How should a Talib-ul-Ilm spend his holidays?

بسم الله الرحمن الرحيم ،

الحمد لله ربِّ العالمين ، وصلَّى الله وسلَّم على المبعوث رحمة للعالمين ، وعلى آله وأصحابه ومن تبعهم بإحسان إلى يوم الدين ، وسلَّم تسليماً كثيراً أمَّا بعد:

After praising Allah,Subhanahu wa Ta’ala,and sending Salutations upon His Nabi ﷺ.I would like to pen down a few points on how the Muslim student should spend his or her holidays.

Holidays are usually seen as a time wherein we,as students, can be free of our obligations of studying and making notes and memorizing and we can relax and sleep our time around,and eat to our fill.

However,the case with us should be the opposite. Holidays should be a time when we as students, either as Islamic Studies students or Modern Education students,must spend our free time to get closer to Allah and His Deen.

The Prophet ﷺ had informed us that the two Nia’mahs wasted away by people are ‘health and free time’

Ibn Abbas reported: The Prophet, peace and blessings be upon him, said,

“There are two blessings which many people waste: health and free time.”

(Bukhari, Volume 8,Book 76, Book of Heart Softeners)

How can we be called serious students of Knowledge or serious Muslims if we are careless about our time? Our pious predecessors,were more stingy about their time than their wealth.

Imaam Ibnul Qayyim (Rahimahullaah) stated:

”Time wasting is more serious than death because time wasting cuts you off from Allaah and the home of the afterlife, whereas death cuts you off from the worldly life and its people.’’

[Source: Al-Fawaaid…page 59]

Shaykh Abdur Razzaq Al-Badr Hafidhaullah said in one of his lectures(source Abdurrahman.org):

“Some of the people squander time and waste their time with actions even in that which is impermissible. For this reason you find some of those people who are heedless, they make the expression using the words ‘killing time’ as if (time) is an enemy!! The time is a type of wealth and what goes away from it does not return. The one who has intellect, he is the one who values his time and he is cautious from killing and squandering it.”

It should not be the case with us that we ask Allah more time when our death arrives. How sad it should be when we begin for the journey into the Akhirah(end) from The Qabr (grave) , we do not take enough provisions for the travel? Our free time should help us acchieve that. In sha Allah.

Until, when death comes to one of them, he says:”My Lord! Send me back, That I might do righteousness in that which I left behind.”

[Surah Al-Mu’minoon: Aayahs 99-100]

The only chance you have in this Duniya (world) to collect Hasanaat (good deeds) is this moment,this life. You won’t get another chance again no matter what.

Students,don’t waste your time in useless things even if Halal. (Things like oversleeping for long hours after praying Fajr, wasteful gossips, busying yourself with a lot of news etc.)

Prophet ﷺ: “From the perfection of Islam of a person is leaving alone that which does not concern him”

(at-Tirmidhî (2318),Authentic)

First of all,I advice all of you to read and reflect over the proofs that Allah exists,and His Deen is The Truth,His Messenger ﷺ is Truthful and The Jannah and Jahannum are truthful,and that The Quran is The Book of Allah.

Read ‘The Sharh (Explanation) of The Three Fundamental Principles’ by Shaikh Muhammad ibn Saleh Al Uthaymeen Rahimahullah,which is a small but explanative book,Alhamdulillah.

Also read (in Arabic),the book Fadl-ul-Islam by Shaikh Mohammed ibn Abdul Wahhab Rahimahullah. This book will make you proud about being a Muslim and you’d thank Allah enormously upon being born as a Muslim.

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.”

(Quran 3:85)

It was reported from Abu Hurayrah that the Messenger of Allaah (ﷺ) said:

“By the One in Whose hand is the soul of Muhammad, not one of this nation, Jew or Christian, will hear of me and will die without having believed in that with which I have been sent, but he will be one of the dwellers of Hell fire.”

(Narrated by Sahih Muslim,153)

Learning the meanings of the ninety names of Allah has a great effect in keeping one upon The Deen with Isteqamah (Firmness).There is a very good lecture series by Ustadh Muhammad Tim Humble on ’99 names of Allah’,and it’s not very copiously long so you may benefit easily from it.

The Prophet (peace be upon him) said:

Allah has ninety-nine names, one hundred less one. Anyone who learns them will enter Jannah. According to another narration: Anyone who memorizes them will enter Jannah.

(Agreed upon by Al-Bukhari and Muslim)

[If possible try to read Kitab-ut-Tawhweed of Shaikh Saleh bin Fawzan al-Fawzan which is a short but summarized book on topics like Tawheed, Shirk, Kufr, Nifaq, Aqeedah towards Sahaba and Ahlul-Bayt,Bidah etc.]

I also request you to go through the Tafseer (explanations) of the Suwar (surahs) you’ve memorized.Especially the Meccan Suwar found in the last 3 Ajza (Juzzs).A good short Tafseer would be The Summarized Tafseer Ibn Katheer by Safi-ur-Rehman Mubarakpuri Rahimahullah.

Since we somehow pray the 5 Salawaat normally. We should try to bag more Nawafil and their rewards.

(In case you’re lax at the 5 Salawaat,make it a point to perfect it,and if you’re a brother,hit the Masjid for every obligatory Salah in The Jamaah.)

As far as additional worship is concerned remember that Nawafil(superogatory deeds) make us more beloved to Allah Subhanahu wa Ta’ala. Holidays are a marvellous time to do so.

I’ll mention some here as a quick reminder,and there are many more Sunan (Sunnahs) you can do.

▪The 12 Rakahs of Rawatib Sunnahs.

The mother of the faithful Umm Habibah Ramlah bint Abu Sufyan narrated that she heard the Prophet ﷺ saying:

“A house will be built in paradise for every Muslim who offers twelve Rak’ah of optional salah other than the obligatory salah in day and night, to seek pleasure of Allah.” (Sahih Muslim)

Note : These extra 12 rakaats of optional prayers, according to Imam Nasaai and Tirmithi are : 2 rakaats before the obligatory prayer of Early morning (fajr), and 4 rakaats before (Duhr) and 2 rakaats after it ,and 2 rakaats after the obligatory of early evening prayer (magrib) and 2 rakaats after the obligatory prayer of night (isha) prayer.

▪The 2 Rakahs of Dhuha after Fajr and Dhikr till sunrise(I.e.15 mins after sunrise(Tulu’) when the sky is clear according to Shaikh Al-Uthaymeen)

Prophet ﷺ said: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.”

(al-Tirmidhi (586),Hassan by Al-Albani)

▪Add another 2 and make it 4 and seek this virtue.

The Prophet ﷺ said:

“Allah the Exalted says: ‘O Son of Adam, do not be heedless of praying 4 rakʿahs for Me in the beginning of your day and (as a result) I shall be your sufficiency at its end.’”

(Abu Dāwūd (1289), Musnad Ahmad (22469), al-Haythami (2/239), and Sahih at-Targheeb(672))

▪The 4 Rakahs before and after Dhuhr Salah. If you’re already praying 4 before the Fardh of Dhuhr and 2 later on,add 2 more Nawafil and reap extra benefits.

Umm Habiba narrated that the Prophet ﷺ said :

“Whoever, observes the practice of offering four rak’ahs before Duhr prayer and four rak’ahs after it. Allah will shield him against the fire of hell.”

(Abu Daud and At-Tirmithi)

▪The 4 Rakahs after The Adhan of Asr and before the Fardh.

Ibn `Umar (Allah be pleased with him) relates that the Prophet (Allah bless him and give him peace) said, “May Allah have mercy on a person who prays four rakats before `Asr.”

[Abu Dawud (1271) and Tirmidhi (429)]

▪The Nawafil between Maghrib and Isha.

Ahmad (22926) narrated that Hudhayfah (may Allaah be pleased with him) said: I came to the Prophet (peace and blessings of Allaah be upon him) and prayed Maghrib with him. When he had finished the prayer, he stood and prayed, and he kept praying until he prayed ‘Isha’. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (470).

(Anas ibn Malik Radiallahuanhu said that this was the Salah referred to in the Ayah 32:16(Surah Sajdah))

▪Sleep early and wake up in the last third of the night to meet your Rub waiting on you to ask and grant you.Even 2 Rakahs are good enough for a start.

The Prophet (peace and blessings of Allaah be upon him) said: “The best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.

And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.”

Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452.

▪If you want to do more,recite a 1000 Ayaat in Qiyam ul Layl,or at least a 100 or atleast 10!

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”

Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

(Shaikh Al-Munajjid) “The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars.”

If you’re fortunate enough to have memorized the last 2 Juzz, Ibn Hajr Al-Asqalani Rahimahullah said that from Suratul-Mulk to Suratun-Nas are a 1000 Ayaat. So you can try the feat sometime and read through the last 2 Juzz in your Qiyam-ul-Layl.

[All the Ahadith on Sunnah Salahs have been copied from Islamqa.com, may Allah preserve Shaikh Mohammed Salih al-Munajjid Hafidhahullah]

●▪Also plan on Mustahab(Sunnah) fasts like on the white days (Ayyam al-Baeedh),13,14,15 of every Lunar month.As well as Mondays and Thursdays!▪●

Some other Nawafil you can perform are:

•Read Suratul-Mulk and Suratus-Sajdah before you sleep.

•Keep a Hisnul-Muslim with Shaikh Al-Albani’s checking with you and perfect the morning and evening Adhkars.

•Read Suratul-Kahaf every Friday.

•Memorize basic Duas which we use everyday.(Need not actually sit to memorize,just read them when needed and you’ll end up memorizing them In sha Allah!)

I’ll give you a rarely mentioned bonus:

▪Read Suratul-Ikhlas 10 times and build yourself a house in Paradise.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites Qul huwa Allaahu ahad ten times, Allaah will build for him a house in Paradise.” (Saheeh al-Jaami’ al-Sagheer, 6472).

●•Please download the ‘Rewards for Dhikr Chart’ pdf from Abdurrahman.org, and see how easy it is to load up your book of deeds with Hasanaat. •●

May Allah grant all of us the Tawfeeq and Strength to do a lot of worship in our free time and other than that.Aameen.

Don’t forget to use your time to please your parents and serve them.If you really want your Duaas to be accepted,serve them,massage their feet,for example, and ask them to supplicate for you.

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.”

-Sura Al-Isra’, Ayah 24

As followers of The Noble Prophet ﷺ we also need to fulfil the rights of our families and dependants.

Anas reported that the Prophet ﷺ said: “Allaah will ask everyone who has been given responsibility about whatever he was responsible for, until He asks a man about his family.” (Reported by Ibn Hibaan).

And the students amongst the women should be good wives to their husbands.

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisaa’ 4:34]

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisaa’ 4:34]

‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “Men are the protectors and maintainers of women” means, they are in charge of them, i.e., she should obey him in matters of obedience that Allaah has enjoined upon her, and obey him by treating his family well and taking care of his wealth. This was the view of Muqaatil, al-Saddi and al-Dahhaak.(Tafseer Ibn Katheer, 1/492)

My dear students,worship Allah during times of ease and Allah will assist and help you in times of hardship. Use these vacations to increase your Ilm and Amal.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever would be pleased for Allah to answer him during times of hardship and difficulty, then let him increase his supplications during times of ease.”

(Sunan At-Tirmidhi 3382,Hassan by Ibn Hajar Al-Asqalani)

See the situation of Syria now,are they able to worship Allah freely now? Can they sit with their familes and recite the Quran and discuss and ponder over it as you can.How can they do so,when their houses are being bombarded and their honour and life is in danger and their Mushafs are being burned and torn down by The Rafidi Alawi Apostate Shias,who are more bent upon desecrating The Muslims of Ahlus Sunnah. May Allah make it easy for them and make it for them a pathway to paradise.Aameen.Pray sincerely for them in your holidays.

Remeber the days of the Atheistic USSR(Russia),when they ruled over the Central Asian Muslim lands and banned the recitation of The Quran.The parents and teachers of The Muslims would sit underground in covered up graves and tunnels and read Islamic books and memorize The Quran,with an intention to preserve The Quran in their hearts and to preserve the Islam in their hearts and transfer it to their children.May Allah keep us steadfast upon our Deen and never give us such days.

Students,do not forget the Fithna(trial) of the Mongols (of Ghengis Khan),who ravaged the Muslim Empire and made life impossible and worship difficult.

Alhamdulillah we’re in times of ease,so seek repentance from Allah and ask him to forgive us and avert trials and tribulations from us. Ask Allah to give us Aafiyah (peace,security and all goodness).

Whenever you’re tired and exhausted but still want to benefit and try to develop your Eemaan,go through the Seerahs of the Salaf,first and foremost from Prophet Mohammed ﷺ. Reading The Sealed Nectar of Shaikh Mubarakpuri is good Alhamdulillah.

(For an authenticated reading, read The Biography of The Prophet of Islam by Dr. Mahdi Rizqullah Ahmed(2vols) and Saheeh As-Seerah An-Nabawiyyah by Shaikh Al-Albani translated into English by Abu Sahal Fahad Barmem on ilm4all.blogspot.com)

After that,or may be other than that,read the Seerahs of The Sahaba and The Ulama from The Salaf,especially Imam Ahmad bin Hambal and the Ulama of Kutub-us-Sittah etc.

From our contemporary Ulama you can listen to the Seerahs of Imam ibn Taimiyyah,Mohammed bin Abdul Wahhab,Shaikh Al-Albani,Imam ibn Baaz,Shaikh Mohammed bin Salih al-Uthaymeen,Allama Muqbil bin Hadee al-Wadi etc.

Do try reading small beneficial booklets on different topics by the above Ulama. You should also see Arabic videos of the above Ulama with subtitles, as this helps grasp some words from the Arabic language and helps in improving it.

Also revise the knowledge and books you’ve already studied. This entrenches them in your mind.

Lastly, I would remind you with spending your time to memorize The Quran,even if half a page everyday during the holidays.

Apart from the above Nawafil, memorizing The Quran, which in itself is The First Step of seeking Islamic knowledge,has it’s own great virtues.

Al-Tirmidhi (2914) and Abu Dawood (1464) narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.”(Saheeh,Al-Albani)

The Hafidh , or the one who memorized much from The Quran,will be asked to recite in The Akhirah and his level (in The Jannah) will be at the last Ayah he read.

Shaikh Mohammed Saalih Al-Munajjid mentions: “Concerning the virtue of the hafiz who memorizes the Qur’aan, al-Bukhaari (4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the one who reads Qur’aan and memorizes it is that he is with the righteous honourable scribes. The likeness of the one who reads it and tries hard to memorize it even though it is difficult for him, he will have two rewards.””

The memorizer and his parents will get what is mentioned in the saying of the Prophet Muhammad ﷺ : “Whoever reads the Quran, memorizes it, and acts upon it, on the Day of Judgment he will be clad (by angels) with a crown of light, its light is like the sunlight and his parents will be clad with two garments better than the whole world and whatever it contains.” So they would amazingly ask: “What action did we do to deserve this?” They will be told: “Because your son memorized the Quran”. [Al-Haakim,Authentic]

Added to the above,the Hafidh is preferred for leadership in Islam,in the Masjid and outside it.He is preferred when being buried,and is buried before those who memorized less as Prophet Muhammad ﷺ did during his campaigns and military expeditions.

The Quran is the best tool required to admonish people and do Dawah (Calling to Allah).When read with the Tafseer it melts our hearts and makes it fertile for Tawbah and Istighfar.

Besides that,The Quran,acts as a witness for us (or against us) on The Day of Judgment. Every letter we read is rewarded 10 fold and the one who reads with difficulty is rewarded double than the one who reads with ease(as mentioned in the Hadith above).

With so many virtues,don’t worry if you’ve spent an entire evening repeating an Ayah a million times over and over again. After all it’s only rewarding and rewarding.

So isn’t spending an hour or two everyday worth it. (An advice:Use a stopwatch to count your time,as many a times we chit chat between our Quran recitation and then count it as time we gave to The Quran. So when you get distracted,stop the stopwatch and when you get back switch it on.)

□●○Hifz Motivation for students with a weak memory!!○●□

Memorizing the Qur’an is a win-win situation for a Muslim attempting it.

● If he is gifted with a powerful memory he is lucky and fortunate to complete the memorization early.

●If he has a weak memory and let’s say, has to struggle for a week for 1 line (not Ayah) of a page of the Mus’haf,in this case he is amply and enormously rewarded for repeating the very line again and again and again .And this latter one,the sttruggler&striver, will In’sha’Allah gain copiusly more amounts of Hasanaat by the time he concludes with the 30 Ajza (30 Juzzs).

May Allah grant us the guidance to memorize The Quran in its entirety and act upon it. Aameen.

In case you want to begin with Hadith memorization,download the book Minhaj-ul-Muslim As-Sagheer by Shaikh Saeed Raslan,which has around 600 short but beneficial Ahadith,all authenticated by Al-Albani. Just remember to search(online) for the names of the narrator(Sahabi) for each Hadith and the book where the Hadith is originally found (ex. Bukhari, Sunan Nasai,etc).

You may also try memorizing(or revising) all the Ahadith of Arbain An-Nawawi.

At-Tirmidhi (2658) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: “May Allah beautify a man who hears a saying of mine, so he understands it, remembers it and conveys it. There may be one who conveys knowledge to someone who understands it better than he does.”

Classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (2309).

Al-Bazzaar (3416) narrated from Muhammad ibn Jubayr ibn Mut‘im, from his father (may Allah be pleased with him), from the Prophet (blessings and peace of Allah be upon him) that he said: “May Allah beautify a man who hears a saying of mine, so he memorises it and conveys it as he heard it.”

Some students of knowledge you can benefit from online in English:

Ustadh Abdurrahman Hassan,

Ustadh Abu Taymiyyah Jelani,

Ustadh Muhammad Tim Humble,

Ustadh Tahir Wyatt,

Dr.Saleh-As-Saleh,

Ustadh Shaikh Fahad At-Tahiri,

Ustadh Muhammad Tim Humble.

♤Ustadh Abdurrahman Hassan and Dr.Saleh-As-Saleh Rahimahullah especially have a lot of beneficial knowledge based content online.

I hope this much is enough and may Allah make it rewarding for us and may Allah make it beneficial for us.

May Allah make the author and the readers act upon this…Aameen.

“Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.”(Sura Al-Baqarah, Ayah 127)

ربنا تقبل منا إنك أنت السميع العليم …

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Side note: Why seeking Islamic knowledge is important?

Seeking Islamic Knowledge is obligatory for every Muslim male and female.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “Seeking knowledge is an obligation upon every Muslim.”

(Ibn Mājah 224,Sahih)

The knowledge referred to here is the obligatory knowledge of The Deen (Islam:way of Life) and not the worldy sciences as mentioned by some people.

Qaadhi ‘Iyaadh [D.554H](Rahimahullah) said that a Muslim must know the basics of Islam, that is, believing in the Oneness of Allaah The Almighty and in the prophethood of Muhammad,and knowing how to perform Salah (prayer), etc.

That is every Muslim must learn the knowledge which is obligatory upon him,like Tawheed,Risalah and the rest of The Wajibaat(Obligations)of the Deen.

For example,if a Muslim is a Businessman,he is obligated to learn the Islamic Fiqh of Business,but other Muslims need not learn it as it is immediately not necessary for them.

Seeking Islamic Knowledge has great virtues and our Ulama have written beneficial books on them,and sometimes they’ve added introductions to their books on *The Virtues of Talab-ul-Ilm* .

(Read Etiquettes of Seeking Knowledge by Shaikh Bakr Abu Zaid Rahimahullah)

Allah mentions in The Quran that those of The Muslims who learn and accquire Islamic Knowledge are degrees higher than those without knowledge.

Allaah says:

“Allâh will exalt in degree those of you who believe, and those who have been granted knowledge”

[al-Mujaadilah 58:11]

And only those amongst the Muslims who have the knowledge of Allah and His religion and are sincere in seeking Islamic knowledge fear Allah as He is to be feared the true sense.

Allaah praises them by saying:

“It is only those who have knowledge among His slaves that fear Allâh”

[Faatir 35:28]

Besides this, there are many virtues of Talab ul Ilm (seeking Islamic Knowledge) mentioned in the Ahadith. Like,the fishes and creatures of the oceans and the land supplicate for the student of knowledge. Angels gather around the sittings of Ilm and spreading beneficial knowledge is one of the best ways of ensuring Sadaqatul-Jaariyah (Ongoing charity(after one’s death)).

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “Allah makes the way to Jannah easy for him who treads the path in search of knowledge.”[Saheeh Muslim]

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Bibliography:

Abdurrahman.org

Islamqa.com

Alifta.org

Sunnah.com

Islamweb.net

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-a compilation by Abu Muaaz Mohammed Manna (Friday,14th Jumadi Al-Ukhra,1439), mannaforpeace2@gmail.com

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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♤