The Urdu text is reproduced in the Mohaddis article, which attributes it to Bazm-e-Arjamandaan by Maulana Muhammad Ishaq Bhatti, pp. 182–183.

“The well-known historian and biographer Maulana Muhammad Ishaq Bhatti writes: 
 
‘On 4 November 1937, in his own city of Amritsar, a murderous attack was made on the servant of Islam, Maulana Sanaullah Amritsari, from which Allah the Exalted preserved his life, though the wounds were extremely severe. The details are these: On 1, 2, and 3 November 1937, a public gathering had been organized in Amritsar by a certain religious sect. In it, some speakers delivered speeches against the Ahl-e-Hadis and, especially taking Maulana’s name, in a state of emotional excitement said several things that caused agitation to spread. 
 
On the next day after the gathering — that is, on 4 November 1937 — a meeting had been arranged in Masjid Mubarak in order to answer the allegations that had been made by the speakers of that sect. To attend the meeting and deliver a speech, after the Asr prayer at about four o’clock, the late Maulana Sanaullah, together with his grandson Maulvi Razaullah and some other gentlemen, set out for the mosque in a horse-carriage. When the carriage reached near Masjid Mubarak, and Maulana got down from it and shook hands with a man named Dr. Muhammad Ishaq, suddenly a young man named Qamar Baig attacked Maulana with a sharp axe/hatchet. The blow was so severe that his turban and cap were cut through, and his blessed head was badly injured, and blood began to pour out rapidly. In the meantime, the assailant struck a second blow, which landed on his face and forehead. 
 
Maulana Sanaullah Amritsari fell to the ground, but at once recovered himself and sat up. Fountains of blood were gushing from the wounds, and his entire body and clothing had become red with blood. In that condition, the first sentence that came from his tongue was: “Fuztu wa Rabbil Ka‘bah” — “By the Lord of the Ka‘bah, I have succeeded in my purpose.” 
 
After this he recited the Arabic verse: 
“Hal anti illa isba‘un damiyt, wa fi sabilillahi ma laqit.” 
(“You are nothing but a finger that has bled; and whatever has befallen you is in the path of Allah.”) 
 
Seeing the great loss of blood, he repeatedly made this supplication: “Allahumma Ahshirni Fil Maqtooleen” — “O Allah, on the Day of Resurrection raise me among those who were slain [as martyrs].” 
 
According to one narration, he also recited this Persian verse: 
‘Agar an sanam zair-e-sitam paye kushtan-e-man be-gunah / Laqad istaqama bi-saifihi wa laqad raditu bima rada.’  (“If that Sanam (idol or beloved), in oppression, is set upon killing me, innocent though I am, then indeed he has acted steadfastly with his sword, and indeed I am pleased with what he has approved / desired.”)
 
The attacker fled, and after a medical examination the police registered the report. However, since the accused had gone into hiding and the police could not find him despite searching, the case could not proceed. At last, after some time, he was caught in Calcutta, and on 27 January 1938 the police brought him to Amritsar. The case was tried, and on 16 April 1938 he was sentenced to four years of rigorous imprisonment. By this time, Maulana Sanaullah Amritsari had recovered. Maulana’s case was conducted by Mian Abdul Aziz Malwa Dah, who did not take any fee for it. 
 
Here it is necessary to mention that Maulana Sanaullah Amritsari himself was not in favor of filing a case against the attacker, Qamar Baig. But when the accused absconded, various organizations held gatherings and meetings throughout India condemning this vile act, and demanded from the government the arrest of the criminal and that he be given proper punishment. Telegrams were sent from numerous places to the relevant authorities. As a result, the police became more active, the accused was arrested, and the court sentenced him accordingly. 
 
After regaining health, in April 1938 Maulana wrote a treatise titled Noor-e-Tawhid for the greater propagation of Tawhid and Sunnah, had it printed in the thousands, and distributed it free of charge. In this treatise Maulana writes: 
 
“In April 1938, I completed seventy years of age. It is mentioned in a hadith: ‘The ages of my community are between sixty and seventy years, and few of them exceed that.’ (Tirmidhi) 
 
He says: “Some of my ‘well-wishers’ wanted that, in accordance with this hadith, I should depart from this world by martyrdom. Thus, on 4 November 1937, by promising a young man the maidens of Paradise, they had a murderous attack carried out on me. I have already written the details of this in the treatise Shama‘-e-Tawhid. But Divine Decree intended that I should remain among those mentioned in the last phrase of the hadith. Therefore, by the wishes and prayers of friends, I am alive.” 
 
The late Maulana was a man of a cool and composed heart. The feeling of revenge had no place in any corner of his heart or mind. This can be judged from the fact that during the imprisonment of the man who made the murderous attack on him, he continued to have fifty rupees per month secretly delivered to that man’s home for his wife and children. Can an example like this be found anywhere? In this world there are countless scholars belonging to different legal schools, and there is no shortage of political leaders attached to many parties, and people interested in public welfare are found everywhere in abundance — but one will not find a man like Maulana Sanaullah: pure-hearted, courageous, truthful, and genuine — a man who regularly helped the family of the very person who had attacked him with the intention of killing him.’”

The Mohaddis reproduction then adds the concluding detail:

“When Qamar Baig was released and returned, he found that the condition of his household was perfectly fine. He asked his wife about it, and she told him that a certain doctor used to give fifty rupees on behalf of Maulana Sanaullah Sahib, so that his family would not fall into financial hardship. He had instructed that his name should not be disclosed.” End quote.

(So Moulana Sanaullah Amritsari (Rahimahullah) kept sending his attacker’s family ₹50 per month for 4 years till the attacker was released from jail. May Allah reward him abundantly and accept his good deeds.)

(Translated and penned by Mohammed bin Thajammul Hussain Manna from Urdu to English.)

When colonial powers took control of Muslim lands, a deliberate strategy was often employed to marginalize the scholarly languages of those regions, effectively severing Muslims from their intellectual heritage.

In Turkey, the historic Ottoman script was abolished and Latinized. Similarly, the Jawi (Arabic) script used for Malay and Indonesian was systematically replaced by the Latin alphabet under British and Dutch influence.

In Central Asia, the Soviet empire forced local languages like Uzbek and Tajik to transition from the Arabic script to Latin, and eventually to Cyrillic. Likewise, in North Africa, the French systematically imposed their own language over Arabic in education and administration, while in the Indian subcontinent, the British officially replaced Persian—the historic language of scholarship—with English in 1835.

Despite these overwhelming colonial pressures, Urdu managed to survive in both speech and text in India right up until 1947.

In the post-independence era, however, it is the Muslim community itself that has largely neglected the language, bringing it to the brink of extinction. A vast majority of our youth are now entirely disconnected from literary Urdu, with only a rare few possessing the ability to read it fluently.

The detrimental effects of this linguistic disconnect are already taking a toll on Indian Muslims. They have been effectively severed from the works of their past scholars.

Consequently, they are unable to benefit from a wealth of exceptional Islamic research and literature produced exclusively in Urdu, much of which remains unavailable in Arabic.

Because of this barrier, many students of knowledge struggle to adapt to the local Da’wah landscape. Unable to independently read the biographies, nuances, and methodologies of their Urdu-speaking predecessors, they often end up awkwardly trying to superimpose Arabian or Western Da’wah models and Fatawa onto the unique Indian context.

It is time we view the revival of Urdu not merely as an act of cultural nostalgia, but as an urgent intellectual mission. Reclaiming this language is the key to unlocking the rich biographical history, nuanced legal rulings, and profound scholarship of our predecessors.

By mastering Urdu, a new generation can bridge the gap between past wisdom and present challenges, ensuring that the localized, historical Da’wah efforts of the subcontinent are not lost to time. We must make learning, preserving, and translating this literary heritage a deliberate priority in our homes and communities, so that we may confidently carry our authentic intellectual legacy into the future.

(Penned by Mohammed bin Thajammul Hussain Manna)

Nestled in the heart of the Sacred Mosque in Makkah lies the Well of Zamzam, a timeless testament to divine mercy. Its origins trace back to the profound history of Hajar (Alaiha As-Salam) and her infant son, Ismail (Alaihi As-Salam). Left in a barren, uncultivated desert valley, Hajar’s desperate search for sustenance was answered by Allah with a miraculous, unceasing spring. For millennia, this sacred water has nourished pilgrims, rulers, and believers from all corners of the earth, serving as a continuous physical and spiritual provision.

The profound virtues of Zamzam are firmly established within Islamic tradition. The Prophet (Salallahu Alaihi Wa Sallam) famously encapsulated its miraculous nature, stating: “The water of Zamzam is for whatever it is drunk for” (Sunan Ibn Majah).

It is not merely a means of physical hydration, but a divinely blessed substance. The Messenger of Allah (Salallahu Alaihi Wa Sallam) further described it as “a blessed water, a nourishment for the hungry, and a healing for the sick.”

Because of this prophetic guarantee, the act of drinking Zamzam is intrinsically linked with earnest supplication (Dua). Understanding its immense value, the righteous predecessors and towering figures of Islamic scholarship historically approached this water with deliberate and profound intentions. They recognized that the moment the water passes the lips is an opportunity for profound spiritual transaction. They would drink it to seek immense goals—whether it was to master complex academic texts, to attain a flawless memory for the preservation of knowledge, to find relief from overwhelming hardship, or to secure salvation in the Hereafter.

The compilation of these historical and biographical accounts serves as both a vital record and a deep source of inspiration. By recording the stories of individuals whose earnest Duas were answered after drinking Zamzam, we witness the living reality of the Prophet’s promise (Salallahu Alaihi Wa Sallam). The following narratives demonstrate that the well’s miracles are not relegated to the distant past, but continue to flow endlessly for the sincere supplicant.

There is only 1 supplications reported from Ibn Abbas regarding Zamzam:

1- Please note that literally any supplication can be made before drinking the Zamzam, because of the words of the Prophet, “The water of Zamzam is for whatever it is drunk for”.

2- The Dua of Ibn Abbas (Radi Allahu Anhuma):

Allahumma inni as’aluka ‘ilman nafi’an, wa rizqan wasi’an, wa shifa’an min kulli da’in.

O Allah, I ask You for beneficial knowledge, abundant provision, and healing from every illness.

(Sunan ad-Daraqutni (Hadith 2738), Al-Mustadrak ‘ala al-Sahihayn by Al-Hakim (Hadith 1739), and Sunan al-Kubra by Al-Bayhaqi (Hadith 9442). It is authentically reported as the Athar (action/statement) of Abdullah ibn Abbas when he drank Zamzam.)

Reports of accepted Duas from the Salaf (pious predecessors):

1. “It is narrated from our Imam ash-Shafi‘i (Rahimahullah) that he said: I drank it (Zamzam) for three things: for archery, and I would hit ten out of ten, and seven out of seven; for knowledge, and I became as you see; and for entering Paradise, and I hope for that from Allah.” (Al-Jawahir wad-Durar Fee Tarjumati Shaykh Al-Islam ibn Hajar, 1/166)

2. “Ibn Khuzaymah was once asked: ‘From where were you given knowledge?’ He replied: ‘The Messenger of Allah (Salallahu Alaihi Wa Sallam) said: Zamzam water is for whatever it is drunk for; and when I drank Zamzam, I asked Allah for beneficial knowledge.’” (Tazkiratul-Huffadh 2/208)

3. It was narrated from Al-Hafiz ad-Dimyati (and) that he authenticated it. He then stated: “We have transmitted in Al-Mujalasah by Abu Bakr ad-Dinawari that Sufyan ibn ‘Uyaynah narrated the hadith: ‘The water of Zamzam is for whatever purpose it is drunk.’ A man arose from the assembly and then returned, saying: ‘O Abu Muhammad, is the hadith you narrated to us regarding Zamzam not authentic?’ He [Sufyan] replied: ‘Yes.’ The man said: ‘Indeed, I have just drunk a bucket of Zamzam water with the intention that you narrate to me one hundred hadiths.’ Sufyan said to him: ‘Sit.’ So he sat, and [Sufyan] narrated one hundred hadiths to him.”

4. “I drank Zamzam and asked Allah to grant me excellence in authorship.”[As-Silah Li Ibn Bashkowaal, p. 515] This is reported from Abu ‘Abd Allah al-Hakim an-Naysaburi. Later scholars mention his extraordinary output in hadith authorship as the visible fruit of that supplication.

5. “Al-Khatib al-Baghdadi, when he performed Hajj, drank three draughts of Zamzam and asked Allah for three needs…”  [Al-Muntazim Li Ibn Al-Jawzi 16/134]

The first: That he narrate the history of Baghdad. The second: That he dictate hadith in the Jami’ al-Mansur. The third: To be buried next to the grave of Bishr al-Hafi
Allah decreed all of the above to take place. [تذكرة الحفاظ 3/1193] [Tazkiratul-Huffadh 3/1193] [Al-Jawahir Ad-Durar 1/166]

[The translation of the second paragraph for point 5 was taken from here.]

6. Qadhi Abu Bakr ibn al-Arabi said, “I used to drink Zamzam water frequently, and whenever I drank it, I intended knowledge and faith; so Allah opened for me, through its blessing, the amount of knowledge that He made easy for me…” [Al-Awasim Min Al-Qawasim Li Ibn Arabi, p. 16]

7.  Ibn Hajar al-Asqalani said, “I myself drank it once when I was at the beginning of seeking hadith, and I asked Allah to grant me the state of adh-Dhahabi in hadith memorization. Then I performed Hajj again after nearly twenty years, finding in myself the desire for more than that rank, so I asked for a rank higher than it, and I hope Allah will grant me that.”

This is the statement of Ibn Hajar al-‘Asqalani, and later scholars explicitly said that his wish was fulfilled. (Al-Jawahir wad-Durar 1/166, Tabaqaat Al- Huffadh, p. 547)

8. Imam As-Suyuti said, “When I performed Hajj, I drank Zamzam for several things, among them that I should reach in fiqh the rank of Siraj al-Din al-Bulqini, and in hadith the rank of al-Hafiz Ibn Hajar.” [Husn Al-Muhadarah 1/388] 

And later biographers cited his immense attainment in both fields as the realized outcome of that intention.

9. Sulayman ibn Hisham al-Ghammaz, when he came to Zamzam, he asked Allah for knowledge and understanding of the Qur’an, so Allah granted him great knowledge of His Book, to the point that he said about himself: ‘As for the Qur’an, I do not think there is anyone in my land more knowledgeable of it than me.’” [As-Silah Li Ibn Bashkowaal 1/310]

10. Yahya al-Ansari al-Qurtubi drank Zamzam for the memorization of the Qur’an, and its memorization was made easy for him in the shortest time.” [Al-Takmilah li-Kitāb as-Ṣilah li-Ibn al-Abbār, 4/188]

11. It was reported about al-Bulqini in his biography, “He had not previously advanced much in Arabic studies, so when he performed Hajj he drank Zamzam for understanding it; then when he returned, he devoted himself to studying it and became highly proficient in it within a short time.” [Ad-Daw’ al-Lami’ li-as-Sakhawi 4/109]

12. Regarding the father of Imam Ibn al-Jazari, it was said, “His father was a merchant, and he remained for forty years without being granted a child. Then he performed Hajj, drank Zamzam, and asked Allah to grant him a learned son. Then the author was born to him after Tarawih on Saturday night…” [Al-Ghayah Fee Sharh Al-Hidayah Fee Ilm Ar-Riwayah Lis-Sakhaawi 1/65]

13. Abdullah ibn al-Mubarak said, “O Allah, Ibn Abi al-Mawali narrated to us from Muhammad ibn al-Munkadir, from Jabir, from Your Prophet ﷺ that he said: ‘Zamzam water is for whatever it is drunk for,’ and I am drinking it for the thirst of the Day of Resurrection (i.e I’m drinking it so that I don’t feel thirsty on the day of Resurrection).” (Al-Hirz al-Thameen lil-Hisn al-Haseen, Ad’iyat al-Hajj)

14. Al-Hakim said, “I drank Zamzam water and asked Allah to grant me excellence in authorship.” [Tazkiratul-Huffadh 3/1044]

Later scholars mention the enormous number of his works as a sign of that acceptance.

15. It is reported that Imam Abu Hanifah drank Zamzam in Makkah with the intention of gaining knowledge and fiqh, and Allah granted him that, until he became the foremost jurist of his time. 

[Hashiyat Ibn ‘Abidin, Sharh al-Zabidi ‘ala al-Ihya’, Tuhfat al-Muhtaj, al-Fatawa al-Kubra] 

16. Ibn al-Qayyim said that he personally tried Zamzam for healing, and that he was cured from several illnesses by Allah’s permission. [Zad al-Ma’ad]

[Sources of stories:

From Islamweb.net – Stories 1, 3, 7, 14, 16.

From alforqan.net (Ma Zamzam Fee Hayat Al-Ulama)- Stories 2, 4, 5, 6, 8, 9, 10, 11, 12.

From ‘al-Lulu al-Munazzam fee Fadl Maa Zzam’ – Story 15.]

For a brief biography see HERE.

1️⃣”While the Mughal army was fighting desperately with the vast legions of Abdul Aziz Khan, King of Bukhara, the time for the evening prayer (zuhar) arrived. Disregarding the prohibitions of his officers, Aurangzib dismounted from his elephant, knelt down on the ground, and deliberately and peacefully went through all the ceremonies of the prayer, in full view of both the armies. Abdul Aziz on hearing of it cried out, ‘To fight with such a man is to ruin one’s self,’ and suspended the battle.” (Historical Essays by Jadunath Sarkar)

2️⃣”On the morning of Friday, the 20th February, 1707 / 28th Zil Qadah 1118, the Emperor (Aurangzeb) came out and went to his bed-room (khabgah) to perform his morning prayer, and engaged in Zikr of Allah’s names, and in spite of his being overcome by unconsciousness and difficulty of breathing, his fingers moved in counting the beads of the rosary and (his tongue) in repeating the phrase ‘La Ilaha Illa Allah’. When nearly one quarter of the day was over, in accordance with his own wish,—he used to say that it is a great boon to die on a Friday,—he passed away (the same Friday).” (Maasir-i-Alamgiri)

3️⃣”In his private chamber, he never reposed on a cushion (masnad). … The blessed month of Ramzan he spent in fasting (in the day-time), and to the very end of that month he used to remain busy up to midnight in performing the Sunnan prayer and the tarawih and in reciting the entire Quran in full congregation along with crowds of pious and learned men. … He never wore garments declared impure by the Shariah [such as robes of unmixed silk yarn], and not at all used vessels of gold or silver.” (Maasir-i-Alamgiri)

4️⃣Emperor Shah Jahan criticized the young Aurangzeb for being too humble with court officers.“ (Prince) Aurangzib replied, ‘… I am acting according to the Hadith narrated by Anas bin Malik, “Whosoever humbles himself, Allah bestows honour on him.” I consider wounding the hearts [of others] as the worst of sins and the most shameful of vices.” (Summarized from Jadunath Sarkar’s book)

5️⃣“As the Emperor (Aurangzeb) had no liking for pleasure, and his devotion to duty left him no time for festivity, he ordered that the chief musician Khush-hal Khan, Bisram Khan, Ras-bin, and others might come to the Court, but must not make music. Gradually (music) was entirely forbidden.”
(Maasir-i-Alamgiri)

6️⃣“As in former times the sacred Quranic creed (Kalimah) used to be stamped on gold and silver coins, and such coins were constantly touched with the hands and feet of men. Aurangzib said that it would be better to stamp some other words on coins (and the Kalimah was removed).” (Maasir-i-Alamgiri)

7️⃣“On Wednesday, the 19th March/ 10th Dhul-Hijjah, occurred the ‘Id-ul-Adha. The Emperor Aurangzeb went to the mosque for the two-fold prayers of ‘Id, accompanied by the four Princes… During the return journey a mad man coming up to the entourage flung a stick. It fell on the corner of the royal chair (takht) and fell on the Emperor’s knee. The guards arrested him. But Aurangzeb ordered him to be released without doing him any injury.” (Maasir-i-Alamgiri)

8️⃣“The Emperor (Aurangzeb) in order to obey the rules of the Shariah and to put down uncanonical innovations, ordered the removal of the two stone elephants of exactly the same size which had been made by skilful artisans and placed on the two side-posts of the fort, because of which the door was called Hatipul.”
(Maasir-i-Alamgiri)

9️⃣The Emperor Aurangzeb ordered the governors and officers of Allahabad and Oudh to find the men who were castrating young boys, arrest them in chains, and bring them to the Court. He also gave a strict order that no one should be allowed to continue this evil practice. (Maasir-i-Alamgiri)

🔟Prince Muhammad Azam Shah wanted (his father) Aurangzeb to take another man’s jagir (property) away and give it to him. He accused that man, Syed L’al, of bad behavior and tried to use that as a reason to get his land. But Aurangzeb refused to help his son in this matter. He said that, that land could not be taken from someone just because another person asked for it, even if that person was a prince. He also made it clear that his son and Syed L’al were equal as servants of the empire, and that he would not break justice for family advantage. (Summarized from Jadunath Sarkar’s book.)

1️⃣1️⃣Aurangzeb asking forgiveness from a poor old man…

When Aurangzeb’s camp arrived at Hasan Abdal, the palace officials blocked the water stream that powered an old man’s water-mill. This was not a small problem. The old man depended on that mill to earn his living, and local people depended on it to grind their flour. So the emperor’s arrival had quietly brought real hardship to a poor neighbor.

When Aurangzeb learned what had happened, he did not ignore it. He ordered the watercourse to be opened again so the water mill could work. But he did more than fix the problem. He sent food and gold to the old man, and with them he sent these words: “Convey my salam to the poor man and beg his pardon saying (on my behalf), You are my neighbour, and my arrival has caused you hardship. Pardon me.” (Maasir-i-Alamgiri)

The same account says the old man later received more help, including support for his daughter’s marriage, permission for another mill, and protection from taxes and harassment.

1️⃣2️⃣After defeating (his brother) Dara Shikoh, Aurangzeb justified Shah Jahan’s confinement by claiming that the emperor had effectively ceased to govern. He said that during Shah Jahan’s illness “the reins of power had dropped from your hands,” while Dara had seized arbitrary authority, so it was “lawful, politic, and just to overthrow his designs.” He also portrayed Dara as religiously unfit, saying he “had not even the resemblance of a Musalmaan,” which gave the struggle an Islamic tone. More broadly, Aurangzeb argued that “Sovereignty signifies protection of the people, not self indulgence and libertinism,” and that a true ruler must “govern his subjects with equity.” So his defense was not simply filial disobedience, but that Shah Jahan was kept under strict house arrest in Agra Fort because rule had collapsed, and Aurangzeb believed he had a duty to protect faith, justice, and the people. (Summarized, Rukaat-i-Alamgiri)

1️⃣3️⃣“He (Aurangzeb) ordered people to stop the long addresses in which they offered him many compliments and words of praise, and he was content with the Islamic greeting: ‘Peace be upon you, and the mercy of Allah, and His blessings.’” (Al-Imbrator Al-Moghuli Aurankzeb, tipyan.com)

1️⃣4️⃣“One of his fine distinctions was that he memorized the Noble Qur’an after ascending the throne. Some scholars marked the beginning of his memorization with the verse, ‘We shall make you recite, and you will not forget’ [al-A‘la 87:6], and its completion with the verse, ‘in a Preserved Tablet’ [al-Buruj 85:22].” (islamstory.com, Arabic article on Aurangzeb)

1️⃣5️⃣In the closing days of his life, Aurangzeb is remembered in Mughal-era sources as wishing to meet death without imperial display. A near-contemporary court chronicle records that after his death, “according to His Majesty’s last will,” he was buried in the courtyard of the tomb of Shaikh Zainuddin at Khuldabad, in a sepulchre prepared during his own lifetime. The same source emphasizes the plainness of the grave: a small red-stone platform, modest in size, with a hollow in the middle filled with earth in which fragrant herbs were planted.[From Maasir-i-Alamgiri] Another early source, in the tradition of Aurangzeb’s letters and testamentary instructions, states that he wished his burial to resemble that of a dervish (wandering Sufi worshipper), without pomp and unnecessary ceremony.[Rukaʿāt-i-ʿĀlamgīrī; or, Letters of Aurungzebe, trans. Jamshid H. Bilimoria ]

A related testamentary tradition, preserved in a Persian work ascribed to Hamid-ud-din Khan, adds the more personal detail that the expenses of his burial were to come not from royal magnificence but from money earned by his own pious labor. In that text, Aurangzeb says that four rupees and two annas from the price of caps sewn by him should be spent on his shroud, while three hundred and five rupees earned from copying the Qur’an should be distributed to faqirs on the day of his death. Taken together, these sources shaped the enduring anecdote that the emperor who ruled the largest Mughal empire wished in death for the humility of a faqir rather than the ceremony of a conqueror. [Ahkām-i-ʿĀlamgīrī (ascribed to Hamid-ud-din Khan), trans. Jadunath Sarkar as Anecdotes of Aurangzib, anecdote no. 8.].

(Compiled and summarised by Mohammed bin Thajammul Hussain Manna.)

The Ahle Hadis conference in Mangalore just concluded successfully Alhamdulillah. And with that the frogs in the well, extremists who call themselves Salafi, are forwarding messages ‘refuting the Ahle Hadis’.

Their points-

(1) Ahle Hadis shared Nasheeds in promotion of their event, but Nasheeds are HARAAM.

(2) Ahle Hadis support voting in elections.

(3)Ahle Hadith made protests Halal, which Allah made Haram.

(4) Shaykh Abdul Azeem Madani is a supporter of Yusuf Qardawi so he is ‘out of the Manhaj’. I will answer all these doubts for them InshaAllah.

Point 1.

Just because Shaykh Saleh Al-Fawzan said that Nasheeds are Haram, it doesn’t become Haram. If you want to follow that opinion please follow it, but don’t throw someone out of Salafiyyah just because they don’t follow an opinion you follow. Shaykhs Ibn Baaz, Ibn Uthaymeen and Al-Albani and others from our times have allowed Islamic Anashaeeds with certain conditions. I will just share Shaykh Ibn Baaz’s Fatwa. (Shaykh Ibn Uthaymeen, Shaykh Al-Albani and Shaykh Ibn Jibreen also have similar Fatwas.)

Attitude of these small well frogs when someone shows them these Fatawa. They will not even see it, because ‘we shouldn’t read deviants’ and they will not even search for what the other Ulama said. Allahul Musta’an.

Point 2. Regarding voting.

Again, it’s OK if you hate voting in non-Muslim countries. But don’t call those who support the opinion of voting as ‘deviant’ or ‘people supporting Shirk’. If you still want to call the scholars of India who support voting as non-Salafi, then use the same logic to blame Shaykhs Al-Luhaydan, Ibn Uthaymeen, Abdul Muhsin Al-Abbad, Al-Albani etc. Voting in Non-Muslim lands is a matter disputed amongst the Ulama and the scholars of Non-Muslim lands will chose what they deem fit in The light of The Quran and The Sunnah.

Source

The typical debate tactics of these extremists when they’re shown Fatawa of Saudi scholars that permit Nasheeds, Voting and protests etc., is as below-

The problem with the extremist Salafis is that whenever people quote the Quran and the Sunnah to them, they demand that we present evidence from major Saudi scholars (such as Ibn Baaz, Al-Luhaydaan, Al-Albani, or Ibn Uthaymeen). They argue that the primary texts cannot be understood directly and must be viewed through the lens of these specific authorities to ensure “proper” understanding. However, if you actually present evidence from those very same scholars that challenges their specific viewpoint, they immediately pivot. At that point, they will claim that “scholars are also human and can make mistakes,” and insist that everyone must instead return to following the Quran and the Sunnah “directly.” May Allah guide us to the proper understanding of the Deen.

Point 3. The Ahle Hadis made protests Halal which Allah made Haram.

Where did Allah call protests Haram? The combined Fatwas of Saudi scholars on an issue is not a revelation from Allah, it’s their Ijtihad. And again it’s a matter where the Ulama have differed and the Fatwa are chosen based on benefits and harms. And the scholars of India will chose what’s beneficial for India, not the Saudi Fatwa committee.

Shaykh Ibn Uthaymeen (below) allowing protests in non-Islamic countries. Did he make what Allah made Haram as Halal? Source

Eight major Salafi scholars of Pakistan, publicly signed a Fatwa regarding the permissibility of protests. See here.

Point 4.

Shaykh Abdul Azeem Madani gave a talk ‘supporting’ Yusuf Al-Qardawi that’s why he’s ‘out of the Manhaj’ and the organisation that calls him is also out of the Manhaj. But did Shaykh Abdul Azeem Umri Madani Hafidhahullah praise and support Yusuf Al-Qardawi unrestrictedly?

When I went to the actual lecture on YT, it was an event to remember and eulogise the services of Dr.Yusuf Al-Qardawi (May Allah forgive us and him). And Shaykh Abdul Azeem did attend it.

Point A. The video that was being shared by the extremists was carefully cropped out to the first 12-13 mins of Shaykh Abdul Azeem’s speech where he’s mentioning the positive services of Yusuf Qardawi. The last 5-7 minutes where Shaykh Abdul Azeem publicly mentioned the grave mistakes of Shaykh Qardawi were not kept or even translated. No where did Shaykh Abdul Azeem ‘support’ Yusuf Al-Qardawi.

Why was this done? Why did they wish to hide that Shaykh Abdul Azeem refuted Shaykh Qardawi in front of thousands of his supporters? Is this justice or just an attempt to put down and misrepresent a scholar of Islam?

Point B. Does praising a deviant for some service that he has done for Islam throw us ‘out of the Manhaj’? If that was the case then Ibn Taymiyyah, Ibn Katheer, Adh-Dhahabi etc must all be out of the Manhaj for praising some people of Bid’ah…

Imam Ibn Taymiyyah (above) praising a Mu’tazili (a sect that believes in rationale more than the Sunnah, and distorts the Asma was Sifath).

The Mu’tazili stance of Az-Zamakhshari, the author of Al-Kashshaf, is well-known. Despite this, Allama Ibn Kathir (Rahimahullah) writes in his Tafsir:

“The Allama (Great Scholar) Abu al-Qasim Mahmud bin Umar az-Zamakhshari said in his Tafsir…”

Here, despite Zamakhshari’s Mutazili Aqeedah, Ibn Kathir refers to him as “Allama” in his Tafsir.

So Imam Ibn Kathir is ‘out of the Manhaj’?

Al-Alusi: Allama Al-Alusi is a Naqshbandi Sufi exegete (Mufassir), and his Tafsir contains a large number of Sufi issues.

Despite this, Allama Al-Albani (Rahimahullah) has mentioned him as “Allama” in several places. For instance, he says in one place:
“If you have known this, then it is not correct to use the verse as evidence in any way. And the Investigating Scholar (Al-Allama Al-Muhaqqiq) Al-Alusi said in ‘Ruh al-Ma’ani’…”

(Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, 55)

So Shaykh Al-Albani is ‘out of the Manhaj’?

Read the full note here.

Imam Ibn Taymiyyah Rahimahullah also stated that some of the Ahlul-Bidah may have achieved the state of being a Wali of Allah because of their deeds. So is Imam Ibn Taymiyyah also out of the Manhaj?

(After mentioning the evil type of innovators Imam Ibn Taymiyyah notes-) And among the people of innovation is one who has faith inwardly and outwardly, but he has ignorance and Dhulm (wrongdoing/injustice), such that he erred regarding some of the Sunnah. Such a person is not a disbeliever nor a hypocrite. Then he may have aggression and wrongdoing by which he becomes sinful or disobedient; and he may be mistaken, making an interpretive error, and his error may be forgiven. Yet along with that, he may still possess such faith and taqwā that he has a share of Allah’s wilāyah in proportion to his faith and taqwā. (Majmuʿ al-Fatawa, Vol 3,354-355)

Another issue that these extremists have is that they read whatever we write with the worst possible interpretation. So let me clarify, ‘I do not assert that the Jamiat e Ahle Hadis organisation is cent percent perfect’, nor must we ignore the great Khair they’re doing in spreading The Quran and The Sunnah in the length and breadth of India. The point of these posts is to clarify that the haters are hating them for things that the scholars differed upon and not something greatly deviant.

May Allah give all of us the right understanding.

(Penned by Mohammed bin Thajammul Hussain Manna.)