Hazrat Khwaja Abul Hassan Amir Khusro (Rahmatullah alaih)

Hazrat Khwaja Abul Hassan Amir Khusro (Rahmatullah alaih)

Name: Hazrat Khwaja Abul Hassan Amir Khusro
Titles: Mehboob Mehboob-E-Illahi, Shirin Sokhan, Tottiy-E-Hind, Yamin-Ud-Deen
Predecessor: Hazrat Khwaja Sayed Nizamuddin Auliya (رحمتہ اللہ علیہ)
Date of Birth: 1253 A.D.
Date of Wisaal: 1325 A.D.
Date of Urs: 17th, Shawwal
Resting at: Delhi, India.


A legend is there that when Hazrat Amir Khusro’s first saw His Holiness Hazrat Syed Nizamuddin Aulia (R.A). It is said that young Amir Khusro went to His Holiness khanqah, but did not entered and remained at the door by remarking, "I shall select my "Peer" myself, and if it is bestowed with Divine Power he will converse with me even from distance."

Thus sitting at the door he composed:

Tu an Shah-e-ke bar aiwan-e-qasrat.

Kabutar gar nashinad baz garded.

Gharib-e mustanande baradar amad.

Be ayat andar un ya baz gardad.

(You are such a mighty King that if a pigeon sits on your palace, it turns into a hawk. An outsider and a needy person has come at your door, please let him know whether he should come in, or go away).

His Holiness who had supernatural powers sent him the following verse in reply:

"Biya yet andarun marde haqiqat,

Kibama yak nafas hamraz gardad,

Agar ablah buwad an mard nadan,

Azan rahe ki amad baz gardad."

(The person who knows the truth may come inside so that we may exchange divine secrets between us for a moment. If that person is ignorant, then he should return on the same path from where he has come here.)

Hazrat Amir Khusro (R.A) immediately got up and ran to His Holiness and fell on his feet and wept! His Holiness accepted him as his disciple (murid) and gradually the two became inseparable and attached to each other.

Love is deep rooted in human nature. Every Soul has a natural inclination towards another soul. Love in fact, –beautifies the soul, and beauty of the soul resides in love for humanity. Love, the Sufis believe is greater than religion. Love is the essence of all creeds. Every worshiper worships God out of Love. Love enslaves him. The true majestic welcomes love whatever its guise. One who has a perfect insight beholds God in everything.

God is both transcendent and immanent. He is the essence of all existence. The whole universe is a manifestation of Allah Taála (God). His Oneness appears in diversity. The Holy Quran points out:

"Which ever way you turn, to God belongs the east and the west there is the face of Allah Taála. He is Omnipresent and All Knowing (Quran 2:115)."

"Are they still in doubt as to their beholding the countenance of God? Do they not realise that God encompasseth all things? (Quran 41:54)."

"When my servants question you about Me, tell them that I am near (with them)." (Quran 2:186)

"Quran Sharif also points out "God is nearer to man than to any other thing."

Life History

Hazrat Amir Khusro was a great Sufi, a wealthy merchant who once exchanged all his wealth for a pair of His Holiness Sultan-ul-Mashaikh shoes, an intellectual giant of many languages, an artist, a prolific author, a genius musician who invented the ‘sitar’, a versatile composer and a true devoted "mureed" of His Holiness. He was "All-in-One" type of highly amazing mixture of Divine gifts.

Dome of the shrine of Hz. Amir Khusro

Hazrat Amir Khusro (R.A) was the son of Amir Alachin a Turk from Laccheen. His actual name was Saifuddin Mahmood Shamsi. At the invasion of Gengiz Khan he migrated from his native place Kesh near Samarkand to Balkh. Saifuddin was the chieftain of Hazara. Shamsuddin Iltamish the King of Delhi welcomed them to his capital. He provided shelter to the dislodged prince’s artisans, scholars and rich nobles. Saifuddin was among them. It was around 626/ 360 A.H/1226 A.D. In 1230 A.D he was granted afief in the district of Patiali (in Etah District-Uttar Pradesh). He married to BiBi Daulat Naz, who bore him three sons and one daughter. Yaminuddin (Khusro) was one among them born at Patiali, presently known as Hazrat Amir Khusro Nagar in District Etah (U.P.) in the year 652-653 A.H/1252-53 A.D. Yaminuddin’s (Khusro) father Saifuddin was mostly engaged in battles, and was killed in 660 A.H/1260 A.D. Yaminuddin or Khusro was an intelligent child. Poetry came to him at the early age of eight.

Later, Khusro reflects on his father’s bravery as:

"My father Saifuddin Mahmood Shamsi, the renowned breaker of enemies ranks, possessed might, enough to conquer the world with all the merits of his inner self, he never spoke about his inherent goodness and behaved like an Angel. He was a military commander and a saint. Although he was highly educated and cultured, he loved martyrdom from the beginning and he drank ultimately the Sharbate-Shahadat."

A Great Secular Scholar and Patriotic Poet

There is no country in the World whose cultural heritage is so much blended with divine touch. In Punjabi, Baba Farid and Nanak spoke in poem – thus the beginning of Punjabi literacy heritage. In Gujarat, Narsi Mehta and Meera Bai sang songs of the glory of Ranchchodji – thus the beginning of Gujarati Literature. In Kashmir, Lalleshwari and Nand Rishi (Sheikh Nurudedin) sang to the glory of God – thus the beginning of Kashmiri language. Urdu, (the rich language of India) was also born in the same fashion. His Holiness showed keen interest in the promotion of mutual love and goodwill among all classes of people. When His Holiness found that languages and dialectic obstacles clogged this harmony and hindered the understanding amongst the Afghans, the Iranians and the Turks and others, His Holiness ordered Hazrat Amir Khusro to invent a "new language" so as to facilitate inter-communication and homogenous oneness amongst the people of India. Hazrat Amir Khusro mixed the Persian with local Brij Bhasha (native language of the North) and this mixture laid the foundation of Urdu. With the passage of time and by its usage it developed into more refined Urdu cultural.

Delhi is proud of His Holiness and Hazrat Khusro. Delhi is proud of Urdu. It was in Delhi that Urdu was born, nourished and flourished. Hazrat Khusro is the father of Modern Urdu Literature. He composed the first poem in Hindi too. He is the pioneer of Hindustani Literature. He was a great scholar in Persian. He introduced Sitar, the five string instrument. He was a pioneer of Indian Classical music.

Hazrat Amir Khusro was not only a talented and highly learned poet of India having full command over Turkish, Persian, Arabic, Hindi and Sanskrit languages but he was a distinguished Sufi by virtue of his initiation and closeness to His Holiness. His poetical composition, specially the Persian-Hindi blending were aimed at cementing the bonds of culture and friendship between the Hindus and Muslims.

Amir Khusro was a leading poet in Persian and Hindi languages. In his introduction to ‘Ghurratul Kamal’ Khusro wrote that, "a few poems that I have composed in Hindi I have made a gift to my friends." He was a Hindustani Turk. In another famous verse he said, "To speak the truth, I am an Indian parrot. If you want to listen from me some subtle verses, ask me then to recite some of my Hindi poems".

Amir Khusro says that the Hindus are Mushrik, (i.e. pluralist in their belief of God) as under:

"Though Hindus are not men of our faith, yet on certain points they hold concurrent ideas in respect of our faith. They affirm that life is one and eternal and that God created everything."

He was the monarch in the field of prose and poetry. His Holiness, Hazrat Syed Nizamuddin Aulia (R.A) says, "He is our Khusro not Nasiri Khusro, May God help my Khusro". Amir Khusro remained wedded to truth, love and humanity.

Path of Sufism

Amir Khusro was very promising child. He became a scholar of philosophy and science in short time. At the age of twenty, he became a famous poet. He was a man of soaring imagination. The greatness lies in his breaking the mistrust and isolation in the then existing various culture groups and thus paving the way for reconciliation at the social and ideological levels. Such conciliation and concord amongst them was a moral and intellectual demand besides being an urgent social necessity. Hazrat Amir Khusro rose to a high status because of his connections in political circles and had opportunities of observing many important events from close quarters. He was a man of learning and helped the growth of Hindustani literary societies. His genius unfolded itself in poetry, music and prose.

Inside the shrine of Hz. Amir Khusro

After his father’s death, he migrated along with his mother to Delhi where he was brought up by his maternal grandfather Imadul Mulk Rawat Arz. Mir Khurd writes that His Holiness Hazrat Syed Nizamuddin Aulia (R.A) came to Delhi at the age of sixteen for the purpose of his higher education in the profession of Qazi. By a strange turn of fortune he stayed in the same locality where Amir Khusro lived i.e. in Namak Sarai. After some time His Holiness Hazrat Syed Nizamuddin Aulia (R.A) shifted to Rawat Arz house on the recommendation of Hazrat Amir Khusro. He further writes that when Amir Khusro reached his adolescence he became "Iradat Kash" of His Holiness Hazrat Syed Nizamuddin Aulia (R.A). Amir Khusro writes in the preface to his "Diwan" "Wastful Hayat" that he was sixteen years old when he found His Holiness Hazrat Syed Nizamudddin Aulia (R.A) as his spiritual mentor, along with Mufti Moizuddin Gharifi. Both of them guided him to the path of following the style of Shaikh Sadi and Ispahani.

Son of an Indian Soil

Man himself is a mysterious being. His soul, spiritual powers, insights, intuitive faculties, contact with ultimate Reality and several other things have made him an enigma.

The Holy Prophet says:

"I am creating man from dry clay from black moulded loam. When I have fashioned him and breathed My spirit into him…" Quran (15:29).

Hazrat Amir Khusro (R.A) says:

"Ashiqui um kah gar a waz dahi jane mera

Dost az seenah um awaz bar arad kah manam."

(I am a lover, if any one calls my Soul)

My beloved responds from inside my breast saying it is ‘I’.

He also believes that his beloved God is omnipresent in his essence:

Hasti man rafat va qayalish ba mamand,

In kah tu beeni nah manam balkeh oost.

(My entity has disappeared, now I think only of Him. That which you actually see is not me but He.)

Allah Tala (God) is the most important being for the mystics to contemplate on. They hold that it is beyond the limits of human mind to apprehend God and to circumscribe Him. Hazrat Amir Khusro argues that even with the help of mental and intellectual faculties it is not possible to apprehend Allah Tala (God):

"Dar niyai bih fahm aliman

Darnah gan ji bih wahm admiyan."

(Thou cannot be comprehended by worldly people. Thou cannot be confined to the imagination of man.)

Man himself is a mysterious universe unto himself with all his mental powers he cannot understand his own self. How can it be possible to understand Allah Tala?

Hazrat Amir Khusro (R.A) states:

"Ankh khud rashanaqat nah tu aanad,

A free nandah ra kuja danad."

(A man who cannot conceive his own self, can he ever be able to conceive his Creator)

Thus, said the Prophet (S.A.W.):

Man Arafa Nafsa hu

Faqad Arafa Rabba hu

(Those who realised himself has realised the Allah Tala (God)).

Hazrat Baba Fariduddin Ganj Shakar (R.A) advises that:

"Do not insult a man by a bad word. For in everyone genuine Lord lives."

Hazrat Abu Sayeed Abul Khair (R.A) says:

"I went to the the church of the Christians and the place of the Jews. And saw that both are facing you.

The desire to meet You took to me to the temple of Idols (Hindus)

And I heard the idols singing Your love songs."

Hazrat Amir Khusro (R.A) though he was distinguished in Suluk, and Tariqat (Way of God) and was also a great patriot to his mother land. He used to quote a saying of Prophet (PBUH):

"Love of country is like Love of religion."

This is according to the Tradition (Hadees):

"Oh, group of believers! Love of the country is certainly like the real faith (in religion)."

Hazrat Amir Khusro (R.A) believed, India with its beauty - is a Paradise on the earth!.

He said:

"Kishwere Hind Ast Bahashti Bih Zameen".

India is a country like Paradise on the earth.

"Falak az u jumla amad hindustan bar tar guft har chah az ameen kishwer amad."

(The heavens said that all the countries which have come of the earth. Among them all only Hindustan (India) has come up to the height of excellence.)

He himself refers indirectly and said:

"Singing like a parrot, in the ancient bower (dwelling),

Is the lot of Khusro blessed with Almighty Power."

Hazrat Abul Hassan said that Amir Khusro heart was equally capable of responding with all the swirl and glow of passion, to the love of the Infinite. It is the cosmic emotion that vibrated through all his mystical ghazals, and they seem to have emerged out of the souls encounter with the Absolute.

SUPERIORITY OF SAYYIDUNA ABU BAKAR SIDDIQ ALAIH RAHMAAN

SUPERIORITY OF SAYYIDUNA ABU BAKAR SIDDIQ ALAIH RAHMAAN

The Ahl-e-Sunnat wa Jama'at has reached consensus (Ijma') that after the Prophets (Alaihim as-Salam) the best of creation are the four rightly guided Khalifas (Khulafa-e-Arba'a i.e. Hadrat Abu Bakr, Hadrat Umar, Hadrat Uthman and Hadrat Ali Radi Allahu Ta'ala Anhum Ajma'een).

Their sequence of excellence is that Sayyiduna Abu Bakr as-Siddique is the most excellent, then Sayyiduna Umar, thereafter followed by the excellence of Sayyiduna Uthman and Sayyiduna Ali (Ridwanullahi Ta'ala Alaihim Ajma'een). Here I present few proclamations of the Classical Scholars and Jurists in this regard.

 

 

Proclamations of the Classical Scholars and Jurists

1. Imam al-Aazam Abu Hanifa gave one of the pithiest definitions of Sunnism in Islam:

 

"The doctrine of Ahl al-Sunna wal-Jama'a consists in preferring the Two Shaykhs (tafdil al-shaykhayn) [i.e. Abu Bakr and 'Umar over the rest], loving the Two Sons-in-law (hubb al-khatanayn) [i.e. 'Ali and 'Uthman], and wiping on leather socks (al-mas-h 'alal-khuffayn) [i.e. all three contrary to Shi'is]."[Khulasat al-Fatawa, Vol. 2, Page 381]

 

Narrated by Ibn 'Abd al-Barr in al-Intiqa' bi-Manaqib al-A'immat al-Thalathati al-Fuqaha' through several different chains. The same is also related from Sufyan al-Thawri by al-La'laka'i in his I'tiqad Ahl al-Sunna, Vol. 1, Page 152.

2. Imam al-Aazam Abu Hanifah in Fiqh Al-Akbar:

 

"The most superior and the best of all men after prophets – blessings and peace upon them – is Abu Bakr as-Siddiq. And then, Umar ibn al-Khattab al-Faruq. And then Uthman ibn Affan Dhu’n Nurayn. And then ali ibn Abu talib al-Murtada. May Allah be well pleased with them all; they were worshippers and steadfast on Truth and sided with Truth. We love all of them." [Fiqh Al-Akbar]

 

3. Imam al-Nawawi said in his Fatawa:

 

"Know that each of Abu Bakr and 'Umar is better than 'Ali according to the Consensus (ijma') of Ahl al-Sunna. The proofs for this in well-known sound hadiths are too famous and countless to be listed." [Fatawa Imam Nawawi, Page 264]

 

4. Imam al-Haytami said in his Fatawa Hadithiyya:

 

"The preferability of Abu Bakr over the other three and that of 'Umar over the  ther two is agreed upon by Consensus (mujma' 'alayh) of Ahl al-Sunna and there is no disagreement among them concerning this." [Fatawa Hadithiyya, Page 155]

 

5. Ali al-Qari in MinaH ar-Rawd al-Az’har, SharH Fiqh al-Akbar:

 

"The best of humans after prophets is Abu Bakr Radi Allahu Ta'ala Anhu"... "The superiority of Abu Bakr and Umar is an unanimous agreement in the Ahl as-Sunnah." [Sharh Fiqh al-Akbar]

 

6. Mulla 'Ali al-Qari said in Sharh al-Fiqh al-Akbar:

 

"It is patent that to prefer 'Ali to the Two Shaykhs contravenes the doctrine of Ahl al-Sunna wal-Jama'a according to what the totality of the Salaf follow."[Sharh al-Fiqh al-Akbar, Page 140]

 

7. Imam al-Daraqutni was once asked to arbitrate between two groups in Baghdad who differed whether 'Uthman was preferable to 'Ali or vice-versa. He relates:

 

"At first I withheld from taking any position and considered reserve best. But then I reached the conclusion that Religion dictated other than silence. So I said: 'Uthman is better than 'Ali with the agreement of the assembly of the Companions. This is the position of Ahl al-Sunnah, and it is the first knot of the Rafida one cuts loose." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483]

8. Al-Dhahabi quotes the above in his chapter on al-Daraqutni in Siyar A'lam al-Nubala' then comments:

 

"...Both 'Uthman and 'Ali possess great merits and precedence and are among the foremost shuhada'. However, the vast majority of the Community agree to give precedence to 'Uthman, and this is our position also; and better than both of them without doubt are Abu Bakr and 'Umar. Whoever differs with this is a hardened Shi'i." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483-492]

 

9. Imam Abu Jaafar Al-taHawi in Al-aqidah at-taHawiyyah:

 

"We affirm the succession after RasulAllah SallAllahu Alaihi wa Sallam first for Abu Bakr Radi Allahu Ta'ala Anhu – on account of his superiority upon the entire ummah and being paramount among them. Then, Umar ibn al-Khattab Radi Allahu Ta'ala Anhu. Then, Uthman ibn affan Radi Allahu Ta'ala Anhu. Then, ali ibn Abu talib Radi Allahu Ta'ala Anhu. For they are the Rightly Guided Successors [khulafa ar-rashidun] and The Guiding Leaders [ayimmah al-muhtadun - in another version ayimmah al-mahdiyyun]." [al-Aqida at-Tahawiyyah]

 

10. Saad ad-Din Taftazani in his SharH al-MaqaSid, In the Fifth Discussion:

 

"The Imam (leader of Muslims) after RasulAllah SallAllahu Alaihi wa Sallam is Abu Bakr Radi Allahu Ta'ala Anhu. The Shiah say: ali. And we say: There is a unanimous agreement (ijmaa) of every person of importance (the ahl al-Hill wa’l aqd – from the council, prominent ones, nobles etc.) on this matter."[SharH al-MaqaSid]

 

 

11. In the Sixth Discussion, Saad ad-Din Taftazani says:

 

"Superiority, according to us [ahl as-sunnah] is according to the order of succession (of Khalifahs)." [SharH al-MaqaSid]

 

12. Ali al-ushi in Bad-yi’l Amali and ali al-Qari in its commentary: daw al-Maali

 

وللصديق رجحان جلي ... على الصحاب من غير احتمال

And Siddiq has a prominence and superiority

Upon all companions without any doubt

وللفاروق رجحان وفضل ... على عثمان ذي النورين عالي

And Faruq has prominence and superiority

Upon Uthman – he of the two lights, the lofty

وذو النورين حقا كان خيرا .... من الكرار في صف القتال

And Dhu’n Nurayn has the right, that he is superior to

al-Karrar, the brave and unflinching in the face of battle

وللكرار فضل بعد هذا .... على الأغيار طرا لا تبال

And superiority is due to ali the brave, after this

Upon everybody else without any hesitation

 

13. Jawharah at-TawHid, Ibrahim al-Laqqani and its commentary TuHfatu’l Murid, Ibrahim al-Bajuri.

 

وخيرهم من ولي الخلافة .... وأمرهم في الفضلك الخلافة

And the best of them are the successors to khilafah

And the order of their superiority is like the khilafah.

 

14. Ibn al-Jawzi in Manaqib Ahmad relatedly said:

 

"Whoever prefers 'Ali to Abu Bakr maligns the Prophet; whoever gives 'Ali preference over 'Umar maligns the Prophet and Abu Bakr; and whoever gives 'Ali preference over 'Uthman maligns the Prophet, Abu Bakr, 'Umar, and the Emigrants. Nor do I believe that the deeds of such a person are accepted."[Manaqib Ahmad, Page. 162]

 

15. In the very beginning of his Kashf Mushkil Hadith al-Sahihayn in four volumes, in print, Ibn al-Jawzi mentions the anecdote of a Rafidi asking a Sunni:

 

"Who is nobler than five under a cloak, the sixth of whom is Gibril?" (in reference to the established hadith wherein the Prophet, upon him blessings and peace, gathered Sayyida Fatima, her two sons and her husband under his cloak) whereupon the Sunni replied: "Two in the cave, the third of whom is Allah" (in reference to the verse of Qur'an and hadith of the Prophet and Abu Bakr in the cave on the way to Madina).

 

16. In Nazm al-Mutanathir min al-Hadith al-Mutawatir, al-Alim al-Rabbani, al-Sayyid Muhammad Jafar al-Idrisi al-Kattani (d. 1927) mentioned:

 

"The Ahadith on the Afdhaliyya of Abu Bakr over the Sahaba are mutawatir by meaning." [Nazm al-Mutanathir min al-Hadith al-Mutawatir Page 202]

 

He quotes Qastallani's Irshad al-Saari Baab Tafadhul Ahl al-Iman fi al-A'man from the Book of Imaan who quotes Ijma' of Ahl al-Sunnah on this. He also quotes Ibn Hajar from al-Sawa'i al-Muhriqa and Ibn Taymiyya from al-Wassiyyat al-Kubra who mention that it the reports are mutawatir.

17. al-Sayyid Yusuf al-Nabhani quotes Fatawa Ibn Hajar, in his al-Sharaf al-Mu'abbad, who says in its khatima:

 

"It has been soundly narrated from Ali himself: the best of people after the Prophet is Abu Bakr then Umar and then someone else... it is from this that the Ahl al-Sunnah from the Sahabah and Tabiun and those after them agree (ijma) that Abu Bakr is absolutely excellent among all Sahabah and then Umar (may Allah be pleased with them both)." [al-Sharaf al-Mu'abbad, Page 207]

 

18. Imam Yusuf bin Ismail an-Nabhani mentions that Ibn Hajar was questioned on another occasion whether the excellence of one over the other among the four was qat'iyya or Ijtihadiyya to which he replied that

 

"The excellence of Abu Bakr over all is Mujma' alayh among Ahl al-Sunnah and there is no dispute in this, and consensus implies qata'." [al-Sharaf al-Mu'abbad, Page 208]

 

19. Imam Sha'rani quotes Abu Bakr al-Ayyash in his Minan who said:

 

"If Abu Bakr, Umar and Ali ever came to me for something, I would attend Ali first for his close relation with the Messenger of Allah, and I would prefer falling from the sky to the earth over giving Ali preference (in fadhila) over the two". [al-Sharaf al-Mu'abbad, Page 209]

 

20. Shaykh Nabhani quotes a hadith from Musnad al-Bazzar from Usayd bin Safwan in which the demise of Sayyiduna Abu Bakr may Allah be pleased with him and Ali's words in his manaqib are narrated. Sayyiduna Ali directly speaking to the former on his deathbed after his demise calls him

 

"most excellent of the Sahabah in his Manaqib",

"greatest of them in his rank",

"most noble of them in his station", and

"most honoured among them in the Messenger's court"!! [al-Sharaf al-Mu'abbad, Page 193]

 

21. It is written in renowned Islamic Fiqh books, Fatawa Khulasa and Khazanat al-Musannifin, that:

 

“Anyone, who claims that Hadrat Mawla Ali (Karam Allahu wajh al-Karim) is superior to all companions, is a heretic, and a wrongdoer.”

 

a. Fatawa Khulasa, in ‘Kitab al-Salat’ (chapter of Salah) Section: 15

b. Khazanat al-Musannifeen, in the chapter of ‘Kitab al-Salat’ (Book of Salah) in the section ‘To follow a Rafidhi in Salat, is it right or wrong’?

22. It is stated in Fateh al-Qadeer, Sharah “Hidaya” and Hashiyyah on “Tabi’een al-Salamah” that:

 

“Anyone, who prefers Mawla Ali above the other three rightly guided Caliphs, is a misled.”

 

a. Fateh al-Qadeer, Sharah (a commentary) on the most renowned and reliable Fiqh book “Hidaya”, Printed in Egypt, Vol 1, Page 248

b. Hashiyyah (a commentary) on the Fiqh book “Tabi’een al-Salamah”, by Allama Ahmad as-Salabi, Printed in Egypt, Vol 1, Page 135

23. It is also written in the following Fiqh books “Bada’eh”, “Bazaziyyah”, “Asabah”, “Fan al-Sa’ani”, “al-Haf al-Abrar wal-Basair”, “Fatawa Qurwiyyah” and “Waqiat al-Muftiyyin”, and all these books have quoted references from another most authentic and renowned Fiqh book “Fatawa Khulasa”, that:

 

“Anyone, who prefers Hadrat Mawla Ali (Karam Allahu wajh al-Karim) over them (Shaykhain) is a misled and heretic.”

 

a. Bada’eh, Vol 3, Page 264

b. Bazaziyyah, Vol 3, Page 319

c. Asabah - Printed in Egypt, Page 187

d. Fatawa Qurwiyyah - Printed in Egypt, Vol 1, Page 25

e. Waqiat al-Muftiyyin - Printed in Egypt, Page 13

24. It is mentioned in another authentic and most renowned Fiqh book “Majma al-Anhar”, Sharah (a commentary) on the book “Multaqi al-Abhar”, that:

 

“Tafdhili, those who prefer Hadrat Mawla Ali Radi Allahu Anhu above the other three Caliphs are misled. [Majma' al Anhar - Printed in Istanbul, Vol 1, Page 105]

 

25. Sayyiduna Meer Abdul Wahid Hussayni Zaidi Wasti Bilgraami has written in his ‘Sabaa Sanabil Sharif’:

 

After Hadrat Abu Bakr comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali. He who does not accept Hadrat Ali as the Khalifa is from the Kharijees and he who regards him (Hadrat Ali) to be more excellent than Hadrat Abu Bakr and Umar is from the Raafdhis. [Sab'a Sanabil, Page 10]

 

Conclusion

There is an Ijma' of the Ahl al-Sunnah wa al-Jama’ah on the fact that Sayyiduna Abu Bak Al-Siddiq is the most superior amongst the companions of our beloved Prophet (Peace be upon Him and Allah is pleased with them all). After him comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali Ridwanullahi Ta'ala Alaihim Ajma'een. They all were pious worshippers and steadfast on Truth and sided with Truth and we love all of them.

He, who believes that Sayyiduna Ali or any other companion is more superior above Sayyiduna Abu Bakr, is misguided from the Ahl al-Sunnah wa al-Jama'ah. The true Love for Sayyiduna Ali Radi Allahu Ta'ala Anhu will only and only be valid and beneficial when his teachings, Aqida and Iman is also followed. The Ahl al-Bayt should themselves talk more often about the tafhdil of Sayyiduna Abu Bakr  as-Siddiq Radi Allahu Ta'ala Anhu as this is mass-narrated from Sayyiduna Ali Karram Allahu Wajh al-Kareem himslef, and a sunnah of his.

--

And Allah Most high alone gives guidance!!

EQUALITY OF MAN AND WOMAN

EQUALITY OF MAN AND WOMAN

The religion of Islam gave women an honorable status and true dignity. Before the advent of Islam, women had no rights of any kind, or an independent identity in any form. The great importance of the Muslim woman’s role – whether as wife, sister, or daughter, and the rights that are due to her and the rights that are due from her – have been explained in the Glorious Qur'an, and further details of this have been explained in the purified Sunnah. With the advent of Islam came the verse from the Qur'an condemning those who practiced female infanticide: “And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; "Will he keep her with disgrace, or bury her beneath the earth?"; pay heed! Very evil is the judgment they impose!”[Surah an-Nahl : 58/59] The Holy Qur'an makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of: Her spiritual and moral status:The Qur'an says: “…Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue)” [Surah al-Nisa : 32] i.e. in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another. A woman’s responsibility in faith is exactly the same as that of a man. Women are to pray, fast, give charity, perform the pilgrimage and perform other forms of Ibadah. A woman is rewarded for this just like a man. A woman must believe in the Oneness of Almighty Allah, the Books of Almighty Allah , the Angels of Almighty Allah, the Prophets of Almighty, the Day of Resurrection, the Day of Judgment and Heaven and Hell, and Predestination. Her economic rights:The Qur'an says: “Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much – a legal share.” [Surah al-Nisa : 7] Her legal rights:The Qur'an says: “…And they (women) have rights similar to those (of men) over them, according to what is equitable…” [Surah al-Baqarah : 228] Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property.  The Holy Qur'an declared:  “A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law)…” [Surah al-Baqarah : 233] Her right for gaining the Knowledge:Islam has made it a duty on every Muslim male and female to gain knowledge, which is considered to be a superior act of worship in Islam. In Islam, therefore both men and women are credited with the capacity for learning, understanding and teaching. Knowledge is not only limited to the religious knowledge but includes all forms of knowledge. Acquiring knowledge will enable Muslim women and men to get a better perception and understanding of the world around them and make them more conscious of Almighty Allah SubHanuhu wa Ta'ala. Conclusion: The status of Muslim women as defined in Islam is very important because women make up half of society and they are responsible for nurturing, guidance and reformation of the subsequent generations of men and women. It is the female who imbues principles and faith into the souls of the nation. Indeed, the Muslim woman is the initial teacher in building a righteous society. Islam brought a new lease of life to women. Islam elevated the status of women to great heights so high that she stood shoulder to shoulder with man. In the Islamic family, the role of men and women is complementary rather than competitive. Their duties are described as equal in importance but not identical in substance. Now, the issue of feminism in Islam is meaningless. The coming of Islam has brightened the life and future of women, in which Islam has lifted up their level. Islam upholds women to the highest and most respected position. We hope our effort will be appreciated and our sisters in faith will surely remember us in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta'ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta'ala, through the Waseela of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta'ala give us the Toufeeq and Hidayah to restore the true rights to our Muslim women as dictated by Islam. Aameen!! N.B.: We do not intend to restrict the readership of this note to sisters only; brothers also can benefit from this note. May Almighty Allah’s blessings be always with us and our families. Aameen!!

AN IMPORTANT ISLAMIC CONCEPT FOR YOUTH

BLOSSEM OF THE YOUTH - AN EYE OPENER

Following is an Eye Opener Preface of the famous Book "Bahar-e-Shabab" by Hadrat Allama Maulana Shaykh Aleemuddin Siddiqui Qadiri Meerathi (Khalifa of Syeduna AlaHadrat Imam Ahmad Rida Khan Qadiri) written with extreme sincerity and honest concern towards to the youth of entire Islamic Ummah. A must must must read Book and specially the Preface! Hope you will read it yourself and share it with your contacts as well... JazakALLAH in Anticipation! ALLAH SubHanuhu wa Ta'ala has blessed humankind with numerous powers and His (SubHanuhu wa Ta'ala) Wisdom has equipped man with the knowledge of using it. Although the Creator has given such knowledge to animals, there is a unique difference between humans and animals. Since humankind is the highest order of creation, the Creator has therefore blessed it with a special faculty of knowledge that makes it superior to other creation. ALLAH has equipped the human beings to use this knowledge creatively and also enhance it tremendously. Such ability is not found in the animal kingdom.
Nowadays, claims are made that man is advancing very rapidly and will soon reach the peak of perfection. Man’s advancements in technology, science, chemistry, discoveries, etc. has created a new dimension in this world. His speed of advancement is reaching the once untouchable frontiers of the Universe. His scientific advancement in technology is accomplishing that work in minutes which the physical hand could not do a hundred of years ago. The feet required years of laborious effort to cover distances while modern technology covers that in hours. In this scientific era, a train, a car and an aeroplane can traverse the globe in a matter of hours while in the past this was not physically possible. What the physical ears and eyes could hear was limited but today modern technology can hear and see objects millions of miles away. Televisions, telephones, telescopes, and wireless communications can capture images and sounds in a split of a second from the far and wide corners of the universe while some years ago this was regarded as impossible.
People generally regarded this as an incredible achievement for mankind. But if one carefully ponders over these special abilities and knowledge on which the West relies for its survival, then certainly, one will reach the conclusion that day by day man is not progressing, but in fact regressing. It is possible that one may refute this assumption by presenting proofs of man’s progress to the contribution of humanity. However, man’s special skills have also led to his destruction e.g. numerous types of drugs are researched and manufactured to protect and enhance these special skills of man. But these proofs are actually delusions which can be understood with a little thought.
The increase in numbers of an entity does not prove the increase of advancement or progress of that entity. A correct conclusion can be achieved after pondering carefully at all factors. For example, 200 years ago in a community of 100 thousand people, within 10 years it was found that there was an increase of 10 thousand perfectly healthy and strong people amongst them. On the contrary, nowadays there is not such a high rate of increase of healthy people in communities. In fact in a community of 100 thousand people, one will find the rate of a maximum of 20 or 25 thousand and that too, most of them are weak, sick and disable. Now would you sincerely classify this as an increase or decrease? Excessive sickness, weak physique and decrease in productivity abnormal to natural growth rate clearly proves that the productive sperm or special powers of the humankind were not only hindered in progress but also not protected as it should have been, otherwise such a situation would not have prevailed.
If a single seed is planted in the correct season and environment and cared for strictly according to the rules of cultivation, then there is a great hope of a healthy harvest. But if the same seed is unsystematically cultivated certainly there will be no seedling, crop or harvest. If by chance such seeds do sprout, then the crop will not be healthy and if by chance the crop is healthy and produces fruit, then this fruit will certainly not be healthy with a high rating quality.
The same applies to the seed of the human (sperm) when it is haphazardly thrown on infertile or polluted places or illegitimately planted. The end result of such transaction will indeed produce disastrous and non-progressive societies. There is no shortage of doctors and medications, yet there is a huge population of sick people seeking medical assistance. The situation of treatment and medication is similar to patching a hole with an old feeble piece of cloth to hide the hole or constantly topping oil in an engine with blown rings and bearings just to carry on moving. It is therefore most important on all sensible persons for the sake of salvation and protecting the real essence of man to formulate methods of correctly utilizing its special powers blessed by its Creator, ALLAH SubHanuhu wa Ta'ala. وَاحْفَظْ مَنِيُكَ مَااسْتَطَعْتَ فَاِنَّهُمَاءُ الحَيوةِ يراقَ فيِ الاَرْحَامِProtect your sperm as much as you can for verily,It is the water of life stored in the delicate womb. By the virtue of my personal experience, I can safely say that if 100 sick young male and female come to me, I will find 99 of them suffering from the weakness of the same essence (sperm). Certain medications do tone and give it strength; and a prop offers help to one with a broken hip, but this provides short term help to the disturbed or contaminated real essence and characteristic of man. This short term help also depends on the extent of damage.
But as far as the concept of protecting and serving the purity of the human race is concerned, this is not possible by medication or instruments. In fact, in these disturbed times, the lives of people become senseless and bewildered when they correctly or incorrectly use their special powers. Thus, the theory of “Adolescence is Madness” comes to mind. The earnest contribution of an intelligent physician is that he, on the one hand, wisely treats his patients professionally and, on the other hand, inculcates moral ethics in the minds of the youth who are entangled in the stormy oceans of lust and temptations of adolescence. Always build a protective wall around a spring to contain and protect it so that everyone can benefit from its nourishment otherwise its water will go to waste. No matter how severe the storm of the ocean, a well trained pilot will steer his ship safely through it. If a river is controlled and channelled correctly, it will irrigate and nourish the lands with new life, but an unprotected river in a storm will burst its banks and destroy everything in its path like a wild animal on rampage.
In this modern age many Ministries (e.g. Health) are researching and formulating methods and chemicals to combat diseases and spending millions to achieve this. Every municipality is loaded with files of problems and thousand of workers and specialist are employed to solve them. But, is there any ministry or municipality of any country in the world that is concerned about the security and correct usage of the essence of man and the protection of its misuses? Are any governments of the worlds concerned about the contamination and sickness that are spreading because of the misuse of this divinely misused essence? Which country in the world is struggling to rectify or stop the corruption of abuse of the core of humankind that is destroying nations and threatening its future generations?
But alas! The think-tanks of governments are totally ignorant or careless of this important reality. A true and sincere person will be concerned and cry tears of blood when he sees the destruction of a nation and its youth. The reader will find the drops of these same tears of blood scattered in the contents of this book and this is my first step in the service of the present day youth and its future generation. The pages of this book are no illusions or fantasies nor are they theory or medical prescriptions or speculations of lawmakers and theories of scientists. They are sincere words from the depths of the heart soaked in pain and concern for the youth of the world.
May my words through the Lord of the Universe have a profound impact on the hearts of humankind. Oh Merciful ALLAH! Let these words be source of guidance for all those who are astray from Your righteous path... Aameen!! --Muhammad 'Abd al-'Aleem Siddiqui al-Qadiri MeeruthiTranslated by: Shaykh Abd al Hadi al Qadiri Radawi

MANNERS OF VISITING GRAVES

MANNERS OF VISITING GRAVES

Hadrat Buraidah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllahu Alaihi wa Sallam said,

 

“I forbade you to visit graves, but visit them.” [Sahih Muslim, Book on Funerals, Vol. 1, Page 314]
 

Hadrat Ibn Mas’ud Radi Allahu Anhuma reported that the Messenger of Allah SallAllahu Alaihi wa Sallam has said,

 

“I forbade you to visit graves, but you may now visit them, because they produce abstinence from the world and act as a reminder of the Hereafter.”[Sunan Ibn Majah, Book on Funerals, Page 112]
 

..:: Manners of Visiting the Graves ::..

1. The best manner of visiting the graves is to enter from the side of the feet and then to stand near the face of the deceased . The one should recite:

 

السلام عليكم أهل الديار، قوم المؤمنين انتم لنا سلف، وإنا إن شاء بكم لاحقون نسأل الله لنا ولكم العفو والعافية
“Peace be upon you, O the families of the believers! you are our predecessors and Allah willing, we shall meet you. we ask Allah to give us and yourselves forgiveness and compassion.”
 

2. Then one should recite Durud Sharif three, five, seven or an odd number of times. Thereafter one should recite however many surahs of the Holy Qur’an; for example, Surah Yasin, Surah Mulk, the 4 ‘Qul’s’, Surah al-Fatiha, Alif-Laam-Mim until “Muflihun” and the Ayah al-Kursi, and “Amanar Rasulu”. Finally, one should recite Durud Sharif and send the Thawaab to the deceased [Esal-e-Thawaab]. It is best that one makes the intention of sending the reward to all the mu’minin and mu’minat (male and female believers,) as everyone shall receive the full reward without their rewards being decreased. [Radd al-Muhtar]

3. It is permissible to take on a journey to visit the graves of the Awliyah. [Bahar-e-Shari’at]

4. To visit the graves of the Awliyah is the sign that one has sincere love for Allah. To state that those who visit the graves are innovators or are kuffar (disbelievers) is open misguidance and foolishness. [al-Tafsir al-Sawi, Vol. 1, Page 245]

5. It is open misguidance to state that Muslims who visit the graves of the awliyah are kafir. To visit the graves of the awliyah is never polytheism or worshiping other than Allah, in fact it is from the signs that one loves Allah.

6. If such acts are present in the ‘Urs, which are against the Shari’ah, then one should not stop paying visit to the grave because of this as one should not leave good deeds by seeing such things. However, one should feel bad about it and prevent it however they can and however much they can as in the Hadith it states:

 

When any one of you sees something which is against Shari’ah, then he should remove it by power. If he cannot do so, then by his tongue. If he cannot even do this, then he should feel unhappy about it in his heart, and this is the weakest form of Imân .
 

[This has been stated in Radd al-Muhtar, Vol. 1, Page 631. Narrated by Imam Ahmed in his Musnad and Imam Muslim in his Sahih on the authority of Hadrat Abu Sa’id]
 
7. It is strictly forbidden for women to visit the graves of their friends or relatives as they shall mourn and wail (cry out loud).

8. There is no harm for old women to pay visit to the graves of the awliyah to gain blessings. However, it is prohibited for the young females. It has been stated in Radd al-Muhtar, Vol. 1, Page 631:

 

There is no harm for old women to gain blessings by visiting graves of the Awliyah. However, this is disliked for young females, like it is (disliked) for them to attend the mosques to perform prayer with congregation.
 

‘Allama Tahtawi has written something to the same effect:

 

Conclusively, women are allowed to visit the graves only in such a circumstance where there shall be no fitnah (tribulations) caused. [Tahtawi, Page 376]
 

The great Faqih, Sadr al-Shari’ah ‘Allama Amjad ‘Ali states:

 

It is a more preventative measure that women be prevented from visiting the graves. [Bahar-e-Shari’at – Chapter 4, Page 549]
 

9. It is prohibited to bow in front of them; or to rub ones face on the ground (in front of the graves). This has been stated in Ashi’ah al-Lam’at, Vol. 1, Page 716 by Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi”.

10. It is forbidden to prostrate in front of a grave and to do so with the intention of worship is kufr (disbelief).

In Sharh Fiqh al-Akbar [Pg. 230] it states:

 

Prostrating other than to Allah is Haram.
 

In Fatawa-e-‘Alamgiri Vol. 5 Pg. 231 it has been stated:

 

Faqih Abu Ja’far has stated that if one prostrated in front of a King with the intention of worship or one didn’t have any intention at that time, then that person has become a Kafir.
 

For more detail on this subject, please study the treatise by Imam Ahmed Raza Khan, entitled “al-Zubdah al-Zakkiyyah li Tahrim Sujud al-Tahiyyah” written in the year 1337 A.H. Also cited in Fatawa-e-Ridawiyyah – Vol. 22 Pages. 425 - 542
 

— — —
Extracted From
Anwaar al-Hadith, Chapter 4, Pages 132 to 135
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi
English Translation: Mawlana Kalim al-Qadiri [Bolton - U.K.]