Uncovering The Falsehood That Was Propagated In ‘The Kerala Story’, – by Mohammed bin Thajammul Hussain Manna.

Do read the booklet and forward it to your near and dear ones. InshaAllah…

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Other works by Mohammed bin Thajammul Hussain Manna:

● The Biography of The Prophet Muhammad (صلى الله عليه وسلم (From Reliable And Credibly Established Narrations (3 Volumes, 1245 pages).
[This is the first Seerah of the Prophet Muhammad صلى الله عليه وسلم that uses
only authentic narrations for the story line.]
● The Authentic Biography of Bilal bin Rabah (Radi Allahu Anhu).
● Mukhtasar Sahih Seeratun Nabi (A Summarized Authentic Seerah of The Prophet in 180 pages).
● Famous But Unauthentic Stories From The Biography of The rophet Muhammad (Salallahu Alaihi Wa Sallam).
● Actions That Are Equivalent To Hajj In Rewards.
● ‘The Fitnah Of Shakeel bin Haneef’ The false claimant of being Prophet Isa and Imam Al-Mahdi.
● Various others articles, Fatawa of Ulama and translated works here (authenticseerah.com)

The old Shaykh and the prostitute…
(A moving tale of repentance)

“I have a lot of stories to tell about those scholars who left a lasting impact on people simply via their sincerity. I’ll mention one such story that was narrated to me by Professor Aḥmad Ḥasan al-Zayyat (chief editor of Risālah magazine).

It was about a Shaykh whose name he mentioned, but I can’t quite remember. He said,

‘This old shaykh used to be a teacher. His whole life revolved around Al-Azhar mosque, where he would teach. It meant the world to him, and he didn’t know really about anything else except for this place.

This was, of course, prior to the place turning into a university and having its soul sucked out. He used to live in a house not far from it.

As time passed and he began to age and his health started to deteriorate, he came to the realization that it was time for him to rest. The doctor instructed him to stay away from all work environments and to even avoid being near the workplace; he was to relax and frequent parks and beaches.

So, to start the new chapter in his life, he got out and stopped a wagon.
In those days they didn’t have cars. He said to the driver,

‘My son, take me somewhere nice, somewhere I can unwind and relax.’ It turned out the driver was a mischievous fool who took the old shaykh to the outskirts of Azbakeyah, where there were a lot of brothels.
The driver dropped him off and told him that he should be able to find a place here.

The shaykh innocently asked, ‘My son, it’s almost Maghrib. Where can I pray? Take me to the mosque first.’ ‘This is the mosque.’ said the driver.

The door was open, and a woman was standing at the door as per the habit of women of her profession (she was standing outside a brothel) . When he noticed her, he lowered his gaze. He saw a chair nearby and decided to sit there and wait for the Aḏān.

She continued to awkwardly stare at him, not knowing what it was that made someone like him come near her as he wasn’t from those who frequent this place. She couldn’t even gather the courage to ask him as she was held back by whatever shyness she still had left inside her – a shyness that is felt even by women of her profession when they are near people of true piety. He sat there doing Tasbīḥ whilst frequently checking his watch until he heard an Aḏān coming from another area.
So, he asked her,

‘Where is the Mu’aḏḏin? It’s Maghrib now. Why isn’t he giving the Aḏān? Are you his daughter?’ She didn’t say a word. He waited a little and then said, ‘My daughter, Maghrib, goes fast. We aren’t allowed to delay it.
I can’t see anyone here, so if you have Wuḍū’, pray behind me so it can be a Jamā’ah.’

He got up and gave the Aḏān, and just as he was about to give the Iqāmah, he realized that she hadn’t moved an inch.
‘What’s the matter? Don’t you have Wudū’?’ asked the Shaykh.

Suddenly, at that moment, Īmān gushed back into her, and it was rekindled. In an instant, she forgot her current state and was taken back into her past: a past where she used to be a pure and chaste girl… far, far away from this sin.

She began to cry and sob and threw herself at his feet. He was shocked and wasn’t sure how to comfort her as he didn’t want to look at her nor touch her. She then told him her story and how she ended up in a place like this.
The shaykh could feel the truthfulness of her repentance from the deep regret in her voice. So he said,

‘My daughter, listen to what Allāh says,

-Say, ˹O Prophet, that Allāh says,˺ “O My servants who have exceeded the limits against their souls! Do not lose hope in Allāh’s mercy, for Allāh certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful. –

All sins, my daughter, all sins! Indeed, the door of repentance is vast, and it widens for anyone that passes through it regardless of how heavy the load of their sins may be. Even disbelief… if one disbelieves after having believed and then repents before breathing their last and is true in their repentance and renews their belief, Allāh will accept it from them!

Allāh, my daughter, is the Most Generous. Have you ever heard of a generous person shutting the door in the face of someone who came seeking refuge and relied solely on them? So, stand up and go wash yourself and cover up appropriately.

Wash your skin with water and your heart with repentance and regret, and then turn to Allāh.

I will be waiting for you here, so don’t take too long in case we miss Maghrib altogether.’

She did what he told her to do and came out with a new garment and a new heart.
She stood behind him and prayed. She was able to taste the sweetness of the prayer as it soothed her heart. After they finished praying, he said to her, ‘Now, come with me and cut off any and every connection you have with this place and its people.

Try to erase all the memories you have from being in this place. Increase your repentance, do frequent good deeds, and know well that zinā is not bigger than Kufr. Hind, who was a disbelieving woman and an enemy to the Messenger of Allāh (Salallahu Alaihi Wa Sallam), who tried to eat the liver of his uncle Ḥamzah, when she was truthful in her repentance, she became one of the pious believing women for whom we now say: Raḍiyallāhu ‘Anhā’ (Allah is pleased with her).
The old Shaykh then took her to a house where there were practicing women so she would be looked after. He eventually arranged for her to get married and advised the husband to take good care of her.”

— ‘Alī al-Ṭanṭāwī

[Ḏikrayāt, vol. 1, page. 252-54].
ذكرايات – للشيخ علي الطنطاوي رحمة الله عليه
(Translated by Shah Idris [@Shahidris9] on Twitter)

Ek Budhay Shaykh aur Tawaif Ka Waqiah
(Tauba ki ek dilchasp kahani)

Shaykh Ali At-Tantanwi (Rahimahullah) likhte hain, “Mere paas bohat si kahaniyan hain un ulama ke baare mein jinhon ne sirf apne ikhlaas se logon par gehri chap chodi. Main aik aisi hi kahani sunata hun jo mujhe Professor Ahmad Hasan Az-Zayyat (Risalah magazine ke chief editor) ne sunai.

Ye kahani aik shaykh ke baare mein thi jinka naam unhon ne bataya tha, lekin mujhe yaad nahi raha.

Unhon ne kaha, ‘Ye budhay shaykh aik ustad thay. Unki puri zindagi Al-Azhar masjid ke ird-gird ghoomti thi, jahan wo padhaya karte thay. Ye jagah unke liye sab kuch thi, aur unhein iske ilawa kisi aur cheez ke baare mein kuch pata nahi tha.

Ye us waqt ki baat hai jab ye jagah (Al-Azhar) university mein tabdeel nahi hui thi aur iski rooh ko nichora nahi gaya tha. Wo yahan se thodi door aik ghar mein rehte thay.

Jaise jaise waqt guzra aur unki umar badhi aur sehat kharab hone lagi, unhein ehsaas hua ke ab araam karne ka waqt aa gaya hai. Doctor ne unhein har tarah ke kaam ke mahol se door rehne ka mashwara diya aur kaha ke wo kaam ki jagah ke qareeb bhi na jayen; (ek din) unhein araam karna tha aur parks aur samandar ke kinare jana tha.

To apni zindagi ka naya baab shuru karne ke liye, wo bahar nikle aur aik tanga roka. Un dinon gadiyan nahi hoti thi. Unhon ne driver se kaha, ‘Beta, mujhe kisi achi jagah le chalo, jahan main sukoon se araam kar sakun.’ Lekin driver aik shareer aur bewakoof insaan nikla jo budhay shaykh ko Azbakeyah ke kinaray le gaya, jahan bohat se tawaif khanay (brothels) thay.

Driver ne unhein wahan utar diya aur kaha ke unhein yahan (sukoon ki) jagah mil jayegi. Shaykh ne masoomiyat se poocha, ‘Beta, Maghrib ka waqt hone wala hai. Main kahan namaz parhun? Pehle mujhe masjid le chalo.’ ‘Ye hi masjid hai,’ driver ne kaha (aur ek Tawaif khanay ke bahar shaykh ko utar diya).

Darwaza khula hua tha, aur aik aurat darwazay par khadi thi jaisa ke uske peshe ki auraton ka dastur tha (wo aik Tawaif khanay ke bahar khari thi). Jab shaykh ne usey dekha, to unhon ne apni nigahein neechi kar leen. Unhon ne qareeb aik kursi dekhi aur wahan baith kar Azan ka intezar karne lage.

Wo Tawaif unhen ajeebi tarah se dekhti rahi, ye samajh nahi pa rahi thi ke unke jaise shakhs ko yahan kyu laya gaya, kyunke wo un logon mein se tho nahi thay jo yahan aate thay. Wo unse poochne ki himmat bhi nahi kar pa rahi thi kyunke jo thodi bohat sharam uske andar baqi thi – wo sharam jo aise peshe ki auraton ko bhi mehsoos hoti hai jab wo sacche parhezgar logon ke qareeb hoti hain – usne usey rok diya. Wo Tasbeeh karte huwe apni ghadi dekhte rahe jab tak unhon ne kisi aur ilaaqay se Azan ki awaz nahi suni.

To unhon ne us se poocha, ‘Muazzin kahan hai? Ab to Maghrib ka waqt ho gaya hai. Wo Azan kyun nahi de raha? Kya tum uski beti ho?’ Usne kuch nahi kaha. Wo thoda aur intezar kiye aur phir kaha, ‘Beti, Maghrib ka waqt jald guzar jata hai. Hamein isse der nahi karni chahiye. Mujhe yahan koi nazar nahi aa raha, to agar tumhara wuzu hai, to mere peechay namaz parh lo take jamaaat ho jaye.’

Wo uthay aur Azan di, aur jaise hi wo Iqamat dene walay thay, unhein ehsaas hua ke wo zara bhi nahi hili thi.
‘Kya baat hai? Tumhara wuzu nahi hai?’ Shaykh ne poocha.

Achanak, usi lamhe, Imaan uske andar phir se ubhar aya, aur wo dobara roshan ho gaya. Aik pal mein, wo apni maujuda halat ko bhool gai aur apne maazi mein chali gai: wo maazi jahan wo aik pak aur ba-hayaa larki thi… is gunah se bohat, bohat door.

Wo rone lagi aur seeskiyan bharti hui unke pairon par gir pari. Wo hairaan ho gaye aur samajh nahi pa rahe thay ke usey kaise tasalli dein kyunke wo na to uski taraf dekhna chahte thay na usey chhoona chahte thay. Usne phir unhen apni kahani sunai ke wo kaise is jagah tak aa pahunchi.

Shaykh uski awaz mein gehri nadamat se uski tauba ki sachhai mehsoos kar sakte thay.

To unhon ne kaha, ‘Beti, suno Allah kya farmata hai -Keh dijiye, (Ai Nabi, ke Allah farmata hai,) “Ai mere wo bando jinhon ne apni jaanon par zyadti ki hai! Allah ki rehmat se mayoos na ho, beshak Allah tamam gunahon ko maaf kar deta hai. Beshak wo Bahut Maaf Karne Wala, Nihayat Rahem Wala hai.” –

Tamam gunah, beti, tamam gunah! Beshak, tauba ka darwaza bohat waseeh hai, aur wo har us shakhs ke liye aur zyada kushada ho jata hai jo is mein se guzarta hai, chahe unke gunahon ka bojh kitna hi bhari kyun na ho. Yahan tak ke kufr bhi… agar koi imaan lane ke baad kufr karta hai aur phir apni aakhri saans se pehle tauba kar leta hai aur apni tauba mein saccha hota hai aur apne imaan ko taza karta hai, to Allah usey qabool kar leta hai!

Meri beti, Allah nihayat Kareem hai. Kya tumne kabhi kisi sakhi (generous) shakhs ko kisi aise shakhs ke munh par darwaza band karte dekha hai jo unki panah mein aya ho aur sirf unhi par bharosa karta ho? To utho aur jao, khud ko dho lo aur munasib tareeqay se khud ko dhank lo.

Apni jild ko pani se dho lo aur apne dil ko tauba aur nadamat se, aur phir Allah ki taraf ruju karo.

Main yahan tumhara intezar karunga, to zyada der mat karna warna hum Maghrib bilkul hi kho denge.’

Usne jaisa unho ne kaha waisa kiya aur naye kapdon aur naye dil ke sath bahar aai.

Wo unke peechay khadi hui aur namaz padhi. Wo namaz ki mithaas ko mehsoos kar saki jab isne uske dil ko sukoon diya. Namaz ke baad, shaykh ne us se kaha, ‘Ab, mere sath aao aur is jagah aur iske logon se har tarah ka talluq khatm kar do.

Is jagah ki tamam yaadein mitane ki koshish karo. Apni tauba ko badhao, nek kaam zyada karo, aur ye baat achi tarah jaan lo ke zina kufr se bara nahi hai. Hind, jo aik kafir aurat thi aur Allah ke Rasool (Salallahu Alaihi Wa Sallam) ki dushman thi, jisne unke chacha Hamzah ka kalejah khane ki koshish ki thi, jab wo apni tauba mein sacchi hui, to wo un neik momin khawateen mein se ho gai jinke liye ab hum kehte hain: Radiyallahu Anha (Allah un se raazi ho).’

Budhay Shaykh phir usey aik aise ghar mein le gaye jahan neik auraten rehti theen, takay uski dekhbhal ho sake. Unhon ne aakhirkar uski shadi ka intezam kiya aur shohar ko naseehat ki ke wo uska acha khayal rakhe.”

— Ali al-Tantawi

[Zikrayat, jild 1, safha 252-54].
ذكرايات – للشيخ علي الطنطاوي رحمة الله عليه
(Source: Shah Idris [@Shahidris9 on Twitter])

(Translated into Roman Urdu by Mohammed Manna. For more such content join our paid WhatsApp group at +91-8618575326.)

The Question: Did the Companions and their Successors (Tabain), may Allah be pleased with them, conclude their gatherings with “Kaffaratul Majlis” (expiation of the gathering) as transmitted from the Prophet, peace be upon him, and also with Surah Al-Asr? Because I have searched but did not find any hadith about the Prophet, peace be upon him, concluding gatherings with Surah Al-Asr. Is this among the newly invented religious innovations (Bidah)?

The Answer: Praise be to Allah.

Firstly: What Abu Dawud (4859) narrated from Abu Barzah Al-Aslami, may Allah be pleased with him, who said: “When the Messenger of Allah, peace be upon him, intended to rise from a gathering, he would say: “Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa anta, astaghfiruka wa atubu ilayk” [Glory be to You, O Allah, and praise be to You. I bear witness that there is no deity worthy of worship except You. I seek Your forgiveness and turn to You in repentance]. And he said: (“It is an expiation for what occurs in the gathering”). Shaikh Al-Albani said that this narration is Sahih in it in Sahih Abi Dawud.

The knowledge of the Companions, may Allah be pleased with them, their virtue, and their strict adherence to the Prophet, peace be upon him, necessitates that those among them who knew of this hadith would act upon it. We do not need to establish this from each one of them individually, rather, the fundamental principle regarding them is that they would act upon the hadith and follow the Prophet, peace be upon him.

Secondly: Regarding the recitation of Surah Al-Asr before parting (dispersing from a meeting), there is a narration indicating that this was from the guidance of the Companions, may Allah be pleased with them.

From Abu Madina Ad-Darimi who said: “When two men from the Companions of the Prophet, peace be upon him, would meet, they would not part until one of them recited to the other: ‘By time, indeed mankind is in loss,’ (Surah Al-Asr) then one of them would give the greeting of peace (Salam) to the other.” This was narrated by Abu Dawud in “Al-Zuhd” (number/417), and Al-Tabarani in “Al-Mu’jam Al-Awsat” (5/215), and Al-Bayhaqi in “Shu’ab Al-Iman” (6/501) through the chain: Hammad bin Salamah, from Thabit Al-Bunani, from Abu Madina Ad-Darimi with it. And Al-Albani authenticated it in “As-Silsilah As-Sahihah” (2648).

And Shaikh Al-Albani commented on it saying: “In this hadith are two benefits from what our righteous predecessors, may Allah be pleased with them all, practiced:

First: Giving the greeting of Salam when parting (i.e telling Assalaamu Alaikum when parting) …

Second: We benefit from the Companions’ sticking to it. I.e (following the) the recitation of Surah Al-Asr, because we believe that they were the furthest people from innovating into the religion an act of worship by which they would seek closeness to Allah, unless it was based on instruction from the Messenger of Allah, peace be upon him, whether by his word, action, or tacit approval. And why not? Allah, the Blessed and Exalted, has praised them with the finest praise, saying: “And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.” [At-Tawbah: 100]. End quote.

And Allah knows best.
(This answer was translated from islamqa.info/ar/answers/113033)

The additional benefit below is from islamweb.net (282064).

Ash-Shawkani said in Al-Fath Ar-Rabbani: I say: Perhaps what motivated them to do this was what the Surah (i.e Surah Al-Asr) contained of good admonition regarding mutual enjoining of truth and mutual enjoining of patience, after the emphatic judgment upon this human species that it is in loss. For this is among that which causes hearts to tremble, skins to shiver, and hair to stand on end. It is as if each of the two meeting individuals is saying to his companion: “I and you and the rest of our kind and our people are inevitably in loss unless one frees oneself from this calamity and saves oneself from this tribulation through faith (Imaan), righteous deeds (Al-Amal As-Salih), enjoining truth (Watawasaw bil Haqq), and enjoining patience (Watawasaw bil Sabr).” Thus, fear mixed with hope motivates him to open the means of salvation and knock on the doors of refuge… End quote.

(Translated by Mohammed bin Thajammul Hussain Manna.)

Shaikh Faisal Bin Qazaar Al-Jaasim (@faisalaljasem) wrote on Twitter (9th January 2025):
<Part 1>

The Prophet ﷺ said: “The Hour will not be established until the buttocks of the women of Daws move while going around (the idol of) Dhul-Khalasa.” (Sahih Al-Bukhari 7116)

The hadith indicates that idols will return to the Arabian Peninsula – the peninsula of Tawheed (monotheism) and cradle of the message (of Prophet Muhammad Salallahu Alaihi Wa Sallam) – in the end times, and they will be venerated and worshipped. This matter will not occur overnight, but rather through prerequisites and preceding events that pave the way for it.

Among these: The veneration of antiquities, the installation of ancient defunct idols in museums, and the revival of what is called cultural and civilizational heritage. The manifestations of this trial have begun in our days, as we have started to witness search and excavation for idols previously worshipped in the Arabian Peninsula, under the name of reviving antiquities, and their installation in museums.

Statues of idols worshipped by current pagan nations like Buddhism and Hinduism have also been installed, and their temples have been built in the Arabian Peninsula, including those of their worshipped idols and statues. Moreover, Pharaonic idols and statues symbolizing their multiple deities have been carved in the Arabian Peninsula, and these sculptures were installed in some public recreational places, and placed in temples that simulate Pharaonic temples and their drawings, in the “Egyptian Corner” representing Egyptian culture in that public recreational location.

It is not hidden that directly carving idols is more sinful and carries a harsher ruling than merely installing carved items under the name of reviving antiquities. This includes: Building churches and pagan temples in the Arabian Peninsula. Under this trial falls: Veneration of the Prophet’s ﷺ relics, such as venerating the Cave of Hira and making it a tourist destination, and venerating other relics that are too numerous to count.

***  (Continued)
Shaikh Faisal Bin Qazaar Al-Jaasim (@faisalaljasem) wrote on Twitter (9th January 2025):
<Part 2>

So what is the position of the callers to Tawheed and Sunnah, and protectors of Aqeedah, regarding this new phenomenon in the Arabian Peninsula?

Are these not great evils that clash with Tawheed and scratch at its foundation, necessitating denial and clarification?What is the position of those whom we might call preachers of “National Salafism” (As-Salafiyyah Al-Wataniyyah) regarding these great evils?

Have they fulfilled what Allah has obligated upon them of advice, denial, and clarification in the most important matters of religion and creed?

Or is excessive and exaggerated warning against the evils of groups and parties – to agree with the rulers’ desires – more worthy of denial and attention than these evils related to the foundation of religion and the creed of Tawheed (Monotheism) in the Arabian Peninsula?! This is a great trial that must be confronted with advice, denial, warning, and clarification.

Sheikh Saleh Al-Fawzan said about the preachers’ duty towards this Fitnah (trial):
“When this trial occurs, you must take a position in repelling it from Muslims, and providing clarification and advice to those in authority about this matter.
Otherwise, if scholars and Muslims remain silent, the people of evil will increase in their evil and will not stop at any limit”. (End quote.)

So what is the role of the As-Salafiyyah Al-Wataniyyah (Nationalist Salafis) preachers today, in repelling, fighting, and denying this new Fitnah?

If we were to enumerate the evils related to the foundations (Usool) of religion, its constants, and its great principles, which we have begun to witness emerging, spreading, and being called to in the Arabian Peninsula, it would take too long. As for other general evils that have begun to spread, they are too numerous to be contained.

Where are the preachers who have long sung about the importance of Aqeedah and Tawheed, and the obligation to prioritize them over other religious matters, and who downplayed the spread of other sins like singing, dancing, nudity, and mixing under the pretext of the safety of Tawheed and Aqeedah?!

Where is their role in denying the callers to distortion, westernization, and enlightenment, like Muhammad Al-Issa in his recent propositions and others like him?! Where are the Shaikhs who have great activity in denying (deviant) groups and organisations, among those who sing about protecting Manhaj and Aqeedah, and preserving Tawheed?!

Where is the “scholar knowledgeable in the principles of the predecessors” Sulaiman Al-Ruhaili?! And where are: Abdus Salam As-Suhaimi, Muhammad Al-Fifi, Muhammad Omar Bazmool, Ibrahim Al-Muhaimid, Muhammad bin Ramzan Al-Hajri, Abdul Aziz Ar-Rayyis, Hamad Al-Ateeq, and others like them from the preachers of the new Nationalist Salafism?!

And where is: The long-tongued, excessive in nonsense, great in falsehood and slander, from these evils?!
And where is: Muhammad bin Ghaith, and many personalities and accounts associated with this new nationalist trend?! Perhaps someone might say: Most of them remained silent due to their inability. And there is no obligation with inability.

I say: These people did not merely remain silent when they were unable, but rather they fought against those who denied these and similar evils, showed enmity towards them, defamed them with everything they could, and accused those who carried out denial in the legitimate, non-innovative way with (titles like): Ikhwanu, Sururi, Khariji, revolutionary(Thawriyyah), and other numerous accusations.

The Imam of the era Ibn Baaz said: “If the people of truth remained silent about clarifying it, those in error would continue in their errors, others would imitate them in that, and those who remained silent would bear the sin of concealment”. (End quote.)

Therefore, the true callers to Allah must be aware of the danger of this nationalist trend, which falsely claims Salafism, for it is one of the tools of distortion and change, whether they realize it or not. They must cooperate in confronting the wave of westernization and distortion, especially what relates to the foundations of religion and its constants, and follow the legitimate method in clarification, advice, denial, and warning, while avoiding the ways of the Kharijites and revolutionaries.

They should arm themselves with knowledge, improve their purposes and intentions, prefer what is with Allah over what is with people, and prepare themselves for patience.
-End quote.

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