Tuesday, July 31, 2012

Chronological list/Timeline of Muslim scholars

Here is the article from the link given below.
IT IS THANKS TO ALL OF THESE SCHOLARS, BY THE WILL OF ALLAH, THAT THIS NOBLE RELIGION OF ISLAM HAS BEEN PROTECTED UNTIL OUR TIMES. HERE ARE THEIR DATES OF DEATH:
The date indicated after the name of the scholar is usually the date of death (except for a few of them where it says “was alive in” as this is the information we could gather).When two dates are mentioned, then the first date is the birth date.
A.H. means “After the Hijrah” (we are now in 1433 A.H.); and CE = Common Era  (we are in 2012)
The Scholars at the time of the Salaf (the “Salaf ” being the period of the first three centuries after the Hijrah)
  • Al-Imam ‘Ali Ibn Abi Talib 40 A.H
  • Abdullah ibn al-Abbas (often referred to as “Ibn Abbas“) (3 before Hijrah – 68 A.H.)
  • Imam Abdullah Ibn ‘Umar 74 A.H.
  • Imam Abdullah Ibn Ja‘far Ibn Abi Talib 80 A.H.
  • Imam Anas Ibn Malik 90 A.H.
  • Imam Zaynul-‘Abidin Ali Ibn Al-Hasan Ibn Ali 94 A.H
  • Imam Sa‘id Ibn Musayyib 94 A.H.
  • Imam ‘Awrah Ibn Az-Zubayr 94 A.H.
  • Imam ‘Ubayd Ibn ‘Abdullah Ibn ‘Utbah Ibn Mas‘ud 99 A.H.
  • ‘Umar Ibn ‘Abdul-‘Aziz – Al-Khalifatur-Rashid (Hums) 61/63 – 101 A.H
  • Imam Salim Ibn Abdullah Ibn ‘Umar 106 A.H.
  • Imam Maymun Ibn Mahran 107 A.H.
  • Imam Muhammad Ibn Muslim Ibn Shihab Az-Zuhri 125 A.H.
  • Imam Ja‘far As-Sadiq Ibn Muhammad Al-Baqir Ibn Zaynul-‘Abidin Ali Ibn Al-Hasan Ibn Ali 148 A.H.
  • Imam Al-Kabir Abu Hanifah An-Nu‘man Ibn Thabit Al-Kufi (Baghdad) 80-150 A.H.
  • Abu ‘Amr Abd ar-Rahman ibn Amr al-Awzai 88- 158 A.H.
  • Abu Abdullah Sufyan ibn Said ath-Thawri 97-161 A.H.
  • Abu Abdullah Malik ibn Anas ibn Malik ibn Amr ibn Harith 93-179 A.H.
  • Abdullah ibn Abd al-Rahman al-Hanzali ibn al-Mubarak  118-181 A.H.
  • Qadi Abu Yusuf Yaqub ibn Ibrahim ibn Habib al-Ansari al-Kufi al-Baghdadi 113(or 117)-182 A.H.
  • Imam Abu Abdullah Muhammad ibn al-Hasan al-Shaybani 135-189 A.H.
  • Imam Muhammad Ibn Idris Ash-Shafi‘i  150-204 A.H.
  • Al-Hafidh ‘Abdullah Ibn Abi Shaybah 235 A.H.
  • Imam ‘Abdullah Ibn Yahya Ibn Mubarak 237 A.H.
  • Imam Abu Abdullah Ahmad ibn Muhammad ibn Hanbal al-Shaybani 164-241 A.H.
  • Abu l-Fayd Thawban Dhu n-Nun Al-Misri 245 A.H.
  • Imam Muhammad Ibn Isma‘il Al-Bukhari 194-256 A.H.
  • Muslim Ibn Al-Hajjaj Ibn Muslim Al-Qushayri al-Nissaburi 202-261 A.H.
  • Al-Hafidh ‘Abdullah Ibn Abi Dunya (Baghdad) 261 A.H.
  • Abu Abdallah Muhammad ibn Yazid Ibn Majah al-Rabi al-Qazwini 273 A.H.
  • Abu Issa Muhammad ibn Issa at-Tirmidhi 209-279 A.H.
  • Abu ‘Abdu r-Rahman Ahmad ibn ‘Ali an-Nasa’i 215-303 A.H.
  • Imam Muhammad ibn Jarir ibn Yazid al-Imam Abu Ja’far at-Tabari (m.311 AH)
  • Al-Lughawi Ibrahim Az-Zajjaj 311 A.H.
  • Abu Dawud Sulayman ibn Ash’ath al-Azadi as-Sijistani (230-316 AH)
  • Al-Hafidh al-Mujtahid Muhammad ibn Ibrahim Ibn al-Mundhir an-Naysaburi (m.318 AH)
  • Al-Hafidh At-Tirmidhi (Baghdad) 320 A.H;
  • Imam Abu Ja’far Ahmad ibn Salamah at-Tahawi 239 – 321 A.H.
  • Imam Abu Hasan Ali ibn Ismail al-Ashari 260-324 A.H.
  • Imam Abu Mansur Muhammad ibn Muhammad al-Samarqandi al-Maturidi ( m.333 AH) 333 A.H.
  • Al-Hafidh Abu Bakr Muhammad ibn Hibban al-Tamimi al-Busti al-Shafi’i (270-354 AH)
  • Al-Hafidh Abul-Qasim Sulayman At-Tabarani 260 – 360 A.H.
(and many others…)
The Scholars at the time of the Khalaf (the “Khalaf ” being the period since the end of the Salaf period until today)
  • Abu ‘Uthman Al-Maghribi Sa‘id Ibn Salam 373 A.H.
  • Abu al-Layth Nasr Ibn Muhammad Ibn Ahmad Ibn as-Samarqandi 378 A.H.
  • Shaykh Abu Bakr Ibn Muhammad Ishaq Al-Kalabadhi Al-Hanafi 380 A.H.
  • Abdullah Ibn Abi Zayd al-Qayrawani al-Maliki (m.386 AH)
  • Shaykh Abu Sulayman Ahmad Ibn Muhammad Al-Khattabi 388 A.H.
  • Shaykh Abu Abdullah Al-Husayn Ibn Al-Hasan Al-Halimi Ash-Shafi‘i 403 A.H.
  • Al-Qadi Abu Bakr Muhammad Al-Baqillani Al-Maliki 403 A.H.
  • Mufti of Naysabur Shaykh Abu t-Tayyib Sahl Ibn Muhammad Ash-Shafi‘i 404 A.H.
  • Al-Hafidh al-Hakim Muhammad ibn Abdullah al-Naysaburi 405 A.H.
  • Imam Abu Bakr Muhammad Ibn Al-Hasan (Ibn Furak) Al-Asbahani ash-Shafi’i 406 A.H.
  • Muhammad ibn al-Husayn Abu Abd ar-Rahman al-Azdi as-Sulami al-Naysaburi al-Shāfi’i 412 A.H.
  • An-Nahwi Abu ‘Ali Al-Marzuqi 421 A.H.
  • Al-Ustadh Abu Mansur Abd al-Qahir ibn Tahir al-Baghdadi 429 A.H.
  • Shaykh Ali Ibn khalaf Al-Maliki (Ibn Battal) 449 A.H.
  • Abu al-Hasan Ali Ibn Mouhammad Ibn Habib al-Mawardi (m.450 AH)
  • Al-Hafidh abu Bakr Ahmad ibn al-Husayn al-Bayhaqi   (Naysabur) 458 A.H.
  • Abu Bakr Ahmad ibn Ali ibn Thabit ibn Ahmad ibn Mahdi ash-Shafii al-Khatib al-Baghdadi 463A.H.
  • Shaykh Abul-Qasim ‘Abdul-Karim Ibn Hawazin Al-Qushayri 465 A.H.
  • Al-Mutakallim Abul-Mudhaffar Al-Isfarayini 471 A.H.
  • Imam Abu Ishaq Ash-Shirazi 472 A.H.
  • Imam al-Haramayn Abul-Mu‘ali ‘Abdul-Malik Ibn ‘Abdullah Al-Juwayni 478 A.H.
  • Al-Faqih Abu Sa‘id Al-Mutawalli Ash-Shafi‘i 478 A.H.
  • Al-Lughawi Abul-Qasim Al-Husayn Ibn Muhammad (Ar-Rajib Al-Asfahani) 502 A.H.
  • Imam Abu Hamid Muhammad Ibn Muhammad Al-Ghazali 505 A.H.
  • Shaykh Abul-Ma‘in Maymun Ibn Muhammad An-Nasafi 508 A.H. (the author of Tabsirat al-Adilla)
  • Imam Abul-Qasim Sulayman (Salman) Ibn Nasir Al-Ansari An-Naysaburi 512 A.H.
  • Shaykh Abul-Wafa’ ‘Ali Ibn ‘Aqil Al-Baghdadi Al-Hanbali 513 A.H.
  • Shaykh Abu n-Nasr ‘Abdur-Rahim Ibn Abdul-Karim Al-Qushayri 514 A.H.
  • Shaykh Abul-Walid Muhammad Ibn Ahmad Al-Maliki (Ibn Rushd the grandfather) 520 A.H.
  • Al-Muhaddith Abu Hafs Najmud-Din ‘Umar Ibn Muhammad ibn Ahmad An-Nasafi 537 A.H. (the author of the book “Aqaid” which has been commented by at-Taftazani).
  • Shaykh Abu th-Thana’ Mahmud Ibn Zayd Al-Hanafi 539 A.H.
  • Al-Qadi Abu Bakr Ibn Al-‘Arabi Al-Maliki 543 A.H.
  • Al-Qadi ‘Iyad Ibn Musa Al-Maliki (Marrakesh) 544 A.H.
  • Shaykh Muhammad Ibn ‘Abdul-Karim Ash-Shahrastani 548 A.H.
  • Shaykh Sirajud-Din ‘Ali Ibn ‘Uthman Al-Awshi Al-Hanafi 569 A.H.
  • Al-Hafidh Abul-Qasim ‘Ali Ibn Al-Hasan Ibn Hibatullah Ad-Dimashqi (Ibn ‘Asakir) 571 A.H. (the author of the Tabyin)
  • Imam As-Sayyid Ahmad Ar-Rifa‘i 578 A.H.
  • An-Nasir Salahud-Din Al-Ayyubi 532 – 589 A.H.
  • Abu Shuja Ahmad ibn al-Husayn al-Asfahani 593 A.H.
  • Al-Hafidh Al-Mufassir Abu l-Faraj  ‘Abdur-Rahman Ibn ‘Ali Ibn al-Jawzi (Baghdad) 597 A.H.
  • Shaykh Tajud-Din Muhammad Ibn Hibatullah Al-Makki Al-Misri 599 A.H.
  • Shaykh Al-Mubarak Ibn Muhammad (Ibn al-Athir) 606 A.H.
  • Al-Mufassir Abu Abdullah Muhammad ‘Umar al-Husayn Fakhrud-Din Ar-Razi 606 A.H.
  • Shaykh Abu Mansur Fakhrud-Din And ar-Rahman Ibn Muhammad Ibn Hasan Ibn ‘Asakir 620 A.H. (author of the Epistle on the Creed)
  • Shaykh Isma‘il Ibn Ibrahim Ash-Shaybani Al-Hanafi 629 A.H.
  • Al-Mutakallim Sayfud-Din Al-Amidi 631 A.H.
  • Shaykh ‘Umar As-Suhrawardi 632 A.H.
  • Shaykh Abdul-Khattab Ibn Dihya 633 A.H.
  • Shaykh Jamalud-Din Mahmud Ibn Ahmad Al-Hasiri Al-Hanafi 636 A.H.
  • Shaykh Jamalud-Din Abu ‘Amr Uthman Ibn ‘Umar Al-Maliki (Ibnul-Hajib) 646 A.H.
  • Shaykh Najmud-Din Mankubaras 652 A.H.
  • Shaykh Abu Shama 655 A.H.
  • Shaykh ‘Abdul-‘Adhim Al-Mundhuri (Eygpt) 656 A.H.
  • Shaykh al-Islam Izz al-Din Abd al-Aziz ibn Abd al-Salam al-Sulami  660 A.H.
  • Shaykh Muhammad Ibn Ahmad Al-Qurashi Al-Hashimi 669 A.H.
  • Al-Mufassir Abu Mansur Fakhr ad-Din Abdullah Muhammad ibn Ahmad al-Ansari al-Qurtubi Al-Maliki 671 A.H.
  • Shaykh Ahmad Al-Badawi (Tanta, Egypt) 675 A.H.
  • Al-Hafidh Abu Zakariya Yahya Ibn Sharaf An-Nawawi (Damascus) 676 A.H.
  • Shaykh Zakariya Ibn Muhammad Al-Ansari Al-Qazwini 682 A.H.
  • Al-Usuli Shaykh Shihab ad-Din Abu ‘Abbas Ahmad Ibn Idris Al-Qarafi Al-Maliki 684 A.H.
  • Qadi ‘Abdullah Al-Badawi (Shiraz) 685 A.H.
  • Shaykh Al-Baydawi 685 A.H.
  • Shaykh Zaynud-Din ‘Ali Ibn Muhammad Ibn Mansur (Ibnul-Munayyir) 695 A.H.
  • Shaykh Muhammad Al-Busiri 695 A.H.
  • Shaykh As-Salih ‘Abdullah Ibn S‘ad (Ibn Abi Jamrah) 699 A.H.
  • Al-Hafidh Taqiyyud-Din Abul-Fath Muhammad Ibn ‘Ali Ibn Wahb Al-Qushayri (Ibn Daqiq Al-‘Id) 702 A.H.
  • Al-Mutakallim Ahmad Ibn ‘Ata’ullah Al-Iskandari Ash-Shadhali 709 A.H.
  • Al-Mufassir Abu l-Barakat ‘Abdullah Ibn Ahmad An-Nasafi 710 A.H. (author of the Tafsir)
  • Al-Lughawi Muhammad Ibn Mukarram Al-Ifriqi Al-Misri (Ibn Mandhur) 711 A.H.
  • Al-Muhaddith ‘Ali Ibn Muhammad Al-Baji Ash-Shafi‘i 714 A.H.
  • Al-Qadi Safiyyud-Din Al-Hindi 715 A.H.
  • Al-Faqih Muhammad Ibn ‘Umar Ibn Makki (Ibnul-Murahhal) 716 A.H.
  • Al-Faqih Fakhrud-Din Ibnul-Mu‘allim Al-Qurashi 725 A.H.
  • Al-Qadi Kamalud-Din Az-Zamalkani 727 A.H.
  • Al-Qadi Badrud-Din Muhammad Ibn Ibrahim (Ibn Jama‘ah) 733 A.H.
  • Shaykh Shihabud-Din Ahmad Ibn Yahya Ibn Isma‘il Al-Kilabi Al-Halabi (Ibn Jahbal) 733 A.H.
  • Shaykh ‘Umar Ibn Abul-Yaman Al-Lakhmi Al-Fakihi Al-Maliki 734 A.H.
  • Shaykh Abu ‘Abdullah Muhammad Ibn Muhammad Al-‘Abdari (Ibnul-Hajj Al-Maghribi Al-Maliki) 737 A.H.
  • Al-Mufassir Al’a’ u d-Din Ali ibn Muḥammad al-Khazin al-Baghdādī 741 A.H.
  • Al-Malik An-Nasir Muhammad Ibn Qalawun 741 A.H.
  • Shaykh Husayn Ibn Muhammad At-Tibi 743 A.H.
  • Shaykh ‘Isa Abu r-Rawh Az-Zawawi 743 A.H. S
  • Shaykh Ahmad Ibn ‘Uthman Al-Jawjazani Al-Hanafi 744 A.H.
  • Al-Mufassir Abu Hayyan Athir ad-Din Muhammad ibn Yusuf al-Gharnati al-Andalusi 745 A.H.
  • Al-Qadi Muhammad As-Sa‘di Al-Misri Al-Akhinna’i 750 A.H.
  • Al-Mujtahid Mutlaq Abul-Hasan ‘Ali Taqiyyud-Din As-Subki 756 A.H.
  • Imam ‘Adadud-Din ‘Abdur-Rahman Al-Iji 756 A.H.
  • Al-Hafidh Salahud-Din Abu Sa‘id Khalil Al-‘Ala’i 761 A.H.
  • Shaykh ‘Abdullah Ibn As‘ad Al-Yafi‘ Al-Yamani 768 A.H.
  • Muhammad ibn Ismail ibn Muhammad Badr ar-Rashid (m.768 AH)
  • Shaykh Taj ad-Din Abu Nasr ‘Abd al-Wahhab ibn Taqiyu d-Din as-Subki 771 A.H.
  • ‘Abd ar-Rahman ibn Muhammad ibn al-Khaldun 784 A.H.
  • Shaykh Muhammad Ibn Yusuf Al-Baghdadi (Al-Karmani) 786 A.H.
  • Shaykh Abu Ishaq Ibrahim Ibn Musa Ash-Shatibi Al-Andalusi 790 A.H.
  • Shaykh Mas‘ud Ibn ‘Umar At-Taftazani 791 A.H.
  • Imam Abdullah at-Turki al-Misri az-Zarkashi  794 A.H.
  • Shaykh Burhan ad-Din Ibrahim Al-Maliki 799 A.H.
  • Shaykh of Africa, Abu ‘Abdullah Ibn ‘Arafah At-Tunisi Al-Maliki 803 A.H.
  • Al-Lughawi Majdud-Din Muhammad Ibn Ya‘qub Al-Fayruzabadi 817 A.H.
  • Al-Hafidh Waliyyud-Din Abu Zur‘ah Ahmad Ibn ‘Abdur-Rahim Al-‘Iraqi 826 A.H.
  • Al-Faqih Abu Bakr Taqiyyud-Din Al-Husni Ash-Shafi‘i 829 A.H.
  • ‘Allamah ‘Ala’ud-Din Al-Bukhari Al-Hanafi 841 A.H.
  • Al-Faqih Ibn Qadi Shuhbah Ash-Shafi‘i 851 A.H.
  • Al-Hafidh Shihab ad-Din Abu l-Fadl Ahmad Ibn Hajar Al-‘Asqalani 852 A.H.
  • Shaykh Badrud-Din Mahmud Ibn Ahmad Al-‘Ayni Al-Hanafi 855 A.H.
  • Shaykh Jalalud-Din Muhammad Ibn Ahmad Al-Mahalli 864 A.H.
  • Shaykh Muhammad Ibn Muhammad Al-Hanafi (Ibn Amirul-Hajj) 879 A.H.
  • Shaykh Burhanud-Din Ibrahim Ibn ‘Umar Al-Baqa‘i Ash-Shafi‘i 885 A.H.
  • Shaykh Abu ‘Abdullah Muhammad Ibn Yusuf As-Sanusi 895 A.H.
  • Shaykh Ahmad Zarruq Al-Fasi Al-Makki 899 A.H.
  • Al-Hafidh Muhammad Ibn ‘Abdur-Rahman As-Sakhawi 902 A.H.
  • Al-Hafidh Abu l-Fadl Jalalud-Din ‘Abdur-Rahman Ibn Abu Bakr As-Suyuti 911 A.H.
  • Shaykh Abul-‘Abbas Shihabud-Din Ahmad Ibn Muhammad Al-Qastalani Al-Misri 923 A.H.
  • Al-Qadi Zakariya Al-Ansari Ash-Shafi‘i 926 A.H.
  • Shaykh Jalalud-Din Ad-Dawwani 928 A.H.
  • Shaykh Abu ‘Ali Muhammad Ibn ‘Ali Ibn ‘Abdur-Rahman Ad-Dimashqi (Ibn ‘Iraq Al-Kinani) 933 A.H.
  • Al-Hafidh Muhammad Ibn ‘Ali Al-Hanafi (Ibn Tulun) 953 A.H.
  • Shaykh Ash-Sha‘rani Al-Misri 973 A.H.
  • Shaykh Shihabud-Din Ahmad Ibn Muhammad (Ibn Hajar Al-Haytami) (Makkah) 907 – 974 A.H.
  • Shaykh Muhammad Al-Khatib Al-Misri 977 A.H.
  • Shaykh Ahmad Ibn Muhammad Al-Witri 980 A.H.
  • Ahmad Ibn Qasim al-Abbadi d.994 A.H.
  • Shaykh Shamsud-Din Ar-Ramli 1004 A.H.
  • Shaykh Mulla Ali ibn Sultan Muhammad al-Qari  1014 A.H.
  • Shaykh Al-Islam, Mansur ibn Yunis al-Buhuti 1015 A.H.
  • Shaykh ‘Abdur-Ra’uf Al-Mannawi Ash-Shafi‘i 1029 A.H.
  • Shaykh Burhanud-Din Ibrahim Ibn Ibrahim Ibn Hasan Al-Laqqani Al-Misri Al-Maliki 1041 A.H.
  • Shaykh Ahmad Ibn Muhammad Al-Maqqari At-Tillimsani Al-Maliki 1041 A.H.
  • Al-Muhaddith Muhammad Ibn ‘Ali (Ibn ‘Allan As-Siddiqi Ash-Shafi‘i) 1057 A.H.
  • Shaykh ‘Abdus-Salam Ibn Ibrahim Al-Laqqani Al-Misri Al-Maliki 1078 A.H.
  • Al-‘Allamah Kamalud-Din Al-Bayadi Al-Hanafi 1098 A.H.
  • Shaykh Muhammad Ibn ‘Abdul-Baqi Az-Zurqani Al-Maliki 1122 A.H.
  • Shaykh ‘Abdullah Ibn ‘Alawi Al-Haddad Al-Hadrami Al-Husayni 1132 A.H.
  • Shaykh Abu l-Hasan Nur ad-Din Muhammad Ibn ‘Abd al-Hadi As-Sindi Al-Hanafi 1138 A.H.
  • Shaykh ‘Abdul-Ghani An-Nabulusi Ad-Dimashqi Al-Hanafi 1143 A.H.
  • Shaykh ‘Isma’il Ibn Muhammad Al-‘Ajluni 1087 – 1162 A.H.
  • Abd al-W ahhab ibn Ahmad Barakat ach-Shaafi’i al-Azhari at-Tandatawi (was alive in) 1743 CE
  • Shaykh Abul-Barakat Ahmad Ibn Muhammad Ad-Dardir Al-Maliki Al-Misri 1201 A.H.
  • Al-Hafidh As-Sayyid Muhammad Murtada al-Husayni Az-Zabidi 1205 A.H.
  • Mufti Muhammad Khalil Al-Muradi 1206 A.H.
  • Al-‘Allamah Ad-Dusuqi 1230 A.H.
  • Mawlana Khalid Ibn Ahmad An-Naqshabandi 1242 A.H.
  • Al-Faqih Muhammad Amin Ibn ‘Umar Al-Hanafi (Ibn ‘Abidin) 1252 A.H.
  • Al-Muhaddith ‘Abdul-Latif Fathullah Al-Hanafi 1260 A.H.
  • Shaykh Muhammad ‘Uthman Al-Mayraghani Al-Makki Al-Hanafi 1268 A.H.
  • Al-Muhaddith Muhammad Ibn Darwish Al-Hut Al-Husayni Al-Bayruti 1276 A.H.
  • Muhammad ibn ‘Ali as-Sanusi (m.1276 AH)
  • Shaykh Ibrahim Al-Bayjuri Ash-Shafi‘i 1277 A.H.
  • ShaYkh Ahmad Marzuqi Al-Maliki Al-Makki [was alive in] 1281 A.H.
  • Shaykh Baha’ud-Din Muhammad Mahdi Ibn ‘Ali As-Sayyadi Al-Husayni (Ar-Rawwas) 1287 A.H.
  • Shaykh ‘Umar Ibn Muhammad Al-Ansi Al-Bayruti 1293 A.H.
  • Shaykh ‘Abdul-Ghani Al-Ghanimi Al-Maydani Al-Hanafi 1298 A.H.
  • Al-Mutakallim ‘Abdullah Ibn ‘Abdur-Rahman Ad-Dahlabi Al-Hanafi [was alive in] 1299 A.H.
  • the Shaykh of Egypt, Muhammad ‘Ullaysh (m.1299 AH)
  • Shaykh Ahmad Zayni Dahlan al-Makki ash-Shaafi’i ( m.1304 AH)
  • Al-Muhaddith Muhammad Al-Qawuqji At-Tarabulsi Al-Hanafi 1305 A.H.
  • Shaykh Muhammad Nawawi Al-Jawi Ash-Shafi‘i 1316 A.H.
  • Al-Mutakallim ‘Abdul-‘Aziz Ibn ‘Abdur-Rahman As-Sakandari 1317 A.H.
  • Shaykh ‘Abdul-Basit Al-Fakhuri 1323 A.H.
  • Shaykh Husayn Ibn Muhammad Al-Jisr At-Tarabulsi 1327 A.H.
  • Shaykh Rajib Ibn Muhammad Jamalud-Din Al-Bayruti 1328 A.H.
  • Shaykh Muhammad Abul-Huda As-Sayyadi 1328 A.H.
  • Shaykh Isma‘il Ar-Rumi Al-Hanafi 1330 A.H.
  • Shaykh Salim Al-Bishri Al-Misri Al-Azhari 1335 A.H.
  • Shaykh Ahmad Ibn Muhammad Ibn Habibullah Bamba Al-Baki Al-Maliki 1345 A.H.
  • Shaykh ‘Abdul-Majid Ash-Sharnubi Al-Azhari 1348 A.H.
  • Mufti Mustafa Ibn Ahmad Ash-Shatti Al-Hanbali Ad-Dimashqi 1348 A.H.
  • Shaykh Mustafa Naja Ash-Shafi‘i 1351 A.H.
  • Al-Muhaddith Anwar Shah Al-Kashmiri Al-Hanafi 1352 A.H.
  • Shaykh ‘Abdul-Majid Al-Maghribi At-Tarabulsi 1352 A.H.
  • Shaykh Mahmud Ibn Muhammad Khattab As-Subki Al-Azhari 1352 A.H (= 1933 CE)
  • Shaykh Muhammad Al-Khadar Ash-Shanqiti 1353 A.H.
  • Shaykh ‘Abdul-Fattah At-Tarabulsi 1354 A.H.
  • Mufti Muhammad Bakhit Al-Muti‘i Al-Misri 1354 A.H.
  • Shaykh Muhammad Hasanayn Makhluf 1355 A.H.
  • Shaykh Muhammad Ibn Ibrahim Al-Husayni At-Tarabulsi 1362 A.H.
  • Shaykh Yusuf Ad-Dujwi Al-Misri 1367 A.H.
  • Shaykh Muhammad ‘Abdul-‘Adhim Az-Zurqani 1367 A.H.
  • Shaykh Muhammad Az-Zahid Al-Kawthari 1371 A.H.
  • Shaykh Mustafa Wahib Al-Barudi 1372 A.H.
  • Shaykh Salamah Al-Qada‘i Ash-Shafi‘i 1376 A.H.
  • Al-Hafidh Ahmad Ibn Muhammad Ibn As-Siddiq Al-Ghumari Al-Maghribi 1380 A.H.
  • Al-Musnad Abul-Ashbal Salim Ibn Jundan Al-Indunisi [was alive in] 1383 A.H.
  • Al-Muhaddith Muhammad ‘Arabi At-Tabbani Al-Maliki 1390 A.H.
  • Shaykh Abu Hamid Ibn Marzuq Al-Makki 1390 A.H.
  • Shaykh Muhammad At-Tahir Ibn ‘Ashur Al-Maliki 1393 A.H.
  • Shaykh ‘Abdul-Karim Ar-Rifa‘i Ad-Dimashqi 1393 A.H.
  • Al-Muhaddith ‘Abdullah Ibn Muhammad Ibn As-Siddiq Al-Ghumari Al-Maghribi 1413 A.H.
(and many others…)
Source : Sunnism

Macaulian Intellectuals Under Spotlight

Why we need to protect our traditional centres of learning that produce "real" intellectuals

Just came across this excerpt from a book A Sense of Seige: The Geopolitics of Islam and the West here, about the pseudo intellectuals, which sadly Pakistan is rife with:
This is a real tragedy. These intellectuals are unable to question their positions and their assumed mission because they have no intellectual, academic or informative resource other than the West to rely on. Western sources are their only assets; and once their link to these sources is lost, they will be abandoned in the middle of a desert. Sadly, these intellectuals are unable to find the spiritual energy and intellectual courage necessary to save themselves and their countries, to preserve their roots, because that would mean denial of what has become their identity. In this case, “the decisive hour,” as defined by Marx -- a concept that evolved into “class suicide” -- takes place, when a part of the ruling class separates itself and joins the revolutionary class. These intellectuals ultimately expect the support of military coups and dicta regimes. The Middle East has the most unfortunate examples of intellectual class suicide. The obstacle to democracy in this region is not Islam, or Muslim people; it is the intellectuals.
A thought provoking excerpt, indeed. Pseudo intellectuals have become a bane of my country's existence. Or is it the case with the entire Muslim world, in general? The only real intellectuals are those who are directly involved with the acquisition and imparting of traditional Islamic learning because they still hold on to the "academic and informative sources other than the West." Pakistan, as one of our teachers used to say, is a very unique country. It is one of those countries where we still find a "mullah" sitting on a straw mat and deriving his "spiritual and intellectual courage" necessary to save his deen, which he "still" equates with his country that emerged on the map of this world in the name of Islam. Despite all the attempts to secularise the nation, defame the "mullah" and Islam, Pakistan is one Muslim country which still has people who consider their religion as being far superior to everything else in life. They are those who, when told their country won't survive the pincer movement against it and would disintegrate, quietly retreat into seclusion and pray for their country, and yet at the same time say that no matter what happens, a Muslims's allegiance is primarily to his deen and if that stays intact all losses are recoverable. May Allah protect Pakistan and the people of deen who still make survival possible in this country.
Source : ((Today's Zaman via) The Critics Diary via)  Musafir-e-Dasht

Yours Truly for Release of Dr Aafia Siddiqui

Here, for the first time, you have a glimpse of a gem, in some detail, that we have lost into the indefinite custody of enemies of Islam.

Sunday, July 29, 2012

The Cow Will Be Even Holier

Israel is one holy cow that rises and rises in esteem.

Mitt Romney visits Israel to vow closer ties

 Mr Romney says that Mr Obama has undermined Israel and supported its enemies.

 Source : BBC 

What is Jubbul Huzn?

"Abu Hurairah narrated that Rasulullah (sallallahu alayhi wasallam) said:
'Seek refuge with Allah from Jubbul Huzn.' (Th Sahaabah) said: 'O Rasulullah! What is Jubbul Huzn?' Rasulullah (sallallahu alayhi wasallam) said: 'It is a valley in Jahannum. Every day Jahannum seeks refuge from it four hundred times.' Someone asked: "O Rasulullah! Who will enter it?' Rasulullah (sallallahu alayhi wasallam) said: 'It has been prepared for the Qurraa' who display their deeds. Verily, the most hated qurraa' by Allah are those who visit the rulers." --Ibn Maajah

Source : SF

When the Leader is Wrong

Hadith - Reported by Ahmad (3/403) and Ibn Abee 'Aasim (2/521) with a saheeh isnaad.

It is authentically reported from the Messenger in the hadeeth of 'Iyaad ibn Ghunum who said, "The Messenger of Allaah (saaws) said, 'Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him.' "

Source : SF

Friday, July 27, 2012

This World is Perhaps Incomplete Still

Allama Iqbal's Poem Translated by Brother Mastam

Woh Harf-e-Raaz Ke Mujh Ko Sikha Gya Hai Junoon
Khuda Mujhe Nafs-e-Jibraeel De To Kahon

The breath of Gabriel if God on me bestow,
I may in words express what Love has made me know

Sitara Kya Meri Taqdeer Ki Khabar Dey Ga
Woh Khud Farakhi-e-Aflaak Mein Hai Khwaar-o-Zaboon

How can the stars foretell what future holds in store?
They roam perplex’d and mean in skies that have no shore

Hayat Kya Hai, Khiyal-o-Nazar Ki Majzoobi
Khudi Ki Mout Hai Andesha Ha’ay Goonagoon

o fix one’s mind and gaze on goal is life, in fact:
To ego’s death to lead the thoughts that mind distract

Ajab Maza Hai, Mujhe Lazzat-e-Khudi De Kar
Woh Chahte Hain Ke Main Apne App Mein Na Rahon

How strange! The bliss of self having bestowed on me,
God mighty will that I beside myself should be

Zameer-e-Paak-o-Nigah-e-Buland-o-Masti-e-Shauq
Na Maal-o-Doulat-e-Qaroon, Na Fikar-e-Aflatoon

Clean conscience, lofty gaze and zeal is all I hold.
I neither like nor claim Plato’s thought or Croesus’ gold

Sabaq Mila Hai Ye Miraaj-E-Mustafa (SAW) Se Mujhe
Ke Alam-e-Bashriat Ki Zadd Mein Hai Gardoon

By Holy Prophet (SAW) Ascent this truth to me was taught,
Within the reach of man high heavens can be brought

Ye Kainat Abhi Na-Tamam Hai Shaid
Ke Aa Rahi Hai Damadam Sada’ay ‘Kun Fayakoon’

The Life perhaps is still raw and incomplete:
Be and it becomes e’er doth a voice repeat

Elaj Atish-E-Rumi Ke Soz Mein Hai Tera
Teri Khirad Pe Hai Ghalib Farangion Ka Fasoon

The West hath cast a spell on thine heart and mind:
In Rumi’s burning flame a cure for thyself find

Ussi Ke Faiz Se Meri Nigah Hai Roshan
Ussi Ke Faiz Se Mere Saboo Mein Hai Jehoon

Through his bounty great my vision shines and glows,
And mighty Oxus too in my pitcher flows

Thursday, July 26, 2012

Professor Shafikuddin Mollah Expired

Dr Shafikuddin Mollah, professor of condensed matter physics at the Physics Department of AMU, died yesterday afternoon on Wednesday, 25 July, 2012 at Gangaram Hospital in Delhi where he was shifted from Patel Chest Institute for some tests. He is survived by his wife, a son and a daughter. Dr Mollah had got a DSc from AMU and was a prolific paper writer and a major contributor to publication list of the department. He specialized in synthesis and characterization of materials. His sad demise also cuts the department's condensed matter physics staff by half. He was in his mid forties. He had pursued his research and service career in Jadavpur University, Kolkata and BIT, Ranchi in India as well as in Israel, Japan and Taiwan. He was member of the Executive Council of Guru Jambeshwar University, Hisar in Haryana.

Wednesday, July 25, 2012

America Still Feeling Superior

Here is a BBC report about Oprah Winfrey episode on India. The programme was aired in April in the US and last weekend in India. The crux of the matter is her contention: "I heard some Indian people eat with their hands still?"

Yes, we do eat with hand. No intentions of ever changing that. Except those unfortunate ones who thing US is the epitome of all virtue. There is the danger of future history discovery the opposite.

Assessment of Zakir Naik

Here are the Fatawah of Deoband institutions on Zakir Naik.

Dr Zakir Naik is a Da'ii and we give him his due respect for that. He knows himself that he is not an Alim in Deen. Thus Ulema have given their decree that he, not being an Alim in deen, should focus his da'wah to what he is good at (i.e. comparative religion), and leave religious answering to the Fuqaha.

Darul-uloom Deoband

Question: Asalamu Alikum wb our respected scholars of Islam, My question is regarding the famous daee of Islam Dr.Zakir Naik whether the method & way of his preaching,debating, studing different religons' scriptures are valid in the light of Quran & Hadith or not, and should Muslims learn his Dawah techniques or not? what are the particular things in his work that are against Islam? please send me a private email.
Answer: (Fatwa: 1541/1322=B/1429)
The statements made by Dr Zakir Naik indicate that he is a preacher of Ghair Muqallidin, he is of free mind and does not wear Islamic dress. One should not rely upon his speeches.
And Allah (Subhana Wa Ta'ala) Knows Best
Darul Ifta, Darul Uloom Deoband

Darul-uloom Karachi

According to information provided by people Dr Zakir Naik is an expert on comparative religion and he is known as a good orator, however he is not a qualified Islamic scholar or a Mufti. Furthermore he not only doesn't do Taqleed (himself) of any of the four Imams of Fiqh but criticises the ones who do Taqleed (of these four Imams).
Therefore the opinions of Dr Zakir Naik in Shariah matters and injunctions will not be deemed acceptable unless they are endorsed by a trusted scholar or a Mufti and general public are advised not to heed his opinions in Shariah matters...
Allah (SWT) knows best.
Humble servant,
Khalid Jameel
Darul-Iftaa, Darul-uloom Karachi
This answer is correct!
Humble servant,
Mahmood Ashraf
Assistant Mufti
Darul-Iftaa, Darul-uloom Karachi
This answer is correct!
Humble servant,
Abdur-Rauf
Assistant Mufti
Darul-Iftaa, Darul-uloom Karachi
This answer is correct!
Humble servant,
Mohammed Abdul-Manaan
Assistant Mufti
Darul-Iftaa, Darul-uloom Karachi

Jamia Binoria (Karachi)

.The above-mentioned Dr (Saheb) is not an Authentic scholar of Islam and from his external appearance doesn't appear to be "strictly religious" therefore following him in matters of religion could be detrimental.
However, if the intention of respected Dr (Saheb) is to propagate the Deen then it is advised that he should fulfil this noble obligation (of Islamic propagation) under the guidance and with consultation with Authentic and trusted scholars (of Islam) so that it may become a means of great benefit for all parties involved.
Humble servant,
Saifullah Jameel
Darul-Iftaa, Jamia Binnoria Karachi

Shaykh (Mufti) Ebrahim Desai (HA)

Question: Could you please comment about Dr. Zakir Naik. Is he preaching according to Suunah? He has views which do not agree with schools of thoughts. Should we learn from his scholarship?
Answer: In the name of Allah, Most Gracious, Most Merciful
Assalaamu 'alaykum waRahmatullahi Wabarakatoh
Zakir Naik is known for discussions on comparative religions. He is not a qualified Aalim of deen. His comments on fiqh have not merit. If it is true that he condemned the fiqh of the Imams, then that in itself is a clear indication of his lack of fiqh and understanding of Shairah. We have come across a fatwa from Darul Ifta Jamia Binnoria, regarding Zakir Naik not being a certified Aalim of Deen. Zakir Naik should consult with Ulama in his endeavor of propagating deen.
And Allah knows best
Wassalam
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
Question: We run the web-site called Central-Mosque and we have several articles from Dr Zakir Naik about comparative religion.
1 We have NEVER put any of his opinions of Fiqh as it is clear that he is not a scholar.

2 Mufti Nawal-ur-Rahman Saheb has recently issued many Fatawa about the misguidence of Dr Zakir Naik and as an example; please see below on his site. Download Audio Answer : 6329
In the light of these Fataws what should be done? Should we remove the articles which are about Hindu'ism etc?
Answer: In the name of Allah, Most Gracious, Most Merciful
Assalaamu 'alaykum waRahmatullahi Wabarakatoh
Zakir Naik is known for discussions on comparative religions. He is not a qualified Aalim of deen. His comments on fiqh have no merit. If it is true that he condemned the fiqh of the Imams, then that in itself is a clear indication of his lack of fiqh and understanding of Shairah. We have come across a fatwa from Darul Ifta Jamia Binnoria, Pakistan regarding Zakir Naik not being a certified Aalim of Deen. He should consult with Ulama in his endeavor of propagating deen.
Dr Zakir Naik is an MBBS by profession, comparative religion orator and Da'ii by choice. Knowledge is not merely information that one may acquire from books, rather it is the chain of Nûr that flows from teacher to student. Anyone who deems knowledge to be mere information then he should know that Abu Jahal (Allah's curse be upon him) was also knowledgeable, and if one thinks knowledge is in oration/khitaab then one should know that Adölf Hitler led the whole Germany with his oration into annihilation of a whole race.
Dr Zakir Naik is a Da'ii and we give him his due respect for that. He knows himself that he is not an Alim in Deen. Thus Ulema have given their decree that he, not being an Alim in deen, should focus his da'wah to what he is good at (i.e comparative religion), and leave religious answering to the Fuqaha.
Many times, our youth get impressed by contemporary comparative religious orators, because of their affluent speeches and abilities in deductive logic. This may be true to some extent in debates with a counterpart but Knowledge of Deen is much beyond this.
Conclusively, May Allah accept Dr Zakir Naik's efforts in deen and give him taufiq to take guidance from the Ulema in matter of Shariah and Aqeeda. Ameen.
And Allah knows best
Wassalam
Darul Iftaa, Madrassah In'aamiyyah

Shaykh (Mufti) Nawal-ur-Rahman (HA)

Question: Is Dr. Zakir Naik's material on 'Islam and comparative religion' reliable? I know that he is not an Alim but can we listen to his lectures on 'Islam and comparative religion' without paying attention to matters of Fiqh which, I agree, he is not qualified to discuss and elaborate? Is Harun Yahya's literature (not videos) reliable? Is one allowed to listen to his lectures on topics other than the ones he is not qualified for? For e.g. his books on Darwinism and nature deserve appreciation. [United States]
The answer is within your question, itself. Those who are not authentically qualified and have learned through "Self-study" are not trustable, therefore we should be cautious and such people should be avoided.
Question: I have a question about Zakir Naik. I heard your fatwa to one of the questions posted earlier that Zakir Naik is Going Astray (gumrah hain). I just want to know on what basis is he gumrah according to you? I myself totally believe in what you have said, I don't need any Daleel but I told this to one of my friend and he was asking me for the reason. [Canada]
The injunction of him (Dr Zakir Naik) being on error was passed because on some occasions he was asked about "Sunnah" and "Dress code" etc. and in his response he denied these matters and stated that they have no importance in Islam.
Furthermore, he is not an authentic scholar of Islam and for obvious reasons to enquire from someone who is not a qualified, trusted and authentic scholar of Islam can't be deemed appropriate because a laymen would be unable to judge between the right and wrong being uttered from an unqualified person.
The times which we live in has given rise to groups and individuals who are free-thinking and he (Dr Zakir Naik) agrees with them and is one of them.
These are the reasons why we felt the need to disagree with him and point out his error. 

An answer to Dr. Zakir Naik's answer regarding Schools of thought

Composed by M. Yasin Achhodi
{jb_dropcap}I{jb_dropcap}n a question posed to Dr. Zakir Naik regarding which school of thought a Muslim should follow, he answered in the following manipulating manner in which a layman can easily be affected with lack of knowledge. His answer will be quoted first followed by the reply. To read his entire article first, click here.
Dr. Zakir Naik wrote:
1. Muslims should be united
Muslims today, are divided amongst themselves. Such divisions are not endorsed by Islam. Islam believes in fostering unity amongst its followers.
The Glorious Qur'an says:
"And hold fast, altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves." [Al-Qur'an 3:103]
Which is the rope of Allah that is being referred to in this verse? It is the Glorious Qur'an. The Glorious Qur'an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Beside saying 'hold fast all together' it also says, 'be not divided'.
Taqleed and following of an Imam has not broken unity. In the Haramayn, it is the Muqallideen who read together and coexist peacefully whereas the ones who are strictly against it decide to make their own gatherings, Jamaa'ah and also groups.
My question: who has broken unity? A Muqallid or a person with his own views of Deen?
Dr. Zakir Naik wrote:
The Qur'an further says,
"Obey Allah, and obey the Messenger" [Al-Qur'an 4:59]
All the Muslims should follow the Qur'an and authentic Ahadith and ensure that they are not divided among themselves
Why is the remaining verse of the Holy Qur'aan forgotten?
"O you who believe! Follow Allah; follow the Messenger and those of authority (Amr) amongst you." (Surah al-Nisaa Verse 59)
Abdullah ibn Abbas (ra) says that in this verse, 'Amr' refers to the jurists. This explanation is narrated from Mu'aawiyah ibn Salah from Ali ibn Talhah which is a sound chain, Al-Itqaan)
The verse continues, "And if you dispute, then refer to Allah and the Messenger if you really do believe in Allah and in the last day. (Surah al-Nisaa Verse 59)
Allah's statement subsequently "if you dispute..." proves that those of Amr are indeed jurists because He has ordered everyone else to follow them and then proceed to say that "if you dispute.." Hence Allah has ordered those of Amr to refer the disputed issue to the Book of Allah the traditions of the Prophet. The lay person would be unaware of how to refer the disputed issue to the Book of Allah and to the Sunnah and how their proofs would apply to the situations and events. Thus, it is established that the second command, is for the scholars. (Ahkaamul Qur'aan, vol 2, pg 257)
My question: Why state quarter of the verse as proof for not following scholars when the remainder of the verse denies your claim?
Dr. Zakir Naik wrote:
2. It is prohibited to make divisions in Islam.
The Glorious Qur'an says:
"As for those who divide Their religion and break up Into sects, you have no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did." [Al-Qur'an 6:159]
In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects.
But when one asks a Muslim, "who are you?" the common answer is either 'I am a Hanafi or Shafi or Maliki or Hanbali. Some call themselves 'Ahle-Hadith'.
When a non-Muslim asks, "who are you?" the common answer is "I am a Muslim"
When a Muslim asks, "who are you?" the common answer is, "son of so n so" or "I am a Gujrati/Pakistani/Malaysian" etc. Does this mean that to be a Pakistani is being guilty of the people mentioned in this verse?
I, till today, have not heard "I am a Hanafi" or "Shaafi'ee" being the answer to "who are you?" Furthermore, Taqleed has not created divisions. This is grave misconception. Ahlus Sunaah Wal Jamaa'ah are proud to follow the Sahaabah. The Islam of the Sahabaah was the complete Islam. They saw Nabi (s) and they saw the Qur'aan in him. The understandings of the Sahaabah is our understanding. There were differences of opinion in the Sahaabah too. Ibn Abbas (ra) narrates that 'Umar ibn Khattab gave a sermon at Jabiyah and said, "O people! If you want to know about the Qur'aan, go to 'Ubaid ibn Ka'b. If you want to know about inheritance, go to Zaid ib Thaabit. If you want to about Fiqh, go to Mu'aadh ibn Jabal. If you want to know about wealth, then come to me for Allah has made me a guardian and a distributor. " (Tabarani) We hear it all the time, "oh you follow them, but we follow Qur'aan & Sunnah." Those who claim to follow the Qur'aan & Sunnah as understood by themselves, please take a moment to observe the following. Salim ibn Abdullah narrates that Abdullah ibn 'Umar was asked about a person who owed another person some money and had to pay the load at a fixed time. The creditor then agrees to forgive a portion of the load if the debtor pays before the deadline. Ibn 'Umar disliked this agreement and forbade it. (Muwatta Imam Malik) There is no explicit Hadith of the Prophet which has been offered as proof nor was any proof sought from Ibn 'Umar (ra). It is evident that this ruling was a personal judgement of Ibn 'Umar. Abdur Rahmaan narrated that he asked Ibn Sireen about entering public baths. Ibn Sireen said that 'Umar used to dislike the idea. (Mataalibul 'Aaliyah by Hafiz Ibn Hajar) Ibn Sireen, who was one of the most learned followers of the Companions, did not mention any proof except to say that 'Umar used to dislike the idea. This is despite the fact that there are several Ahadeeth regarding the issue of public baths. There are plenty more examples available. Now my question: Who is causing the division? The one who follows a jurist like the Sahaabah and those who followed them did? Or the ones who are breaking all bonds and ties from the people of authority, the people of knowledge and telling everyone not to follow those of authority and to follow only Qur'aan & Sunnah no matter how you understand it? Who is this verse more likely to refer to?
Dr. Zakir Naik wrote:
3. Four Schools of Thoughts
The Islamic world has produced several learned Islamic scholars (Imams), but out of these, four became more famous and their teachings spread in different parts of the world.
It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Qur'an or any authentic Hadith that a Muslim should only follow one of these four Imams.
'Umar Ibn Khattab (ra)'s sermon at Jabiyah in which mentioned who to go to for which subjects is also not mentioned in the Qur'aan. It is very easy to say "it is a misconception," maybe if the conception was mentioned, the misconception would not remain. To avoid the possibility of contradictions amongst the scholars of differing Ijtihad over a primary source, the laity were encouraged to follow only one Madhhab and Mujtahideen instead of referring to several. This idea gained domination during the 3rd and 4th century AH. One of the most important reasons for this was that a person can not take the judgement which suits his desires best. According to some jurists for example, Talaaq (divorce) takes place whereas according to some, it doesn't. Most people will no doubt follow the jurist which suits their desire best.
Following desires to the extent that they believe Halaal to be Haraam and Haraam to Halaal is disastrous. Disobedience of this nature is fatal and makes religion and law mere shame. For this reason, the acceptance of following only one Madhhab has successfully continued for around 11 centuries in the majority of Muslims. Furthermore to proudly state its acceptance in the eyes of Allah that it is the scholars of Ahlus Sunnah Wal Jamaa'ah, those who do follow the Qur'aan, those who do follow the Sunnah, those who do follow the two as understood by the Sahaabah and those who do follow an Imam are those who Allah has accepted to lead prayers in the Haramayn Shareefayn.
My question: Is Qur'aan & Sunnah your only source of making judgements? If yes, why did the Sahaabah not ask for proof from Qur'aan & Sunnah? Why did some Sahaabah refer to other Sahaabah for rulings? Were they not learned enough?
Dr. Zakir Naik wrote:
4. Respect all the Great Scholars of Islam.
We must respect all the great scholars of Islam, including the four Imaams, Imam Abu Hanifa, Imam Shafi, Imam Hanbal and Imam Malik (may Allah be pleased with them all). They were great scholars and may Allah reward them for their research and hard work. One can have no objection if someone agrees with the view and research of any one or more from these four great scholars of Islam.
Again, please refer to following rulings which suit the desires under number 3. I see no other reason why one would object to their ruling.
Dr. Zakir Naik wrote:
5. All Four Imam said follow the Qur'an and Sunnah.
All the four great Imams said that if any of their Fatwas or teachings contradict Allah's word, i.e. the Qur'an, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed.
To give you an example in this context – Imam shafi said that when a women touches a man who is in a state of wudhu, the wudhu of the man breaks. However, this ruling of Imam Shafi contradicts the authentic saying of the Prophet.
Narrated Aisha (RA) : The Prophet (may peace be upon him) kissed one of his wives and went out for saying prayer. He did not perform ablution. (Sunan Abu Dawood Vol. 1 Chapter No. 70 Hadith No. 179)
Thus this particular teaching of Imam Shafi contradicts the authentic saying of the Prophet. So I reject this specific ruling of Imam Shafi who himself said , " If I say something, then compare it to the Book of Allah and the Sunnah of His messenger and if it agrees to them, then accept it and that which goes against them, then reject it and throw my saying against the wall" – This is a saying of ash-Shafi'ee-rahimaullah. See Al-Majmoo' of an-Nawawee (1/63).
Thus by rejecting this particular teaching of Imam Shafi which contradicts the authentic Hadith, I am practically a better follower of Imam Shafi than those who call themselves 'Shafi'.
The response to this is; This is the opinion of Ibn 'Umar and some other Sahabah. However, when the Sahabah disagree in a matter, their statements are not a proof unless proof is brought from the Sunnah of the Prophet Muhammad (s). As we stated before, Ibn 'Abbas and the reports from 'Aa'ishah contradict the opinion of Ibn 'Umar and those with their opinion. Thus, the opinion of Ibn Umar is not accepted unless supported with proof from the mouth of the beloved Messenger Muhammad (s). This topic itself is a lengthy topic in which one can not lightly accuse Imaam Shafi'ee (Rahimahullah) of going against a Hadeeth. Furthermore, everyone learning Ahadeeth and extracting rulings from them in the light of Qur'aan is unreal and somewhat impossible. Not many if not all have the ability to do so. Therefore, to say one can follow a different ruling if they find a Hadeeth which contradicts it, is absurd for a common person. Bearing in mind, does a common person have enough knowledge to know that there is no other stronger Hadeeth that this ruling? Does the layman have enough knowledge to understand why Imam Shafi'ee uses that Hadeeth as Hujjah and Imam Abu Hanifah uses this?
Dr. Zakir Naik wrote:
Similarly in practice, I claim to be a better follower of Imam Abu Hanifa than those who call themselves 'Hanafi'. I claim to be a better follower of Imam Hanbal than those who call themselves 'Hanbali'. I claim to be a better follower of Imam Malik than those who call themselves 'Maliki". If being a 'Ahle-Hadith' means following Qur'an and authentic Hadith then I claim to be a better follower of the Qur'an and authentic Hadith than those who call themselves ' Ahle-Hadith'. All these are mere labels (Hanafi, Shafi, Hanbali, Maliki, Ahle-Hadith) that are not endorsed by the Qur'an or the Sahih Ahadith.
The only label or title given by the Qur'an and the Sahih Ahadith is MUSLIM.
Very easy to fall for this last statement, yet the solution and answer is even easier. A Muslim is a person who believes in one Allah and believes in Muhammad (s) as the final Messenger. A Hanafi, Shafi'ee, Hanbali, Maliki does not come contradictory to MUSLIM. As the meaning of Hanafi is not the opposite of what makes a person MUSLIM. Being a Hanafi does not take the Shahaadah away from a MUSLIM. In fact, the following (Number 6) helps.
Dr. Zakir Naik wrote:
6. All the Groups have sub divisions
I personally have no objection if someone calls himself Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. People give different labels to themselves to identify which set of teachings they prefer to follow and to disassociate themselves from those people who follow wrong practices. From history we come to know that all the labels given to different groups, at a later stage the people from that group themselves did not follow their teachings and made new sub-groups. Therefore in all the groups you find a sub-division.
But as far as giving a label to identify what a person practices in Islam is concerned, there can not be better label than what Allah (swt) has given i.e. a Muslim.
We have never labelled ourselves as an entirety 'Hanafi' or 'Shafi'ee'. But to use it to deny Taqleed is using false logic and inaccurate claims. Every title or label has its position. If a person says, "I am a MAN", does this change the fact that he is a Human? The Qur'aan and Hadeeth says we are 'son of Adam', does this mean we can't say we are son of our blood father? When one can claim that this logic is out of context, then how can saying, 'I am a Hanafi' hence not MUSLIM as the Qur'aan labels us be true logic?
Dr. Zakir Naik wrote:
7. Our Prophet was a Muslim
"Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ?" No! He was a Muslim, like all the other Prophets and Messengers of Allah before him.
This is enough to show the desperateness of trying to deny Taqleed. Was Imam Abu Hanifah , Imam Shafi'ee, Imam Ahmad or Imam Malik before our Prophet (s)? A Muslim is a person of Islam. Unless Hanafi, Shafi'ee, Hanbali or Maliki is a religion, one can not use the above to clarify anything which is trying to be proven. The entire context is off track.
Dr. Zakir Naik wrote:
It is mentioned in chapter 3 verse 52 of Al-Qur'an that Jesus (pbuh) was a Muslim.
Further , in chapter 3 verse 67, Al-Qur'an says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim.
To clarify my above point, I use this quote of Doctor Zakir Naik. Here he has put a MUSLIM in oppose to Christian or Jew. Christianity and Judaism are religions, so this can be used to prove Jesus was a Muslim. Hanafi or Shafi'ee etc is not a religion, it is mere ignorance to use this out of such context. InshaAllah I will not have to use any more Qur'aan, Hadeeth, Logic or doctor Zakirs own statements to answer the following as InshaAllah one will be able to understand his lack of awareness by reading his following proofs.
Dr. Zakir Naik wrote:
8. Qur'an says call yourselves Muslims
There is no Qur'anic verse or any authentic Hadith that says you should call yourselves Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith.
If anyone poses a Muslim the question who are you, he should say "I am a Muslim, not a Hanafi or a Shafi or a Ahle-Hadith".
In Surah Fussilat chapter 41 verse 33 Allah (swt) says: "Who is better in speech than one who calls (men) to Allah, works righteousness, and says, 'I am of those Who bow in Islam (Muslim)?' "[Al-Qur'an 41:33]
The Qur'an instructs, "Say: I am of those who bow in Islam". In other words, say, "I am a Muslim".
The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Qur'an from Surah Al Imran chapter 3 verse 64:
Say ye: "Bear witness that we (at least) are Muslims (submitting to Allah's Will)."[Al-Qur'an 3:64]
9. Lip Service Muslims
Allah knew that even in the Muslim Ummah there will be many people who claim to be Muslims (i.e. claim to submit their will to Allah) but practically will not follow Allah's commands.
Allah refers to such people in the Qur'an as lip service Believers (Al Qur'an 5:41). Thus we can conclude that those who claim to be Muslims but do not follow Qur'an and Sunnah are Lip-Service Muslims. Those who follow the Qur'an and authentic Hadith should not change their label, and stick to the best label given by Allah (swt) i.e. Muslim and which the Prophet also called himself.
This verse is being used once again against the Muqallideen. This time, the Muqallideen are said to not be following the Qur'aan & Sunnah.Imagine giving a person the Qur'aan, the Ahadeeth and then saying, live your life according to these rulings. Will that person be able to understand what the Qur'aan means by Quroo' in the verse where Allah says, "And those women who are divorced should wait for three Quroo'"? And what type of (Mukhaabarah) will he know or understand in the Hadeeth where Nabi (s) said, "Whoever does not stop the practice of Mukhaabarah should hear the proclamation of war (against him)."? (Mukhaabarah is a certain type of farming. There were several forms of Mukhaabarah practiced) The Hadeeth is fairly general, how would a lay person distinguish between the permitted ones and the forbidden one? Then there's one Hadeeth which says, "Whoever has an Imaam, then the Imaam's recitation is his recitation." On the other hand, another Hadeeth says, "There is no Salaah for he who does not recite the Faatihah." How would a common person which Qur'aan and Hadeeth be able to choose which Hadeeth to follow, or what is the middle route, or does it refer to something else, or was the Hadeeth for a particular event only? Obviously one is will have to turn to a learned jurist who has mastered himself in these issues and whom Allah (swt) has blessed unrecognizable wisdom. So when the person asks this jurist/imam, is he now following the Imaam or Qur'aan and Sunnah? Obviously he is following the Qur'aan and Sunnah as passed on by these scholars as they compiled rulings. And it is common sense that if a person tries to follow all the Madhaahib then he will lead to following the rulings which suit him best. My question is, who is following a more reliable and sound meaning of the Qur'aan and Sunnah and who is taking literal and incomplete perceptions of the Qur'aan and Sunnah. The obvious answer would be the one who chooses to follow a Madhhab is safer from making his own meaning of Deen whereas following a Madhhab is actually following a sound understanding of Qur'aan and Hadeeth.
Dr. Zakir Naik wrote:
10. The Prophet had said that there would be 73 sects.
Some may argue by quoting the Hadith of our beloved Prophet, from Sunan Abu Dawood Hadith No. 4579. In this Hadith the Prophet (pbuh) is reported to have said, "My community will split up into seventy-three sects."
This hadith reports that the prophet predicted the emergence of seventy-three sects. He did not say that Muslims should be active in dividing themselves into sects. The Glorious Qur'an commands us not to create sects. Those who follow the teachings of the Qur'an and Sahih Hadith, and do not create sects are the people who are on the true path.
According to Tirmidhi Hadith No. 171, the prophet (pbuh) is reported to have said, "My Ummah will be fragmented into seventy three sects, and all of them will be in Hell fire except one sect." The companions asked Allah's messenger which group that would be. Where upon he replied, "It is the one to which I and my companions belong".
The answer of Nabi (s) is so strong and true in its wisdom. He did not say, "It is the one who follows Qur'aan & Sunnah." He said, "It is the one to which I and my companions belong." Note, the Sahaabah are mentioned. The Sahaabah passed on the true Islam to the Tabi'een. When the Tabi'een followed the Islam of the Sahaabah, they are included in that sect. Now will you say that the Tabi'een aren't because they followed the Sahaabah and not the Qur'aan and Sunnah? The Tabi'een turned to certain Sahaabah and similarly the Tab' Tabi'een turned to certain Tabi'een for certain issues. Why did they not look directly into Qur'aan and Hadeeth? A Madhhab is a compilation of rulings, an understanding of Fiqh related issues. The Islaam we follow is the Islaam of the Sahaabah. Do we have a better understanding of Hadeeth and Qur'aan than these great scholars? If one does, they can feel free to be a Mujtahid and have their own Fiqh. As for those who follow a Madhhab, they are following the Islaam of the Sahaabah.
Dr. Zakir Naik wrote:
The Glorious Qur'an mentions in several verses, "Obey Allah and obey His Messenger". A true Muslim should only follow the Glorious Qur'an and the Sahih Hadith. He can agree with the views of any scholar as long as they conform to the teachings of the Qur'an and Sahih Hadith. If such views go against the Word of Allah, or the Sunnah of His Prophet, then they carry no weight, regardless of how learned the scholar might be. A true Muslim will not follow any ruling or teaching of any great scholar of Islam if that particular ruling or teaching contradicts the Qur'an and Saheeh Hadith.
Thus, the only school of thought that a Muslim should follow, is that of Prophet Muhammad (pbuh). The only Madhab that a Muslim should follow, is the Madhab of Prophet Muhammad (pbuh). And Allah knows the Best.
By saying the only school of thought you should follow is Prophet Muhammad, you have clearly showed that you do not understand the meaning of "school of thought." A school of thought is a doctrine, The point of view held by a particular group (dictionary) a set of ideas or opinions which a group of people share about a matter (Cambridge). The Islaam of Nabi (s) was not a 'point of view.' It was the true Islaam in its state. When the narrations varied after the Sahaabah, that is when the need for school of thoughts emerged. That is when a strong opinion was required. A common person can not conclude the Deen with his own understandings.

Follow up Questions:

The following questions were posed very nicely upon the above reply:
Questioner wrote: Brother mash'Allah nice points. I'm guessing that you beleive in madhabs and that we should follow them?let me ask you on what basis?Does following a madhab go against the teachings of Rasulullah?Brother if you have a problem with the statement made by our honorable Zakir Naik then oh well.Till now brother mash'Allah nice points,but what you said is the same exact thing people say to approve of madhabs.Why is this?
Questioner wrote: I'm guessing that you beleive in madhabs and that we should follow them? Let me ask you on what basis?
On the basis that the Muslims of early years were more knowledgeable, more pious and less affected by Shaytaan than us. If you have the ability to extract rulings from Qur'aan in the light of Ahadeeth so it does not contradict other Ahadeeth being aware of the chains of narrations making sure that when you take one Hadeeth for the ruling, the other Hadeeth is not rejected and a valid reason is available, if you are able to distinguish between different terms used for the same ruling or the same word used in different context for multiple rulings, if you are able to distinguish between a weak chain and a sound chain of narrations, if you are able to distinguish between rulings which were permitted for a certain period of time, if you are able to do all this and more then by all means, Taqleed is not for you. Now ask yourself, are we capable of even 1% that they spent their entire lives on? If everyone becomes this, what will happen to Muslims? The entire Muslim world will differ in rulings and the entire Muslim population will be stuck in books their entire lives. Now you tell me, on what basis should we not follow a Madhhab and on what basis should we reject what has been a successful way of life from the time of Sahaabah. Like i said above in reply to Dr Zakir Naik, even the Sahaabah (ra) followed other Sahaabah in Fiqh matters and did not look into Qur'aan & Hadeeth as the Sahaabah they followed in the matter knew the ruling better than them. They did not ask for proof in differences of opinions like we do.
Questioner wrote: Does following a madhab go against the teachings of Rasulullah?
Following a Madhhab is securing oneself to following a steadfast Fiqh instead of a purpose driven misunderstood perception of what a person makes of Ayaat and Ahaadeeth.
Questioner wrote: Brother if you have a problem with the statement made by our honorable Zakir Naik then oh well.
Ironic that you used the word honorable. In your honor for him, you have forgotten that he dishonored all the verses I mentioned, the Ahadeeth and events of the Sahaabah i mentioned above and also the ways of the Muslims since the 3rd century AH. I'm afraid he lost all his honor upon this one article. This doesn't change the fact the he speaks very good intellectual things. But once he talks about 'Aqaaid or Taqleed, I can't but help feel sorry for him as do many scholars and highly respected and learned Ulamaa-e-Kiraam.
Questioner wrote: Till now brother mash'Allah nice points,but what you said is the same exact thing people say to approve of madhabs. Why is this?
What I said is not to approve Madhhabs, to approve Madhhabs, there are much stronger and evident literature available. What I said was a simple answer to everything Dr Zakir Naik has said. Any person attacking Taqleed with Qur'aan and Hadeeth can be answered with their own statements because all their statements are incomplete and very easy to be blinded to a simple minded person.
"The Legal Status of Following a Madhab" by Chief Justice Mufti Muhammad Taqi Usmani is a book i recommend. If any, read this inshaAllah at the least. If you still do not agree then Innallaha Yahdee Man-Yashaau Wa Yudhillu Man-Yashaa.
And Allah knows best.

Tuesday, July 24, 2012

Tale of a Students Union Secretary

Here is the news item:

Former Students Union secretary suspended from AMU

PTI | 05:07 PM,Jul 23,2012 Aligarh (UP), Jul 23 (PTI) Aligarh Muslim University (AMU) has suspended a former secretary of its Students Union from the university for alleged misconduct. The decision to suspend Hammad Nabi was taken by AMU Vice Chancellor Lt General (retired) Zameeruddin Shah, yesterday, official sources said here. Nabi had allegedly misbehaved and threatened the Dean of Faculty of Engineering in his office on May 2, the sources said. He has also been charged with keeping unauthorised persons in his hostel room. Nabi, who was the Secretary of the Students Union till the end of the last academic session, has been asked to vacate his hostel room and the campus.
Your poor Alig is more surprised at the Alig community in general. Those who support the provision that there should be a Students Union have their agenda. It is understandable. For them a university is not merely an educational outlet - it is a place to make money, any which way. Or to play power politics. Such elements are there in students, at any point of time, and such elements are their in teaching and non-teaching staff. Alig community will be better off if it keeps a watchful eye on this type of elements. These are not hidden hands - they are there in open. Your poor Alig is surprised the rest of the Alig community. How come they do not realize that Students Union is a debilitating institution as far as the object of Islam, Aligarh Movement as well as of AMU is concerned? Is that too difficult to understand? Or have we gone completely dumb?

Monday, July 23, 2012

Islamic Perspective on Depression

Every second person complains of stress, anxiety and depression. There are three main causes for this:
  1. We have shifted our focus from Allah Ta`ala towards our abilities and resources, and towards people around us. Thus, when everything around us fails us, we lose hope in life and sink into a state of  depression. We have forgotten that our Allah Ta`ala alone has placed us in that condition and our Allah Ta`ala alone will remove us from that condition. Our attention and focus should constantly be directed towards the unlimited treasures of Allah Ta`ala and not towards our endless weakness.

2. We worry and concern ourselves over such things that are beyond our reach, and neither are they in our control. We become overwhelmed thinking about matters that have already been decided by our Allah Ta`ala. Mortal man, however, fails to accept that he has absolutely no say in such issues. Hence we become so involved in matters and things that are beyond our control that we end up neglecting what is in our control. The end result is disorder and helplessness which leads to depression.

3. Sins also lead to depression. It is impossible to be happy if Allah Ta`ala is unhappy with us. Our evil actions are the fuel to the fire of destruction and depression. Righteous actions will fill the heart with happiness.


Source : Al-Haadi via Rose Garden

Tuesday, July 10, 2012

Is Deoband Syllabus Complete?

There is a YT video in which Maulana Syed Salman Hussaini Nadawi Sahab (DB) talking a conference in Islamabad on Seerah in Modern Times. We intend to develop the transcript translation in this post.

Friday, July 6, 2012

Maulana Abul Qasim Nomani Interview

Here is the translation of the TCN video interview with Maulana Abul Qasim Nomani Sahab (DB).

Maulana : When British capture this country and the the people from here adopted different means to get freedom, there were organized face offs till 1857. Whichever organizations were there in 1857, whether these be of a community or general one, after getting exhausted by the British they felt that now they can not be faced with force and militarily. And British got control of the whole country. Since they had snatched the control from Muslims, after destroying the Mughal Sultanate, there main targets were Muslim community, Muslim culture and the religion of Islam. Thus, though they target all Indians, their focused targets were Islam and Muslims. Therefore their Lord Governor made this announcement that now we shall establish such educational institutions in India that people studying there will will be Indian by their colour and race but by mentality and thinking they will be British. It is obvious that they had the missionaries, force, military, money and there fore our Scholars felt that now in this country Muslims have to save and protect their religion, culture, and religious inheritance on their own. And only this path can drive the British out of this country.

Therefore after ten years of 1857, in 1867 (15 Muharram-ul-Haraam, 1283AH), with consultation with respectable Scholars and in this Mosque in Deoband, the foundation of the  Madrasa was laid down. On the face of it its purpose was to teaching and learning but the parallel aim was to free Muslims and this country from British slavery. In fact the founder was that person who had taken on the British in the battlefield of Shamli. And its first student, Shaikh-ul-Hind Maulana Mehmoodul Hasan Madani Sahab (RA), later on lead the Silken Kerchief Movement, went through imprisonment in Malta and thus addressed the students that do you think Madarsa is merely a seminary for teaching and learning? This is not merely an educational institution but a fortress for protection of cultural and religious inheritance of Muslims and an institution to train Muslims to live like Muslims as well as an institution to impart the sentiment to achieve freedom from British. As a result work was done on both of the fronts. And by the Grace of Allah (SWT) country achieved freedom in 1947 after a struggle of ninety years.

Kashif-ul-Huda : Scholars of Islam played a great role in the freedom of India but it is not acknowledged.

Maulana : Yes.

Kashif-ul-Huda : After independence they did not play that significant a role (in affairs of India).

Maulana : I shall urge the following. The leading organization of Muslims was Jamiat-e-Ulama-e-Hind, Hazrat Shaikh-ul-Hind came back from there (imprisonment in Malta) in 1919 and Jamiat-e-Ulama-e-Hind was established in 1920. It took up the task of freeing India. In view of the prevailing thoughts of the times it also participated in Parliamentary elections. There were many organizations. On one side was the Indian National Congress, then there was Khilafat Committee, there was Jamiat-e-Ulama-e-Hind and there was mutual co-operation between them and there used to be mutual consultations also. Jamiat-e-Ulama-e-Hind had the leading role. Thus there were episodes when there were three stages in a single ground, on one side it is Khilafat Committee, Congress on the other and Jamiat-e-Ulama-e-Hind on yet another and the other two stages were in wait of the resolution to be passed by the Jamiat-e-Ulama-e-Hind. Then they would make their decisions.

In India the first voice for complete independence was raised by the Scholars ('Ulama) otherwise the other leaders were content with little bit of self-governance. That we want complete freedom this voice was raised first of all by Jamiat-e-Ulama-e-Hind. This is the voice provided by them. After that when the land was leveled then everybody accepted it.

Their objective was not to get a share in the governance but free the country from slavery, to protect the culture and civilization of Muslims. They did not want a (worldly) fruit for their efforts. Thus when whole of the Muslim community was inclined towards division of India the Scholars of Deoband firmly opposed the division. On this path they had to go through hardships, they were insulted, their caps were tossed in the air but whatever was true from the point of view of trust on that they stayed firm.

And as the country became free their objective was achieved. So our leaders (Akaabir) who were going to jail, running movements, who had committed life and blood for freedom they immediately declared that we no more have anything to do with the parliamentary politics of the country. Jamiat-e-Ulama-e-Hind, the sole political representative, immediately declared that we shall no more participate in elections.

Now there complete inclination was citizen's rights of Muslims. The tragedy of partition of India after independence in which so many thousand of Muslims were made homeless, were killed, so for many years the attention of Muslims and specially Scholars was occupied by the task of assuring and strengthening Muslims to hold ground. The way Punjab was deserted, Mewat was greatly evacuated. Even Delhi was nearly getting deserted. Maulana Muhammed Mian Sahab, Maulana Hifzur Rahman Sahab, Maulana Abdul Kalam, Maulana Ahmed Saeed Sahab, Mufti Kifayatullah Sahab and Maulana Husain Ahmed Sahab Madani - these were the people who committed their life and flesh to make Muslims stand their ground.

So for quite some time their whole efforts were for preservation and protection of Muslims. After that the lobby that got hold of the power it had bias in its mind. Slowly they weakened the political and social value of Muslims and today we have the result in front of us that in jobs, in parliament, in local bodies, in business and trade, in agriculture whatever share Muslims had their graph is constantly coming down.

So their (Scholars') whole attention has been on protection of their religious and cultural heritage and to get their citizen's rights, on maintaining their identity, protect their Deen and religion from interference from outside. The whole time period had got consumed in defense. That how the circumstances have been. From inside they were busy in teaching and learning of their religion and its protection and defense and even in the external field also their attention was occupied by defensive mechanisms. The series of communal riots, that began, then it killed so many Muslims and their settlements were destroyed, they were arrested and imprisoned in false cases. The mentality that was there at that time has not changed still.

Kashif-ul-Huda : So what should be don in this context now?What should  Muslims of India do?

Maulana : For Muslims the biggest support is always from Allah (SWT) but (in matter of means) the last resort is the constitution of India. These were the efforts of the Scholars only that in those circumstance when the episode of partition was fresh in the minds and there were people present who said that Muslims have got their share and they are gone and this is a Hindu state now - at that time the law that was framed for the country that was secular. Thus for us a strong support is the law of this land. We should strive to protect the law, to induce others to do the same, to remind the governments, be it central, state or local bodies, of their responsibilities and to protect those rights that we have under constitution. Whatever movements are going on our first priority is that (stated just before). Take the Right to Education that they are implementing, we reminded them that this is against this act of law. Waqf Law, this is against that law. Whatever citizen's rights we have got that should not be compromised.

Another responsibility is to destroy the poison of communalism in the country, even today in this country there is a big population that has secular mentality, (secularism is not opposition or enmity towards religion - it only means that law of the land is not religious), to make the spirit of the law of the land public and prevail, to co-operate with the secular minded people, to get their help so ah to weaken the serpent of communalism that is raising its head. (10.21)

Kashif-ul-Huda : Don't you think that this type of (anti-Muslims incidents and policies) will keep occurring till we participate in governance? Things are going from bad to worse.

Maulana : You are assessing rightly. There are two ways to participate in power. Let us talk of the whole country, not of Assam or some pockets, the reality is that we do not have a situation where we can become the ruling party on our own strength.

Kashif-ul-Huda : But you said that there is big chunk of people who have secular mind.

Maulana : Yes.

Kashif-ul-Huda : Why can't it be that Muslims as well as others give vote to a Muslims candidate?

Maulana : That also happens but in all it is not possible that Muslims can become a ruling party and come into power by combining their votes with their other supporters. Thus to strengthen the secular forces and to see to it that communal people do not capture power (is all that can be done). See there is reaction to every action so if we raise the voice that this is a Muslim candidate and vote for him on the basis of religion then of necessity there will be an echo that here is a Hindu candidate and vote for him. After that we may or may not succeed but often it is seen that they are surely successful. In any area where there is a possibility that a Muslim candidate might win there it is seen that rather than putting their might behind one candidate you see that ten Muslim candidates run for election and as a result in Muslim majority areas Muslim candidate looses and the BJP candidate wins.What is the reason? Whenever vote was asked in the name of Muslim candidate then as a reaction all non-Muslim votes got consolidated and went to BJP and their candidate won.

So this situation of power sharing is not probable that we can come to power ourselves. From the sheer numerical reality this is merely a dream.

So the only possibility is that those people be brought to power who have clean mentality. Moreover we have been asserting for his even now that in every walk of life Muslims be given reservation in proportion to their population. This is for the reason that whatever our share is we get it. We are not getting that. If we are 33 % some where then every party should make 33 % candidates Muslims. In assembly, in parliament there should be proportionate representation. This is what is called sharing. Sharing is that we get our share and others get their share. Acquiring power means that we are on the top and other low. This latter possibility belongs to dream and imagination.

Kashif-ul-Huda :  So Dar-ul-Uloom is hundred and fifty years old.


Maulana :Yes.

Kashif-ul-Huda :  And you shall get Dar-ul-Ulooms in every cornet of the world. These have been established by people taught by you.


Maulana : Yes.

Kashif-ul-Huda :  So you see that this movement is quite successful. And these are being run using community resources without external support.

Maulana : Yes. Alhamdulillah.

Kashif-ul-Huda :  So what do you feel? What is the reason behind its success? Because Madarsas were established earlier too before Dar-ul-Uloom. Great Scholars (Akabireen) had established Madrasas.

Maulana :  Right.

Kashif-ul-Huda : Shah waliullah (RA) established Madarsa Rahimia that is still a small one.

Maulana : See there are two basic reasons behind that. Firstly the purity of intent of the people behind its establishment. They did not do it for any worldly benefits. It was done purely to please Allah (SWT) and  to preserve and propagate his Religion. Secondly detachment from this world and a respectable distance from wealth and riches. So the eight basic rules of the founder Maulana Qasim Nanotwi (RA), in them it is included that any government of any country or any rich person or any Nawab and any person having worldly power of any kind, there should be abstinence from accepting their support.


Kashif-ul-Huda : It will be nice to get those Eight Basic Rules.


Maulana : Do not remember them by memory but these will be given to you, Inshaa Allah. So one point is that the institution be run by public contribution. And there be sufficient efforts to do collection from the public so that there is maximal connection with the common people. So when a person spends money on some thing then he has inclination and attachment to it. So the intention was that its roots be strong in the common people. If its connection is with the people of money, it is quite possible that we might have such financially strong people in the country that a hundred or two will bear the expanses by themselves, but we never have our sights on that. We depend on five and ten rupees contributions, and even that is in the present times other wise it was one rupee or two rupees, in fact it has run on one or two paisas contributions. (Translator's Note : Today five thousand paisas will not make a dollar.)

So firstly the purity of intent of the founders and secondly the attitude that common Muslims think of it as their own institution. Now this sentiment that was here at this central institute the very same sentiment and spirit was exported by those people who established the Madarsas at different places. Thus branches of a single tree kept spreading on. And they reached the whole world. Of course there have been big institutions in the world but they were running under the protection of one government or another or some rich Nawab or other.

I was expecting that you will ask why the situation has not changed after so many years of independence. In that regard my answer is that now our attention is towards Deen only. You are student of history so remember that similar tragedy happened in Spain. It was Muslim rule there.

Kashif-ul-Huda : Yes.


Maulana : But Christians overpowered them.

Kashif-ul-Huda : Yes.

Maulana : Then Islam disappeared from there.

Kashif-ul-Huda : Yes.

Maulana : Same thing happened in Russia. It had Muslim rule. It was a significant center of Islam. Great Scholars, Muhaddiseen and Mufassireen belonged to that region. But when Islamic government was abolished there then for sixty years there was none to recite Allah (SWT)'s name there.

So if the attention of our teachers and founders was not directed towards protecting and propagating religious basics and the focus was political matters and external issues then the same story would have been enacted here. Thus they learned lesson from those events and were aware that the same situation is unfolding here that was in Spain that Christian Missionaries, from the point of view of religion, political power, money, were coming into position of power. This is a rather deceptive community, so they concluded that we must focus all of our attention on protecting our religious heritage.

In that, by the Grace of Allah (SWT), we are completely successful. I can say that without fear of contradiction. I'll give you an evidence. Near them it is considered a fault. It is being said as far as in America that most fundamentalist of all people are from this subcontinent - which has got divided into three countries, India, Pakistan and Bangladesh otherwise it is a single country - undivided India. All these three parts have influence of Dar-ul-Uloom and the Pious People (Akabireen) of Dar-ul-Uloom.

So the people who are called fundamentalists, these are the result of that 150 years old hard work. What is the meaning of fundamentalism? It simply means that even today foundation of our Religion is firm. They could not up root it and Lord willing will never be able to do that in future. It roots have spread so far and wide under the ground that like the case of a Baniyan tree if some one wants to uproot that Lord willing he shall not succeed.


Kashif-ul-Huda : One result of spreading of branches is that some of them grow into trees on their own. So some people are such that they have adopted rather violent attitude. They became prone to violence. They adopted rather fanatic attitude. Though Deoband does not have that.

Maulana : True. To be inclined towards balance is the part of Deoband attitude.


Kashif-ul-Huda : Yes.

Maulana : See there are two things. From the point of view of our Religion, its teachings, its distinction, we are not ready to give any single part of that. We are extremist in that. But in that we do not have an opponent. This extremism is not against anyone.  The second one is question of non-violence that is basically a matter of commonality (Rawadari), the normal matter of fact interaction with others, we have regards for them and we want them to have regard for us. We want to freely act on our religion and let them freely act on their religion. The rights they have the same should be given to us. But non-violence does not mean that Dar-ul-Uloom has any easy going attitude towards its Deen and it (Islam ) is not negotiable for us. We are rather firm about that. Hazrat Maulana Qari Taiyyab Sahab (RA) has thus defined Deobandism as partisanship towards Deen in which we are not against anyone.


Kashif-ul-Huda : But some people who have been influenced by you, ...

Maulana : You can name them.

Kashif-ul-Huda : For example Taliban. It is said that they are influenced by Deoband. Apart from that also, how can you influence them? You see that in many Muslim countries the things ...

Maulana : You have asked a very good question.

Kashif-ul-Huda : Events are taking place at many places and they are asserting that they are working for Islam and they are working for Deen only. Even in India such conditions are becoming possible that some one may end up being violent here also because Muslims have been cornered into such situation. How will you influence or control that?

Maulana : See branch means two things. One is that it has maintained connection with the center. So I was relating the following that branch means two things. One you have a center and it controls the afiliated. In Dar-ul-Uloom you do not have that arrangement at all. We do not have a branch of Dar-ul-Uloom.

Kashif-ul-Huda : I see.


Maulana : But the people who are trained here when they go out and establish Madarsa at their place and this being their Alma Mater they show connection with it. They realte themselves with it (Dar-ul-Uloom). In that way Dar-ul-Uloom is theirt center. Then there is the Tack (Maslak), beliefs about Allah (SWT) and his Prophet (PBUH), what should be the beliefs about Judgment Day, on the basis of which the Maslaks (divisions) have been formed like Deobandi, Barelwi, Ghair Muqallid called Ahl-e-Hadith, so from that type of perspective they (the branches) are any way realted to us. But in their modus operaendi their operations and actions, on that they are not under the control of Dar-ul-Uloom, Deoband. So when Taliban say that they are Deobandi they are simply distinguishing from Barelwis and Ahle-Hadith, and Maududist view. They are only accepting Dar-ul-Uloom tack (and not an affiliation). It does not amount that their actions are taking place under Dar-ul-Uloom guidance. We do not involved there.

Kashif-ul-Huda : But your influence on them is there in the whole world, not merely in the sub-continent. So how do you use your influence so that such things are not there?  See Muslims have a responsibility.


Maulana : True. You shall remember that when the violence manifested and it was called terrorism and its accusation was made towards Muslims and specifically the Madaris then not only Dar-ul-Uloom organized a very big conference in 2008 against terrorism in which Scholars of all Tacks were invited in this very same compound of Dar-ul-Uloom but even a Fatwah too was published together with that.

Kashif-ul-Huda : Hum.

Maulana : And that Fatwa wah very well publishiezed and it was made very clear that this Taliban Movement has no connection with Dar-ul-Uloom. If they still insist that they are Deobandi then they are so from the point of view of Tack. (Accepting the Deoband exegesis of Islam). Tack is one thing and political and other activities are completely different things. If there was any guding from Dar-ul-Uloom then there would have been some signs of that here too. There would not have been condemnation. There would have been no Fatwah. But if they still insist on beinf called Deobandi then it is their view.They are Deobandi by Tack (in the sense of accepting the Deoband attitude towards Islam and the explanation of its teachings.)

There are many people who adopt Deoband Tack. There are people all over the world. Some teach in universities, some are scientists, some are physicians - they call themselves Deobandis (though they never studied here.) Similarly Taliban say that they are Deobandis. So whatever they are doing that can not be attributed to Dar-ul-Uloom. Their identification is with Tack only and not their physical actions.Whatever influence we can put on them we do that but they are not subordinate to us.

Kashif-ul-Huda : How do you influence them?

Maulana : By articulating our view publicly. We do not have any physical power or control. We publish our view is papers we say our point of view in our speeches.


Kashif-ul-Huda : Tell us this, Islam is a thousand or a thousand a half years old in India, as old as it is itself. Within in the begining of Islam there Muslims reached Gujrat [sic]. In spite of that the majority of Indians whether the be the Hindus or of other religious denomination they do not know about Islam. What do you say about that.

Maulana : That is a good question. The reason behind that is that Islam, whatever reached here, that came through Sufis or the great pious souls. (26.09)
There method was that whoever came to them was affected by their character and piety and they became Muslims. But enough attention was not paid to their education in training (in Islam). They merely entered Islam. And the society and environment they lived in , whatever were their old life style and traditions, that remained with them to a large extent. As far as the governments are concerned it can be said that they were Muslims rulers but their rule can not be termed Islamic rule. No ruler performed any task as a service to Islam. They did construct Mosques and Madarsas but to introduce Islam to the masses, to bring the people close to religion, they did nothing. They were inclined towards democratic tendencies and that is why you see that Muslim ruler had a Hindu army chief and vice-a-versa. In some cases there was much excess in this matter - take the example of Akbar. Look at that. The best example that you can think of was Aurangzeb Alamgir who was a religious king. But this also was related to his justice, concern for the masses and personal piety. At the most if he rendered a service then it was merely the academic service of compilation of Fatawa Alamgiri. He too did not make any efforts to communicate Islam at the country level or any kind of Tabligh.

This is the reason.

Kashif-ul-Huda :  What are we doing?

Maulana : We? Well the real task at the moment is to protect our religious knowledge and to transfer it to our coming generations. So our real task ...

Kashif-ul-Huda :  But that we are doing for hundred and fifty years.


Maulana : Does it mean the job is over?

Kashif-ul-Huda :  That was not the meaning.


Maulana : It is neither over nor completed. And the generation keeps changing.

Kashif-ul-Huda :  Earlier you had mentioned that some things are happening because of the current power situation like Muslims not getting their due in jobs.  The laws that are being made and other things - the reason behind that is that they do not know much about Muslims. They do not know about Islam. And our fellow citizen, non-Muslims, they do not know about Islam.


Maulana : See Dar-ul-Uloom is not the only thing in India. Real work of Dar-ul-Uloom is on (religious) education. Then there is the department of Tabligh (communication of Islam's teachings). It has got two aspects. One is self correction or Islah. Islah means to train Muslims in correct Islamic practices and to remove the wrong practices. The other one is introducing Islam to others. It is not that this work is not taking place. In this regard there is a defensive aspect. There are lectures and sermons here. There booklets are prepared. Every week there is a lecture for higher class students in which they are introduced to Hinduism, Christianity, Judaism as well as those sects that have appeared in Islam itself who target us like Ghair Muqallid, Barelwi and Shia. To introduce these issues as well as to send Scholars as per requirements (to other places). Similarly our Scholars deliver lectures, we have our orators who participate in big functions. There it is not merely faith, Prayer, Fasting and Haj that is talked about but even Islamic etiquette, what is Islam, rights of neighbours, how to live with countrymen, what are Islamic dealings, these are explained within the limits of the law of the land. In reality direct invitation to others to enter Islam has by and large become questionable.

Kashif-ul-Huda :  That is in some states.


Maulana : No, not in some states - it is the national law.  Even to hint some one to leave his religion and enter Islam , that too has become a a crime. You can introduce Islam, that this is Islam. But you can not say that you leave your religion and come to ours. Though the restriction is on Muslims only - there is not questioning if others indulge in that. But that is the law.

Kashif-ul-Huda :  Actually my question was about introduction (of Islam) only. Then there is another question. After the tragedy of 1857 there was one response from Dar-ul-Uloom that has been very successful in the field of religious education. Another response was ...


Maulana : Muslim University.

Kashif-ul-Huda :  Yes. Their movement. Their view was different, they thought that modern education is the solution. That is there and it going on.


Maulana : Yes, that is good.

Kashif-ul-Huda :  It is seen that these two movements are moving away from each other. Thus Allama Shibli Nomani made Nadwat-ul-Uloom [sic] so as to merge the two ideologies. What is your view about it? What should be done now? You have introduced modern education like English for last fifteen years or so.


Maulana : See there are three types of institutions. There are some that are dedicated to purely modern education. There are others like Dar-ul-Uloom Deoband and Mazahir Uloom Saharnpur that are purely for religious education. Then there were some experiments where a combined educational system was adopted. Results of all three are there for us to see. All three of them are working at their own places.

This is not necessary that all the institutions introduce modern education. Some institution are doing that work. Foundation of Dar-ul-Uloom was laid down for the purpose of preservation and protection of basic fundamental and beliefs of religion. We do have computer education, English education and vocational education but that has been introduced as auxiliary syllabus without disturbing the regular syllabus. The reason is that it has been our experience that wherever the two things were mixed then it neither remained religious syllabus nor it achieve the goals of modern education. Both were mixed together and there was no good result out of it.

Take Madarsatul Islah Sarai Meer, take Madarsatul Falah Bilaryaganj, to some exyent we can take the name of Nadawatul Ulama too though religious aspect is dominant there too. But the institutions working in the religious field, be it of defense or assertion, be it book writing, be it sermonizing and lecturing, be it education or teaching, you yourself are admitting it that not only last century, not only in India but at the global level, the people who are serving the Deen are the products of Dar-ul-Uloom or the institutions running on this pattern.

For others the livelihood might be easy, they might go to embassies for translation jobs, or other countries and get better pay but livelihood is not the fundamental problem. For Dar-ul-Uloom the fundamental issue is Deen. Livelihood is not given primary importance. The institution of modern education combined with religion, there are many experiments. There is Jamiatul Hidaya  in Jaipur, there is Nadwatul Ulama. In our Benaras there is Jamia Salafiya. All of them have different syllabi. Syllabus of one Madarsa will not match with the syllabus of the others. After completing the education he might be called Nadwi, ...

Kashif-ul-Huda :  Don't you feel that, ... you have got your website ... of Dar-ul-Ifta. People ask questions. Fatawah are asked on diverse topics. So to understand those Fatawah .. modern life has become rather complex.... people will ask you questions like what is genetics. Whether genetic engineering is allowed or not. This entails that Mufti Sahab has to study genetic engineering. So don't you feel that if not all there should be some student's who have expertize in those fields also. I mean the Muftis that are being produced.


Maulana :  I understand the concern. But tell me one thing. Suppose whatever is the nature of questions being asked, physiology, science, geometry,  algebra the does it mean that they should study all of these?
What ever is their specialization be it  Fiqh, Qur'an, Hadith,  Usool - in that they have to develop expertize. After that whatever topic questions are asked to them the relevant experts will be consulted. A physician sits to traet patients then he asks for ten types of tests, this thing and that test, go to this lab and bring report from there, all that. When he has ten reports then he writes a single prescription. So if a question is asked about science to a Mufti then intriduction of science in his syllabus to answer that is not comprehensible to me.
If these is am inquiry about science then he will ask corresponding expert, if the question is regarding astronomy then corresponding expert can be consulted. There is not be a training in which a person is expert in all fields of inquiry. And to know minute amounts of every thing is not sufficient.
 
Kashif-ul-Huda :  Small amount of knowledge (of diverse fields) is necessary so that you can understand as to what the expert is telling you. To understand his explanation you yourself should have a basic understanding of science. For an expert it is not possible to expound from the beginning as to what is a cell and what are genes. Basic understanding is required.


Maulana :  This is not necessary that every Mufti can answer every matter. You see there is Figh Academy. These too are our products. Every type of question is asked there. Every type of expert is called there. If it is a matter of business then business experts are called for consultation. Whatever information is needed on tecnical grouds it is asked from them. Then decision of allowed and forbidden is done by another expert. Informatiion from different sources is collected and the decision is made after making use of all the information. So this is not possible that every query is answered immediately and every Mufti can not answer every question. That is impossible. Nor such solution is possible.


Kashif-ul-Huda :  Does this also happen that some question is asked to Dar-ul-Uloom and the answer is not given?


Maulana : Yes. We do not give answer and say that we do not know about it. To answer without knowing is a crime. We just say that we do not know about it. Also understand that this type of questions are usually unnecessary. These are only for increasing information. These have nothing to do with Halaal and Haraam or hereafter.

Kashif-ul-Huda :  How do you see the future of Indian Muslims.


Maulana : I see that very bright, Lord willing. For us the future neither menas political power nor excess of money but it is preservation of our religious heritage. That Mulim lives like a Muslim in India and self reliant. By the Grace of Allah (SWT) with the passing of time in place of desperation Muslims are becoming confidant. We are not hopeless in the least bit and we hope that our coming generations will be courageous and confident from every point of view.

If there was any question of hopelessness then seeing the past conditions we could conclude that after independence Muslims of India would have been finished by now. The time that has passed since 1947 there has been a series of riots, killings and murders, looting. There were attempts to demoralize them but if they have gone into desperation then today they would have been non-existent. Allah (SWT) has given them patience and forebearance and courage and strength. And under adverse circumstances internal courage is born, Allah (SWT) help is with us. We have not lost any hope at all.

Kashif-ul-Huda :  Can you summarize how Shah Waliullah (RA) influenced Deoband?


Maulana : Shah Waliullah Muhaddis Dehlawi (RA) did not influence Deoband, he lived in different times, long back. Students of his students extracted some ideology from his thoughts and those were the people who established Dar-ul-Uloom. Dar-ul-Uloom is founded on his ideology. In his ideology there is openness in Deen as well as moderation and balance. It is neither constricted (suffocating) nor it is completely lessez faire. Source is same near Shah Sahab (RA), Qur'an and Hadith, same is for us. Health of Aqeedah, firmness on Deen, and a vigil on the environment.  Shah Sahab (RA) son Shah Abdul Aziz (RA) had given a Fatawah of India being Dar-ul-Harab after influx of British into India. These (the founders of Dar-ul-Uloom) are successors of them (Shah waliullah (RA) and Shah Abdul Aziz (RA)). These are stidents of their students. So whatever were their concerns, after changed circumstances the interpretations have changed, but the basic concerns are those of Shah Sahab (RA). So we can not say that Shah Sahab (RA) established Dar-ul-Uloom but we should say that his intellectual successors adopted his ideology and his concerns to establish Dar-ul-Uloom.