic. And if shaytan causes you to forget, then after the remembrance sit not you in the company of those people who are Zalimain [polytheists & wrong-doers, etc.]'[al-Qura'an 6:68]

 
This verse also proves that listening or sitting in the gatherings of disbelievers & deviant/heretic sects is prohibited when they are mocking/refuting the evidences of the Doctrines of the Ahl as-Sunnah wa'l Jama'aah.

top

786-92

Ya Ghawth al Azam Dastagir Institute
London U.K.

With regards to recent events and happenings clearly highlighted in 'the light of truth' website and one or two other unscrupulous sites which we wish not to name, fame and shame we would like to express our inner feelings and thoughts on behalf of the many members of the Sunni Muslim Communities in London who have enjoyed the benefits and benefactions of Hazrat Shaikh ul Islam wal Muslimeen Allama Peer Saiyed Madani Mia Ashrafi Jilani over the past 30 years but also in more recent years have been the victims of certain bogus individuals and con merchants who have used Hazrat Shaikh ul Islam's good name amongst his devotees to fill their own back pockets. Thus we have approached the administrator of the aforementioned site to make the following statement and they have very kindly accommodated our wishes.


Hazrat Sheikh ul Islam's stance on the actions of his nephew Jilani Mia being a founding member of Furec was of no real surprise at all but rather what every normal minded Muslim would expect. It would therefore be absurd to suggest, as a very tiny minority are, solely for the sake of their personal interest and agendas that Sheikh ul Islam is being 'too harsh' on Jilani Mia or has not fully understood the Furec constitution, aims and objectives. On the contrary these few individuals have never understood nor appreciated Sheikh ul Islam and are merely attempting to undermine the pureness of his heart and unblemished character.


One does not have to be a professor to understand and see the dangers and the potential harm the ideology of 'unity of religions and enlightened citizenship' and so forth that Furec so proudly displays and professes. Coupled by some of the most outrageous and unislamic statements and comments made by the President of India A.P.J Abdul Kalam during his lectures it is totally beyond us how from an Islamic and Shari point of view Jilani Mia the grandson of Muhaddith e Azam Rehmatullahi alai can continue to fight and defend his membership in this totally unpure organisation. We are therefore at pains to conclude that the only feasible reason we can contemplate his continued support, membership and involvement for Furec is for worldly materialistic gains and nothing else.


However the most damaging aspect during this whole episode is the fact that Jilani Mia and his negligible and inconsiderate supporters or supporter to be more precise is defending his right to remain a member of Furec and pursuing to convince the public at large that no Islamic ruling or judgment can deem such organisations illegitimate or illegal but rather they can be beneficial to Muslims. We ask what can benefit Muslims more than the direct guidance from the Qur'an and Ahadith? What can benefit Muslims more than the direct guidance from the life of The Noble Prophet peace and blessing be upon him, his beloved Companions and his pure Household, may Almighty Allah be please with them all? What can benefit the Muslims more than the direct guidance from the sincere Ulema and Mashaikh e Kiram? The ways and means of propagation have already been taught to us and passed down from the auspicious lives of the Awliya Allah and Hazrat Sultan ul Hind Khwaja Gareeb Nawaz Moinuddin Chishty Radiallahota'ala anho is a shinning example of this for he converted millions of idol worshipers to Islam not by sharing faiths and festivals but by displaying his noble character, love, humility and most importantly bringing the message of Islam to them by calling the divine and unique names of the Almighty Allah with profound love and honour. Through this Chishty as well as Qaderi connections the Ashrafi households have been particularly prominent and successful in propagating and addressing Islamic lectures in gatherings and seminars. So we ask why and what benefits are there to be gained by Muslims for sharing festivals with other religions? What benefits are to be gained by Muslims in holding universal peace prayers? What benefits are to be gained by Muslims in accepting and respecting the act of 'shirk' ie one worshiping a deity other than the Almighty Allah?


The contents, articles and statements in 'The Light of Truth' web site are extremely informative, detailed and compelling and written in a very precise and professional manner. We, as well as the entire Muslim population in the world ought to be, indebted to all those working towards highlighting the dangers of the 'fitnas' and the Furec's of the world. However our purpose and intention for making this statement public is not to ridicule or inflame the matter beyond what it already is but it must be stressed and is well documented by now that certain unfortunate individuals are still even after all the evidence has been put forward are most disturbingly spending all their time, money and effort in support of Jilani Mia. Amazingly and unfortunately what these individuals do not realise is that their only ammunition and backup for supporting and advocating Jilani Mia's right to remain a member of Furec is not any authentic Islamic source but writing insults and lies about those who tread upon the Shariatai Muhammadi Sallalaho Alayhi wa Alehi wa Sallam, thus adding more weight to their scale of bad deeds and distancing themselves further from the truth. Time after time we have seen and read from their own writings and their own words and actions and now photographs how Almighty Allah The Ultimate Bestower of Honours and The Ultimate Humiliator has made the Truth and Falsehood so apparent and clear by revealing certain facts regarding the writers such as;


* their background
* their real aims
* their lies
* their frauds and fiddles
* their hypocrisy
* their direct involvement with Furec.


How many times we ask do they wish to humiliate themselves by continuing in their quest to denounce HAQ and reject the Awliya Allah. The longer they continue to insult the true progeny of Allah's Beloved Prophet peace be upon him, the more Allah will reveal about them and the more humiliation they will suffer.


Under the present climate the least we can do to defuse the environment is to invite those who are misguided to the truth. We humbly ask them to repent and save themselves of further embarrassment and dishonour in this world and the hereafter by bowing to the Almighty Lord of All the Worlds and seeking forgiveness from those they have insulted and hurt. Inshallah there is honour and credit for them in repentance and seeking forgiveness.


We shall continue to pray for the safeguard of Iman for all Muslims. May Allah accept our humble effort in proclaiming the truth. We seek His help to maintain and keep our intentions pure. May our remaining days be spent solely seeking the pleasure of The Almighty and His Beloved Prophet peace by upon him, and may He forgive us and all those who transgress and hold false intentions to damage His Pure and Chosen way of Life.


Ameen.




Ya Gawth Al Azam Dastagir Institute
London UK

top

The Spiritual Advice of

GHAWTH ul-‘ALAM

HADRAT MAKHDUM SULTAN

Sayyad Ashraf Jahangir

Simnani Samani Quddisa Sirrahu al-‘aziz

to the Progeny of

HADRAT MAKHDUM ul-AAFAQ HAJI ul-HARAMAYN

Sayyad ‘Abd ur-Razzaq Nur al-‘Ayn

al-Ashrafi al-Jilani Quddisa Sirrahu al-‘aziz

GHAWTH ul-‘ALAM, HADRAT MAKHDUM SULTAN, Sayyad Ashraf Jahangir, Simnani, Quddisa Sirrahu al-‘aziz, bestowed maximum kindness & generosity towards the Progeny of HADRAT MAKHDUM ul-AAFAQ HAJI ul-HARAMAYN Sayyad ‘Abd ur-Razzaq Nur al-‘Ayn, al-Ashrafi, al-Jilani, Quddisa Sirrahu al-‘aziz.

Once, a Governor of a State offered Hadrat ‘Abd ur-Razzaq Nur al-‘Ayn, Allah be pleased with him, an estate, as a gesture of his devotion. Hadrat Nur al-‘Ayn, Allah be pleased with him, refused to accept it. The news travelled fast to Hadrat Makhdum Sultan, Sayyad Ashraf Jahangir, Simnani, Allah be pleased with him, who seemed to be awaiting the news. Hadrat Makhdum Sultan, Sayyad Ashraf Jahangir, Simnani, Allah be pleased with him, was full of [inner] joy & praise, until Hadrat’s illumined face manifested rays of spiritual contentment & gratitude. Hadrat Makhdum Sultan, Sayyad Ashraf Jahangir, Simnani, Allah be pleased with him, immediately called Hadrat Nur al-‘Ayn, Allah be pleased with him, near him & endowed him munificently with kindness & generosity. Hadrat Makhdum Sultan, Sayyad Ashraf Jahangir, Simnani, Allah be pleased with him, concluded his blessed graciousness with the following words:

“We have made ‘Abd ur-Razzaq & his progeny our shareek [partners] in the treasures of The Almighty, & I have petitioned, The Everlasting Being, that if ‘Abd ur-Razzaq & his progeny & their progeny [in succession] remain content [with Allah, The Most Majestic & The Most Sublime] they shall never be dependant on anyone.”

[Lataa’if e Ashrafiy: Spiritual Subtleties of Ashraf - Page 386]

_ _ _

The above is a reminder to Jilani Mia, who has chosen a path which Hadrat Makhdum Sultan, Sayyad Ashraf Jahangir, Simnani, Allah be pleased with him, prayed the progeny of Hadrat ‘Abd ur-Razzaq Nur al-‘Ayn, Allah be pleased with him, would not undertake. Jilani mian has excluded himself from the spiritual prayers & contentment of the Ashrafi Dynasty. It is contrary to the traditions of the Ashrafi Dynasty, Allah be pleased with them all, & contrary to the ways of the Awliya’ Allah, Allah, The Most Majestic & The Most Sublime, be pleased with them all, in general. Hadrat ‘Abd ur-Razzaq Nur al-‘Ayn, Allah be pleased with him, left his personal precedence for his progeny to follow by example, as did Hadrat Makhdum Sultan, Sayyad Ashraf Jahangir, Simnani, Allah be pleased with him, before him. In this is dignity & true success before Allah, The Most Majestic & The Most Sublime. Woe, to those who advise against the wisdom & intuitive discernment of the Awliya’ Allah. Allah, The Most Majestic & The Most Sublime, be pleased with them all. Jilani mian & zain, both deviously maintain that Hadrat Shaykh ul-Islam, May Allah, The Most Majestic & The Most Sublime, preserve & protect him, conspired to the charge of kufr due to jealousy & envy. By making this very statement, they have at least confirmed that which, Jilani has set out to achieve, which, they believe would be the cause of jealousy & envy – nothing but the dunya’!

One day, The Leader of all Martyrs, Hadrat Imam Hasan, Allah be well pleased with him, adorned with clean clothes left Madinah al-Munawwarah, on his horse towards a woodland area to withdraw & refresh himself. On the way, a Jew in a state of tribulation of disgrace & indigence petitioned Imam Hasan, Allah be well pleased with him:

“O Hasan: I do not consider the saying of your Nana, the Messenger of Allah, [salla Allahu ‘alayhi wa sallam], to be correct, that: ‘ad-Dunyaa sijn ul-m’umin wa Jannat ul-kaafir’ [The world is a prison for the believer & paradise for the disbeliever] as evident from my circumstances. [And] I am a disbeliever according to your belief yet such poverty & disgrace has overwhelmed me. And, you consider yourself a believer yet live such a comfortable & prosperous life.” Hadrat Imam Hasan, Allah be well pleased with him, replied, “My Nana’s [salla Allahu ‘alayhi wa sallam] saying is absolutely true, but since you are overwhelmed by your kufr & ignorance & are starved of knowledge & wisdom, you fail to understand its true purpose. Understand this saying from me now: This apparent temporal comfort & prosperity you see me in, this in comparison to the eternal bounties prepared for me in the Hereafter is insignificant. And, the great Divine Blessing of beholding Allah, [The Most Majestic & The Most Sublime] & before the many different kinds & categories of stations & ranks, this world is like a prison. And the various levels of Hellfire for the disbelievers established for the Final World, from various types of harsh punishments, severe thirst, the anger of Allah, & prolonged deprivation, in comparison to these your current situation for you is like Heaven.” The Jew was silenced on hearing this.

[Malfuzat e Mihriyyah: Malfuz No. 78 Shaykh Sayyad Pir Mihr ‘Ali Shah Sahib. Quddisa Sirrahu al-‘aziz]

top

 Mufti: Jurisconsult & Fatawa’: Islamic Legal Interpretation

“When they ask you for a pronouncement [yastaftunaka] …

Say: “Allah pronounces to you [yuftikum] …”

Al Qur’an 4:126

“Question the people of remembrance, if you do not know.”

Al Qur’an 16:43

The writing of Fatawa’: Islamic Legal Interpretation, is indeed a grand deed & together with its rewards/merits as expressed in Shari’ah: Islamic Sacred Law, is extremely delicate within itself. The Mufti is a medium between Allah, The Most Majestic & The Most Sublime, & man. If the Mufti interprets the correct answer then, indeed he will be exonerated & worthy of praise & due rewards. However, if Allah, The Most Majestic & The Most Sublime, forbid, the Mufti interprets the incorrect answer, then the burden resulting from the incorrect actions of the mustafti: questioner will be borne by him. Hence when writing Fatawa’ it is imperative for the Mufti of Shari’ah to be extremely cautious. Until the Mufti is not fully aware & acquainted with the issue he must show restraint in writing the Fatwa’.

Imam Sh’ubi, Allah be pleased with him, narrates that, he would always say to people:

“sometimes you people independently write fatawa’ regarding so & so issues. If such an issue was brought to the attention of Amir al-M’uminin ‘Umar ibn al-Khattab, Allah be well pleased with him, then, he would have gathered all the people of Badr to learn of its’ answer & not rely on his own opinion.”

It is mentioned regarding many Mufti’s, that they would tremble in fear of Allah, The Most Majestic & The Most Sublime, whilst writing or compiling their fatawa’ worried of the consequence of inaccurately interpreting the issue before them.

Sayyiduna Safyan bin ‘Ayniyah is famously known for his following statement:

“The most audacious in writing fatawa’ on people is he who is the least knowledgeable amongst them.”

Imam Abu Hanifah, Allah be pleased with him, would always say that if I did not fear the loss of knowledge & the fear of its accountability was not applicable from Allah, [The Most Majestic & The Most Sublime], then surely, I would never write Fatwa’.

Regarding Imam Malik, Allah be pleased with him, it is said, that in a gathering he was asked to interpret around forty eight issues from which, to thirty of these issues he replied without hesitation, “I do not know”.”

He would counsel: when a person is asked regarding an issue, then he before replying should introduce himself before Heaven & Hell & contemplate how he will release himself from Hell. Only after such thought should he reply.

If the Mufti realises that his answer does not fulfil the intent/purpose of the mustafti & that he will not accept it under any circumstances or for reasons other than this the Mufti realises that his Fatwa’ would be the cause of widespread chaos & mischief, then in such circumstances, he should be content with a mere verbal communication with the mustafti & abstain from writing.

Also, if the issue within itself contains a variety of angles, necessitating clarity then the Mufti should not respond with a general or absolute interpretation, rather he should seek more knowledge surrounding the circumstances & the situation from the Mustafti. Then, he should have the question rewritten again & reply accordingly. If this is not possible, then the Mufti should clearly interpret each situation or possible state independently, so that the mustafti may act according to the appropriate situation relevant to him.

top

Potential Pitfalls leading to the disaster of the Ummah

Allah, The Most Majestic & The Most Sublime, placed humans in this world for a very great and important purpose, which He loves & is pleased with & it is the worship of Allah, The Most Majestic & The Most Sublime, alone. Allah, The Most Majestic & The Most Sublime, says:

“I did not create Jinn & mankind except for My worship.”

[Al-Qur’an 51:56]

It is from the Mercy of Allah, The Most Majestic & The Most Sublime, that He has blessed us with intellect, which distinguishes mankind from the rest of His creation. But He, the All-Wise & the Most Merciful, did not leave us to rely upon our intellect alone in order to distinguish the good from evil. He sent Messengers, ‘alayhim us-salam, & revealed Divine Books explaining the prescribed & prohibitions. Allah, The Most Majestic & The Most Sublime, ended & completed the succession of Messengers with our Final Prophet Muhammad, salla Allahu’alayhi wa sallam, who did not leave anything which could bring us closer to Allah, except that he informed us about it. And, he salla Allahu ‘alayhi wa sallam, did not leave anything that could cause us to enter Hell-Fire, except that he warned us about it. Allah, The Most Majestic & The Most Sublime, mentions him, salla Allahu ‘alayhi wa sallam, in the Qur’an saying:

“Certainly, there has come to you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you [to be rightly guided, to repent to Allah and have your sins forgiven, so that you may enter Paradise and be saved from the Hell-fire] & for the believers [he, salla Allahu ‘alayhi wa sallam, is] full of pity and mercy.”

[Al-Qur’an 9:128]

As part of his Prophethood, the Messenger of Allah, salla Allahu ‘alayhi wa sallam, has also informed us about the trials, which will afflict the Ummah. And the only intelligent course of action is to protect one’s Iman & ‘Aqidah from those pitfalls that the Messenger of Allah, salla Allahu ‘alayhi wa sallam, warned us about… [of which some are]:

Shirk – Associating partners with Allah

The Beloved Messenger of Allah, salla Allahu ‘alayhi wa sallam, said:

“I have been sent before the Hour, so that Allah Alone should be worshipped without the association of partners with Him & my provision has been placed under the shade of my spear & subservience & humiliation have been placed upon those who disobey my orders & whoever imitates a people, then he is one of them.”

[Musnad Imam Ahmad bin Hambal]

Ignorance in the Din of Allah

‘Abdullah Ibn ‘Amr Ibn al-Aas, Allah be well pleased with them all, narrated: “I heard the Messenger of Allah, salla Allahu ‘alayhi wa sallam, saying:

“Allah does not take away the knowledge by taking it away from [the hearts of] the people, but He takes it away by the death of the scholars till when none of the [scholars] remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So, they will go astray & will lead the people astray.”

[Sahih al-Bukhari]

The Messenger of Allah, salla Allahu ‘alayhi wa sallam, knew that the only defense against the temptations of Shaytaan & his evil traps is to be informed of the correct Islamic Knowledge therefore, he salla Allahu ‘alayhi wa sallam, said:

“Seeking Knowledge is obligatory on every Muslim.”

[Imam Bayhaqi: Shu’ab al-Iman]

He, salla Allahu ‘alayhi wa sallam, encouraged his followers to seek the knowledge, saying:

“He who treads a path in search of knowledge, Allah [The Most Majestic & The Most Sublime] will direct him to tread a path from the paths of Paradise.”

And,

“…Verily the knowledgeable are the heirs of the Prophets, who leave behind neither Dinar nor Dirham. They only leave knowledge as their heritage; so whoever acquires it, acquires a great fortune.”

[Sunan Abu Da’ud, Sunan Ibn Majah & Musnad Imam Ahmad bin Hambal]

Innovations in Beliefs and Worship

He salla Allahu ‘alayhi wa sallam, said:

“There was not a Prophet sent to a people before me, except that he had helpers & companions who took hold of his Sunnah & followed his orders, then after them came those who said that which they [the Prophets] did not do & did what they were not ordered...”

[Sahih Muslim]

The Messenger of Allah, salla Allahu ‘alayhi wa sallam, strictly warned against innovating in the religion. Hadrat Jabir Ibn ‘Abdullah, Allah, The Most Majestic & The Most Sublime be well pleased with him, said:

“When the Messenger of Allah, [salla Allahu ‘alayhi wa sallam] delivered a Khutbah [sermon], his eyes reddened, his voice raised, & his anger grew... & he would say:

“...Indeed, the best speech is the Book of Allah & the best guidance is the guidance of Muhammad, [salla Allahu ‘alayhi wa sallam], & the worst of affairs are the newly invented matters, & every innovation is misguidance.”

[Sahih Muslim]

Disunity & Division into sects

The Beloved Prophet, Salla Allahu ‘alayhi wa sallam, said:

“Indeed, Shaytan has despaired that those who pray should worship [him] in the Arabian peninsular, however [he seeks] to provoke animosity between them.”

[Sahih Muslim]

The Messenger of Allah, salla Allahu ‘alayhi wa sallam, said:

“Indeed, the people of the Book before you split into seventy-two sects. And this Ummah will split into seventy-three sects; seventy-two are in the Fire and one in Paradise.”

And in another narration,

“All are in the Fire except one.”

It was asked: Who is that one? He, [salla Allahu ‘alayhi wa sallam], replied,

“That which I & my Companions are upon”

[at-Tirmidhi & al-Hakim]

Imitation of disbelievers

The Beloved Messenger of Allah, salla Allahu ‘alayhi wa sallam, said:

“You will follow the ways of the people who came before you [exactly], so that were they to enter a lizard’s hole, you too would enter it.” We [the Prophetic Companions, Allah be well pleased with them all] asked: “O Messenger of Allah! [salla Allahu ‘alayhi wa sallam]. Is it the Jews & Christians?” He [salla Allahu ‘alayhi wa sallam], said: “Who else?”

[Sahih Bukhari & Muslim]

The Beloved Prophet, salla Allahu ‘alayhi wa sallam, strictly prohibited his Ummah from imitating the disbelievers in all affairs, whether it be the creed [‘Aqeedah], celebrations, worship or moral behaviour. He said:

“Whoever resembles a people, he is one of them.”

[Musnad Imam Ahmad bin Hambal]

It was the way of the Beloved Prophet, salla Allahu ‘alayhi wa sallam, to act differently from the disbelievers. The Jews avoided eating with women during their menstruation period. The Prophet, salla Allahu ‘alayhi wa sallam, said:

“Do everything else, apart from sexual intercourse [with your wives]”. Upon hearing this, the Jews exclaimed: “This man [i.e. the Beloved Prophet, salla Allahu ‘alayhi wa sallam], does not want to leave anything we do without opposing us in it!”

[Sahih Muslim]

These Ahadith show the gravity of imitating the disbelievers that the Beloved Messenger of Allah, salla Allahu ‘alayhi wa sallam, warned his Ummah of.

Attributing lies to the Messenger of Allah, salla Allahu ‘alayhi wa sallam.

Hadrat ‘Abdullah ibn Mas’ud, [Allah be well pleased with them both], reported on the authority of his father, that the Messenger of Allah, [salla Allahu ‘alayhi wa sallam] said:

“He, who deliberately attributes a lie to me, let him take his seat in the Hell-Fire.”

[Ibn Majah]

The Sole Solution

The only solution to all these trials mentioned by the Messenger of Allah, salla Allahu ‘alayhi wa sallam, is to strictly adhere to the guidance of the Qur’an & the Sunnah. Allah, The Most Majestic & The Most Sublime, says:

“It is He, Who has sent His Messenger [salla Allahu ‘alayhi wa sallam] with the guidance & the religion of Truth, to make it prevail over all religions….”

[Al Qur’an 9:33]

The Din e Islam [Religion: as a complete way of life] as revealed to the Messenger of Allah, salla Allahu ‘alayhi wa sallam, is the most complete and comprehensive way, which leaves no room for anyone to introduce anything new, or remove anything from it. The very meaning of the word ‘guidance’ negates deviation & all connotations. Likewise, the phrase, ‘religion of truth’ negates every false religion, which Allah, The Most Majestic & The Most Sublime, is not pleased with. Therefore, Allah, The Most Majestic & The Most Sublime, said:

“This day, I have perfected your religion, and completed My favour upon you & have chosen for you Islam as your religion [Way of life].”

[Al Qur’an 5:3]

May Allah, The Most Majestic & The Most Sublime, keep us steadfast in Faith according to the Qur’an & the Sunnah. Allah, The Most Majestic & The Most Sublime, says in the Qur’an,

“Indeed, Allah conferred a great favor upon the believers when He sent among them a Messenger [Muhammad, salla Allahu ‘alayhi wa sallam] from among themselves, reciting unto them His Verses & purifying them & teaching them the Book [the Qur’an] & the Wisdom [the Sunnah], while before that they had been in manifest error.”

[Al Qur’an 3:164]

Only the Qur’an & the Sunnah will give you the Straight Path, protect you from pitfalls & reach you to your final destination. This is because if you follow them & mold your lives to the truths, values & principles found in them - only then would you be worshiping Allah, The Most Majestic & The Most Sublime; in the way He wants you to worship him. By doing so, you would mirror the Islam that was practiced by the Messenger of Allah, salla Allahu ‘alayhi wa sallam, & those who were able to establish it under his leadership. May Allah, The Most Majestic & The Most Sublime, keep us in the company of those upon whom He has bestowed His Favour’s & Bounties, from the Prophets, the Siddiqin, the Shuhada’ & the Salihin. Infinite Peace & Blessings be upon them all.

Ameen, O Deity of all the Worlds!

Bismillahir Rahmanir Raheem

Assalamu 'Alaykum wa Rahmatullahi wa Barakatuhu

The following excerpts are taken from the book: ar-Rishaad compiled by Professor Sayyad Muhammad Sulayman Ashraf, May the Mercy of Allah be upon him, [Chairman, Department of Islamic Sciences, ‘Aligarh University.]

[1878/1296AH-1939/1358AH]

The book was written during the tumult colonial times of 1920-1921, when a group of ‘Ulama neglected & abandoned the principles & symbolic aspects of Islam simply to gratify hindu’s.

In 1920 when the storm of ‘tark e mawalat: social boycott’ & ‘hijrat: migration’ movements were spearheaded, the perceptiveness of faith of the prudent & sagacious Muslims realised that if the concealed conspiracies behind these movements were not revealed to the general Muslims, then Muslims would gain to benefit nothing but lose much more.

There were many conspiracies & plots being planned & sadly but amazingly all under the gestures & winks of a Sadhusad of Wardha. Allah, The Most Majestic & Sublime, only knows what type of magic this Indian magician possessed that some senior Muslim leaders & dignitaries were seen to be sacrificing their Din & Iman over him, competing with one another to gain his gratitude.

The actions & statements made by these leaders & dignitaries during those days even today after more than sixty years when read by an ordinary Muslim let aside by our contemporary dignitaries one’s neck bows in humiliation & disgrace. We present only a few of the kufr & heretical comments of some of these deviated leaders. From these one can really grasp the overall picture of those tumult times.

1. Mawlana Zafar al-malik ‘alawi, Editor of ‘an-Nazir’ Lukhnow, said:

“If the Finality of Prophethood had not ended then mahatma gandhi would be a Prophet.”

[‘Pasban e Madhab o Millat (Tahqeeqat e Qadiriyya) by Muhammad Jamil ar-Rahman, Bareily Publishers, 1923, 3^rd Edition, Page: 29.’]

2. Mawlana Shawkat ‘Ali, said:

“Mere verbal pronouncements of ‘long live, long live’ are insufficient, on the contrary, if you please our hindu brothers, you will please God.”

[‘Pasban e Madhab o Millat (Tahqeeqat e Qadiriyya) by Muhammad Jamil ar-Rahman, Bareily Publishers, 1923, 3^rd Edition, Page: 17.’]

3. Mawlana Muhammad ‘Ali Jawhar said:

“I speaking for myself, see after the Messenger, salla Allahu ‘alayhi wa sallam, the instructions of gandhi ji essential to follow.”

[Personal Diary of Muhammad ‘Ali, (Part 1) by Mawlana ‘Abd al-Majid Daryabadi, A’azam Garh Publishers, 1954, Second Edition, Page: 107.]

4. Mawlana ‘Abd al-Bari, Farangi Mahalli, said:

“Gandi is appointed our guide, whatever he says, I believe the same. My inner position is the same as expressed in this poem:

“Umre ke ba Aayaat o Ahadith guzasht,

Rafti o nithar e but parasti kardi”

[‘Pasban e Madhab o Millat (Tahqeeqat e Qadiriyya) by Muhammad Jamil ar-Rahman, Bareily Publishers, 1923, 3^rd Edition, Page: 18-19.’]

Mawlana ‘Abd al-Bari, Allah, The Most Majestic & Sublime, have Mercy upon him, [D1925] eventually withdrew himself from the above statement, hence his statement is mentioned in the context of a historical event.

These so called leaders did not suffice with this, on the other hand:

“Shardhaanand was allowed to deliver speeches on the Mimbar [Pulpit] of the Jamia Mosque in Dehli, the Qur’an & ghita were placed in one Sedan Chair for processions, Muslims painted their foreheads with the distinct hindu mark, pictures of Gandhi & idols were adorned in homes, Sayyiduna Musa’ ‘alayhi as-Salam, was referred to as kirshan & weed was declared a revealed book.”

[“The Sacrifice of Muslims & the Independence War” by ‘Abd al-Waheed Khan, Lukhnow Publishers, 1938, Page: 142-143.]

to be continued .....

top

The liberation of Makkah al-Mukarramah, exemplified the true face of Islam in personal conduct & in relations with peoples & communities. The whole city surrendered to the Prophet, salla Allahu 'alayhi wa sallam. He announced a general amnesty for all his enemies & treated all citizens of the city with generosity. A verse of the Qur'an was revealed on the occasion:

'When the help of Allah and victory comes, and you see the people enter the religion of Allah in crowds. So glorify the Name of your Lord and beg His forgiveness. He verily accepts repentance.' [Al-Qur'an 110: 1-3]

After the liberation of Makkah al-Mukarramah, all the remaining hostile tribes in Arabia began to realize the reality of Islamic faith. People had seen the noble teachings of Islam. Good examples of forgiveness, tolerance, justice, fairness, steadfastness & other qualities as exemplified by the Prophet, salla Allahu 'alayhi wa sallam & his companions had left an impression in the hearts of hundreds of thousands of people who became Muslims.

Farewell Pilgrimage

In time the whole Arabia had become the land of Islam. The Prophet, salla Allahu 'alayhi wa sallam, intended to perform the Hajj [pilgrimage]. He announced his intention to the Muslims in Madinah al-Munawwarah, & the surrounding areas & asked them to join him. On this occasion he taught those who were present with him & to the whole world about the Hajj and the divine message that Allah had entrusted him to all mankind.

At the last gathering with the Ummah [Community] during the Hajj season, the Hajj of Wada' [Farewell] a sermon was delivered by the Prophet Muhammad, salla Allahu 'alayhi wa sallam, at the valley of Arafat