Part 3

A continuation of
Futoohaat-ul-Badriyyah

Commentary of Anfaas e Eesa

From the discourses of Mufakkir e Millat Hadhrat Moulana Sheikh Abdul

Mannaan Sahib ‫عمت فيوضهم‬, distinguished Khalifah (representative) of Moulana
Ashraf Khaan Sahib Pishaawari

Compiled by Moulana Haafidh Ibraaheem Ya`qoob Soorti (teacher of hadeeth

at Jaami`ah Arabiyyah As`adiyyah) and Janaab Muhammad Iqbaal Abdul
Ghaffaar Memon Choomangi
English translation edited by Mufti A.H.Elias
Contents:
1. Disrespect
2. The misfortune of modern knowledge
3. Only the knowledge of revelation teaches respect and etiquette
4. The character of the Sahaabah was of a very high calibre, despite them
not attaining modern knowledge
5. Materialism is the root of irreligiousness
6. Disrespect for the elders is a killer poison
7. Goodness is attained by virtue of good manners and nothing is attained
without manners
8. The ustaadh (teacher) plays a very pivotal role in the attainment of
etiquette
9. The condition for bay`at (pledging allegiance)
10.The bay`at of our era is the bay`at of Imaan (belief)
11.There are many principles in the bay`at of sulook (Path of reaching
Allaah )
12.There exist today many robbers of Imaan (belief)
13.The aim is to reach Allaah and for this, acceptance is vital
14.The authenticity of the written work of an author is not a proof of his
piety
15.The correctness of the written work of an author is not even a proof of his
Islaam
16.An incident in the era of Umar
17.Allegiance should be pledged at the hands of such a person who is
capable of reforming others
18.The first condition when pledging allegiance is that there should be
familiarity
19.Familiarity is the spiritual blood group
20.The acceptance of the person supplicating is not a condition for the
acceptance of his supplication
21.Innovations
22.The proof for the principles of the jurists
23.Conclusive and inconclusive texts
24.The changing of place and time results in the changing of principles and
rulings
25.To deem such a thing as mandatory that Islaam hasn’t deemed as such is
an innovation
26.An incident of Hadhrat
27.Innovation is to add something to the laws of Islaam and not to add
something to assist Islaam
28.Not every new thing is an innovation
29.Deficiency in practice is not an innovation
30.Innovations
31.An example of the four Imaams
32.The meaning of “Every new thing is an innovation”
33.A story on the tasbeeh (the Islaamic rosary)
34.The yardstick for gauging an innovation
35.Creating something new in Islaam is an inner boundary in which no
person is allowed to add any new thing
36.The boundaries for creating new things for the upliftment of Islaam will
continually expand
37.Creating something new in Islaam is an innovation
38.The sheikh is a spiritual doctor
39.Exceeding the bounds in displaying respect is incorrect
40.The movements for the freedom of the sub-continent
41.Sultaan Teepu was the first hero in the battle for freedom
42.Bahaadur Shah Zafr
43.The splendour of Islaam
 44.The Ottoman Caliphate
45.Turkey
46.An incident
47.The practice of the pious people to recite the entire Quraan in one week
48.The movement to convert Muslims to Hindus and the action of the
scholars of Islaam
49.Calling towards the obedience of Allaah with wisdom
50.A better approach than, by merely labelling polytheism as polytheism and
harbouring evil thoughts, would be to strive for the attainment of better
conditions
51.The killer becomes convinced
52.The youths cannot be controlled
53.Unity in Islaam is given consideration to
54.Islaamic leadership
55.Despite the pious people being steadfast on following a set time schedule,
this would not become an impediment for the public to approach them
56.A story of Hadhrat Thaanwi
57.Due to a rift between leadership and the public, many evils come about
58.The non-Muslims also possess knowledge
59.The nature of wealth is that it distances the poor
60.A person’s wealth will be spent in good avenues in proportion to his level
of connection with the friends of Allaah

Introduction

‫نحمده و نصلي على رسوله الكريم اما بعد فأعوذ باهلل من الشيطان الرجيم بسم هللا الرحمن الرحيم‬
1
‫قال تعالى و ما خلقت الجن و اإلنس اال ليعبدون‬
Translation: And I have created man and jinn with the sole purpose that they
worship me
2
‫و قال تعالى اني جاعل في االرض خليفة‬
Translation: Surely I will create a vicegerent on the earth
Two purposes for the creation of man have been mentioned, one being servitude
and worship and the other being vicegerency. Worship is a primary quality and
vicegerency is a concluding quality of perfection. There should be a practical
1
56,‫الذاريات‬
2
30,‫البقرة‬
example in practicing on the inner and outer commands of Islaam with regards
to worship and this forms the basis for vicegerency and rulership. This means
that departing the knowledge of rules and the refinement of character form the
basis of the management of actions. If the first two portions are non-existent
then the present dismal form of governing will prevail, that produces white
collar criminals who are given the seat of power, whereas possessing correct
knowledge and the fear of Allaah are prerequisites for trustworthiness,
honesty and justice. I once received an email from a non-Muslim boy residing
in Switzerland in which he asked concerning the qualities required for an
Islaamic leader. The answer to that is that he should be very intelligent, one who
has acquired great depth in current affairs as well as in Islaamic knowledge and
a pious person. The dilemma of this era is that those who are intelligent, lack
piety and those who claim to possess piety, lack intelligence and that is why the
Muslims have been afflicted with a loss of leadership.
Allaah has mentioned the responsibilities of prophethood in the Quraan thus:
3
‫و يعلمهم الكتاب و الحكمة و يزكيهم‬
Translation: And teach them the divine book (Quraan), wisdom and purify them
What is meant is the knowledge of the commandments of Allaah , the
knowledge of good character and the administration of good actions. For the
perfection of every human being, these branches, in a very vast form, remain
throughout his entire life. It has been mentioned in a poem;
Books teach the syllabus
It takes a human being to make another human being
The preparation of men, originally, is the work of the Ambiyaa . After them,
the special individuals from amongst the followers of Nabi continue fulfilling
this responsibility and they will continue fulfilling this responsibility until the
day of resurrection.

People do not become religiously inclined via the medium of discourses, neither
via the medium of books, nor via the medium of wealth
People become religiously inclined by virtue of the gaze of the friends of
Allaah

3
129 ‫البقرة‬
This is the gist of what has been mentioned in the noble Quraan;
4
‫يايها الذين آمنوا اتقوا هللا و كونوا مع الصادقين‬
Translation: Oh believers, fear Allaah and stay with the truthful
The people being addressed, are the believers and the requirement is a life of
piety and purity. The question then arises that how can this be achieved and
Allaah immediately gives the answer, that, “Cling firmly on to the garments
of those who are firm in religion and your life will become filled with piety as
well as purity.” From the era of Nabi , which was the beginning of Islaam,
until today, Muslims have not given any aspect so much importance as they
have given to the adopting of righteous company. Whoever has achieved
anything, has achieved it by virtue of his righteous company. The status of the
very first rank of people of this ummah is evidence of this. They are referred to
as Sahaabah that is derived from the word, ‘suhbah’, which means, company. It
is our great fortune that we were able to be linked to those great predecessors. In
our initial stages of acquiring knowledge, we were very fortunate in being able
to be seated at the shoes of the predecessors. The honour of being in the
company of the students of Hadhrat Husain Ahmad Madani and the
vicegerents of Hadhrat Hakeem-ul-Ummat, in the universities, during our
student days, had really acquainted us with the true goals of life. All these great
personalities were practical examples for Muslims in the lines of Islaamic law,
mysticism, and politics. Both the men and women, who attained lofty ranks in
Islaam, had grown up in the laps of great luminaries. Someone asked Hadhrat
Raabi`ah Basriyyah concerning why women are not made Prophets. She
replied, saying that women are not made Prophets, rather, they give birth to
Prophets. This slave has reached this stage in his life by virtue of staying in the
company of such people like the students and vicegerents of Hadhrat Madani
and Hadhrat Thaanwi . In the same way, the grandmother of this helpless one
was such a chaste woman who would constantly be engaged in the
remembrance of Allaah and spiritual devotions and was very punctual on the
performance of the tahajjud namaaz. Her actions also played a very pivotal role.
On reaching Makkah, the benevolence of another woman spurred me on as well
and that was the grandmother of my dear friend, Anas Hakeem. This slave
views her in the same light that he views his own mother. She had requested this
helpless one to distribute a very large portion of her wealth in such a form of
charity that would continue to be a means of reward for her. I would always put
it off and would direct her to the people of virtue in Pakistan through the
medium of Asad Hakeem. Due to her persistence, this unworthy slave accepted

4
119 ‫التوبة‬
her contribution. The name of this mother of mine was ‘Chan’, that we
translated into Arabic as ‘Badrah’ and attributed all the publications to her,
which is ‘Al-Badriyyah’, so that it could become a means of attaining perpetual
reward for one and all. Badr is that place from whence the Islaamic conquests
had begun. This was also a very strong reference. The leader of mysticism,
Sheikh Akbar ibn Arabi has two books that contain many issues in which
difference of opinion exists, one being ‘Futoohaat-ul-Makkiyyah’ and the other
being ‘Futoohaat-ul-Madaniyyah’. Due to the period between these two being
connected to Badr, the series of books by the title of ‘Futoohaat-ul-Badriyyah’
was initiated. May Allaah accept it and make it a means of perpetual reward
for all those who have been kind to us, helped us and assisted us and may He
overlook all our shortcomings.
‫و آخر دعوانا ان الحمد هلل رب العالمين‬

Compiler’s note

‫ ذكر األنبياء من‬:‫نحمده و نصلي على رسوله الكريم اما بعد فقد قال رسول هللا صلى هللا ععليه و سلم‬
‫العبادة و ذكر الصالحين كفارة و ذكر الموت صدقة و ذكر القبر يقربكم من الجنة‬
Making mention of the Ambiyaa is an act of worship
Making mention of the pious is an expiation for sins
Remembrance of death is a form of charity
Remembrance of the grave will take you closer to Paradise
The virtues that have been proven for the remembrance of the pious are evident
and that is why it becomes a means for the forgiveness of sins. In the same way,
it has been proven from famous sayings that;
‫عند ذكر الصالحين تنزل الرحمة‬
The mercy of Allaah descends at the mention of the pious
Our honourable spiritual guides stress greatly upon giving consideration to the
biographies of the pious predecessors, together with the Quraan and Sunnat
because it will become easy to practice upon Quraan and Sunnah when the
biographies of these pious people are kept before one. These individuals, by
practically demonstrating the method of practicing upon Quraan and Sunnah,
presented a practical example to follow and became perfect role models for their
adherents. The noble companions of Nabi presented a practical form of the
beautiful example of Nabi to the Muslim ummah. Following them, the
tabi`een (that group of people who came after the companions ), tab`uttabi`een
(that group who came after the tabi`een), the learned scholars of Islaam who
practiced upon their knowledge and the complete friends of Allaah , in every
ensuing era, practically kept it alive. It is for this reason that in all their lives
such an example of the character of Nabi can be found of which the ummat
(followers) of Nabi can never become independent. For this very reason, it has
been my heartfelt desire for many years that such a treatise be compiled in
which mention of the pious predecessors, together with their attributes and
discourses, could be recorded, so that it could prove to be advice and well-
wishing for the ordinary lay man, as well as a means for the descending of
mercy and attainment of blessings and so that fervour could be created in the
people to develop within them the qualities of these luminaries. Likewise,
through studying the biographies of these pious people, the desire to practice
upon the Quraan and Sunnah could begin to rage within their hearts. Hence,
Allaah made the road very easy and the thought entered my heart that I should
compile the advices of my spiritual guide, Hadhrat Moulana Sheikh Abdul
Mannaan Sahib (daamat barakaatuhu) in the form of booklets. My mentor and
spiritual guide, Hadhrat Moulana Sheikh Abdul Mannaan (Daamat
Barakaatuhu), who is also a qualified civil engineer, is a bearer of the
effulgence and blessings of three chains of tasawwuf (mysticism), the chain of
Moulana Rasheed Ahmad Gangohi , Hakeem-ul-Ummat Mujaddid-ul-Millat
Moulana Ashraf Ali Sahib Thaanwi and Moulana Fadhl-ur-Rahmaan Ganj
Muraadabaadi . That means that Hadhrat has attained permission and
vicegerency from Moulana Ashraf Khaan Sahib Sulaimaani Pishaawari ,
Hadhrat Moulana Faqeer Muhammad Sahib Pishaawari and Hadhrat Moulana
Muhammad Qamruzzamaan Ilaahabaadi . Gatherings for the reformation of
the soul take place every day at Hadhrat’s country house in Makkah
Mukarramah, except on Thursdays. Hadhrat’s son, Haafidh Sulaimaan Sahib
spreads Hadhrat’s advices and discourses throughout the entire world through
the medium of the internet and thousands of seekers of the truth around the
world are benefitting greatly from these electronically transmitted advices.
Brother Iqbaal Memon Choomangi has downloaded the advices from that very
website and Muhammad Ashraf Ali (graduate of Jaami`ah Ashraf-ul-Madaaris
Karaachi) started typing it out. Hence, today, this second edition, by the grace
of Allaah has been prepared. The greatest attempt has been made to correct
this particular edition, yet, we humbly request our honourable readers that, if
they happen to come across any mistake then, in understanding it to be due to
the lack of knowledge of the compiler and due to his error, to most definitely
notify us so that it can be corrected in the forthcoming edition. May Allaah
bless this treatise with acceptance, make it a means of saviour for me and my
parents, make me a means of passing on the advices of Hadhrat to the masses
and may He grant me, all the readers and all the Muslims the divine ability to
appreciate these pious people and to follow in their noble footsteps. Aameen.
One individual amongst the servants
Ibraaheem Ya`qoob Soorti
Teacher of Hadeeth at Jaami`ah Arabiyyah As`adiyya

Disrespect
The cause for disrespect is a lack of knowledge. Generally, that child who is
disrespectful and in whom the ability to differentiate between good character
and respect does not exist, develops this quality due to insufficient knowledge
because the original jewel of knowledge, that is the honour of mankind, is
respect and good manners. The person who possesses good manners will attain
good results and the person who is deprived of good manners will attain nothing
at all. The more disrespect a person displays, the more he will be afflicted with
ill-fortune and misfortune as a result of his disrespect and the more respect a
person displays, the more Allaah will raise his status and grant him honour.
Those very individuals who view serving the elders and seeing to their comfort
as their good fortune and a form of worship, at a later stage, will be served by
others and people will also look forward keenly to attending to their needs. This
world is like a mirror, viz. As you sow, so shall you reap. So, the foundational
cause for disrespect is deficient knowledge because nobody had taught this
person this concept during his childhood.
The misfortune of modern knowledge
These are all the teachings of Hadhrat, that he says, despite the present system
of modern knowledge comprising of fields such as technology and science, that
are included amongst our necessities, however, it is void of the main constituent
of knowledge, which is the quality of respect that should be imbibed within
man. Hadhrat says that, due to this abominable knowledge, our children
achieve nothing, except the quality of pride. They understand themselves to
be everything and others to be nothing at all. Even worse than this, is that they
do not even afford any worth to their own fathers. The reason why Hadhrat has
referred to it as abominable is that all consideration for the young and old is
lost. It is a very abominable act to view yourself as being very big and others as
being small. This is the gist of modern knowledge.
Only the knowledge of revelation teaches respect and etiquette
Most of the times, the cause for disrespect is not the lack of knowledge, rather,
it is caused by defective knowledge. This is so, because in the dissemination of
modern knowledge, the knowledge of skills and crafts is departed, the
knowledge of medical science is departed, the knowledge of trade and
commerce is departed and the knowledge of engineering is departed, however,
ethics, the status of the elderly and the young and noble character, for the
perfection of which Nabi was sent, are all the different types of
knowledge of revelation, that are not even included in the syllabus of
modern knowledge. Even if they were part of the syllabus, then too, it would
be ineffective because these are practical aspects and if the teacher is void of
these qualities, then it will not come into the lives of the students, as the teacher
has an effect on the students. Therefore, in this system of knowledge, together
with the students, the teachers should also be required to formally pass
through an environment of spiritual nurturing, so that their character can be
correct and, together with departing technical knowledge to the children, they
will be able to beautify them with the jewels of good character as well which is
the duty of the teacher. Basically, the cause is not a lack of knowledge, rather,
the cause is defective knowledge. All these qualities that were mentioned above
are natural intrinsic qualities, which means that even if knowledge was not
departed, then too, these ill-mannered children should not emanate.
The character of the Sahaabah was of a very high calibre, despite them
being uneducated
How many of the Sahaabah had attained knowledge? With difficulty, there
were approximately thirty of them who had attained knowledge, however,
they all had attained good character. They would refer to themselves as being
illiterate and would say that they do not know how to write, how to read or how
to do mathematical calculations, however, their character was of a very high
calibre. The knowledge they possessed was not of mere reading and writing that
we understand as knowledge today. The knowledge they possessed was
knowledge that was passed on through good company by means of which
man is truly made. As I was mentioning, that if the character of the teacher has
been refined, then the students, by virtue of his company, will also develop
good character. This prevalent disrespect has directly been caused by defective
knowledge, in which the teacher himself hasn’t adopted good company and has
bad character. If this is the case, then how will he ever be able to rectify the
character of others? If he, himself flows with the current of fulfilling his desires,
then how will he ever be able to place anyone on a spiritual direction?
Materialism is the root of irreligiousness
Hadhrat refers to Aligarh in his talks due to his talks being rendered one
hundred years ago, at such a time when the first dissemination of modern
knowledge took place at Aligarh itself. Hadhrat has mentioned that great
deviation had spread due to the whites (British) because of the lack of ethics
that would be observed in them. Hadhrat is of the view that the respect for the
elderly and the young has drastically decreased in that group of people who
know and understand English. Materialism is the staircase and root of
irreligiousness, disrespect and a lack of manners. It is from this very source
that different types of evils spread and branches issue forth. Ghulaam Ahmad
Qaadiyaani and others like him are also the products of Aligarh and that is why
Hadhrat indicates towards him. This qaadiyaani was the first one to fall prey to
materialism. He had reached such a stage that he had overcome his teacher, Sir
Sayyid and, after graduation from Aligarh, he claimed to be a prophet. Hadhrat
indicates towards the forefathers of Ghulaam Ahmad and says that his parents
were nothing at all like him, rather, they were simple villagers. It is possible that
he was initially deceived. Basically, this means that he became what he became
due to being deceived somewhere along the line but something definitely did
take place. Either he did not sit in the company of anyone or he fell prey to
someone and was carried away. All these things had an effect. The false
agencies look for such children who are gifted with talents and capabilities, so
that they may carry out their purposes. These agencies generally select and
hand-pick such boys. In those times, the M16 agency was in operation, that
would carry out the same type of acts that the CIA carry out today, by selecting
such people, bringing them on their side and propagating their message via
them.
We cannot fathom for how much longer this spectacle will continue with the
ummah, however, the basis for all of this is, as Hadhrat has explained, shaky
and defective knowledge coupled with the aspects of disrespect and deviation.
All these aspects, combined lead to people eventually advancing so far that they
begin to claim prohethood for themselves. They do not adopt the company of
any pious person, do not sit in the gatherings of any person, do not listen to the
talks of anyone and do not view anyone as being superior to them and, in so
doing they continue to view themselves as being great until they eventually
begin claiming prophethood.
Disrespect for the elders is a killer poison
Hadhrat says that the disrespect for elders is a killer poison that, if consumed by
anyone, will cause his death. Disrespect is such a poison that will either kill the
person immediately or at a later stage. What possible benefit will such a person
be able to accrue, who causes his teacher to become uneasy or who troubles his
elders or his parents? What benefit can there possibly be in such a condition?
Never mind him being deprived of the attainment of benefit due to his
disrespect, any benefit that he had accrued will also be laid to waste, he will
lose whatever light he had acquired and all the good attributes which he might
have attained, will also be lost. That is why Hadhrat says that whoever has
achieved anything, has achieved it by virtue of good manners and respect. He
has said that intelligence is necessary for unity and that intelligence is a means
of achieving unity, not ta`weedh (amulets). This disrespect and evil sentiments
are all means for disputes and these are the very causes for the breakage of the
Ummah which, in turn, becomes the cause for a person’s deprivation in this
world and the Aakhirat. So, Hadhrat is saying that, in this condition, a person
attains no benefit, that all accrued benefit is also destroyed and that talents and
capabilities that were given to him by Allaah are lost as well.
Goodness is attained by virtue of good manners and nothing is attained
without manners
The basic principle of our elders is that goodness is attained by virtue of respect
and nothing at all can be attained by disrespect. This is the fundamental
principle for the achievement of success of any sort. I am unable to tolerate that
any person’s heart becomes heavy due to me for even a minute or a second.
Hadhrat says, “I do not wish that any person’s mind becomes grieved or
anguished in any way due to my doing or that his heart becomes perplexed and
uneasy”. Today, this has become our general norm, just as you people have
fallen prey to terrorism in such a way that, work that can be accomplished in a
single day is postponed for many years. You are told to bring a certain thing
today and something else tomorrow and something else the next day. Today the
person has gone to someone’s house and then to someone else’s house. This is a
never-ending cycle. Hadhrat says, “For any person to be inconvenienced for
even a second due to me, is contrary to Islaamic conduct. Never mind
oppressing people or not fulfilling their rights, Islaamic conduct demands that I
do not even inconvenience any living being or cause it any form of difficulty.”
This is all the result of people not being taught respect and good manners and,
as Hadhrat says, that besides pride, nothing else is achieved and that is, that
people are lost in their insane perception that they are great and everyone else
besides them are ignorant. When they have begun uttering inappropriate
statements regarding their elders and their parents, then what have they
achieved? Hadhrat says that the result of this type of behaviour is irreligiousness
and the result of irreligiousness is that people continue advancing until someone
claims to be a prophet and someone else claims to be a mujtahid (a possessor of
all the fields of Islaamic knowledge and able to deduce rulings directly from the
Quraan and Hadeeth) and all of this is the nature of disrespect.
The ustaad (teacher) plays a very pivotal role in the attainment of etiquette
Islaam encourages remaining involved in this knowledge, technology and all
these aspects in due proportion and that research and investigations be
conducted and travels be undertaken in the earth. Islaam does not prohibit this.
Hadhrat turns our attention to that which is prohibited and that is that the
dissemination of only the knowledge of English or technology is insufficient.
The role of the teacher in education should be fulfilled, which entails him being
beautified by good character. When the teacher possesses good character, then
this will have a direct effect on the students, which means that they will also
develop good character. So, all the different aspects should be found, that is, the
different fields of knowledge should exist and people should develop expertise
in these fields as well, however, together with this, they should also develop
good character.
‫و آخر دعوانا أن الحمد هلل رب العالمين‬
The condition for bay`at (pledging allegiance)
When pledging allegiance also, some account has to be given. The bay`at
(allegiance) that was conducted by Hadhrat Hakeem-ul-Ummat was the
allegiance of sulook, which would entail placing a person on a certain road that
would take him to his desired destination, cause him to reach Allaah , to attain
acceptance and the pleasure of Allaah and to attain His special closeness that,
in actual fact, is the perfection of the servitude of the slave and the humanity of
man. This was the allegiance of sulook. Hadhrat used to say that in the present
era, the Imaan (belief) of people is in jeopardy, the times of great trials are
dawning upon us, in which a person will be a believer in the morning and in the
evening will become a disbeliever or he will be a believer in the evening and
will become a disbeliever during the day. Such trials and tribulations are
befalling us from religious as well as from irreligious angles.
The bay`at of our era is the bay`at of Imaan (belief)
Due to this, Hadhrat used to say that our bay`at (pledge of allegiance) is one of
Imaan (belief) that, at least, the Imaan (belief) of those people who develop a
connection with us or with the friends of Allaah and the people who are on the
truth, will be safeguarded and that is why, in our times, we should not look at all
the minute things and should rather embrace those who come to us because it
should not be, that this person goes elsewhere, for example, to a shopkeeper or
to a robber and loses his Imaan (belief). Hadhrat had many rules and principles
that can now be understood as being with regards to the bay`at of sulook, which
truly does entail many rules.
There are many principles in the bay`at of sulook (Path of reaching
Allaah )
The father of our elder of Jaami`ah Ashrafiyyah, Mufti Muhammad Hasan ,
acquired his knowledge in Amratsir, from Moulana Thanaa-ullah Amratsari and
other such luminaries. When he came to Hadhrat, he requested that he pledge
allegiance at the hands of Hadhrat. He was academically quite capable as well.
Hadhrat told him that he would be required to inform Hadhrat of all his details,
after which Hadhrat would then explain to him all the conditions of the
allegiance and what he would be required to do. After Hadhrat had listened to
his recitation of the Quraan, he said to him that he recites Quraan in Punjabi,
so Hadhrat directed him to an expert in the recitation of the Quraan and
commanded him to relearn the method of reciting Quraan. This was the
first condition.
Hadhrat then asked him from where he had acquired his knowledge. When he
told Hadhrat that he had studied in Amratsir, he commanded him to redo his
final year of studies under Moulana Anwar Shah Kashmiri Sahib and he
also told him that he would perceive such a difference between having studied
in Amratsir and having studied under Moulana Anwar Shah Kashmiri Sahib ,
like the difference between the sky and the earth. Hadhrat told him, “If still you
remain unsatisfied, then you should write one hundred letters to me in a day and
I will reply to them all.” It is obvious that there were no telephones or mobile
phones in those days by means of which people could communicate. Letters or
cards would be sent and these individuals were very vigilant regarding this.
Hadhrat would answer all the mail daily. So, Hadhrat made him relearn
hadeeth and then only accepted his pledge of allegiance. He ensured that he
corrected his recitation of the Quraan as well as his knowledge.
As years go by, old age becomes inevitable, therefore, when the effects of old
age became apparent on Hadhrat, he stopped accepting the allegiance from
people because of it being a great responsibility and said, “I am afflicted with
obstacles of my own and can therefore not adequately serve the people, hence, I
will no longer take on the responsibility of allegiance”. He organised a
committee, comprising of six of his vicegerents and said, “If any person
wishes to pledge allegiance, then he should do so at the hands of any one of
these individuals and if they accept, then he should come to me and ask me. I
will then inform him of what to do.” Hadhrat would also tell the people who
would come to him that they should go to his vicegerents and write out an
agreement that they would pledge allegiance at his hands to derive blessings,
while his vicegerents would take the responsibility of their reformation. Hence,
these were all the regulations that existed according to Hadhrat. Mufti
Muhammad Hasan Sahib was also part of this first committee. This was the
calibre of those pious people. From his institute of Jaami`ah Ashrafiyyah
Lahore, Allaah had spread light and effulgence throughout the entire world, in
such a way that, until today its name remains alive.
There exist today many robbers of Imaan (belief)
So, this was the type of allegiance of these pious people that was referred to as
bay`at e sulook. Today, the aim is still the same, however, the smallest things
are not scrutinized in our time, due to Imaan (belief) being in jeopardy. This
robbery is of such a nature, that these people who are void of religion mislead
the children who go to them, in the name of Hadeeth and in the name of Nabi .
They create hatred in the hearts of these children for the Imaams (of
jurisprudence) and the pious people. They erase the difference between
Hadeeth and Sunnah that exists in the minds of the children. They create a
deficiency in Sunnah and talk only about hadeeth, whereas the basis is the
Sunnah. Nabi is reported to have said, “Hold firmly on to my Sunnah”. We
will find in all the various places mention made of the Sunnah and not of
Hadeeth. They continuously flare up the issue of hadeeth, whereas all the
incidents that transpired in the hadeeth were gathered and different incidents
transpired at different times. Due to the existence of such groups that create
hatred for the Imaams of fiqh (jurisprudence) and for the Sahaabah , Imaan
(belief) has been placed in jeopardy.
The aim is to reach Allaah and for this, acceptance is vital
When a person will remain connected with any person of truth, then he will
be safeguarded from all these mischief makers. The aim still remains the
same and that is that people are assisted in reaching Allaah . Merely reaching
Allaah is not sufficient. Together with reaching Allaah , acceptance needs to
be attained as well and only when this is attained can a person be called a friend
of Allaah . Now, we will read the advices of Hadhrat. A person wrote a letter
to Hadhrat, requesting that he may pledge allegiance at his hands. This person
wrote in his letter, “We have read some of Hadhrat’s published discourses, due
to which our desire to pledge allegiance has drastically increased” (The
discourses of Hadhrat would be published in Annoor in the time of Hadhrat and
he had thousands of writings). Hadhrat wrote back to him, informing him that
the reason that he had mentioned for wanting to pledge allegiance was very
weak.
The authenticity of the written work of an author is not a proof of his piety
The authenticity of the written work of an author is not a proof of his piety. Any
person can produce authentic writings, even a disbeliever. Many disbelievers
have even written commentaries on the Quraan. Hadhrat has also compiled all
those couplets that were written in the praise of Nabi . Amongst these, there is
one very splendid couplet that was written by a Hindu. Hadhrat has also written
an incident in there (pertaining to Haaji Siddeeque Sahib). Someone asked
Hadhrat concerning this couplet and said that the person who had written these
couplets was a journalist and that very amazing things appear in his journalism.
These people would refer to them as being educated and this is a great error.
What else is there to prove his piety, besides him having written something
authentic? Hadhrat says that, having written something authentic is not a
proof of his piety and I go even a step further, in saying that it is not even a
proof of him being a Muslim. Here, a person has written something
authentic and correct and is not even a Muslim.
The correctness of the written work of an author is not even a proof of his
Islaam
We have at our disposal a dictionary that Hadhrat used to show us, consisting of
twenty-two volumes, that was written by a French Jew. If he were to make
mention of the word of any particular Hadeeth, then he would narrate all the
Ahaadeeth in which that word was found and today, due to the internet, it has
become even easier. So, this author was a Jew and that is why Hadhrat says,
“This statement of yours is insufficient and unsatisfactory, that you were
affected by me by looking at my writings. The fact that a person is an author
does not necessitate that he is pious. There is a famous incident regarding a poet
who had stated a couplet praising Nabi in the same words that a Hindu had. A
person was leaving from Delhi to perform Hajj when this poet wrote these
couplets for him. These couplets are present in Hadhrat’s register.
He said:
The entire world, including myself, have only one view
That there is no one else in the whole world besides you
Further on, he writes:
I do not possess the foundation and fountain of light
That I can apply when going before anyone else
In this last statement of his, he requested that du`aa (supplication) be made for
his vision. When this was read here at the blessed grave of Nabi , this person
regained his vision there where he was situated. A journalist approached him
and asked him, saying, “You were blind! What has transpired?” He said, “This
blind person has seen very far in his darkness and therefore sent a message (to
this person who had left to perform Hajj) and as soon as this couplet was recited
there, my eyesight returned”. This does not necessitate that the poet was a
Muslim. Yes, this much is correct, that it was a poem.
An incident in the era of Umar
`Aaishah had made a whole in the roof of the blessed room in which
Nabi was buried. When a drought occurred during the era of Umar and
people had become worried after trying all the means, it was said that the
top portion of the blessed resting place of Nabi should be opened. After
this was done, it rained continuously for three days. When the Ottoman
Caliphate constructed the green dome, they left this hole in the dome as
well, covering it with a net. A Hindu has written a poem regarding the green
dome:
That eye that has not seen the green dome
In reality is not an eye
A Hindu has written such words! This is exactly what Hadhrat is saying, that
the authenticity of a written work is not a proof that the author is pious and
neither that he has the ability to reform others.
Allegiance should be pledged at the hands of such a person who is capable
of reforming others
Allegiance should be pledged at the hands of such a person who has the
qualities of a reformist. Just as a reliable doctor is only allowed to treat patients
once the medical council, has certified him in a similar manner, a person should
choose a reliable person who will be able to carry out his reformation and he
should not base his choice on only having read a book of this person. As I was
explaining, a person had written couplets in praise of Nabi . One person, on
seeing these couplets, thought to himself that the writer must be a great lover of
Nabi and set out to see him. On reaching this person’s locality, he enquired
from someone concerning the whereabouts of this person who had composed
these couplets. The person informed him that he was in front of him, in the
barbershop, having his beard shaved off. This person then confronted him,
saying, “Do you also have your beard cut?” He replied, “I am having my beard
cut, however, I am not injuring anyone”. The person then asked him, “ How was
it possible for you to compose those couplets in praise of Nabi , whereas you
are now passing a knife over the heart of Nabi ?” This is a clear example, that
merely looking at a person’s written work is insufficient. Today, this trial is in
full force that people are forcefully handing out these glamorous books and
nobody cares to ask about the identity of the author. Hadhrat used to mention a
statement that, “I fear that the black ink of the books should not blacken the
hearts of people. These books that are printed in black ink are being
handed out to people”. He would also say, “Before studying any book, study
the author. If it turns out to be the work of a pious person, a reformist or a
friend of Allaah , then it will enlighten the heart. The book of any random
person will not be able to enlighten the heart and that is why you should not
take the book of just any person who hands out literature. Our elders are
sufficient for us and may Allaah reward them with an abundance of
goodness”. So, Hadhrat writes, “The reason that you have presented for wanting
to pledge allegiance is not even a proof for piety”. I take it even one step further
and say that it is not even a proof of Islaam, that, whether he is a Muslim or not.
The author of the book should be ascertained.
The first condition when pledging allegiance is that there should be
familiarity
This same person then wrote, “I wear shirwaanis (a type of suit), shirts, bell-
bottom trousers, boots, shoes, Turkish headgear and my beard is at a length of
five fingers, however, I intend to lengthen it”. Hadhrat dealt with him very well.
These pious people are of a very high calibre. Had it been someone else, he
would have thought to himself that this person has faith in him, so there is no
need to tell him that the authoring of a book is not a proof of piety and such
things. Hadhrat replied saying, “I am truly very happy that you have written the
truth and, as a recompense, I will also reply in all honesty. You have told the
truth so I will therefore also write what is true and that is, that your outer self is
corrupted and wretched and my inner self is corrupted and wretched. My inner
condition is not so pleasant, therefore, there is no familiarity between us. This is
so, because my inner condition is not in order and your outer condition is not in
order”. Hence, the first condition when pledging allegiance, is that there should
be familiarity between the mentor and the disciple and Hadhrat is saying that
this not found. Hadhrat says, “You have come to me requesting from me that I
render you a service by teaching you, however, due to this unfamiliarity, I will
not be able to serve you”.
Familiarity is the spiritual blood group
This same person wrote, “Am I legible to attain the honour of becoming
Hadhrat’s attendant?” Hadhrat replied, saying, “I am even ready to become your
attendant, however, the condition of this path is out of my jurisdiction and I
have no say at all. This can be compared to the different blood groups that are
all the creation of Allaah . Allaah has created the familiarities that people
share as well. Allaah has placed in the nature of some, familiarity with the
chain of the Naqshbandiyyah and in the nature of others, familiarity with the
chain of the Chishtiyyah. These are the spiritual blood groups. You should ask
Allaah for the ability to carry out good deeds”.
The acceptance of the person supplicating is not a condition for the
acceptance of his supplication
Finally, this person requested for du`aa (supplication). Hadhrat said,
“Undoubtedly I am prepared to supplicate in all conditions because du`aa is
made for all the Muslims and for the entire mankind and goodness is beseeched
from Allaah . Surely, I am ready in all instances to supplicate to Allaah
because the acceptance of the person supplicating is not a condition and neither
is it a condition that the person on whose behalf the supplication is being made
should be accepted in the court of Allaah . May Allaah grant goodness. May
He shower goodness upon his servants and may He shower mercy upon the
stones, trees and animals and by means of them, may He shower mercy upon us.
For this, acceptance is not a condition.
This was the advice of Hadhrat, pertaining to the pledging of allegiance, that
there should be familiarity, a person should rectify his outer condition because
his outer condition has an impact on his inner condition. The following is a
supplication of Nabi :
ً‫صا ِل َحة‬
َ ‫عالَنِ َي ِت ْي‬
َ ‫عالَ ِنيَ ِت ْي َو اجْ َع ْل‬
َ ‫س ِري َْر ِت ْي َخي ًْرا ِم ْن‬
َ ‫اللهم اجْ َع ْل‬
Oh Allaah, make my inner condition better than my outer condition.
(Referring to this condition, Hadhrat said, “My inner condition is wretched and
your outer condition is wretched).
My inner condition should also not just be of any type. It should rather resemble
the inner condition of Your pious servants, in a way that it becomes an imitation
of them and that I may dress and sleep as they dress and sleep, that I may adopt
their methods and ways and so that I can outwardly resemble them as well.
‫و آخر دعوانا أن الحمد هلل رب العالمين‬
Innovations
This is a very delicate and sensitive topic, in which there exists a lot of excess,
and deficiency and people do not understand the concept of the reality of
innovations. According to the reasoning of those people residing in our areas,
who possess a dry nature, anything at all that was not found in the era of Nabi ,
is labelled as an innovation, whereas this is incorrect. Many things had to be
adopted after the era of Nabi , like the organization and management (of
actions) and the advancement and progression of the different means and
mediums. The importance of presenting all these things in its ever-changing
new forms, has been explained and the jurists have, in the very initial stages,
laid out the principles and guidelines for this.
The proof for the principles of the jurists
When Nabi had sent Hadhrat Mu`aadh bin Jabal to Yemen, as a governor,
he explained to him all the necessary guidelines. He told him that he should
firstly look in the Quraan and if he could not find the relevant ruling in the
Quraan, that he should then look at the life of Nabi that he had witnessed and
that if he could neither find the relevant ruling there, that he should then make a
similar incident, that had transpired, the basis for his ruling, which is referred to
as qiyaas by our elders and is from amongst the principles of fiqh
(jurisprudence). There are four major principles, by means of which the jurists
interpret and structure Islaamic rulings or by means of which they issue new
Islaamic rulings. There exist very voluminous books in the principles of
jurisprudence. The pioneers of the Hanafi madhab, like Sarakhsi , as well as
others, have authored books pertaining to the principles of jurisprudence, under
very difficult conditions. They have even authored such books in prison,
opposing the rulers of the time. These luminaries have clearly mentioned that,
due to something not being found in the era of Nabi , does not mean that it is
an innovation, rather, if after the era of Nabi , any matter assumes the
position of necessity, then it will assume the position of Sunnah.
Conclusive and inconclusive texts
The first principle of jurisprudence is the Quraan and it is referred to as nas-
qat`ee (conclusive text). Not believing in any aspect that has explicitly been
mentioned in the Quraan amounts to disbelief.
The second principle of jurisprudence is the teachings and objectives of Nabi
that have been explained. It is necessary to search for rulings within this
principle. The elders have defined this as nas-dhannee (inconclusive text).
If the ruling cannot be found here as well, then the elders resort to qiyaas
(analogy). These pious elders compare the incident at hand to an incident that
had transpired in the era of Nabi or the Sahaabah respectively, and how they
had solved it. This searching for such an incident, matching them and looking
for their common factors is referred to as qiyaas. If the same reason is found in
both the incidents, then it is applied to the second one.
If the ruling could not be found in any one of these three sources, then the elders
refer to ijmaa`. This means that the learned men of that time, together with the
soofis (mystics) and the pious elders, will sit down and think how this matter at
hand should be solved. Whatever is decided will then hold the position of
Sunnah.
The changing of place and time results in the changing of principles and
rulings
In a similar manner, there exists an extra principle and that is, that rulings tend
to change according to place and time. Now, the conditions and environment of
Makkah Mukarramah cannot be compared to America. The matters that crop up
there will be solved by taking into account that particular place and by the
elders of that place sitting together and attempting to find a solution. Yes,
guidance can be taken from conditions that prevailed one hundred years ago,
however, those programmes that the pious elders chalk out for the carrying out
of actions, one hundred years later, keeping in mind the conditions at that
particular time, cannot be termed as an innovation. It will rather occupy the
position of Sunnah. The ahle zaahir, who do not accept qiyaas and ijmaa`,
continuously demand that only hadeeth be presented at all times. It is very
possible that many aspects that are found in the Ahaadeeth, were said by Nabi
during the era of Prophet-hood to a particular Sahaabi , based on a requirement
of that particular time and that, that command that was issued was not a general
command for all and sundry.
All these aspects need to be considered. It is the jurists who then look deep into
the matter, that whether this command was confined to only one individual or
whether it applied to the entire Ummah. It is necessary to deeply research all
these details. Initially, there was no need to verbally say the intention, however,
with regards to us, it will be considered as a Sunnah to verbally say the intention
, by saying, “I am performing four rak`aat of Asr namaaz only for the pleasure
of Allaah and facing towards the Qiblah as I have been taught by my elders”,
due to our hearts becoming so negligent, that a person who comes for namaaz is
totally inattentive. In order to make the heart attentive, the elders have stipulated
it as a Sunnah to verbally utter the intention. Every such action that the learned
elders stipulate as a prelude and an aid for the fulfilment of any Sunnah will
also adopt the status of Sunnah. It is a great error of the ahle zawaahir, that they
do not understand what Sunnah is and what innovations are, so for this reason, I
have presented these details.
To deem such a thing as mandatory that Islaam has not deemed as such is
an innovation
I will now explain one very clear point further and that is, to deem anything as
binding that Islaam has not deemed as such, is an innovation. The basis of
innovations is belief. To hold the view that something is necessary and
binding is a mental state and is connected with the thoughts of a person. It
has no connection with practice. Deficiency in practice holds a different
position. Merely carrying out the action cannot be compared to holding the
belief of it being incumbent.
I will mention one more thing and that is, the verbal saying of the intention
before commencing the namaaz is a helper and an aid in being conscious of the
intention and the learned elders have given these things that form the prelude
for the actual Sunnah and assist in its fulfilment the position of Sunnah as well.
Hence, every prelude to a Sunnah act will also be regarded as Sunnah, every
prelude to a Waajib act, as Waajib and every prelude to a Fardh act, as Fardh
and all the other aspects will follow the same pattern. In the same way, those
aspects and actions that are a means of help and aid in carrying out religious
tasks will not be considered as innovations. They will be considered as means
and mediums and will be adopted and, for the organization and management of
actions, they will occupy the same position.
I will now present one more example. In the time of Nabi camels, horses,
donkeys, and mules were used as a means of transport. Mention is made of
these things in the Quraan, that Allaah has made these things a means of
transport and further on Allaah states that He will create such things that you
are not even aware of. People arrive for Hajj today in airbuses and in all the
newest forms and shapes of planes in order to carry out the compulsory act of
Hajj.
An incident of Hadhrat
I was once sitting with Hadhrat, while I had in my possession a tasbeeh
(Islaamic rosary) consisting of a thousand beads. Due to Hadhrat’s weakness,
we would immediately take him quickly, directly to Arafaat and at times we
would perform our Fajr namaaz there as well so that we could avoid the rush. In
those days, the traffic congestion was very severe. Presently, many facilities
have come about that make things much easier. May Allaah handsomely
reward the Saudi government. This is a matter that had transpired at such a time
when great difficulty would be encountered in reaching Arafaat and the traffic
would remain jammed for hours on end. Presently, this mega project is
underway and arrangements have been made for railways and parallel roads,
therefore, the problem of traffic no longer remains. In those times, we would
leave after the tahajjud namaaz and would reach our destination at the time of
Fajr, so that we could be saved from the trouble of traffic. So, I had taken this
tasbeeh (Islaamic rosary) consisting of a thousand beads with me in order to
complete whatever I had to recite, when one youngster jumped on the road in
front of us and began saying, "‫"اليوم عرفة نعم اليوم عرفة‬. He pointed to my tasbeeh
and asked, “What is this?” According to him, this was a very serious crime that
was being perpetrated on the day of Arafah. So, I said, "‫ "اليوم عرفة‬and, pointing
to his car, a Pajero, I asked him, “What is this? Did Nabi come to Arafaat in a
Pajero? So, if anything serves as a means for the remembrance of Allaah , then
how can you label it as an innovation?”
This was due to his ignorance. When we went on the day of Nahr to pelt the
Jamrah Aqabah (The big shaitaan), we saw the same person who was clad in his
gulf clothing. He gripped me from behind and asked, “Dou you recognize me?”
I said, “No”. He then said, “Arafah”. I said to him, “Yes I recognize you”. He
was an intelligent person and had understood the matter. Whatever assumes the
role of being a medium, helper and an aid for carrying out religious practices
will assume the same position as that action, will be adopted as a prelude and an
aid in fulfilling the Sunnah and will not be considered as an innovation.
Innovation is to add something to the laws of Islaam and not to add
something to assist Islaam
I have mentioned in a very clear manner previously, that there are two things.
The first thing is what is known as, "‫"فِي ال ِدِّي ْْن‬, (which can be translated as
‘within the religion’). There are different aspects found within the religion of
Islaam, such as namaaz (Five times daily prayer), fasting, hajj (pilgrimage),
zakat (obligatory charity), social conduct, etiquette, and monetary dealings. The
jurists have extensively written on all these aspects. No person has any
permission whatsoever, to change any aspect of the Deen of Islaam. I will not
be permitted to perform namaaz six times a day, as Namaaz is obligatory only
five times a day. Our elders have classified the sixth namaaz as waajib. They,
before departing from the world, leave a bequest of six namaazes that the
equivalent amount of alms that is given on the day of Eid, should be given as a
recompense for each namaaz. Towards the latter portion of a person’s life and
during his last days, he becomes excused from performing namaaz due to being
physically unable to. Hence, this was the practice of our elders as well.
However, if we were to perform the Asr namaaz that we have just performed
now, in five rak`aat, then this would have been impermissible. Nobody is
permitted to add anything within the Deen.
The second thing is known as, "‫" ِلل ِدِّي ْْن‬. These are the different means and
mediums that are adopted to make it easier to practice upon the religion of
Islaam and the details of all these things continuously change, together with the
changing of times.
Not every new thing is an innovation
Islaam endeavours to embrace every new invention. Numerous mediums have
come about for the conveyance of the voice, like the loudspeaker, mobile
technology and chip technology. These things previously were non-existent and
people would be appointed to convey whatever was said, to others. How many
new things have not come into existence? If we look at the department of
knowledge, we will find that Islaam has explained the knowledge of the
commands of Allaah and its principles and has encouraged the attainment of
it. There are numerous official universities and colleges that have come into
existence in our day as well as numerous different types of technologies. Each
of these universities comprise of numerous branches and departments and,
within these universities, there are so many who are attaining P.H.D’s and
specialising in the different fields and doctorate degrees are also being issued.
All these things were non-existent during the era of Nabi however, due to it
being a helper and aid for the religion of Islaam, no person will label them as
innovations. When all these things are being adopted as mediums and means for
knowledge and for movement, then why should those things that serve as
helpers and aids in the remembrance of Allaah , not be adopted?
It has been narrated regarding the remembrance of Allaah , that one should
remember Allaah so much and to such an extent that people label him as
being insane. Allaah has mentioned that we should remember Him in
abundance, so if any means is adopted as an aid to achieve this aim and if the
pious elders stipulate any treatment or procedure or stipulate any specific
method of spiritual nurturing for the achievement of this objective, then there
will be absolutely no problem with that. During the era of Nabi , primary,
middle and secondary schools were non-existent, so will any person refer to
these things then as innovations? No intelligent person will refer to them as
such. If terms such as ‘mubtadee’, ‘mutawassit’ and similar terms are used, that
a mubtadee will be required to carry out a certain type of dhikr and a
mutawassit will be required to carry out a different form of dhikr (remembrance
of Allaah ), just as the letters of the Arabic alphabet (alif, baa, taa, thaa) are
taught to the beginners, then how can this be termed as an innovation? Ignorant
people that have absolutely no clue as to what the objectives of Islaam are, utter
such statements. These people merely flow with the current of fulfilling their
desires. These things are not included as being part of innovations. They are
rather mediums that assist in the fulfilment of religious requirements and they
will be adopted. Innovations will be termed as those things that Islaam has not
made incumbent. There is no person who will deem it as incumbent to come for
hajj only in a Pajero. Yes, to go to Arafaat is necessary, whether a person goes
in a rocket or a wheelchair. He does not deem it as necessary to go in any
specific way. Hence, these things will not be regarded as innovations because
they are not deemed to be incumbent and necessary.
The importance of the remembrance of Allaah should be perceived and the
means that are used to attain this should not be deemed as incumbent. They are
merely treatments and mediums, by virtue of which a person can remember
Allaah in abundance. Nobody deems primary school as being incumbent. In
order for a person to attain the understanding of Deen or any other field and so
that he can attain the perception of the basic course, scientifically terms and
formulas are taught. All of this is so that he can attain perfection in that field
and it is the attainment of this perfection that is necessary and not the mediums
of attaining it.
Deficiency in practice is not an innovation
Hadhrat says, regarding innovations, that an innovator is he whose belief has
been corrupted and holds the belief in his heart that a certain thing is incumbent,
whereas it is not incumbent and that person who has some deficiency in his
practice should not be referred to as an innovator. An example of deficiency in
practice is the kissing of graves on condition that the person does not deem it to
be incumbent. This will be regarded as a deficiency in practice. If he holds the
belief that it is necessary to kiss the grave just as it is necessary to kiss the Hajre
Aswad, then this will be an innovation. This action of kissing is confined only
to the Hajre Aswad. If he were to kiss anything else (like a grave) out of
extreme love or due to being overpowered by his sentiments and emotions,
then this will be regarded as a deficiency in his practice. Hence, he will not
be regarded as in innovator as long as he does not proclaim that particular action
to be incumbent and as long as he does not invite others to practice on it as well.
Therefore, there is a difference.
This was the topic under discussion by Hadhrat today, concerning the matter of
innovations. May Allaah grant us the correct understanding of Islaam and
grant us the divine ability to practice upon it as well.
‫و آخر دعوانا أن الحمد هلل رب العالمين‬
Innovations
The reality of this slogan that is continuously chanted, that everything is an
innovation, has previously been explained and the reality of what innovation
truly is, has also already previously been explained. Everything is not an
innovation. We were also explaining, in depth, the reality of Sunnah. The fact
that something appears frequently in the Ahaadeeth, does not necessitate
the categorising of it as a Sunnah by the jurists. We find that the mention of
some things is very rare in the Ahaadeeth, whereas the jurists have categorised
it as a Sunnah, based on it being from amongst the objectives of Islaam. An
example of this is the taraweeh namaaz. It appears in the narrations that Nabi
only performed the taraweeh namaaz on three nights and there are only a few
Ahadeeth pertaining to this. However, this action was considered as being part
of the objectives, hence, all four Imaams have categorised the performance of
twenty rak`aat of taraweeh as Sunnah.
An example of the four Imaams
The example of these four Imaams of ours can be likened to our four high-
courts. If all four high courts were to unanimously decide anything, then there
would be no scope for anyone to ask anybody else concerning it and according
to all four Imaams, twenty rak`aat of taraweeh namaaz is an emphasized
Sunnah. We have also already explained this point, that if something was
not found in the era of Nabi , it can still fall under the category of being a
Sunnah, due to it being a prelude and helper in fulfilling the Sunnah. The
prelude and actions that precede a waajib act are also considered as being
waajib (necessary). Those things that are carried out before a waajib act are
also regarded as waajib, therefore, those acts that are carried out before a
Sunnah act will also be regarded as Sunnah. The hearts of our pious
predecessors were totally filled and inhabited with the connection with
Allaah . The filth of the world had not encompassed their hearts, the
fulfilment of unlawful desires had not surrounded them and their attention was
at all times focused towards Allaah . In ‘khair-ul-quroon’ (the best of eras),
every individual of society possessed the quality of being connected with
Allaah . On leaving their homes, they would already have a firm intention of
saying ‘Allaahu Akbar’ to begin their namaaz. They would be conscious of their
intentions, that they were leaving home to perform namaaz, attain the pleasure
of Allaah , to manifest their servitude, to worship Allaah and to attain the
His love and His bounties. Today, we do not even know whether we are
standing up to perform the Dhuhr namaaz or the Asr namaaz and that is why the
jurists have stated, that to verbally say the intention before commencing the
namaaz has adopted the position of Sunnah.
The meaning of “Every new thing is an innovation”
During the early eras of Islaam, there was no need to say the intention verbally,
however, in today’s times, it has been recorded as Sunnah, due to it being a
prelude of a Sunnah. A person should say, “I intend performing namaaz”, so
that, by virtue of the movement of the tongue, this negligent heart can in some
way be connected to Allaah . Hadhrat has explained a few aspects of the
hadeeth that we hear being recited in the Friday sermons that, “Every new thing
is regarded as an innovation, every innovation is deviation and that every act of
deviation will take a person to the fire of hell”, so that we can understand that,
according to the account of the jurists, what ‘the creation of something new’
entails and what the true meaning of innovation is. So, these things were not
found during the era of Nabi but are found today and how many things will
still come about in the future which will be identified by the jurists of those
times, is unknown.
A story on a tasbeeh (The Muslim rosary)
I have already once before made mention of the story that Moulana Faqeer
Muhammad Sahib had become very weak during the performance of his last
few Hajj and would perform a very comprehensive Hajj, taking into
consideration all the concessions that have been offered for those who are
excused. He would arrive for the stay in Arafaat very early, fulfil the two fardh
(mandatory) tawaafs (circumambulations) and discharge the relevant penalties
for not having been able to perform the remaining waajib acts. He would also
send all his children away. On one occasion, Abdur-Rahmaan, together with all
his children had arrived, when Hadhrat commanded them to go and perform
their Hajj and he said, “Leave only Abdul-Mannaan with me”. So, when they
had left, he began weeping profusely and said, “Oh Allaah, this person, who is
so desirous of practicing upon the Sunnah and who is a great lover of the
Sunnah, has left it for my sake. Oh Allaah, grant him the reward of having
performed ten times more Hajj than the other people”. While saying this, he
continued crying profusely.
An incident pertaining to "‫( "اِحدَاث ِلل ِدِّيْن‬the initiation of new things for the
assistance of Islaam) comes to mind. We would leave during the last portion of
the night, before the adhaan of Fajr, at the time of tahajjud and would reach the
tents of Arafaat. In those days, the issue of traffic was also prevalent. Today, all
praise is due to Allaah , many issues have been solved. May Allaah
handsomely reward the Saudi government. Previously, the journey would take
hours and we would remain jammed on the roads, fires would at times erupt in
the tents of Arafaat, Muzdalifah, and Mina and catastrophes would occur while
pelting the jamaraat. Today, by means of these new renovations, all praise is
due only to Allaah , all these issues have been solved. The issue with regards
to the traffic has really now very drastically been reduced and, Insha-Allaah,
with the development of this new railway between Muzdalifah and Arafaat, this
issue will be totally solved. This new schedule that they have chalked out, that
people begin moving from night-time, has also brought about a great change. In
those days, all these things were non-existent, which resulted in the traffic
remaining jammed, so we would take Hadhrat to the tents of Arafaat before the
Fajr namaaz. I had in my possession, at that time a tasbeeh (Islaamic rosary)
consisting of a thousand beads, upon which I would complete my relevant
adhkaar (remembrance of Allaah ). Just at that time, a youngster happened to
pass by in a Pajero and when he saw such a big tasbeeh (Islaamic rosary), he
jumped out of his car and proclaimed, “Today is the day of Arafah”, so I also
said, “Today is the day of Arafah”. He asked me what I had in my hand.
According to him, it was a major crime to possess such a big tasbeeh (Islaamic
rosary). He again said, “Today is the day of Arafah”, so I said, “Yes”. I then
pointed towards his Pajero and asked, “What is this Pajero that you have arrived
in?” He had no answer to this. I told him that Nabi had not come to Arafaat in
a Pajero and that he came, mounted on a camel. I then explained to him the
concept of "‫ "إحْ داث للدين‬and "‫"إحداث في الدين‬, after which he understood the matter.
I asked him what he was presently involved in. He told me that he was studying.
I then asked him, “Did these different colleges exist during the time of Nabi ?
No, they did not. Were there such things as degrees? No, there were not. Were
there any specific courses that were taught? No, there were not. So why do you
study in all these circumstances? That is because there exists a need for
management and organization. These things are all assistants and helpers.
No intelligent person will label all these things as innovations because, for the
attainment of one goal, there is a need for these colleges, there is a need for
these degrees, there is a need for education to be organized as well as
categorized and there is also a need for it to be divided into the different
departments and branches. Nabi has also placed great emphasis on the
attainment of knowledge and it is from amongst the aims and goals and all the
preludes and things that assist in attaining the goals will also be necessary
because the dissemination of knowledge is necessary. No intelligent person will
say that education should not be disseminated because there did not exist
colleges and universities in the time of Nabi , so, when any pious person
adopts any medium that will assist and aid him in attaining the goal and aim of
his Dhikr (remembrance of Allaah ) or helps him to reach his aim, then how
can this be labelled as an innovation?
With regards to the tasbeeh (Islaamic rosary), it is proven and established that it
did exist in the time of Nabi and the Sahaabah and a book has also been
published with regards to this, in the Urdu language. Our principal, Moulana
Abdul-Azeem Sahib, became very happy with Naazim Sahib, the son of
Moulana Abdul-Haleem Sahib and said, “This was our responsibility, that we
were meant to respond to the claim that the tasbeeh (Islaamic rosary) is an
innovation, therefore, oh Nu`maan, may Allaah grant you blessings in your
life and a very handsome reward, that it has fallen in your good fortune to write
a response to this claim”. So, he then wrote a booklet pertaining to this topic, by
the name of, "‫سنَّة‬ َ ‫س ْب َحةُ لَ ْي‬
ْ ‫س‬
ُ ‫ت ِمنَ ال‬ ُّ ‫"ردُّ الت ُّ ْه َمة أن يَقُ ْو َل ال‬
َ , in which he has presented all
the proof, from Nabi until his pious elders, like Hadhrat Gangohi . He has
also written what the shape of the tasbeeh (Muslim rosary) was in every era and
has gathered the poems of Hadhrat Ali , the descendants of Nabi and his pure
wives . So, the principles and proofs do exist and if any pious person were to
organize these principles, then how can this be considered as an innovation?
The yardstick for gauging an innovation
This topic that is being explained is with regards to the method of determining
what an innovation is. Not everything that was not found during the era of
Nabi is referred to as an innovation. On one occasion I was in London and I
was scheduled to deliver a talk on the finality of Prophet-hood. I cannot recall
whether Sulaimaan was present at that time or not. While I was there, a
youngster called from Japan and asked, “Has the entire life of Nabi been
recorded in the books which the pious elders have compiled and has all the
incidents that transpired in the era of Nabi and the Sahaabah been recorded
or not? I replied, “Yes, it has all been compiled”. He then asked, “How will they
then view our present era and in what light will they view our time? In what
light will they perceive all these new inventions, rulings of religion and
challenges?” I gave him the exact same answer, viz.
(The difference between ‫ إحداث للدين‬and ‫)إحداث في الدين‬. He called again from a
landline and, being very pleased, said, “May Allaah reward you with abundant
goodness. I am the head Imaam of my locality and I am unable to express how
you have solved this problem of mine in your answer that I have been facing
throughout my life.
Creating something new in Islaam is an inner boundary in which no person
is allowed to add any new thing
I told him, “There is something called "‫"إحْ دَاث فِ ْي ال ِدِّيْن‬, (fabricating something
new in the religion) and this is prohibited. This is the inner circle that is also
referred to as the border and this circle that is also referred to as the border is
the innermost portion. No person is allowed to even add one zabr or zer (Arabic
diacritical marks of the Quraan) to the Deen of Islaam.
There is something else called "‫( "إحْ دَاث لل ِدِّيْن‬for the sake of the religion) that is
actually the outer circle and this is very vast. Its borders continue expanding
daily. If today, the borders are set at a certain place, then tomorrow, it will be
extended even further. As worldly advancements increase, so will these borders
increase as well.
In essence, the term, "‫ "إحْ دَاث فِي ال ِدِّيْن‬refers to the very things that make up the
Deen of Islaam, viz. the Shahaadatain (declaration of belief in one Allaah and
the prophet-hood of Muhammad ), namaaz (five times daily prayer), fasting
during the month of Ramadhaan, Hajj, (pilgrimage) and zakaat (mandatory
charity). Any person cannot alter these things in any way whatsoever.
The boundaries for creating new things for the upliftment of Islaam will
continually expand
New things are being created daily, so for the aid of the Deen of Islaam, these
things will be determined on a daily basis. It will be our responsibility to
determine new boundaries for it every day and the Muslims of that particular
era will bear the responsibility of determining it. This is "‫"إحْ دَاث لل ِدِّيْن‬. Hence,
those things that serve as a prelude and an aid for the fulfilment of Fardh acts
will also fall under the category of being Fardh in that regard. Take for instance,
the Hajj (pilgrimage) that is carried out; it is such a brief and an easy act of
worship that consists of only three Fardh actions and six or seven Waajib
actions that are carried out over a period of five days in total. Hajj (pilgrimage)
is such a short act of worship, yet the journey is so long that people plan years
in advance for it, they collect money, draw lots, arrive in ships, apply for
passports and then too, are required to make lengthy plans.
So, the reality is that the issue regarding "‫ "في الدين‬is very confined, no addition
can be made to it and it will forever remain in the manner that Nabi had left it
in, whereas the boundaries with regards to "‫ "للدين‬will have to be determined
daily and this will be carried out by the jurists and the experts in the field. Have
you now understood? The invention of electricity is not an innovation; neither is
the invention of lights an innovation, neither the invention of air-conditioners,
nor the invention of fridges. Yes, these things were non-existent in the era of
Nabi , however, living a comfortable life is also considered as being from
amongst the objectives. We are not required to sacrifice our lives all the time. If
the time arrives for one to sacrifice his life, then he should sacrifice it, otherwise
he should allow himself to rest as well. When the time arrives, then stand up
and when it is time to rest, then you should rest. This is included as being part
of the objectives. It has now become easy for me to understand Hadhrat’s
explanation. One thing is "‫ "إحْ دَاث فِي ال ِدِّيْن‬and one thing is "‫"إحْ دَاث لل ِدِّيْن‬. Previously
I would read it without understanding it, however, now I understand it”.
Creating something new in Islaam is an innovation
Innovation is that a change is brought about in the original commands of Islaam,
while those things that are adopted in order to carry out a command and that
assists one in carrying it out with ease, are not considered as innovations. An
example of this is the Hajj (pilgrimage). There were no ships in the era of
Nabi and the journey would be undertaken by nothing more than a camel. So,
in order to carry out the command, viz. to carry out the pilgrimage with ease
and comfort and to carry it out perfectly, plans and means are adopted, like the
organizing of the passports and the different machines used for the pilgrimage,
including the medical machines. These are all the plans and means to carry out
the act proficiently. So, the second type is that type that is adopted to
proficiently carry out any commandment in such a manner that, that particular
command is elegantly traversed in a pleasing manner and so that all the Islaamic
commandments can be carried out, with mankind undergoing minimal difficulty
and inconvenience. These things however, are not the main purpose and
objective, which at all times one has to arrive in a ship. If a person decides to
come on foot, then there will be no problem with that because coming on a ship
is not the main objective. If any person goes by foot from Makkah, then this is a
virtuous act and he will receive more reward and the person who goes walking
for Hajj will receive more rewards of the Haram. It was the practice of Hadhrat
Abdullah bin Abbaas , towards the latter portion of his life, that he would not
perform the Hajj on foot due to his weakness. The ideal would be to go by foot,
however, if anyone makes use of the means to proficiently fulfil this command,
then there will be no problem with that, as we, due to our weakness, make use
of cars and buses and trains will also soon be available.
Trains are also used to travel between Arafaat and Muzdalifah, that is not the
main purpose but is a method and means of proficiently discharging a command
such as Hajj. Efforts are made so that the actions of such a large crowd of
people can proficiently be carried out. So, all these things that are found along
the way will occupy the position of mediums and methods.
The same thing applies to tasawwuf (mysticism). I have given the example of
the tasbeeh (Muslim rosary), that to complete the entire Muslim rosary one
hundred thousand times, meditation, and the treatment of spiritual illnesses. So,
all these things are mere methods and mediums, so that the locks and the veils
of the hearts can be removed and a connection can be established with Allaah .
All of our pious predecessors possessed this connection with Allaah and when
they would leave their homes, they would leave possessing this complete and
perfect connection with Allaah . Hence, all of these things are mere means and
methods.
The sheikh is a spiritual doctor
The methods that are implemented by a physical doctor are not referred to
innovations. A physical doctor will prescribe certain medication and advise that
certain things should be abstained from, for example, that a person should not
eat honey or oily and sweet things. All these mediums that are used are not
innovations and no intelligent person will refer to them as such. If these things
cannot be termed as innovations, then an intelligent person will neither term
those methods and means that are implemented for the spiritual treatment as
innovations. They do not fall under the definition of innovations.
Hadhrat has made mention of something very briefly and I have explained it in
detail. Hadhrat said, “Some people over-exaggerate when it comes to respect,
whereas it is my desire that everyone should conduct himself in an informal
manner”.
Exceeding the bounds in displaying respect is incorrect
Respect is certainly a requirement that, if it is carried out within the boundaries,
holds no problem, however, some people in some places really over-exaggerate
in this matter. Over-exaggerating in matters of Deen leads to irreligiousness,
due to the severity found in those actions. A moderate path should be adopted.
All these things are attained by virtue of the company of the pious. Hadhrat has
said that the company of a true friend of Allaah is the greatest remedy and this
is the basis. Just look at what great achievements the Sahaabah had attained
through the blessings of the company of Nabi . It is the effect of this company
that results in the happiness of the person who has reached Allaah when he is
addressed by his original beloved, just as the Sahaabah had reached Allaah ,
so when they would listen to the Quraan they would experience true joy because
the climax is truly the speech of Allaah and His remembrance. All these
methods of treatment that are administered in this path even before this are
means and mediums and are referred to as "‫ "إحْ دَاث لل ِدِّيْن‬and not "‫"إحْ دَاث ِف ْي ال ِدِّيْن‬,
that are truly innovations.
‫و آخر دعوانا أن الحمد هلل رب العالمين‬
The movements for the freedom of the sub-continent
The British had entered our area via the East India Company on the pretence of
business. This is a part of their war tactics that they buy land in those areas
that they go to and they buy shares in the businesses and then gradually
seize possession and this is exactly what they had undertaken in Palestine.
The Nazis of Germany expelled them, after which they began buying land in
Palestine. At that time, Hakeem-ul-Ummat , as well as other scholars, issued
the verdict that the selling of land to Jews was Haraam (forbidden), due to
merely keeping these outcomes in view. This is their old tactic, that all these
agencies that are involved in uprooting and eradication gain control over areas
in this very way. So, these people, via the medium of The East Indian Company
started working in the areas of Bengal, that is presently known as Bangladesh.
They would trade in merchandise and on the harbours and as time went on, they
gradually advanced. They commit such heinous crimes that burn the fibre of
humanity. They would farm heroine by formerly legalizing it, in presenting the
false claim of a need for medication. They would then get people entangled in
these calamities. They carry out these types of crimes here as well.
Sultaan Teepu was the first hero in the battle for freedom
Sultaan teepu, who resided in Maysoor, that is known today as Karnaatik, has
been classified by Hadhrat Ali Miaa Sahib as one of the first heroes of the war
for freedom. The method implemented by these British is that one flank of their
army enters by force while the other flank remains involved in talks. They have
up to twenty parallel agencies that all carry out different tasks in different areas,
with their plot being one and that is to vanquish and downcast the Muslim areas,
to totally uproot them economically, religiously, socially and academically.
Keeping all of these challenges in mind, France then interfered as well and gave
an offer to our lion of Maysoor, Sultaan Teepu. He wrote a very splendid
letter after which he drank from the cup of martyrdom. He said, “One day in
the life of a lion is better than a hundred years in the life of a jackal. I will
therefore prefer that I be martyred in the battlefield, as a lion, instead of
roaming from door to door like the king of Iran, without finding a space of
two yards where he could die”. After this, Sultaan Teepu was martyred.
Bahaadur Shah Zafr
When we went to Rangoon we saw the grave of the final Moghul king,
Bahaadur Shah Zafr. This was at that time, however, now I do not see it
anymore. It is possible that his grave was removed from that location. Presently,
the agencies that see to human rights and animal rights are making a big noise
for their own purposes, whereas the head of a young boy was presented in front
of them for breakfast. The following words are inscribed on the shrine of
Bahaadur Shah:
How unfortunate Zafr was when it came to his burial
He could not even find a space of two yards in the garden of his beloved
After treating this final king of ours (Sultaan Teepu) in this manner, the
movement continued to advance and did not stop.
The splendour of Islaam
Our Hadhrat Moulana Fadhl-ur-Rahmaan Sahib always says and Mufti Sahib
also always used to say, that Islaam has a very amazing splendour. It is not the
teachings of Islaam, that if a person is involved in one direction and type of
work that he does not have the permission to do another type of work. Our pious
predecessors have established all the different types of movements at the
appropriate times, from the very initial stages. We can refer to the battle for
freedom that took place in the year 1857 as an armed battle. After this, the
movement was pressed forward in a political style and it was set in motion by
means of gatherings, processions and in an approach that entailed educating the
people and this was undertaken via the medium of the Daar-ul-Ulooms.
Through this medium of creating awareness by the dissemination of knowledge,
this war was driven forward. So, due to the needs of those respective times, the
methods of our movements for freedom also differed and will continue to differ.
Due to the present condition of our country, Moulana Fadhl-ur-Rahmaan states
that, due to it being the era of elections, the movement should now become
affiliated with the parliament and the other political platforms and as a portion
of the movement should assist us in achieving our aims and objectives and our
motive should not be anything other than this. He would also say that the times
for boycotts are over. Time has proven this to be absolutely true and presently,
the likes of Munawwar Husain, as well as others and the likes of Qaadhi Husain
Ahmad, as well as others, are taking part in the regional elections in this regard.
What a great difference would there have been had his advice been heeded to in
those times! This was just a brief mention of the different movements that
Hadhrat has mentioned. Wherever the caliphate still stands, is as a result of the
armed movements.
The Ottoman Caliphate
Our pious elders of Hindustan assisted the Ottoman Empire. Some learned men
from Turkey came here to visit us, so Moulana told them in a very good
manner, “Just as we had fought in the movement for our freedom, we also
fought in the defence of the Turkish Caliphate, so this is an indication towards
the sacrifices of our pious elders and this is being mentioned until the present
day, that is the sacrifices of our elders in the Turkish courts and amongst the
Turkish public. All our elders were the forerunners, like Allaamah Iqbaal,
Ahmad Ali Lahori, Sayyid Sulaimaan Nadwi, Muhammad Ali Johar, Shawkat
Ali and his respected mother, whose poetry would echo in the entire India.”
Muhammad Ali who, after delivering the last lecture in the court of Spain,
stood at his very place and called out the adhaan at the time of namaaz, said,
“When I die, my corpse should not be taken to the enslaved Hindustan and
should instead be buried in Palestine”. Until today, his shrine is present there.
All of these incidents are our proof for the movement of the caliphate.
Turkey
Allaamah Iqbal and other honourable people initiated the movement of
collection, so our mothers, sisters, and even the newly-wedded brides took off
their jewellery and handed it over to the caliphate. It was from all this jewellery
that a bank was formed in Turkey that is in existence until this very day. The
efforts of our pious elders are the talk of the town amongst the people of Turkey
and that is why Turkey expresses great love for Pakistanis. When they meet
with them they honour and respect them and when Pakistan is faced with any
calamity then, in the same way, the entire Turkish government displays their
sympathy and brotherhood for the Pakistanis. Hence, this caliphate is from
amongst the movements of bygone times and this can be deemed to be from the
heroic and illuminating deeds of our pious predecessors. Some of our elders
were also captured due to this, who are renowned as the prisoners of Malta,
therefore, this is a link from the very same chain.
An incident
This is an incident that had transpired during the tumult of the caliphate. There
was an old Hindu man that went by the name of Raajpoot. I was coming from
the jungle in the morning because it was the habit of Hadhrat, that he would
perform the Fajr namaaz early, after which he would go for a stroll, which he
would refer to as ‘mash`y’. All our pious elders would dedicate some portion of
their mornings for physical exercise. Hadhrat would say, “I have hope of
attaining more reward than those who have remained sitting because I am
endeavouring to fulfil a waajib act and those who have remained seated are
doing so, endeavouring to fulfil a nafl (optional) act”. Hadhrat would view the
safeguarding of one’s health as being waajib.
The practice of the pious people to recite the entire Quraan in one week
Moulana Faqeer Muhammad Sahib would say that Hadhrat would walk very
fast and in that time, would complete one manzil (portion) of the Quraan. The
Quraan consists of seven manzils that our pious elders would complete in a
single week. The first manzil comprises of approximately seven to ten chapters,
that Hadhrat would complete during this stroll of his. On returning, he would
read a portion of Munaajaat-e-maqbool and then perform Ishraaq namaaz and
he would say that he has hope of receiving more reward than those who remain
sitting. So, as I was saying, I was returning from the jungle in the morning,
when I met this Hindu man and he asked me, “Do you have any clue at all what
plots are being hatched against you? You should not move around alone”. I said
to him, “I am very well aware of the same thing that you are aware of, however,
I am aware of something else of which you are unaware”. He asked me what it
was. I said, “Without the command of Allaah , no person is able to carry
out any action whatsoever. When a person’s time expires, then he will have
to leave this world. Those who are planning to kill me can achieve nothing
at all if Allaah has not decreed my death”. He then said, “In that case, go
wherever you please and you have no reason to fear”. Just look at the thinking
of a Hindu, that nobody has the ability to afflict harm on that person who places
his trust in Allaah .
The movement to convert Muslims to Hindus and the action of the scholars
of Islaam
During the time of the Hindu proselytisem (the name of that movement that
dealt with converting Muslims to Hinduism), the Muslims were not even in the
habit of performing namaaz and in some areas, their names had begun to
resemble the names of Hindus. So, this movement aimed at entering these
people into the fold of Hinduism. They had also recorded the names of some
pious people on their hit-list, which included the name of Hadhrat Hakeem-ul-
Ummat as well because these pious people were striving in these areas to create
an awareness. The Hindu man that was previously mentioned was referring to
this same hit-list. Before receiving this information, Hadhrat would go alone for
his morning stroll. After the information of this hit-list was received, Hadhrat’s
companions advised him that he should not go alone and that he should take one
person along with him, therefore, Moulana Faqeer Muhammad Sahib would
go with Hadhrat. He was a young man and he was a Pathaan as well. They
would walk together for a certain distance. He would say that Hadhrat would
recite one manzil (portion) of the Quraan as well as one manzil of
Munaajaat-e-Maqbool. During the period of this movement of the effort to
convert Muslims to Hinduism, a famous personality such as Hadhrat, who was
known for reformation, toured four thousand villages, districts, and cities.
Calling towards the obedience of Allaah with wisdom
There was one province in U.P by the name of Kajneer, in which there existed
not a single sign of Islaam and it was famous that this was not a village in which
Muslims resided and in which there existed no Masjid. When these pious people
went there, they found that there were people there who had names that
resembled the names of Hindus and their leader was known as Singh. When
they asked concerning his whereabouts, it was ascertained that he had gone out
to the farm. The people were told to call him, so he was brought. Our
honourable Shabbeer Ahmad Uthmani was also in the group, who has written
the commentary, Tafseer-e-Uthmani. He was also Hadhrat’s student and his
nephew as well. The whole group was present. He asked this leader, “Islaam is
a splendid Deen, so what sign of Islaam do you possess?” He lifted up his
garment to expose his back and showed us Hadhrat Husain’s sarcophagus.
From this, Hadhrat gauged that perhaps his forefathers were Shi`aa. Hadhrat
lectured him for two and a half hours on the virtues of the month of
Muharram. He told him that Muharram-ul-Haraam is the first Islaamic Month
and that Adam was born in this month and in this way, Hadhrat explained to
him all these stories. As Hadhrat was leaving he took a pledge from all the
inhabitants that they would not become disbelievers because they believe in
Muharram and that they were practicing on all these acts of Muharram and that
they would hold firmly onto it. When they began exiting the town, his students
said to him, “Hadhrat, these things have been described as shirk (acts of
polytheism) in a certain book, whereas you were laying great emphasis on all
these things”. Hadhrat said, “This is a means of protecting them from falling
into disbelief. If they lose this, then what else will they then have to hold on to?
I have great hope that such a group will come after me, who will help these
people, after which a change will take place in all these areas. So, this was a
very wise manner of teaching.
A better approach than, by merely labelling polytheism as polytheism and
harbouring evil thoughts, would be to strive for the attainment of better
conditions
People should be kept on whatever present level of Islaam they are on and an
effort should be made to improve. It should not be, that bad thoughts are
harboured. This has become the practice of some people in today’s times, that
they label everything as kufr and shirk (disbelief and polytheism) and, in so
doing, continue to think evil of the Muslims. In one area of Ajmer, in a village,
there was a dispute between the Vishu Hindu Pardesh and those people who
would celebrate the month of Muharram. A special acquaintance of Hadhrat,
who was from the village of the Sunni Muslims, asked Hadhrat concerning this
dispute. Hadhrat said that it was necessary to help them and to defend them
because the Vishu Hindu Pardesh did not understand what all of this was. They
had attacked Islaam and it was necessary to defend the name of Islaam. These
were people of great wisdom.
The killer becomes convinced
Hadhrat Moulana Faqeer Muhammad Sahib used to say that the person who
was appointed to kill Hadhrat was seated one day and just as Hadhrat passed by
him he fell at his feet with his weapon in hand and cried out from a distance, “I
have been sent to kill such an innocent person”. This was the era in which our
movements were in place. Hadhrat said, that during the time of the caliphate
committee, the good and the bad could not even be distinguished.
The youths cannot be controlled
Due to the movements going into the hands of the youths, it can therefore,
no longer be controlled. When the elders are in control of these movements,
then they adopt a path of moderation, give due consideration to the permissible
and impermissible things and do not wrong or oppress anyone but when these
movements then go into the hands of the younger generations, then control no
longer remains and that is why it is said that these movements should always
remain in the hands of the people of understanding. This is what Hadhrat is
indicating towards, that no differentiation was made between good and bad, the
pursuit of one’s own interests, selfishness, following of desires and greed for the
world had become the order of the day and attention would only be given to the
monetary means and collections. Hadhrat is indicating towards the very same
thing.
One person mentioned to an ally of the movement that, “You are involved in
picketing against alcohol and boycotting it, however, you should rather involve
yourself in picketing against prostitution and boycotting that because
prostitution is also an evil act. If you are trying to put an end to these activities
for the sake of Islaam, then you should put an end to all evil acts. Adultery and
fornication is even worse than the consumption of alcohol because if a person’s
life is threatened by an oppressive ruler for not drinking alcohol, then it will
become permissible for him to drink it at that time, while if a person’s life is
threatened if he refuses to commit fornication, then too, indulging in fornication
will remain impermissible. So, why have you people not put an end to
fornication, picketed against it and boycotted it?” After saying this, Hadhrat
clearly stated that it is not Islaam that is the cause for this picketing, instead, it’s
only cause is enmity for the British, who would drink alcohol and it was
necessary to stop it because they would receive the revenue that was accrued
through the alcohol, whereas they would not receive the revenue accrued
through prostitution.
Unity in Islaam is given consideration to
Hadhrat would say that all those things that are impermissible and forbidden in
Islaam should be stopped and that in Islaam, unity will always be considered.
Rulings pertaining to individuals should not be opted for while forgetting all the
others. He would say that disbelief is the root of bad and lowly character and
that Islaam is the root of praiseworthy character which entails acting with a very
high level of justice even with strangers and that is why, for unity to be found in
the condition of disbelief is something very strange. The different sects of
disbelievers all speak different languages but, when opposing Islaam, they
all unite. The existence of disunity despite Islaam is something just as
strange. There are fifty-eight Islaamic countries and unity does not exist
amongst all of them. This is a very strange phenomenon. Hadhrat says that these
things trouble him a great deal and these two things are caused by certain
factors.
These are a few important aspects that have been mentioned that will mould
humanity into a certain shape. May Allaah elevate the status of these pious
people.
‫و آخر دعوانا أن الحمد هلل رب العالمين‬
Islaamic leadership
Leadership will be on the correct pattern when the leader has a strong and
enduring connection with every individual of his nation and when he does not
cut himself off from him or her. Such a leadership attains success and the public
attains maximum benefit from the religious leaders. Where there exist
hindrances, gaps and separations and the public find it difficult to reach the
leaders and to establish a connection with them, then due to this connection
being cut, the entire nation is harmed, the spiritual nurturing of the public comes
to an end, their character gets spoiled, their actions no longer remain correct,
customs and traditions become entrenched and different sects are formed.
Despite the pious people being steadfast on following a set time schedule,
this would not become an impediment for the public to approach them
Our pious predecessors, like Hadhrat Hakeem-ul-Ummat , as well as others,
had a fixed time schedule for those who would visit them and they had certain
laid out principles as well, for those who wished to ask questions. A task was
assigned for every minute and every second and principles and rules were
established for the giving of gifts, monetary dealings and weddings as well.
Hadhrat has authored a book on the same topic by the name of ‘Islaah-ur-
Rusoom’. Despite all of this, Hadhrat would say, that Islaamic leadership should
be of such a nature that, if the public wished to make contact in the middle of
the night, that they should be able to do so and that there should exist no
hindrance at all if they wish to establish a connection. Hadhrat would write out
prescriptions in the forms of amulets for the labour pains that are experienced
during childbirth. In those times there were no hospitals, doctors, hospitals that
dealt specifically with childbirth or maternity centres. The highest form of
comfort that was attainable was the help that was offered at the time of giving
birth, by the elderly mid-wives. Hence, Hadhrat Hakeem-ul-Ummat would
write verses of the Quraan that had also been written by his elders to ease the
difficulty of labour. Hadhrat would say regarding these ta`weez (amulets),
“If any person has a need for it in the middle of the night, then he should
not hesitate to wake me up”.
A story of Hadhrat Thaanwi
An incident of this nature had once transpired. A person had a need (for this
ta`weez) in the middle of a cold December’s night, so Hadhrat woke up, took a
bath and the wrote out this prescription with his pen.
We once travelled to a certain place in Karachi. The conditions were demanding
and our friends had also mentioned that a specific time should be stipulated for
any person who wished to meet Hadhrat, as is the practice of the famous people,
that a certain time is stipulated for meeting with people and a certain time is
stipulated for sleep as well. I said, “No, we are tribal people. Caravans of
travellers can even approach me in the middle of the night if they wish to meet
me. It is only the tribal way of life that fits into the original magnificent state,
mould, and frame of Islaam. Only a portion of Islaam fits into the city way of
life. The original splendour of Islaam can be found only in tribal life, as Islaam
began in the tribe of Quraish and that is why I have said that we are tribal
people. If any person arrives in the middle of the night and wishes to discuss an
important matter with me, then I will be ready and this has already transpired. I
once came from Karachi and we were scheduled to deliver a talk in the Masjid
in the area of Defence, where a friend of ours resides. During the talk, our
Senator Mahmood happened to call (He had gone somewhere for some type of
leadership duty and had just returned). Our Abraar Sahib was given the duty of
attending to the phone, so he told him that I was on the stage and that he would
inform me of his call once I had descended. When we sat down to partake of
meals he informed me that senator Mahmood had phoned and wished to discuss
an important matter with me and it totally slipped my mind at that time. When
we reached home he phoned again and, preceding that, he had phoned two or
three of our friends as well, Abdul Kareem Aabid who is the leader of Sindh
and who has a very big Madressah neighbouring us, another friend of ours by
the name of Hammaad Shaah and his brother as well.
When I reached home, he phoned again and told me that he wished to meet me
but that it was already very late at night. I asked him whether anyone would
stop him and at that time it was half past two at night. Due to it being a very
long story, its details will be explained at some other time. This is how Islaamic
leadership should be conducted, that if anyone from the public wishes to make
contact, then he should be able to do so.
Due to a rift between leadership and the public, many evils come about
The very first harm that the public face whenever a rift and veil is formed
between them and the leadership and there exist hindrances in them reaching
out to the leadership is that they begin falling from their religious platform and
evil traits and character are created within them. Allaah has declared that:
َّ ‫َيا أَيُّ َها الَّ ِذينَ آ َمنُوا اتَّقُوا‬
َّ ‫َّللاَ َوكُونُوا َم َع ال‬
َ‫صا ِد ِقين‬
The basic meaning of this verse is, that adopting the company of the truthful
will always attain piety. In proportion to how close a person remains to them,
establishes a connection with them and mingles with them, that is how much
piety he will attain. This piety cannot be attained via books, neither via the
media as this is against the natural system.
The non-Muslims also possess knowledge
Information will be attained via books however, the ability to practice will not.
Islaam is a practical religion. Even the Jews have information on Islaam. The
author of ‘Al-Mu`jam-ul-Mufahras’, that is available in all our libraries, is
a Jew and this book has now also become available on the internet. Before the
invention of the internet, if a person remembered only one word of any hadeeth,
he could then search for that hadeeth in that book by means of that one word.
The meaning of words is attained whereas Islaam is a practical religion. The
Jews and the Christians also possess knowledge of Islaam that they have
acquired by studying all our books, however, their lives are void of practice. A
person will receive the divine ability to be able to practice by virtue of the
company of the friends of Allaah .
The nature of wealth is that it distances the poor
Hadhrat is saying, that between the poor people, who are the general public of
this Ummah and the rich people, there exists a distance and a separation. As
soon as the public become separated from the religious people, they begin
deteriorating. The speciality of wealth and riches is that it distances one from
the poor and the needy and becomes a barrier. That nation whose religious
leader is a wealthy person will result in a separation from the poor class. This is
the very reason why all the leaders of the believers who were rich, lowered
themselves to the abode of the lowest platform as soon as they became the
leaders. If they were favoured with two different types of food, they would have
it removed, exclaiming that not everyone is favoured with such a variety of
food, so that a rift was not created between them and the public. So, Hadhrat is
saying that as soon as the affection for wealth begins creeping in, then a
separation and a rift begins appearing between the religious leaders and the
public and that nation will eventually go astray. This is because it is necessary
for them to maintain the relationship with the public, whereas those who attain
wealth will no longer have this need and their needs will be fulfilled only
through money and when no relationship and connection remains, then
deviation is at hand. When their medium and the medium of the friends of
Allaah seize to exist and they no longer serve the people, then the deviation of
that nation is an inevitable certainty. We are witnessing this very scenario in
rich areas and that is, that the public have reached extremes. Our youth, more
specifically, have absolutely no connection or relationship with the religious
leaders. Hence, the speciality of wealth is that it distances the poor and the
needy.
A person’s wealth will be spent in good avenues in proportion to his level of
connection with the friends of Allaah
Hadhrat says that the reason for Islaamic leadership having a connection with
the public is not so that they can extract money from them, as all their activities,
their Madressahs, and good works are already running with the money that is
received from them.
Hadhrat says, “The nation that spends the most charity in the path of
Allaah are the Pakistanis and you people are unaware of this fact”.
According to world information, the nation that spends the most charity in the
entire world is Pakistan and the reason for this is that this nation has the
strongest relationship with their religious leaders and friends of Allaah .
Hadhrat says that money is not the means and that according to the level of
connection that a person has with the friends of Allaah , that is how much his
money will be utilized in the different avenues of righteousness. As I was
mentioning that there is an institution by the name of ‘Bain-al-Aqwaamiy’, that
continuously ascertain which nation is carrying out what type of work. This
institution, with regards to the nation who spend the most amount of money in
charity, have awarded the first position to Pakistan because it is them who spend
the most money in charity. So, the speciality of wealth is that it distances the
poor and wherever a life of luxury creeps in, the tribal and simple way of life
comes to an end. Every individual in a tribe remains connected and there is no
distinction between people of high class and people of a lower class. We have
witnessed the time of our grandfather, rather it still exists in these areas until
today as well, that there is a certain room that is referred to as the (chawk)
quarters of the elders and which is referred to as ‘awtaaq’ in Sindh.
We had something called a chawk, that is referred to in the tribal areas as
‘Hujrah’, that was jointly shared by all the tribes. Everyone was regarded as
equal in this, the lowest of the low, the poorest of the poor, and the richest of the
rich. When a traveller would arrive, it would not have to be decided who would
host him, instead the guest of one person would be considered as the guest of
the entire locality. Everyone would serve him together. In instances where there
was a shortage of beds, people would pick up the beds from their homes and
present them. When there were many visitors in the hujrah, they would bring all
their beds from their homes, even if it meant that they had to then sleep on the
floor. Similarly, our Haafidh Sahib prepared juice on that day and our doctors
had also arrived. We would also be faced with instances where food had to be
prepared for two hundred to four hundred people, which was an impossible task
for our general housewives. So, everyone would prepare bread according to
their abilities and when they would sit at the time of Maghrib, then it would all
be gathered and would be jointly presented. There was absolutely no distinction
made between the poor and the rich and this is why the nations remained united
amongst themselves, and remained upon Islaam. They would be contented and
at ease in their religious lives and would live a life of splendour. When the
affection for wealth and riches began, then even the connection between
brothers no longer remained, to such an extent that the children of brothers
would not even know each other. When the pleasure of wealth came, people
became distanced from Islaam.
Hadhrat would say that the Islaamic leadership should always remain firmly
connected with each and every individual of the public and that there should at
no time arise rifts, hindrances and veils, or else the nation will go astray.
‫و آخر دعوانا أن الحمد هلل رب العالمين‬

(back page)
The message of Hadhrat Khaalid bin Waleed addressed to the Muslim
Ummah
 If death has not been decreed, then death itself will safeguard life
 When death has been decreed, then it runs and embraces life
 No person can live beyond his decreed lifespan and no person can die
before his appointed time
 Take this message of mine to the cowards of the world!
“If death was decreed in the battle field, then this Khaalid bin Waleed
would never have died on a bed”