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السلام عليكم و رحمة الله و بركاته

W.R.T the news which is viral online: Muslim Cleric says man can marry his own daughter.

(as it appeared in The Deccan Chronicle’s online web page,and it was copied from dailymail.co.uk).

Alhamdulillah,was Salatu was Salamu Ala Rasoolillah.

There are many things which need to be understood here:

1.Did the Shaikh (from Al-Azhar) say like that? How did many of the Muslims fall for the news without confirming it?Did you see any video (atleast on YouTube etc.) where the Shaikh said so?

Don’t you know that the Non-Muslim media has always preyed on the gullibility of the non-Muslim masses to defame Islam using false news and Fatawa!?

Have you forgotten the message of The Quran-

O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.(Quran 49:6)

If you forwarded it believing it was true without confirming it-

It was narrated that Hafs ibn ‘Aasim said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is enough lying for a man to speak of everything that he hears.” Narrated by Muslim in al-Muqaddimah, 6; Saheeh al-Jaami, 4482.

2.Did he quote it as his own new opinion or did he copy a predecessor?

As the article claims,the said Imam copied it from Imam Ash-Shafi Rahimahullah.

It is also possible having Husn-Adh-Dhann (positive thought) that perhaps the said Imam was teaching an opinion of Fiqh and he had to discuss it.

So if Imam Ash-Shafii really said that,(and even if we agree that the opinion is wrong),where is our respect for differing Fiqh opinions.

If you are mocking him for copying Imam Ash-Shafi,then you’re mocking Imam Ash-Shafii.And Imam Ash-Shafi must have reached that opinion after an Ijtihad (striving),which even if wrong is rewarded.

Amr ibn Al-As reported: The Messenger of Allah, peace and blessings be upon him, said, “If a judge makes a ruling, striving to apply his reasoning (ijtihad) and he is correct, then he will have two rewards. If a judge makes a ruling, striving to apply his reasoning and he is mistaken, then he will have one reward.”

Source: Ṣaḥīḥ al-Bukhārī 6919, Ṣaḥīḥ Muslim 1716

Based on the Hadith above, we forgive the Ulama of Ahlus Sunnah for their mistakes of Fiqh.Perhaps if the said Egyptian Imam also feels that Imam Ash-Shafi was correct here then that’s his Ijtihad.

Remember that the said Egyptian Imam is teaching in The Al-Azhar University where you’re taught basics of all the four(or more) Madhabs.

3.What was the Fatwa actually?

The Egyptian Imam said that,according to Imam Ash-Shafi,if a man had a daughter through Zina (illegal sexual intercourse) then he may marry that girl as she is not his daughter via a Halal Nikah,because according to a Hadith,children born out of Nikah aren’t attributed to their biological fathers.

Perhaps Imam Ash-Shafi said so because the Prophet (blessings and peace of Allah be upon him) said:

“The child is to be attributed to the bed (i.e., to the husband) and the adulterer deserves nothing.” (Bukhari and Muslim)

The relevant point here is that the Prophet (blessings and peace of Allah be upon him) did not describe the child as belonging to anyone other than the bed (i.e., the husband), and he said that the adulterer did not deserve anything at all.

***The media twisted the Fatwa saying that the Imam said that ‘a man may marry his own daughter’ which is a slander upon the Imam.Remember that a daughter via Zina is not similar to the daughter via Nikah.The daughter via Zina doesn’t take her biological father’s name or her biological father’s property.

4. Is it right to mock the Salafis as the article says that the Egyptian Imam is a Salafi?

A Muslim who can any level of Islamic knowledge and etiquette will not mock issues of Fiqh.

And if you really want to mock and joke about him because he is a Salafi,mock Imam Ash-Shafi Rahimahullah as he is the one who actually gave the original Fatwa and he is the Imam of the Muslimeen.

5.Can we say that perhaps the Imam is not a Muslim at all?

Beware,if the Imam made a mistke in Fiqh out of sincerity,he may as well be rewarded or if he was insincere he may be a Fasiq (sinner) at most.

But if you call him a Kafir then-

Imam Bukhari related in his Sahih v. 4, p. 124 #6103, 6104 on the authority of Ibn ‘Umar and Abu Hurayrah that the Prophet Muhammad (sallaAllahu alayhie wa sallam) said, “If a man says to his brother, ‘O kafir,’ then it returns to one of them.”

Note: To label a Muslim as a Kafir,you have to prove that he has comitted an act of Major Shirk or Kufr and he is not agreeing to the proofs against him.This is done by The Senior Ulama and not laymen.

6.Why did the Kuffar share this news?

It is not strange that the western disbelievers(as the article was copied from dailymail.co.uk),who are known to do Zina with their own daughters and sisters in their lives are worried so much about Islam and the Muslims.

They’re more worried about the spread of Islam amongst the westerners,hence they share such Fatwas to make them despise Islam.

7.What should I as a Muslim do?

Respectfully reject this Fatawa and refer back to The Quran and The Sunnah.

“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”[al-Nisa’ 4:59]

Whenever you find a news spreading such things refer to your local senior Ulama and don’t take the matter into your own hands.

“So ask the people of the Reminder(Ahludh-Dhikr) if you do not know”

[al-Anbiya’ 21:43]

8. What is The Islamic position on a man marrying his illegitimate daughter?

Ibn Qudaamah (may Allaah have mercy on him) said:

It is haraam for a man to marry his illegitimate daughter, or his illegitimate sister, or his (illegitimate) son’s daughter, or his daughter’s daughter, or his brother’s daughter, or his sister who is illegitimate. This is the view of most of the fuqaha’. End quote.

Al-Mughni (7/485).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about an illegitimate daughter –can she marry her father?

He replied:

Praise be to Allaah. The view of the majority of scholars is that it is not permissible to marry her. This is definitely the correct view. End quote.

Majmoo’ al-Fataawa (32/134).

***This is also the position of The Salafis that it is impermissible to marry an illegitimate daughter.

*May Allah guide us to all that is good and protect us from falling into falsehood and lies.*

-Abu Muaaz Mohammed Manna Mangalore(Date: 4th Dec 2017)

* Bibliography:

Have taken a lot of imputs from Islamqa.com.*

💎Biography of Nawab Siddiq Hasan Khan Al-Qanuji Al-Bhopali Al-Bukhari Rahimahullah.💎

He was born on Sunday 19 Jumada Al-Ula 1248, 14 October 1832, in Banis Brelly, the village of his mother. His father Sayid Awlad Hasan was from the village of Qanuj, hence the title of Al-Qanuji. Few days after his birth, his mother took him to their house in Qanuj.

At the age of 5, his father passed away, so he was raised by his mother. His mother insisted a lot on him learning the religion, praying and reciting Azkaar. At the age of 7, she would make sure he would always pray in the Masjid which was just opposite their house. Nawab Siddiq Hasan Khan said: “I believe that the great wealth that Allah gave me was because I was trying to my maximum to keep my mother happy, and I would behave towards her like a slave would behave with his owner”

Nawab Siddiq Hasan Khan learned the beginning books of Sarf, Grammar, Mukhtasar Ma’ani from his brother Sayid Ahmad Hasan ‘Arshi. His brother had gained knowledge from different scholars such as the Muhadith ‘Abdul Ghani ibn Abi Sa’eed Ad-Dehlawi and Nawab Siddiq Hasan described his brother in his “Abjad Al-Ulum” as a very intelligent man with a strong memory and other excellent qualities.

Afterwards he went to Farukhabad where he studied from Molana Muhammad Husayn and other teachers the books Kafiyah, Sharh Jami, Qatbi, Meer Qatbi, Afaq Al-Mubeen, Dur Al-Mukhtar and Mishkat Al-Masabeeh, then he went to Kanpur where he benefited from Mulla Muhammad Murad Bukhari and Molvi Muhammad Muhibullah Panipati.

Afterwards, upon the advise of Qadhi Kallu, he went with him to Dehli, which was the Markaz of knowledge in India, and he resided few days in the house of Molana Basheerudin Qanuji then resided for 2 years in the palace of Nawab Mustafa Khan Bahadur, who was a very rich man but also very charitable and pious, hence he would host students of knowledge.

In these two years, he benefited from the great Muhadith and Mufti Muhammad Sadrudin Khan and studied many books from him and took Isnad from him. Mufti Muhammad Sadrudin Khan was originally from Kashmir and he travelled to Delhi where he learned Fiqh, Usul Al-Fiqh, Tafseer and other subjects from Shah Abdul ‘Aziz Ad-Dehlawi, the son of Shah Waliyullah Ad-Dehlawi. It is written in “Nuzhatul Khawatir” that he was an expert in all sciences of his time and in 1827, the British rulers appointed him as Mufti of Dehli. In 1857, in the battle for liberation, he gave Fatwa of Jihad against the British rule for which he was imprisoned, his property was looted and his books worth of many Lakhs were burned.

At the age of 21, Nawab Siddiq Hasan Khan returned to Qanuj as his brother Molana Ahmad Hasan ‘Arshi had passed away, so he had to look for work to look after his mother and sisters. He had to face at this time some very difficult months so he went to Tonk and then afterwards to the famous Islamic state of Bhopal for an employment.

At this time, the ruler of Bhopal was a lady, Sikandar Begum, and Nawab Siddiq Hasan Khan went to meet the Naib Awal of the state (first minister), Munshi Jamaludin Khan who hired him for 30 Rupees so he started to teach and do Khutbah in Masjid Ibrahim Khan. Afterwards he was appointed in the area of Meer Dubayri in Bhopal and his salary got increased to 40 rupees and afterwards to 50 rupees.

After a dispute with Shaykh Ali Abbas, another teacher in Bhopal, in 1855, they had a debate on the permissibility of Huqah, and Nawab Siddiq Hasan Khan declared it permissible (at that time, it was not established that it leads to health deterioration), and in result, he lost his position, which led him to return to Qanuj.

But after riots started against the British rule on 2 June 1857, the movement of independence started and riots occurred in many cities. So he had to leave Qanuj with his mother and sisters to Balgram. He faced some very difficult times, and he started to memorise the Quran and he escaped attacks of some Sikhs, and he wrote afterwards a poem in praise of the Prophet (saw) entitled “Qasidah Al-Anbariyah fi madh Kahyr Al-Bariyah”. He mentioned in it that he saw the Prophet (saw) in a dream.

After the riots ended, he returned to Qanuj, and the ruler of Bhopal Sikandar Begum called him to Bhopal, but when he reached Bhopal, haters filled the ears of Sikandar Begum, so he could not find any employment. So on his way to Qanuj, he met Sayid Ismaeel Meer in Tonk and he was hired there by Nawab Wazeer Ad-Dawlah on 50 rupees, but Nawab Siddiq Hasan Khan left his position there after 4 months as he was requested again in Bhopal, and despite Nawab Wazeer Dawlah insistence, he preferred the area of Bhopal, so he gave his resignation to Nawab Wazeer Ad-Dawla and in gift his new book “Tuhfatul Faqeer”.

On his return to Bhopal in 1859, Sikandar Begum expressed her regrets for her previous refusal to hire him again and increased his salary.

Munshi Jamaludin Khan who was the Naib Awwal (first minister) of the state of Bhopal seeing the qualities and knowledge of Nawab Siddiq Hasan Khan gave him his daughter in marriage, Zakiyah Begum, who was a widow. The marriage occurred on 25 Shaban 1277 H. After marrying to the daughter of the Naib Al-Awwal of the state, the financial position of Nawab Siddiq hasan Khan increased and he brought his mother and sisters to Bhopal. Allah Ta’ala gave Nawab Siddiq Hasan Khan with his wife Zakiyah Begum two sons (Sayid Nur Al-Hasan Khan Tayib and Sayid Ali hasan Khan Tahir) and a daughter (Safiyah Begum).

The ruler of Bhopal Sikandar Begum had passed away in November 1868/13 Rajab 1285 and she was replaced by her daughter Shajahan Begum who was married to Nawab Muhammad Khan, but he died a year before in 1284, so Shajahan begum was a widow when she became the leader of the state of Bhopal, and she needed a husband to help her looking after the affairs of the state, and because her mother mentioned to her the qualities of Nawab Siddiq Hasan Khan, his knowledge, piety and 17 years of service, she wanted to marry him and thus they married on 17 Safar 1288/8 May 1871. Shahjahan Begum mentioned the reason of her marrying Nawab Siddiq hasan Khan and his qualities in her book “Taj Al-Iqbal”, and afterwards, she took knowledge of Quran and Sunnah from her husband and she would give orders of Islah according to his views. Nawab Siddiq Hasan Khan mentioned the qualities of his second wife Shajahan Begum in his book “Al-Baqa Al-Minnan”.

In 1885, Nawab Siddiq Hasan went for Hajj and returned 8 months later to India. One his way to Hajj, on the ferry, he copied the book “Sarim Al-Munki” of Hafiz ibn Abdil Hadi and on his way back, he copied the book “Sunnan Ad-Darimi” from the manuscript of Shah Waliyullah Ad-Dehlawi. He bought many books in Makkah and Madeenah, he copied “As-Siyasah Ash-Shar’iyah” of Ibn Taymiyah in Makkah and many other epistles, and he mentioned his Ilmi activities in Makkah and Madeenah in his epistle “Rihlah As-Siddiq ila Bayt Al-‘Aqteeq” and his book “Itihaf An-Nubala”.

After marrying the ruler of Bhopal, Nawab Siddiq Hasan Khan had the level that the prime minister would have and he would travel and go to official meetings in Dehli, Calcutta in which the viceroy and other British officials would come.

Nawab Siddiq Hasan Khan would propagate the teachings of the Book and Sunnah in the Madaris of Bhopal and would hire many famous Ahle Hadith scholars in them. Seeing the progress of the Ahle Hadith da’wah, the enemies started to plot and invented fabrications against him to the British rulers, and they quoted from his books “Hidayat As-Sail”, “Iqtiraab As-Sa’ah” and “Tarjuman Al-Wahabiyah” to the British rulers, which led to some restrictions on him on 21 march 1881 for the claim of supporting Jihad and Wahabism, and on 28 August 1885, he was removed from all his official positions and position of Khateeb on the charge of preaching and writing matters incited to revolt (against the British rule).

Nawab Siddiq Hasan Khan passed away at the age of 59 on 29 Jumada Al-Aakhirah 1307/20 February 1890.

Among his famous teachers:

Mufti Muhammad Sadrudin Khan has already been mentioned

Allamah Al-Muhadith Husayn ibn Muhsin As-Sabi’i Al-Ansari was a student of Hafiz Muhammad ibn Nasir Al-Hazimi from Makkah and afterwards, he was appointed as Qadhi in Yemen, and when he had some differences with some rulers in Yemen, he was removed from his position, so he returned to Bhopal at the time of Sikandar Begum. Nawab Siddiq Hasan Khan said that he was his teacher of Jadeed Ulum and he studied 6 books under him and he obtained Ijazah from him.

Nawab Siddiq Hasan Khan also studied from Shaykh ‘Abdul Haq ibn Fazlillah Banarsi who was a famous scholar of his time who travelled to Yemen and learned from Imam Shawkani and obtained Ijazah from him.

Nawab Siddiq Hasan Khan also benefited from Shaykh Muhammad Ya’qub Ad-Dehlawi who was grand son of Shah Abdul Aziz Ad-Dehlawi and he also gained knowledge from his grand father.

The books written by Nawab Siddiq Hasan Khan

Arabic:

Tafseer:

Fath Al-Bayan fi Maqasid Al-Quran

Nayl Al-Maram min Tafseer Ayat Al-Ahkam

Hadith and its science:

Al-Idrak fi Takhrij Rad Al-Ishrak

Al-Iza’ah lima kana wa ma Yakunu bayna yaday As-Sa’ah

Arab’una Hadithan fi Fadail Al-Hajj wal ‘Umrah

Ikleel Al-Karamah fi Tibyan Maqasid Al-Imamah

Bulugh Al-Masool min Aqdiyati Ar-Rasool

Al-Hirz Al-Maknun min Lafz Al-Ma’sum wal Mamun

Hasan Al-Uswah fi ma warada fi Niswah

As-Siraj Al-Wahaj min Kashf Matalib Sahih Muslim ibn Al-Hajaj

Al-‘Ibrah mimma Jaa fil Ghazw wa Shahadah wal Hijrah

‘Awn Al-Bari li Hal Adillah Al-Bukhari

Mushir As-Sakin Al-Gharam ila Rawdat Dar As-Salam

Yaqzat Ulul I’tibar min Zikr An-Nar wa Ashab An-Nar

Arba’una Hadithan Mutawatirah

Fadhail Al-Hajj wal ‘Umarah fi Arba’eena Hadithan

Ar-Rahmah Al-Mahdah ila man Yuridu Ziaydat Al-‘Ilm ‘ala Ahadith Mishkat

Ar-Rawd Al-Basam min Tarjamah Bulugh Al-Maram

Fath Al-‘Allam bi Sharh Bulugh Al-Maram

Minahj Al-Wusul ila Istilah Ahadith Ar-Rasool

Fiqh and Usul Al-Fiqh:

Rawdat An-Nadiyah Sharh Durar Al-Bahiyah

Al-Junnah fil Uswah Al-Hasanah bi Sunnah

Zukhur Al-Muhta min Adaab Al-Mufti

Zafar Al-Amani bima Yajibu fi Qadha ‘alal Qadhi

Qadha Al-Arib min Tahqiq Masalah An-Nasab

Husul Al-Mamul min ‘Ilm Al-Usul

Al-Iqlid li Adillah Al-Ijtihad wa taqleed

At-Tareeq Al-Muthla fi Irshad ila Tark At-Taqleed

Creed:

Qatf At-Thamar fi Aqaid Ahlil Athar

Intiqad Ar-Rajee’ bi Sharh Al-‘Itiqad As-Saheeh

Hadharat At-Tahala min Nafahat A-Tahala wa Takhala

Al-Jawaiz wa Salat min Jami’ Al-Asami wa Sifat

Qasd As-Sabeel ila Zamm Al-Kalam wa Taweel

History:

Abjad Al-‘Ulum

As-Sahab Al-Markum fi Bayan Anwa’ Al-Funun wal ‘Ulum

At-Taj Al-Mukallal

Al-Hittah fi Zikr As-Sihah As-Sittah

Khabiyah Al-Akwan fi Iftiraq Al-Umam ‘alal Mazahib

Nuqtah Al-‘Ajlan

Rihlah As-Sideeq ila Bayt Al-‘Ateeq

Arabic, Poetry, Bayan, Mantiq:

Al-Balaghah ila Usul Al-Lughah

Al-Ilm Al-Khafaq min Ilm Al-Ishtiqaq

Insha ‘Arabi Rabee’ Al-Adab

Kalimah Al-‘Anbariyah fi Madh Khayr Al-Bariyah

Ghasn Al-Bayan Al-Muwaraq bi Muhasinat Al-Bayan

Nafkh At-Tayib min Zikr Al-Manzil wal Habeeb

Tazheeb Sharh Tahzeeb

Diverse:

Al-Ghuniya bi Bisharah Al-Jannah li Ahlus Sunnah

Ihya Al-Mayit bi Zikr Manaqib Ahlil Bayt

Riyad Al-Jannah fi Tarajim Ahli Sunnah

Nashwat As-Sukran

Nazlul Al-Abrar

Qat’ Al-Awsal Tarjamah Qasr Al-Amaal

Sirr man Raa

Persian Books:

Quran and its sciences:

Ifadat Ash-Shuyukh bi Miqdar An-Nasikh wal Mansukh

Ikseer fi Usul At-Tafseer

Hadith and its science:

Ar-Rawd Al-Khadeeb min Tazkiyah Al-Qalb Al-Muneeb

Kashf Al-Karabah ‘an Ahli Gharabah

Misk Al-Khitam Sharh Bulugh Al-Maram

Mawaid Al-‘Awaid

Fiqh and Usul Al-Fiqh:

Budur Al-Ahilah min Rabt Al-Masail bil Adillah

Jalb Al-Manfa’ah fi Zab ‘An Aimah Al-Arba’ah

Hidayah As-Saail ila Adilah Al-Masail

Creed:

Tarjamah Shir’at Al-Islam

Bughiyah Ar-Raaid fi Sharh Aqaid

Tarikh:

Itihaf An-Nubala Al-Mutaqeen bi Ihya Mathar Al-Fuqaha Al-Muhaditheen

Tuqsar Juyud Al-Ahrar min Tuzkar Junud Al-Abrar

An-Nahj Al-Maqbul min Sharai’ Ar-Rasool

Arabic, poetry ect:

Hal Asilah Al-Mushkilah

Daleel Al-Matalib fi Arja’i Al-Matalib

Burd Al-Ikbar

Su’ad Tazkirah Sham’ Anjuman

Tazkirah Subh Gulshan

Al-Minhal Al-Mu’azab

As-Safi Sharh Minhaj Al-Bayan Ash-Shafi

Nigarsitan Sukhan

Tasreef Ar-Riyah Tarjumah Mirah Al-Arwah

Safiyah Sharh Kafiyah

Al-Mughnim Al-Badir As-Sadir wal Warid

Naf’ At-Tayib mon Zikr Al-Manzil wal Habeeb

Gul Ra’ina

Diverse:

Hujjaj Al-Karamah fi Athar Al-Qiyamah

Thimar At-Tazkit fi Sharh Ithbat At-Tabtheet

Dhalat An-Nashid min Bushra Al-Kabeeb

Asilah Ajwibah Beshawar

Riyadh Al-Murtadh wa Ghayadh Al-‘Urbadh

Al-Far’ An-Nami min Asl As-Sami

Qat’ Al-Awsal Tarjamah Qasr Al-Amaal (Arabic and Persian)

Tuhfatul Faqeer dar Zikr Qahwah wa Chah

Takjeel Al-‘Uyun bi Ta’areef Al-‘Ulum wal Funun.

Nashwat As-Sukran

Khateerah Al-Quds wa Zakheerah Al-Uns

Sirr man Raa

Urdu books:

Quran and its science:

Tafseer Tarjuman Al-Quran bi Lataif Al-Quran

Tazakur Al-Kull bi Tafseer Al-Fatihah wa Arba’ah Qull

Hadith and its sciences:

Bisharah Al-Fusaq

Tameemah As-Sabiy

Taqwiyah Al-Iqan

Ziayadat Al-Iman

Bughyah Al-Qari fi Thulathiyat Al-Bukhari

Sabeel Ar-Rashad

Ghuniyah Al-Qari

Makarim Al-Akhlaq

Mahw Al-Hawbah bi Ithar Al-Istighfar wa Tawbah

Mahasin Al-A’mal

Waseelah An-Najat

Tawfeeq Al-Bari Tarjamah Al-Adab Al-Mufrad lil Bukhari

Jami’ As-Sa’adat Tarjamah Munabihat ibn Hajar

Khayr Al-Qareen Tarjamah Arabee’na

Fiqh and Usul Al-Fiqh:

Fath Al-Mugheeth

Idah Al-Hujjah lil ‘Umrah wal Hajjah

Sa’ah Al-Majal ila ma Yahilu ‘anil Arzaq wal Amwal

Taraz Al-Khamr

Ta’leem Al-Hajj

Ta’leem As-Salah

Ta’leem Az-Zakat

Ta’leem As-Siyam

Fatawa Imam Al-Mutaqeen

‘Aqaid:

Al-Ihtiwa ‘ala Masala Istiwa

Ikhlas At-Tawheed Lil Hameed Al-Majeed

Ikhlad Al-Fuad ila Tawheed Rabb Al-‘Ibad

Al-Infikak ‘an Marasim Al-Ishrak

At-Tafkeek ‘an Inha At-Tashreek

Ta’leem Al-Iman

Da’wa Ad-Da’i ila Ithar Al-Ittiba ‘ala Ibtida’

Da’wat Al-Haqq

‘Aqidah As-Sunni

Fath Al-Bab li ‘Aqaid Ulil Albab

Al-Liwa Al-Ma’qud li tawhid Ar-Rab Al-Ma’bood

Al-Mutaqad Al-Muntaqad

Minhaj Al-‘Abeed ila Mi’raj At-Tawheed

Murad Al-Mureed fi Ikhlas At-Tawheed

An-Nush As-Sareed li Wujub At-Tawheed

Hereafter, heart softeners:

Tafrih Al-Kurub bi tawbah ‘an Az-Zunub

Tawzi’ Al-Ma’asi wa Tabaqat

Qadhiyah Al-Muqadimah ‘ala Fitnah Al-Quboor

Iqtirab As-Sa’ah

Iqaz Ar-Ruqud bi Ahwal Al-Yawm Al-Maw’ud

An-Nazeer Al-‘Uryan min Darakat Izan

Hath Al-Insan ‘ala ma Yujibu Dukhul Al-Janan

Hadi Al-Qalb As-Saleem ila Darajat Janat An-Na’eem

Iqaz An-Niyam li Silah Al-Arham

Ikhtiyar As-Sa’adah bi Ithar Al-‘Ilm ‘alal Ibadah

Isad Al-Ibad bi Huquq Al-Walidayn ‘alal Awlad

Bazl Al-Manfa’ah li Idah Al-Arkan Al-Arba’ah

Bazl Al-Hayat li Husn Al-Mamat

Tuhfat As-Saaimin

Tabsheer Al-‘Asi bi takfeer Al-Ma’asi

Tahreem Al-Khamr wa Zina wa Lawatah wal Ma’azif wal ‘Ishq

Risalah Mujiyat wa Muhlikat

Tatheer Ath-Thawb bi Qubul Ath-Thawb

Tahseel Al-Kamal bi Khisal Al-Muwajibah li Zilal

Tawzi’ Al-Ma’asi wa Tabaqat

Dawa Al-Qalb Al-Qasi bi Tazkeer Al-Mawt An-Nasi

Ziyadat Al-Iman bi A’mal Al-Jannan

Daw Ash-Shams

‘Ayn Al-Yaqeen Tarjamah Arab’in Imam Ghazali

‘Aqibah Al-Mutaqin

‘Asharah Kamilah

Gharas Al-Jannah

Fitnah Al-Insan min iltiqa Abna Az-Zaman

Qawl Thabit

Qawl Al-Haqq

Qawati’ Al-Bashar

Kashf Al-Litham ‘an Ghurbat Al-Islam

Muntakhab Zad Al-Mutaqeen li Shaykh ‘Abdul Haq Ad-Dehlawi

Khyar Al-Khyarah

Maqalat Al-Ihsan fi Maqamat Al-‘Irfan

Idamah As-Sukr bi Iqamah As-Sabr wa Shukr

Ad-Daa wa Dawa

Fath Al-Khalaq bi Lataif Al-Minnan wal Akhlaq

Qawari’ Al-Insan

Qawati’ Al-Bashar

Lisan Al-‘Irfan

Tarikh, Manaqib ect:

Tarjuman Wahabiyah

Nasb Az-Zaree’ah ila Ta’deed Ulum Ash-Sharee’ah

Hadith Al-Ghashiyah ‘anil Fitan Al-Khaliyah wal Fashiyah

Tala’i Al-Maqdoor min Matali Ad-Duhur

Ibqa Al-Minnan bi Liqa Al-Mihan

Diverse:

Ittiba Al-Hasanah fi Jumlah Ayam As-Sunnah

Mujib fi Nahw Al-Mughrib

Muntakhab Nafkh Al-‘Awd fi Ayam Ash-Shareef Jamoud

‘Imarat Al-Awqat bi Wazaif Al-Ibadat

Fasl Al-Khitab fi Fadl Al-Kitab

Kashf Iltibas ‘amma waswasa bihi Al-Khannas

Kashf As-Satr ‘an Wijhat Az-Zikr wal Fikr

Al-Mutadha’ar Al-Mukhtasar fi Husn Az-Zann lil Mu’tadhar

Marati’ Al-Ghazlan fi Tuzkar Adiba Az-Zaman

I’lam Al-Bashar bi Wujuh Al-Khayr wa Shar

Hasan Al-Masa’Io ila Islah Ar-Ra’yah wa Ra’i

Barg Sabz

Khalq Insan

Ad-Dur Al-Mandhud fi Zikr Al-Mahdi Al-Maw’ud.

Ran’ Al-Khirfah bi Sharf Al-Harfah

Roz Marah Islam

As-Sayf Al-Maslul ‘ala man Sabba Ar-Rasool

Ghiyafah Al-Ikhwan bi Qiyafah Al-Insan

Establishment of Marakiz of Hadith

In the Indian subcontinent, the priority was given to Fiqh, Mantiq, Falsafah and others rather than Hadith, though the 6 books of Hadith and Muwatta were in the cursus of Dars Nizammi established in idnia by Molana Nizamduin. Molana Abdul Hasan Nadwi wrote: “The seven books of Hadith, though they were in the cursus, but there was no intizam to teach them in any Madrasah while the books of Mantiq and Ma’qulat were all taught”

So Nawab Siddiq Hasan Khan established many Marakiz stressing on the importance of acting upon Hadith and holding fast to the Book and Sunnah. Hence 71 Madaris and Jamiyat were established in Bhopal, 19 the eastern area, 14 in western area, 21 in the South and 17 in the North. Most of these Madaris were primary schools in which there were modern subjects and sciences with specific stress in religious subjects and some of them were religious Madaris and Jamiyah in which Mishkat, Sihah Sittah, Muwatta were taught and acting upon Hadith was stressed in them. Nawab Siddiq Hasan Khan would himself take care of these Madaris, regularly check them and their exams.

There are four famous Jamiyat he established: Jamiyah Siddiqah: This was a big establishment, which was close to Nawab’s resiedence of “Nur Mahal”, and he would teach some lessons there, and after his death, his wife Shah Jahan Begum took particularly care of this Jamiyah and she built a new building for it. The other most famous were Jamiyah Jahangir, Jamiyah Arabiyah Sulaymaniyah, Madrasah Bilqisiyah.

Establishment of a board of scholars to publish books of Hadith

Nawab Siddiq Hasan Khan was a revifier of the Sunnah, and he hired many great scholars to teach, write and publish books of Hadith, and among these great scholars: Molana Muhammad Basheer As-Sahsawani, the student of Mian Nazeer Husayn Ad-Dehlawi and author of the famous “Siyanatul Insan”, Molana Muhammad Machli Shahri, Molana Bashirudin Muhadith, Molana Badiuzaman, Molana Waheeduzaman, Molana Salamat Ali Jerajpuri and others.

Sayid Sulayman Nadwi wrote: “Bhopal for a certain time was the Markaz of the scholars of Hadith, many people of knowledge from Qanuj, Sahsawan, Azamghar were teaching there, Shaykh Husayn Yamani was the greatest of them”

‘AbdurRasheed ‘Iraqi wrote: “Nawab Siddiq Hasan Khan established for the propagation of the Book and the Sunnah a board with prominent scholars of his time such as Molana Muhammad Machli Shahri, Molana Basheer Sahsawani, Molanan Basheerudin Muhadith, Molana Salamat ‘Ali Jerajpuri”

Molana WaheeduZaman and his elder brother Molana Badiuzaman were first Muta’asib Hanafi then after research, they abandoned Taqleed and were callers to the Book and the Sunnah, and Nawab Siddiq Hasan Khan hired them both for the translation of the Sihhah Sittah and hired them for 50 rupees monthly, so they, living in Hijaz, started this task, and Molana WaheeduZaman completed first the translation of Sahih muslim as he did not have “Fathul Bari”, and nawab Siddiq Hasan Khan obtained a copy from Egypt and sent it to him so it could help him for the translation of “Sahih Al-Bukhari”. In total, Molana WaheeduZaman Haydrabadi wrote these books:

1) Tashil Al-Qari Sharh Bukhari (Urdu)

2) Taysir Al-Bari Tarjmah Sahih Bukhari

3) Kashf Al-Mufata ‘anil Muwatta

4) Al-Hadi Al-Mahmood Tarjamah Sunnan Abi Dawood

5) Al-Mu’alim Tarjamah Sahih Muslim

6) Raf’ Al-‘Ajabah ‘an tarjamah Sunnan ibn Majah

7) Rawd Ar-Ruba ‘an Tarjamah Al-Mujtaba

Nawab Siddiq Hasan Khan established many Maktabah and printing press, and he would print books of Hadith, their translations and explanations and would distribute them freely to the people of knowledge and students of knowledge, and among these books, he propagated particularly: Fath Al-Bari, Nayl Al-Awtar and Tafsir ibn Katheer.

Nawab Siddiq Hasan Khan had these books published from Makatabah Bulaq in Egypt and he spent 50 000 rupees of Fathul Bari only. He also published there many of his Arabic books and got them distributed freely: Fathul Bayan fi maqasid Al-Quran, ‘Awn Al-Bari Sharh Mukhtasar Sahih Bukhari, Siraj Al-Wahaj Sharh Mukhtasar Sahih Muslim, fath Al-‘Allam Sharh Bulugh Al-Maram and others. These books were distributed in many countries.

Nawab Siddiq Hasan Khan wrote many books on Tawheed and against grave worship, against innovations and Ilm ul Kalam and against Taqleed, and he propagated them abundantly in the Indian Subcontinent. He also brought many books of Shaykh Al-Islam Ibn Taymiyah, Hafiz ibn Qayim, Qadhi Shawkani, Hafiz ibn Hajar, Hafiz Zahabi, Hafiz ibn Jawzi, Hafiz Suyuti, Hafiz Munziri and others in India.

The Maslak of Ahlul Hadith became highly propagated in India through the teaching of Mian Nazeer Husayn Ad-Dehlawi and the books of Nawab Siddiq Hasan Khan.

Source: “Nawab Siddiq hasan Khan ki Khidmat e Hadith” of ‘Ateeq Amjad.

Compiled by Ali Hassan Khan Hafidhahullah.

May Allah send Salah and Salam on the Prophet (saw), his family and companions.

Biography of Hafiz Abdul Mannan Al-Wazeerabadi:

Hafiz Abdul Mannan was born in 1267/1851 in Karoili Sayydan, Tahsil Pandadn, area of Jehlum. Karoili Sayydan is 12 miles from Bherah.

His father’s name is Malak Sharfudin ibn Nur Khan, from Awan tribe which came from Ghazni to Punjab, there were from middle class.

His parents named him Ashraf Khan but some elders recommended the name Abdul Mannan, so this name became famous and he also preferred this name when he grew up. He had 2 brothers Najeeb Khan and Habeeb Khan and 2 sisters. His family did not have scholars and did not encourage religious knowledge, but Allah created love of religious in the Shaykh’s heart when he grew up.

At the age of 9, Hafiz Abdul Mannan became blind and at the age of 12, his mother passed away, but despite these trials, the Shaykh remained patient and carried on his path towards seeking knowledge. He originally learned Quran and Persian language in his village from the local Imam. To seek further knowledge, he went to the village of Ahmadabad on the Jehlum river and he learned their Arabic books of beginners from Molvi Qadir Bakhsh. After he went to Bhalwal in the area of Sarghoda where he learned “Kanz Daqaiq” and “Quduri” from Sayid Fasil Shah. After he went to Buryanwala in the area of Jehlum were he studied “Mirah Al-Arwah”, “Sharh Miah Amil”, “Kafiyah”, “Shafiyah”, “Sharh Mulla Jami” and other books from Molvi Burhanudin Hatarwi.

Afterwards, he desired to study greater books so he travelled to the village of Chakki Shaikh Jee in the area of Bannu and he studied many books from Molvi Gul Ahmad Sahib such as “Mulla Hasan Khayali”, Ilm Al-Ma’ani, Ilm Al-Faraidh, Fiqh and Usul Al-Fiqh.

Afterwards he desired to learn Tafseer and Hadith and there was only Molana Muhammad Husayn Batalwi in the area of Punjab teaching Hadith so he travelled to him and heard “Mishkat Al-Masabeeh” from him in Lahore.

Afterwards, Hafiz Abdul Mannan made intention to do Hajj and as he was not very rich, he had to teach and save up some money, so the Shaykh travelled to Kala Bagh where he stayed two months and afterwards went to Sindh where he met Peer Mahfoozullah Sirhindi who was from lineage of Shaykh Ahmad Sirhindi and Peer Mahfoozullah Sirhindi seeing Hafiz Abdul Mannan’s knowledge presented him to Nawab Murad Ali Khan, the Wali (governor) of the state of Khayrpur. Nawab Murad Ali Khan became impressed by the Shaykh’s knowledge and employed him as a teacher, so Hafiz Abdul Mannan stayed there for a year teaching and afterwards he told Nawab Murad Ali Khan that he wanted to leave and go for Hajj, and Nawab Murad Ali Khan who loved Hafiz Abdul Mannan accepted his resignation and gave him 500 rupees as gift, which was a great amount of money at that time.

But unfortunately, when Hafiz Abdul Mannan came Bombay to take the ship to Jeddah for Hajj, an individual called Ali Ahmad from Multan stole this amount from the Shaykh and plotted with the police to arrest the Shaykh on a false accusation so the Shaykh was not only robbed of his money but stayed few days in jail after which he was released by the corrupt police.

After this great trial, the Shaykh went to teach in city of Surat where he taught for some time but he had to face lots of hostility as he was accused of being Ghayr Muqalid, a term used for Ahle Hadith who refuse Taqleed and act upon Hadith. So afterwards the Shaykh went to teach in Bao Nagar in village of Nadeer but he had to leave this place as well due to hostility of Muqalideen, but the Shaykh saved enough money to go for Hajj at the age of 18.

After Hajj, Hafiz Abdul Mannan stayed some time in Haydrabad, Malibar and Kathiya and Mumbai. In Mumbai he met great scholars Molvi AbduShakoor, student of Shah Abdul Aziz Muhadith Dehlawi, Qari AbduRahman Panipati and Allamah Abdul Haq Banarsi, student of Imam Shawkani. Allamah Banarsi encouraged Hafiz Abdul Mannan to further study books of Hadith and instructed him to go to Bhopal to Nawab Siddiq Hasan Khan and he wrote a letter of recommendation as well, so he went to Bhopal and learnt there from many teachers such as Hakeem Muhammad Ahsan Bhoplai from which he learned the Sunnan of Tirmidhi, Abu Dawud, Nasai and Darimi.

After studying in Bhopal, the Shaykh went to Kanpur where he met Molvi Basheerudin who instructed him to go to Mian Nazeer Husayn Dehlawi, and he wrote a recommended letter addressed to Mian Nazeer Husayn Dehlawi, so Hafiz Abdul Mannan stayed a year and some months in Dehli were he completed the Sihhah Sittah from Mian Nazeer Husayn Dehlawi. Mian Nazeer Husayn Dehlawi had great love for Hafiz Abdul Mannan and once while he was on his way to the field used for toilets, there was a bull on the way and as Hafiz Abdul Mannan was blind, he was not aware of it so someone took him round by the hands to the field and afterwards, he was told that Mian Sahib himself took him to the field. Once the Shaykh couldn’t find his shoes outside the Masjid as they were pushed away, and Mian Sahib himself looked for his shoes and gave them to him, may Allah have mercy upon these great Awliya.

After Dehli, the Shaykh went to teach Hadith in Anbala in Punjab for 3 months and afterwards, he returned to his native village Karoili Sayydan near Jehlum were he taught for some time and fought against Shirk and Bid’aat. Afterwards, the Shaykh went to teach in Lahore in the famous Ahle Hadith Masjid of Chiniya Wali in which later on Hafiz Abdul Wahid Ghaznawi taught and it became of centre to propagate Tawheed and Sunnah.

Afterwards, Hafiz Abdul Mannan desired to learn from Hafiz Abdullah Ghaznawi so he travelled to Amritsar were he studied from him for almost 2 years. In Amritsar he met many other senior scholars such as Molana Ghulam Rasool Qal’awi, who was also a great orator.

Chaudry Muhkam Deen who went to visit Hafiz Abdullah Ghaznawi noticed Hafiz Abdul Mannan’s great knowledge and excellence so he requested him to teach in BunbaWala near Sialkot, so Hafiz Abdul Mannan went there to teach some time and he married Chaudry Muhkam Deen’as daughter, and afterwards Shaykh Ghulam Nabi Thekedar requested him to teach in Wazeerabad so he went there at the age of 24, in the area of Shaykhan to teach in a Masjid build there by Ghulam Nabi Thekedar and Peer Meer Haydar (student of Hafiz Abdullah Ghaznawi) and this Masjid and the Madrasah within later called Masjid Mannaniyah became the Darul Hadith from which many great scholars such as Shaykhul Islam Thanaullah Amritsari, Shaykh Ibraheem Meer Sialkoti, Hafiz Muhammad Gondalwi, Shaykh Ismaeel Salafi learned from.

At this time, Wazeerabad was a place filled with Shirk, Bid’ah and ignorance and hardcore Taqleed, and within days enemies started their propaganda that a Wahabi Shaykh is coming, do not learn from him, but the Darul Hadith of Hafiz Abdul Mannan Wazeerabadi quickly became famous and students outside India started to come there, first from Afghanistan and then Balkh, Bukhara, Najd, Yemen and Shaam. In this Darul Hadith, with teaching of Arabic language and Quran, the books of Hadith taught were: Bulugh Al-Maram then Mishkat Al-Masabih, and then Sihhah Sittah. Hafiz Abdul Mannan Wazeerabadi taught there for more than 40 years and this became one of the great centres of Hadith in India.

His most famous students:

1) Shaykh Ahmad Dimashqi

2) Shaykh Ali ibn Ma’ani from Najd

3) Shaykh Ismaeel ibn AbdilMalik from Yemen

4) Molvi Abdullah from Yaghistan

5) Molvi Nurullah Kabuli

6) Sayid Abul Hasan Tabbati

7) Molvi AburRaheem Tabbati

8) Molvi Abdul Haleem Sindhi

9) Molvi Faydullah Sindhi

10) Molvi Abdul Kareem Sindhi

11) Molvi AbdusSamad Bengali

12) Molvi AbdulAziz Murshidabadi

13) Hafiz Muhammad Qadiri

14) Molvi Ahmad Shah Chehchah from Hazarah

15) Molvi Fathullah

16) Molvi Rukn e Alam

17) Molvi Abdul Kareem Sahib

18) Molvi Abdul Haq from Hadiala

19) Molvi Muhammad Khanpuri

20) Molvi Muhammad Waaris

21) Hafiz Dariya Sahib

22) Molvi Abdullah from ‘Alaqabar

23) Molvi Nizamdudin Lailpuri

24) Molvi Muhammad Ahsan Lailpuri

25) Molvi ‘Abdullah from Koro Tarar Lailpur

26) Molvi Muhammad Baqir Tandlia Nawala Lailpur

27) Molvi AbdurRahman Aynwana Lailpur

28) Molvi Nur Ahmad Shorkoti

29) Molvi Hakeem Fazludin Chinoti

30) Molvi Muhammad Dehlawi

31) Molvi Hakeem AbdurRahman Dehlawi

32) Hafiz AbdurRahman Punjabi Dehlawi

33) Molvi AbdulQayum Shahpuri

34) Molvi Mahmood Shahpuri

35) Molvi Faqeerullah Madarisi ibn Shaykh Fathudin Shahpuri

36) Molvi Ghulam Muhammad, brother of Molvi Faqeerullah

37) Molvi Nurudin Lakhwi

38) Molvi Muhammad Ali Lakhwi, grand son of Hafiz Muhammad ibn Barikillah Lakhwi, who was among famous students of Mian Sahib. Shaykh Muhammad Ali Lakhwi was also father of Molana Muhiudin Lakhwi and Molana Mueenudin Lakhwi who were scholars very active in politics and great worshipers.

39) Shaykhul Islam Thanaullah Amritsari, who was also student of Mian Nazeer Husayn Dehlawi and among founders of all India Ahle Hadith conference, which was Jamiyat Ahle Hadith in India before creation of Pakistan. Great author and debator against Hindus, Christians, Qadiyanis, Hadith rejectors, Shia, Brelwis, Deobandis and others…

40) Allamah Muhammad Ibraheem Meer Sialkoti, whocafter studying from Hafiz Abdul Mannan also benefited from Mian Nazeer Husayn Dehlawi. He was like left hand of Sh Thanaullah Amritsari in all India Ahle Hadith conference and later on among founding members of Markazi Jamiyat Ahle Hadith Pakistan. He authored more than 100 books.

41) Molvi Abdul Hay Klaswala

42) Molvi AbdulAzeem Pasruri

43) Molvi Abul Basheer Muhammad Nazeer BunbanWala

44) Molvi Abdul Haq from Badha Goraya

45) Hafiz Jalaludin from Dholan

46) Molvi Muhammad Ramadan from Gojrah

47) Molvi Mulla Bakhsh from Gojrah

48) Molvi Ibraheem Hameedpuri

49) Molvi Khan Muhammad Hameedpuri

50) Molvi Hasan Shah from DoloWali

51) Molvi Hasan Shah from Kotli Loharan

52) Molvi Haydar Shah from area of Sialkot

53) Molvi Abdullah from Gujrat

54) Molvi Nur Ahmad from Dunga in Gujrat

55) Molvi Muhammad Siddiq from Asadullah Pur in Gujrat

56) Molvi Muhammad from Phanbera in Gujrat

57) Molvi Nurudin Jaydpuri from Gujrat

58) Hafiz Muhammad from Dinah in Gujrat

59) Molvi Abdul Ghani from Chak Rajadi in Gujrat

60) Molvi Abdullah Fayrozpuri

61) Molvi Abdul Haq Shah Multani

62) Molvi Faydullah Multani

63) Molvi Abdul Haq from Khadiyan in Lahore

64) Molvi AbduSalam from Fath Muhammad in Lahore

65) Molvi Abdul Qadir Fath Muhammad in Lahore

66) Molvi Abdul Hay from Data Chand

67) Molvi Isma’eel from Dalawar Cheema

68) Allamah Abul Khayr Muhammad Isma’eel Salafi, who became Nazim e Ala first and after head of Markazi Jamiyat Ahle Hadith Pakistan, author of many famous books and active politician and teacher.

69) Molvi Nurudin from GurjranWala

70) Molvi Ahmadudin from Penpa Keh

71) Molvi Kareemudin Penpa Keh

72) Molvi AbdurRasheed from AhmadNagar

73) Molvi Sultan Ahmad from Nat in area of GujranWala

74) Molvi AbdurRahman Sahib Nizami

75) Molvi Abdul Ghani from Gul Wala

76) Molvi Ruknudin Khaleel

77) Molvi ‘Abdul Azeez, son of Molana Ghulam Rasool from Sangh

78) Molvi Abdul Qadir son Molana Ghulam Rasool

79) Hafiz Abdul Hakeem Sohadrawi son of Molana Ghulam Nabi Rabbani

80) Molvi Abdul Hameed Sohadrawi son of Molana Ghulam Nabi Rabbani

81) Molana Abdul Majeed Sohadrawi who was in the same class as Shaykh Ismaeel Salafi in Darul Hadith of Hafiz Abdul Mannan Wazeerabadi, and who is author of the biography of Hafiz Abdul Mannan “Ustad e Punjab” upon which this Enhlish Biography is based

82) Allamah Abul Qasim Sayf Banarsi, who was also student of Mian Nazeer Husayn Dehlawi and Hafiz Abdullah Ghazipuri, he wrote many books and was a famous debator and very active in politics and ambassador in All India Ahle Hadith conference

83) Hafiz Muhammad Gondalwi, one of the greatest scholar, Mujtahid and Hafiz of his time and teacher of all great Ahle Hadith scholars of second half of last century, founding members of Markazi Jamiyat Ahle Hadith Pakistan.

His links with fellow great scholars of his generation

During his study from Hafiz Abdullah Ghaznawi in Amritsar, Molana Muhiyudin AbdurRahman Lakhwi, son of Hafiz Muhammad ibn Barikillah Lakhwi, was also studying there at the same time.

He also established good relation with Shaykh Abdul Jabbar Ghaznawi who was teaching in Amritsar in the Madrasah of his father Hafiz Abdullah Ghaznawi.

During his studies in Dehli, he met other main students of Mian Sahib such as Hafiz Abdullah Ghaznawi.

Allamah Shamsul Haq Azimabadi, author of “Awn Al-Ma’bood” and Hafiz Abdul Mannan would regularly write to each other, and Hafiz Abdul Mannan Wazeerabadi introduced the fourth volume of “’Awn Al-Ma’bood”.

Hafiz Abdul Mannan Wazeerbadi was also very close to Molana Ghulam Nabi Rabbani, who was student of Hafiz Abdullah Ghaznawi and Mian Nazeer Husayn Dehlawi, and they would often visit each other.

Praise of scholars for Hafiz Abdul Mannan Wazeerabadi:

Molana Hakeem Sayid Abdul Hay, author of “Nuzhat Al-Khawatir” said:

“Hazrat Abdul Mannan Ash-Shaykh Al-‘Aalim Al-Kabeer Al-Muhadith Wazeerabadi complete in the field of Hadith and a great scholar and Muhadith”

Shaykh Al-Kull Mian Nazeer Husayn Ad-Dehlawi said:

“Hafiz Abdul Mannan Wazeerabadi, Molvi Abdul Jabbar Ghaznawi and Hafiz Muhammad Lakhwi, the great role they played in spreading the Deen of islam in the area of Punjab, promoting the Book and the Sunnah and refuting Shirk and Bid’ah, I am very happy with it, I have hope in Allah will give me Najat through the services of these 3 students of mine.”

Shaykh Al-Islam Thanaullah Amritsari said at the death of Hafiz Abdul Mannan Wazeerabadi:

“The Imam Bukhari of our times has passed away”

‘Allamah Shamsul Haq Azimabadi wrote:

“I have not seen among the students of As-Sayid Nazeer Husayn Muhadith Dehlawi anyone having more students than him (Hafiz Abdul Mannan Wazeerbadi). He filled the area of Punjab with his students, as if he was the Hafiz of the Sihhah (sittah) of his time, and he was a pious worshiper very humble”

Molana Muhammad Idrees Sahib Balgrami wrote in his epistle “Tatyib Al-Ikhwan bi Zikr Ulama az-Zaman” that Hafiz Abdul Mannan Wazeerabadi was an Ayah (sign) from the Ayat of Allah.

Anecdotes:

Once Hafiz Abdul Mannan Al-Wazeerabadi saw the Prophet (ﷺ) in a dream, Abu Bakr As-Siddiq was sitting on one side and Umar Farooq on the other side. Shaykh Al-Kull As-Sayid Nazeer Husayn Ad-Dehlawi and Shaykh Abdullah Al-Ghaznawi were in front of them and Hafiz Abdul Mannan was sitting between his 2 teachers.

While Hafiz Abdul Mannan Al-Wazeerabadi memorised the book of Hadith “Mashariq Al-Anwar”, he saw the Prophet (ﷺ) in a dream 3 times while memorising this book in 41 days. The first time the Prophet (ﷺ) in the dream put his saliva in Hafiz Abdul Mannan’s mouth. In the second dream, the Prophet (ﷺ) hugged him. In the third dream, the Prophet (ﷺ) told him to be kind to a new Muslim after Hafiz Abdul Mannan was not happy with him.

Molvi Abul Basheer Muhammad Nazeer Sahib from Bunbanwala said that after he completed Sahih Bukhari with them, Hafiz Abdul Mannan told his students that it is 100 times he taught Sahih Bukhari. He had also taught others books of Sihah Sittah 72 times.

His children

Hafiz Abdul Mannan Wazeerabadi had 3 wives, from the first one, daughter of Chaudry Muhkam Deen, he had only one daughter, who was married to his student Abdul Hameed ibn Ghulam Nabi Rabbani.

From his second wife, he had 5 sons and 3 daughters, his five sons were named Sufi Hakeem Abdul Jabbar, Sufi Malak AbduSattar, Sufi Muhammad Husayn, Sufi AbdurRasheed, Sufi AbdulBasit. He did not have any children form his third wife.

His death

Hafiz Abdul Mannan Wazeerabadi passed away on 12 Ramadan 1334/18 July 1916. Hafiz Abdul Mannan was very sick since 3 days and unconscious, he wouldn’t be able to speak in his last 3 days, only say “Hun Hun”. Molana Ibraheem Meer Sialkoti and Shaykhul Islam Thanaullah Amritsari who were near were informed by wire message so they managed to come. Molana Ghulam Hasan Sialkoti prayed his funeral prayer.

Hafiz Abdul Mannan was named “Ustad Al-Punjab” as he was one of the greatest teacher of this area, and most of great Ahlul Hadith who establish Jami’yat in India and Pakistan were his students.

Source: “Ustad e Punjab” of Molana AbdulMajeed Sohadrawi

(Umm-ul-qura.org)

May Allah send Salah and Salam on the Prophet (ﷺ), his family and Companions.

Who are the scholars who mentioned that the Hadith of Salat ut Tasbeeh is Saheeh(Authentic) or Hassan(Acceptable,good)?

The Hadith:

– [عن عبدالله بن عباس:] أنَّ رسولَ اللهِ صلَّى اللهُ عليهِ وسلَّمَ قال للعباسِ بنِ عبدِ المطلبِ يا عباسُ يا عمَّاهُ ألا أُعطيَك ألا أمنَحُك ألا أحبُوَك ألا أفعلُ بك عشرَ خصالٍ إذا أنت فعلتَ ذلك غفر اللهُ لك ذنبَك أولَه وآخرَه قديمَه وحديثَه خطأَه وعمدَه صغيرَه وكبيرَه سِرَّهُ وعلانيتَه عشرُ خصالٍ أن تُصلِّيَ أربعَ ركعاتٍ تقرأُ في كلِّ ركعةٍ فاتحةَ الكتابِ وسورةً فإذا فرغتَ من القراءةِ في أولِ ركعةٍ وأنت قائمٌ قلتَ سبحان اللهِ والحمدُ لله ولا إله إلا اللهُ والله أكبرُ خمسَ عشرةَ مرةً ثم تركع فتقولُها وأنت راكعٌ عشرًا ثم ترفعُ رأسَك من الركوعِ فتقولُها عشرًا ثم تهوِي ساجدًا فتقولُها وأنت ساجدٌ عشرًا ثم ترفعُ رأسَك من السُّجودِ فتقولُها عشرًا ثم تسجدُ فتقولها عشرًا ثم ترفعُ رأسَك فتقولُها عشرًا فذلك خمس وسبعون في كلِّ ركعةٍ تفعل ذلك في أربعِ ركَعاتٍ إن استطعتَ أن تُصلِّيَها في كلِّ يومٍ مرةً فافعلْ فإن لم تفعلْ ففي كلِّ جُمعةٍ مرةً فإن لم تفعل ففي كلِّ شهرٍ مرةً فإن لم تفعلْ ففي كلِّ سنةٍ مرةً فإن لم تفعلْ ففي عُمُركَ مرةً

أبو داود (٢٧٥ هـ)، سنن أبي داود ١٢٩٧ • سكت عنه [وقد قال في رسالته لأهل مكة كل ما سكت عنه فهو صالح]

Narrated Abdullah Ibn Abbas:

The Messenger of Allah (ﷺ) said to al-Abbas ibn AbdulMuttalib: Abbas, my uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not produce for you ten things? If you act upon them, Allah will forgive you your sins, first and last, old and new, involuntary and voluntary, small and great, secret and open.

These are the ten things: you should pray four rak’ahs, reciting in each one Fatihat al-Kitab and a surah. When you finish the recitation of the first rak’ah you should say fifteen times while standing: “Glory be to Allah”, “Praise be to Allah”, “There is no god but Allah”, “Allah is most great”. Then you should bow and say it ten times while bowing. Then you should raise your head after bowing and say it ten times. Then you should kneel down in prostration and say it ten times while prostrating yourself. Then you should raise your head after prostration and say it ten times. Then you should prostrate yourself and say it ten times. Then you should raise your head after prostrating and say it ten times in every rak’ah. You should do that in four rak’ahs.

If you can observe it once daily, do so; if not, then once weekly; if not, then once a month; if not, then once a year; if not, then once in your lifetime.

(Abu Dawud,1297, translation from sunnah.com)

●Imam ibn Mulqin Rahimahullah said The Chain is Good.

ابن الملقن (٧٥٠ هـ)، البدر المنير ٤/٢٣٥ • إسناد جيد

●Imam Ibn Hajar Al Asqalani said The Chain meets the condition of Hassan (i.e. acceptable and good narrators).

ابن حجر العسقلاني (٨٥٢ هـ)، الخصال المكفرة ١/٤١ • إسناده من شرط الحسن ، فإن له شواهد تقويه

●Imam Al-Mundhiri Rahimahullah (in summary of what he mentioned) said This has been narrated by various chains and a Jamaat from The Sahaba …and so was *Authenticated* by by the Jamaat.

المنذري (٦٥٦ هـ)، الترغيب والترهيب ١/٣٢١ • روي من طرق كثيرة وعن جماعة من الصحابة وأمثلها حديث عكرمة هذا وقد صححه جماعة

●Imam Ash-Shawkani Rahimahullah said that ‘The Chain has no problems'(i.e. The Hadith is ok).

الشوكاني (١٢٥٥ هـ)، الفوائد المجموعة ٣٧ • من حديث ابن عمرو بإسناد لا بأس به • أخرجه أبو داود (١٢٩٧)، وابن ماجه (١٣٨٧) باختلاف يسير، من حديث ابن عباس. •

●Shaikh Nasiruddeen Al-Albani Rahimahullah said that it is Saheeh.

الألباني (١٤٢٠ هـ)، صحيح أبي داود ١٢٩٧ • صحيح

الألباني (١٤٢٠ هـ)، صحيح الجامع ٧٩٣٧ • صحيح

●Shaikh Muqbil bin Hadi Al-Wadiee Rahimahullah called it Hassan.

الوادعي (١٤٢٢ هـ)، الصحيح المسند ٥٨٢ • حسن •

■Some other Ulama in recent times who said that The Hadith is Saheeh/Hassan in their works.

-Allama Ahmad Shakir Rahimahullah

-Shaikh Zubair Ali Zai Al-Bakastani Rahimahullah in his checking of Sunan Abee Dawud, Saheeh li Ghairihi(Authentic by many supporting chains).

-Shaikh Mubarakpuri Rahimahullah in his Sharh Mishkaat al Masabeeh(Vol.4,pg.374)

-Shaikh Maqsudul Hassan Faizi Hafidhahullah in a video (https://youtu.be/ynEjuZJ7eEk) : My research (Tahqeeq) is that the Hadith reaches a level of Sehat(acceptable strength).

◇These are just some Muhadditheen(Hadith Scholars) who accepted this Hadith of Salat ut Tasbeeh to be authentic, there have been many more Ulama in the past who said so, but I don’t have the reference of their books to mention alongside. However I will add an article here by another Talib ul Ilm which is more insighful on the very topic. Walhamdulillah.

(Author of the note below is Abu AbdurRahman As-Salafi from Canada talken from salafitalk.net)

Asalamu Alaykum wa Ramatullahee wa Barakatuhu

I ask ALLAH Azza wa jall that this benefits the brothers and sisters who are confused about the authenticity of this sunnah. Ameen.

To proceed:

It is narrated on the authority of Ikrimah that Ibn Abbas, may Allah be pleased with them both, said that the Messenger of Allah, may Allah exalt his mention, said to the Al-Abbas b. Abdul-Muttalib: ‘O Abbas, My uncle! Shall I not give you, inform you, of something that if you are to do it, Allah would forgive all your sins, its past and present, its intentional and unintentional, its minor and major, its private and public? Pray four Rakat, in each read al-fatihah, and another surat…after you finish reciting (in the first rakat) say, while you are standing, SUBHANALLAH, AL-HAMDULILAH, LAILAHAHILLAALLAH, ALLAHU AKBAR 15 times, then make rukoo and say it 10 times, then go down to sujood and say it ten times in your sujood, then raise your head from the sujood and say it ten times, then make sujood and say it ten times, then raise your head and say it ten times…that is 75 in each rakaat, do it in all four rakaat. If you can pray this prayer every day then do it, but if you cannot then do it once a week, if you cannot than once every month, then if you cannot then once a year, if you cannot then once in a lifetime.’ (this is in the meaning of the hadeeth).

This hadeeth is Saheeh (authentic li-ghairihi) and is narrated in Abu Dawood (1297), Ibn Majah (1387) al-Haakim (1-308).

Al-Haafidth ibn Hajar said, ‘And in the narration of At-Tabrani: even if your sins were as the foam of the sea, or as much as the sand, Allah would forgive you…’

Abu Bakr b. Abi Dawood said that he heard his father say, ‘There is nothing in the Tasbeeh prayer more authentic than this hadeeth.’

Imam Muslim said, ‘There is no hadeeth with a better chain of narrators in this matter other than this…’ (i.e. Ibn Abbas narration).

The second hadeeth, which is also authentic (Saheeh li-ghairihi) is narrated on the authority of Abi Rafi’…it to is similar to the above (in its wording).

This narration was narrated by Ibn Majah, at-Tirmidthi, Ad’daar-Qutni, and al-Baihaqi.

Al-Baihaqi said, that Abdullah b. al-Mubarak used to pray the Tasbeeh prayer, this prayer was handed (to us) by the pious predecessors, and from this, the above hadeeth gains extra strength…!

At-Tirmidthi said, ‘this is a ghareeb hadeeth from the narration of Abi Rafi’ he then said, ‘Ibn al-Mubarak used to practice it, and other people of knowledge used to practice it also, and they mentioned its merits.’

Of those who corrected (authenticated) the above hadeeth:-

1. Abu Dawood,

2. Ibn Mundah,

3. Al-Aajari,

4. As-Sum’aani,

5. al-Madini,

6. al-Mundthiri,

7. Abul-Hasan al-Mundthiri,

8. Ibn As-Salaah,

9. Ad-Dailami,

10. Al-Haakim,

11. Al-A’laali,

12. Az-Zurkashi,

13. Al-Muhaamili,

14. Abul-Hasan al-Muqdasi,

15. al-Juwaini,

16. Al-Baghawi,

17. Ar-Ra’fiee’,

18. Al-Haitami,

19. As-Su’youti,

20. Al-Luknawwi,

21. Ibn Aa’bideen,

22. Al-Albani and others…

There is a third hadeeth which too is authentic and is narrated by Ahmed, At-Tirmidthi (who stated this narration as Hasan), an-Nasa’i, ibn Khuzaimah, and Ibn Hibban in their Saheeh collections, and al-Haakim, said that is authentic according to the conditions set by Muslim.

This narration is on the authority of Anas b. Maalik, may Allah be pleased with him, that Umm Sulaim asked the Prophet, may Allah exalt his mention, ‘teach me a few words that I may say them in my prayer. He said, ‘Say Allahu Akbar 10 times, Say Subhanallah ten times, Say Al-Humdulilah ten times, then pray as much as you want…’ (in its meaning).

Al-Albani, may Allah have mercy on him, said: The main hadeeth on which the Tasbeeh prayer is based on is the hadeeth of Ibn Abbas, may Allah be pleased with him, (the first Hadeeth I mentioned).

I have returned back to the original books were Sheik Muhammad Naasir ad-Deen al-Albani, may Allah have mercy on him, authenticated the ahadeeth (pl. Hadeeth) which conern the Tasbeeh prayer…such as Abu Dawood, Ibn Majah, At-Targheeb and at-Tarheeb. To summarize this altogether, there are authentic hadeeth which concern the Tasbeeh prayer and other Hadeeth which are weak.

So from the above, no one can call the one who practices the Tasbeeh prayer a man of bid’ah, nor the prayer itself a bid’ah practice…Subhanallah!

An argument which may be heard from those who deny this prayer is: ‘Now somebody might say to you…’look brother although the hadeeth is Saheeh, none of the Salaf (pious predecessors) practiced it.’

The answer to this is that if the hadeeth is authentic, we should immediately put it into practice regardless of the fact if somebody did it before you or not…the proof of this is as follows: Imam ash-Shafi’ee said in his book ‘Ar-Risalah’: Umar b. Al-Khattab, may Allah be pleased with him, used to rule that the diyah (blood money) for the thumb, was 15 camels; but when he found the letter of Aal-Amr b. Hazm, and in which a hadeeth was mentioned: ‘For every finger there are 10 camels.’ He immediately put this hadeeth into practice…

Imam Ash-Shafi’ee said, ‘They didn’t practice what was in the letter of Aal-Hazm until it was affirmed that it was an authentic letter from the Prophet, may Allah exalt his mention.’

Al-Albani, may Allah have mercy on him, said: ‘From this hadeeth we take two very important things, that we should accept the hadeeth once it is deemed authentic, even if nobody practiced it before you…’

Besides this…it has been authentically reported that some of the Salaf practiced it, such as Ibn al-Mubarak!

Secondly, if you put this hadeeth into practice, which is regarded by some as bid’ah you would be reviving a Sunnah of the Prophet, may Allah exalt his mention, and whoever revives a Sunnah of the Prophet, would receive its reward and the reward of whomever practices it till the Day of Resurrection….Allahu Akbar!!!!!!!!!!!!!!!!

By the way I have used some terms in the email which I will elaborate on here more in depth:

Ghareeb: Lit. Strange. This is one of the types of hadeeth in which in any stage of its narration goes through only one person. for example…Lets say the hadeeth in its first level was taken by two companions, then two or three Ta’biee, then 4 Tabi tabiees…then in the fourth level the hadeeth was only taken from one person…this hadeeth is considered Ghareeb…because its chain (other than the companion) in one level has only person in it….If the chain is authentic it is authentic…and so on.

Saheeh li-Ghairhi, this is a group of hasan hadeeth which combine and gain strength and then are considered saheeh.

Was Salaam

Akhook Fil Islaam

Abu Abdurrahman as Salafee al Kanadi

♤COMPILED by Abu Muaaz Mohammed Manna as on 21st of Ramadan 1439, 6th June 2018♤

Assalamualaiakum wa rahmatullahi wa barakatuhu, Alhamdulillah,Nahmaduhu wa nusalli ‘ala Rasoolihil Kareem,Amma’Ba’ad…

Before beginning the actual ‘Solution to Palestine’ on the forefront, I would just like to pen down a true story for all of us.

Hammudi, as he was affectionately called by his mom, was a very happy 12 year old child.

One day, after playing in the hot summer afternoon, he went to the toilet. He observed that his urine had dark coloration like Pepsi.

His parents were worried and took him to the nearest clinic.The doctor there suggested him to rest for a few days and avoid playing in hot sunny noons,as a therapy,he asked the boy to have lots of water and fresh fruit juice.So the cure was done…

Some days later, Hammudi started growing weak and pale, sometimes to the extent of being unconscious. He was rushed to another medical facility soon. Two bottles of dextrose-glucose into him and lo! the boy was up again.

Weeks later Hammudi got headaches and fever continuously for some days. One more trip to the hospital and a three day antibiotic tablet course did the job. He was fine again.

One year had elapsed and on another happy summer morning, Hammudi felt dizzy, had regurgitation, headaches, fever, chills and dark urination all together! And this time the parents took the Taxi to ‘The Big City Hospital’, detailed scans and tests, only to realize that he had been suffering from Glomerulo Nephritis. A condition where the kidney doesn’t filter out the blood properly as a result of which many complications arise in the body.

Sadly to know, that all the previous instances of illness were actually symptoms of a much underlying disease.

Wallahi, most of us today are worried about the appaling condition of Palestine,and the Muslim Ummah as a whole.We need a solution for the Ummah and not just Palestine alone.

Some of us suggest to have a Khilafah once for all, some of us suggest revolutions and protests to demand our rights, some of our brethen demand an immediate military action against the oppressors,a good number also says that we need more ‘Muslim Engineers’ and ‘Muslim Doctors’ to uplift the Ummah,some say that focus has not been given to ‘humanitarian welfare and aid’ and much much more…

Don’t abuse or curse our rulers,they’re just the reflections of our deeds as a whole community.Pray that Allah guides them to Khair (goodness) just as you pray for the Muslims worldwide.

Each of the above has its own place,even though we may agree or disagree to some of the above,but we as individuals must focus on priorities for ourselves.We can’t run an empire without a good team and an army of experts…Or else it’d be like the medical case we just saw above…!

What we’re seeing as humiliation in Palestine is just a facet of the many problems we face.

The root cause to all the solutions of our problems lies in The Quran and Sunnah.

And if required we can quote volumes about it from The Quran and The Sunnah.

However one Ayah is enough for now as a summary of the solutions.We hear the solution every week in the Jumuah Khutbah…

Allah says in The Quran(33:70-71):- “..يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا.” “…يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا.

”O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (Sallahualihiwasallam) he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise).”

• *Today we want Allah to send angels for us,but how many of us know that Allah has created us to worship Him Alone and not do shirk(associating partners with Alah).
• *How many of us have spent time learning the Basic Belief of the Muslims?
• *How many of us have read and understood the Quran?
• *How many of us are ready to shun societal practices and Biddah for the Sunnah?
• *Are we really avoiding sins?
• *Do we have the Sahaba as our ideal heros to whom we look upto?
• *Do we have that Eeman to counter mountains and raze them to dust?

“No!”, then the need of the hour is to be good Muslims first,then only can we expect The Help of Allah.

Prioritize things,learn Islam like how the Prophet ﷺ taught the Sahaba,he taught them to be perfect in Tawheed for the first thirteen years in Makkah,and that is the heart of all problems,then came Salah,Sawm,Zakah and Hajj,and being away from sins and the other obligations.

Allah made this ‘team of heroes’ the rulers of Arabia. And then history witnessed the fall of the two superpowers of the day at the hands of the Islamic Caliphate.

No oppressor dared oppress any human being as long as the Muslims were faithful to their deen and Allah had given them power and Izzah (honour).

*Umar ibn Al-Khattab(Radialahuanhu) truly said: “We were the most humiliated people on earth and Allah gave us honour through Islam. If we ever seek honour through anything else, God will humiliate us again.”*

May Allah give us back the honour and respect we once had and may Allah free our brothers everywhere from opression and tryanny.

Aameen.

-Abu Muaaz Mohammed Manna