JAMAAH TABLIGH

DUA KUMAIL IBNU ZIAD

2009-12-21T11:52:00.000-08:00

Taken with compliments from GLOBAL ABJAD BLOG
بِسمِ اللهِ الرّحمنِ الرَّحيمِ
(Bismillahir Rahmanir Rahim)
In the name of Allah, the Beneficent, the merciful.
اللّهُمّّ إنِّي أسألك بِرَحمَتِكَ الّتي وَسِعَتْ كُلَّ شَيءٍ
(Allahomma inni as’aloka birahmatikal-lati wasi’at kolla shay’,)
O Allah! I beseech You; by Mercy, which embraces all things;
وَبِقُوَّتِكَ الَّتي قَهَرتَ بِها كُلَّ شيءٍ وخَضَعَ لَها كُلُّ شيءٍ وَذّلَّ لَها كُلُّ شيءٍ
(Wa biqowatikal-lati qaharta biha kolla shay’ wa khada’a laha kollo shay’, wa dhalla laha kollo shay’,)
And by Your Strength, through which You have overcome all things, submitted all things, and humbled all things to it;
وَبِجَبَروتِكَ الَّتي غَلَبتَ بِها كُلَّ شيءٍ
(Wa bijabaroutikal-lati ghalabta biha kolla shay’,)
And bay Your Invincibility, through which You have conquered all things;
وَبِعزَّتِكَ الَّتي لا يَقُومُ لَها شيءٍ
(Wa bi-izzatikal-lati la yaqomo laha shay’,)
And by Your Might, which nothing can resist;
وَبِعَظَمَتِكَ الّتي مَلأتْ كُلَّ شيءٍ
(Wa bi-adamatikal-lati mala’at kolla shay’,)
And by Your Greatness, which has filled all things,
وَبِسُلطانِكَ الّذي عَلا كُلَّ شيءٍ
(Wa bi-soltanikal-ladhi ‘ala kolla shay’,)
And by your Authority, which towered over all things,
وَبِوَجهِكَ الباقي بَعدَ فَناءِ كُلِّ شيءٍ
(Wa bi-wajhikal-baqi ba’ada fana’i kolli shay’,)
And by Your Self, which is abiding after all things are annihilated;
وَبِأسمائِكَ الَّتي مَلأَتْ أركانَ كُلِّ شيءٍ
(Wa bi-asma’ikal-lati mala’at arkana kolli shay’,)
And by Your Distinctions, which have occupied the beings of all things;
وَبِعِلمِكَ الَّذي أحاطَ بِكُلِّ شيءٍ
(Wa bi’ilmikal-ladhi ahata bikolli shay’,)
And by Your Cognition, which encompasses all things;
وَبِنُورِ وَجهِكَ الَّذي أضاءَ لَهُ كُلُّ شَيءٍ
(Wa binuri wajhikal-ladhi ada’a laho kollo shay’,)
And by the Light of Your Face, by which all things are illuminated.
يا نُورُ يا قُدُّس يا أوَّلَ الأوَّلينَ ويا آخِرَ الآخَرينَ
(Ya nuru ya qoddus ya awwalal-awwalin wa ya akhiral-akhirin,)
O Light! O All-Holy! O First of those who are the first and Last of those who are the last!
اللّهُمَّ اغْفِر لِيَ الذُّنُوبَ الّتي تَهتِكُ العِصَمَ
(Allahomma ighfir li-yal dhonoubal-lati tahtikol ‘isam,)
O Allah! Forgive me those sins which destroy the in fallibilities.
اللّهُمَّ اغْفِر لِيَ الذُّنوبَ الّتي تُنزِلُ النِّقَمَ
(Allahomma ighfir li-yal dhonoubal-lati tonzilol niqam,)
O Allah! Forgive me those guilts which bring down retributions.
اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تُغَيِّرُ النِّعَمَ
(Allahomma ighfir li-yel dhonoubul-llati toghayyrun ni’am,)
O Allah! Forgive me those guilts which restrain graces.
اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تَحبِسُ الدُّعاءَ
(Allahomma ighfir li-yal dhonoubal-lati tahbisul du’a,)
O Allah! Forgive me those guilts which restrain supplication.
اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تُنزِلُ البَلاءَ
(Allahomma ighfir li-yal dhonoubal-lati tonzilul bala’,)
O Allah! Forgive me those guilts which bring the woes.
اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تَقطَعُ الرَّجاءَ
(Allahomma ighfir li-yal dhonoubal-lati taqtaorraja’,)
O Allah! Forgive me those sins which lessen the hope.
اللَّهُمَّ اغْفِر لِيَ كُلَّ ذَنْبٍ أذْنَبتُهُ وَكُلَّ خَطيئَةٍ أخْطَأتُها
(Allahomma ighfir li-yal kolla dhanbi adhnabtoho wa kolla khati’ati akht’atoha,)
O Allah! Forgive me every guilt I have committed and every error I have made.
اللَّهُمَّ إنَّي أَتَقَرَّبُ إلَيكَ بِذِكرِكَ وَأسْتَشْفِعُ بِكَ إلى نَفْسِكَ
(Allahomma inni ataqarrabo ilayka bidhikrika wa astashfi’o bika ila nafsik,)
O Allah! I approach You, through remembrance of You; and I seek intercession from You with Yourself;
وَأسْألُكَ بِجودِكَ أنْ تُدْنِيَني مِنْ قُربِكَ وَأنْ تُوزِعَني شُكْرَكَ وَأنْ تُلْهِمَني ذِكْرَكَ
(wa as’aloka bijoudika an tudniyani min qorbika wa an touzi’ani shukraka wa an tulhimani dhikrak,)
I beg You through Your Munificence, to bring me nearer to Your Proximity; and provide me with gratitude to You; and inspire me with Your Remembrance.
اللَّهُمَّ إنِّي أسْألُكَ سُؤالَ خاضِعٍ مُتَذَلِلٍ خاشِعٍ أن تُسامِحَني وَتَرحَمَني
(Allahomma inni as’aloka su’ala khad’i motadhallili khashi’i an tusamihani wa tarhamani,)
O Allah! Surely I beg You with the pleading of a submissive, humble and lowly man to show me forbearance and have apity on me;
وَتَجْعَلَني بِقِسْمِكَ راضِياً قانِعاً وفي جَميعِ الأحْوالِ مُتَواضِعاً
(Wa taj’alani biqasamika radi-yan qani’an wa fi jami’’l ahwali motawadi’an,)
To make me pleased and content with what You apportion me; and make me modest in all positions.
اللَّهُمَّ وَأسألُكَ سُؤالَ مَنْ اشْتَدَّت فاقَتهُُ
(Allahomma wa as’aloka so’ala man ish-taddat faqatoh,)
O Allah! I beg You with the pleading of one whose pauperism is aggravated;
وَأنْزَلَ بِكَ عِنْدَ الشَدائِدِ حاجَتَهُ وَعَظُمَ في ما عِنْدَكَ رَغْبَتُهُ
(Wa anzala bika’inda shada’id hajataho wa’adoma fima ‘indaka raghbatoho,)
And who has stated at You, in difficulties, his need; and whose desire for what have with you became great.
اللَّهُمَّ عَظُمَ سُلطانُكَ وَعَلا مَكانُكَ وَخَفِيَ مَكْرُكَ وَظَهَرَ أمرُكَ
(Allahomma ‘adoma soltanok wa ‘ala makanok wa khafiya makrok wa dahara ‘amrok,)
O Allah! Your Kingdom is magnificent, High is Your place; and Your Contrivance is hidden; and Your Command is over come;
وَغَلَبَ قَهْرُكَ وَجَرَتْ قُدْرَتُكَ وَلا يُمْكِنُ الفِرارُ مِنْ حُكُومَتِكَ
(Wa ghalaba qahrok wa jarat qotratak wa la yomkinol firaro min hokoumatika,)
Your Dominance is overwhelming and Your Power is overriding, so it is impossible to escape from Your Authority.
اللَّهُمَّ لا أجِدُ لِذُنُوبي غافِراً ولا لِقَبائِحي ساتِراً ولا لِشيءٍ مِنْ عَمَلِيَ القَبيحِ بالحَسَنِ مُبَدِّلاً غَيْرُكَ
(Allahomma la ‘ajido lidhonoubi ghafiran wala liqaba’ihi satiran wala lishay’in min ‘amaliyal qabih bilhasani mobaddilan ghayrak,)
O Lord! I find no forgiver of my guilts; and no concealer for my abominations; and no changer for any of my evil doings into good deeds except You.
لا إلهَ إلاّ أنْتَ سُبْحانَكَ وَبِحَمدِكَ ظَلَمْتُ نَفْسي وَتَجَرَّأتُ بِجَهلي
(La ilaha illa anta sobhanaka wa bihamdika dalamto nafsi wa tajarr’ato bijahli,)
There is no god but You! Glory to You, and in Your Prais! I have wronged myself; and I hazard in my ignorance;
وَسَكَنْتُ إلى قَدِيمِ ذِكرِكَ لِي وَمَنِّكَ عَلَيَّ
(Wa sakanto ila qadimi dhikrika li wa mannika ‘alayya,)
And I have relied on Your constant remembrance of me and Your grace towards me.
اللَّهُمَّ مَوْلايَ كَمْ مِن قَبيحٍ سَتَرتَهُ وَكَمْ مِنْ فادِحٍ مِنَ البَلاءِ أقَلْتَهُ
(Allahomma mowlay kam min qabihi satartah w kam min fadihi minal bala’i aqaltah,)
O Allah! My Lord! How many unpleasant things You have concealed! and How many tribulations You have warded off!
وَكَمْ مِنْ عِثارٍ وَقَيْتَهُ وَكَم مِنْ مَكْروهٍ دَفَعْتَهُ
(Wakam min ‘itharin waqaytah wakam min makrohin dafa’tah,)
How many stumbling blocks You have removed! and how many inconveniences You have staved it of!
وَكَم مِن ثَناءٍ جَميلٍ لَسْتُ أهْلاً لَهُ نَشَرتَهُ
(Wakam min thana’in jamilin lasto ahlan laho nashartah,)
And how many beautiful commendation for which I was unworthy, You have extended!
اللَّهُمَّ عَظُمَ بَلائي وَأفْرَطَ سُوءُ حالي وَقَصُرت بِي أعْمالي
(Allahomma ‘adoma bala’i wa afrata bi sou’hali wa qasorat bi ‘a’mali,)
O Allah! My tribulations are tremendous; and my badnees state is excessive; and my good deeds are inadequate;
وَقَعَدَتْ بي أغْلالِي وَحَبَسني عَن نَفْعي بُعْدُ آمالِي
(Wa qa’adat bi aghlali wa habasani ‘an nafi b’odo amali,)
My impediments have tied me down; and my expectations farness has held me from my welfare;
وَخَدَعَتْني الدٌُّنيا بِغُرورِها وِنَفْسي بِخِيانَتِها وَمِطَالِي
(Wa khada’atni ad donya bighorouriha wanafsi bikhyanatiha wa mitali,)
And the present life with its delusions; and my own soul with its temptations; and my delaying have mislead me.
يا سيِّدي فَأسألُكَ بِعِزَّتِكَ أن لا يَحجُبَ عَنْكَ دُعائِي سُوءُ عَمَلي وَفَعالِي
(Ya Sayydi fa as’aloka bi’izaatika an la yahjoba ‘anka du’a’i sou’ ‘amali wa fi’ali,)
my Master! So I ask You, by Your Majesty, do not let my evil deeds and acts veil my supplication of You;
وَلا تَفْضَحني بَخَفِيِّ ما اطَّلَعْتَ عَلَيهِ مِن سِرِّي
(Wala tafdahni bikhafiyi mat tal’ata ‘alaihi min sirri,)
Do not disclose me through the hidden things You know of my secrets;
ولا تُعاجِلْني بالعُقُوبَةِ على ما عَمِلتُهُ في خَلَواتي مِن سُوءِ فِعْلِي وإساءتي ودَوامِ تَفْريطِي وَجَهالَتي وَكَثْرةِ شَهَواتي وَغَفْلَتي
(Wala to’ajilni bil ‘oqoubati ‘ala ma ‘amiltoho fi khalawati, min sou’ f’ili wa isa’ati wadawam tafriti wajahalati wakathrat shahawati wa ghaflati,)
And do not hasten me by punishment for what I have done through my in privates; of my evil act, my misdeed, my continuous failing, my ignorance, and my excessive appetencies and negligence.
وَكُنِ اللَّهُمَّ بِعِزَّتِكَ لِي في الأحْوالِ كُلِّها رَؤوفاً وَعَلَيَّ في جَميعِ الأمُورِ عَطُوفاً
(Wa koni allahommah i’izzatika li fil ahwali koliha ra’ofan wa ‘alayya fi jami’il omouri ‘atoufa,)
And by Your Majesty, O Allah! be Kind to me in all circumstances; and be Compassionate to me through all matters.
إلهي وَرَبِّي مَنْ لِي غَيْرُكَ أسْألُهُ كَشفَ ضُرِّي وَالنَّظَرَ في أمْري
(Ilahi warabbi man li ghayroka as’aloho kashfa dorri wannadara fi amri,)
My Allah and my Lord! Who is the other than you I have to seek to dispelling my woe and deciding in my affairs?
إلهي وَمَولايَ أجْرَيتَ عَلَيَّ حُكْماً اتَّبَعْتَ فيه هَوى نَفْسي
(Ilahi wa mawlaya ajrata ‘alayya hokman ittab’ato fihi hawa nafsi,)
My Allah and my Lord! You put into effect, through me, a decree in which I followed the low desires of my own instincts;
وَلَمْ أحْتَرِس فِيهِ مِنْ تَزيينِ عَدُّي فَغَرَّني بِما أهْوى وَأسْعَدَهُ على ذلِكَ القَضاءُ
(Walam ahtaris fihi min tazyini ‘adowi fagharrani bima ahwa wa as'adaho ala dhalikal qada’,)
And I did not gurad of my enemies enticements in it who deluded me through my base desires and therein destiny succeeded.
فَتَجاوَزْتُ بِما جَرى عَلَيَّ مِن ذلِكَ بَعْضَ حُدودِكَ وَخالَفْتُ بَعْضَ أوامِرِكَ
(Fatajawaztu bima jara ‘alayya min dhalika b’ada hodoudika wa khalafto b’ada awamirik,)
So because of that I transgressed some of the limits You set for me and I broke some of Your orders.
فَلَكَ الحَمْدُ عَلَيَّ في جَميعِ ذلِكَ وَلا حُجَّةَ لي في ما جَرى عَلَيَّ فِيهِ قَضاؤُكَ وَألْزَمَني حُكْمُكَ وَبَلاؤُكَ
(Falakal hamdo ‘alayya jami’ dhalika wala hodjata li fima jara ‘alayya fihi qada’oka wa alzamani hokmoka wa bala’ok,)
Then the Paris is yours against me in all of that and I have no defence against what Your Destiny puts into effect for me; nor in what Your Judgement and Your Tribulation imposes upon me.
وَقَدْ أتَيْتُكَ يا إلهي بَعْدَ تَقْصيري وَإسْرافِي على نَفْسي مُعْتَذِراً نادِماً مُنْكَسِراً مُسْتَقيلاً مُسْتَغْفِراً مُنيباً مُقِرَّاً مُذْعِناً مُعتَرِفاً
(Wa qad ataytoka ya ilahi b’ada taqsiri wa israfi ‘ala nafsi m’otadhiran nadiman monkasiran mostaqilan mostaghfiran moniban moqirran, modh’inan m’otarifa,)
And I already returned to You, O Allah, after my dereliction and my excesses of my self, in apologetical, regretful, broken-hearted, resigning, asking forgiveness, repenting, recognising, obedient and confessing position.
لا أجدُ مَفَرَّاً مِمّا كانَ مِنَّي ولا مَفْزَعاً أتَوَجَّهُ إلَيهِ في أمْري غَيْرَ قُبُولِكَ عُذْري وإدْخالِكَ إيَّايَ في سَعَةِ مِنْ رَحْمَتِكَ
(La ajido mafarran mimma kana mini wala mafza’an atawajaho ilayhi fi amri ghayra qaboulika ‘odhri wa idkhalika iyyaya fi sa’ati rahmatik,)
I don’t find inescapable of what I have done and nor any shelter to which I may turn in my concerns other than Your Acceptance of my pretex and Your inclusing me into the scope of Your Mercy.
اللَّهُمَّ فَاقْبَلْ عُذْري وَارْحَمْ شِدَّةَ ضُرَّي وَفُكَّني مِنْ شَدَّ وَثاقِي
(Allahomma faqbal ‘odhri warham shiddata dorri wa fokkani min shaddi wathaqi,)
O Allah! Accept my pretense; and have mercy upon my woe intension; and release me from my bond.
يا رَبِّ ارْحَمْ ضَعْفَ بَدَني وَرِقَّةَ جِلْدِي وَدِقَّةَ عَظْمِي
(Ya rabbi irrham d’afa badani w riqqata jildi wa diqqata ‘admi,)
My Lord! Have mercy upon the weakness of my body; and the delicacy of my skin; and the tenuity of my bones.
يا مَنْ بَدَءَ خَلْقِي وَذِكْرِي وَتَرْبِيَتي وَبِرِّي وَتَغْذِيَتي
(Ya man bada’a khalqi wadhikri wa tarbiyati wa birri wa taghdhiyati,)
O! Who originated my creation; my remembering, my nurture; my charity; and my sustaining;
هَبْني لإِبْتِداءِ كَرَمِكَ وَسالِفِ بِرِّكَ بِي
(Habni libtida’i karamika wa salifi birrika bi,)
Bestow upon the continuum of Your Benevolence and Your previous goodness to me for the sake of Your creating me!
يا إلهي وَسَيِّدي وَرَبِّي أتُراكَ مَعَذِّبي بِنارِكَ بَعْدّ تَوْحيدِكَ
(Ya ilahi wa sayydi wa rabbi atoraka mo’adhibi binarika b’ada tawhidik,)
O May Allah! My Master and my Lord! Will You tormented me in Your hell after my monotheism of you?
وَبَعدَ ما انْطَوى عَلَيهِ قَلْبي مِنْ مَعْرِفَتِكَ وَلَهِجَ بِهِ لِسانِي مِنْ ذِكْرِكَ
(Wa b’ada mantawa ‘alayhi qalbi min ma’rifatika wa lahija bihi lisani min dhikrik,)
And after what has my heart implied the knowledge of You; and what has my tongue constantly mentioned the remembrance of You;
وَاعْتَقَدَهُ ضَميرِي مِنْ حُبِّكَ وَبَعدَ صِدْقِ اعْتِرافِي وَدُعائِي خاضِعاً لِرُبُوبِيَّتِكَ
(Wa ‘taqadaho damiri min hobbika wa b’ada sidqi ‘itirafi wa du’a’i khadi’an liroboubiyatik,)
And what my conscience has hold of Your Love; and after my sincere confession and my supplicating You find me humble before Your Lordship?
هَيْهات أنْتَ أكْرَمُ مِنْ أنْ تُضَيِّعَ مَنْ رَبَّيْتَهُ أو تُبْعِدَ مَنْ أدْنَيْتَهُ
(Hayhat anta akramo min an todayy’a man rabbayta aw toba’da man adnaytah,)
How far from You! You are more generous than that You should waste one whom You have nurtured; or banish one whom You have approximated;
أو تُشَرِّدَ مَنْ آوَيْتَهُ أو تُسَلِّمَ إلى البَلاءِ مَنْ كَفَيْتَهُ وَرَحِمْتَهُ
(Aw tosharrida man awayta aw tosallima ilal bala’ man kafaytah wa rahimtah,)
Or drive away one whom You have harboured; or submit to afflictions one whom You have protected and shown mercy.
وَلَيْتَ شِعْري يا سَيِّدي وإلهي ومَوْلايَ أتُسَلِّطُ النارَ على وُجُوهٍ خَرَّتْ لِعَظَمَتِكَ ساجِدَةً
(Wa layta sh’iri ya sayydi wa ilahi wa mawlay atusallito nara ‘ala woujouhin kharrat li’adamatika sajidah,)
O, My Master, My Allah My Lord! If I only knew whether You will give the Fire domination over the faces which have submissively bowed in prostration against Your Greatness.
وعلى ألْسُنٍ نَطَقَتْ بِتَوحِيدِكَ صادِقَةً وبِشُكْرِكَ مادِحَةً
(Wa ‘ala alsonin nataqat bitawhidika sadiqah wa bishokrika madiha,)
Or upon the tongues which have sincerely confirmed Your monotheism and with thanks to You in praise;
وعلى قُلُوبٍ اعْتَرَفَتْ بإلهِيَّتِكَ مُحَقِّقَةً
(Wa ‘ala qoloubin ‘itarafat bi ilahi-yatika mohaqqiqah,)
And upon the hearts which have acknowledged Your Divinity with conviction;
وعلى ضَمائِرَ حَوَتْ مِنَ العِلْمِ بكَ حَتّى صارَتْ خاشِعَةً
(Wa ‘ala dama’ira hawat minal ‘ilmi bika hatta sarat khashi’ah,)
And upon the minds which have gathered such knowledge of You until they have become godly;
وعلى جَوارِحَ سَعَتْ إلى أوطانِ تَعَبُّدِكَ طائِعَةً وَأشارَت بِاسْتِغْفارِكَ مُذْعِنَةً
(Wa ‘ala jawariha sa’at ila awtan ta’abbokida ta’i’ah wa asharat bistaghfarika modh’inah,)
And upon the obedient limbs which endeavoured to the places of Your worship and entreat Your Forgiveness submissively.
ما هكَذا الظُنُّ بِكَ ولا أُخْبِرْنا بِفَضْلِكَ عَنْكَ يا كَريمُ
(Ma hakadha danno bika wala okhbirna bifadlika ‘anka ya karim,)
Thus is not expected from You, nor we has such been recorded -thanks to Your Bounty- concerning You, O All- Generous!
يا رَبِّ وأنْتَ تَعْلَمُ ضَعْفي عَن قَليلٍ مِن بَلاءِ الدُّنْيا وَعُقُوباتِها
(Ya rabbi wa anta t’alam d’afi an qalili min bala’i donya wa ‘oqoubatiha,)
O my Lord! So You know my weakness in standing up to a little of this world’s affliction and it’s consequences;
وما يَجْري فيها مِنَ المَكارِهِ على أهْلِها
(Wama yajri fiha minal makarihi ‘ala ahliha,)
And what would happen of the difficulties up on it’s dwellers;
على أنَّ ذلِكَ بَلاءٌ وَمَكرُوهٌ قَليلٌ مَكْثُهُ يَسيرٌ بَقاؤُهُ قَصيرٌ مُدَّتُهُ
(Ala anna dhalika bala’o wa makrouho qalilon makthoho yasiron, baqa’oh, qasiron moddatoh,)
However it is an affliction and ordeal whose stay is momentary, -ransient and short- lived.
فَكَيفَ احتِمالِي لِبَلاءِ الآخِرَةِ وَجَليلِ وُقُوعِ المَكارِهِ فيها
(Fakayfa ihtimali libala’il akhirati wa jalili wouqou’il makarih fiha,)
So How can I endure the hereafters affliction and the great ordeals that occur within it?
وَهُوَ بَلاءٌ تَطُولُ مُدَّتُهُ وَيَدومُ مَقامُهُ وَلا يُخَفَّفُ عَن أهلِهِ
(Wahwa bala’o tatol moddatoh wa yadoum maqamoh wala yokhaffaf an ahlihi,)
Also it is an affliction whose period is prolonged; whose station lasts and which shall never be alleviated for off it’s deservings;
لأنَّهُ لا يَكُونُ إلاّ عَنْ غَضَبِكَ وَانْتِقامِكَ وَسَخَطِكَ وهذا ما لا تَقُومُ لَهُ السَمواتُ والأرضُ
(Li-annaho la yakounu illa ghadabika wa intiqamika wa sakhatika; wahadha mala taqoumo lahol samawato wal ard,)
Since it is only in fact as a result of Your Wrath, Vengeance and Anger which cannot be withstood by the heavens and the earth.
يا سَيِّدي فَكَيفَ بِي وأنا عَبْدُكَ الضَّعيفُ الذَّليلُ الحَقيرُ المِسكِينُ المُستَكينُ
(Ya sayydi fakayfa bi wa ana ‘abdukal da-’ifol dhalilol haqirol miskinol mostakin,)
O My Master! So what about me? For I am Your weak, lowly, base, wretched and miserable servant.
يا إلهي وَرَبِّي وسَيِّدي وَمَولايَ لأيِّ الأمُورِ إلَيْكَ أشْكُو ولِما مِنْها أضِجُّ وَأبْكي
(Ya ilahi wa rabbi wa sayydi wa mawlaya li-’ayyil ‘omouri ilayka ashka ashko wa lima minha adijjo wa abki,)
O My Allah! My Master! My Lord! Which matters shall I plead to You? For which of them shall I lament and weep?
لألِيمِ العَذابِ وشِدَّتِهِ أمْ لِطُولِ البَلاءِ ومُدَّتِهِ
(La alimil ‘adhabi wa shiddatih, am litoulil bala’i wa moddatih,)
For the agony of punishment and their severity? Or for the severity of affliction and its duration?
فَلَئِنْ صَيَّرتَني لِلْعُقوباتِ مَعَ أعْدائِكِ وَجَمَعْتَ بَينِي وَبَينَ أهْلِ بَلائِكِ
(Fala’i sayyartani lil-’oqoubati ma’a ‘ada’ika wa jama’ta bayni wabayna ahli bala’ik,)
Therefore if You subjected me to the punishments with Your enemies; and gathered me with the people of Your Afflictions;
وَفَرَّقْتَ بَيْني وَبَينَ أحِبَّائِكَ وأوْلِيائِكِ
(Wa farraqta bayni wabayna ahibba’ika wa awli-ya-’ik,)
And separated me from Your favourites and Your devouts;
فَهَبْني يا إلهي وسَيِّدي وَمَولاي وَرَبِّي صَبَرتُ علي عَذابِكَ فَكَيفَ أصْبِرُ علي فِراقِكَ
(Fahabni ya ilahi a sayydi wa mawlaya wa rabbi sabarto ‘ala ‘adhabika’ fakayfa asbiro ‘ala firaqik,)
Then suppose, my Allah, my Master, my Protector and my Lord, that I can patiently endure Your Chastisement; so how can I endure the separation from You?
وَهَبْني صَبَرْتُ علي حَرِّ نارِكَ فَكَيفَ أصْبِرُ عَنِ النَّظَرِ إلى كَرامَتِكَ
(Wahabni sabarto ‘ala harri narika fakayfa asbiro ani nadari ila karamatik,)
And suppose that I can patiently against the heat of Your hill, and how can I wait with out looking to Your Generosity?
أمْ كَيفَ أسْكُنُ في النّارِ وَرَجائِي عَفْوُكَ
(Am kayfa askono fin nari, wa raja’i afwik,)
Or how can I inhabit in the Fire while my hope is Your forgiveness?
فَبِعزَّتِكَ يا سَيَّدي وَمَولاي أقْسِمُ صادِقاً لَئِنْ تَرَكْتَني ناطِقاً لأضِجَّنَ إلَيكَ بَينَ أهْلِها ضَجيجَ الآمِلِينَ
(Fabi-’izzatika ya sayydi wa mawlaya, ‘oqsimo sadiqan, La’in taraktani natiqan la’adijjanna ilayka bayna ahliha dajijal amilin,)
So by Your Might, my Master and my Protector, I swear candidly, if You leave me articulately; I will roar before You, among the inmates of the Fire, with the lamentation of the hopeful;
ولأصْرُخَنَّ إلَيكَ صُراخَ المُسْتَصْرِخينَ ولأبْكِيَنَّ عَلَيْكَ بُكاءَ الفاقِدِينَ
(Wala asrokhanna ilayka sorakhal mostasrikhina wala ‘abkiyanna ‘alayka boka’al faqidin,)
I will cry to You with the callers crying for help; and I will weep before You with the weeping of the bereft;
ولاُنادِيَنَّكَ أيْنَ كُنْتَ يا وَلِيَّ المُؤْمِنِينَ
(Wala ‘onadi-yannaka ayna konta ya waliyyal m’ominin,)
I will call upon You: Where were You? O supporter of the believers!
يا غَايَةَ آمالِ العارِفِينَ يا غِياثَ المُسْتَغيثينَ يا حَبيبَ قُلُوبَ الصَّادِقِينَ
(Ya ghayata aamali arifin ya ghiyathal mostaghithin ya habiba qoloubil sadiqin,)
O the knowings of you goal hopes, O the help needy reliever O the truthful’s hearts endearing;
ويا إلهَ العالَمينَ أفَتُراكَ سُبْحانَكَ يا إلهي وَبِحَمدِكَ تَسْمَعُ فيها صَوْتَ عَبْدٍ سُجِنَ فيها بِمُخالَفَتِهِ
(Wa ilahal ‘alamin afatoraka sobhanaka ya ilahi wa bihamdik, tasma’o fiha sawta ‘abdin, moslimin sojina fiha bimokhala fatih,)
O the worlds’ God! Can You see Yourself -Glory be to You, my Allah, and with praise to you- hearing the servant’s voice within the fire who imprisoned in it because of his disobedience?
وذَاقَ طَعْمَ عَذابِها بِمَعْصِيَتِهِ وَحُبِسَ بَينَ أطْباقِها بِجُرمِهِ وجَريرَتِهِ
(Wa dhaqa t’ama ‘adhabiha bim’asi-yatik wa hobisa bayna atbaqiha bijormihi wa jariratih,)
And he had tasted it’s torment because of his in subordination? And blockaded in it’s levels for his sin and crime?
وَهُوَ يَضِجُّ إلَيكَ ضَجيجَ مُؤمِّلٍ لِرَحْمَتِكَ
(Wahwa yadijjo ilayka dajija mo’ammilin lirahmatika,)
While he laments before You with the hopeful crier for Your Mercy?
ويُنادِيكَ بِلِسانِ أهْلِ تَوحِيدِكَ وَيَتَوَسَّلُ إلَيْكَ بِرُبُوبِيَّكَ
(Wa yonadika bilisani ‘ahli tawhidika wa yatawassal ilayka birobobiyatik,)
Calling upon You with your monotheist’s tongue? And entreating You by Your Lordship?
يا مَولاي فَكَيفَ يَبْقى في العَذابِ وَهُوَ يَرْجُو ما سَلَفَ مِنْ حِلْمِكَ (ورَأْفَتِكَ وَرَحْمَتِكَ)
(Ya mawla fakayfa yabqa fil ‘adhbi wahwa yarjo ma salafa min hilmika “wa r’afatika wa rahmatik,”)
O my Lord! How can he remain in torment , while he has hoped for which is antacid of Your Clemency, Compassion and Mercy?
أمْ كَيفَ تُؤْلِمُهُ النّارُ وَهُوَ يَأمَلُ فَظْلَكَ وَرَحْمَتَكَ
(Am kayfa t’olimohon naro wahwa y’amalo fadlaka wa rahmatak,)
Or how can the Fire cause him pain, while one hope for Your favor?
أمْ كَيفَ يُحْرِقُهُ لَهيبُها وأنْتَ تَسْمَعُ صَوْتَهُ وتَرى مَكانَهُ
(Am kayfa yohriqoho lahiboha wa anta tasma’ sawtah watara makanah,)
Or how can it’s flames burn him while You hear his voice and see his place?
أمْ كَيفَ يَشْتَمِلُ عَليهِ زَفيرُها وأنْتَ تَعْلَمُ ضَعْفَهُ
(Am kayfa yashtamilo ‘alayhi zafiroha wa anta t’alamo d’afah,)
Or how can it’s flame encompass him while You know his weakness?
أمْ كَيفَ يَتَقَلْقَلُ بَينَ أطْباقِها وأنْتَ تَعْلَمُ صِدْقَهُ
(Am kayfa yataqalqalo bayna atbaqiha wa anta t’alamo sidaqah,)
Or how can he be convulsed among its layers while You know his true heartedness?
أمْ كَيفَ تَزْجَرُهُ زَبانِيَتُها وهُوَ يُناديكَ يا رَبَّه
(Am kayfa tazjoroho zabani-yatoha wahwa yonadika ya rabbah,)
Or how can its keepers reproach him while he calls out to You, “O Lord!”
أمْ كَيفَ يَرْجُوا فَضْلَكَ في عِتْقِهِ مِنْها فَتَتْرُكَهُ فيها
(Am kayfa yarjo fadlaka fi itqihi minha fatatrokaho fiha,)
Or how can he has hope for Your (grace in releasing him) from it [then you leave him in it]?
هَيْهاتَ ما ذلِكَ الظُّنُ بِكَ ولا المَعْروفُ مِنْ فَضْلِكَ
(Hayhat, ma dhalikal danno bika, walal m’aroufo min fadlik,)
How far from You! That isn’t the expected from You, nor the well-known of Your Bounty;
ولا مَشْبِهٌ لِما عامَلْتَ بِهِ المُوَحِّدينَ مِنْ بِرِّكَ وإحْسانِكَ
(Wala moshbiho lima ‘amalta bihil mowahhidina min birrika wa’ihsanik,)
And Nor is similer to what you deal withe the monotheists by your charity and philanthropy.
فبِاليَقينِ أقْطَعُ لَوْلا ما حَكَمْتَ بِهِ مِن تَعْذيبِ جاحِدِيكَ
(Fabil-yaqini ‘aqta’o lawla ma hakamta bihi min t’adhibi jahidik,)
So I declare by certainty that had You not ordained chastisement for Your deniers;
وَقَضَيْتَ بِهِ مِنْ إخْلادِ مُعانِديكَ لَجَعَلْتَ النّارَ كُلَّها بَرْداً وَسَلاماً وَما كَانَ لأحَدٍ فِيها مَقَرَّاً وَلا مُقاماً
(Wa qadayta bih min ‘ikhladi mo’anidika laja’altal nara kollaha bardan wa salaman, wama kana li’ahadin fiha maqarran wala moqama,)
And Had You not decreed Your inflexable people to remain in Hell; You would have made the Fire, in all its entirety, cool and safe; and there would never have been a position or place for anyone in it.
لكِنَّكَ تَقَدَّسَتْ أسْماؤُكَ أقْسَمْتَ أنْ تَمْلأها مِنَ الكافِرينَ
(Lakinnaka taqaddasa asma’oka aqsamta an tamla’aha minal kafirin,)
But Your Names be Sanctified! You have sworn to fill it with the atheists;
مِنَ الجِنَّةِ والنّاسِ أجْمَعينَ وأنْ تُخَلِّدَ فيها المُعانِدِينَ
(Minal jinnat wan nasi ajma’in wa an tokhallida fihal mo’anidin,)
From jinn and mankind together; and to place the inflexible people in it forever.
وأنْتَ جَلَّ ثَناؤُكَ قُلْتَ مَبْتَدِءاً وتَطَوَّلْتَ بالإنْعامِ مُتَكَرِّماً
(Wa anta jalla thana’oka qolta mobtadi’an watatawlta bilin’am motakarrima,)
And You! Your Eulogy be Exalted’ had said originally, out of Your Grace, Beneficence and Generosity,
أفَمَنْ كَانَ مُؤْمِناً كَمَنْ كَانَ فاسِقاً لا يَسْتَوونَ
(Afaman kana m’ominan kaman kan fasiqan la yastawon,)
“What? Is one who has been a believer like one who has been ungodly? They are not alike.”
إلهي وَسَيِّدي فَأسْألُكَ بالقُدْرَةِ الَّتي قَدَّرْتَها
(Ilahi wa sayydi fa as’aloka bilqodratil lati qaddarataha,)
My Allah and my Master! I ask You by the power which You have determined,
وبالقَضِيَّةِ الَّتي حَتَمْتَها وَحَكَمْتَها وَغَلَبْتَ مَنْ عَلَيهِ أجْرَيْتَها
(Wa bilqadiyatil lat hatamtaha wa hakamtaha wa ghalabta man alayhi ajraytaha,)
And by the decree which You have imposed and prescribed, and through which You have subdued those toward whom You have imposed,
أنْ تَهَبَ لي في هذِهِ الليلة وفي هذه السّاعَةِ كُلَّ جُرْمٍ أجْرَمْتُهُ
(An tahiba li fi hadhihil layla fi hadhihi sa’a kolla jormi ajramtoh,)
That You forgive me in this night, and at this hour, every crime that I have done,
وكُلَّ ذَنْبٍ أذْنَبْتُهُ وَكُلَّ قَبِيحٍ أسْرَرتُهُ وَكُلَّ جَهْلٍ عَمِلْتُهُ كَتَمْتُهُ أو أعْلَنْتُهُ أخْفَيْتُهُ أو أظْهَرتُهُ
(Wa kolla dhanbin adhnabtoho wa kolla qabihin asrartoho wa kolla jahlin amiltoho katamtoho aw ‘a’lantoh akhfaytoho aw adhhartoh,)
And every sin that I have committed, every abomination that I have concealed, every foolish thing that I have enacted; whether I have hidden it or declared it; whether I have concealed it or disclosed it;
وَكُلَّ سَيِّئَةٍ أمَرتَ بإثْباتِها الكِرامَ الكاتِبينَ الّذينَ وَكَّلْتَهُم بِحِفظِ ما يَكُونُ مِنّي
(Wa kolla sayyi’atin amarta bi ithbatihal kiramal katibin alladhina wakkaltahom bihifdi ma yakouno minni,)
And every fault which You have directed the Noble Writers to record; those whom You have appointed to watch every action of mine;
وَجَعَلْتَهُمْ شُهُوداً عَلَيَّ مَعَ جَوارِحي وَكُنْتَ أنْتَ الرَّقيبَ مِنْ وَرائِهِمْ والشّاهِدَ لِما خَفِيَ عَنْهُم وَبِرَحْمَتِكَ أخْفَيتَهُ وبِفَضْلِكَ سَتَرتَهُ
(Wa ja’altahom shohoudan ‘alayya ma’a jawrihi wa konta antar raqiba ‘alayya min wara’ihim wa sahida lima khafiya anhom wa birahmatika akhfaytaho wa bifadlika satartah,)
And whom You have made, along with my limbs, witnesses against me; and You are Yourself was the Watcher over me following them, and the Witness of what is hidden of them, but through Your Mercy You have concealed it and through Your Bounty You have veiled it.
وأنْ تُوَفِّرَ حَظِّي مِنْ كُلِّ خَيرٍ تُنْزِلُهُ أو إحْسانٍ تُفَضِّلُهُ
(Wa an towaffira haddi min kolli khayri tonziloh aw ihsanin tofaddiloh,)
And I ask You to bestow upon me an abundant share of all goodness You send down; or favor You prefer;
أو بِرٍ تَنْشُرُهُ أو رِزْقٍ تَبْسُطُهُ أو ذَنْبٍ تَغْفِرُهُ أو خَطأٍ تَسْتُرُهُ
(Aw birrin tanshoroh aw rizqin tabsotoho aw dhanbin taghfiroho aw khata’in tastoroh,)
Or benefits You spread out; or provisions You extend; or sins You forgive; or error You screen.
يا رَبِّ يا رَبِّ يا رَبِّ يا إلهي وسَيِّدي ومَوْلايَ
(Ya rabb’ ya rabbi ya rabbi, ya ilahi wa sayydi wa mawlay,)
O’ my Lord! My Lord! My Lord! O my Allah! My Master! My Protector!
ومَالِكَ رِقِّي يا مَنْ بِيَدِهِ ناصِيَتي
(Wa malika riqqi ya man bi-yadihi nasi-yati,)
And my bondage owner! O he who has my destiny!
يا عَليماً بِضُرِّي ومَسْكَنَتي يا خَبيراً بِفَقْري وَفاقَتي
(Ya ‘aliman bidorri wa maskanati ya khabiran bifaqri wa faqati,)
O He Who knows my affliction and my wretchedness! O, He Who is my deprivation and indigence aware!
يا رَبِّ يا رَبِّ يا رَبِّ أسألُكَ بِحَقِّكَ وقُدْسِكَ وأعْظَمِ صِفاتِكَ وأسْمائِكَ
(Ya rabbi ya rabbi ya rab as’aloka bihaqqika wa qodsika wa ‘a’dami sifatika wa asma’ik,)
O’ my Lord! My Lord! My Lord! I beseech You by Your Truth, Your Holiness and the greatest of Your Attributes and Titles;
أنْ تَجْعَلَ أوْقاتِي في اللَّيلِ والنَّهارِ بِذِكْرِكَ مَعْمُورَةً وبِخِدْمَتِكَ مَوصُولَةً
(An taj’ala awqati fil-layli wa nahari bidhikrika ma’mourah wa bikhidmatika mawsoulah,)
To make my periods of time night and the day filled by Your Remembrance and to Your serices persistent;
وأعْمالِي عِنْدَكَ مَقْبُولَةً حَتّى تَكُونَ أعْمالِي وَأوْرادِي كُلُّها وِرْداً واحِداً
(Wa a’mali ‘indaka maqboulah hatta takouna a’mal wa awradi kolloha wirdan wahida,)
And my actions are acceptable to You, so that they and my offerings may all be a single litany;
وَحالِي في خِدْمَتِكَ سَرْمَدا
(Wa hali fi khidmatika sarmada,)
And may occupation with Your service everlasting.
يا سَيِّدي يا مَنْ عَلَيهِ مُعَوَّلي يا مَنْ شَكَوْتُ إليهِ أحْوالي
(Ya sayyidi ya man ‘alayhi mo’awwali ya man ilayhi shakawto ahwali,)
O my Master! O, whom upon him is my dependence! O, He to Whom I protest to him about my situations;
يا رَبِّ يا رَبِّ يا رَبِّ قَوِّ على خِدْمَتِكَ جَوارِحي
(Ya rabbi ya rabbi ya rab; qawwi ‘ala khidmatika jawarihi,)
O’ my Lord! My Lord! My Lord! Strengthen my limbs for Your service.
واشْدُدْ على العَزيمَةِ جَوانِحِي
(Wa shdod ‘ala ‘azimati jawanihi,)
And fortify my bosom by determination;
وَهَبْ لِيَ الجِدَّ في خَشْيَتِكَ وَالدَّوامَ في الإتِّصالِ بِخِدْمَتِكَ
(Wahab li-yal jidda fi khash-yatika wad-dawama fil ittisal bikhidmatik,)
And bestow me solemnity in my fear of You, and continuity in my being united to Your service;
حَتَّى أسْرَحَ إلَيكَ في مَيادينِ السَّابِقينَ
(Hatta asraha ilayka fi mayadinis sabiqin,)
So that I may move easily towards You in the battle fields of the victors;
وَأُسْرِعَ إلَيكَ في المُبادِرينَ وأشْتاقَ إلى قُرْبِكَ في المُشْتاقِينَ
(Wa ‘osri’a ilayka fil mobadirina wa ashtaqa ila qorbika fil moshtaqin,)
And hurry to You among the under takers and I desire to your proximity through the yearning;
وأدْنُوَ مِنْكَ دُنُوَّ المُخْلِصينَ وَأخافَكَ مَخافَةَ المُوقِنِينَ وأجْتَمِعَ في جَوارِكَ مَعَ المُؤْمِنينَ
(Wa adnowa minka donowwa mokhlisin wa akhafaka makhafatal mouqinin, wa ajtami’a fi jiwarika ma’al m’ominin,)
And approach to You as the faithful’s approach; and fear You with the believer’s fear; an united with the faithfuls in Your closness.
اللَّهُمَّ وَمَنْ أرادَني بِسُوءٍ فأرِدْهُ وَمَنْ كادَنِي فَكِدْهُ
(Allahomma wa man aradani bisou-in fa aridhho, wa man kadani fakid ho,)
O Allah! Whoever desires me with the evil; desire him with it! And whoever deceives me; deceive him!
واجْعَلْني مِنْ أحْسَنِ عَبِيدِكَ نَصيباً عِنْدَكَ وأقْرَبِهِمْ مَنْزِلَةً مِنكَ وأخَصِّهِمْ زُلْفَةً لَدَيكَ
(Waj’alni min ahsani ‘abidika nasiban ‘indaka wa aqrabihim manzilatan minka, wa akhassihim zolfatan ladayk,)
And make me one of the best luck of Your servants at You; and the closest position of them to You; and the most special rank of them to You;
فإنَّهُ لا يُنالُ ذلِكَ إلاّ بِفَضلِكَ
(Fa innaho la yonalo dhalika illa bifadlik,)
For that cannot be attained except by Your Bounty.
وَجُدْ لِي بِجُودِكَ واعْطِف عَلَيَّ بِمَجْدِكَ واحْفَظني بِرَحْمَتِكَ
(Wajud li bijoudika, wa i’tif alayya bimajdika, wahfadni birahmatik,)
Grant me generously through Your Magnificence; and become passionate up on me; and protect me with Your Mercy!
واجْعَلْ لِسانِي بِذِكْرِكَ لَهِجاً وَقَلْبي بِحُبِّكَ مُتَيَّماً
(Waj-al lisani bidhikrika lahija, waqalbi bihubbika motayyama,)
And make my tongue mention continually with your Remembrance and my heart enthralled with Your love.
وَمُنَّ عَلَيَّ بِحُسْنِ إجابَتِكَ وأقِلْنِي عَثْرَتي واغْفِرْ لِي زَلَّتي
(Wa monna alayya bihosni ijabatika wa aqilni athrati waghfir li zallati,)
And be bestow up on me by answering me favorably, and nullify my transgressions and forgive my lapses.
فإنَّكَ قَضَيْتَ على عِبادِكَ بِعِبادَتِكَ وأمَرْتَهُمْ بِدُعائِكَ وَضَمِنْتَ لَهُمُ الإجابَةَ
(Fa-innaka qadayta ‘ala ‘ibadika bi-’ibadatika wa amartahom bidu’ai’ka, wa daminta lahomol ijabah,)
For surely, You have ordained Your worship for Your bondsmen; and ordered them to supplicate to You; and assured them of Your answer.
فَإلَيْكَ يا رَبِّ نَصَبْتُ وَجْهِي وَإلَيْكَ يا رَبِّ مَدَدْتُ يَدِي
(Fa-ilayka ya rabbi nasabto wajhi wa-ilayka ya rabbi madadto yadi,)
So towards You, my Lord, I have turned my face; and towards You, my Lord; I have stretched my hand out.
فَبِعِزَّتِكَ اسْتَجِبْ لي دُعائِي وبَلِّغْني مُناي
(Fabi-izzatika astajib li du’a’i wa ballighni munay,)
So by Your Might, respond to my supplication, and let me attain my wishes.
ولا تَقْطَعْ مِنْ فَضْلِكَ رَجائِي واكْفِنِي شَرَّ الجِنِّ والإنْسِ مِنْ أعْدائِي
(Wala taqta’ min fadlika raja’i wakfini sharral jinni wal insi min a’da’i,)
And by Your Bounty do not frustrate my hope; and protect me from the evil of my enemies of the jinn and mankind!
يا سَريعَ الرِّضا إغْفِر لِمَنْ لا يَمْلِكُ إلاّ الدُّعاءَ فَإنَّكَ فَعَّالٌ لِمَا تَشاءُ
(Ya sari’ar rida ighfir liman la yamliko illa du’a fa-innaka fa’allon lima tasha,)
O He! Whose pleasure is quickly achieved! Forgive one who has nothing but invocation, for You do what You will.
يا مَنْ اسْمُهُ دَوَاءٌ وَذِكْرُهُ شِفاءٌ وطاعَتُهُ غِنَىً
(Ya man ismoho dawa’ wa dhikruho shifa’ wa ta’atoho ghinan,)
O He! Whose Name is a Cure; and Whose Remembrance is a recuperation; and Whose Obedience is a wealth!
ارْحَمْ مَنْ رَأسُ مَالِهِ الرَّجاءُ وَسِلاحُهُ البُكاءُ
(Irham man ra’so malihir raja’ wa silahohol boka’,)
Have mercy on one whose capital is only the hope, and whose instrument is the weeping.
يا سابِغَ النِّعَمِ يا دافِعَ النِّقَمِ يا نُورَ المُستَوحِشِينَ في الظُّلَمِ
(Ya sabighan ni’am ya dafi’an niqam ya noura mustawhishina fi dolam,)
O the blessings plentiful! O the adversities repellenter O the horrifieds light in the dimpnesses!
يا عَالِماً لا يُعَلَّمْ صَلِّ على مُحَمَّدٍ وآلِ مُحَمَّدٍ وافْعَلْ بِي ما أنْتَ أهْلُهُ
(Ya aliman la yo-’allamo salli ala Muhammadin wa’ala Muhammad waf’al bi ma anta ahloh,)
O Knower Who was never taught! Bless Muhammad and his descendants; and do with me what is worthy of You!
وَصَلَّى اللَّهُ على رَسُولِهِ والأئِمَّةِ المَيَامِينَ مِنْ آلِهِ وَسَلَّمَ تَسْليماً كَثيراً
(Wa sallal-laho ala rasoulihi wal a’immatil mayamina min alihi wasallam tasliman kathira.)
And God blessing up on his Messenger and the Holy Imams of his descendants and give them abundant peace!

ZIKR IN MASAJID

2009-01-28T11:54:00.000-08:00

ORIGINAL SOURCE

Analysis of the evidence supporting the permissibility of gatherings of Zikr in the Masajid

By Shaykh Abd al-Hafiz Makki, translated by Mufti Zubair Bhayat

AN ANALYSIS OF THE EVIDENCE SUPPORTING THE PERMISSIBILITY OF MAJALIS (GATHERINGS) OF ZIKR IN THE MASAJID

Submitted by Shaykh Ashraf Dockrat

The subject of this paper, which analyses the permissibility of loud Zikr gatherings in Masajid, is a subject that has become a matter of substantial interest and discussion in the recent past. The visit of Mashaikh (Sufi Shaikhs) and their disciples to this country in the recent years, particularly the visit of Maulana Shaikh-al-Hadith Muhammad Zakariyya Saharanpuri (R), has given a great impetus to the establishment of Majalis-Zikr in various Masajid throughout the country. These Sufi Shaikhs have placed great emphasis on the importance and need for the establishment of Zikr gatherings in every Muslim locality and Masjid. The sources of the Qur’an and Sunnah, as well as the writings of the scholars of Islam, past and present, will be studied to understand their position on this issue. As many of the relevant texts of Qur’an, Ahadith and the practice of Sahabah (RA) and the Salaf-as-Saliheen (pious elders) as possible would be presented on this subject. Whilst it is conceded that some scholars have raised objections against the Majalis-Zikr, this paper sets out to review the subject of loud Zikr Majalis (gatherings) in the Masajid in the light of Shari’ah-based evidence.

الحمد لله وحده والصلوة والسلام علي من لا نبي بعده وعلي اله و ا صحابه اجمعين - اما بعد

All praises belong solely to Allah Ta’ala and salutations and peace be upon the final Messenger and upon all his family and companions. Amma-b’adu:

VERSES OF THE HOLY QUR’AN RELATING TO ZIKR

Many verses in the Qur’an exhort towards the Zikr of Allah, and they are Mutlaq (unrestricted). They encompass all types and forms of Zikr; whether individual or collective, loud or silent, in the Masjid or elsewhere. Some of these verses are quoted below:

Verse 1:

فاذكرونى اذكركم و اشكروا لى ولا تكفرون

"So remember Me (with Zikr) and I will remember you and be grateful unto Me and do not be ungrateful." 2:152

Verse 2:

الذين يذكرون الله قياما و قعودا وعلي جنوبهم ويتفكرون في خلق السموات و الأرض

"(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth." 3:191

Verse 3:

الذين آمنوا وتطمئن قلوبهم بذكر الله الا بذكر الله تطمئن القلوب

"Those who believe (in Allah) and their hearts acquire tranquility with the remembrance of Allah. Hear well! It is only through the remembrance of Allah that hearts acquire tranquility." 13:28

Verse 4:

رجال لا تلهيهم تجارة ولا بيع عن ذكر الله

"(People of perfect Iman are those) Men whom trade or business does not distract from the remembrance of Allah." 24:37

Verse 5:

يا ايها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا

"O Believers remember Allah in great abundance and glorify Him morning and evening." 33:41/42

Verse 6:

و من يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين

"And as for him who (purposely) ignores the remembrance of Rahman, We assign a devil for him who is his (constant) companion." 43:36

Verse 7:

الم يان للذين آمنوا ان تخشع قلوبهم لذكر الله

"Has the time not dawned for the people of faith that their hearts should submit to the remembrance of Allah?" 57:16

Verse 8:

يا أيها الذين آمنوا لا تلهكم اموالكم ولا أولادكم عن ذكر الله و من يفعل ذلك فأولئك هم الخاسرون

"O Believers let not your wealth and your children distract you from the remembrance of Allah. Those who do so, they are certainly great losers." 63:9

Verse 9:

استحوذ عليهم الشيطان فانسهم ذكر الله أولئك حزب الشيطان ألا ان حزب الشيطان هم الخسرون

"Shaitaan has overpowered them (the hypocrites) and hence made them forget the remembrance of Allah. They are the gang of Shaitaan and know well! The gang of Shaitaan are the (real) losers." 58:19

Verse 10:

واذا قاموا الي الصلوة قاموا كسالي يراءون الناس ولا يذكرون الله ألا قليلا

"And when they (hypocrites) stand up to offer Salah, they stand up with lethargy. They put up a show before the people (of offering Salah) and do not remember Allah but very little." 4:142

These and other verses regarding Zikr have been enumerated by many scholars on their works on the virtues and meritoriousness of Zikr, especially Shaikh Zakariyya (R) has accumulated many such verses in his work Fadhail-al-Zikr. A study of this work will present many other verses on this subject.

ZIKR IN THE LIGHT OF PROPHETIC TRADITIONS ( AHADITH)

After having enumerating certain verses of the Holy Qur’an, mention is now made of certain Ahadith relating to the subject of Zikr some of which are of a general nature (whether loud/soft, masjid/home, etc.) and some are quite specific i.e. Zikr in the Masjid or loud Zikr, which will be alluded to under the explanation of the said Ahadith. Ten Ahadith have been selected for this section.

Hadith 1:

Abu Hurairah (RA) narrates from Rasulullah (صلي الله عليه وسلم) that there is a group of angels who patrol the earth and wherever they find any gathering of Zikr they call out to each other and form a circle around this gathering that reaches to the sky. When this gathering disperses, they return to the sky where they are questioned by Allah Ta’ala, although He is All-knowing: Where have you come from? They reply: We come from a gathering of Your servants who are engaged in Tasbeeh, Takbeer and Tahmeed. Allah Ta’ala asks them: Have they seen Me? The angels reply: No. Allah Ta’ala asks: And what if they had seen Me? They reply: Then they would have engaged even more excessively in Your Ibadah and in Tasbeeh (glorifying of) You. Allah Ta’ala says: What are they asking for? They reply: They ask of You Jannah. Allah Ta’ala then asks: Have they seen Jannah? The angels reply: No. Allah Ta’ala asks: And what if they had seen Jannah? They reply: Then they would have been even more desirous, eager and keen for it. Allah Ta’ala says: What are they seeking refuge from? They reply: They ask refuge from the Fire (of Hell). Allah Ta’ala asks: Have they seen the Fire? The angels reply: No. Allah Ta’ala asks: And what if they had seen it? They reply: Then they would have tried harder to escape from it and they would have been more fearful of it. Allah Ta’ala says: I make you witness that I have pardoned them. One angel exclaims: A certain person was not from them. He came (coincidentally) for some work. Allah Ta’ala says: They are such a people that even those who sit with them (for other work) will not be deprived.

– Narrated by Bukhari, Muslim, Baihaqi

Shaikh Zakariyya’s (R) commentary on this Hadith:

This subject has also been narrated in numerous other traditions that the angels look for, listen to and sit with the ’gatherings‘ of Zikr.

Hadith 2:

Mu’awiyah (RA) narrates that Rasulullah (صلي الله عليه وسلم) once came forth to meet a group of the Sahabah (RA). He said: What has caused you to congregate here? They replied: We have congregated here to remember Allah Ta’ala and to praise Him for guiding us to Islam and blessing us with it. He said: By Allah! Is this the only reason for your gathering? They replied: By Allah! This is the only reason for our gathering. He said: I had not made you swear an oath because I disbelieved you but Jibraeel came to me and informed me that Allah Ta’ala is boasting about you before the angels.

- Narrated by Muslim, Tirmizi, Nasai, Ibn-Abi-Shaibah, Ahmad

Shaikh Zakariyya’s (R) commentary:

Mulla Ali Qari (R) explains that Allah boasts about these people because despite having worldly engagements, natural desires, temptations and the shaitaan trying to mislead them, they do not neglect and turn away from My remembrance; then the Zikr of the angels who are faced with none of these obstacles is no comparison to their Zikr.

Hadith 3:

Abu Hurairah (RA) narrates that Rasulullah (صلي الله عليه وسلم) said that Allah Ta’ala says: I treat my servant according to his opinion of Me and I am with him when he remembers Me; if he remembers Me privately, I remember him privately and if he remembers Me in public, I remember him in a gathering (of the angels which is) better than his gathering

- Narrated by Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad

Hadith 4:

Abu Hurairah and Hazrat Abu Sa’eed (RA) testify (upon oath) that Rasulullah (صلي الله عليه وسلم) said:

Any group of people who engage in the Zikr of Allah, the angels envelop them and mercy cascades upon them, tranquillity descends upon them and Allah remembers them in the presence of those who are by Him.

- Narrated by Muslim, Tirmizi, Ibn-Abi-Shaibah

It should be noted that this Hadith applies to Zikr in the Masjid and elsewhere

Hadith 5:

Anas (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: When you pass the gardens of paradise then graze well. They asked: What are the gardens of paradise? He replied: The gatherings of Zikr

Shaikh Zakariyya’s (R) commentary:

It means that the fortunate one who has an opportunity of reaching such a gathering must feel privileged that he had an opportunity of going into a ‘garden of Paradise’ in this world. ‘Graze well’ means that just as an animal enjoys grazing in a pasture and cannot be moved away easily even if it is beaten by the owner, so too the person ‘grazing’ in the ‘gardens of paradise’ must not be quickly distracted by worldly concerns or fears but should try to remain there as long as possible. Just as Jannah is a place that is free from all sorts of calamities, so too the gatherings of Zikr are ‘safe-havens’; free from all worldly calamities. This Hadith is general and applies to a Masjid or any where else

Hadith 6:

Abdur Rahman bin Sahl bin Haneef (RA) reports that Rasulullah (صلي الله عليه وسلم) was in one of his homes when the following verse of the Qur’an was revealed:

واصبر نفسك مع الذين يدعون ربهم بالغداة والعشي

"and attach yourself with those who call out to their Rabb morning and evening" 18:28
Rasulullah (صلي الله عليه وسلم) came forth in search of the people mentioned in this verse. He found a group of engaged in the remembrance of Allah; among them were those with disheveled hair and parched skin and dressed only with a single garment. He came close to them and sat down among them exclaiming: All praise belongs to Allah for having made in my Ummah such people whom (even) I have been instructed to sit with.

- Narrated by Tabrani, Ibn-Jareer

Shaikh Zakariyya’s (R) commentary:

In one Hadith it has been narrated that he searched for them and found them at the back of the Masjid, engaged in the remembrance of Allah. He stated similar words to the above Hadith and said: You (really) are my companions in life and after death. Shaikh Ibrahim Nakhai (R) says: الذين يدعون refers to those who are engaged in Zikr.

Hadith 7:

Abu Darda (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: On the Day of Qiyamah certain people will be raised by Allah Ta’ala in such a manner that their faces will be illuminated and they will be seated upon thrones of pearls, envied by the people; they will neither be Messengers or Martyrs. A bedouin exclaimed: Describe them to us so that we may recognise them. He replied: Those who love each other for Allah's sake, coming from diverse tribes and different places, they gather for the remembrance of Allah.

- Narrated by Tabrani (as reported in Targheeb and Durr)

Shaikh Zakariyya’s (R) commentary:

These days, lots of criticisms are hurled against people who spend time in the Khanqah (centers for Zikr and spiritual training). Let the critics condemn as much as they wish, but tomorrow when people’s eyes will open, will they realise the value of the people of the Khanqahs who will be sitting on thrones made of pearls.

In one Hadith it has been narrated that the building wherein the Zikr of Allah is done, begins to shine for the inhabitants of the sky just as the stars shine for the people on earth. Abu Razeen (RA) a companion narrates that Rasulullah (صلي الله عليه وسلم) said: I will show you such a thing which will strengthen you in your Deen thereby causing you to succeed in both worlds; hold fast to the gatherings of Zikr and when you are in privacy, continue to engage in Zikr.

The virtues of the gatherings of Zikr have been mentioned in numerous Ahadith. In one Hadith it has been narrated that the best safeguard is Salaah and Majalis-Zikr. All of these Ahadith are mutlaq (non-specific); they could refer to Zikr gatherings in the Masjid and elsewhere.

Hadith 8:

Abu Sa’eed Khudri (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: Engage so excessively in Zikr until they (wicked people) say He is mad!

- Narrated by Ahmad, Abu Ya’la, Haakim, Ibn-Hibban

Shaikh Zakariyya’s (R) commentary:

In another Hadith it has been narrated that engage so excessively in Zikr that the hypocrites call you an ostentatious person. From this Hadith it is clear that the hypocrites or foolish people may refer to you as a madman but this should not stop you from this wealth of Zikr. In fact, it is only loud and excessive Zikr that it will cause ignorant persons to regard him as a ‘madman’. Silent Zikr will not lead to this situation.

Hazrat Abdullah bin Abbas (RA) narrates that Allah did not make anything compulsory without setting a limit for it or accepting an excuse for it except Zikr. As for Zikr, there are no limits and no excuses are acceptable until a person is sane; hence Allah Ta’ala mentions that engage excessively in the ‘ Zikr of Allah’ this is under all possible circumstances.

Hadith 9:

Anas (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: To sit with a group of people who engage in Zikr after Fajr until sunrise is more beloved to me than all that upon which the sun rises (i.e. all the things of this world) and from after Asr to sun set is more beloved to me than the whole world and whatever it contains.

- Narrated by Baihaqi, Isbahani

Hadith 10:

Abu Sa’eed Khudri (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: Allah Ta’ala will say on the Day of Judgment: Today the multitudes shall know who are the people of esteem and honour. It was asked: Who are the people of honour O Messenger of Allah? He replied: The Majalis (gatherings) of Zikr in the Masjid - reported by Imam Suyuti in Natijatul-Fikr and Allamah Lucknowi in Sabahatul-Fikr on the authority of Ahmad, Abu-Ya’la and Ibn-Hibban

LOUD ZIKR IN THE MASJID FROM THE HADITH

After enumerating the above Ahadith on the subject of Majalis-Zikr, one Hadith that is specific to the subject of loud Zikr in the Masjid follows:

Zaid bin Aslam reports from a Sahabi (RA) that one night I walked with Rasulullah (صلي الله عليه وسلم) when he passed by a person in the Masjid who was engaged in loud Zikr. I said: O Messenger of Allah perhaps he is showing-off! He replied: No but in fact he is an Awwaah.

- Narrated by Baihaqi

Allamah Hafni (R) explains: Awwaah is that person who experiences pangs of pain in the heart due to overwhelming and ardent love for Allah. The name of that Sahabi was Abdullah Zul-Bujadain (RA)

Shaikh Zakariyya (R) comments on the incident narrated in this Hadith in greater detail. He states: Abdullah Zul-Bujadain (RA) was a Sahabi who became orphaned and was brought up by his uncle when he surreptitiously accepted Islam. When the uncle gained knowledge of this, he drove his nephew out of the house without a stitch of clothing on. His mother was equally angry at him but she was after all his mother so she spared him a coarse sheet to cover himself. Cutting the sheet into two pieces, he tied one around his waist and the other he draped around his shoulders and migrated to Madinah. Here he spent his days lying at the doorstep of Rasulullah (صلي الله عليه وسلم) engaging in excessive Zikr in a loud voice. Umar (RA) remarked that he was insincere. Rasulullah (صلي الله عليه وسلم) replied in the negative saying he was from the Awwaheen (check explanation above). He passed away at the occasion of Tabuk. Sahabah (RA) saw a light burning close to the grave and Rasulullah (صلي الله عليه وسلم) inside the grave, instructing Abu Bakr and Umar to pass the body of the deceased companion over to him. Thereafter, he prayed to Allah: "O Allah! I am pleased with him, You too be pleased with him." Observing this honour Ibn-Mas’ud (RA) exclaimed: I wish I was in his place.

Some people opine that loud Zikr is an innovation and forbidden in Islam. This is due to unawareness of the Hadith corpus. Maulana Abdul Hayy Lucknowi (R) has enumerated close onto fifty Ahadith on this subject in his work Sabahatul-Fikr which establishes the permissibility of loud Zikr. However, it is necessary to uphold the conditions and limits of the Shari’ah so that a person may not cause inconvenience to anyone ( Faza’il-Zikr)

VIEWS OF LEADING FUQAHA (JURISTS) ON THE SUBJECT OF LOUD ZIKR
VIEW OF MAULANA ABDUL HAYY (R)

The Ahadith cited in the previous pages have been recorded by Maulana Abdul Hayy in his Sabahatul-Fikr whereby he proves the permissibility of loud Zikr. He writes: "These are authentic Ahadith from which it is established that there is no karahat (aversion or abhorrence) in Islam for loud Zikr. On the contrary, the jawaz or istihbaab (approval) of it is manifest and why would it not be so when loud Zikr has the capacity to soften the heart in a way which soft Zikr cannot do."

Writing further on, he quotes extensively the statements of Shaikh Abdul Haqq Muhaddith Dehlawi (R) from his work Tawseel-al-Mureed-ilal-Murad:

الجهر والاعلان بالذكر والتلاوة والاجتماع للذكر في المجالس والمساجد جائز ومشروع

"It is permissible and allowed to engage in loud Zikr and Tilawah and to congregate for Zikr in Majalis (gatherings) and the Masjids"

VIEW OF ALLAMAH DIMYAATI (R)

Writing at the beginning of his work, he quotes Allamah Abdul Mawla Dimyaati (R) from his work Ta’aleequl-Anwaar from the chapter on Ahkaam-al-Masajid in Durrul-Mukhtar where it is stated that loud Zikr is forbidden in the Masjid because of the incident of Hazrat Ibn-Mas’ud (RA) who drove out some persons engaged in loud Zikr from the Masjid stating that they were bidatis (innovators). Allamah Dimyaati clarifies this matter in the following words: "But Allamah Hafni states in his work Fadhl-Tasbeeh-wat-Tahleel that what is reported from Ibn-Mas’ud (the incident of loud Zikr) in the Masjid is not authentic, the proof of which is an authentic narration of Abu Wa’il (student of Ibn-Mas’ud) in Kitabuz-Zuhd as follows:

"This what people have attributed to Ibn-Mas’ud that he prevented loud Zikr (is incorrect) because whenever I sat with him in any gathering, he always engaged in loud Zikr". Further on he states: The evidence of the desirability of loud Zikr can also be inferred from the narration of Imam Baihaqi (R) from the incident of the person (Abdullah Zul-Bujadain) who was making loud Zikr in the Masjid when Rasulullah (صلي الله عليه وسلم) passed by him, referring to him as being an Awwah. From this it is clearly established that loud Zikr is allowed.

VIEW OF ALLAMAH RAMALI (R)

Similarly, Maulana Abdul Hayy quotes in Sabahatul-Fikr from Allamah Khairuddin Ramali Hanafi’s (R) Fatawa-Khairiyya:

"Shaikh Ibrahim from Damascus questioned with regard to the practice of the Sufis making circles of loud Zikr in the Masjid and the loud rendering of gnostic poems. Some people regard this age-old practice of the Sufis as illegal, is this true?"

Allamah Ramali (R) responded:

"The circles of Zikr and the loud Zikr and the rendering of gnostic poems is established from the Hadith such as:

وان ذكرني في ملأ ذكرته في ملأ خير منه

- an authentic tradition of Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad.

Loud Zikr in a gathering is permitted. Similarly, the circles of Zikr and the surrounding of the angels of these gatherings are all established from the Hadith. Yes the practice of silent Zikr is also established from some traditions. These traditions which support silent or loud Zikr can easily be reconciled in this way that they apply to different persons under different circumstances and states, as is the case of the traditions that support loud or silent Tilawah of the Holy Qur’an. As for the Hadith that states: خير الذكر الخفي (The best Zikr is silent Zikr) this tradition is also not contradictory of the practice of loud Zikr as it refers to the situation when ostentation or disturbance to musallis or sleeping persons is feared. Some scholars opine that loud Zikr is preferable as it benefits not only the one engaged in Zikr but also serves as encouragement for those around him, thus it is superior"

VIEW OF IMAM SUYUTI (R)

Hafiz Suyuti (R) writes in his work Natijatul-Fikr on the authority of Imam Nawawi (R) that just as the traditions of loud and silent Tilawah maybe combined according to varying circumstances, so too is the case of loud and silent Zikr. In case of fear of riya (show) or disturbance to musallis or sleeping persons, silent Zikr will be preferable; but where such situations to do not exist, loud Zikr will be more estimable and meritorious as loud Zikr arouses others as much as it enlivens the heart of the Zakir, focuses his thoughts, drives away sleepiness and reinvigorates him. Hence it has been recounted from the Sufis that loud Zikr has a very powerful effect in eliminating vile thoughts and evil whisperings from the mind and heart.

Hafiz Suyuti (R) commences his work Natijatul-Fikr with the following lines:

"May Allah honour you! Your question on the practice of the Sufis forming circles of Zikr in the Masjids and reciting the Kalimah in a loud voice refers; is this permitted or not?"
Reply: There is nothing objectionable in this at all; in fact the istihbaab (approval) of loud Zikr can be established from many Ahadith … Thereafter, Imam Suyuti (R) recounts 25 Ahadith with detailed commentary regarding the subject of loud Zikr.

Imam Suyuti has further narrated a tradition from Kitabuz-Zuhd of Imam Ahmad bin Hambal (R) on the authority of Hazrat Thabit al-Bunani (R) that the Zakir sits down (in a gathering of Zikr) with heaps of sins upon his head and leaves the gathering without a single sin (as he is forgiven due to the Zikr -Majlis).

VIEWS OF ALLAMAH IBN ABIDEEN SHAMI (R)

Maulana Nisar Ahmad al-Husaini quotes Allamah Ibn-Abideen Shami (R) from his work Raddul-Muhtar in his important article on Majalis-Zikr as follows:

و في حاشية الحموى عن الأمام الشعراني اجمع العلماء سلفا و خلفا علي استحباب ذكر الجماعة في المساجد و غيرها ألا ان يشوش جهرهم علي نائم أو مصل أو قارئ

"On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in the Masajid and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)"

VIEW OF SHAH WALIULLAH (R)

Hazrat Shah Waliullah (R) writes in his renowned Hujjatullah-al-Balighah:

لا شك ان اجتماع المسلمين راغبين ذاكرين يجلب الرحمة والسكينة و يقرب من الملائكة - ج.2 - ص.70

"There is no doubt that the gathering of Muslims for the purpose of Zikr is a source of blessing, tranquility and proximity of the angels" (v.2/p.70)

VIEWS OF THE LEADING ULAMA (SCHOLARS) OF DEOBAND ON THE SUBJECT OF LOUD ZIKR

In this section, the incidents and viewpoints of the leading scholars of the renowned institution of Deoband are recounted:

ZIKR OF HAZRAT MAULANA RASHID AHMAD GANGOHI (R)

Maulana Aashiq-Ilahi Meeruti (R) writes in Tadhkiratur-Rasheed (p.48) regarding the initial meeting of Maulana Gangohi with his spiritual guide, Hajee Imdadullah Makki Farouqi (R). Describing the first evening, he writes:

"Finally, he awoken, performed wudhu and entered the Masjid where Hajee Sahib was already engaged in his spiritual occupations in one corner of the Masjid. Maulana Gangohi went to the other corner, offered his Tahajjud (night prayers) and engaged in loud Zikr of the Kalimah ( Nafi-Ithbaat)"

Maulana Gangohi (R) explaining the above incident in his account states: "Finally, I commenced the loud Zikr. My voice was clear and good, my body healthy and strong. That morning Hajee Sahib retorted: Your Zikr was very much like that of an accomplished, old-time Zakir. From that day on, I developed a deep attachment for loud Zikr that I never felt inclined to discarding, nor is there any Shari’ reason of prohibition that I came to know of for leaving it. When an attendant asked Maulana what happened then? He replied with an amazing reply: "After that I was annihilated."

This incident is clear evidence of Maulana Gangohi’s love for loud Zikr from the very inception, his lifelong devotion to it and the effect it had upon him. This love for loud Zikr is a common heritage of all his followers, disciples and admirers.

In one of his discourses, Qari Tayyib (R) stated that outside the Khanqah of Maulana Gangohi (R) there was a large pond. On the opposite side of this pond was a little Masjid where Maulana Yahya (father of Shaikhul-Hadith) used to live with a few associates. In the latter part of the night, loud Zikr used to start-up in the Khanqah as well as the Masjid of Maulana Yahya (R). The entire environs and surroundings of the pond area used to reverberate with the sound of loud Zikr. Such was the effect of this Zikr that the washer men around the lake also used to join in and it became their lifelong practice to make loud Zikr while occupied in their work of washing clothes.

A similar version has been written Maulana Zakariyya (R) in his impressive work Shariat-wa-Tariqat-ka-talazum (p.4):

"Even the most unlettered persons among the disciples of Maulana Gangohi adhered strictly to the Sunnah. They were so steadfast on the practice of Tahajjud that such firmness I did not encounter even among great men. Even the fifty to sixty washer men around the pond of the Khanqah would engage in loud Zikr in the latter part of the night instead of making other noises or sounds."

ZIKR AT BANGLA-WALI MASJID, TABLIGH JAMAAT HEAD-QUARTERS AT NIZAMUDDIN, NEW DELHI

There numerous accounts from many persons who had met Hazrat Maulana Ilyas (R) that it was the standing practice at Bangla-Wali Masjid in Nizamuddin for the people to awaken in the latter part of the night to offer their Tahajjud Salaah and then engage in loud Zikr in the Masjid and the courtyard, right until the time of Fajr Jamaat.

In 1959 and 1960, in the era of Maulana Yusuf (R), I personally witnessed many people engaging in loud Zikr before the Fajr Jamaat inside and outside the Masjid. The entire Masjid area would reverberate with the sound of their loud Zikr.

ZIKR AT KHANQAH IMDADIYYAH ASHRAFIYYA IN THANABHAWAN

In his article entitled Khanqah Ashrafiyyah Imdadiyyah Mufti Abdur-Rauf Sukkarwi describes the details of the Khanqah under different headings. He writes under the sub-heading ‘Practices of the people of the Khanqah’:

"The people would recite their Wazaif in the Masjid after Fajr and some would recite the Holy Qur’an, while others would engage in loud Zikr until sunrise. Then lessons would commence."
Hajee Farouq (R) writes in his Majalis-Zikr (p.3): "When Maulana Thanwi would engage in his Zikr after Tahajjud, Khwaja Sahib and others would join him in his Zikr; Maulana would not prevent them from doing so."

Mufti Shafi (R) writes in his work Aadabul-Masajid: "It is impermissible to make loud Zikr in the Masjid and to recite the Qur’an loudly.. "

At the time of the second edition, Mufti Shafi (R) requested Maulana Thanwi (R) to review certain sections ear-marked for this purpose. Maulana Thanwi undertook the reviewing and wrote an addendum to this entitled Da’bul-Masajid-fi-Aadabil-Masajid. In this section he comments on this mas’ala: "It is impermissible to make loud Zikr in the Masjid and to recite the Qur’an loudly…" There are numerous views on this issue. The summation of all of these views is what has been mentioned by Allamah Ibn-Abideen Shami (R) as follows:

و في حاشية الحموى عن الامام الشعراني اجمع العلماء سلفا و خلفا علي استحباب ذكر الجماعة في المساجد و غيرها الا ان يشوش جهرهم علي نائم او مصل او قارئ

"On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masajid and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)."

In the above synopsis, all views are covered and those who have prohibited it, have most probably done so on the basis of saddan-lil-baab (as a preventative measure) - this prohibition applies to the Masjid particularly. As for loud Zikr by itself, the preferable view is it is allowed if it is not excessively loud. And Allah knows best.

ZIKR OF MAULANA FAQEER MUHAMMAD (R) AT KHANQAH ASHRAFIYYAH IN PESHAWAR

Maulana Thanwi’s (R) senior Khalifa, Maulana Faqeer Muhammad (R), like Shaikh Zakariyya (R) was greatly concerned in the latter years about the revitalisation of the Khanqah system. Hence in his Khanqah-Ashrafiyya in Peshawar, the Majalis of loud Zikr were commenced in his lifetime and continue even after his demise. Maulana used to participate himself and used to encourage others also. Maulana Azizur-Rahman Hazarwi, Khalifah of Shaikh Zakariyya (R) narrates: "Mufti Mukhtar, Prof. Masarrat Hussain and myself would go together to visit Maulana at his Khanqah. He would inquire if we had completed our Zikr and we would reply in the affirmative. He would urge us to make more Zikr and he would also join us in Zikr. At times he would call upon the students to join in and at times he would get the students and Musallis to join him in loud Zikr after Fajr Salaah. Once Maulana (R) went to Rawalpindi to visit Maulana Najmul-Hasan (R). Prof. Masarrat Shah was with him. He called for me and in that one day, loud Zikr-Majlis was held in three Masajid. After Fajr at Masjid-Siddiq, after Zuhr at Saddar Masjid and after Asr at Wah Cantt. After Zuhr there was a huge gathering and Hazrat had the entire congregation join him in Barah-Tasbeeh Zikr. Maulana then emphasised upon me and Maulana Najmul-Hasan to continue this practice here and called upon the gathering to continue inviting us to conduct such Zikr-Majlis programs."

Once Maulana was engaged in loud Zikr in the Haram of Makkah, when some person tried to prevent him from doing so, he recited the verse:

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعي في خرابها

"Who can be a greater oppressor than the person who prevents the Zikr of Allah’s name in the Houses of Allah" 2:114

VIEW OF MAULANA MADANI (R)

An article appeared in the monthly journal Anwar-Madinah entitled: The Shari’ position of Zikr Majalis in the light of a letter of Maulana Madani (R) from Maktoobat v.2/p.11. We reproduce this letter here due to its general benefit:

Question: A narration of Abdullah bin Abbas (RA) in Musnad Darimi (p.38) states:
"We used to sit at the door of Ibn-Mas’ud (RA) before Fajr to accompany him to the Masjid for Fajr Salaah. One day, Abu Musa Ash’ari (RA) suddenly arrived appearing disconcerted and perturbed, enquiring if Ibn-Mas’ud had already left for the Masjid or not? We said he had not left as yet. When Ibn-Mas’ud appeared, Abu Musa explained: I have just come from the Masjid-Nabawi and I observed an innovated practice there, though superficially it appeared to be good. I saw a number of people seated in circles, awaiting Salaah, with pebbles in their hands (for Zikr); one person in each circle would call out: Read a hundred Takbeers and they would do so. Then he would call out: Read a hundred Tahleel and they would do so and he would say: Read a hundred Tasbeehs and they would follow. Ibn-Mas’ud asked what he said to them. He replied that he said nothing as he was awaiting Ibn-Mas’ud to address them. When they arrived at the Masjid, they found the group engaged in their Zikr as described by Abu Musa. Ibn-Mas’ud asked them what they were doing. They replied that they were counting their Zikr on the pebbles. He said to them: Instead of counting Zikr rather count your sins on these pebbles. Lamentable is your situation, O Ummah of Muhammad (صلي الله عليه وسلم)! How quickly have you deviated! The companions of Rasulullah (صلي الله عليه وسلم) are still in your midst in large numbers! The utensils of Rasulullah (صلي الله عليه وسلم) have not as yet broken! Have you gone on a way that is better and more rightly-guided than that of Muhammad (صلي الله عليه وسلم)? The people apologised profusely for their action, saying: By Allah! We had not intended anything but good! Ibn-Mas’ud retorted: How many desire good but are unable to attain good!"

(The purpose of posing this question to Maulana Madani (R) was to get clarification regarding the many practices of the Sufis which appear to be innovations in the light of the above Hadith. Maulana responded in a manner that dispels all misgivings surrounding the practices of the Sufis)

Answer: Maulana Madani quotes three narrations; Hadith 1 & 3 of this booklet and a third narration of Darimi as follows:

عن عبد الله بن عمرو ان رسول الله صلي الله عليه وسلممر بمجلسين في مسجده قال كلاهما علي خير واحدهما افضل من صاحبه اما هئولاء فيدعون الله ويرغبون به فان شاء اعطاهم ان شاء منعهم واما هئولاء فيتعلمون الفقه والعلم و يعلمون الجاهل فهم افضل إنما بعثت معلما ثم جلس فيهم

Abdullah bin Amr (RA) narrates that Rasulullah (صلي الله عليه وسلم) passed by two groups of people in his Holy Masjid and stated: Both of them are meritorious but one group is superior to the other. This group is engaged heart and soul in Dua (supplication) to Allah Ta’ala; if He wishes, He may grant them and if He wishes, He may withhold from them. As for the other group, they are engaged in learning and understanding (of Islam) and teaching the ignorant, they are superior, and I have only been sent as a teacher. Saying so, he sat down with them (the group engaged in teaching and learning). Thereafter, Maulana Madani (R) writes:

"These (three) and numerous other traditions of this nature are narrated by Shaikhain (Imams Bukhari & Muslim) and others. In the light of these authentic Marfu’ (prophetic) traditions, what is the merit of the Mua’quf traditions of Darimi cited by you, more so when the narrators are not even unanimously accepted? Even if the narrators are considered authentic, on a comparative basis, the above narrations will certainly be given preference, moreover when these traditions are endorsed by verses of the Holy Qur’an such as the verse:

الذين يذكرون الله قياما و قعودا وعلي جنوبهم ويتفكرون في خلق السموات و الأرض

"(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth" 3:191; and the verse:

يا أيها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا

"O Believers! remember Allah in great abundance and glorify Him morning and evening" 33:41/42 from which the individual and collective and all other forms of Zikr are established. If an attempt is made to reconcile this narration (of Daarimi) with the Qur’anic verses and authentic Ahadith, then it could be surmised that these leading companions noticed some abnormality or deviation from the norm which prompted their censure of this group, not the fact that collective Zikr itself was the action worthy of censure. If it is not understood in this light (above explanation) then would it not lead to a situation where verses of the Holy Qur’an and confirmed Ahadith will have to be rejected and renounced? This prohibition (of the two Sahabah) will thus be taken on the basis of some unusual misdoing of these people that they observed. And Allah knows best." - Hussain Ahmad, 22/11/1370

ZIKR OF MAULANA GHULAM MUHAMMAD DEENPURI (R)

Hafiz Nisar Ahmad, Khalifa of Qazi Zahid al-Hussaini (R) writes in his article Majalis-Zikr regarding Maulana Deenpuri (R):

He was rated among the senior Awliya (saints). He played an invaluable role in the Reshmi Rumal movement of Shaikhul-Hind (R). He was the spiritual mentor of Maulana Ubaidullah Sindhi (R). Maulana Madani (R) was honoured with Khilafah (spiritual vicegerency) by him. Maulana Ahmad Ali Lahori (R) was his Khalifah. In his Khanqah at Deenpur, a Zikr-Majlis used to be held daily. Haami Ubaidi writes in his biography:

"After Maghrib Maulana Deenpuri used to conduct the loud Zikr-Majlis on the Qadiriyyah method which is referred to as Halqa-Zikr. Maulana used to participate in this gathering himself, at home and on journey. The duration was between twenty to twenty-five minutes. In Ramadhan, after every four Rak’ats of Taraweeh Salaah, one Tasbeeh (count of hundred) used to be completed. Upon the completion of the Zikr-Halqa, Muraqabah (contemplation) and Dua used to take place" - Yade-Baidhaa

ZIKR OF MAULANA AHMAD ALI LAHORI (R)

Maulana Lahori (R) is regarded among the senior saints of this era. In the Deeni, political and other fronts, he was an acclaimed guide of the Ummah. He was the Khalifah of Maulana Deenpuri (R). Thousands of Ulama and laymen were spiritually linked to him. On the pattern of his Shaikh he held a loud Zikr-Majlis every Thursday evening after Maghrib Salah. This was his lifelong practice. He established numerous such Zikr-Majalis on his authority, and even to this day, besides Indo-Pak, his silsilah (spiritual following) is found in the Middle-East and Europe.
After his demise, his spiritual successor (and his son), Maulana Ubaidullah Anwar (R) continued with the Zikr-Majlis every Thursday in the Sherawala-Masjid and this humble one also had on several occasions joined his Zikr gathering in which about two hundred people participated.

ZIKR OF MAULANA QAZI MUHAMMAD ZAHID AL-HUSAINI (R)

Hafiz Nisar Ahmed writes: Maulana Qazi Muhammad Zahid al-Husaini Sahib (R) is regarded among the leading scholars of this era. He was the student of Maulana Madani (R) and the Khalifah of Maulana Lahori (R). He combined in himself the sciences of Shari’ah and Tariqah and was equally adept at writing and oratory, in which his services will always be remembered. Excessive Zikr was ingrained in his life and he always impressed this upon his disciplines as well. He considered Zikr and Majalis-Zikr as the panacea of all evils in this era and was very active in establishing the Zikr-Majlis. The Madinah Masjid, Attock is witness to his engrossment with Zikr. He used to regard the Zikr-Majlis as the cure for all spiritual and social maladies. Towards the latter part of his life, he was very active in the propagation of Zikr-Majalis.

THE DAILY ZIKR-MAJALIS OF SHAIKH MAULANA ZAKARIYYA (R)

Maulana Zakariyya (R), in the years of his teaching, used to engage in writing from seven to eleven in the morning, in his upstairs room. In the courtyard, outside his room, floor mats were laid out, on which various persons used to come and complete their stipulated Zikr.
Then every Friday, between Asr and Maghrib, Shaikh Zakariyya’s practice was to sit for I’itikaaf (seclusion) in the Masjid. At this time, many of his associates and disciples used to join him. Most of them used to engage in loud Zikr at this time as a result of which the Masjid used to reverberate with the sound of their Zikr. It was common knowledge that Shaikh Zakariyya used to dedicate this time in the Masjid every week and as such many people from all over used to join him. Lecturers and students from Deoband used to come and Mufti Mahmood Gangohi (R) used to attend with utmost punctuality. This after Asr gathering of loud Zikr in the Masjid on Fridays continued all year round. The leading Ulama and Muftiyan of India (and elsewhere) used to occasionally attend these gatherings and none is reported to have objected to it at any time.

The time fixed for loud Zikr during the period of I’itikaaf of Shaikh Zakariyya’s (R) Ramadhan Khanqah Program used to be between Zuhr and Asr. Leading Ulama, Muftis, Mashaikh and luminaries used to participate in this gathering of loud Zikr in the Masjid. The Ramadhan of 1400 was spent at the Masjid of Mufti Zainul-Aabideen in Faisalabad, Pakistan. On this occasion, besides the multitudes of common people, great personalities such as Mufti Mahmood Gangohi, Mufti Wali Hasan (R) and other great persons were not only present but actively participated in the loud Zikr-Majalis.

In 1968, Shaikh Zakariyya (R) gave up teaching and commenced his travels the year after this, right until his demise on 1 Shabaan 1403 (1982). In this entire duration, it was his heart-felt desire and burning concern that somehow, the gatherings of Zikr must become established everywhere so that people could move away from materialism and carnality towards the Zikr and obedience of Allah.

Not only did Shaikh Zakariyya (R) consider this practice to be extremely beneficial for the Awaam (general public), but he also considered it important for the Khawaas (the elite) and the Madaris (Institutes of higher learning). The Shaikh was not only a great Alim and Mudarris (teacher), but he was a patron and benefactor of innumerable Madaris, he therefore, drew the attention of the leading authorities of his time towards this.

SHAIKH ZAKARIYYA (R) MEETS MUFTI SHAFI (R) IN PRIVACY TO EXPRESS HIS CONCERNS

In this respect, he once met privately with Mufti Shafi (R) and expressed his concerns in this regard which was recorded by the son of Mufti Shafi, Mufti Rafi Usmani, present Rector of Darul-Uloom, Karachi under the heading An important advice of Hazrat Shaikh. He writes: "It was the norm with Shaikh (R) that whenever he came to Karachi, there would be huge multitudes of people around him at all times. He however, emphasised to his attendants to set aside some time for a visit to Darul-Uloom Karachi. On his last visit to Karachi, he requested a private meeting with my father (Mufti Shafi). The room was cleared and they held their private meeting. After he left, my respected father told me: Shaikh (R) mentioned to me that the practice of Zikr and Shagl (spiritual exercises) was almost extinct in the Madaris resulting in Fitnahs, power-struggles and in-fighting. It is my humble appeal that just as you have arranged for the board and lodge of students here, also make similar arrangements for your spiritual disciples to come and stay over here so that they could engage in Zikr and Shagl and for a short period daily, even the Asaatiza (lecturers) and students should participate in the Zikr program"

- Akabir-ka-Ikhlas p.33

Similarly, Shaikh’s (R) letters to Maulana Binnori in this respect have been printed in al-Bayyinat and in his Aap-Beti. It appears as though it was Shaikh’s mission now to re-establish the decrepit Khanqahs, to establish new ones and in the interim period, to at least establish daily or weekly Zikr-Majalis in Masjids or homes even. Shaikh used to weep sorrowfully upon the opposition or disinterest shown to the importance of Khanqah and Zikr-Majalis from opponents, but more so, even from certain associates and friends. He used to engage in lots of Dua upon this. This matter has been covered in captivating detail by Sufi Iqbal Muhajir-Madani (R) in his Majalis-Zikr-aur-Hazrat-Shaikh.

THE VIEW OF SHAIKH ZAKARIYYA (R) ON THE IMPORTANCE OF THE MAJALIS-ZIKR

The views of Shaikh Zakariyya (R) and his untiring efforts for the establishment of the Zikr-Majalis is known and was witnessed by hundreds of his disciples and servants. Shaikh Zakariyya (R) was eager and desirous for the chronicles of his journeys ( Safarnamah) should be published for this very reason (that the main purpose of his journeys must become known). In the introduction of his Safarnamah, his letter to the compiler, Mufti Muhammad Shahid of Karachi is included. An extract of his letter is quoted here:

"It is a source of happiness that the Safarnamah is being published. May Allah allow it to reach completion. Innumerable requests for me to spend the coming Ramadhan are being received by me in Madinah from many people. My dear ones! For how long are you people going to drag this old man along all over? Now all of you should start the work off in your own centres, establish the gatherings of Zikr, and get down to work. After all, it is you people who now have to take over this work."

SHAIKH ZAKARIYYA’S LETTER TO MAULANA ABUL HASAN ALI NADWI (R)

"It is my firm conviction that the remedy for all evils is the Zikr of Allah. For this very aim I am wandering from country to country, because the Khanqahs have become extinct all over the world." These types of letters were written in large numbers to many persons in different countries of the world. When ever a reply came that Majalis-Zikr was established in a certain place, Shaikh Zakariyya (R) would write a letter to the people there, expressing his immense joy and blessing them with Duas. There are several hundred such letters.

THE VIEW OF MAULANA YUSUF LUDHIANWI ON THE REASONS FOR SHAIKH ZAKARIYYA’S (R) ZEAL FOR THE ESTABLISHMENT OF ZIKR-MAJALIS

Maulana Yusuf Ludhianwi writes in the Safarnamah that in the modern times, due to the preponderance of materialism, Beliefs have become shaky, the value of righteous deeds have dwindled and the attributes of Yaqeen, Ikhlas, Ihsaan and Zikrullah have all but departed from the hearts of people. The Khanqahs are vacant and forsaken, as a result of which the Ummah is deprived not only of the wealth of Ta’alluq-ma’allah (attachment with Allah) but even in the external forms of dress, appearance, mannerism, social customs, practices, ideology and thoughts; it has become difficult to distinguish between a Muslim and non-Muslim. This pitiable and miserable condition of the Ummah is sufficient to fill the heart of every sensitive person with worry and concern for the Ummah. What could then be said about the extent of grief and worry for the Ummah of that person who was the carrier of the combined spiritual force of the Akaabireen (spiritual elders) and their spokesperson, Shaikh Zakariyya (R)? Like an expert specialist doctor, he was able to diagnose the spiritual diseases and disorders of the Ummah and prescribe its effective treatment and cure. Therefore, in the latter part of his life, he was passionately consumed by the mission of reviving the system of Zikrullah and to join the broken ties of the creation with the Creator. This was the actual panacea of this spiritual sickness. It was for this purpose that Shaikh Zakariyya (R) undertook his arduous journeys; this was the main topic of discussion in his gatherings, the primary subject of all his letters and correspondences; all of this was to enliven the Majalis of Zikr and to get maximum participation of people for these gatherings of Zikr.

THE ESTABLISHMENT OF MAJALIS-ZIKR IN SOUTH AFRICA

At one instance he writes regarding the establishment of Zikr Majalis in South Africa as follows: "A substantial amount of time was spent in South Africa (by Shaikh Zakariyya). Even Ramadhan was spent in the Masjid of Stanger. In Ramadhan and especially during I’itikaaf, Shaikh Zakariyya used to intensely dislike any unnecessary talk; announcements were regularly made that ‘eat as much as you wish, sleep as you like, read as much as you want, but do not speak at all. I have only one restriction - Do not talk!’ Despite this, in the last ten days of I’itikaaf, Shaikh Zakariyya instructed all of his South African Khulafa to be gathered (for consultation) to set up the system of Majalis-Zikr in the country; where will these be held, who will attend, how these gatherings will be established and strengthened, etc. These consultation gatherings continued for four nights and up to two hours per session were spent for these. Shaikh Zakariyya used to be informed regularly about the outcome of these consultations, which he listened to very attentively and used to express happiness and give lots of Dua for it. The following six noteworthy gatherings were setup out of these consultations:

Stanger Jami Masjid - Maulana Yusuf Tootla
Isipingo, Durban - Mufti Basheer
Newtown Masjid Jhb - Maulana Sulaiman Pandor
Lenasia Jami Masjid - Maulana Ibrahim Mia
Mafikeng & White River - Maulana Muhammad Gardee
Germiston - Maulana Moosa Pandor
At these places, daily Majalis-Zikr were decided and besides these, another seven places also indicated similar intentions.

ZIKR-MAJALIS OF MUFTI MAHMOOD GANGOHI (R)

Despite the extensive journeys of Shaikh Zakariyya (R) and his concern and personal involvement in establishing the Zikr-Majalis in various countries of the world, no word of protest or objection was ever raised against this mission of his, though senior Muftis and ‘Ulama’ always accompanied him and were part of his entourage. A steady stream of these learned scholars were always coming to meet him, yet never was any objection raised before him about the Zikr-Majalis in the Masajid, but in fact approval and praises were heaped upon him from all sides for the benefit that was being witnessed from these Majalis.

From the senior and accomplished ‘Ulama’ who were associated with him, the name of Mufti Mahmood Hasan Gangohi (R) tops the list. Previously it was mentioned (p.41-42) that Mufti Mahmood, accompanied by a group of lecturers and students of Darul-Uloom Deoband, used to regularly visit Shaikh Zakariyya (R) every Friday in Saharanpur and participate in the loud Zikr-Majlis that used to take place in the Masjid of the old Madrasah from Asr till Maghrib.
After the demise of Shaikh Zakariyya (R), Mufti Mahmood’s practice remained the same as that of Shaikh Zakariyya (R) in his Ramadhan I’itikaaf programs. In this program, after Zuhr, all the Mu’takifeen and other persons used to engage in loud Zikr in the Masjid with intense engrossment.

During the rest of the year, this loud Zikr-Majlis used to be held daily in the Chattha Masjid in Darul-Uloom Deoband. Upon enquiry from the Khadime-Khaas (Personal attendant) of Mufti Mahmood, Maulana Ibrahim Pandor, it was learnt that in the beginning the Zaakireen were not that many, so the Zikr-Majlis used to be held in Mufti Mahmood’s chambers (adjacent to the Masjid), but as the number of persons grew towards the last three years of his life, the crowd could not be accommodated in his quarters so all the Zaakireen used to congregate in the Masjid for the daily loud Zikr-Majlis. During Mufti Mahmood’s extensive journeys, Zikr-Majalis were held daily where ever he used to go, at times in Masajid and at times elsewhere.

Locally and abroad, Zikr-Majlis was the constant practice of Mufti Mahmood. In Darul-Uloom, he would be based at the Chattha Masjid where daily after Fajr, the Zikr-Majlis would be held with utmost regularity. His very being and personage was ‘a mobile Khanqah’.

The editor of Darul-Uloom Monthly Journal writes: "Even towards the latter part of his life, lengthy ilmi (academic) and islahi (reformatory) Majlis-sessions were conducted by Mufti Mahmood. Wa’z (Discourses) and Majlis-Zikr were a regular feature. Long and short journeys would also be undertaken during which the administrators and management of numerous Madaris and spiritual associates and disciples would be met. Huge Ijtimas (gatherings) would also be addressed. It has been the outstanding feature of Darul-Uloom that from its very inception, effort was expended on both the branches of Ilm and Zikr. Until the era of Maulana Madani (R), without any type of interruption or deficiency, this blessed arrangement and system continued at the Darul-Uloom. Upon the arrival of Mufti Mahmood in Darul-Uloom, this system has once more been revived and Chattha Masjid, Mufti Mahmood’s residence at Darul-Uloom has become transformed into a Khanqah. In the last ten to fifteen years, such has been the attraction of people towards Mufti Mahmood that Chattha Masjid virtually echoes continuously with the Zikr of Allah." (p.10-12)

From these instances, it is understood without doubt that it was the consensus of the senior scholars that they regarded the loud Zikr-Majalis in the Masajid as not only permissible but in fact, Mustahab (meritorious).

Furthermore, it is to be noted that the actual objective is the establishment and setting-up of Majalis-Zikr which has been emphasised in Qur’an and Sunnah. As has been stated previously, it is better to establish these in homes or private venues due to certain factors, but if this is not possible due to space restrictions or other reasons, as is commonly the case, then there is absolutely no prohibition of holding loud Zikr sessions ( Majalis) in the Masjid, but is in fact deemed to be Mustahab (preferable) as has been substantiated from the research and findings of the experts and authorities of Ifta. However, it is necessary to uphold all the conditions stipulated for loud Zikr in the Masjid at all times, which however are easy and simple, and to the best of our knowledge are being complied with. An appeal is also being directed towards them to further ensure that all the conditions are complied with greater regularity, as the objective is to acquire the pleasure of Allah and may it not be that due to contravention of the etiquette of the Masjid the reward of this act is diminished in anyway or in fact, total deprivation of rewards occur.

THE ZIKR-MAJALIS OF KHANQAH OF RAIPUR

Regarding the nights and days of this Khanqah and the resonance of Zikrullah here, Maulana Abul Hasan Ali Nadwi (R) writes under the chapter, "The Khanqah of Raipur Shareef" in the biography of Maulana Raipuri (R): "In the silent atmosphere of the jungles of Raipur, the sounds of the Zikr of Allah would permeate the air and according to their abilities and propensities, people would derive great benefit from this. A general sense and feeling of spiritual joy would prevail. At such a time, everyone would be free to be occupied in his own world, none would intervene with another at this time."

Writing further on, Maulana Nadwi (R) states:

"The first, foremost and most conspicuous thing that would assail the first time or frequent visitor to Raipur would be the abundance of Zikr. It would appear as if the sound of Allah’s Zikr was emanating from every leaf and twig of every tree. Hardly any time of day or night would pass when the sound of Zikrullah could not be heard." (p.121)

Maulana Nadwi records an important advice of Maulana Raipuri (R) on the account of Maulana Abdul Waheed: "I advise you with just one advice; Hold fast onto the Zikr of Allah with utmost firmness, do not listen to anyone in this regard no matter how much proof they may present to you (to the contrary). Take my personal experience to be your guide in this matter." (p.338)

THE BENEFITS OF MAJALIS-ZIKR ACCORDING TO OTHER ‘ ULAMA’

Maulana Ashraf Ali Thanwi (R) writes in at-Takashshuf (p.329): Imam Abu Da’ud records from Abu Hurairah (RA) that Rasulullah (صلي الله عليه وسلم) said: Never do a people gather in a house of Allah (Masjid) to recite the Book of Allah (Qur’an) and to learn and teach each other but that peace of heart, special mercies and Angels envelop them and Allah Ta’ala speaks of them before the angels.

N.B. The ‘gatherings of Zikr’ where numerous Zaakireen are gathered, increases the keenness for Zikr, the Anwaar (effulgence) of hearts are reflected upon each other and enthusiasm, punctuality and determination grows; while lethargy is removed and other benefits are achieved. These gatherings are referred to as ‘ Zikr-Halqa’ which is mentioned in this and other Ahadith.

Shaikh Zakariyya (R) writes in Fadhail-Zikr that the accumulation of hearts has a special effect in drawing the help and mercy of Allah just as Salaah with Jama’ah (congregation) and the gathering of Hajees in Arafah does. This theme has been expounded in numerous places by Shah Waliyullah (R) in his Hujjatullah-al-Baalighah.

No special place is required for the gatherings of Zikr. The objective is simply to establish the Zikr-Majlis (gathering) whether it be in a home or Masjid. In some senses, a home is a better place, but there is no prohibition if it is established in a Masjid; in fact it is proven to be Mustahab as established by the findings of the great scholars in the light of Qur’an and Sunnah. Sufi Iqbal also throws some light on this matter as we will now quote from his work.

MAJALIS-ZIKR IN THE MASJID

The establishment of Masajid for the purpose of Allah’s remembrance and obedience is evident; which includes actions such as Salaah, Tilawah, Azkaar, Wa’z, Dars, etc. Congregational Salaah is offered on fixed times, but the rest of the time, the Masjid is free for the performance of any Nafl Ibadah (voluntary acts). However, since the Masjid is a public place, it is regulated by certain etiquette in order to ensure that no person is disturbed by another in anyway. The Hadith clearly states that a true Muslim is one who does not cause inconvenience to the next Muslim by way of his tongue or hand.

The desirability of Zikr, whether individually or collectively has been established from the Ahadith. If the Majlis-Zikr is arranged in such a way so as not to cause inconvenience to those performing I’itikaaf or Salaah, there is no harm in it. This is documented by Maulana Khalil Ahmad (R) in his Fatawa-Khaliliyyah. In the annexture of Aadaabul-Masajid Maulana Thanwi (R) relates the famous view of Imam Sha’rani (R):

عن الامام الشعراني اجمع العلماء سلفا و خلفا علي استحباب ذكر الجماعة في المساجد و غيرها الا ان يشوش جهرهم علي نائم او مصل او قارئ

"It is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masjids and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)."
In summation, if a suitable room or building or even a private home is not available for the establishment of Zikr-Majalis then any Masjid of the locality where the conditions are fulfilled (of not disturbing the Musallis, etc.) is suitable for this purpose. If it is not possible to arrange for this in the Masjid of one’s own locality it should be arranged in the Masjid of another locality respecting the rules of the other Masjid.

SUMMARY

Sufi Iqbal (R) summarises at the end of his work the importance of Majalis-Zikr:

1. The primary objective is to develop a special Ta’alluq (relationship) with Allah Ta’ala which requires purity and sincerity of intention which is not easily attainable without special training, as a person is easily mistaken in these matters; sincerity and purity of intention is not merely attained by wishful thinking or mere words, but it is a great spiritual deed which is not possible to achieve without rectifying the heart.

2. The way of reforming the heart is the companionship of saintly, pious persons and great abundance of Zikr

3. During these times, certain forms of service to Deen and certain movements for reformation of the Ummah, this important aspect (of spiritual reformation) is being entirely neglected. In fact Zikrullah is being opposed, resulting in a variety of fitnah and fasaad (corruption and degeneration) assailing these efforts.

4. Just as Madaris are essential for the acquisition of Ilm (knowledge), similarly, Khanqahs are essential for the establishment of Zikr, which have been generally neglected. For the establishment of Khanqahs, the first step is the establishment of Zikr-Majalis (gatherings) in homes and Masajid and these can in a sense serve as a substitute or proxy for the Khanqah.

5. In conclusion it can be stated that observing the total decimation of the spirit of Islam, Shaikh Zakariyya (R) strongly emphasized the system of Majalis-Zikr and understanding the burning need of the Ummah at this time, emphatically advised the Ummah in the correct direction and even commenced the practical implementation of this during his lifetime

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THE LAST SERMON OF PROPHET MUHAMMAD S.A.W.

2008-12-21T03:07:00.000-08:00

Extracted from brother Abjad Malaysia's Blog with permission

AMONG THE IMPORTANT CONTENTS FROM - THE PROPHET MUHAMMAD RASULULLAH S.A.W.'s LAST SERMON

(Among the contents extracted from the last Sermon delivered by Rasulullah SAW on the Ninth Day of Zulhijjah 10 AH at the Uranah Valley of Mount Arafah)

In the Name of Allah Most Beneficient and Most Merciful

O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you carefully and take this words to those who could not be present here today.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (Interest), therefore all interest obligation shall henceforth be repealed.

Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, as much as you have your rights over your women, they too have their rights over you. If they have fulfilled your rights then they too deserve the rights to be fed and clothed in kindness. Treat your women well and be kind to them for they are your partners and comitted helpers. And your rights over them are to disallow anyone you dislike into your houses and you are forbidden to commit adultery.

O People, listen to me in earnest, worship Allah, perform the five daily prayers (Solah), fast during the month of Ramadhan, perform Zakat from your wealth, perform Hajj if you can afford to. Know that every Muslim is the brother of another Muslim. (All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white) You are all equal. Nobody is more superior than the other except in piety and good action.

Remember, that one day you will appear before Allah and be accountable for every deed you have committed. So beware, do not ever be lead astrayed from the path of righteousness after I am gone.

O People, No Prophet or Apostle will come after me and no new faith will be born. Therefore, O People, reason well, understand my words which I have conveyed to you. I leave behind two things; which if you hold to both strongly, forever, you will never be lead astrayed. That is - the QUR'AN and my SUNNAH (examples)

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly.

I bear witness O Allah that I have conveyed Your Message to Your people.

TABLIGH JAMAAT

2008-11-02T03:26:00.000-08:00

SOURCE

Tabligh Jamaat

The Tabligh work revived by late MAULANA Mohammed Ilyas is increasingly spreading throughout the world, six points of Tabligh, General advice for workers, Amir and his responsibilities, An excerpt and English translation of urdu book called (Chay bat'ai) by Maulana Mohammed Ilyas (Late) and some additional comments from What Islam is? by Muhammad Manzoor Naomani

FOREWORD

By the mercy of Allah, the Tabligh work revived by late MAULANA Mohammed Ilyas is increasingly spreading throughout the world. The workers closely connected with and who are actively engaged in this great work know well and appreciate its importance. Others who are intellectually prepared and temperamentally inclined to learn about this tremendously appealing program find in English no authentic and relevant book on this program.

INTRODUCTION

We glorify Allah an ask Blessings and Peace on His noble Prophet his companions mad those who follow him in upholding the cause of the Right Religion.

We all know that this world is mortal. Everyone who is born here is destined to die one day, and everything that flourishes here is to meet its decay, sooner or later. We are therefore bound to believe that this is not our permanent and perpetual abode, we can never succeed in living here for ever. No one so far could do so and no one shall ever do so. Should we take this world as an eternal and everlasting home we should not be more than a fool. Without any doubt there is an end to our present existence. We are here on a journey and our original and real destination is yet to come. We are born here only to decorate our eternal home. We cannot be called wise if we prefer this mortal existence to the eternal one. It is a fact and we most bear it in mind permanently that our sole duty is to strive for the betterment of our real home.
Although the fact is so obvious and clear that none can deny it, yet man has ever since this creation in this world been neglecting it. He has been so fool as to prefer the mortal to the immortal. And it is only out of our Lord's utmost kindness towards His servants that man is reminded every now and then of this fact. Allah, the Almighty sent down thousands of Prophets into the world to guide man to the right path. These pious servants of Allah bore tremendous hardships and went ; through severe trials only to guide human beings to the Right path. The sole purpose of their Prophet hood was to remind he is not here fore ever and that he is to be transferred to another world. They explained to him in every possible way that his real success in this world and in the After-life lies only in his becoming a true vicegerent of his Lord and in placing more importance on his next life than on this present one. The Celestial Mission they were charged with to carry on was nothing but the righteous deeds gain success in the both worlds. while the wrong deeds lead to man's utter failure in both. They spent their lives enjoining what is right and forbidding what is wrong. The glorious chain has ended with the last Holy prophet Mohammed (Sallallahu Alayhi Wasallam) May peace be upon him Through him Allah proclaimed to the world that no more prophets would now be raised up for the guidance of humanity. Allah told us that henceforth the responsibility for preaching and propagation this Divine Mission has fallen wholly upon the shoulders of the followers of this revered last Prophet Mohammed (Sallallahu Alaihe Wasallam). It is really a great significant and unique virtue of this Ummat. The Holy Qur'an says that very object of this Ummat (nation) was only to strive for the guidance of mankind

Allah says in Holy Quran:

"You are the best of peoples evolved for mankind. enjoyning what is right and forbidding what is wrong and believing in Allah ( 3:110)

It is a pity that the conditions prevailing now in the entire Muslim world are so extremely deplorable that what to speak of preaching of the faith and guiding the other, not more than two or three per cent of us are true to Islam. We have today become contented only with becoming superficially and traditionally connected with Islam and are far from being true faithful model of Islamic idealism.

This negligence of Muslim community towards the revival of the Islamic zeal has especially been more pitiable during the last few decade. Our enthusiasm towards "Amr B'l M'aaruf and Nahi Anil Munkar" ( enjoining what is right and forbidding what is wrong) has not been so energetic as it should have been. No general effort on this field was made. Of course there were many pious servants of Allah performing various religious duties in various parts of the world but most of these were individual efforts rather than a general movement.

Maualna Muhammad Ilyas (Late) (may Grace be upon his soul) can rightly be treated a pioneer in this field. He stood up in this state of chaos and took great pains to inculcate the spirit of Islamic ideology among the Muslim community, in both thought and practice. Maualna chalked out a six- point program for performing this divine mission. The significance of this program is that it aims in particular at the revitalization of Imaan (Faith) He was of the view that almost every Muslim has in the depth of his heart a bit of Imaan. But it is usually overpowered by other circumstances. If we succeed to rekindle this latent faith in his heart by providing treasure and help him to realize its importance. Imaan is the base on which the whole structure of the Divine Religion stands. So far as we do not revitalize it we can not erect the whole structure.

If a Muslim is provided with an opportunity to strengthen his Imaan the tree of Islam will start blossoming, very rapidly and without much exertion. Maualna emphasized that every Muslim irrespective of his social status must try to bring home his Muslim brothers also with affection, toleration and to preach them the right action that would win them the favors of Allah and to warn them of the consequences of evil deed. In short, what he wanted was that a Muslim should strengthen his belief and reflect the true spirit of Islam by being constantly conscious of the value of his treasure i.e. Imaan.

Experience so far achieved in this field showed that Maualna was right in his approach and quite successful in his attempt. A Muslim who works in accordance with this program gains such valuable virtues as he molding his life in the pure Islamic shape.

The program is based on the six points.

1. Imaan
2. Salaat
3. 'Ilm and Dhikr (knowledge and remembrance of Allah)
4. Ikram-i Muslim to respect every Muslim
5. Ikhlas-i- Niyyat (sincerity) (of intention)
6. Tafrigh-i-Waqt (to spare time)

As you see the first two of these 6 points are the fundamental pillars of Islam while the remaining four are not so they can be called the auxiliary means.

It should therefore be noted that the Tablighi movement does not tell that all these six points are the basic tenets of Islam. It simply means that the first basic tenets exercised with the support of the other four points bring more rapidly an overall change in a Muslim's life and help him in the faithful discharge of all his religious duties.

The Kalimah, for instance, is to remind you the Oneness of Allah and His Lordship and that Holy Prophet Mohammed (Sallallahu Alayhi Wasallam) is His Messenger.

Salaat is a projection of the pledge we make by Kalimah into the realm of practice.

Ilm (knowledge) is an inducement to acquire the knowledge of Allah' s Commandments and how to carry them out.

Dhikr (Remembrance of Allah ) is to enlighten our hearts and strengthen our relations with the Almighty.

Ikram-i-Muslim (to respect every Muslim) is to train ourselves for the real Islamic code of social conduct Ikhlas i-Niyyal (sincerity) is to prefer the Hereafter and the Divine Approbation to the luxuries of this mortal world.

Tafrigh-i-Waqt (to spare time) is to provide an opportunity for training to adhere to the Divine Commandments. The seventh one i.e. abstinence from the useless pursuits is to keep one's mind as free from the worldly useless affairs as possible so that one can strive to achieve the goal safely and quickly.

Execution of the Program

As for the execution of the program, it is done by making Muslim move about far and wide for seeking and imparting knowledge and spreading the lofty injunctions of Islam and adhering to them strictly.

For this purpose a few Muslims belonging to various categories of the community come together, select some one from among them as their Amir (party leader) and set out to work in his guidance.

This group (termed as Jamaat) leaves their home, children and all otherworldly occupations for a certain period of time only to strive for the revitalization of their Faith in pursuance of the program. In this tour (Jammat) the participants do their best efforts to learn, teach and practice the not only the pillars of of Islam such as (Kalimah; Salaat, Zakaat, Soum and Hajj), but also practice and learn mutual rights and obligations, respect and affection for elders and youngsters, hospitality and courtesy, discipline and real obedience to Allah. With all sincerity and observing due regards and respects of every Muslim they go from door to door persuading Muslim brothers to realize their status as being men of Faith (Mu'min) and to revitalize the same with the help of the program. In the following chapters the six points of the program are being dealt with very briefly along with necessary instructions and advice. It may however be borne in mind that the program is a practical one and it can only be realized and appreciated by headlong active participation in the work. Hence, we sincerely invite you to join a Jama'at, and move along with n and have a practical experience by coming into a direct contact with some experienced, fellows staying at Basti Nizamuddin Auliya, New Delhi-13 (India).

I’d like to also mention the elders of nizaamudeen who also played a great role in the work of Dawah:

Mohammed Iliyaas
Mohammed Yusuf
Hazratjee (Enaamul Hassan)
Shuraa
Umar Palan Puri
Sulayman Janchi
Moulana Ebrahim
Mohammed Elias
Mufti Idha
Moulana Nadwi
Hajee Mehraab

The elders recommend that every Muslim should go for jamaat as follows:

3 days a month

2 gash

40 days a year

4 months in a lifetime .

There are also four rules, which one must try to do when going out in the path of Allah :

Dawah- SPREADING THE MESSAGE OF ISLAM
Ibadah- WORSHIPING ALLAH (ZIKR)
Taalim- RECITING OF AND QURAN AHADITH
Khimat- TAKING CARE OF YOU FELLOW MUSLIM BROTHER

Then there are the four things that you should do less:

Eat less
Sleep less
Spend less time out of the mosque
Speak less un-important things

Then there are the four things that you shouldn’t do:

Don’t take anything without permission
Don’t desire with the heart
Don’t desire with the tongue
Don’t speak of worldly affairs

My view of the Tabligh jamaat:

I can say that if it wasn’t for Allah who guided the Tabligh jamaat to give Da’wah and to do gash, a lot of people would not have been who they are today including myself.

6 PILLARS

2008-11-02T01:21:00.000-07:00

1) KALIMAH

The Kalimah

(Arabic: الكلمة)

(Turkish: Kelime), literally translates as 'the phrase'. It is referred to as such due to its centrality to Muslims in their faith. Affirmation of the Kalimah is the first of the 5 pillars of Islam and belief in the meaning of the Kalimah is the primary distinction of what defines a Muslim.

Arabic text

- لا اله الا الله محمد رسول الله

English translation - There is no god but Allāh, Muhammad is Allah's Messenger

Pronunciation - lā ‘ilāha ‘illallāh muhammadur-rasūlullāh

Source - Wikipedia

Basically, the Shahādah is in English - “I testify that there is no god but Allah, and I testify that Muħammad is Allāh’s Messenger” whereas the kalimah is “There is no god but Allāh, Muħammad is Allāh’s Messenger“. The shahādah then is when one expresses their belief in the kalimah. The word shahādah itself means ‘testimony’ and the word kalimah means either ‘phrase’ or ‘that which is spoken’, granting to this specific phrase the honour of being the most beloved and central phrase to a Muslim so much so that it only needs to be called ‘the phrase’ almost as if it were saying it were ‘the phrase of phrases’.

Source - Kalimah Shahadah in World Languages

2) SOLAH/SALAT - Source : Wikipedia

Ṣalāt (pl. ṣalawāt;

Arabic:

صلاة‎;

Qur'anic Arabic:

صلوة,

ṣalawah; Persian, Bengali, Urdu and Turkish: نماز‎, namāz; Pashto: munz), the Islamic prayer, is one of the Five Pillars of Sunni Islam and one of the ten Practices of the Religion of Twelver Shi'a Islam, observed by Muslims in supplication to God.

Prayer is performed five times a day: at dawn (fajr), noon (dhuhr), in the afternoon (asr), at sunset (maghrib) and nightfall (isha'a). It is obligatory for all Muslims once they have reached puberty.

Namāz or نماز, the word for prayer used by Muslims speaking Indo-Iranian, South Slavic and Turkic languages, comes from an Indo-European root meaning 'to bow, or prostrate'.
A Muslim worshipper is a muṣallī or مصلى, and the prayer mat, a muṣalla.

The chief purpose of prayer in Islam is to act as a person's communication with God. By reciting "The Opening", the first chapter of the Qur'an, as required in all prayer, the worshipper can stand before God, thank and praise Him, and to ask for guidance along the Straight Path.
In addition, the daily prayers remind Muslims to give thanks for God's blessings and that Islam takes precedence over all other concerns, thereby revolving their life around God and submitting to His will. Prayer also serves as a formal method of remembering God, or dhikr.

In the Qur'an, it is written that: "The true believers are those who feel fear in their hearts (of the consequences of violating the commands of God) when God is mentioned. And when His Revelations are recited to them, they find their faith strengthened. They do their best and then put their trust in their Lord." [Qur'an 8:2]

"To those whose hearts, when God is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them." [Qur'an 22:35]

Prayer is also cited as a means of restraining a believer from social wrongs and moral deviancy. [Qur'an 29:45]

Cleanliness and dress

Islam advises that the salat be performed in a ritually clean environment (Qur'an 5:6). When praying, the clothes that are worn and the place of prayer must be clean. Men and women each are directed to cover their bodies (awrah) in reasonably loose-fitting garments. A well-known tradition saying that "purity is half the faith" has direct correlation to Islam as the religion has incorporated and modified existing rules of purity in its religious system.

Ritual ablution

Main articles: Wudu, Tayammum, and Ghusl

Before conducting prayers, a Muslim has to perform a ritual ablution.

The minor ablution is performed using water (wudu) or clean sand or dust (tayammum) when water is not available or not advisable to use such as due to sickness.

Wudu consists of washing the hands, mouth, nose, face, arms, forehead and hair, ears and feet three times each in that order. Tayammum consists of wiping only the hands and face with sand or dust. Wudu is considered to cleanse a Muslim in a permanent fashion such that it is only necessary to perform it again if an act breaking it has occurred. Tayammum, however, has to be performed before each salat.

The major ablution (ghusl) is required when a person has had sexual intercourse, ejected semen, has had menstrual bleeding or is a new convert to the faith. Ghusl may also be performed voluntarily especially before Friday prayers.

The compulsory prayer is obligated for those who meet these 3 conditions: [1]

- are Muslim

- have reached puberty
- are of sound mind

There are 5 elements that make a prayer valid: [2]

- Confident of the time of prayer. Being unsure invalidates even if the time turns out correct.
- Facing the qibla, with the chest facing the direction of the Kaaba. The ill are allowed leniency with posture.
- Covering the awrah
- Clean clothes, body, place of prostration
- Pure from hadath (wudu, tayammum, ghusl)

There are 13 articles:[3]

[1] Reciting intention for prayer in the heart

E.g.: I intend to offer 2 raka'ah obligatory prayer of Fajr for Allah Almighty.It is done simultaneously with [2] Takbeeratul-Ihram (below).

[2] Takbeeratul-Ihram

Saying

الله أَكْبَر

(God is The Greatest).

[3] Standing right

For the abled, leaning until it is deemed not standing right invalidates prayer. If one is incapable of standing, he may sit, lay on his right, lay on his left, lay on his back or as he is able to do.

[4] Reciting Al-Fatiha

Recitation of Al-Fatiha is obligated for every raka'ah.Reading another surah after Al-Fatiha is also obligatory for the first 2 raka'ah for all obligatory prayers, however it is required in all raka'ah of supererogatory

[5] Ruku'

Ruku' is bowing the body until the palms is on the knees. Stopping means all major body parts including arms, wrists, head, legs stop - as long as saying "sub'han-Allah". If the body still moves, stopping is not done. An additional option is to read 3 times

سبحان ربى العظيم و بحمده

(Glory to my Lord, the Most Magnificent Most Praiseworthy).

[6] I'tidal and stopping

I'tidal is standing again after ruku'. While the body is raising up, an additional option is to read

سمع الله لمن حمده

(Allah Listens to him who praises Him). During standing, an additional option is to read

ربنا لك الحمد ملء السموات وملء الأرض وملء ما شئت من شئ بعد

(Our Lord, to You is due all praise...). The body must stop as long as saying "subhanallah".

[7] Prostration [Sajdah]

Prostration involves putting these body parts - the bare forehead, both palms, both knees, the base of both feet's toes - on the place of prostration. The forehead must be bare; a covered forehead invalidates prayer. An additional option is to read 3 times

سبحان ربى الأعلى و بحمده

(Glory to my Lord, the Most High Most Praiseworthy). There are 2 prostrations, the second is done after sitting between 2 prostrations (as [8] below).

[8] Sitting between 2 prostrations

During the sitting between the two prostrations, an additional option is to recite:
" Allahummaghfirli, warhamnii, wajburnii, wahdinii, warzuqnii, warfa'nii, wa'afinii, wa'fu'annii" Oh Allah Forgive Me, grate me, ...

[9] Final Tashahhud

Reciting the final Tashahhud

التحيات المبركات الصلوات الطيبات للهالسلام عليك أيها النبي ورحمة الله وبركاتهالسلام علينا وعلى عباد الله الصالحينأشهد أن لا إله إلا الله وأشهد أن محمدا رسول الله

All greetings, blessings and good acts are from You, my Lord.Greetings to you, O Prophet, and the mercy and blessings of Allah.Peace be unto us, and unto the righteous servants of Allah.I bear witness that there is none worthy of worship except Allah.And I bear witness that Muhammad is His servant and messenger.

[10] Sitting for Final Tashahhud

The final Tashahhud must be done while sitting.

[11] Greetings for Prophet Muhammad (SAWS) and for Prophet Abraham (RA)

At least by saying

اللهم صلى على محمد.

At best

اللهم صلى على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيموبارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيمفى العالمين إنك حميد مجيد O Allah, bless our Muhammad and the people of Muhammad; As you have blessed Abraham and the people of Abraham.O Allah, be gracious unto Muhammad and the people of Muhammad; As you were gracious unto Abraham and the people of Abraham.Surely you are the Most Praiseworthy, the Most Glorious.

[12] First greeting

Greeting "peace be upon you" to the right side. At least with

السلام عليكم,

at best

السلام عليكم ورحمة الله وبركاته

[13] Following the Prayer Sequence

Prayer not in its rightful sequence is invalidated.

From [3] standing right to the [8] second prostration makes one raka'ah. These are repeated for every raka'ah. At the last raka'ah, the rest [9] to [12] is completed. (Note: For more than 2 raka'ah prayers, an additional option is to sit for Tashahhud on the second raka'ah.)

Salat is performed in "units" of prayer called raka'ah. One raka'ah consists of a series of positions (and movements from one position to the next), along with specific supplications and verses from the Qur'an which are read in each position. A raka'ah begins in a standing position called qiyaam and ends with the musallee in a prostrate position (sujud). Different salat have different numbers of prescribed raka'at.

The salat must be performed with sincere devotion (khushoo), otherwise it is considered invalid. Salat is performed facing the direction of qibla (i.e. towards the Kaaba in Mecca), to the best estimation of the musallee if there is no certain way to determine the correct direction.

The musallee begins the prayer by standing in qiyaam, facing qibla and silently reciting the niyyah (intention to pray) for the specific salat he is about to make. He then raises his hands and speaks aloud the takbir.

For fard as-salat, the first raka'ah commences with the optional recitation of one of the opening supplications followed by the first chapter of the Qur'an, al-Fatihah. For subsequent raka'at and other types of salat, each raka'ah commences with al-Fatihah. During the first two raka'ah, following the recitation of al-Fatihah any other chapter or several verses of the Qur'an are additionally recited (qira'at) while in the standing position before the musallee moves into the bowing position (ruku').

After one raka'ah is complete (and on every subsequent odd raka'ah), the musallee returns from the prostrate position (sujj-ud ) back to the standing position to begin another raka'ah. On every second raka'ah, he first moves from sujj-ud to an upright sitting position (jalsa) and recites the first portion of a supplication known as the tashahhud, before returning to the standing position to begin the next raka'ah.

On the final raka'ah the musallee moves to the jalsa from the sujud position and recites the complete tashahhud. Sunni Muslims then conclude the prayer by turning their face toward the right shoulder and then toward the left shoulder, each time saying a salutation (taslim) to the angels that take note of your good (right shoulder) and evil (left shoulder) deeds.

After the salat is completed it is common (but not compulsory) for Muslims to offer a supplication (du'a) to God. This supplication, which essentially gives Muslims an opportunity to ask God for forgiveness and blessings, can be offered in any language.

Sal'ah may be classified into four categories of obligation: fard, wajib, sunnah and nafl.

Fard sal'ah are compulsory, non-performance of which renders one a non-Muslim according to the Hanbali Sunni School, for the other Sunni schools it renders one a sinner. The denial of its compulsory status however is agreed upon by all Sunni schools to render the denier outside the fold of Islam.

Wajeeb As-salat are compulsory, non-performance of which renders one a sinner and the denial of its obligatory nature renders one a 'fasiq' a transgressor whose witness would not be accepted in an Islamic court. There are some who believe that as the 5 prayers are obligatory, it automatically renders all other prayers optional. The wajib salat are considered compulsory and not performing them is considered a sin.

Sun'nah sal'ah are optional and were additional voluntary prayers performed by Muhammad—they are of two types—the 'Sun'nah Mukkaddah', those practiced on a regular basis which if abandoned cause the abandoner to be regarded as sinful by the Hanafi School and the 'Sun'nah Ghair Mukkaddah' those practiced on a semi-regular practice by Muhammad which all are agreed upon that its abandonment doesn't render one sinful.

Sunnah salat are those prayers that are performed to emulate the practices of Muhammad.Certain sunnah prayers have prescribed waqts associated with them. Those ordained for before each of the fard prayers must be performed between the first call to prayer (adhan) and the second call (iqama) which signifies the start of the fard prayer. Those sunnah ordained for after the fard prayers can be performed any time between the end of the fard prayers and the end of the current prayer's waqt. Any amount of extra raka'ah may be offered, but most madha'ib prescribe a certain number of raka'ah for each sunnah salah.

Nafl sal'ah are optional and regarded as extra prayers which bring more reward. Nafl salat (supererogatory prayers) are voluntary, and one may offer as many as he or she likes almost any time. There are many specific conditions or situations when one may wish to offer nafl prayers. They cannot be offered at sunrise, true noon, or sunset. The prohibition against salat at these times is to prevent the practice of sun worship.

The fard As-salat are the five compulsory daily prayers, the Friday prayer (Jumu'ah) and the funeral prayer (Janazah). Fard prayers (as with all fard actions) are further classed as fard al-ayn (obligation of the self) and fard al-kifayah (obligation of sufficiency). Fard al-ayn are those actions which are obligatory on each individual; he or she will be held to account if the actions are not performed. Fard al-kifayah are actions obligatory on the Muslim community at large, so that if some people within the community carry it out no Muslim is considered blameworthy, but if no one carries it out all incur a collective punishment.

Men are required to perform the fard salah in congregation (jama'ah), behind an imam when they are able. According to most Islamic scholars, performing salat in congregation is obligatory for men, when they are able, but is neither required nor forbidden for women.

The five daily prayers

Muslims are commanded to perform salah five times a day. These prayers are obligatory on every Muslim above the age of puberty, with the exception being those who are mentally ill, too physically ill for it to be possible, menstruating, or experiencing post-partum bleeding. Those who are ill or otherwise physically unable to offer their prayers in the traditional form are permitted to offer their prayers while sitting or laying, as they are able. The five prayers are all given certain prescribed times (al waqt) in which they must be performed, unless there is a compelling reason for not being able to perform them on time.

Salat al-Jumu'ah is a congregational prayer performed on Friday which replaces the dhuhr prayer. It is compulsory upon men to perform it in congregation, while women may perform it so or may perform dhuhr salat instead. Salat al-Jumu'ah consists of a sermon (khutba) given by the speaker (khatib) after which two raka'ah are performed. There is no Salat al-Jumu'ah without a khutba.

Salat al-Istikhaarah is a prayer performed when a Muslim needs guidance on a particular matter, such as whether they should marry a certain person. In order to perform this salah one should perform a normal two raka'at salah to completion. After completion one should say the du'a which is called Istikhaarah. The intention for the salah should be in ones heart to perform two raka'at of salah followed by Istikhaarah. The salah can be performed at any times where salah is not forbidden.

Exceptional circumstances

Even though salah is compulsory, flexibility in the specifics is allowed depending on the circumstances: For example, in the case of sickness or a lack of space, a worshipper can offer salah while sitting, or even lying down, and the prayer can be shortened when travelling. The salah must be performed in the Arabic language.

Qada

In certain circumstances one may be unable to perform one's prayer within the prescribed time period (waqt). In this case, the prayer must be performed as soon as one is able to do so. These prayers performed after the prescribed waqt are called qada. It is not permissible to deliberately miss performing the salat within its waqt with the intention of performing it afterwards.

Qasr and Jam' bayn as-Salaatayn

When travelling over long distances, one may shorten some prayers, a practice known as qasr. Furthermore, several prayer times may be joined, which is referred to as Jam' bayn as-Salaatayn. Qasr involves shortening the obligatory components of the Dhuhr, Asr, and Isha'a prayers to two raka'ah. Jam' bayn as-Salaatayn combines the Dhuhr and Asr prayers into one prayer offered between noon and sunset, and the Maghrib and Isha'a prayers into one between sunset and Fajr. Neither Qasr nor Jam' bayn as-Salaatayn can be applied to the Fajr prayer.
There is no reference to Qasr during travel within the Qur'an itself; the Qur'an allows for Qasr only when there is fear of attack.

Witr

Main article: Witr

Witr is performed after the salah of isha'a (dusk). Some Muslims consider witr wajib while others consider it optional. It may contain any odd number of raka'ah from one to eleven according to the different schools of jurisprudence. However, Witr is most commonly offered with three raka'ah.

To end prayers for the night after isha'a, the odd numbered raka'ah must have the niyyah of "wajib-ul-Lail", which is mandatory to "close" one's salat for that day.

Eid
Main article: Salat al Eid

Eid salat is performed on the morning of Eid ul-Fitr and Eid ul-Adha. The Eid prayer is most likely an individual obligation (fard al-ayn), though some Islamic scholars argue it is only a collective obligation (fard al-kifayah).[4] It consists of two raka'at, with seven takbirs offered before the start of the first raka'ah and five before the second. After the salat is completed, a sermon (khutbah) is offered. However, the khutbah is not an integral part of the Eid salat.[5] The Eid salat must be offered between sunrise and true noon i.e. between the time periods for Fajr and Dhuhr.

Mosque prayer is when you enter the mosque and pray 2 rakats. This prayer is called "Tahiyyatul masjid"; this is one of the rites of the mosque. Every Muslim entering the mosque is obligated to perform these two rakats.

Prayer in congregation (jama'ah) is considered to have more social and spiritual benefit than praying by oneself. When praying in congregation, the musallees stand in straight parallel rows behind the chosen imam, facing qibla. The imam, who leads the congregation in salat, is usually chosen to be a scholar or the one who has the best knowledge of the Qur'an, preferably someone who has memorised it (a hafiz) . In the first row behind the imam, if available, would be another hafiz to correct the imam in case a mistake is made during the performance of the salat. The prayer is performed as normal, with the congregation following the actions and movements of the imam as he performs the salat.

When the worshippers consist of men and women combined, a man is chosen as the imam. In this situation, women are typically forbidden from performing this role. This point, though unanimously agreed on by the major schools of Islam, is disputed by some groups, based partly on a hadith whose interpretation is controversial. When the congregation consists entirely of women and pre-pubescent children, one woman is chosen as imam.

When men, women, and children are praying, the children's rows are usually between the men's and women's rows, with the men at the front and women at the back. Another configuration is where the men's and women's rows are side by side, separated by a curtain or other barrier, with the primary intention being for there to be no direct line of sight between male and female worshippers, following a Qur'anic injunction toward men and women each lowering their gazes (Qur'an 24:30-31).

3.1) ILM (KNOWLEDGE) - Source : -

20 of 40 Hadith On The Superiority Of Knowledge, Learning, And Teaching

HADITH 1 Seeking ‘Ilm (Knowledge)

The Messenger of Allah (SAAW) said:“Seeking ‘Ilm (knowledge) is incumbant on every Muslim.”(Ibn Hahar Al-‘Asqalani, Al-Matalib al ‘Aliyah)Ibn Majah reported this Hadith as follows: Anas Ibn Maalik reported, theMessenger of Allah (SAAW) said:“Seeking knowledge is incumbent on every Muslim; he who offers knowledge tothose who do not appreciate it, is like the one who decorates pigs withprecious stones, pearls and gold”

HADITH 2 The Best People

Jabir Ibn ‘Abd Allah narrated, the Messenger of Allah (SAAW) said:“People are of different substances, the best of them in the Jahiliyah (Astate of ignorance), are the best in Islam, if they gain ‘ilm (knowledge).”(Ahmad Ibn Hanbal)Ibn Hibban reported on the authority of Abu Hurairah:“People are of different substances in good and in evil, the best of them inthe Jahiliyah are the best in Islam, if they gain knowledge.”Muslim reported it on the authority of Abu Hurairah, as follows:“People are of substances like the substance of gold and silver: the bestamong them in the Jahiliyah , are the the best in Islam, if they gainknowledge, and the souls are hosts which are sent around, the similar onesget acquainted, and from the different ones depart from each other.”(Muslim; An-Nawawi, Riyah As-Salihin)Al-Bukhari reported on the authority of Ayesha (RA) a part of this hadeethwhich begins with: “The souls…” only.

HADITH 3 The Virtue of ‘Ilm

Hudhaifah Ibn al-Yaman (RA) narrated, the Messenger of Allah (SAAW) said:“The excess of ‘Ilm is better than the excess of ‘Ibadah (worship), and thebest of your religion is the wara’ (piety, self restrain).”(At-Tabarani, Al-Awsat; Al-Bazzar)

HADITH 4 The Meadows of Paradise

Ibn ‘Abbas reported, the Messenger of Allah (SAAW) said [to a group ofcompanions]:“When you pass by the meadows of Paradise indulge freely in it! They said: O Messenger of Allah! What are the meadows of Paradise? He said: The circlesof ‘Ilm.”(At-Tabarani, Al-Mu’jam Al-Kabir)

HADITH 5 Seeking ‘Ilm

Abu Bakrah reported, I heard the Prophet (SAAW) saying:“You should be a scholar, or a student, or a listener, or a lover of ‘Ilmand scholars, and you should not be the fifth which makes you perish.‘Ata’ said, Mis’ar said to me: You added a fifth point which we do not have.The fifth point is: To hate ‘Ilm and its people.”(At-Tabarani; Al-Bazzar)

HADITH 6 The Defenders of Hadith

Abu Hurairah narrated, the Messenger of Allah (SAAW) said:“The most honest men of future generations will carry this ‘Ilm (i.e.Hadith), they will purify it from the falsification of the extremists, andthe assumptions of the liars, and the misinterpretation of the fools.”(Al-Khatib Al-Baghdadi, Sharaf As/hab Al-Hadith; At-Tabrizi, MishkatAl-Masabih)

HADITH 7 Education

Ibn ‘Abbas narrated, the Messenger of Allah (SAAW) said:“Teach! Make things easy! And do not make things complicated!He (SAAW) repeated this three times and then he added:And if you get angry, keep quiet!”(Ibn Hajar Al-‘Asqalani, Al-Matalib Al-‘Aliyah; At-Tayalisi; Ibn Hanbal; IbnAbi Shaibah)Al-Bukhari narrated it on the authority of Anas, as follows:“Make things easy! And do not make them complicated! Be cheerful! And do notbe repulsive.”Ahmad Ibn Hanbal narrated it as follows:“Teach and give good tidings! Make things easy, and do not make them hard!”

HADITH 8 Reporting Hadith

‘Abd Allah Ibn Mas’ud narrated, the Messanger of Allah (SAAW) said:“May Allah brighten [the face of] a person who hears a hadith from us, andreports it as he heard it, because many people which the hadith is reportedto, perceive it better than the one who reported it to them.”(Ibn Hibban, Sahih)

HADITH 9 Envy

‘Abd Allah Ibn Mas’ud (SAAW) said, the Messenger of Allah (SAAW) said:“Let there be no envy, except in two things:1- A man whom Allah gave a wealth and guided him to spend it in righteous way.2- Or a man to whom Allah gave wisdom and he acts wisely and teaches it to others.”(Al-Bukhari and Muslim; See An-Nawawi, Riyad As-Salihin)

HADITH 10 The Purpose of Acquiring Knowledge

Jabir Ibn ‘Abd Allah narrated, the Messenger of Allah (SAAW) said:“Do not acquire knowledge in order to vie with scholars, and to wrangle with the foolish, and to sit in the best seats: whoever does that his abode will be the Fire, the Fire.”(Ibn Hibban, Sahih)

HADITH 11 Beneficial Knowledge

Jabir Ibn ‘Abd Allah narrated, I heard the Messenger of Allah (SAAW) saying:“My Lord! I ask You for beneficial knowledge, and I seek refuge with Youfrom non-beneficial knowledge.”(Ibn Hibban, Sahih)

HADITH 12 Learning Quran and Religion

Abu Dharr narrated, the Messenger of Allah (SAAW) said to me:“O Abu Dharr! If you learn one verse from The Book of Allah (The Quran), itis better for you than to voluntarily pray one hundred rak’as (units ofprayer), and if you learn a category of knowledge (religion), regardless ifit is applied or not, it is better for you than to voluntarily pray onethousand rak’as.”(Ibn Majah, Sunan; Ibn Hajar Al-‘Asqalani, Mukhtasar At-Targhib wa-t-Tarhib;Al-Ghazali, Ihya’ ‘Ulum Ad-Deen)

HADITH 13 Allah’s Path

Anas (RA) said: the Messenger of Allah (SAAW) said:“He who leaves his home in order to seek knowledge, he is in Allah’s pathuntil he returns [to his home].”(At-Tirmidhi, Sunan, An-Nawawi, Riyad As-Salahin)

Hadith 14 A Path to Paradise

Ibn ‘Abbas narrated, the Messanger of Allah (SAAW) said:“Any person who goes along a course seeking knowledge, Allah will make for him the path to Paradise easy because of it. And he who is slow-paced in doing good deeds, his noble lineage will not give him priority [intoParadise].”(Muslim, Sahih; Ad-Darimi, Sunan; An-Nawawi, Riyad As-Salihin)

Hadith 15 Mujahid

Abu Hurairah said: I heard the Messanger of Allah (SAAW) saying:“Anyone who comes to this mosque of ours in order to learn a good thing, or to teach it, is equal to the Mujahid in the path of Allah, and whoever comes for anything else, he is like a man who looks at other people’s belongings.”(Ibn Majah, Sunan; Ibn Hajar Al-Haithami, Mawarid Az-Zam’an)

Hadith 16 The Angels Love For Knowledge Seekers

Safwan Ibn ‘Assal said: I came to the Prophet (SAAW) while he was recliningon a red coat [in the mosque] and I said to him:“O’ Messenger of Allah! I came to seek knowledge.He said: Welcome knowledge seeker!Indeed, the angles surround the knowledge seeker with their wings, then they pile on top of each other until they reach the lower heaven out of their love of what he is seeking.”(Ahmad Ibn Hanbal; At-Tabarani; Ibn Hajar Al-‘Asqalani, MukhtasarAt-Targhib; Ibn Hajar Al-‘Asqalani, Al-Isabah fi Tamyziz As-Sahabah, article“Safwan Ibn ‘Assal”)

Hadith 17 The Prophet’s Care for Students

Whenever Abu d-Darda’ saw the students, he used to say:“Greetings to the seekers of knowledge.”And he said: “The Messenger of Alalh (SAAW) urged people to take good careof you” (Ad-Darimi, Sunan) It has been narrated, that Abu Harun Al-‘Abdi andShahr Ibn Hawshab said: Whenever we visited Abu Sa’id Al-Khudri, he used tosay to us:“Greetings to the recommedation of the Messenger of Allah!”The Messanger of Allah (SAAW) said:“You will conquer land, and some people”Or he said:“Young men will come to you seeking knowledge, and comprehending religion, and learning from you: if they come to you teach them, and be kind to them, and make space for them in your circles, an explain Hadith to them.”Therefore, Abu Sa’id used to say to us: “Greetings to the Messenger ofAllah’s recommendation, the Messenger of Allah (SAAW) ordered us to make a space for you in our circles, and explain Hadith to you.”(Ibn ‘Abd al-Barr, Jami’)

Hadith 18 Honoring Scholars

‘Abadah Ibn As-Samit narrated, the Messenger of Allah (SAAW) said:“He who does not respect our elders, and does not have mercy on our children, and does not honor our scholars, is not of my Ummah.”(Ahmad Ibn Hanbal; At-Tabarani; Al-Hakim; Ibn Hajar Al-Asqalani, MukhtasarAt-Targhib; Ibn ‘Abd Al-Barr, Jami’ Bayan Al-‘Ilm)

Hadith 19 The Reward for Calling for Guidance

Abu Hurairah (RA) narrated, the Messenger of Allah (SAAW) said:“Anyone who calls [people] to a right guidance, he will be rewarded like thereward of all those who followed him, without depriving them anything from their reward.* And anyone who calls [people] to an error, he will get of the sin, like the sins of those who followed him without decreasing anything of their sins.”(Ibn Hibban, Sahih)* Up to this point is the version which Muslim reported in his Sahih.

Hadith 20 Learning

Abu Hurairah (RA) narrated, the Messenger of Allah (SAAW) said:“Indeed! Acquiring knowledge is done through learning.Indeed! Acquiring knowledge is done through learning.And anyone who cares about good, it will be to him, and anyone who protects himself from evil, he will be saved from it.”(Ad-Daraqutni, in Al-Ifrad; Al-Khatib)

3.2) DHIKR

Dhikr - Source : Wikipedia

ذکر

Plural

اذكار

Adhkaar (Zikir in Turkish and Malay, Zikr in Urdu, Jikir in Bengali and Zekr in Persian ) (Arabic "pronouncement", "invocation" or "remembrance") is an Islamic practice that focuses on the remembrance of God. Dhikr as a devotional act often includes the repetition of the names of Allah, supplications and aphorisms from hadith literature, and sections of the Qur'an.

SOURCE FOR THE FOLLOWING ARTICLE ON DHIKR

Dhikr ( remembrance of Allah) is the greatest thing in our life and a well tried excellent method for purification of our heart. It eradicates all diseases from heart, produces in it the love of Allah and creates the consciousness of His Greatness; it brings us divine peace and satisfaction. Allah the Almighty Himself asked us to remember Him as much as possible. Says the Holy Quran:

" O ye who believes remember Allah very often and glorify Him morning and evening." (33:41-2)Another verse says Quran says

" And when Salaat is finished then ye may disperse through the land and seek of the Bounty of Allah and celebrate the Praises of Allah much and often; they ye may prosper ( here as well as in the next world.) (62-10)In another verse the Holy Quran says the Dhikr imparts tranquility and peace to the mind and the soul.

" Behold in the Remembrance of Allah do hearts find satisfaction." (13-28)In a verse, men of Faith have specifically been warned not to forget Dhikr by getting absorbed in the wealth and the family

" O ye who believe let not your riches or your children divert you from the Remembrance of Allah if any act thus, the loss is their own." (63:9)Allah the Almighty shows His kindness to those who remember Him. He said:

" Then do ye remember Me I will remember you." (2-152)The Holy Prophet (Sallallahu 'Alaihi Wasallam) says:

"Allah says when anyone remembers Me and his lips move in Dhikr I am by his side."In a verse of the Holy Quran mentioning the qualities of pious servants and their reward, Allah says:

" Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24-37)To quote a few Hadith about Dhikr, the Holy Prophet ( Sallallahu Alaihi Wasallam) says:

" There is a polish for everything, for the hearts it is Dhikr of Allah."He has also said:

" Those who remember Allah and those who do not are like those who are alive and those who are dead." (i.e. who remember Allah and celebrate, His praises are alive and those who do not are dead.) The Holy Prophet (Sallallahu 'Alaihi Wasallam) was once asked who would be the most exalted among the servants of Allah on the Last Day, He (Sallallahu 'Alaihi Wasallam) replied

" Those who remember Allah, be they men or women."The Holy Prophet ( Sallallahu Alaihi Wasallam) once advised one of his companions.

" Keep your tongue always employed in repeating the name of Allah."Negligence towards Dhikr causes more and more retrogression. Those who close their hearts and tongues to Allah are deprived of all divine virtues, their hearts get hardened and they - become close associates of the devils. Look what the Holy Quran says:

" He who turns away from the remembrance of His Lord He will cause him to undergo a severe Penalty." (72-17)In another verse it has been sad:

" If anyone withdraws himself from the Remembrance of Allah Who is Most Gracious, He will appoint for him an evil one to be intimate companion to him" ( 43-36)In another verse it has been said:

" Woe to those whose hearts are hardened against remembering of Allah, they are manifestly wandering" (39-22)May Allah save us all form wandering

The highest and the required degree of Dhikr is to acquire such a solemn state of mind and heart in which we remain continuously full of remembrance of Allah and be never without His thought. The state of permanent and all pervading God's consciousness is achieved only through continuously engaging the tongue and heart in Dhikr and devout servant of Allah no doubt, achieve this state. The daily five Salaats are no doubt the remembrance of Allah but Dhikr has got a wider sense. It includes all sorts of the praises, be they with tongue of heart i.e. Salaats, the recitation of Holy Quran, the other prayers, the repetition His sacred names and devoted contemplation on the signs of Allah and the like come under Dhikr.

We are surrounded by evil forces that are trying to deviate us from the right path. To save ourselves from their grips we must remember Allah in every possible way. The more we remember Him the more benefited we are. The real Dhiker is that in whatever profession, state or cirumstances a Muslim may be, he should do his best to observe the commands of Allah that are intended for such a situation

" O ye who believe ! Let not your wealth and your children distract you from rembracne of Allah. (63:9)

Thus whoever observes the commandments of Allah applicable to any given time under all circumstances and observe his responsibilities toward his family and in other worldly affairs like buying and selling, carries out the Dhikr of Allah even while engages in them.

4) IKRAM MUSLIM

Prophet Muhammad said in his last sermon :

Know that every Muslim is the brother of another Muslim. (All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white) You are all equal. Nobody is more superior than the other except in piety and good action.

5) IKHLAS I NIYYAT - (Source for this article)

All praise is due to Allah. We praise Him, and seekHis help and ask Him for forgiveness. We seek refuge from the evil of ourselves and from the adverse consequences ofour actions. Whomsoever Allah guides, there is no one to misguide him and whomsoever He misguides, there is none to guide him. I testify that there is no deity except Allah andI testify that Muhammed (S) is His servant and messenger.

The Prophet of Allah Muhammed (S) said: Actions are only by intention, and every man shall only have what he intended. Thus he whose hijra was for the sake of Allah and His Messenger, his hijra was for Allah and His Messenger, and he whose hijra was to achieve some worldly benefit or to take some woman in marriage, his hijra was for that for which he made hijra.(bukhari)

This hadith clearly indicates that ones actions are accepted by Allah (swt) only if they are done with the right intention, i.e. truly for the sake of Allah (swt).

This brings us to a very important aspect of the religion of islaam - the concept of Sincerity. The arabic word used for this is 'Ikhlass'. What is meant by sincerity in islaam, is to ensure that all of our deeds of worship and other matters are solely for Allah (swt) and to gain His pleasure. Hence, sincerity is a condition for the acceptance of our deeds that are performed in accordance to the sunnah of Prophet (S). Allah (swt) says in the quran in sura Bayinah 5:

And they have been commanded to worship only Allah, being sincere towards Him in their deen and true.

Thus we are commanded to perform our religious acts, what compose our religion for us, based on sincerity. This is what Allah has commanded us. This is the foundation of our faith. In one of the statement of prophet (S), He (S) said, Whoever says 'La ilaha ill aalah' will enter paradise. He made a general statement, but he further clarified his statement by saying whoever says 'La ilaha illaalah' sincerely from his heart will enter paradise. Hence, once the true faith has entered your heart, it will never go. You may do wrong, may go astray sometimes but once you have tasted the reality of faith, it causes you to be sincere in all your deeds; and this sincerity will inshAllah, ultimately make you attain paradise.

A heart that lacks sincerity is, from an Islamic point of view, the worst of hearts. It is the heart of a hypocrite, or the heart of the enemy of Allah.

Dear brothers and sisters in Islam, this sincerity is not an easy thing to achieve.

As someone said: It is much harder for thepeople to purify their intentions than to execute any of their actions In order to be truly sincere, one has to give up the worldly desires, and devote himself to the love of Allah (swt). He has to contemplate on the next world, that is to come and this would leave no place in his heart for the love of this world. Such a person should be devout in his actions, even in eating, drinking and answering the calls of nature. Without that it is very difficult for a person to be really sincere to Allah (swt).

Many a times, it so happens that we think that our actions are for Allah (swt), but it reality, they are lacking sincerity. Here is a story of a man who used to stand in the first row for every salat. As the prophet (S) mentioned on one of the hadith that if people knew the reward of standing in the first row and calling theAdhan, they would fight one another to perform these acts. But once it so happened, that this man was late for prayers and had to stand in the second row. He felt embarrassed that people would see him in the second row, and it was then that he realized that the satisfaction he used to get from standing in the first row was from people seeing him in the first row and his sincerity in doing this act was impure.

This is just a small example of how our sincerity towards our Lord is unsafe from being impure.

It is very important that we realize the gravity of this situation in this world. Because if we don’'t, then on the day of Resurrection, these very deeds of ours ,that we thought to be good will appear as bad deeds. As Allah says in the quran:

‘And something will come to them from Allah which they had never anticipated, for the evil of their deeds will become apparent to them. (39: 47-48)

And also: ‘ Shall We tell you who will lose most in resectof their deeds? Those whose efforts were astray in the life of this world, while they thought that they were doing good works.’ (18: 103-104)

Although these ayats are talking about the kuffars, we too must evaluate our actions to make sure they are sincerely for the sake of Allah (swt). Brothers and sisters in Islaam, The Prophet mentioned that,the Sahabah, the best generation of this ummah, were afraid of being insincere and hypocrites. Imam Bukhari mentioned on the authority of Abu Maleeka that he said: ‘ I met thirty of the companions of Muhammed (S), every one of them fears for himself from hypocrisy.’

This was the state of the Sahabah then how about us? Hence, we should check ourselves and be certain that we are doing our best to be sincere to our Lord in whatever we are doing whether it includes the religious acts or the acts which we do not consider as religious per say. In Islam, principles cover everything and concept of sincerity is required in all aspects of our lives. For example, there is no way we can be sincere to Allah and not be sincere to out fellow Muslims. Worshipping Allah sincerely necessitates dealing properly and justly with other Muslims.

Now let us look at some examples from the seerah of Prophet(S)and the Sahabah, as to how sincere they were. For example, during the battle of Tabuk when the call for Jihad was made, some people came to the Prophet (S) and wanted to join in the Jihad; however due to lack of sufficient resources, there was no opportunity for them to join in the Jihad. Hence, these people turned away by the Prophet (S). It is described in the quran that they left with tears in their eyes. This was the sincerity of these people, for their deen. They knew that they are dealing with their Lord who was the owner of their lives and wealth, for the ever lasting life in the hereafter. This is why they had no problem in giving their lives for the sake of Allah (swt). Who amongst us would cry because he could not go to Jihad, where his life is in danger twenty four hours a day? When we look at the lives of these people, it tells us where we really stand in terms of our imaan, and informs us of the states of our hearts.

Another example is of a desert Arab, who when he became Muslimwent to Jihad. When, after the jihad he was offered some booty gained from the war, he replied that he didn't make the oath ofallegiance for the booty, but to find an arrow in his heart and to die to achieve Paradise.

Brothers and sisters in Islaam, it is due to this very sincerity whatever a believer does, it becomes an act of righteousness. How can we achieve this sincerity? By looking at the life of the Prophet (S) and the Sahabah, and by reflecting on those ayaats and ahadith that remind us of sincerity. For example, those ayaats in which Allah’s attributes of being the All-Seeing, All-Knowing and All-Hearing are mentioned. Whatever we do and whatever intention we perform those deeds with, Allah knows it all. There is nothing that we can hide.

One important thing that will make us sincere to Allah is keeping away from pride and arrogance. It is this sin of pride and arrogance that was committed by Iblees, the shaitan. Although he knew Allah better than all of us, he still disobeyed Him due to his arrogance and pride. Pride is the thing that makes us perform deeds, to show off to others rather than for the sake of Allah (swt). We should not only try to avoid this pride in ourselves, but also, if we see it in others we should advise them and inform them about its consequences.

Source for the following article

To develop sincerity of intention in all our actions to please no one but Allah only . the Ikhlas-i-Niyyat means sincerity, i.e. to do all good deeds only for the sake of Allah and solely for winning His Pleasure. Sincerity is a very important factor in the life of a Muslim, for all his activities are judged only on the basis of his intention. If it is good, the action is good. and if the intention is something other than the attainment of the Divine Approbation, then the deed is not reward able at all. Sincerity can rightly be called the life and soul of the entire moral edifice of Islam. If the action lacks sincerity however dignified or pious it may be it will not fetch any reward from Allah. The Holy Prophet (Sallallahu 'Alaihi Wasallam) says:

"O people! The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended..... (Bukhari)

"If anyone's intention is to seek the hereafter Allah will place his sufficiency in his heart and order his affairs, and the world will come to him submissively; but if anyone's intention is to seekworldly good Allah will place poverty before him and disorder his affairs, and only so much of it as has been ordained for him will come to him." (Mishkat) The only incentive for a Muslim in the discharge of his duties should therefore invariably be only the attainment of the Pleasure of Allah, or in other words to obey His Commandments only for the adoration of the Here after.
Allah is Omnipresent, All-knowing, All-hearing. Nothing is concealed from Him. He knows even the hidden secrets of our hearts. He is well aware of our intention, He knows the real motives d all our actions. We can deceive a man but can never deceive Him. If we perform a deed only to carry out His order, seeking solely His Pleasure, He will accept it, and grant the promised reward, but if the real incentive of the deed is some worldly gain, He will reject it, be it even a prayer.

A Muslim is, hence, required to be on a constant watch of his intention and keep it always pure. A slight negligence may lead him astray. The learned pious people said that if a man observed fast to obtain some hygienic benefits or performed Haj only to enjoy an excursion, or distributed all his wealth among the needy only to gain good reputation, he would not be honored by Allah, and would deserve no reward. Nay such a fellow would be put to trials, We all know that the learning and teaching of the Holy Quran, assisting the needy and being Wlled?? t in a battle waged in the Way of Allah, are most dignified actions in the sight of Allah, and He has promised great rewards on, But even these virtuous deeds are not accepted by our Lord if the motive prompt Hl gon??? the mare found other than the winning of His Pleasure, the Holy Prophet (Sallallahu 'Alaihi Wasallam ) once said:

"Certain categories of people will be called first of all for reckoning on the Day of Judgment. A martyr will be asked by Allah, "Did I not bestow such and such favors on you?" Hoe will admit those boons and favors. Then Allah will ask him; " How did you make use of My favors? He will answer: " I went to the Holy War to please You, and was killed therein." Allah will say " You lie; you participated in the Holy War to be called a Hero by people, and this has been done." Then he will be thrown headlong into the fire of Hell.

Next a Scholar will be called and the same questions will be put to him. In reply he will admit the favors of Allah. Then he will be asked; "How did you make us of My favors?" He will answer, " I acquired knowledge of Islam and taught it to others, simply to please You" Allah will say: You lie; you attained knowledge in order to be called a scholar and recited the Holy Qur'an to be called a "Qaari." the he too will be thrown headlong into the fir of Hell.

Thereafter a rich man will be called, and the same questions will be put to him. He will say: " I always spent money to please You. Allah will say: you lie; you spend money in order to be called a "generous" man, and this has been said." Then he will also be thrown headlong into the fire of Hell."Therefore we should always avoid show and vanity, and should render our actions to only please Allah.

6 ) DAWAT-O-TABLIGH

Qur'an says:

"O Messenger! Make known (balagh) all that has been sent down to thee by thy Lord and Sustainer." (5:67)

"Invite (da'wah) to the way of thy Lord and Sustainer with wisdom and goodly exhortation..." (16:125)

"He it is who has sent to the unlettered people a Messenger from among themselves to convey unto them His messages, and to lead them to purity and spiritual growth (tazkiyah) and to teach them the Book and the Wisdom (ta'lim)..." (62:2)

"Convey from me (balagh) even if it be only a single ayah (that you know)." (Bukhari)

"Let there among you be a group that invites to all that is good (da'wah)." (3:104)

"Say! This is my way. I call to God (da'wah) - on the basis of sure knowledge -I and those who (truly) follow me. Glory to God and I am not among those who commit shirk." (12:108)

"Acquire knowledge and teach it to mankind (ta'lim), learn your religious duties and teach them to mankind, learn the Qur'an and teach it to mankind, for I am a man who will be taken away..." (Darimi)

MANZIL

2008-11-02T00:29:00.000-07:00

Manzil (Arabic: منزل; plural manazil, منازل) is the Arabic word for one of seven parts of roughly equal length into which the Qur'an is divided for the purpose of reciting the entire text in one week. Reciting the whole Qur'an in any shorter time than one week is discouraged in Islam.

Another meaning is verses from different parts of the Qur'an which help in curing or preventing jadoo. The collection of these verses is available in booklet form from various publishers e.g. Manzil by Islamic Book Service.

The concept of sorcery or witchcraft exists in Islam. In the Qur'an verse 102 of Chapter Al-Baqara states:

And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.

In the tradition of Muhammad, he was himself once targeted by sorcerers, but he annulled their effect through the recitation of the verses of the Qur'an. According to various traditions, different parts of the Qur'an are described to have a positive effect on an individual in terms of negating and preventing the effects of witchcraft, or for general well being and becoming a better practicing Muslim. Eminent Muslim scholar of the India-Pakistan sub-continent Maulana Mohammad Zakariya collected these verses in book form, which were already in use in his family as an antidote to witchcraft. This collection is popularly referred to as Manzil.

The Manzil comprises the following verses of the Quran:

Surah Al-Fatihah (chapter 1): verses 1 to 7
Surah Al-Bakarah (chapter 2): verses 1 to 5, 163, 255 to 257, and 284 to 286
Surah Al-Imran (chapter 3): verses 18, 26 and 27
Surah Al-A'araf (chapter 7): verses 54 to 56
Surah Al-Israa (chapter 17): verses 110 and 111
Surah Al-Muminoon (chapter 23): verses 115 to 118
Surah Al-Saaffaat (chapter 37): verses 1 to 11
Surah Al-Rehman (chapter 55): verses 33 to 40
Surah Al-Hashr (chapter 59): verses 21 to 24
Surah Al-Jinn (chapter 72): verses 1 to 4
Surah Al-Kaafiroon (chapter 109): verses 1 to 6
Surah Al-Ikhlas (chapter 112): verses 1 to 4
Surah Al-Falaq (chapter 113): verses 1 to 5
Surah Al-Naas (chapter 114): verses 1 to 6

The entire manzil is prescribed to be read one or three times in one sitting. This may be performed once or twice a day, in the latter case once in the morning and once in the evening.

- Wikipedia

TABLIGHI JAMAAT

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Tablighi Jamaat ("Conveying^[1] Group") (Arabic: جماعة التبليغ ‎, also Tabligh) is a Muslim missionary and revival movement. Their activities are not limited to the Muslim community.^[2]

Leaders of Tablighi Jamaat claim that the movement is strictly non-political in nature, with the main aim of the participants being to work at the grass roots level and reaching out to all Muslims of the world for spiritual development.

Tabligh Jamat seeks to revitalize the Muslim community, especially those it believes are in danger of losing their Muslim identity. It emphasizes Muslim practice and participation in the Muslim community. It gathers its members and aids in community activities such as mosque building and education.

Tabligh maintains an international headquarters, the Markaz, in Nizamuddin, and has several national headquarters to coordinate its activities in over 80 countries. Throughout its history it has sent its members to travel the world, preaching a message of peace and tolerance. It organizes preachers in groups (called Jamaats). Each group, on average, consists of 10 to 12 Muslims who fund themselves in this preaching mission.

The Tablighi Jamaat was founded in the late 1920s by the well known scholar Maulana Muhammad Ilyas Kandhalawi in the Mewat province of India. The inspiration for devoting his life to Islam came to Ilyas during his second pilgrimage to the Hijaz in 1926.^[4] Maulana Ilyas put forward the slogan, ‘Aye Musalmano! Musalman bano’ (Urdu) which translates 'O Muslims! Become Muslims' (in English). This expressed the central focus of Tablighi Jamat, which has been renewing Muslim society by renewing Muslim practice in those it feels have lost their Muslim-ness.

Ilyas was a prominent member of the Deobandi movement and throughout Tabligh's history there has been a degree of association between the two groups, although Tablighi Jamat does not see itself as Deobandi. Tabligh was formed at a time in India when some Muslim leaders feared that Indian Muslims were losing their Muslim identity to the majority Hindu culture.^[5]

In 1978, construction of the Tablighi mosque in Dewsbury, England commenced. Subsequently, the mosque became the European headquarters of Tablighi Jamaat.

Ameer or Zimmadar are titles of leadership in the movement. The first Ameer, also the founder, was Maulana Muhammad Ilyas Kandhalawi (Maulana Ilyas) (1885-1944). The second was his son Maulana Muhammad Yusuf Kandhalawi. The third one was Maulana Inaam ul Hasan. Now there is a shura which includes two leaders: Maulana Zubair ul Hasan and Maulana Saad Kandhalawi. In Pakistan the duties of the Ameer are being served by Haji Abdulwahab. Maulana Muhammad Zakariya al-Kandahlawi is also among the prestigious personalities of the jamaat, as he compiled the famous book Fazail-e-Amal. ^[6]

With the ascent of Maulana Yusuf, Ilyas’ son, as its second emir (leader), the group began to expand activities in 1946, and within two decades the group reached Southwest and Southeast Asia, Africa, Europe, and North America. Initially it expanded its reach to South Asian diaspora communities, first in Arab countries then in Southeast Asia. Once established, the Tablighi Jamaat began enraging local populations as well.

In the 1990s, the official apolitical stance of Tabligh was challenged by a break-away sect which added a seventh tenant to Tabligh's 6-point ideology, "jihad in Pakistan and abroad."

Although the Movement first established itself in the United States, it established a large presence in Europe during the 1970s and 1980's. It was especially prominent in France during the 1980s, although its influence has fallen since then, with many of its members becoming associated with UOIF, although one of its members is still represented in the French Council of the Muslim Creed.^[7] Tabligh's influence has grown, though, in the increasing Pakistani community in France, which has doubled in the decade before 2008 to 50,000-60,000.^[8]

However, Britain is the current focus of the Movement in the West, primarily due to the large South Asian population that began to arrive there in the 1960s and 1970s.^[2] By 2007, Tabligh members were situated at 600 of Britain's 1350 mosques.^[9]

By 2008 it had a presence in nearly 80 countries and had become a leading revitalist movement. However, it maintains a presence in India, where at least 100 of its Jamaats go out from Markaz, the international headquarters, to different parts of India and overseas.^[10]

The second largest gathering of Muslims after the Hajj, (the pilgrimage to Mecca which is obligatory to each able Muslim at least once in a life time) is known as "Bishwa Ijtema", a non political gathering of Muslims from all over the world hosted by the leaders of "International Tabligh Jama'at". It takes place in "Tongi" which is on the outskirts of Dhaka, Bangladesh.

There are many renowned personalities associated with the movement.

Former President of India, Dr. Zakir Hussain was associated with the Jamaat.Dr.Nadir Ali Khan Rafiq Tarar (former president of Pakistan), Lieutenant General (retd) Javed Nasir (former head of Inter-Services Intelligence), and General Zia-ul-Haq have also been linked with the movement. Major General Ziaur Rahman, former President and COAS of Bangladesh, was a strong supporter and member of Tablighi Jamaat, and popularized it in Bangladesh.

Former singer Junaid Jamshed has close links with the Jamaat. His departure from professional singing career is attributed as the result of his inclination towards this organization. Among Pakistani cricket professionals, Shahid Afridi, Saqlain Mushtaq, Inzamam-ul-haq, Mushtaq Ahmed and Saeed Anwar are active members. It is also widely believed the Pakistani middle order batsman Mohammad Yousuf embraced Islam with the help of the Tablighi Jamaat.

Dr. Arbab Ghulam Rahim the former chief mininster of Sindh, and Ijaz-ul-Haq have strong ties with the Tablighi activities.

There is a misconception about tableeghi jamaat in many people of the world, that tableeg means persuading others only to embrace islam. tableeg is actually for the correction of individuality. Whenever he say the greatness of ALLAH from his own tongue to any other Muslim or non Muslim brother, his own faith automatically enhances. It is a common phenomenon that when individual talks about something for e.g."Diamond" continuously, The greatness of diamond starts coming in his/her heart automatically.Similarly, when an individual sits in any stock exchange for example Karachi Stock Exchange. He/She listens the value of shares in the market and their income per share. Desire of buying those companies` shares starts coming in his/her heart. because of environment in which he is sitting is totally related to shares . Similarly, when person sits in an religious environment and listens the words about oneness and greatness of Allah. As well as about the facts of life after death, A sort of fear comes in his/her heart. and he/she determines to change the pattern of his life for example to stop committing sins. Thus, tableeg is not only to persuade others to accept Islam but also to make one`s own correction. Holy Prophet ( p.b.u.h ) went to each and every person of Makkah to convey the massage of Allah. As a result, thousands of people accepted Islam who are known as SAHABA( for example hazrat Omar R.S , Hazrat Abu Bakar R.s etc. There is a famous saying of Holy Prophet P.b.u.h "May he be blessed with happiness,should he listen and obey me and pass my message to others". Thus, tablig is a responsibility of each and every Muslim of the world . That whatever he knows about islam, he should pass that massage to others for example his parents, relatives, friends and all muslim ummah. tablig is not only the responsibility of scholars but it is a responsibility of the entire muslim ummah.

- Wikipedia

Hazratjee Maulana Ilyas; First Ameer of Tableeghi Jamaat

2008-11-01T23:27:00.000-07:00

Early Days

On the outskirts of Delhi, near the tomb of Khwaja Nizamuddin, there lived, some seventy years ago, a godly person in the house on top of the red gate of the historical building called Chaunsath Khamba. His name was Maulana Mohammad Ismail.

Maulana Mohammad Ismail

The. ancestral home of Maulana Mohammad Ismail was in Jhanjhana in the district of Muzaffarnagar. But when, after the death of his (Ismail) first wife, he married again in the family of Mufti Ilahi Bakhsh Kandhlawi, who belonged to the same ancestry as him, he visited Kandhla frequently and it became a second home to him.

The family of Siddiqui Sheikhs of Jhanjhana and Kandhla had been known, for generations, for piety and learning, and was held in high esteem in the neighborhood. The lines of descent of Maulana Mohammad Ismail and Mufti Ilahi Bakhsh Become one, six generations upwards. with Molvi Mohammad Sharif. The lineage runs as follows: Maulana Mohammad Ismail, son of Ghulam Husain, son, of Hakim Karim Bakhsh, son of Hakim Ghulam Mohiuddin, son of Molvi Mohammad Sajid, son of Mofti Mohammed Faiz, son of Molvi Mohammad Sharif, son of Molvi Mohammad Ashraf, son of Sheikh Jamal Mohammad Shah, son of Sheikh Baban Shah, son of Sheikh Bahauddin Shah, son of Molvi Mohammad Sheikh, son of Sheikh Mohammad Fazil, son of Es Sheikh Qutub Shah.

Mufti Ilahi Bakhsh

Mufti Ilahi Bakhsh was among the most outstanding pupils of Shah Abdul Aziz. Besides being a distinguished teacher, author and legist, he was, also a Unani physician of a high order, and possessed a thorough knowledge of both the rational and traditional sciences. He had a great command over Arabic, Persian and Urdu poetry as well, as is borne out by his commentary of Banat Su'ad in which he has translated every line of Hazrat K'ab into Arabic, Persian and Urdu verse. He left behind about 40 books in Arabic and Persian of which Shiyamul Habib and Mathnaawi Maulana Rum Ka Takmial are more famous.

Mufti Ilahi Bakhsh had taken ba'it at the hand of Shah Abdul Aziz. A glowing proof of his sincerity and selflessness was that though he was a renowned spiritual mentor himself, on the death of Shah Abdul Aziz, he felt no hesitation in taking ba'it at the hand of the latter's young deputy, Syed Ahmad Shaheed, who was about 28 years his junior in age, and in seeking guidance from him. Mufti Sahib was born in 1748, and died in 1831, at the age of 83 years. All his sons and grandsons were men of learning and position. Scholarship and religiousness have been the characteristics of this family Molvi Abul Hasan's Mathnawi, Gulzar-i-Ibrahim, which forms a part of his well-known work, Bahr-i- Haqiqat, is a poem of rare spiritual feeling. Till recently, it was very popular. His son, Molvi Nurul Hasan, and all the four grandsons, Molvi Ziaul Hasan, Molvi Akbar, Molvi Sulaiman and Hakim Molvi Ibrahim, attained to fame as worthy representatives of their celebrated ancestors.

Maulana Muzaffar Husain

Mufti Saheb's nephew, Maulana Muzaffar Husain, who was a most favorite pupil of Shah Is'haq and a deputy of Shah Mohammad Yaqub, and had, also, been favored with the company of Syed Ahmad Shaheed, was a very pious and godly person. He never touched anything that was of doubtful purity in the eyes of the Shariat. Incidents of his humility and prayer and fullness are still fresh in the memory of the people of the neighboring areas and serve as a reminder to the glorious days of the earliest decades of Islam.

The maternal grand-daughter of Maulana Muzaffar Husain was married to Maulana Mohammad Ismail. It was his second marriage which was solemnized on October 3 1868. Maulana Mohammad Ismail was the tutor of the children of Mirza Ilahi Bakhsh, who was related to Bahadur Shah Zafar the last of the Mughal Emperors. He lived, as we have seen. in the house on top of the red gate of Chaunsath Khamba. Close to it, was a small mosque with a tin shed in front which used to serve as the parlor of Mirza Ilahi Bakhsh, and, owing to it, it was called Bangle Wali Masjid.

The Maulana was spending his days in obscurity and even Mirza Ilahi Bakhsh had no idea of his high station till he had a personal experience of how the Maualna prayers were granted by God. Worship, Zikr (repeating the Names, praise and Attributes of the Lord), attending to the needs of the travelers and teaching the Quran giving instruction in the Faith were his sole occupation in life. He used to take down the load from the heads of the thirsty laborers who passed the way place it on the ground, draw water from the well and give it to them to drink, and, then, offer two Rak'ats of Salaat, expressing gratitude to the Lord that He had given him the opportunity to serve His bondsmen, though he did not deserve it. He had attained the state of Ihsan.

Once, as he requested Maulana Rasheed Ahmad Gangohi to teach him Sulook, the latter remarked, "You don't need it. You have already attained the objective that is to be reached through this method. It is like a person who has read the Quran saying that he should, also, read the elementary text book of Arabic because he had not begun with it".

The Maulana was very fond of the recitation of the Quran An old wish of his was that he went on grazing the goats and reciting the Quran. He was very particular about some member of his family keeping vigil in the night. His second son, Maulana Yahya, used to study till midnight, and, then the Maulana himself got up and Maulana Yahya went to bed, and for the last part of the night, he woke up his eldest son, Maulana Mohammad.

The Maulana never bore a grudge against anyone. His detachment with the world was so complete that it had made him attached to everybody. All the persons who came into contact with him were impressed by his piety, sincerity and selflessness. Leaders of the different warring groups of Delhi held him in the highest esteem, and put an equal trust in him, though they disliked each other so much that none of them was willing to offer Salaat behind the other.

The link with Mewat, too, was established in his lifetime. It is related that, once, he went out in the hope of finding a Muslim whom he could bring to the mosque and offer Salaat with him On meeting some Muslim laborers, he inquired from them where they were going.? "We are going in search of work", they replied. "How much do you expect to earn?' asked the Maulana. The laborers, thereupon, told him about the daily wages they, generally, received. "If you get the same here," the Maulana asked, "What is the use of going elsewhere " The laborers agreed and the Maulana took them to the mosque and began to teach the Salaat and the Quran. He would pay them their wages every day and keep them engaged in their lessons. In a few days, they developed the habit of offering up Salaat. Such was the beginning of the Madrassa of Bangle Wali Masjid, and these laborers were its first scholars. After it, about ten Mewati students always remained in the Madrassa and their meals used to come from the house of Mirza Ilahi Bakhsh.

Death of Maulana Mohammad Ismail

Maulana Mohammad Ismail died on :26th February, 1898 in Khajoor Wali Masjid at the Tiraha of Bahram in Delhi. The number of mourners, at his funeral, was so large that though long bamboo poles had been tied to the either side of the bier to enable them to lend a shoulder to it, many people did not get a chance during the entire route of three- and-a-half miles from Delhi to Nizamuddin.

Muslims belonging to various sects and schools of thought, who never got together, joined the procession. The Maulana's second son, Maulana Mohammad Yahya, narrates that my elder brother, Maulana Mohammad, was a very soft-hearted person and had a most obliging nature. Fearing that he might invite someone to lead the funeral service behind whom people of another sect or group refused to offer the prayer, and, thus an unpleasant situation arose, I stepped forward and said that I would lead the service. Everyone then, offered the prayers peacefully and there was no dissent or commotion.

Owing to the vast concourse of men, the funeral service had to be held a number of times and the burial was delayed. During it, a venerable person and another man known for his spirituality had a vision that Maulana Mohammad Ismail was saying, "Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me

The Maulana had three sons: Maulana Mohammad from the first wife, and Maulana Mohammad Yahya and Maulana Mohammad Ilyas from the second, who was the maternal granddaughter of Maulana Muzaffar Husain The Maulana had married her after the death of his first wife.

Maulana Mohammed Ilyas

Maulana Mohammed Ilyas was born in 1885 His childhood was spent in maternal grandfather's home in Kandhla, and with his father at Nizamuddin. In those days, the Kandhla family was the cradle of godliness and piety so much so that reports of the high religiosity nightly devotions and Zikr and Tilawat of its members, both male and female, would seem imaginary and fictitious to the faint-hearted men of our time

The ladies used to recite the Quran themselves in the Nafl prayers as well listen to its Tarawih and other Nafl prayers. standing behind the male relatives The month of Ramadan, in particular, was the springtime for the Quran. It was read for long hours, almost in every home The limit of absorption was that, sometimes, the ladies forgot to pay attention to purdah and would not become aware of the coming of outsiders in the house at a time of urgent need.

The Quran with its translation and commentary in Urdu, and Mazaahir-i-Haq Mashariq ul Anwaar and His-i-Haseen formed the limit of the education of the ladies. Deeds and accomplishments of the families of Syed Ahmad Shaheed and Shah Abdul Aziz were the most popular themes of conversation, and facts regarding these illustrious men of God were on everybody's lips. Instead of the stories of kings and fairies, ladies of the household related these to the children.

Ammi Bi Maulana Ilyas's maternal grandmother

The Maulana's maternal grandmother, Amtus Salam, who was the daughter of Maulana Muzaffar Husain and was known in the family as Ammi Bi, was a very pious lady. About her Salaat, the Maulana, once observed "I saw her likeness of Ammi Bi's Salaat of Maulana Gangohi"

During the last phase of her life, Ammi Bi's state was that she never asked for food and ate only when someone placed before her. It was a large family and there was always so much to do. If the thought of having her meal! did not occur to her in the midst of domestic chores, she simply went hungry. Once, someone said to her, "You are so old and weak. How do you manage to without food ?" "I draw sustenance from my Tasbihat (remembrance of Allah) was her repy"

Bi Safia, Maulana Ilyas's mother

The mother of Maulana Mohammad Ilyas, Bi Safia, had learnt the Quran by heart and attained great distinction in it. It was a regular practice with her to recite the whole of the Quran and additional ten Juze (part) every day during Ramadan. She, thus, completed forty recitals of the Quran in that month and was so fluent in it that her household duties did not suffer on account of it. See, generally, kept herself engaged in some work while doing the recitation. Apart from the month of Ramadan, her daily routine of worship included: DURUD Sharif, 5,000 times; Ism-i-Zaat Allah, 5,000 times; Bismillah ar-Rahman ar-Rahim, 1,000 times, Yaa Mughnee-u 1,100 times, La illaaha illallaah, 1,200 times Yaa-Haiyyu, Ya Qaiyum 200 times, Hasbiallaah wa ni'mul Vakil, 500 times; Subhan Allah, 200 times; Alhamdu lillaah, 200 times; La ilaaha illallaah, 200 times; Allah O-Akbar, 200 times; Istighfar, 500 times; Ofwwizu amree illallaah, 100 times; Hasbunallaah wa ni'mul Vakil, 1000 times; Rabb-i in-ni maghloobun fantasir, 1,000 times: Rabb-i-inni masanni-az-zurru wa anla ar-hamur rahimeen, 100 times; Laa ilaaha enta subhanaka in-ni kunzu minaz-zalimeen, 100 times. In addition, she recited a Manzil (1/7) of the Quran everyday.

Like all other children in the family, the Maulana Ilyas began his education in the maktab, and, according to the family tradition, learnt the Quran by heart. The learning of the Quran was so common in the family. that in the one-and-a-half row of worshippers in the family mosque, there was not a single non Hafiz except the Muezzin. Maulana Mohammad Ilyas was Ammi Bi's favorite child. She used to say; to him. "Ilyas, I feel the aroma of the holy Companions in you. " Sometimes, placing her hand on his back, she would say, "How is it that I see figures resembling the holy Companions moving along with you?

From his childhood, there was present in Maulana Mohammad Ilyas a touch of the religious ardour and fervent feeling of the blessed Companions which had led Shaikhul Hind Maulana Mahmood Hasan to remark that "when I see Mohammad Ilyas, I am reminded of the holy Companions. Eagerness and enthusiasm for Faith were ingrained in his nature. Even in his early days, he, sometimes, did things which were much above the common level of the children. Riazul Islam Kandhlawi, a class fellow of his in .he Maktab, says that "when we were reading in the Maktab, he, Maulana Mohammad Ilyas, once, came with a stick and said, "Comes Riazul Islam, let us do Jihaad against those who do not offer up Salaat

Stay at Gangoh

In 1893, his elder brother, Mohammad Yahya, went to live at Gangoh with Maulana Rasheed Ahmad Gangohi. Maulana Mohammad Ilyas used to live with his father at Nizamuddin, and, sometimes, with his maternal grand-father's family at Kandhla. At Nizamuddin, his education was being neglected owing to the over- fondness of his father and his own excessive occupation with prayers. Maulana Yahya, thus, requested his father that as the education of Mohammad Ilyas was suffering, he might be allowed to take him to Gangoh. The father agreed - and Maulana Mohammad Ilyas came to Gangoh in 1896 or early 1897 where Mohammad Yahya began to teach him regularly.

Gangoh, in those days, was the seat of Sufi-saints and savants, the benefit of whose company was constantly available to Maulana Mohammad Ilyas. A greater part of his impression able age was spent there. When he went to live at Gangoh, he was 10 or 11 years old, and at the time of Maulana Rasheed Ahmed Gangohi death, in 1905, he was a young man of about 20. Thus, he stayed with Maulana Gangohi for about 9 years.

Maulana Mohammad Yahya was an ideal teacher and benefactor. He wanted his brother to derive the utmost advantage from the society of those illustrious men. Maulana Mohammad Ilyas used to tell that when the Ulema who had been the favorite pupils or disciples of Maulana Gangohi came to Gangoh, his brother would, often, stop the lessons and say that his education, then, lay in sitting with them and listening to their conversation.

Usually, Maulana Gangohi did not take bait from children and students. It was only when they had completed their education that he allowed them to take the pledge. But owing to the exceptional merit of Maulana Mohammad Ilyas, he, at his request, permitted him to do the bait at his hand.

Maulana Mohammad Ilyas had been born with a loving heart. Such a strong attachment did he develop for Maulana Gangohi that he felt no peace without him. He would, often, get up in the night, go and see the Maulana's face, and return to his bed. Maulana Gangohi, too, had a great affection for him. once, Maulana Mohammad Ilyas told his brother of severe headache after which he could not bend his head even to the extent of performing the Sajdah on a pillow for months. Maulana Gangohi son, Hakim Masud Ahmad, who was his physician, had a peculiar method of treatment. In certain diseases, he forbade the use of water for a long time which was :unbearable to most of the patients. But with the strength of mind that was so characteristic of him, Maulana Mohammad Ilyas abided strictly by the advice of his physician and abstained from drinking water for full seven years, and, during the next five years, he drank it only sparingly.

There was little hope that he would be to resume his education after the discontinuation owing to illness. He was very keen to take it up again, but his well-wishers would not allow. One day, as Maulana Mohammad Yahya said to him what he would, in any case, do by studying, he retorted, "What will I do by living?" Ultimately, he succeeded in resuming his studies.

The death of Maulana Gangohi occurred in 1905. Maulana Mohammed Ilyas who was at his bedside during the dying moments and reciting the Sura of Ya-Sin, was so deeply affected by it that he used, often, to say, "Two shocks have been most painful to me. One was of the death of my father, and the other, of the death of Maulana Rasheed Ahmad Gangohi. " In 1908, Maulana Mohammad Ilyas went to Deoband where he studied Tirmizi and Sahih Bukhari from Maulana Mahmood Hasan. The latter advised him to approach Maulana Khalil Ahmad Saharanpuri for spiritual guidance and instruction, since his mentor, Maulana Rasheed Ahmad Gangohi, was no more, and, thus, he completed the various stages of Sulook under Maulana Saharanpuri's supervision.

Absorption in prayers

During his stay at Gangoh, after the death of Maulana Gangohi, Maulana Mohammad Ilyas, generally, remained silent and spent most of his time in meditation. Says Maulana Mohammad Zakaria, "We read elementary Persian from him those days. His practice, then, was that he sat cross legged, and in utter silence, on a coarse mat behind the tomb of Shah Abdul Quddus. We presented ourselves for the lesson, opened the book, and placed it before him, indicating with the finger where we were to begin from on that day. We would read aloud and translate the Persian verses. When we made a mistake, he would shut the book with a movement of the finger, and the lesson came to an end. It meant that we were to go back, prepare the lesson thoroughly, and, then, come again . . . ................. He used to offer Nafl prayers much and often at that time. From Maghrib till a little before Isha, he devoted himself exclusively to Nawafil. His age, then, was between 20 and 25 years.

Ardor and eagerness

Ardor and eagerness, without which no real success is possible in any field, were deeply rooted in him. It was by sheer determination and earnestness that he accomplished what he did in spite of persistent ill-health. One day, during his last illness, Maulana Mohammad Ilyas related that "once I was so ill and feeling so weak that I could not go down the stairs. All of a sudden, I heard that Maulana Saharanpuri had come to Delhi and I was so excited that I left for Delhi immediately on foot and forgot all about my illness and exhaustion. It was in the way that I remembered I was sick.

Contact with other spiritual mentors

Regular contact with other spiritual mentors and disciples of Maulana Gangohi was maintained during those days. About Shah Abdur Rahim Raipuri and Maulana Ashraf Ali Thanwi he used to say that they abided in his heart. They, too, had a great regard and affection for him owing to his extraordinary qualities.

Spirit of Jehad

Together with Zikr, Saga (spiritual exercises and exertions) Nawafil and Ibadaat, Maulana Mohammad Ilyas was, also, infused with the spirit of Jehad. Throughout his life, he was never without it, and had, in fact, taken the pledge of Jehad at the hand of Maulana Mahmood Hasan for that very reason.

Estimation in the eyes of elders

From his early days, he was held in the highest esteem by the elders of the family as well as the spiritual leaders of the day. Maulana Mohammad Yahya was like a father to him, yet the former's attitude towards his younger brother was like that of the sacred Prophet towards Hazrat Usman Indifferent health prevented him from taking part in duties involving physical labor. He concentrated wholly on his studies, and on Zikr, and other forms of worship. Maulana Mohammad Yahya, on the contrary, was a very industrious person. He owned a bookshop which he managed with great care. It was not only his source of livelihood, but of his brothers as well. One day, the manager of the shop said that Maulana Mohammad Ilyas did not take any interest in the business which was not good for him, too, benefited from it. When Maulana Mohammad Yahya heard of it, he was very angry and remarked that "a Tradition has it that the sustenance that reaches you and the help you receive from the Lord is due to the blessedness of the weaker ones among you. I believe that I am receiving my sustenance owing to the good fortune of this child. Nothing should be said to him in future. If there is anything to say, it should be said to me.

Sometimes, Maulana Mohammad Ilyas was asked to lead the service in the presence of renowned theologians and spiritual leaders. Once Shah Abdur Rahim Raipuri, Maulana Khalil Ahmad Saharanpuri and Maulana Ashraf Ali Thanwi happened to be in Kandhla. When the time for Salaat came and Maulana Mohammad Ilyas was asked to lead it, a senior member of the family, Molvi Badrul Hasan, humorously remarked that "such a small engine has been fastened to so many big carriages." "It depends on the power (not the size of the engine", replied one of them.

Career with a teacher in Mazaahirul Uloom

In 1910, a large number of men, including most of the senior teachers of the Madrassa of Mazaahirul Uloom, left for the Haj from Saharanpur. It necessitated the recruitment of new teachers for the Madrassa, Maulana Mohammad Ilyas being one of them. He was given the secondary books to teach. On the return of the senior teachers from the Pilgrimage, all the new entrants were relieved of their duties, but the services of Maulana Mohammad Ilyas were retained.

At Mazaahirul Uloom, the Maulana had to teach some books which he had not read himself as, in Maulana Mohammad Yahya's scheme of instruction, it was not customary to complete the books, and Maulana Mohammad Ilyas, further, had to miss some secondary books owing to ill-health. During his teaching days, he tried hard to make up for the deficiency and prepared his lectures carefully. For instance, for teaching Kinzul Daqa'iq, he studied Bahr-ur-Ra'iq, Shaami and Hadaya, and consulted even Hisami's notes and comments when he taught Nurul Anawaar.

Marriage

The Maulana married the daughter of his maternal uncle, Maulana Rauful Hasans on Friday, October 17, 1912 was performed by Maulana Mohammad, and Maulana Khalil Ahmad Saharanpuri, Shah Abdur Rahim Raipuri an Maulana Ashraf Ali Thanwi, all the three of them, attended the ceremony. Maulana Thanwi's celebrated sermon, Fuwayid us Suhbat, which has subsequently been published times without number, was delivered on that occasion.

First Haj

In 1915, Maulana Khalil Ahmad Saharanpuri and Maulana Mahmood Hasan, decided lo go on the Haj Pilgrimage. When Maulana Mohammad Ilyas came to know of it, he was strongly seized with the desire to perform the Haj. He felt that it would become dark and gloomy in India with their departure and he would not be able to live in Saharanpur any more. But there was the question of permission. As his sister, the wife of Molvi Ikrarnul Hasan, saw his distress, she offered her ornaments to meet the expenses of the Pilgrimage. Contrary to expectations, the Maulana's mother gave her consent. after which Maulana Mohammad Yahya, also, agreed. The Maulana, then, wrote to Maulana Khalil Ahmad Saharanpuri asking for his permission, and explained that as far as she wherewithal for the journey was concerned, three courses were open to him. He could take his sister's ornaments or borrow the amount or accept the offers of money made by certain relatives. Maulana Khalil Ahmad Saharanpuri preferred the third course. Maulana Mohammad Ilyas was fortunate enough to travel by the same boat as Maulana Khalil Ahmad Saharanpuri. He sailed in August, 1914 , and returned in February, 1915, to resume the teaching at the Madrassa.

Death of Maulana Mohammad Yahya

The death of Maulana Mohammad Yahya, on Wednesday, the 9th of August, 1915, was an extremely sad and frustrating event for the Maulana. In addition to being a most affectionate brother, he was, also, his teacher and benefactor. He could not get over the shock till the end of his days. He used to get lost in thought and a peculiar kind of abstraction took possession of him when he talked about his brother.

Stay at Nizamuddin

Two years after the death of Maulana Mohammad Yahya, the eldest brother of Maulana Mohamad Ilyas, Maulana Mohammad, also, passed away. He was a man of angelic disposition and an embodiment of affection, piety and humility. He loved solitude and cared little for worldly comforts. He lived in Bangle Wali Masjid, at Nizamuddin, in the place of his late father. There was a Madrassa in the mosque which had been founded by Maulana Mohammad Ismail. Only primary education was imparted in it, and, among its pupils were mostly the children from Mewat. It had no regular source of income and reliance was placed solely upon God for meeting its needs.

Many people of Delhi and Mewat were devoted to Maulana Mohammad and had benefited from his guidance. His face had the radiance of spirituality. He, often, gave the sermon, but in an informal, conversational way. He remained seated during it, and, generally, read out the Traditions on good morals and Zuhd, ( Islamic asceticism ) and explained their meaning in a simple language.

Once Maulana Mohammad developed a boil under an eye which had to be opened seven times. The doctors insisted on administering the anesthetic but he refused to take it and lay motionless throughout the operation. The surgeon, afterwards, said, that he had not seen the like of it in his life.

Maulana Mohammad spent most of his time in prayer and meditation. During the 16 years before his death, he did not miss the Tahajjud( before dawn prayer ) prayers even once, and breathed his last while performing the Sajda in the Namaz of Witr.

Maulana Mohammad Ilyas had route to Delhi to look after his sick brother and was staying with him in the Nawab Wali Masjid of Qassab Pura. It was there that Maulana Mohammad died and the burial took place at Nizamuddin. Thousands of men attended the funeral.

After the burial, people urged upon Maulana Muhammad Ilyas to take up residence at Nizamuddin in order to fill the void caused by the death of his father and brother. They, also, promised monthly donations for the Madrassa to which the Maulana agreed subject to certain conditions which he observed throughout his life.

Maulana Mohammad Ilyas had made it clear that he would come to Nizamuddin and take charge of the Madrassa only if Maulana Khaiil Ahmad Saharanpuri approved. Upon it, several persons offered to go to Saharanpur to obtain the permission, but Maulana Mohammad Ilyas checked them saying that it was not the way to do it. He would go himself, unaccompanied by anyone.

The Maulana, thus, went to Saharanpur and explained the whole thing to Maulana Khalil Ahmad. The latter gave his approval, but added that, in the first instance, only a year's Ieave be taken from Mazaahirul Uloom and if the stay at Nizamuddin proved useful and it was decided to settle down there permanently, he could resign at any time.

But before Maulana. Muhammad Ilyas could move to Nizamuddin, he was suddenly taken ill with pleurisy and went to Kandhla where his condition worsened. One night his illness took such a grave turn that all hope was lost. The pulse sank and the body became cold, but God had to take some work from him. unexpectedly, he began to improve, and, in a few days, was able to leave the bed.

On regaining health, Maulana came to Nizamuddin from Kandhla. In those days, there was no habitation in that part of Nizamuddin, and, adjoining the mosque, there was a thick growth of trees and underbrush. Maulana Ihtishamul Hasan who, in his childhood, had come to live, for sometime, with Maulana Mohammad Ilyas tells that "I used to go out and stand in the hope of seeing a human face. When anyone appeared, I felt so happy as if someone had given me a precious gift."

A small pucca (built of bricks) mosque, a shed, a living apartment, a small settlement of the attendants of the tomb to the south of it, and a few Mewati and non-Mewati students that as all that formed the world of the mosque and the Madrassa.

The resources of the Madrassa were so meager that, some times, they had to starve, but. the Maulana bore it all with a cheerful heart. Occasionally, be would say plainly, that there was nothing to eat. Whoever wanted to stay might stay and whoever wanted to go might go and make his arrangement elsewhere. The moral and spiritual training the students were receiving, however, was such that none of them. was willing to leave. Often, they would live on wild fruits. The scholars themselves brought wood from the forest to prepare the chappati (flat bread) which they ate with chutney (pickle) The extreme poverty made no impression on the Maulana. What worried him was the prospect of abundance and prosperity which, he was sure, was going to open up, according to the practice of the Lord, after the phase of trial and tribulation.

The outward appearance of the Madrassa held no interest for the Maulana. He was supremely unconcerned with it. Once, during his absence, some residential quarters were built for its staff through the efforts of Haji Abdur Rahman, an old friend of his and an ex-student of the Madrassa, which made the Maulana so angry that he did not speak to him for a long time. The Maulana remarked that the real thing was education, and, referring to a certain Madrassa, said that its building had become pucca, but the standard of education had gone down.

Once a prominent merchant of Delhi begged the Maulana to supplicate to the Lord for him in a very important matter, and presented him a purse. The Maulana agreed to pray on his behalf, but declined to accept the money. Haji Abdur Rahman, however, took it in view of the chronic financial difficulties of the Madrassa, but the Maulana had no peace until he had it returned. He used to impress upon Haji Abdur Rahrnan that the work of faith was not carried out with motley, otherwise much wealth would have been granted to the holy Prophet

Worshipfulness

Maulana Mohamrnad Ilyas, exclusively, kept himself occupied with prayers and other spiritual exertions in those days. He had inherited the inclination for it from his ancestors which blossomed up during the stay at Nizamuddin. He sought solitude and carried out vigorous exercises for the purification of the soul. According to Haji Abdur Rahman, the Maulana remained in seclusion for long hours at the gate of Arab Sara which was the favorite place of worship of Hazrat Nizmuddin Aulia, and was situated to he north of Humayun's tomb. near the mausoleum of Abdur Rahim Khan Khana and the grave of Syed Nur Mohammad Badaynni, the spiritual mentor of Mazhar jan-i-Janan. Usually, his mid-day meal was sent there while the evening meal he took at home, He offered the five daily prayers in congregation. Haji Abdur Rahman and his fellow students used to go to the gate to form the congregation, and for their lessons, they, sometimes, went there, and, some times, the Maulana himself came to Chukkar Wali Masjid.

The Maulana performed the Wuzu (abulation) and offered two Rak'ats of Namaz before commencing the lesson of the Traditions, and remarked that the claim of the Traditions was even greater. He did not talk to anyone, however important, while teaching the Traditions, nor ever complained if the meal came late from Nizamuddin, nor found fault with food.

Interest in teaching

The Maulana took keen interest in his pupils and personally taught all the subjects, elementary as well as advanced. Sometimes, he had as many as eighty students directly under his instruction, and took the class of Mustadrak_i_Haakim before Fajr.

The main emphasis in his method of teaching was on the application of mind. He wanted the students to come thoroughly prepared. The Maulana did not follow the general syllabus of the Madrassas in the selection of books and many books that were but prescribed in the other Madrassas were taught at Nizamuddin He thought of new ways to stimulate the students and develop the faculties of imagination and understanding in them.

Beginnings of the movement of Religious Reform in Meewat

The area to the south of Delhi where the Meos have been settled from the olden days is called Mewat, Presently, it includes the Gurgaon district of the Punjab, the native states of Alwar and Bharatpur and the district of Mathura of the United Provinces. Like all other regions, its boundaries, too, have been changing from time to time and the dimensions of the old Mewat must have been different from what they are now.

The English historians hold that the Meos do not come from the Aryan stock, but are related to the non-Aryan races of ancient India. Their history, thus, dates far back than that of the Rajput families of Aryan blood. According to them, the Khanzadas (lowest order of Mughal nobility) of Mewat, however, belong to the same ethnic group as the Rajputs, and, in the Persian history books, wherever the word 'Mewati' occurs, it denotes the very Khanzadas. We, further, learn from Ain-i-Akbari that the Jatau Rajputs came to be known as Mewatis on embracing Islam.

In the annals of Firoz Shahi dynasty, Mewat is mentioned, for the first time, in the memoirs of Shamsuddin Al-timash. The Mewatis had become very troublesome during the early days of the Muslim Kingdom of Delhi. Aided by the long range of thick forests that extended up to Delhi, they used to raid it frequently and had become such a terror that the gates of the capital were shut at sunset. Still, they managed to enter the town in the night in search of plunder. Ghayasuddin Balban, thereupon, dispatched a strong military force against the Mewatis, killing a large number of them. Outposts manned by the Afghan soldiers were set up in Delhi, the surrounding forests were cut down and the land was brought under cultivation. Mewat, thereafter, remained in oblivion for about a hundred years

After the long lull, the Mewati adventuress, again, became active and started harassing the people of Delhi which forced the authorities to take punitive action against them from time to time. The names of Bahadur Nahir and his successors are, particularly, mentioned in the chronicles in this connection. They succeeded in establishing the Kingdom of Mewat which was, later, reduced to a Jagir (a feudal estate) by the rulers of Delhi.

Another prominent Mewatis was Lakhan Pal who brought the whole of Mewat and its outlying territory under his domination. He embraced Islam during die reign of Firoz Shah.

Moral and religious condition

Owing to the negligence of the Muslims religious teachers, the moral arid religious condition of the Mewatis had sunk so low that there was little to distinguish between their beliefs and practices and wholesale apostasy. Even non-Muslim historians have commented at length on their estrangement with Islam, as the following extract from the Alwar Gazetteer of 1878, written by Major Powlett, will show:

All the Meos are, now, Muslims, but only in name. Their village deities are the same as those of the Hindu landlords, and they celebrate several Hindu festivals. Holi is a season of special rejoicing among the Mewatis and they observe it like their own festivals, such as, Moharrum, Id and Shab-i-Barat. The same is the case with Janam Ashtami, Dussehra and Diwali, The Meos engage the services of the Brahmins to fix the dates of marriages. They have Hindu names, with the exception of the word 'Ram', and their last name, often, is 'Singh', though not as frequently as 'Khan'. Like Ahirs and Gujars, the Mewatis, too, observe Amawas as a holiday on which they abstain from work. When they build a well, they begin with the construction of a parapet in the name of Beeriyi or Hanuman, but when it comes to pillage, they do not show much reverence to the Hindu temples and other places of religious significance. If, on such an occasion, their attention is drawn to the sanctity of these establishments, they, unhesitatingly, says, You are "Does" and we are "Meos". Meos are, largely, ignorant of their faith, i. e., Islam. Very few of them know the Kalima, and fewer still observe Namaz regularly. About the hours and rules of namaz, their ignorance is complete. This is the state of the Meos of Alwar. In the British territory of Gurgaon, the position is a little better because of the Madrassas. In some parts of Alwar, also, where the mosques have been built, the religious duties are observed to some extent. A few of them know the Kalima and offer up namaz and an attachment for the Madrassas, also, is found among them. As we have seen earlier, the initial ceremonies of marriage are performed by the Brahmins, but the real ceremony (of nikah) is performed by the Qazi. Men wear dhoti and loin-cloth. The pajamas are not worn at all. Their dress, thus, is wholly Hinduised. Even ornaments of gold are worn by men.

At another place, Major Powlett writes:

The Meos are half-Hindu by their habits. Mosques are rarely to be seen in their villages. There are only eight mosques in the fifty villages of the tehsil of Tijarah. Leaving aside the temples, the places of worship of the Meos are very much similar to those of their Hindu neighbors. These are known, for instance as Paanch Peera, Bhaisa and Chahand Chahand or Khera Deo is consecrated to the service of Maha Davi where animals are offered as a sacrifice. In Shah-i-Barat, the banner of Syed Salar Masud Ghazi is worishipped in all Meo villages.

Similarly, ii the Gazetteer of Gtrgaon (1910), it is stated that the Meos, still, are a very loose and careless type of Muslims. They share most of tile customs of the neighboring community specially those which possess an element of fun and merriment . Their basic rule seems to be to observe the religious celebrations of both the communities and disregard the religious duties of either. Lately, some religious teachers have appeared in Mewat and a few Meos have started to keep the fasts of Ramzan and to build mosques in their villages and observe namaz. Their women, too, have taken to wearing Pyjamas instead of the Hindu Chagras. All these are the signs of religious awakening.

The Gazetteer of Bharatpur, again, says:

The customs of Meos are a mixture of Hindu and Muslim customs. They observe circumcision, perform nikah and bury their dead. They make a pilgrimage to the tomb of Syed Salar Masud Giiazj at Bahraich, and attach a great importance to the vow taken under his banner, and consider it a religious duty to fulfill it. They, also, visit the other shrines of India, but do not perform the Hajj. Among the Hindu festivals, they celebrate Holi antI Diwali. They do not marry in the family or in their own branch or sub-division of the clan, girls do not have a share in ancestral property, and they give mixed Hindu and Muslim names to their children. They are, wholly, illiterate and have a fair number of bards and minstrels among them whom they pay liberally. Many quatrains on the themes of agriculture and rural life are popular which they love to recite. Their speech is rough arid coarse, and the manner of addressing both men and women is the same. Intoxicants are widely in use. They are extremely weak of faith and highly superstitious, and believe in omens and auguries. Both male and female dresses are Hinduised. In the olden days, infanticide was prevalent, but now it has been given up. Highway robbery and pillage had been� their traditional profession, but they have been reformed lately. They. however, are still notorious ifor cattle-ifting.�

Moral virtues

All the same, the Meos are distinguished for some excellent moral qualities and their vices and weaknesses are in the nature of the evil ways and practices that become a part of the moral and social pattern of brave and adventurous races as a result of want of education, isolation from the civilized world and indifference towards religion. These were rampant even among the Arabs during the Age of Ignorance. Natural talents and capabilities had taken a wrong turn owing to the perversity of the environment. Chivalry had degenerated into banditry, man�liness had found expression in mutual warfare and bloodshed, sense of pride and self-respect, with no better purpose to serve, had sought fulfillment in the defense of imaginary standards of honor and renown, and high mindedness, for its display, had adopted the path of pomp and flourish on petty occasions in the family or clan. In brief, God-given gifts of mind and character were being put to unworthy use, otherwise there was no dearth of virtue and merit among the Meos,

Rugged simplicity, hardihood and firmness of purpose were the chief characteristics of the Mewatis in which they were far superior to the urban Muslim population. It was on account of these qualities that in spite of having drifted so far away from Islam, the floodtide of Apostasy could not submerge the territory of Mewat even in the darkest period of its history.

For centuries the Maos had been living within the shell of their ignorance keeping by themselves and isolated from the outside world. A parallel can scarcely he found in the Indian history of a community so large and living in such a close proximity to the central seat of power and yet remaining so obscure and isolated. An advantage of it, however, was that the energies of the Mewatis, on the whole, remained conserved, the soil remained virgin while the deplorable habits and customs and superstitious belief and practices were, so to speak, like the weeds and scrubs growing on an uncultivated land. The Meos, in the 20th Century, were very much like the Arabs in the Age of Perversion

Beginnings

As we have seen, contact with the Mewatis was established during the lifetime of Maulana Mohammad lsmail. It was not a chance occurrence, but an act of destiny that Maulana Mohammad Ismail came to live in Basti Nizamuddin which was the gateway of Mewat, and much before the arrival of Maulana Mohammad Ilyas, seeds of loyalty and devotion of his. family had been sown on its soil.

When the followers of Maulana Mohammad Ismail and Maulana Mohammad came to know that their true successor, the son of Maulana Mohammad Ismail and the brother of Maulana Mohammad had come to live at Nizamuddin they, again, started coming to it and requested Maulana Mohammad Ilyas for a visit so that the old suppliants of his family had an opportunity to renew the ties of fealty and spiritual allegiance.

Real remedy

Maulana Mohammad Ilyas felt that the only Way to the religious reform and correction of the Mewatis was promotion of religious knowledge and familiarization with the rules and principles of the Shariat.

Maulana Mohammad ismail, and, after him, Maulana Mohammad had adopted the same method. They used to keep the Mewati children with them and educate them in their Madrassa, and, then, send them back to Mewat to carry on the work of reform and guidance, and what little religious awareness was found there was owing to the efforts of these pioneers.

Maulana Mohammad Ilyas went a step ahead and decided to establish Maktabs and Madrassas in Mewat itself so that the influence of Faith could spread to a wider area and the pace of change was accelerated.

Stipulation

The Maulana knew what was, commonly, meant by inviting a spirtua! mentor or his successor to their place by his disciples and admirers, and he was not willing to go to Mewat only to fulfill the formalities of attending the dinner given in his honor delivering a few sermons and giving good counsel. He wanted to make sure before undertaking the trip, that some real advance would be made, as a result of his visit, towards bringing the Meos closer to Islam and improving their moral condition, arid, during those days, the setting up of Maktabs and Madrassas in Mewat appeared to him to be the most effective step in that direction. H had, thus, made it clear that he would accept the invitation only on the condition that they promised to establish Maktabs in their territory.

For the Mewatis, however, no undertaking could be harder to give. They considered the establishment of Maktabs next to impossible for the simple reason that no one would be sending his children to them, and, thus, depriving himself of their contribution to the family income as daily wage-earners. The enthusiasm of those who came to invite quickly subsided as they heard of the stipulation. In desperation, however, a Mewati, finally, made the promise, leaving the rest to God

Establishment of Maktabs

Maulana Mohammad Ilyas, accordingly, went to Mewat and demanded the fulfillment of the promise. After great persuasion, the beginning was made and the first Maktab was established.

The Maulana used to tell the Mawatis, "Give me the pupils, I will provide the money." The Meos who were, mainly, farmers, could not easily reconcile themselves to the position that their children applied themselves to reading and writing and stopped working in the fields or looking after the cattle. It took a lot of tact and perseverance to bring them round to it.

Ten Maktabs were opened during that visit. Once the ice was broken, the progress was easy. Sometimes, several Maktabs were opened in a day till, within a few years, hundreds of such schools were functioning in Mewat.

The Maulana had not undertaken the service of Faith as a �national cause�, the burden of providing the funds for which fell wholly upon the nation or the community, but as a personal affair and felt no hesitation in spending all he had on it. He believed that a person should perform a religious task as his own and expend his time and money freely in its way.

Once a person presented a purse to him with the request that he used it, exclusively, for his own needs. The Maulana replied, �If we do not regard Allah�s work our own, how can we claim to be His bondmen ?� With a sigh, he added, �Alas! We are not the just appreciators of the sacred Prophet. We do not know his true worth.�

This was the Maulana�s rule of life. First of all, he spent from his own pocket on the religious endeavor he had launched in Mewat, and, then, alone, would accept help from others.

Passing Away

Due to Maulana Mohammad Ilyas (RA)'s sincerity and hard work the work of Tableegh began to spread and Jamaats started to visit all parts of the sub-continent within his life time. Hazrat Maulana Syed Suleiman Nadwi (RA) remarks, " Hazrat Maulana Mohammad Ilyas (RA) with his simplicity and dedication to the correct principles of Dawat (invitation) quietly turned the Mewatees into sincere and pious Muslims over a twenty five years and made them the envy of even the Muslims belonging to traditional religious families.

His hard word bore fruit in his life and he raised thousands of dedicated Muslims who continued on the path of Dawat even after his passing away.

Finally the humble, physically weak and thin Maulana passed away in 1324 Hijra leaving behind not one or two but thousands to take up his cause and continue on the path of reformation.

Source: Taken (with Thanks) from As-Sidq.org