The purpose of the first premise is to prepare a subject and place it in a class based on a consideration relevant to our argument. Here the subject is the movement of my hand. Is this act something or is it nothing? Obviously, it is something. What do we call it? Let’s agree on a term. Given that prior to my initiating this movement, my hand was in my lap. It was stationary. When I lifted it, it began to move. The movement which was not there earlier, only now began to exist. Based on this obvious reality, we suggest that the predicate for the first premise should be ’something which began to exist’. We will ask our opponent, whether this is an accurate categorization or not. We maintain that this is simple conveyance of meaning based on clear use of language. In the first premise we are not ‘proving’ anything. We rely on one-time direct observation in validating this first premise. It does not involve any experiment, induction or deduction.

‘Beginning to exist’ is a simple meaning which is clear. What it contains is the simple notion of a previously non-existent act entering into the realm of extra-mental existence. What else do we intend by this phrase? Do we have any elaborate notions regarding this phrase? We say, this is an irrelevant question. Forget what we believe. Do you or do you not accept that the hand was stationary. Subsequent to that, it began moving. What problem can there then be, if we choose to call it exactly what it is.

If one needs to contrast the phrase with something which did not begin to exist, then this is very easy. Any imaginary movement can be used to illustrate the opposite of ‘beginning to exist’. We obviously believe in more than this which will be the ultimate conclusion of the entire argument. The point is, that our first premise does not in any way depend on this conclusion. In order to accept the idea of ‘beginning to exist’ one is not required to acknowledge at the very outset an extra-mentally existing Entity which never began to exist, i.e. eternally existent. This is not the only counter-part to our phrase ’something which began to exist’. The more obvious and universally agreed upon counter-part are those possible acts which have yet to begin. Any yet to exist possible act will suffice. We can now move to the second premise.

Premise 2: Whatever begins to exist must have a cause.

In this second premise we have taken the predicate of the previous premise (something which began to exist) and have made a universal judgment upon it. If we are successful in demonstrating the truth of this universal judgment, then by rational necessity whatever we say here regarding ‘things which begin to exist’ as a class will need to extend to the subject of our first proposition, i.e. the movement of my hand. This is an intuitively valid form of deduction. We call it the Great Rule of Equivalence. It involves 2 premises; a minor one which simply prepares a subject and makes it belong to a class, and a major premise which takes the class and makes a universal judgment on it. The purpose is to extend the judgment on the class to the particular contained within the minor premise.

The Great Rule is very powerful and, as mentioned, intuitively deductive. It is not possible for any sane human being to understand what we are saying and claim that there is anything wrong with our deduction. The brilliant example of this given by al-Ghazali in the Qistas is that of an animal with an inflated stomach. We see it in front of us and someone claims that it is pregnant. The animal happens to be a mule. In order to disprove the assertion of whoever claimed it was pregnant, you will have to do 2 things in a particular order. Firstly, you will have to demonstrate that the animal is indeed a mule. Otherwise, whatever claim you make about mules, even if u can prove it, will be totally irrelevant. Hence the first step would be to observe the animal and determine that it is definitely a mule. Once done, you can now draw attention to the fact that all mules (as a class) are sterile. You will ask, Do you not know that this animal is a mule? The person will say, Yes… Do you not know that all mules as a class are sterile? He will reply, Yes… Now you know that the animal standing in front of us is not pregnant.

How then do we demonstrate the truth of the proposition ‘Everything which begins to exist must have a cause’? Is it by accepting this to be a self-evident axiom not in need of being proven, or is it done by surveying the particulars of the principle, i.e. by way of induction, or by way of some other method? We say, it is indeed a self-evident truth. It is one of those things which are ingrained in our very nature. This knowledge is not ‘acquired’ through experience. Instead it is used in arguments to prove other less self-evidently true claims. Had it been inductive, an old person, 70 years of age would be more convinced of its veracity [because of having many more opportunities to have tested the principle] than say a child of 8 or 9 years. This however is definitely not the case. Children and old people share exactly the same degree of conviction regarding this principle. Furthermore, we draw attention to the fact that knowledge of real extra-mental things in the world is something we do not doubt. This knowledge however is based entirely on the causality principle. If you were to enter a room with your eyes closed, you would not know what is in the room. When you open your eyes, only then, knowledge of what is in the room will be gained for you. We say, if you do not have doubt regarding knowledge of the real existence of the things in the room, you should also not doubt the principle which was the basis for this knowledge. This is what we mean when we say that this principle is self-evidently true. Another example of something which is self-evidently true is the impossibility of contradiction.

As far as the truth of our second premise is concerned, many will be satisfied with what was mentioned in the previous paragraph. Some will naturally need more. Not a problem. We have a second method of demonstrating the truth of the proposition. This second method is nothing more than taking one 1st principle (the causality principle) and returning it to another more clear 1st principle, namely the impossibility of contradiction. The questions to our opponent at this time would be: Do you accept that contradictions are impossible? Do you accept that every thesis has an antithesis? Do you accept that if one of two direct opposites is false on account of involving contradiction, then by rational necessity the other must be true? If these three obvious points are conceded, we may proceed:

The direct opposite of ‘Everything which begins to exist must have a cause’ is ‘Some things which begin to exist do not have a cause’. Anything which begins to exist by definition can not be necessarily existent [whether such a category actually exists or not is not the point currently. Our opponent is free to believe that it is purely hypothetical]. Otherwise it would have been existent since eternity past. Similarly, it can not be impossible because impossible things do not happen in which case it would not have begun to exist. Since such a thing can neither be necessary, nor impossible, it must be merely possible (another word for which is contingent). Therefore, with respect to the very nature of such a thing, both existence and non-existence are equal. That it is to say, there is nothing in its very nature which requires existence (since it is not necessary), nor is there anything in its very nature which requires non-existence (since it is also not impossible). Thus the two are indeed equal.

Whenever any contingent being [or attribute, act, event] leaves the realm of non-existence and becomes existent [such as the movement of my hand, subsequent to it being stationary in my lap] , it will necessarily need to be on account of some external cause preferring its existence over its non-existence. Otherwise, this is impossible on account of involving preponderance without a preferrer. This is a contradiction because it leads to non-equality in existence and non-existence of that wherein equality of the two was assumed [in the previous paragraph]. Since contradictions are impossible, our antithesis ‘Some things which begin to exist do not have a cause’ is definitely false. Since both a thesis and its antithesis can not be false, our original proposition ‘Everything which begins to exist must have a cause’ is necessarily true.

The conclusion of the argument until this point is:

Premise 3: Therefore, the movement of my hand must have a cause.

The above concludes the first leg of our argument. We will now take the conclusion arrived at from the above, namely ‘a cause’ and make it the subject of a new argument using another mode of argument called the Rule of Opposition. But before this, let us remind that in all of the above steps what we did not do is mention the word God. Not even once. Even the term ‘necessarily existent’ only occurred once, and that too in a hypothetical context. The phrase ‘eternally existent’ similarly occurred once in order to illustrate that the first premise did not rely on our adversary’s acceptance of eternal existence. This is an important point, namely that the above steps were clearly traversed without any reliance on our ultimate conclusion or anything entailed thereby. Therefore, it is accurate when we say, we did not expect our adversary to entertain any notion which he does not already believe to be true.

Having arrived at the conclusion in step 3, we are now ready to introduce the Rule of Opposition. This is another intuitively deductive mode of argument the veracity of which no sane human being can doubt. The example of it is that of a man whom we observe walking into a house through the door. The house has only two rooms and no windows. We then follow him through the door and look for him in one of the two rooms. We do not find him to be there. What is the conclusion? He must by rational necessity be in the other. He can not be in neither. So, sometimes our knowledge of him being in a particular room is by observing him there directly, and at other times it is by finding the other room empty of him.

In the previous argument we established with zero probability of the opposite alternative that the movement of my hand definitely has a cause. Now, we will restrict this conclusion of the previous argument within two exhaustive possibilities. One of these two will be based on what our adversary understands from causality and existence. We will tailor for him a very specific analogy in order to demonstrate that the cause for the movement of my hand can not be what he understands from both causality and existence. This will be because his side of the disjunction involves glaring absurdities which are universally accepted. Contradiction is impossible. Therefore his side of the disjunction is likewise impossible. This will force us to look into the other side of the disjunction. Naturally, this other side, by rational necessity, will need to contain whatever it takes to remove the absurdities inherent within the false side of the disjunction. Just as both of our positions can not be true at the same time, it is not possible for both to be false at the same time. One will necessarily need to be true, while the other will need to be false. This is the Rule of Opposition.

Premise 4: This cause will either be A: contingently existent [along with what that entails], or B: necessarily existent [along with what that entails]. There is no 3rd possibility.

This has been thoroughly explained in the previous section. The B side of the disjunction is our true claim. It is yet to be proven. Do not worry. We will do that towards the end of the argument. Placing it right there in the premise for the world to see is totally valid, since we are now dealing with a disjunction. It will be our task to illustrate how side A involves glaring absurdities, and how these absurdities can not be removed in any way except by accepting what we will place on the B side of the disjunction. This is what the Rule of Opposition is supposed to do after all.

Premise 5: This cause is not a contingently existing cause.

To claim that the cause which resulted in the movement of my hand was of the very same nature as the movement itself, namely something which itself began to exist, is not possible, because positing this necessitates that the movement of my hand remain in the realm of non-existence, whereas in premise 1 we confirmed that the hand did move.

If one assigns properties to causality and existence such as being confined within spacetime [and other such attributes entailed by contingency], then they are essentially claiming that an infinite series of cause/effect relationships must have been concluded before the movement of my hand could ever have had a chance to begin to exist. This however is impossible because infinity can not end. That would be a contradiction in terms. If it ends, it can never be infinite. If it is infinite, it can never end. You would need an infinite amount of time to conclude an infinite amount of beginnings and endings. This is like a car, if it needs to move from A to B, and the condition for its reaching its destination happens to be the concluding of its wheels rotating an infinite amount of times — in such a scenario for it to reach its destination is clearly impossible, since you would need an infinite amount of time to conclude an infinite amount of rotations. Anything dependent on this can never have a chance to occur.

At this point, our opponent will say something along the lines of: Fair enough. We do not entertain an infinite regress. We have our reasons for this. According to us, we begin a journey from the present moment and keep going back in the past until we hit a certain event which occurred approximately 13.7 billion years ago. We maintain that all matter, energy, space, time and everything else came into being at this point in time. Prior to this there was no spacetime. Existence and causality can not occur independent of spacetime. Therefore, the journey stops at this event. If you want to continue the journey beyond this point, you must bring proof.

We will reply thus: Your stopping of the journey itself at any finite time in the past [based on whatever consideration] is itself unwarranted and unjustified based on your own principles. We do not entertain any of this. Our position is yet to be explained. Do not worry.

If we had a line of soldiers consisting of only 20. This line stops on 20. There is no 21st. Every soldier in the line has a gun and is capable of shooting, but there is one condition that needs to be fulfilled before any soldier in the line can ever have a chance to shoot. That condition is for the soldier before him to shoot. Keep in mind that the line stops at 20. Will a shot ever be fired? The answer is no, because the one closest to us will not be firing, on account of the one before him not firing, on account of the one before him not firing and so on. The final soldier does not have a soldier before him and yet his condition for firing is also unfulfilled. Hence, no shot will be fired and we are left with complete silence. Let’s now double the line. Will anything change? Obviously, no. Again, complete silence. Make it a billion soldiers? 13.7 billion years worth of soldiers? Same result. Same complete silence. So you see, making it infinite or entertaining an ‘abrupt cut-off’, either way, the result is exactly the same. The entire series remains restricted to ones imagination. The need attached to each and every unit remains unfulfilled, including the need attached to the very first unit in the series.

In utter desperation, he or she will now ask, OK, you tell us, what happened? You will inadvertently say, there was an Entity in the background all along who pulled the trigger for the first soldier. Where did this Entity come from? He was never part of the equation. This is absurd. If you can entertain this absurdity, I can claim that the very first unit in the series occurred causelessly. What’s the difference?

We will respectfully remind them at this point that we are still discussing their side of the disjunction. There are no soldiers for us, as will become clear very shortly. Be patient. This whole analogy was carefully tailored to reflect only our adversary’s notions of existence and causality. This is why there is no such Entity as part of the equation. We are not being gratuitous. Not at all.

From the above, it is quite clear that the movement of my hand can absolutely not have been caused by something which is of the same nature as the movement itself, namely contingent. This is because, for the cause to be contingent results in an infinite series of causes going back in the past which can never be traversed and concluded. Since the series can never be concluded, the movement of my hand can never have had a chance to exist, whereas we confirmed that the hand did move. Both the movement of my hand (Premise 1) and the non-existence of this movement (Premise 5) at the same time is a contradiction. Therefore, side A of the disjunction is clearly impossible.

Premise 6: Therefore, by rational necessity, it must be a necessarily existent Being who created the movement of my hand [along with all of what this entails].

This brings us to the conclusion of our argument. There is not much left for us to do at this point! Everything has already been explained in sufficient detail. Having disproved the false side of the disjunction, naturally, the only way my hand could have moved, since that could not have happened causelessly (Premise 2), and it also could not have happened based on a contingent cause (Premise 5) — the true reason my hand moved must have been by the creation of a necessarily existent being, free of all of the properties which led to the glaring absurdities discussed above. This must be so. This Entity can not have a beginning for its existence. Otherwise He too would need a cause [or Creator], thus bringing us back to the soldiers.

This not having a beginning coupled with positing the non-existence of the Entity leading to absurdity is exactly what we mean by necessary existence. Nothing else. At this stage of the argument it is not a claim. It is not something we are respectfully asking our skeptic to entertain. No. It is the very conclusion proven through a compelling argument, with zero probability of the opposite alternative. The whole point behind this is my hand did move. There is no doubt about that. Making the movement dependent on any of the things discussed until now leads to its non-occurrence, which contradicts its beginning to exist. Therefore, we will have to entertain whatever it takes to remove the absurdities. There is no other way.

Part of this ‘whatever it takes to remove the absurdities’ is will, power and knowledge, constitutive of which is life. Will, power and knowledge can not occur without life. Along with the essence of this necessarily existent being [which we can not comprehend due to our limited intellects], we argue that there is something there on the B side of the disjunction which is specifying the time, place, quality, quantity etc. of all the bodies, attributes and events occurring in the universe. We will call this ’something’ will. So that by which the specification of the contingent beings occurs is will, and that by which they are brought into existence is power. Furthermore, a necessarily existent Being who creates based on specification, can not create what he does not know.

Finally, He must be one. Because if there were multiple such necessarily existent beings then the removal of the absurdities discussed above could have alternatively been attributed to either of the two, thus resulting in the other being dismissible. This contradicts the necessary existence of that other, whereas we assumed them both to be necessarily existent. This is a contradiction, and what led to it must be impossible, namely the positing of multiple necessarily existent being. Therefore, He must by rational necessity be one.

First Type

The first type of gathering is that which does not contain any of the prevalent and customary restrictions (quyud). Neither [does it contain] mubah (permissible) restrictions nor makruh (prohibitively disliked) ones, i.e., it is free from all [sorts of] restrictions. For instance, a few people gathered by coincidence, no one had invited them with any extraordinary effort; rather they were gathered for some other permissible event. In this gathering, either by reading from a book or by delivering a lecture, the blessed event of the birth and the characteristics, habits, miracles and virtues of our Radiant Master (Allah bless him and give him peace), the Lord of the Universe, the Source of Pride for the Prophet Adam (may Allah’s peace be upon him), were narrated based on sound sources.

During this narration, if the need was felt to enjoin good actions and discuss religious rulings and one proceeded in doing so without hesitation or this gathering was held to listen to a religious discourse and within it these blessed events and virtues were narrated, then this is the type [of mawlid] that is permissible without any objection. Moreover, it is sunnah and mustahabb (recommended).

The Honorable Prophet (Allah bless him and give him peace) narrated his personal events and virtues in a similar way and later his Companions (may Allah be pleased with them) narrated them, the chain of which continues through the hadith scholars of present with the blessings of Allah Most High and it will continue until the end of time.

Second Type

The second type of gathering is that which contains unlawful restrictions, which in their essence are detestable and sinful. For instance, the relating of fabricated narrations that did not occur; the recitation of odes by charming and sweet-voiced young boys; the spending of unlawful money [earned] from bribes or usury on this [gathering]; exceeding what is necessary by extravagantly lighting, carpeting and decorating the venue; making an extraordinary effort to gather people, the likes of which is not even made for congregational salah or a lecture; insulting and dishonoring Allah Most High or the Prophets (may Allah’s peace be upon them) explicitly or implicitly in prose and poetry; missing salah in congregation or missing it altogether due to attending this gathering or if due to it little time for performing salah remains or a strong possibility of this happening exists; the chief organizer of the event is holding it to boast and gain popularity; considering the Prophet (Allah bless him and give him peace) omnipresent (hadir wa nadir) in the gathering, or the existence of any other unlawful action of these types (above). This is the type [of mawlid] which is mostly rampant among the masses and the ignorant ones, and is considered completely impermissible and sinful in Shari’ah.

The Prophet (Allah bless him and give him peace) said: “Whoever tells lies about me, let him take his place in Hellfire.” It was narrated that Sayyiduna Hafsa ibn ‘Asim (may Allah be pleased with her) said: “The Messenger of Allah (Allah bless him and give him peace) said: ‘It is sufficient for a man to be considered a liar to speak of everything that he hears’” (Muslim). It is understood from these hadiths that great care should be practiced when relating narrations. To narrate hadiths without knowledge and research is a sin and it is especially a great misfortune when one wrongly attributes an action to the Prophet (Allah bless him and give him peace).

Sayyiduna Jabir (may Allah be pleased with him) reports that the Messenger of Allah (Allah bless him and give him peace) said: “Music grows hypocrisy in the heart as water grows herbage” (Sunan al-Bayhaqi). It is understood from this hadith that singing is blameworthy, especially where the possibility of fitna (temptation) exists such as the singing of an attractive woman.

Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (Allah bless him and give peace) said: “Allah the Exalted is Pure and He only accepts that which is pure. Allah has indeed commanded the believers with what He has commanded the Messengers, He said, ‘O (you) Messengers! Eat of all things pure, and do righteous deeds,’ (23:51) and, ‘O you who believe! Eat of the lawful things that We have provided you’ (2:172). Then he mentioned a case of the man who sets out on a long journey, his hair becomes ruffled and his face is covered with dust and he raises his hand towards heaven and supplicates, ‘O Lord, O Lord’, while his food is unlawful and his drink is unlawful and his sustenance is unlawful, how would the supplication of such a person find acceptance?” (Muslim). From this hadith it is understood that no matter how sincere one is in worship, unlawful wealth renders it worthless. Moreover, the sin which remains upon this person for spending unlawful wealth is separate.

Allah Most High says in the Qur’an: “Do not be extravagant” (7:31) and He says: “Surely, squanderers are brothers of Satan, and Satan is very ungrateful to his Lord” (17:27). Any expenditure without a lawful objective is included in this (extravagance and squandering), regardless if it is [spent on] lighting or other formalities.

On the issue of dress and unlawful appearance, the hadiths which have been narrated are mentioned in the first chapter [of the book Islah al-Rusum]. There is no need to repeat them here.

Sayyiduna Hudhayfah (may Allah be pleased with him) narrated that the Prophet (Allah bless him and give him peace) said: “By Him in Whose hands is my life (Allah the Almighty), necessarily you should enjoin good and forbid evil, or else Allah will certainly send chastisement upon you. And then you will pray but your supplications will not be accepted.” (Al-Tirmidhi)

[Imam Ahmad (may Allah have mercy on him) relates from] Sayyiduna Hasan (may Allah be pleased with him), who said: “‘Uthman ibn Abi al-’As (may Allah be pleased with him) was invited to a circumcision, but he declined the invitation. Asked why, he answered: ‘In the days of the Messenger of Allah (Allah bless him and give him peace) we did not go to circumcisions and we were not invited’” (Musnad Imam Ahmad, 4/217). It is understood from this narration that to invite individuals for an event which is not established from the Sunnah was something a Companion of the Prophet (Allah bless him and give him peace) disliked and refused to attend.

From this we can ascertain that invitation is proof of [making] extraordinary effort. If the Shari’ah does not place extraordinary importance on a matter, to make extraordinary effort for it is inventing in the religion. For this reason, when Sayyiduna ‘Abdullah Ibn ‘Umar (may Allah be pleased with them both) saw people gathered for duha (forenoon) prayer in the mosque, he declared it an innovation (bid’ah). Based on this, the fuqaha (jurists) consider supererogatory (nafl) prayer in congregation makruh.

No explanation is needed on [the obviousness of] the kufr (disbelief) and blameworthiness of insulting Allah Most High, the Prophets or the Angels. Which Muslim denies this [act of kufr]? Despite this, many ignorant poets are involved in it. It is not permissible to compose such poetry nor is it permissible to read or listen to it.

Similarly, it is obvious that missing congregational prayer or wasting time is impermissible because the means (dhari’ah) to a sin is also a sin. It is because of this the prohibition for having conversations after ‘isha prayer is related in a hadith. The reason — mentioned in the hadith commentaries for this prohibition — is due to the hindrance it may cause in [waking up for] tahajjud or morning (fajr) prayers.

Similarly, everyone is aware of the prohibition of ostentation and vanity because that which leads to haram (a prohibited act) is also haram. It is mentioned in a hadith that [Sayyiduna 'Abdullah ibn 'Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (Allah bless him and give him peace) said:] “He who wears the clothing of fame in this world will be dressed in humiliating clothes on the Day of Judgment” (Abu Dawud). In another hadith, Allah’s Messenger (Allah bless him and give him peace) said: “Verily, even a little ostentation (riya’) is shirk” (Ibn Majah).

Omnipresence (being hadir wa nadir) is dependent on knowledge (‘ilm) and power (qudrah), since the knowledge and power of Allah Most High is Most Perfect (kamil), He is omnipresent at all times and in all places. If this belief about the Prophet (Allah bless him and give him peace) or the anbiya’ (prophets) and awliya’ (saints) is based on the understanding that the Prophet (Allah bless him and give him peace) has this knowledge and power in essence like the belief of some ignorant individuals then this is shirk. This is even if it (omnipresence of the Prophet) is considered to be less than that of Allah Most High because it is explicitly mentioned in the Qur’an that the mushrikin (polytheists) of Arabia were engaged in shirk. It is also established by the Qur’an that they did not consider their demigods equal to Allah.

If it is believed that Allah Most High informs and gives permission [to the Prophet] then this will not be shirk although [such a belief] without having a basis in the Shar’iah is certainly a sin. This is because everyone knows that lying is prohibited. A lie, just as it is uttered by the tongue, is also present in the heart since that is where it originates. It reaches the tongue [from the heart] such that suspicion (or mistrust) is merely an action of the heart. In relation to this, Allah Most High says in the Qur’an, “O ye who believe! Avoid suspicion as much (as possible), for suspicion in some cases is a sin.” (49:12) and it comes in a hadith that Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said, “I warn you of suspicion, for suspicion is the most false form of talk.” (Al-Bukhari)

In short, due to these [above mentioned] unlawful actions this [mawlid] gathering also becomes unlawful. Participating in this gathering is not correct either. Nowadays most gatherings are of this sort. If all of the impermissible actions are not present in them, at least some of them are almost certainly present. A single unlawful action is enough for a gathering to be deemed unlawful, as it is obvious.

Third type

This is the gathering in which neither is there the sort of disengagement and informality that is found in the first type [of mawlid gathering] nor are there any unlawful restrictions like those found in the second type. Even though this gathering does contain restrictions, they are lawful (halal) and permissible (mubah) in their essence, such as [mentioning] authentic and reliable narrations [in the gathering]; the presence of a trustworthy and pious orator;  the absence of opportunities to arouse illicit desires; the spending of lawful and pure (tayyib) wealth on the gathering; the decorations [at this place] do not reach the boundaries of wasteful spending (israf); the attendees of this gathering are dressed in accordance with the Shari’ah although if someone, by chance, does come dressed in violation of the Shari’ah then the speaker, if he has authority to do so, does not refrain from enjoining good and in a similar way, in accordance with the situation, he speaks about other important rulings; if there is recitation of poetry then it is not accompanied with music; the content [of the lecture] does not exceed the limits of the Shari’ah; no exaggeration is employed in informing and inviting people [to the gathering]; no hindrance is created in any compulsory form of worship due to attending this gathering; the intention of the person who organized the event is sincere, i.e., he does it merely to attain blessings and for the love of the Prophet (Allah bless him and give him peace); and if the vocative case (sighah al-nida) is used, it is used with absolute assurance — backed by strong evidence — that the attendees are not deficient in their understanding that they will begin considering the Prophet (Allah bless him and give him peace) to be Omnipresent (Hadir wa Nadir) and the Knower of Unseen (‘Alim al-Ghayb).

If the gathering is free from all other types of evils as well but it includes things such as sweets, standing up (qiyam), carpeting, pulpit, incenses and similar things, which in their essence are not unlawful, then this is the type of gathering of extremely cautious individuals which maybe rarely occurs. Thus, this type of gathering is neither absolutely permissible like the first type, nor is it absolutely impermissible like the second type.

On [the issue of] permissibility, there is some detail, which will be mentioned soon. Before these details are discussed, there are certain principles of Islamic law worth mentioning, which will be helpful in understanding the discussion [which follow the principles].

First Principle

To consider an unnecessary action necessary and emphatic in one’s ‘aqidah (belief) or to consistently act upon it with such persistence that it equals or exceeds the amount of effort put into obligatory (fard) or compulsory (wajib) acts — such that it is considered blameworthy to leave this action and the one who leaves it worthy of rebuke — then these two actions are prohibited.  This is because this involves breaking the rulings of Shari’ah. Restricting (taqyid), stipulating (ta’yin), specifying (takhsis), making mandatory (iltizam), delimiting (tahdid), etc. are [all] from the variations of this principle and issue. Allah Most High has said in the Qur’an that whoever exceeds the limits set by Allah Most High is from the oppressors.

Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him) said: “You should not give away a part of your prayer to Satan by thinking that it is necessary to depart [after finishing the prayer] from one’s right side only; I have seen the Prophet (Allah bless him and give him peace) often leave from the left side” ( al-Bukhari). Al-Tibi, the commentator of Mishkat al-Masabih, said that it is learned from this hadith that whoever insists on a mustahabb (recommended) matter and is determined in strictly adhering to it (‘azimah) without ever making exception (rukhsah), i.e., acting upon its opposite, then Satan takes his part in misguiding this person. So, what can be said regarding that person who insists upon a bid’ah or an evil action (i.e., an unlawful belief or action)?

The author of Majma’ said that it is learned from this hadith that sometimes a mandub (recommended) action becomes makruh if it is thought that it will exceed in its rank. Based on this, Hanafi jurists have declared the specifying of surahs in prayer as makruh, regardless if the adherence is in belief or practice. This matter has been clearly mentioned in Fath al-Qadir. [Sayyiduna Abu Hurayrah (may Allah be pleased with him) reported that] the Messenger of Allah (Allah bless him and give him peace) said: “Do not single out the night [preceding] Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast [on dates] which coincide with this day (Friday).” (Muslim)

Second Principle

A mubah action, in fact even a mustahabb one, becomes unlawful and prohibited due to the joining of an unlawful action with it. For example, going to a dinner party [which one is invited to] is mustahabb, rather it is a sunnah, but the presence of an unlawful action at this gathering will make it prohibited to go there. Similar to this has been mentioned in the hadiths and [books such as] Al-Hidayah, etc. Similarly, performing supererogatory (nafl) prayer is mustahabb, but during makruh times it is prohibited and sinful. It is understood from this that a lawful action becomes unlawful due to its association and affiliation with an unlawful action.

Third Principle

If an unnecessary action of the elect (khawas) causes a defect to be formed in the ‘aqidah of the masses (awam) then this action will become makruh and prohibited for them because saving fellow Muslims from harm is an obligation. It is [incumbent] upon the elect to abandon this action.

An incident is related in the noble hadith about when the Prophet (Allah bless him and give him peace) made the intention to include the Hatim (round wall near Ka’ba) inside the Ka’ba. Because the Prophet (Allah bless him and give him peace) felt that those who had recently entered Islam might develop unsoundness in their belief or anxiety in their hearts and to include the Hatim in the structure was not something necessary, he [decided to] put off this matter and explicitly mentioned this reason [i.e., his concern about their reaction]. This is even though to include the Hatim inside the structure [of the Ka'ba] was mustahsan (commendable) but to avoid the possibility of causing any harm to the masses, he left a mustahsan act.

In Sunan Ibn Majah, a narration from Sayyiduna ‘Abdullah (may Allah have mercy on him) is mentioned that to provide food to the household of the deceased person on the first day was a sunnah but when people made it a custom, it was abandoned and prohibited. From this it can be observed that in order to preserve the faith of the masses, the elect also abandoned this act.

The act of doing the sajdah (prostration) of thankfulness is mubah according to the hadiths but Hanafi jurists, as mentioned by ‘Allamah Ibn ‘Abidin al-Shami (may Allah have mercy on him),  declared this act to be makruh in case the masses start considering it a desired sunnah. It is mentioned in ‘Alamgiri (Fatawa Hindiyyah) that people used to do this (sajdah) after prayers and it is makruh because ignorant people will begin considering it sunnah and wajib. Any mubah action which comes to this becomes makruh. Although if it is necessary in the Shari’ah, it will not be abandoned rather the corrupt traits which have crept in it will be rectified.

For instance, the act of accompanying the funeral [procession] will not be abandoned due to the association of a makruh action with it such as the presence of a wailing woman; rather the wailing will be prohibited. This is because this (funeral) is something necessary and it will not be abandoned because of a temporary karahah (reprehensibility). This is in contrast to accepting the dinner invitation, which should be refused after [one becomes aware of] the makruh action’s association with it because the dinner party [in itself] is not something necessary [in the religion]. ‘Allamah Ibn ‘Abidin al-Shami has differentiated [between] these issues as well.

Fourth Principle

The ruling from the muftis could vary in regards to an action which contains temporary karahah due to differences in time and place or due to their experiences and observations. This means that it is possible for something to be deemed lawful at one time because at this time there was no reason for it to be considered makruh, while at another point in time, the [same] action was deemed unlawful because the reason for it to be now considered makruh had arisen. It is also possible that permission could be given in one country while in another country it is made prohibited due to the above-mentioned differences.

It is also possible that one mufti at a certain time or [in a certain] situation deems something lawful without knowing that the masses have introduced deficient beliefs and practices in it, while another mufti deems this [same] action unlawful because, given his experience and observation, he has knowledge of what the masses are involved in. In fact, this difference of opinion is in the outward sense, not in the real sense (haqiqi) … many examples of this can be found in the [books of] hadith and fiqh (jurisprudence).

The Messenger of Allah (Allah bless him and give him peace) had given women permission to enter the mosque to perform salah. At that time, the possibility of fitnah (temptation) did not exist but when the Companions (may Allah be pleased with them) saw the changed condition [of the people], they prohibited this. Similarly, many of the differences between Imam Abu Hanifah (may Allah have mercy on him) and the Sahibayn (may Allah have mercy on them both) are of this kind.

Fifth Principle

If an unlawful action yields benefits and to acquire them is not necessarily required from the perspective of the Shari’ah or there are other ways to obtain such benefits and [this action] is done with the intention of obtaining these benefits or after seeing these benefits the masses are not stopped [from performing this action], then this is not permissible. A mubah [action] performed with a good intention becomes worship (’ibadah) but sin (ma’siyah) is not mubah, even if it contains thousands of benefits. It is not lawful to commit such an act, nor is it allowed to remain silent on it. This principle is very much self-evident.

For instance, if someone usurps [the wealth of others] and oppresses [people] with the intention of collecting wealth so it can be distributed to the poor and needy. This type of force and oppression can never be considered lawful. This is even if it is hoped that hundreds of thousands of benefits will be obtained from doing this.

After these preliminary comments and principles have been understood, the details of the lawfulness or unlawfulness of the third type [of mawlid gathering] should be heard.

Concluding remarks

Since these above-mentioned restrictions [of the third type of gathering] are in themselves mubah, there is no defect in their essence, nor will this gathering be considered unlawful and prohibited at any time due to these actions and occurrences. And these actions, in their usual state, will remain mubah if no type of defect arises [due to them]. This ruling is evident from the second principle.

Now, it is worth looking at the fact, whether in our times, if any defect is occurring due to this permissibility. If any defect is seen arising then this gathering should be considered unlawful and prohibited. Knowledge of this issue can be obtained without hindrance merely through experience and observation. There is no need for any argumentation in this [matter].

According to this writer’s experience of many years, it is worth mentioning that without a doubt the vast majority, rather nearly all of the masses (awam), recognize these restrictions (quyud) as necessary, emphasized and essential for the gathering. They act upon [these restrictions] similar to how they practice the requirements of the faith. In fact, they act upon them with much more emphasis. Thus, the amount of effort put into the Friday or congregational prayer is very little when compared to the extraordinary effort that is put into acting upon these restrictions. The amount of unpalatability caused by abandoning these restrictions is never equal to that caused by abandoning obligatory and compulsory acts [of worship]. On the contrary, for one [involved in these activities] to abandon [these restrictions] is inconceivable and putting aside the example of the person who refuses [to participate], even if someone abandons these restrictions, he is taunted and cursed beyond bounds. His opponents resort to causing more trouble and verbal abuse than what unbelievers, innovators or evil-doers would cause.

When the masses have brought the issue to this point, in belief and practice, such that they have elevated the rank [of these actions] beyond the rank of obligatory and compulsory acts, then, without a doubt, due to this persistence and necessitation, these actions become prohibited. This has been established by the first principle.

Since these actions are prohibited, if they are found in a gathering then that gathering also becomes prohibited and unlawful. This has been explained in the second principle. This is despite the fact that there is a learned individual [in this gathering] who does not hold these corrupted beliefs and does not consider these actions emphatically necessary or the person who abandons them blameworthy. Although, in our times, such a quality is rarely found in people, if for instance such a person does attend, then he is saved from the sin of having corrupted his beliefs and practice. However, if his actions gave support to and strengthened the activities of corrupt-minded (in belief and practice) individuals, then, how can this person not be blamed for supporting and propagating their makruh act? This has been discussed in the third principle.

To conclude, wherever the above-mentioned evil practices are not present, even though to expect this from the masses, given their condition, is an extremely remote possibility, but for instance if at any place or time this is the case, then permission will be given. At the same time, it will be necessary in this action to consider these restrictions unnecessary in practice just as they are understood to be unnecessary in belief by repeatedly making it apparent [in practice].

For instance, distributing sweets sometimes, secretly giving cash, produce, or clothes to the poor or sometimes, either due to lack of resources or to merely act upon the rukhsah given in the Shari’ah, nothing is given [to the attendees]. During the course of the lecture, when the blessed virtues and characteristics of the Prophet (Allah bless him and give him peace) are mentioned, if one is overcome with emotions and love [for the Prophet] then he could stand up. There is no reason to specify a particular moment for [doing] this. This would be done when one is in the state of being overcome [by emotions] whether this is at the beginning, middle, or end of the lecture and whether it is done once, twice, or four times during the lecture.

When this feeling of being overcome [with emotions] is not present, one should remain sitting. And at times, even though this feeling is present, one could restrain himself to remain sitting. This (standing up) should not be stipulated only for this mawlid gathering and if one is overcome with [similar] emotions at other times after the mention of the Prophet (Allah bless him and give him peace), one could occasionally stand up.

By analogy, if the rest of the mubah restrictions are similarly practiced, even though this type of gathering is not narrated from the pious predecessors (salaf), it would not be considered prohibited because it is not against the principles of the Shari’ah. This is the ruling for the third type of gathering with regards to the fatwa (legal verdict).

However, in the best interest of keeping order in the religion, it is necessary to abstain in this regard. This is because this is not from the necessary elements of faith nor is any necessary aspect of the faith dependent upon it. This type of mubah gathering has, in the past, led to [the development of] corrupt traits similar to what can be seen [occurring nowadays] as ignorance is gaining prominence on a daily basis. This is why the dignity of taqwa (piety) is in abstaining. And Allah Most High knows best, His knowledge is Most Perfect and He is Most Wise.

Islah al-Rusum, Section 3, Chapter 1, p. 107-118, Dar al-Isha’at, Karachi

Dabhel receives the news

This tragic news reached Jami’ah Islamiyyah Dabhel by telegram on Saturday 7th Shawwal 1404 AH (1984 CE). Many hearts were saddened and many became unsettled. This news spread throughout the surrounding areas of Dabhel. Recitation of the Noble Qur’an took place in many masjids for the isal al-thawab of the shaykh.

The Jami’ah was still closed at this time. It reopened on 14th Shawwal. After admission formalities, lessons commenced and on the 19th of Shawwal the students also recited the Noble Qur’an for isal al-thawab. Supplications for forgiveness were made, and grief and sorrow was expressed at the passing of the shaykh. His life and virtues were enumerated and people were encouraged to follow his footsteps.

It was supplicated that Allah Most High grant the deceased a high stage in Jannah al-Firdaws, and that Allah Most High compensates the grief incurred by Muslims, especially the Jami’ah, at the loss of the shaykh in a most appropriate manner. Classes were, thereafter, suspended for the day.

Qualities and character

Shaykh A’zimi’s spiritual link was with Mawlana Wasi’ullah, the khalifah of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi (May Allah have mercy on them). He was very punctual in completing his daily practices and had the habit of sleeping immediately after ‘Isha. He regularly awakened before dawn and performed Tahajjud.

Even during sickness, he would try to upkeep his practices. He would always perform salah with congregation. Although he used to experience pain in the knees and found it difficult to sit and stand, he would proceed to the masjid for congregational prayer. He would perform the fard prayers standing, so much so that when he was ill in Ramadan and when he felt he could proceed to the masjid, he would go with the help of two people on his sides.

He regularly made dhikr loudly after Tahajjud till Fajr. This was the same time while making dhikr that he left this world. He was also regular in reciting Dala’il al-Khayrat and other waza’if.

He was always friendly, smiling and extremely humble. Anyone, big or small, could meet him freely and attend his majlis. He was also humorous. He was neither temperamental nor ill mannered. He would also speak to his juniors with respect.

His lessons were pleasant and students were drawn towards his teaching style and manner. He would explain the opinions of ‘Allamah Anwar Shah Kashmiri with love and affection. His explanations were so simplified that the bright and weak students would benefit equally. Where there were differences of opinion in issues of fiqh, he would explain the Hanafi opinion in detail.

He possessed nur on his face coupled with awe. He was extremely kind to students. He would correspond by letter with his students and advise them in matters. He performed Hajj twice. He also performed Hajj a year before his demise. May the infinite mercies of Allah Most High be perpetually on him. Amin.

Hifz of the Noble Qur’an

Once, when returning from Calcutta in Ramadan, there was no one to perform the Tarawih prayers at the local masjid. Shaykh A’zimi was not hafiz at that time. His maternal cousin Hafiz Muhammad Hasan memorized one juz daily and led the Tarawih prayers on the first fifteen nights. Shaykh memorized one juz a day and led Tarawih on the second fifteen nights! Thereafter, he completed the hifz of the Noble Qur’an and led Tarawih for thirty-three years.

Writings

Shaykh A’zimi wrote an Urdu translation and commentary on ‘Allamah Ibn Hajr’s Al-Targhib Wa ‘l-Tarhib. He also wrote an Arabic commentary on Sunan al-Tirmidhi based on the lessons of ‘Allamah Anwar Shah Kashmiri. He also wrote a lengthy article on Ramadan for the periodical Al-’Adl, which was published. He also wrote on the fitnah during the time of Fatima Jinnah in 1956, which was also published. He had also prepared a book exposing the beliefs of the Barelwi sect. However, the manuscript of this book was in a bag that was stolen while he was travelling to Dabhel and so this book was never published. He also had a beautiful and clear script. It was said that every letter of his writing would shine like a pearl.

His relationship with Hakim al-Ummah

He met Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi on many occasions. Once was when Hakim al-Ummah delivered a lecture in the masjid where Shaykh A’zimi was teaching. Hakim al-Ummah also led prayers on that occasion. Shaykh’s father also visited Hakim al-Ummah and held him in high esteem.

Concern for the Hereafter

Once just prior to the Jami’ah closing at the end of the year, shaykh was busy packing his bag in preparation for return home to Azamgarh and was extremely happy (Azamgarh is approximately two thousand kilometres from Dabhel). A student who was very free and close to shaykh walked into the room and, shaykh, while expressing joy and laughing, told the student he was preparing to go home. All of a sudden, shaykh started crying. The student was surprised at this sudden change and inquired about the reason. Due to excessive sobbing, shaykh could not speak for a while. The student kept on asking until finally shaykh said: “A thought suddenly struck me that you are preparing to go home and you are so happy, but what preparations have you made for the hereafter? I realise that I have made no preparations. This sudden thought made me cry.”

An Incident of Humility

Once, while shaykh, was preparing a lecture on Sahih al-Bukhari, the same student entered his room and asked him what he was doing. He answered that he was preparing a lecture. The student said to him that a person teaching Sahih al-Bukhari for over thirty years does not have to prepare a lesson. Everything is embedded in the mind. Shaykh replied: “Don’t be absurd! My mind is as small as that of a mouse’s mouse and I cannot remember anything. I have to prepare.” This statement adequately expressed shaykh’s humility. The student then said, ” You are refuting a favour of Allah that He has granted you!” Shaykh lowered his head for a while and then said: “Yes, it is true that I don’t have to prepare the lesson, but I cannot show Allah independence from effort. I must show my effort to Allah Most High.”

Children

Shaykh married twice. His first wife was the daughter of his cousin, Mawlana Safiullah. He had two sons and one daughter from this marriage - Mas’ud Begum, Mawlana ‘Aziz al-Rahman and Mahbub al-Rahman, who passed away in infancy.

He married for a second time the granddaughter of Hafiz ‘Abdullah Ghazipuri and had four sons and four daughters from this marriage. Two of the sons have passed away, while two sons and four daughters are alive. The two sons who are alive are Mawlana Sa’id al-Rahman and Janab Masih al-Rahman.

Mawlana Hakim ‘Aziz Al-Rahman

He is shaykh’s eldest son from the first marriage. A high-ranking scholar and hakim (a physician who specialises in Unani medicine). In the words of Mawlana Fadl al-Rahman he is “a very great scholar.” He was extremely close to Mawlana Wasi’ullah. He received khilafah from Mawlana Wasi’ullah, and also from Mawlana As’ad Allah Rampuri and Qari Mubin. On the instructions of Mawlana Wasi’ullah, he left business and fully immersed in studying and teaching. Ten of his books have been published which consist of approximately eight thousand pages. Approximately twelve thousand pages are due for printing.

He is currently writing a lexicon on the words found in the hadiths. Thus far, two thousand one hundred pages have been written on this lexicon. A dictionary from Arabic to Urdu to English consisting of three volumes has also been published. A few of his books that have been published include:

[1] Sangam (an Arabic-Urdu-English dictionary). It comprises three volumes and is 2,378 pages.

[2] Urdu to English dictionary. 1,554 pages.

[3] Abu Hurayrah. 202 pages.

[4] Khatam al-Nabiyyin. 216 pages.

[5] Amrad-e-Sadr. 370 pages.

[6] Tibb-e-Nabawi. 749 pages.

[7] Imam-e-A’zam. 745 pages.

[8] Lughat-e-Tibbi (an unpublished medicine dictionary). 720 pages.

[9] Tadwin-e-Sunnat. 300 pages.

[10] Khitamuhu Misk. 254 pages.

He served as head lecturer (sadr mudarris) at Madrasah Rahmaniyyah and was appointed as a lecturer in Persian for six years at a college. He then taught for twenty-six years at Jami’ah Tibbiyyah (Medical College) at Dar al-’Ulum Deoband. He has written nine books on medicine, out of which four have been published.

Mawlana Sa’id al-Rahman

Mawlana is from the second wife and possesses abundant knowledge, virtue, and excellence. He is a high-ranking linguist (adib) of the Arabic language in India. He is currently the chancellor of Nadwatul ‘Ulama, Lucknow. Mawlana has also authored many books. He has two sons: Lutf al-Rahman — he is a hafiz and an expert in many fields, he studied for a while at Dabhel and resided with shaykh; and Mawlana ‘Ata al-Rahman — he is a graduate of Nadwatul ‘Ulama and completed his Ph.D. at Jami’ah Milliyyah. He completed hifz of the Qur’an in six months.

Doctor Masih al-Rahman

Also from the second wife and well versed in secular sciences, Doctor Masih al-Rahman he studied at Aligarh University. He was the head of department at the Shibli National College until retirement. He retired four years ago. Currently he is serving at a university in Lucknow as professor. He has two sons and four daughters. One of his sons, Mawlana Wasi al-Rahman is teaching at Dar al-’Ulum Mau. The other son is an engineer based at Bangalore.

May Allah Most High bless them all with long life, excellent health, and prosperity. Amin.

Students of Shaykh

There are hundreds who qualified under him and benefited from his knowledge and spirituality. A few those people are mentioned here.

• Mawlana Sayyid Abrar Ahmad Dhulyawi (may Allah have mercy on him). He obtained khilafah from Mawlana Wasi’ullah, thereafter from Qari Muhammad Tayyib. He taught for a while in Dabhel and thereafter at Madrasah Falah-e-Darayn, Tadkeshwar. Mawlana passed away on 17th Dhu ‘l-Hijjah 1415 (18th May 1995).
• Mawlana Muhammad Ayyub (son of Qari Band-e-Ilahi), khalifah of Mawlana Abrar al-Haq Hardoi. He taught hadith for a while in Tadkeshwar. He is now resident in Britain.
• Mawlana ‘Abd al-Awwal Samrodi. He taught for a few years at Jami’ah Dabhel. He is now residing in Britain.
• Mawlana Sulayman Choksi. Currently a Teacher at Madrasah Zakariyya, South Africa.
• Mufti Muhammad Sa’id Motara. Currently a teacher and mufti at Dar al-’Ulum Azaadville, South Africa.
• Mawlana Muhammad Qazi. He is originally from the West Indies and is currently residing in South Africa.
• Mawlana Qari Isma’il Ishaq. He is currently teaching at Dar al-’Ulum Azaadville, South Africa.
• Mawlana Abdur Rahman, son of Mawlana Sa’id Buzurg (may Allah have mercy on him), the late Principal of Jami’ah Dabhel. He is currently teaching at Jami’ah Dabhel.
• Mawlana Qari Muhammad Sa’id Noorgate from Reunion.
• Mawlana Amin al-Rashid. He is currently teaching at Port Shepstone, South Africa.
• Mawlana ‘Abdullah Pandor, Johannesburg, South Africa. Mawlana was foremost in serving shaykh during his student days in Dabhel.

Comments by Students

Mawlana Amin al-Rashid Dammani said: “My teacher Shaykh al-Hadith Hadrat Mawlana Ayyub Sahib (may Allah have mercy on him) … was from those students of ‘Allamah Kashmiri (may Allah have mercy on him) whom he was proud of.  Mawlana would repeatedly mention the comments of ‘Allamah Kashmiri during Sahih al-Bukhari and Tirmidhi Sharif lessons and would also imitate the voice of ‘Allamah Kashmiri. Allah had blessed Hadrat Mawlana Ayyub Sahib with unique qualities. He was extremely regular with his daily rituals, whether it was extremely cold, hot, or raining.

“Hadrat expressed his extreme love for me and also for Mawlana Abrar Ahmad Dhulyawi (may Allah have mercy on him). Often after the ‘Asr salah, he would invite the two of us for tea.

During my teaching days (in Dabhel), the door between our two rooms (where they were staying) would remain open.

“In every season without fail, Hadrat would awaken approximately one and a half hours before Fajr, engaging himself in Tahajjud and dhikr. Hadrat Mawlana was spiritually linked to Hadrat Mawlana Wasi’ullah Sahib Ilahabadi (may Allah have mercy on him). Hadrat Mawlana Wasi’ullah Sahib had a lot of trust on Hadrat Mawlana. Once when Hadrat Mawlana Wasi’ullah Sahib travelled to Gujarat, he told Haji Dawud Abwat Baleshwari: “Dawud! Even if the entire world opposes him (Mawlana Ayyub ), you must never oppose him. May Allah Rabbul Izzat grant him Maghfirat in abundance and grant him a lofty station in Jannatul Firdous. Amin.”

Mufti Muhammad Sa’id Motara, mufti and lecturer at Dar al-’Ulum Azaadville, is one of shaykh’s prominent students. He writes: “I have been requested by my friend and colleague, Mawlana  … Sahib (the compiler of this booklet) to pen down a few impressions with regard to our Ustaadh, Hadrat Mawlana Muhammad Ayyub A’zimi (may Allah have mercy on him).

“Initially I was reluctant to comply with his request, on the basis that a sinner like me is not fit enough to write about such a noble and pious personality. But then, upon second thought, I felt that by my humble contribution, I can perhaps be fortunate enough to be listed amongst those students and khuddam (servants) of Hadrat Mawlana (May Allah have mercy on him), who can keep his memory alive by penning down some fond recollections of his life; with the view that his life and works can be a source of inspiration for us as well as future generations. As this would then be a way of serving Hadrat after his demise, I plucked up the courage to put some words to paper.

“Hadrat Mawlana (may Allah have mercy on him) possessed a unique personality and we students used to affectionately refer to him as shaykh sahib or hadrat shaykh. These titles were accorded to him due to him being the shaykh al-hadith (teacher of Sahih al-Bukhari) at Jami’ah Islamiyya Talim al-Din, a Dar al-’Ulum based in Dabhel, India.

“Hadrat Shaykh (may Allah have mercy on him) was an amazing person who was surrounded by such a spiritual aura that would leave an observer in total awe. He was among those buzurgs (pious persons) who are referred to as ‘hidden’ or ‘reclusive’ buzurgs. Many readers of this booklet may not even have heard of him, yet he was such an ascetic and austere personality that those who came into contact with him would not want to part from his company.

“He was perhaps the epitome of a hadith of the Messenger of Allah (Allah bless him and give him peace) which states: ‘Fortunate is that person who does not own a prosperous business, does not mix with many people, lives a judicious life of solitude and is at all times engaged in the ‘ibadah (worship) of Allah Most High and (when the time comes for him to meet his Creator), he leaves in such a manner that there are few people to mourn him and his estate is also of a minute quantity.’ (Mishkat al-Masabih, Vol. 2, p. 442)

“The above hadith sums up Hadrat’s life in that he was not a wealthy person in the material sense but he possessed great spiritual wealth and many sublime qualities. Who can forget his nightly habit of remaining seated in the masjid after Maghrib salah engaged in dhikr and muraqabah right up close to ‘Isha salah time? While he was in this state, one could actually perceive nur emanating from his face and it would not be farfetched for a stranger to assume that this was an honourable angel seated rather than a human.

“Sitting in Hadrat’s dars (lessons) of Sahih Al-Bukhari and Jami’ Tirmidhi was a remarkable experience of its own. Here we were sitting and deriving lessons of qal al-rasul from a personality who was directly a distinguished student of none other than Hadrat Mawlana Anwar Shah Kashmiri (may Allah have mercy on him), the eminent Deobandi scholar who was referred to as the ‘walking library’.

“Hadrat Shaykh (may Allah have mercy on him) had a unique way of teaching, in that we, as students, would be so much drawn into the lesson and would become so riveted to his voice, latching onto every word of his, that it appeared as if we were teleported into the majlis (gathering) of the Messenger of Allah (Allah bless him and give him peace). This would give us an idea of how absolutely still the Companions (may Allah be pleased with them) used to sit in the majlis of the Messenger of Allah (Allah bless him and give him peace), that if birds were to be perched on their heads, the birds would not take flight, because there was no sudden movement to scare them away.

“Hadrat’s (may Allah have mercy on him) humility in the classroom whilst teaching the lesson was such that sometimes he would exclaim with a sigh of regret: “What are you people going to benefit from an old man like me who has no teeth left in his mouth and no intestines left in his stomach!” At the beginning of the year, the dars (lessons) would commence at a casual pace and, as the year progressed, the momentum would increase. Hadrat used to give a beautiful example to describe this approach of his by explaining that if a horse is locked up in its stable for a couple of months and then released outdoors after a long rest, it would not bolt and rush immediately into a gallop. Rather it would first saunter along at a casual pace in order to loosen its stiff joints before it can start sprinting. Similarly, Hadrat would say this ‘old horse’ has also been on vacation for two months (referring to the Sha’ban and Ramadan holidays) so the lessons will also commence at a steady pace before they begin to pick up in the latter part of the academic year.

“The scene is still vivid before my eyes of Hadrat Shaykh (may Allah have mercy on him) explaining the meaning and significance of the hadith wherein the Messenger of Allah (Allah bless him and give him peace) instructed that ‘Straighten your sufuf (rows), because the beauty of salah lies in the straightening of the sufuf.’ When this hadith was discussed in class, Hadrat lamented the fact that this noble sunnah of the masjid imam urging his congregation to straighten their sufuf has been discarded in many of our majids. However, his face would then brighten up as he related with great relish his experience during one of his travels to Calcutta, that an imam of a certain masjid in that sprawling city had brought this sunnah alive. That particular imam would regularly announce to his congregation the importance of straightening the sufuf before commencement of salah. [Note to the reader: Insha'Allah, by virtue of bringing sunnahs such as these alive, especially during these critical times of corruption, one would, according to a hadith, get the reward of martyrdom.)

"Alhamdulillah, Allah Most High blessed this writer (together with some other students) with the good fortune of making Hadrat's khidmah (i.e. serving him) almost daily after lunch. While he would lie down on his bed preparing for his qaylulah (afternoon nap), we would press his body and massage oil into his scalp, in order to provide relaxation for him after an exhausting morning session of teaching. During this time, he would relate interesting anecdotes, some of which were so humorous that we would go into spasms of laughter. These humorous and light moments too, were in emulation of the Sunnah of the Messenger of Allah (Allah bless him and give him peace). In this manner, Hadrat would subtly conceal his elevated spiritual rank and at the same time, make us feel part of his extended spiritual family, thereby allowing us to bask in his affection and good nature. This joviality would sometimes continue until Hadrat would fall asleep for his afternoon nap (qaylulah). I firmly believe that it is with the barakah of Hadrat's du'as and also the du'as of my other asatidha and masha'ikh that Allah Most High is, through His Divine Grace, taking some work from me in the khidmah (service) of His din.

"Hadrat used to entrust some of his money to me at the end of each month and assign to me the task of sending it by means of money order to his family. I used to attend to this duty at the local Post Office and return with the receipt and confirmation of the money having been dispatched. Hadrat used to be very cautious in these matters and would make a note of exactly how much money was sent on which date. He would then carefully file away the receipt for record purposes.

"Hadrat had immense love and affection for his students and treated them truly like the guests of the Messenger of Allah (Allah bless him and give him peace). At the end of the final year of our curriculum (the dawrah year), when our graduation day was approaching, Hadrat invited the entire class to a sumptuous lunch and his hospitality was such that he did not sit down to partake of the meal until he was satisfied that we were served properly by the attending waiters and had eaten to our fill. As we ate, he paced up and down the rows of the seated students and if he found any student's platter to be empty, he would immediately summon an attendant to refill the platter with more food!

"I was reminiscing with a colleague and friend, Mawlana Ayyub Mangera Sahib (also a student of Hadrat Shaykh) about some salient points of Hadrat Shaykh's life when he reminded me of something that is very relevant to the topic: 'It was Hadrat's (may Allah have mercy on him) habit to sit after 'Asr salah on a bench in a little garden area outside his room, in order to enjoy the fresh and cool outdoor air of the evening. Students and other visitors used to come and sit in his company. While listening to the visitors, Hadrat would be constantly engaged in the dhikr of Allah Most High. His humility was such that the tasbih beads utilised by him for his dhikr would be tucked away out of sight under the lower flap of his kurta. This obviously was first of all based on his sincerity that he did not wish to publicise that he was busy, engaged in dhikr. [Only those students who used to come daily into his company and sit close to his bench would notice that he was engaged in dhikr], secondly, he wished to put the visitors at ease that they were welcome to ask any question and that they need not feel that due to Hadrat being engaged in dhikr, the session was closed to dialogue and interaction. If a visitor posed any question, Hadrat would put his dhikr on hold for a while, respond to the question and then resume his dhikr. If Hadrat had just returned from home at the end of a madrasah vacation, he would relate his experiences of the journey.’

“As Hadrat’s home town of Mau-Nath Bhanjan (in the district of Azamgarh, UP Province) was more than thousand kilometres away from Dabhel, he had to change trains at a place called Bhusaval. Due to the long and arduous journey, there always tended to be some interesting incidents that took place at either Bhusaval, or somewhere else during the course of the journey. Hadrat would relate that incident in vivid and graphic detail to the audience seated around the bench. The audience would sit captivated and entranced at Hadrat’s description of the incident, literally latching onto every word. While describing such an event he would focus upon every individual seated there in such a manner that each individual would be made to feel special as if only he was the focus of Hadrat’s attention. The astonishing part was that if some visitor would turn up late after Hadrat had already related the incident and the visitor happened to ask how his journey was, Hadrat would repeat the entire incident for the newcomer with the same relish and vigour as he had related it to the rest of the audience. He would not at all feel it cumbersome to relate the entire incident again for the benefit of the newcomer.

“These are a few events and experiences regarding our Hadrat Shaykh (may Allah have mercy on him) put onto paper by this humble servant. May Allah Most High make me and Hadrat’s students continue to benefit from his discourses and spiritual effulgence. Amin.” (Muhammed Saeed, Azaadville)

A brief history of Shaykh A’zimi has also been recorded by Mawlana Qamr al-Zaman in his book Aqwal al-Salaf. He is also the khalifah of Mawlana Wasi’ullah (may Allah have mercy on him). Mawlana Qamr al-Zaman had requested Mawlana Sa’id al-Rahman (Shaykh A’zimi’s son) for any written advices of Shaykh A’zimi. Nothing could be found except for one article which is an explanation of a hadith regarding asking and begging. This article contains beautiful and pertinent advices. This article is as follows:

Speech of the Best of Mankind (Allah bless him and give him peace)

Sayyiduna Abu Umamah (may Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) said: “Who will take the baya’ (pledge)?” Sayyiduna Thawban (may Allah be pleased with him) the freed slave of the Messenger of Allah (Allah bless him and give him peace) said: “On which matter should we take baya’? You did take the baya’ from us once before, O Messenger of Allah!” He (Allah bless him and give him peace) said: “On this that you will not ask anyone for anything.” Sayyiduna Thawban said: “What is there (in reward) for such a person, O Messenger of Allah?” He (Allah bless him and give him peace) said: “Jannah (paradise).” Thereafter Sayyiduna Thawban took the baya’. Sayyiduna Abu Umamah says: “Thereafter I saw him (Sayyiduna Thawban) in Makkah among crowds of people. His whip fell while he was mounted (on an animal). Sometimes it would fall on the shoulder of a person. That person would grab hold of it and return it to him, but he (Sayyiduna Thawban) would not take it from him. He would dismount from the animal and take it himself.”

There is a narration recorded in Musnad Ahmad, Abu Dawud and Nasa’i wherein Sayyiduna Thawban himself says that the Messenger of Allah (Allah bless him and give him peace) said: “That person who gives me a guarantee that he will not ask anything from anyone, then I guarantee such a person jannah.” Sayyiduna Thawban (on hearing this) said: “I am prepared for it.” Thereafter Sayyiduna Thawban never asked anyone for anything. So much so, that even if his whip fell down while being mounted, he would never tell someone to retrieve it for him, but would dismount and pick it up himself.

In this hadith, there is a glad tiding of dying with iman (true faith) for that person who does not ask anything from anyone. This hadith implies that such a person will enter jannah without any punishment and will be among the successful first entrees of jannah.

Keep in mind that if by not asking, life is endangered, then it will be compulsory to ask. If in such a case the person did not ask and he died, he will be a sinner. The principle in such matters is: Necessity makes forbidden things legal. This law is unanimous among all [the jurists].

A point proven from this hadith is that those devoted to the Messenger of Allah (Allah bless him and give him peace) (i.e. the Companions), were ever ready and prepared to practice on his teachings. Even if they had the slightest doubt in any matter that maybe it was not in accordance to his teachings, they would consider it compulsory to refrain from it. Thus, Sayyiduna Thawban (may Allah be pleased with him) not asking someone to retrieve the whip was because he had the misgiving that maybe it was against the teaching of the Messenger of Allah (Allah bless him and give him peace). In reality, it is quite obvious that this (asking someone to pick up the whip), is not in conflict with that on which he took the baya’ on the hands of the Messenger of Allah (Allah bless him and give him peace).

The Islamic Shari’ah has accentuated that no one should unnecessarily ask anything from anyone. The ‘ulama have written that it is haram (prohibited) to ask and beg if that person has food for at least one day and sufficient clothes to cover his satr (those parts of the body which has to be covered). Also, if he truly does not possess even that much, but is healthy and is able to earn, then according to the correct view, it is also haram for such a person to ask. Although such people are legible for zakah, but still it is not permissible for them to ask and beg. Being legible for zakah is one matter and begging is another matter. Although a person may be legible for zakah, he still cannot ask or beg.

There are severe warnings in the hadiths regarding those who beg. It is mentioned in a hadith that a person who opens the doors of begging (upon himself) although not struck by hunger, Allah Most High will open many doors of need upon him. It means that his needs will never come to an end. The Messenger of Allah (Allah bless him and give him peace) also said that if a person realises how much disgrace and harms there are in asking, no one will ever ask from anyone.

The person who practices on the teachings of the Messenger of Allah (Allah bless him and give him peace) will always remain safe from the evil of begging, in every era. The practice of Sayyiduna Thawban (may Allah be pleased with him) is sufficient to illustrate this.

Sayyiduna Abdullah ibn ‘Umar (may Allah be pleased with them both) said that he heard Sayyiduna Umar (may Allah be pleased with him) say: “The Messenger of Allah (Allah bless him and give him peace) was giving me something (paying me for certain services rendered by me). I said: ‘Give it to someone who is more in need than me’. He (Allah bless him and give him peace) said: ‘Take it because you were not desirous of it nor were you expecting it. So take it and become self sufficient. Thereafter, if you wish, use it, or if you wish, give it in charity. Wealth that you do not receive in this manner (without asking), do not run behind it.’”

Sayyiduna Salim (may Allah have mercy on him) says that the practice of Sayyiduna ibn ‘Umar (may Allah be pleased with them both) was never to ask anyone for anything. Yes, he would accept if someone gave him something without him asking. The message of this hadith is that if someone receives something without asking, he should accept it. On the other hand, if he does not receive it in this manner (without asking), he should not hanker after it. He should not strive and struggle for its acquisition.

It is mentioned in some narrations that a person should accept if it is given without asking, otherwise it will be a rejection of a divine favour.

A famous story [is related] regarding Imam Ahmad ibn Hambal (my Allah have mercy on him). One day he went to the bazar to purchase some goods and hired a labourer to carry it home. At that moment there were some rotis (bread) kept at home. Imam Ahmad told his son to give the labourer a roti. The son presented the roti to the labourer but he refused to accept it. As the labourer was on his way out, again Imam Ahmad told his son to again present the roti to him. The son did as he was told and now the labourer accepted the roti. The son was surprised and asked the Imam the reason for this (the refusal at first and the acceptance later).

Imam Ahmad explained:  When the labourer arrived with the goods, he saw the rotis and desired and coveted them (ishraf), therefore he refused to accept the roti. But as he was leaving, he had lost hope of acquiring it and the coveting of the nafs (lower self) came to an end. Thus, he then accepted the gift of the roti. [Note: Ishraf means to covet and desire something in the possession of another, hoping that the owner will give it to him. This is from among the akhlaq razilah (undesirable and lowly attributes).]

This is something to ponder about. There was an era that this was the condition of an ordinary labourer among the laymen. Nowadays even the elite are not conscious of this (i.e. the elite nowadays are involved in ishraf). The current condition is that we do not even consider asking and coveting (ishraf) as maladies.

Among the many benefits and wisdoms of the Messenger of Allah (Allah bless him and give him peace) forbidding asking are inter-alia; he wanted to form such an Islamic society which would be free from the lowly habit of asking and begging, because this can lead to many maladies in society, e.g. suffering from an inferiority complex, society classification, lack of effort to earn, etc. (End of the article)

After this article, Mawlana Qamr al-Zaman writes: “What a beautiful explanation. The advices in this article should be written in gold!”

This is all the information that could be found regarding Shaykh A’zimi.

May Allah Most High fill his grave with nur and grant him lofty stages in the hereafter. Amin. May Allah Most High grant us all true love for His friends and make this love our means of salvation. Amin. May Allah Most High, through His grace and mercy, raise us with the awliyah on the Day of Qiyamah. Amin.

Shawwaal 1430

October 2009

In the name of Allah, the Most Gracious, Most Merciful.

All praise belongs to Allah alone, and may Allah’s blessings and peace be upon our master Muhammad and upon his family and companions.

Shaykh al-Hadith Mawlana Muhammad Ayyub A’zimi (may Allah have mercy on him) needs no introduction to those who studied or visited Madrasah Jami’ah Islamiyyah in Dabhel, India during the period between 1964 and 1984.

Fondly known as Shaykh Sahib to one and all, he served as shaykh al-hadith in Dabhel for twenty years. His students are spread throughout the world serving the din (religion). Shaykh A’zimi was a scholar of a very high calibre, an excellent teacher, a master in the science of hadith and a sufi.

For a very long time it has been my desire to write on the life of this great wali. I finally mustered the courage and started in the Name of Allah Most High. Information has been taken from the book, Tarikh Jami’ah Islamiyyah Dabhel, written on the history of the Jami’ah of Dabhel by Shaykh al-Hadith Mawlana Fadl al-Rahman A’zimi, former ustadh at Dabhel and currently shaykh al-hadith at Dar al-’Ulum Azaadville, South Africa.

I have also received information via email from the shaykh’s son, Mawlana Sa’id al-Rahman, ustadh and currently chancellor at Nadwatul ‘Ulama, Lucknow, India, and from his eldest son Mawlana Hakim ‘Aziz al-Rahman. May Allah Most High reward the two brothers for taking out time from their extremely busy schedules to supply me with information. May Allah Most High also reward Mawlana Fadl al-Rahman in abundance. Amin.

Finally, some points recorded in this biography are those remembered by students during their stay in Dabhel. It is hoped that by reading this book, the love for Allah Most High and his pious servants will increase. May Allah Most High fill the Shaykh’s grave with nur and grant him a lofty stage in the hereafter. Amin. May He also accept this compilation. Amin.

I love the pious but I am not from among them
Perhaps Allah will bestow me with piety
(Because of my love for the pious ones).

May Allah Most High accept this du’a on behalf of us all. Amin.

Birth and lineage

Shaykh A’zimi was born in the month of Shawwal 1319 AH (1902 CE) at Mau Nat Bhanjan in the district of Azamgarh, U.P., India. His lineage is as follows: Muhammad Ayyub bin Muhammad Sabir bin Ahmad bin Jiwan bin Rawshan ‘Ali.

This family previously resided in a place called Bakhtiyar Ganj, which was approximately one and a half miles from Mau. His father moved to Ilah Dad Pura, Mau, to live close to his in-laws and remained there. This is where the shaykh was born.

There were many scholars and sufis in this family-Mawlana Ismatullah, ‘Abd al-Hakim, Mawlana Safi’ullah, Mawlana Muhammad Zahir. These great personalities are mentioned in the books Nuzhat al-Khawatir and Tadhkirah ‘Ulama Hadhaz Zaman by Yunus Bilgirami. There were also other great personalities-Mawlana Muhammad Salim, Mawlana Salamatullah, Mawlana Ata’ullah, etc. (may Allah have mercy on them all). The family kept a spiritual link with Sufi Wali Muhammad Ghoswi (may Allah have mercy on him). Ghosi is a small town in the district of Azamgarh.

Education

The shaykh’s elementary education, learning to recite the Qur’an and Urdu was done at home. Thereafter for Farsi (Persian) and basic Arabic he went to Mehella Aurangabaad in Mau. There was a small madrasah in the compound of Hakim Mawlana Muhammad ‘Umar (may Allah have mercy on him). His teacher was Mawlana ‘Abd al-Rahman Aurangabadi (may Allah have mercy on him).

Thereafter he went to study under Mawlana ‘Abd al-Ghaffar Mauwi (may Allah have mercy on him) in the district of Balya where the madrasah was. He studied here for approximately a year. Mawlana ‘Abd al-Ghaffar was a prominent student of Mawlana Rashid Ahmad Gangohi (may Allah have mercy on him). ‘Allamah Balyawi and Mawlana Habib al-Rahman A’zimi (may Allah have mercy on them) were also from among his students. Mawlana wrote approximately forty books. Ten have been published and the rest have been lost. He passed away in 1351 ah (1933 ce) and is buried near the Eidgah of Mau.

He then proceeded to Madrasah Mazhar al-’Ulum in Benares under the tutorship of Mawlana Amanullah (may Allah have mercy on him). Mawlana Amanullah was one of the high-ranking students of Mawlana ‘Abd al-Hayy Farangi-Mahalli Lucknowi (may Allah have mercy on him). The shaykh stayed here for about two years. He studied Kafiyah, Sharh al-Jami’, Kubra, Sughra, Mizan, Mantiq, Sharh al-Tahzib, etc. here under Mawlana Amanullah.

Dar al-’Ulum Deoband

After going through so many stages, his father now sent him to Dar al-’Ulum Deoband at a tender age and he stayed here many years. He studied the various sciences and textbooks under the teachers of Dar al-’Ulum Deoband-’Allamah Balyawi, Mawlana I’zaz ‘Ali, Mawlana ‘Abd al-Sami’, Mawlana Rasul Khan, etc (may Allah have mercy on them all).

While studying Sharh al-Jami’ he, along with other students, attended the lessons of Shaykh al-Hind Mawlana Mahmud al-Hasan (may Allah have mercy on him) on the Sunan of Imam Tirmidhi.  Shaykh al-Hind was about to embark on his journey to the Hijaz and commenced the teaching of this book for the sake of barakah. He studied up to the second last year and returned later for the final year studies.

Logic and Philosophy

The subjects of logic and ancient philosophy were already on the decline but still sought by a few. Shaykh A’zimi now had the desire to study these. The famous teacher of the time of these subjects was Mawlana Majid ‘Ali Jaunpuri (may Allah have mercy on him) who was in a place called Meindh in the district of Aligarh. His place was a refuge for those interested in these subjects. The shaykh also came here and stayed four years studying the famous and current books on these two subjects.

He also studied a few rare books such as Sharh Isharat of Muhaqqiq Tusi, Muhakamat, a few parts of Ufuq al-Mubin, Mir Baqir and a few parts of the Shifa of Abu ‘Ali Sina (The Book of Healing by Avicenna). At that time, the latter two books were not available in printed form. The teacher had a few parts and the students would copy it (write it) from the teacher’s copy. He also studied here under Mawlana Lutfullah ‘Aligarhi (may Allah have mercy on him).

Return to Dar Al-’Ulum Deoband

After completing the study of logic and philosophy, he returned to Deoband. He now entered the final year (Dawrah Hadith).  Shaykh al-Hind had not as yet returned from his imprisonment in Malta. Subsequently ‘Allamah Anwar Shah Kashmiri (may Allah have mercy on him) filled his place. Shaykh A’zimi studied Sahih al-Bukhari under this great personality.

He studied Sunan al-Nasai and Sahih Muslim under ‘Allamah Shabbir Ahmad ‘Uthmani (may Allah have mercy on him) and Sunan Abu Dawud by Mawlana Sayyid Asghar Husayn (may Allah have mercy on him). Muwatta Imam Muhammad and Muwatta Imam Malik were taught by Mufti A’zam Mawlana ‘Aziz al-Rahman (may Allah have mercy on him). This was in the Islamic year 1338 ah (1920 ce).

After completing Dawrah Hadith at Deoband, he now began preparations for Fadil Lahore, which was considered with high regard at that time. This was a special course followed by an exam written by scholars during that era. Meanwhile Shaykh al-Hind was freed and returned from Malta in 1338 AH (1920 CE). The issue of khilafah was at its peak. A meeting of the Jam’iyyat al-’Ulama took place in Delhi under the chairmanship of Shaykh al-Hind. Five hundred ‘ulama attended. Resolutions were passed in this meeting to cut ties with the British and also to totally boycott all British and foreign goods. Due to the importance of this meeting, shaykh abandoned the idea of taking part in the Fadil Lahore exam and joined the movement.

A brief history of a few of his teachers

Shaykh al-Hind

Mawlana Mahmud al-Hasan was popularly known as Shaykh al-Hind. He was born in 1268 AH (1851 CE). His home is Deoband and he is from the lineage of Sayyiduna ‘Uthman (may Allah be pleased with him). He was the first student of Dar al-’Ulum Deoband. He started teaching at Dar al-’Ulum Deoband and later on was appointed as shaykh al-hadith. He taught for forty-four years.

Luminaries like Mawlana Ashraf ‘Ali Thanawi, Mawlana Husayn Ahmad Madani, ‘Allamah Shabbir Ahmad ‘Uthmani, ‘Allamah Anwar Shah Kashmiri, etc. (may Allah have mercy on them all) studied under him.

He received khilafah from Haji Imdadullah Muhajjir Makki and Mawlana Rashid Ahmad Gangohi. He played a major role in expelling the British from India. He was imprisoned by the British at Malta. During his imprisonment, he wrote a translation of the Holy Qur’an, which he completed in a year. He passed away in 1339 AH (1921 CE) and is buried in Deoband.

‘Allamah Anwar Shah Kashmiri

‘Allamah Anwar Shah’s family originally hailed from Baghdad and eventually settled in Kashmir. He studied at home, thereafter in Hazarah and then at Dar al-’Ulum Deoband. His spiritual link was with Mawlana Rashid Ahmad Gangohi. He taught for a while at Madrasah Aminiyyah in Delhi. He established Madrasah Fayze ‘Am in Kashmir where he taught for three years.

Thereafter he taught at Dar al-’Ulum Deoband. He taught Sunan Abu Dawud and Sahih Muslim for many years without remuneration. When Shaykh al-Hind left for Makkah, he was appointed shaykh al-hadith.

He was known for his phenomenal memory. Mawlana Idris Kandhlawi (may Allah have mercy on him) said that his memory was so unique that whatever he heard or read once was forever etched in his memory. He was also known as a ‘mobile library’. Indian and Arab ‘ulama were in awe of him.

He had many students. Among them; Mawlana ‘Abd al-Qadir Raipuri, Mufti Muhammad Shafi’ ‘Uthmani , Mawlana Badr al-’Alam Mirathi, ‘Allamah Yusuf Binnori, Qari Tayyib Qasmi, etc (may Allah have mercy on them all).

He has written many books; the most famous is Fayd al-Bari, a commentary on Sahih al-Bukhaari. He also taught at Jami’ah Dabhel for a while. He passed away in 1352 ah (1934 ce) and is buried in Deoband.

‘Allamah Shabbir Ahmad ‘Uthmani

Shaykh al-Islam Mawlana Shabbir Ahmad ‘Uthmani was born in Bijnor in 1305 AH (1888 CE). He is a student of Shaykh al-Hind. He taught in Deoband, Madrasah Fatehpur in Delhi and Dabhel. He was known for his eloquent speech and in-depth knowledge. He played a major role in the formation of Pakistan. He later immigrated to Karachi. He has written many books. The famous two are the Tafsir ‘Uthmani and Fath al-Mulhim, a commentary on Sahih Muslim.

He passed away in 1369 AH (December 1949 CE) and is buried in Karachi. More than two hundred thousand people attended his funeral prayer. He was accepted as an authority on the religion by sub-continental and Arab ‘ulama alike. His brother Mufti ‘Aziz al-Rahman ‘Uthmani was also among the teachers of Shaykh A’zimi and the Mufti of Dar al-’Ulum Deoband.

‘Allamah Ibrahim Balyawi

He was born in 1304 AH (1886 CE). He began studies at home under his father, Mawlana ‘Abd al-Rahim (may Allah have mercy on him). Thereafter he went to Jaunpur for further studies. Later on, he took admission at Dar al-’Ulum Deoband. He was very attached to Shaykh al-Hind and also gave baya’ to him.

He taught at Madrasah ‘Aliyah in Fatehpur, Azamgarh, Jami’ah Dabhel, Bengal and Dar al-’Ulum Deoband. Shaykh  A’zimi was very attached to him.

Shaykh’s son, Mawlana ‘Aziz al-Rahman, also enjoyed a close proximity with ‘Allamah Balyawi. He taught for sixty years, passed away in Ramadan 1387 AH (December 1967 CE), and is buried in Deoband.

Teaching

Madrasah ‘Aliyah

When the Khilafah movement subsided and conditions normalized, Shaykh A’zimi now had the desire to teach. Coincidentally, there was a vacancy for a chief teacher (sadar mudarris) at Madrasah ‘Aliyah near Calcutta. He was appointed in this position. He started teaching the major books of the sciences. He was still young at this time and his beard and moustache were just starting to grow. This madrasah had teachers with white beards teaching for many years. Therefore, for him to fulfil the post of chief teacher (at such a young age, with older teachers present) was not easy. He became uneasy and agitated, but he made du’a unto Allah Most High and worked hard. In a short time, they placed their trust in him and both teachers and students expressed their love and respect for him.

He stayed here for five years and two groups of students qualified in this time. Through divine aid, he was granted acceptance and recognition. Due to unsuitable climatic conditions, he became ill and had to leave the madrasah. He returned home.

Anjuman Islamiyyah - Dewriya

Not long after that (a few months), the principal of Anjuman Islamiyyah Hakim ‘Alimullah and Mawlana Abu Bakr Ghazipuri visited him at home and urged him to accept the post of chief teacher (sadr mudarris) at the madrasah. He served here for three years and taught Sahih al-Bukhari to a huge class. Among this class were Hakim Mustafa Ghazipuri and Mawlana Hidayatullah Ma ‘rufi (may Allah have mercy on them).

Madrasah Miftah al-’Ulum

During this period, Madrasah Miftah al-’Ulum was established in Mau, Azamgarh. Mawlana Imam al-Din Punjabi (may Allah have mercy on him) who was a khalifah of  Mawlana Fadl al-Rahman Ganj-Muradabadi (may Allah have mercy on him) established it. This madrasah was situated in Ilah Dad Pura, the locality of Shaykh A’zimi.

Due to the major influx of students, the madrasah moved to a masjid at the Royal Market Area. Jehanara, the daughter of King Jehan, constructed this marketplace and masjid. The great Muhaddith Mawlana Habib al-Rahman A’zimi and Mawlana ‘Abd al-Latif Nu’mani were teaching here (may Allah have mercy on them).

When departing for Dewriya, the people lied down in front of the horse-cart and said that we cannot allow you to leave us and go to Dewriya! Also, on the insistence of Mawlana Habib al-Rahman and Mawlana ‘Abd al-Latif, Shaykh A’zimi left Dewriya and joined them at Miftah al-’Ulum.

The trustees of the madrasah compelled him to take over the running and administration of the madrasah. Against his will, he was forced to accept this position. He served Miftah al-’Ulum in this position for thirty-four years. During his period of administration, the madrasah progressed greatly. The roll of the madrasah increased rapidly to four thousand. No other madrasah had such a huge roll at that time. This was the fruit of his effort and sincerity.

During this period, he travelled to many places for the purpose of soliciting funds for the madrasah. During this period, he also delivered lectures inviting the people towards religion. He also wrote articles and essays. An essay titled Falsafa Mawt was well received. Later it was published by Al-Jam’iyyat and Molwi Monthly.

He also taught during the administration period. The book Mukhtasar al-Ma’ani was stipulated for his teaching. At times, he would also teach Hidayah Awwalayn, Hidayah Akhirayn, Mishkat al-Masabih and Tafsir al-Jalalayn.

Tafsir of the Qur’an

He delivered tafsir (exegesis) of the Qur’an lessons in the Jami’ Masjid of Mau. It took him nineteen years to complete it. At the completion of the tafsir, to express his happiness, he invited people for a meal.

Shaykh A’zimi possessed a beautiful voice and a unique style of lecturing and teaching. Once he was invited to lecture at a madrasah in Yusufpur, Muhammadabad. Due to his melodious voice, the audience insisted that he first recite a ruku’ from the Holy Qur’an before lecturing. His melodious voice remained with him till the end.

After being relieved of the responsibility of administration, he remained seven more years at Miftah al-’Ulum and served as chief teacher (sadar mudarris) and shaykh al-hadith.

During this period, Mawlana Habib al-Rahman and Mawlana ‘Abd al-Latif left Miftah al-’Ulum to study the MLA course. During their absence, the shaykh had to fill their places and taught Sahih al-Bukhari and Tirmidhi for seven years (as mentioned above). A difference of opinion developed with the administration during this period.

During this very period, Mawlana Wasi’ullah (may Allah have mercy on him) visited Mau and although Shaykh A’zimi was a khalifah in the Naqshbandi silsilah, he became bay’at to Mawlana in the Chishti silsilah. He sought advice from mawlana regarding the situation at the madrasah. Mawlana advised him to resign from the madrasah and maintain silence. By doing this, “Your income will not decrease, nor your dignity and honour.” He practiced on this advice and returned home.

He was also approached and offered the position of sadar mudarris at Dar al-’Ulum Deoband, but he did not accept this position.

The Tablighi Jamat

He was also linked to the tabligh movement of Nizamuddin. Holding the position of amir (leader) of the jamat in his area, he drew people to the work of tabligh. These were the initial years of the Tablighi Jamat and people were not acquainted with the work.

Nadwat al-’Ulama - Lucknow

After leaving Miftah al-’Ulum, he taught at Nadwat al-’Ulama Lucknow as shaykh al-hadith for approximately two years.

During this period, he went for Hajj. During Hajj, he met the Principal of Jami’ah Dabhel and Mawlana Qari Muhammad Tayyib Qasmi in Makkah (may Allah have mercy on them). Qari Tayyib said to him: “Ta’lim al-Din (Jami’ah Dabhel) is our madrasah. If you go there and accept the post of sadar mudarris, it will please me greatly.” He accepted immediately in Makkah, and after his return, proceeded to Dabhel.

Dabhel

He started at Dabhel in 1384 AH (1964 CE) and remained as shaykh al-hadith and sadr mudarris there till the end of his life. His teachers; ‘Allamah Kashmiri, ‘Allamah Shabbir Ahmad ‘Uthmani. Mufti ‘Aziz al-Rahman, ‘Allamah Ibrahim Balyawi, etc. also taught there.

Hundreds of students qualified under him during his twenty years in Dabhel and they are spread throughout the world serving the religion.

Spiritual Links

Shaykh A’zimi’s father, Mawlana Sufi Muhammad Sabir (may Allah have mercy on him), was the khalifah of Mawlana Wali Ghoswi (may Allah have mercy on him).  He initiated murids in the Naqshbandi path. His murids were from far and wide-Rangoon, Burma, Gujarat. Sindh, etc.

His paternal cousin, Mawlana Ismatullah ‘Abd al-Hakim, was the khalifah of the great Naqshbandi shaykh, Mawlana Fadl al-Rahman Ganj-Muradabadi (may Allah have mercy on him).

Another paternal cousin, Hafiz Ghayathullah, was also a khalifah. This family was linked to the Naqshbandi silsilah and Shaykh A’zimi also received khilafah in this silsilah.

Later on, he developed a spiritual relationship with Muslih al-Ummah Mawlana Wasi’ullah (may Allah have mercy on him), a senior khalifah of Mawlana Thanawi. He also received khilafah from him, but he never took bay’ah anyone.

Muslih Al-Ummah Mawlana Muhammad Wasi’ullah

Mawlana Wasi’ullah (may Allah have mercy on him) was born in Fatehpur, India in 1314 AH (1897 CE). By the age of twelve, he completed hifz (memorization) of the Noble Qur’an and began studying elementary Arabic and Persian at home. He took admission at Dar al-’Ulum Deoband in 1328 AH (1910 CE) and qualified in 1335 AH (1917 CE). Among his teachers were ‘Allamah Anwar Shah Kashmiri, ‘Allamah Shabbir Ahmad ‘Uthmani, Mawlana Sayyid Asghar Husayn, etc.

He developed a spiritual link with Mawlana Thanawi during his student days and very swiftly passed through the stages of suluk. In a short while, he received khilafah from Mawlana Thanawi and became one of his senior khalifahs. Many turned to him for spiritual reformation after the demise of Mawlana Thanawi.

From Fatehpur he moved to Gaurakhpur and from there to Ilahabad. He became very famous during his stay in Ilahabad. Many turned towards him, including the ‘ulama, barristers, lawyers, judges, the rich, and the poor. His khanqah became a haven for those seeking proximity to Allah Most High. He would deal with each person according to the person’s understanding and capability.

Mufti Muhammad Shafi’ ‘Uthmani (may Allah have mercy on him) has the following to say regarding Mawlana Wasi’ullah: ” Mawlana Wasi’ullah is considered to be among the senior khalifahs of Mawlana Thanawi. Mawlana Thanawi granted him his special attention. From 1346 AH he regularly attended both the general majlis (majlis ‘am) and the special majlis (majlis khas). One day while speaking very affectionately and lovingly about him, Mawlana Thanawi asked me ‘Do you know him?’ This stay in Thanabawan made me realize that my colleague Mawlana  Wasi’ullah had excelled and surpassed me and it became a point of aspiration. At the same time, it made me remorseful over my procrastination. Thereafter I always held this friend who was also a classmate of mine in high esteem.”

He passed away on 25 November 1967 while travelling by ship during a Hajj trip. He was buried at sea. May Allah have mercy on him.

Final sickness and demise

Piles had developed a few months prior to the end of the academic year, which ends in the month of Sha’ban. Different forms of remedy were adopted but the blood did not stop. Many times, due to excessive loss of blood, physical strength decreased. At times, some strength would return.

Shaykh A’zimi returned home (Azamgarh) on the 11th of Sha’ban after the annual jalsa. There also, the piles were treated but to no avail. He developed a fever just prior to the month of Ramadan, which resulted in even more weakness. He was now hardly eating. Due to excessive weakness, he had to forego a few fasts of Ramadan. Finally, towards the end of Ramadan he underwent a piles operation. Although after the operation he did experience relief, but the blood did not stop completely. He was now considered to be out of a critical condition.

On the day of ‘Id, he was preparing to leave the house for the ‘Id salah when all of a sudden he experienced a severe pain in his chest. Because of this pain, he could not attend the ‘Id salah. A doctor was called who attributed this pain to a gastric disorder and began treating the shaykh.

Discussions were on regarding his return to Dabhel. The opinion was that as soon as he felt better, train reservations would be made for the return to Dabhel. The shaykh called his sons and expressed his desire to return to Dabhel. He also told them that he would now only teach the first volume of Sahih al-Bukhari and would not accept a salary anymore. The sons seconded his opinion and expressed their happiness at his decisions.

The chest pain did not cease completely but still recurred occasionally. For two days, the pain would begin at 3.30 am but would dissipate after taking an injection and medication. The pain again started at the same time on Friday the 6th of Shawwal. Medicine was administered but he spewed out the medicine. He was also given an injection but his condition did not improve.

His final time was drawing close and without being prompted, he started the dhikr of the Kalimah Tayyibah. At approximately 4.45 am (which was the time of congregational salah in the masjid), this servant of Allah who had served the religion for approximately sixty-five years left this worldly abode. His shahadah finger was attached to his thumb in a pointing position.

This was Friday 6th Shawwaal 1404 AH (6th July 1984). To Allah we belong and to Him is our return. He lived for approximately eighty-five years.

Death on a Friday

Allah Most High blessed the shaykh with death on a Friday. This is a great favour of Allah. The following hadith explains this great gift.

Sayyiduna Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him and give him peace) said: “Whoever dies Thursday night or Friday will be freed from punishment of the grave and will appear on the Day of Judgment with the stamp of the martyrs on him.” (Sharh al-Sudur, p. 136)

Burial

The demise of Shaykh A’zimi was announced over the loudspeakers in Azamgarh. In a short while, this news spread to the surrounding areas too. The city came to a standstill and shops remained closed. The time for the janazah salah was fixed at 1.45 pm, after the Friday salah.

People converged from all areas after the Friday salah to the vast open field of the Jami’ Masjid for the janazah salah. This field was packed and to get place became difficult. His old friend and colleague, Mawlana Habib al-Rahman, performed the salah. Thereafter he was put to rest at the local graveyard.

May Allah grant him maghfirah and special mercies. Amin.

A blessed graveyard

This graveyard is considered to be a very blessed graveyard. Shaykh Az’imi’s son Mawlana ‘Aziz al-Rahman saw a dream. He saw that the Messenger of Allah (Allah bless him and give him peace) was present in this graveyard near the graves of the ancestors of the shaykh. The Messenger of Allah (Allah bless him and give him peace) was sitting on a chair under a tree. People were rushing to meet and shake hands with Allah’s Messenger (Allah bless him and give him peace). Mawlana ‘Aziz al-Rahman also shook the blessed hands of the Messenger of Allah (Allah bless him and give him peace). Therefore, Mawlana says that he considers this graveyard to be a blessed place.

Update: Part Two

A descendant of Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him), he was born in Nanautah, a village in the district of Saharanpur (UP, India). He initially studied under his father with whom he completed the memorization of the Qur’an (hifz).  He then travelled to Delhi, where he studied under Mufti Sadr al-Din Dehlawi, Mawlana Rashid al-Din Khan, the teacher of many shaykhs Mawlana Mamluk al-’Ali Nanautwi, Mawlana Ahmad ‘Ali Saharanpuri and Shah ‘Abd al-Ghani Dehlawi. He studied some books of hadith from the renowned scholar of hadith Shah Muhammad Ishaq Dehlawi, the great grandson of Shah Wali Allah Dehlawi and successor of Shah ‘Abd al-’Aziz Dehlawi.

After studying in Delhi, Mawlana Muhammad Mazhar Nanautwi occupied himself in correcting manuscripts (tas’hih) at the publishing house of Nawlkashur. Later he taught Islamic sciences at Ajmer College, and then at Agra College.

The Battle of Shamli

In 1273/1857, Mawlana Muhammad Mazhar fought against the British in the Battle of Shamli under the leadership of Haji Imdad Allah Muhajir Makki, alongside senior scholars such as Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi, Hafiz Zamin Shahid, Mawlana Rahmat Allah Kiranwi and his own younger brother Mawlana Muhammad Munir Nanautwi. It was in this battle that he sustained serious wounds.

Mufti Mahmud Hasan Gangohi relates:

”It was the habit of Mawlana Mazhar Nanautwi that he would often lick his upper lip. Someone once asked him the reason for this, but the respected Mawlana did not inform him. When this person insisted, Mawlana remarked, ‘When the battle against the British took place at Shamli, and the Muslims were being attacked, some of my comrades were dying and my leg was also hit by a bullet (due to which it became paralysed). In this state, I saw Hurs (damsels of Paradise) with glasses in their hands. The glasses were filled with a special type of drink that they were giving to those of my fallen comrades who were dying and had no chance of surviving. As this was happening, one of the damsels came towards me. She had just placed a glass against my mouth when another damsel took hold of her hands, pulled them away [from me] and said, ‘He is not among those who are to pass away.’ A very small amount of this drink fell on my upper lip, the [sweet] taste of which remains till today. This is why I have this habit [of licking my upper lip.]”

After the battle was over, Mawlana Muhammad Mazhar went into hiding at Bareilly. Once a general amnesty was declared, he emerged from hiding and thereafter began teaching at his home.

Teaching the Islamic Sciences

Many students studied fiqh, usul al-fiqh (principles of Islamic law), kalam (scholastic theology), mantiq (classical logic), Arabic grammar and other related sciences from him.

In Shawwal 1283/February 1867, he was appointed headteacher at a madrasah founded in Saharanpur by Mawlana Sa’adat ‘Ali Saharanpuri, the well-known jurist (faqih), who was a participant of the 1273/1857 jihad and a devoted follower of Shah Ahmad ibn ‘Irfan Barelwi-the martyr of Balakot. When this madrasah progressed and an exclusive building was established for it, it was named Mazahir ‘Ulum in Mawlana Muhammad Mazhar’s honour. He exerted his efforts in teaching the Qur’an and Sunnah (hadith), and in disseminating knowledge and the Islamic sciences. He was also involved with the administration of Mazahir ‘Ulum at every level and taught there until the end of his life. During his nineteen years at Mazahir ‘Ulum he taught all the six canonical collections of hadith as well Muwatta Imam Malik, Shama’il al-Tirmidhi and Sunan al-Darimi. He taught [from the] various renowned commentaries of the Qur’an as well as al-Durr al-Mukhtar and other famous works of Hanafi fiqh and usul al-Fiqh. He toiled hard to ensure that the madrasah maintained a high academic standard and he succeeded in doing so. This was acknowledged and appreciated by scholars associated with the madrasah, including Mawlana Rashid Ahmad Gangohi. It is testimony to the efforts and sincerity of Mawlana Muhammad Mazhar Nanautwi that after his death the consultative committee of Mazahir ‘Ulum were unable to find anyone of his calibre to replace him in his all-encompassing role at the madrasah.

He had many outstanding students; most prominent amongst them was the eminent hadith scholar Mawlana Khalil Ahmad Saharanpuri. Hujjat al-Islam Mawlana Muhammad Qasim Nanautwi, founder of the renowned Islamic seminary, Dar al-’Ulum Deoband, also studied some primary books((Mawlana Anwar al-Hasan Sherkoti writes in Anwar-e-Qasimi that Mawlana Muhammad Qasim Nanautwi studied Sharh Mi’ah ‘Amil, Hidayat al-Nahw, ‘Ilm al-Sighah and other books from Mawlana Muhammad Mazhar Nanautwi. (See Sawanih ‘Ulama’-e-Deoband (Deoband: Nawaz Publications) Vol 1, p. 501) )) under his tutelage.

He also assisted in completing Ghayat al-Awtar, the Urdu translation of Imam ‘Ala’ al-Din al-Haskafi’s al-Durr al-Mukhtar, as stated in its introduction by Mawlana Muhammad Ahsan Nanautwi.

From the legacy of Mawlana Muhammad Mazhar Nanautwi’ is the continuous chain of exceptional hadith scholars that have graduated from Mazahir ‘Ulum, which include and is not limited to the likes of:

• Mawlana Khalil Ahmad Saharanpuri
• ‘Allamah Zafar Ahmad ‘Uthmani
• Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhlawi
• Mawlana ‘Abd al-Rahman Kamilpuri
• Mawlana Muhammad Idris Kandhlawi
• Mawlana Ashfaq al-Rahman Kandhlawi
• Mawlana Muhammad Ayyub Saharanpuri
• Mawlana Muhammad Yusuf Kandhlawi
• Mawlana Badr-e-’Alam Miruthi,
• Shaykh al-Hadith Mawlana Yunus Jonpuri.

His Characteristics and the Spiritual Path

He trod the path of tasawwuf under the guidance of Shaykh al-Sunnah Mawlana Rashid Ahmad Gangohi, who granted him permission (ijazah) to initiate others into the path. This despite him being older than his beloved shaykh.

Mawlana Qari Muhammad Tayyib Qasimi relates from his father, Mawlana Muhammad Ahmad Qasimi:

”Mawlana Muhammad Mazhar Nanautwi once saw Mawlana Rashid Ahmad Gangohi and Mawlana Qasim Nanautwi in a dream, sitting on a throne. Mawlana (who was older than the two shaykhs) relayed the dream in a letter to Haji Imdad Allah in which he also requested him to accept his bay’ah (pledge of spiritual purification). In reply, Haji Imdad Allah interpreted the dream by instructing him to give bay’ah to either one of the two [shaykhs]. Therefore, Mawlana Muhammad Mazhar brought the letter to Mawlana Qasim Nanautwi and requested him to accept his bay’ah. Embarrassed, Mawlana Qasim Nanautwi replied, ‘Accept my bay’ah instead!’ Mawlana Muhammad Mazhar remarked, ‘Here, this is the letter [of Haji Imdad Allah] and this is the instruction.’ Mawlana Qasim Nanautwi then said, ‘Let me give you some sound advice. Proceed to Gangoh.’ Mawlana Muhammad Mazhar went there. At first, Mawlana Rashid Ahmad Gangohi also declined. He, however, later accepted bay’ah.”

Mawlana Rashid Ahmad Gangohi would express his embarrassment at the love, respect and veneration afforded him by Mawlana Muhammad Mazhar Nanautwi. Mawlana Muhammad Mazhar Nanautwi was a person of great insight (basirat). The respect he showed his shaykh due to his eminence and lofty rank, and the love he felt for him, was natural for him as a disciple. However, Mawlana Rashid Ahmad Gangohi was unable to disregard his disciple’s seniority in age and felt obliged to act according to the blessed words of the Messenger of Allah (may Allah bless him and grant him peace), ”He who does not have mercy on our young, and does not respect our elders is not of us.” (Tirmidhi)

Mawlana Muhammad Mazhar Nanautwi was also granted ijazah in tasawwuf by Shaykh al-’Ulama’ Haji Imdad Allah Muhajir Makki, in whose heart he held a special place, as indicated in his letters (maktubat).

Mawlana Muhammad Mazhar Nanautwi was from amongst the ascetic and righteous ‘ulama’; he would be referred to in matters of fiqh. He was an erudite scholar of the rational (ma’qul), literary (lughawi), and Islamic sciences, who embodied Shari’ah and Tariqah. He would habitually use perfume when reciting the Qur’an in tarawih prayers. He would refrain from affectation (takalluf) and was an awe-inspiring person; very few people would have the courage to speak in his presence. He was known for his simplicity, humbleness, piety, intelligence and wisdom.

Mawlana Sayyid Abu ‘l-Hasan ‘Ali Nadwi wrote of him:

”He was a scholar of deep learning, who had mastery over the [Islamic] sciences. He gave bay’ah to Imam Rashid Ahmad ibn Hidayat Ahmad Gangohi, who granted him ijazah. He would recite the Qur’an often, would be constantly engaged in the remembrance of Allah, and his tongue would remain moist with [the utterance of] Ism al-Dhat (Allah). He remained aloof from affectation, was an ascetic of an austere nature, dignified and was awe-inspiring.”

Shaykh al-Hadith Mawlana Muhammad Zakariyya writes in Tarikh-e-Mazahir-e-’Ulum (History of Mazahir ‘Ulum):

”Mawlana Mazhar Nanautwi had very close relationships with Mawlana Muhammad Qasim Nanautwi and Mawlana Rashid Ahmad Gangohi. Despite being senior in age to Mawlana Gangohi, he was from amongst his deputies (khalifahs) and beloved servants.  In fact he was an ardent lover of Mawlana Rashid Ahmad Gangohi and was extremely devoted to him. He had great understanding of fiqh and hadith. He was an Allah-fearing, pious, soft-natured and virtuous saint.”

Journeys on Hajj

His first Hajj, in which Mawlana Qasim Nanautwi and Mawlana Ya’qub Nanautwi accompanied him, was performed in 1277/1861. He performed his second Hajj in 1294/1877 in the company of his shaykh Mawlana Rashid Ahmad Gangohi, Mawlana Qasim Nanautwi, Mawlana Ya’qub Nanautwi, Mawlana Shah Rafi’ al-Din, Shaykh al-Hind Mawlana Mahmud al-Hasan and others.

Famous Brothers

He had two brothers, both younger than him, who were accomplished scholars.

The elder of the two, Mawlana Muhammad Ahsan Nanautwi, was a prominent Hanafi jurist who translated a number of classical works in Urdu. In contrast to his brothers, elders and companions, Mawlana Muhammad Ahsan Nanautwi actively opposed the jihad of 1273/1857. Due to this, under duress of the local populace, he was forced to leave Bareilly, his town of residence. He returned later, after the battle had ended. There, aided by his two brothers, Mawlana Muhammad Mazhar and Mawlana Muhammad Munir, he established a publishing house called Matba’-e-Siddiqiyyah. A number of brilliant works were published from there, including

• A critical edition of Qadi ‘Iyad al-Maliki’s Al-Shifa’
• Mawlana Muhammad Qasim Nanautwi’s Tahdhir al-Nas
• Various works of Hakim al-Islam Shah Wali Allah al-Dehlawi.

Mawlana Muhammad Ahsan Nanautwi’s translations include:

• Imam Ghazali’s Ihya’ ‘Ulum al-Din
• Imam Ibn al-Qayyim al-Jawziyyah’s Ighathat al-Luhfan
• Shah Wali Allah Dehlawi’s Al-Insaf fi Bayan Sabab al-Ikhtilaf and Al-’Iqd al-Jid fi Ahkam al-Ijtihad wa ‘l-Taqlid.

He translated and annotated:

• Imam Abu ‘l-Barakat ‘Abd Allah ibn Ahmad al-Nasafi’s Kanz al-Daqa’iq
• The latter part of ‘Allamah al-Haskafi’s al-Durr al-Mukhtar.

He also annotated the following works of Shah Wali Allah Dehlawi:

• Qurrat al-’Aynayn fi Tafdil al-Shaykhayn
• Izalat al-Khafa’ ‘an Khilafat al-Khulafa’
• His Magnus opus Hujjat Allah al-Balighah.

He also collated the juridical edicts (fatwas) of Shah ‘Abd al-’Aziz Dehlawi.

Mawlana Muhammad Ahsan was wrongly and unjustly declared an unbeliever by some ‘ulama of Bareilly when he attested to a verdict of the famed scholar ‘Allamah ‘Abd al-Hayy Lucknowi, in which the latter had authenticated the narration of Sayyiduna ‘Abd Allah Ibn ‘Abbas (may Allah be pleased with him) regarding the creation of seven Earths and the existence of Prophets on each of them.

His teachers included Mawlana Mamluk al-’Ali Nanautwi, Mawlana Ahmad ‘Ali Saharanpuri and the renowned hadith scholar Shah ‘Abd al-Ghani Dehlawi, from whom he also received ijazah in tasawwuf. Luminaries with whom he enjoyed close relationships included:

• Shah ‘Abd al-Ghani Dehlawi
• Haji Imdad Allah Muhajir Makki
• Mawlana Ahmad ‘Ali Saharanpuri
• Mawlana Rashid Ahmad Gangohi
• Mawlana Muhammad Qasim Nanautwi
• Mawlana Nur al-Hasan Kandhlawi
• ‘Allamah ‘Abd al-Hayy Lucknowi
• Mawlana Muhammad Husayn Muradabadi
• Shaykh Nihal Ahmad Deobandi
• Mawlana Fayd al-Hasan Saharanpuri.

He lies buried in the Qasimi cemetery in Deoband alongside Mawlana Dhu ‘l-Fiqar ‘Ali, father of Shaykh al-Hind Mawlana Mahmud Hasan Deobandi.

The youngest brother, Mawlana Muhammad Munir Nanautwi, was a student of Mawlana Mamluk al-’Ali Nanautwi, Mufti Sadr al-Din Dehlawi and Shah ‘Abd al-Ghani Dehlawi. He served as a principal of Dar al-’Ulum Deoband for a short period upon the request of Mawlana Rashid Ahmad Gangohi. He also actively fought alongside senior ‘ulama’ in the battle of Shamli in 1273/1857. He was heavily involved with Mawlana Muhammad Ahsan’s publishing house, Matba’-e-Siddiqiyyah. His academic works include an Urdu translation of Imam Ghazali’s Minhaj al-’Abidin. He had a very close relationship with Mawlana Muhammad Qasim Nanautwi and was particularly known for his knowledge, piety, honesty and integrity.

Final Illness and Death

Mawlana Muhammad Mazhar Nanautwi endured pain in his kidneys for a number of years and passed away at the age of sixty-four (Islamic years) after Maghrib prayers on the evening of Monday 24^th Dhu ‘l-Hijjah 1302/October 1885. During his final illness, he would often touch his forehead searching for traces of sweat, as according to the Prophetic hadith it is a sign of a believer’s death. When his death was near and he began sweating from his forehead, his face lit up with joy. He was not survived by any children.

May Allah enlighten his resting place. May Allah shower His mercy upon him and grant him, his teachers and students the highest stations in Paradise. Amin.

Adapted from Al-I’lam bi man fi Tarikh al-Hind min al-A’lam (also known as Nuzhat al-Khawatir), Akabir ‘Ulama’-e-Deoband, Hadrat Mawlana Rashid Ahmad Gangohi awr unke Khulafa’, Awjaz al-Masalik ila Muwatta al-Imam Malik, Tadhkirat al-Rashid, Tarikh-e-Dar al-’Ulum Deoband and other sources.

The examples below can be found in the books of fiqh (Islamic jurisprudence), usul al-fiqh (principles of Islamic jurisprudence), kalam (theology) and usul al-hadith (principles of hadith).

[It is necessary for a believer to affirm the following:]

(1) Knowledge of Allah Most High,
(2) His ambient power (qudrah),
(3) His perfect will,
(4) His attribute of speech (kalam),
(5) The Qur’an,
(6) Qur’an is preeternally existent,
(7) Attributes of Allah are preeternal,
(8) Universe is originated (hadith),
(9) Resurrection of the physical body [not just the soul],
(10) Punishment of the grave,
(11) Reward and punishment in the hereafter,
(12) The beatific vision of Allah in the hereafter,
(13) The great intercession,
(14) Existence of the pool of Al-Kawthar,
(15) Existence of Angels,
(16) Existence of the two angels known as the honorable recorders (kiraman katibin),
(17) Finality of the Prophethood,
(18) Belief that Prophethood is gifted and not acquired,
(19) Prohibition of uttering obscenities against the Companions (muhajirin or ansar),
(20) Love for Ahl al-Bayt,
(21) Caliphate of Shaykhayn (Abu Bakr and ‘Umar - may Allah be pleased with them both),
(22) Obligation of the five salahs,
(23) Number of rak’ahs in salah,
(24) Number of prostrations in salah,
(25) Fasts of Ramadan,
(26) Zakah,
(27) Measurements used for calculating zakah,
(28) Hajj,
(29) The stay in Arafat [during Hajj],
(30) Number of circumambulations [of the Ka'ba] in tawaf,
(31) Jihad,
(32) Facing the Ka’bah in salah,
(33) Friday salah,
(34) Congregational salah,
(35) Adhan,
(36) The two ‘Ids,
(37) Permissibility of wiping over leather socks [in wudu],
(38) Prohibition of abusing any of the Prophets,
(39) Prohibition of abusing Shaykhayn,
(40) Rejection of jism (body) for Allah,
(41) Rejection of divine indwelling (hulul),
(42) Prohibition of considering unmarriageable kin (mahrams) permissible [for marriage],
(43) Stoning (rajm) of the adulterer,
(44) Prohibition of [wearing] silk for men,
(45) Permissibility of buying and selling,
(46) Bathing after ritual impurity,
(47) Prohibition of marrying one’s mother,
(48) Prohibition of marrying one’s daughters,
(49) Prohibition of marrying one’s mahrams,
(50) Prohibition of alcohol and
(51) Prohibition of gambling.

At this time 51 examples have been presented and from this it must have occurred to the reader that some matters towards which one hardly pays attention are also part of the fundamentals of religion.

Now, at the end of this discussion we will present a statement of Muhaqqiq al-Hind Shah ‘Abd al-Aziz al-Dahlawi (may Allah have mercy on him). The entire statement can be found in Ikfar al-Mulhidin [of Mawlana Anwar Shah Kashmiri]. The general rule regarding the fundamentals of religion will become lucid after this [statement] insha’Allah …

Shah ‘Abd al-’Aziz al-Dahlawi said: “Fundamentals of religion are of three types. (1) The first type is that which is proven from clear verses of the Qur’an such as the prohibition of marriage with one’s own mother or daughter. (2) The second type is that which is proven from al-sunnah al-mutawatirah (mass-transmitted narrations) — regardless if the mass-transmission was in letter or in spirit — in belief or in actions, in fara’id (obligatory acts) or in nawafil (supererogatory acts). (3) The third type is that which is established with absolute consensus (ijma’ qat’i) such as the caliphates of Sayyiduna Abu Bakr al-Siddiq and Sayyiduna ‘Umar al-Faruq (may Allah be pleased with them both).  There is no doubt that if one denies any of these [three types] then this person’s belief on the Qur’an and the Prophets is not correct.”

(Excerpt from ‘Aqida Nuzul al-Masih, p.25-26)

The zahir (external) and batin (internal) of the Messenger of Allah (Allah bless him and give him peace) were most perfect and moderate. All his actions whether ‘ibadah (worship) or ‘adah (noble habits) were free from extremism. Thus, in following him, every person can achieve moderation.

When a Muslim follows the Sunnah not only in ‘ibadah but also in ‘adah, moderation comes in the body parts (actions) and defects are wiped out. Because the heart has a special link with the body parts, this has such an effect on the heart which is actually the essence of a person that it (the heart) now begins to despise the akhlaq radhilah (lowly and base qualities) and develops akhlaq hamidah (noble and praiseworthy qualities). This moderation in the heart is termed nisbah (spiritual connection). Every true Muslim desires this.

When moderation enters the heart it gains pleasure in obedience and abhors sin. ‘Ibadah naturally becomes beloved unto that person and he finds it extremely difficult and distasteful to be disobedient unto Allah Most High.

Such a nur (divine light) is developed in the heart through which he differentiates between right and wrong and nothing remains unclear and doubtful. The same nafs (lower self), which made him habitually involved in worldly (haram) pleasures, sin, perishable beauty and evil now becomes weaker day by day. Habits are now changing, so much so that the belief in the unseen becomes so powerful and enjoyable that the most pleasurable worldly ni’mah (bounty) is nothing compared to it.

He becomes so attached to dhikr (remembrance) and fikr (contemplation) of Allah Most High that negligence for a moment in this regard is considered a greater loss than the loss of kingdom of the earth, life wealth and family, dignity and of the most precious possessions.

Tasawwuf is the core of iman (true faith) and not something extra. Suluk is the essence of that iman which every Muslim claims to have, on condition that he experiences the sweetness of it in his heart. This same Shari’ah which was taught to us by the Messenger of Allah (Allah bless him and give him peace) is actually suluk and tariqah, on condition that the effect moves from the body parts on to the heart and ‘amal becomes the result of the heart being attached to it.

A sick person doesn’t feel hungry at all. He forces himself to eat because of the doctor’s instructions, also that his body can develop strength to fight the sickness. Another person who is healthy eats because he desires and enjoys food. Both are eating to live and both are benefiting from the food. On the surface there seems to be no difference between the two, but in reality there is a great difference. The sick person has to subject his nature (force himself) to consume food while the healthy person subjects the food to his nature (tab’iyyah).

By this example understand the difference between a person who makes ‘ibadah but has to force himself and the sahib al-nisbah wali (perfect and perfected saint) who makes the same ‘ibadah due to the desire and longing of his heart.

If the doctor did not force the sick person to eat, he would not have eaten and not felt any guilt, remorse and grief. Although the result of not eating will have its detrimental effects later but presently he is happy to leave food. On the other hand, the healthy person, if he doesn’t eat, suffers immediately, becomes weak and will be unable to do anything until and unless he eats.

This perfect health is called tariqah, which the heart acquires. The spiritual food is called Shari’ah which one should be truly desirous of and be able to sacrifice for it.

Yes, initially one has to apply force and pressure. Later it will develop into this stage insha’Allah where one enjoys being nurtured by the Shari’ah.

The heart is like a mirror, which reflects the tajalliyah (divine lustres). For this to happen, the heart has to be cleansed and polished. This clean and polished condition has to be maintained through mujahadah (constant effort and sacrifice) that will keep away the darkness of sin and evil character. When the dust, grime and rust are removed, then this person is now constantly engaged in dhikr and fikr and is constantly attentive towards Allah Most High. The result of this attentiveness is the reflection on the mirror (the heart) is formed. The joy and pleasure of this condition is beyond words. When this mirror gains light from the Giver of Light (Allah Most High) then it lights up the world. This is the same light that emanated from the noble heart of the Messenger of Allah (Allah bless him and give him peace) which lit up the world. This light from his noble heart spread to others who had purified their hearts. They in turn spread it to others. This light of guidance taken from the light of Nubuwwah (Prophethood) is found in every era and is still present although fourteen hundred years have passed.

The carriers of this light are the awliya (the friends of Allah), and there have been and there are still hundreds of them. From among this illuminated, fortunate, blessed and pristine group (in our times) are ‘Arif Billah Mawlana Shah Hakim Muhammad Akhtar, Muhiyy al-Sunnah Mawlana Shah Abrar al-Haq (may Allah have mercy on him), Masih al-Ummah Mawlana Shah Muhammad Masih Allah Khan (may Allah have mercy on him), Shaykh al-Hadith Mawlana Muhammad Zakariyya Muhajir Madani (may Allah have mercy on him), Faqih al-Ummah Mawlana Mufti Mahmud Hasan Gangohi (may Allah have mercy on him), Shafiq al-Ummah Mawlana Shah Haji Muhammad Faruq (may Allah have mercy on him) and many others. May Allah Most High bless them all with His special favours, blessings and mercies. May Allah Most High through His Grace and Mercy and through the blessings of this illustrious group, make us all from among them. May He raise us with them on the Day of Judgment. Amin Ya Rabb al-’Alamin.

Through repentance a person has corrected his relationship with Allah Most High. Through repentance not only has the sin been forgiven, it has also been erased from his book of deeds! Allah Most High has erased it from his book of deeds but you, because of that sin, are thinking low of him and treating him with contempt. You are taunting and ridiculing him. This action is extremely despised by Allah Most High.

This is regarding a person whom you know has repented. If you don’t know whether he has repented or not, then there is always this possibility that he, being a mu’min (believer), has repented or will repent in the future. Therefore, if someone has committed a sin and you do not know whether he has repented or not, you still do not have the right to hold him in contempt. It is possible that he has repented. Remember! Abhorrence should be for the sin and not the sinner! Hatred should be for sins. Allah’s Messenger (Allah bless him and give him peace) did not teach us to despise those who sin.

On the other hand, the sinner is worthy of pity and compassion, for this distressed person has been overtaken by a sickness. If a person is overtaken by a physical sickness, do you abhor his sickness or the person who is sick? Does the sick person become the target of your hatred? Obviously, the sick person is not deserving of your hatred. Yes, despise his sickness. Concern yourself with removing his sickness, so make du’a. The sick person should not be the target of hatred. He should be pitied for the reason that this poor person is caught up in a difficulty.

If someone is a kafir (disbeliever) then despise his kufr (disbelief), do not despise him. Make du’a for him that Allah Most High grants him guidance. Amin. How much did the kuffar (disbelievers) not persecute the Messenger of Allah (Allah bless him and give him peace)? They shot at him with arrows, they pelted stones at him, and his body bled from various places, but the words that flowed from his mouth were the following: “O Allah! Grant my people guidance, for they do not know the reality” (of this din).

Take note that that he did not despise them because of their kufr, shirk (associating partners with Allah), oppression and transgressions. Rather, while expressing pity and affection, he made du’a for them that ‘O Allah! These people are ignorant. They are unaware of the reality; therefore they are treating me in this manner. O Allah! Grant them guidance’.

So when seeing someone involved in sin, have pity on him and make du’a for him and try to steer him away from sin. Advise and counsel him but do not think low of him. Perhaps Allah accepts his repentance and he surpasses you in the sight of Allah.

I have heard the following words of advice of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi from my respected father, Mufti Muhammad Shafi’ and ‘Arif Billah Dr. Abdul Hayy ‘Arifi (may Allah have mercy on them): “I consider every current Muslim and every non Muslim, as far as the future is concerned to be superior to me.” “As far as the future is concerned” means that although the person is presently in the condition of kufr, maybe Allah Most High grants him the tawfiq (guidance) of repenting and he is freed from the burden of kufr. Thereafter, Allah Most High raises his status so high that he surpasses me!

“Every current Muslim” means that a person who is a Muslim, a person of iman (true faith), one whom Allah Most High has granted the wealth of iman. What do I know regarding his connection and status with Allah Most High? Every person’s relationship with Allah Most High is unique. How can we judge anyone? Therefore, I consider every Muslim to be superior to me.

In this statement of Hakim al-Ummah, “I consider every Muslim to be superior to me”, there is obviously no possibility of lies and deception, or that he just said it out of moral courtesy. He said it because he firmly believed it. Anyway, to think low of someone, even though it is due to his committing of sin, is not permissible.

This malady of regarding others with contempt is found mostly in people who have reformed and turned towards din (Islam). They were not concerned with din previously but now have changed and became steadfast on salah and fasting. They have made their dressing and appearance in conformity with the Shari’ah. They have started frequenting the masjid. They have become regular in performing salah with congregation. Satan induces such a person with this thought that you are now on the straight path. These people who are involved in sin are ruined. The result of this thought is that he starts thinking low of them and treats them with contempt. He now starts criticizing them in a hurtful manner. This results in Satan involving such people in vanity, self-regard and pride. When a person suffers from self-regard and pride, all his good actions are destroyed.

When a person’s gaze falls on himself that he is pious and others are bad then he is caught up in vanity. Vanity causes all good actions to become worthless. Only that action is acceptable which is done with sincerity for Allah Most High alone. After performing the action the person makes shukr (gives thanks) unto Allah Most High that He granted me the tawfiq to perform this action (if He did not grant me the tawfiq, I would never have been able to carry out this action).

Therefore, do not treat anyone with contempt. Do not think low of any non-Muslim or any sinner.

It is mentioned in a hadith that when seeing a person afflicted with any sickness, recite the following du’a:

اَلْحَمْدُ للهِ الَّذِىْ عَافَانِىْ مِمَّا ابْتَلاَكَ بِه وَ فَضَّلَنِىْ عَلَى كَثِيْرٍ مِّمَّنْ خَلَقَ تِفْضِيْلاً

All praises are due unto Allah, who has granted me safety from that which he has afflicted you with, and granted me well-being over many of the creation. (Al-Hisn al-Hasin, p.349)

It is sunnah to recite this du’a when seeing an afflicted person. The Messenger of Allah (Allah bless him and give him peace) taught us this (Note: it should be recited softly lest the afflicted person is offended).

Shaykh Dr. Abdul Hayy ‘Arifi (may Allah have mercy on him) used to say: “Whenever I pass by a hospital, then, praises be to Allah, I always recite this du’a.” He would also make du’a that Allah grants the sick good health.

One of my teachers used to say that Allah’s Messenger (Allah bless him and give him peace) taught us to recite this du’a when seeing a sick person, but I also recite it when seeing someone involved in sin. Sometimes when walking on the road I see people lined up at the cinema houses purchasing tickets. I recite this du’a on seeing them. Then I make shukr unto Allah Most High that He has saved me from this sin.

The reason for reciting this du’a when seeing a person involved in sin is that just as a physically sick person is worthy of pity, so is the sinner worthy of pity and sympathy, for he is also caught up in a predicament. Also, make du’a for him that: “O Allah! Remove this difficulty from him.”

It should be known that those who are presently involved in sin and you consider them low and worthy of contempt may later on receive the tawfiq of repentance and surpass you! So for what reason are you boasting? If you have been granted the tawfiq of abstaining from sin then make shukr unto Allah Most High. If they haven’t as yet received the tawfiq, then make du’a for them that Allah Most High grants them guidance and grants them relief from their afflictions. Amin.

Anyway, despise kufr, despise sin and transgression, but do not despise the person. In fact, you should treat him with love and kindness. When you speak to him, speak with softness and affection. Speak with feeling and love so that it may have a good effect on him. This was always the method of all our pious elders.

I heard this story of Hadrat Junayd al-Baghdadi (may Allah have mercy on him) from my respected father Mufti Muhammad Shafi’ (may Allah have mercy on him). While passing a certain place, Hadrat Junayd saw a person hanging from the gallows, whose hands and one leg was amputated. He inquired from the people regarding this person. The people informed him that this person was a habitual thief. His hand was cut when he was caught the first time. His leg was cut when caught the second time. Now on the third occasion he has been hanged. Hadrat Junayd went forward and kissed the dead man’s foot.  People said to him: “This man was such a big and habitual thief, and you kissed his feet?” He replied: “Although he had committed such a big crime and sin for which he has been punished, but he had a wonderful quality in him, and that is steadfastness (istiqamah). Although he used this quality in a wrong way, however, he remained steadfast on the manner of his chosen occupation. His hand was amputated but he never left his choice. His leg was amputated yet he remained steadfast on theft. His other hand was amputated and still he did not give up his occupation. He remained steadfast on theft until finally his life has been taken. It is now apparent that he had the quality of steadfastness in him and I kissed his foot because of this quality.” May Allah Most High grant us this quality in our worship and obedience unto Him. Amin.

Anyway, the pious servants of Allah do not despise people but despise the evils perpetrated by them. They (the pious) go to the extent of saying that if an evil person has any good qualities in him then those good qualities should be striven for! Concern yourself with trying to remove the bad qualities in a person by speaking to him with love and affection. Speak only to him and do not speak to others about him.

It is mentioned in a hadith: “A believer (mu’min) is a mirror to another believer” (Abu Dawud). If a person has a spot on his face and stands in front of a mirror, the mirror will reflect that spot on his face. The mirror is showing him his defects. In the same way, a believer is also a mirror to another believer. When a believer sees another with a defect, he should inform him with love and affection that you have this certain weakness in you, remove it.

It is just like when a person has a worm or any insect crawling on him, then out of concern you inform him that there is an insect crawling on him, so remove it. Similarly, if a Muslim brother has a dini defect in him, then with love and affection, inform him that he has this defect in him, because a believer is a mirror to another believer.

Mawlana Ashraf ‘Ali Thanawi says that this hadith teaches us that when you see a fault in another person, then inform only that person of this fault, do not tell it to others. The Messenger of Allah (Allah bless him and give him peace) compared a believer to a mirror. The mirror only exposes the spot on the face to the person standing in front of it and not to others. Thus, the duty of a believer is to inform the person involved that he has a certain weakness in him and not to inform others of his weakness. If a person also tells others then it implies that he has acted upon his own evil desires and this will not be an act of din anymore. If he only informs and advises the afflicted person with love and concern, then this is what iman (true faith) and brotherhood demands. But to despise or think low of him is not permissible under any circumstance.

May Allah Most High grant us the understanding and the guidance to practice on this. Amin.

Shah Wali Allah awr unki Siyasi Tehrik, p. 197 (Sindh Sagar Academy, 2008 ed. by Mawlana ‘Ubayd Allah Sindhi)

One day a poor person asked me concerning a need in which he was hard-pressed and I sensed in my heart an inspiration com­manding me to give, and informing me of an ample reward in this world and the next, so I gave and witnessed that what my Lord had promised me was true. The knocking at the door of (Divine) Generosity, the arousal of inspiration and its selection of my heart on that day, and the manifestation of the reward, all of that hap­pened before my very eyes.

Sometimes expenditure of money is an anticipated source of the divine mercy, such as when there arises a motive among the Highest Council for the elevation of a community so that everyone who undertakes to carry out their command is blessed, and a person’s undertaking an expenditure at that time is equivalent to (partici­pating) in the difficult military expedition. Another example would be a period of drought when a community is among the most needy of God’s creatures, and what is intended is their revival.

In summary, the truthful news-bearer made from this conjec­tured instance a general rule, by saying that whoever gives charity to such and such a type of poor person-or in such and such a situation-God will accept this action from him. Then someone hears this and submits to its ruling wholeheartedly, and finds what was promised to be true.

Sometimes the lower self comprehends that the love of wealth and being miserly with it harms a person and turns him from his course, so that he suffers from this very greatly. He is not able to prevent this except by practicing giving away whatever he loves best. In his case giving is the most beneficial thing, for if he does not give, the love (of wealth) and miserliness will remain as they are, and in the Afterlife will take on the shape of a hairless snake or his wealth will take on the shape of some thing which harms him and this is the hadith, “A soft sandy plain will be spread out for them,” and His saying, may He be Exalted, “and those who hoard gold and silver.”

Sometimes the time of person’s destruction may have come, and his ruin has been decreed in the World of Images (Alam al-Mithal), then he pro­ceeds to spend great wealth, while he and other good persons around him entreat God. Thus he cancels out his destruction on his own through the destruction of his wealth, and this is his saying, may the peace and blessings of God be upon him, “Nothing turns back destiny except petitionary prayer, and nothing extends the life­span except piety.”

Sometimes it occurs that a person does a wicked act due to being overcome by his physical nature, and then becomes aware of its repugnance and repents. Then physical nature again over­comes him and he returns to it. The wisest thing to do in curing his soul is to persist in spending great wealth in amends for what­ever (wrong) he does so that this (loss) will be on his mind, and deter him from (the wicked acts) which he intends.

Sometimes good character and the preservation of the extended family system consist of distributing food, giving greetings to all and sundry, and various types of charitable acts, and this is commanded and considered to be a freewill offering (sadaqa). Zakat increases the blessing, extinguishes (the divine) anger by attract­ing an effulgence of mercy (from God), repels the punishment of the Afterlife which results from miserliness, and favorably dis­poses the invocation of the Highest Council (Al-Mala’ al-Ala) who improve things on the earth toward this person, and God knows better.

Taken with permission from the English translation of Hujjat Allah al-Balighah (The Conclusive argument from God) by Prof. Marcia K. Hermansen.