Aap Beti

The Power of Dua (Part 2)

2011-10-10T02:43:00.002Z

"Fa inna lillaahi saa'aatan laa yuraddo fihin ne saa'ilan"

"For verily Allah has certain times wherein no person who asks is rejected

This hadith has been quoted in many ways.

In Mishkat it is reported by Hazrat Jabir Radhiallahu Anhu: "Do not curse yourselves and do not curse your possessions or your children. Let it not be such, that your dua is made at such a time when Allah accepts your dua.

This disease is very prevalent amongst women when they are angered by their children displeasing them, they curse them: "Mar Jaa" (Go and perish) or "Go and become made!" When this curse is accepted and becomes a reality they sit and cry.

In my classes I have always stressed that when you make dua, then make those duas which are from the texts of Quran and Hadith, because there is nothing regarding one's needs in this world and the hereafter left out. As well as how to ask for it. I would like to write down a little story which is bit off the point but is quite illustrative. I have heard it on more than one occasion from the Elders and have told it in class quite often, that one should not make dua in your words. Rather make dua in the words of the word of the "Beloved of Allah" and such words have greater value in the sight of Allah. Secondly these words (found in the Ahaadith) are so comprehensive that whatever one wishes to ask for, is included there in.

The story will be written in the next post Insha Allah

Aap Beti pg 514

Ramadhan of the Pious (Akaabir Ka Ramadhan)

2011-08-08T05:17:00.003Z

Because it is currently Ramadan, it might be a good idea to read about how our Akaabir spent their time during this month. (The Source of this online book is http://www.kmsz.org.za)

The practices of the saintly Elders during Ramadan have already been mentioned in the “VIRTUES OF RAMADAN”. Thereafter, while working on “AAP BETI” and upon the demands of some friends I also made mention of some of the practices and habits of Hazrat Saharanpuri (May Allah fill his resting place with noor). Now, because of the subject under discussion, I will again refer to those practices in the booklet.

A list of questions regarding how Hazrat Hakeemul Ummat Maulana Thanvi spent Ramadaan was sent to Kwaja Azizul Hasan Saheb. After receiving his reply, it was the request of some friends as well as my own desire to answer those same questions with reference to the Ramadan habits of Hazrat Saharanpuri. Hence, first of all, I shall write down those questions and then explain how Hazrat Saharanpuri, Moulana Khaleel Ahmad spent Ramadan.

LETTER ADDRESSED TO KHWAJA AZlZUL HASAN SAHEB:

Dearest Khwaja Saheb, (May Allah increase your worthy efforts). Assalamo Alaikum Wa Rahmatullah.

On hearing that you have been residing in Thana Bhavan for some time, I was greatly pleased. May Allah grant you many degrees of spiritual progress. The reason for writing this letters is to trouble you about something special, and after much thought I have decided to ask you a favour. At this time there is perhaps no one who has a more intimate relationship with Hazrat Moulana (Thanvi) than you. Hence it will be quite easy for you. It is my desire to find out what are the general habits and practices of Hazrat Moulana during Ramadan.

I would have liked to ask Hazrat himself but feel too much respect for him to ask. And if I should wish to reside in his company in order lo observe his habits myself, one or two days will not suffice. Therefore I have decided to make you the means for gaining this information. I hope that you will not mind my laying this burden upon your head. For the sake of ease, I have drafted the questions myself:

1. What is Hazrat’s manner of ascertaining the time of “iftar”? Does he rely on the times indicated on the calendar or does he observe the light of the sun, moon etc?

2. If he does rely on the calendar times, how many minutes does he wait as a precautionary measure or does he not take any such precautions?

3. Does he have any special preference for iftar or does he merely partake whatever is placed before him to eat?

4. How much time is allowed to elapse between breaking the fast and performing Maghrib salaah?

5. Does he break his fast at home or in the Madressa?

6. Does he break his fast in the presence of those present or alone?

7. Does Hazrat generally break his fast with dates, zam-zam or anything else?

8. Is there any change in the quantity or quality of the nafl prayers after Maghrib? If so, what difference?

9. What does he habitually recite in Salatul Owabeen? Kindly explain his usual habits as well as his practice in Ramadan.

10. What is his fixed habit regarding meals‘! In other words what are his mealtimes? Is there any difference in the amount he eats in Ramadaan as compared with non-Ramadan times‘?

11. With regard to Taraweeh salaah, I know that this year due to illness, Hazrat listens to the Quran being recited (by someone else) in the Madressa. But generally, what is his established practice? Does he himself lead the taraweeh prayers, reciting the Quran, or does he always listen to it? How much daily?

12. Is there a fixed time for finishing the completion of the Quran on the 27th or 29th night or on any other specific night?

13. Does Hazrat spend sometime with his attendants and followers after taraweeh salaah or not? Does he proceed homewards immediately or does so only after some time‘? If he does delay a while, how does he spend this time?

14. On returning home, does he immediately go to sleep or has he any other fixed habit? If he does go to sleep, then, from what time until what time?

15. What is his general practice in Tahajjud salaah? In other words, how much does he recite and from what time till what time?

16. What is his habit at ‘sehri’ time? At what time does he take sehri and how much time before dawn does he finish?

17. Does he have the fixed habit of drinking milk or eating anything specific for sehri? Does his roti have to be freshly baked or does he eat that which was prepared the night before?

18. Does he perform his Fajr salaah at the time of the onset of the greyness of dawn (‘isfaar’) or some time before that?

19. Is there any special time for sleeping during the day or not? If he does sleep, is it in the morning or the afternoon?

20. What is his habit regarding the ‘tilawat’ of the Quran during the day? In other words, does he have a fixed amount to be recited daily in Ramadan or not?

21. Does he have the habit of reciting for anyone to listen and correct (daur) or not?

22. When he does recite, does he do so by heart or from the Quran?

23. Does Hazrat always perform I’tikaaf? Does he ever perform I’tikaaf for more than the last ten days of Ramadan?

24. Is there any marked difference between the practices of Hazrat during the last ten days and the rest of Ramadan?

Apart from what is contained in these questions, if you could write down any other special habits of Hazrat, pertaining to Ramadan, it will be greatly appreciated. And should you be able to write in some detail and also find out the habits of Hazrat Hajee Saheb, how wonderful it will be!

At this moment the only person who will know the details of Hajee Imdadullah Saheb’s Ramadan, is Hazrat Thanvi.

I know that to entrust you with this task is placing a burden upon yourself, but bear in mind that the actions and practices of the shaikhs are beacons of light and guidance for the novices. Insha Allah many will derive benefit there-from.

Yours truly,

Mohammad ZAKARIYYA.

THE ANSWER FROM KHWAJA AZIZUL HASAN:

Dear Respected Moulana Zakarya,

Your letter filled me with great joy. Because I was myself not fully acquainted with some aspects of Hazrat’s general habits in Ramadan, I was forced to present your letter to Hazrat himself.

On reading it, he said: “Write back to him saying that if he wants to know, he should ask me directly.” I write this merely to inform you. It is because I am presently in I’tikaaf that I write this in pencil. Kindly forgive me for this.

Yours truly,

AZIZUL HASAN.

There is no date to this letter. After further research, Hazrat Thanwi’s Ramadan practices have become known to me, which will be noted down later. As already said, after quoting this letter, some friends felt that in answer to those same questions, I should note down the practices of Hazrat Saharanpuri, even though this has already been described in concise form in “FAZAA-IL RAMADAN” as well as in “TAZKIRA-E-KHALEEL”.

I was most fortunate indeed to have spent Ramadan with Hazrat Moulana Khaleel Ahrnad from the year 1328 H to 1345, except for the year 1344 Hijri when Hazrat was in Mecca, while I was in Saharanpur.

THE RAMADAN OF HAZRAT MOULANA KHALEEL AHMAD SAHARANPURI:

1. Special care was taken at Hazrat’s place with regard to the setting right of clocks and watches. A special person was appointed to do that throughout the year. But during Ramadan, special care was taken to set them correctly through the aid of the Post Office or the telephone department etc. Even then, ‘iftar’ was started two or three minutes after the times shown on calendars.

Similarly at Raipur, where the rising and setting of the sun can quite clearly be seen, Hazrat Raipuri took special care that the times shown on watches were carefully synchronised for both those times. As for my late father and my uncle (Maulana Ilyaas), they did not rely much on the times shown on calendars nor on clocks. For them this hadith was of paramount importance:

“When the night has set in from here and the day has departed from here, the faster’s fast is over.”

2. As already mentioned, he used to wait two or three minutes after the times shown on calendars.

3. Hazrat was very particular about breaking his fast with dates and zam-zam. When throughout the year any returning Hajis brought presents of dates and zam-zam, these were stored away for use during Ramadan. There was no problem in keeping zam-zam stored away, but if the dates started going bad, they were distributed before Ramadan. However, at the time of Iftar Hazrat also used to drink half or a quarter cup of tea with milk and then gave the rest of the cup to this humble soul.

4. During Hazrat’s time a period of roughly ten minutes used to be allowed between the azaan and the salaah for Maghrib, so that those who performed their iftar at home could be allowed to arrive at the mosque in time to join the jama’at.

5. Hazrat broke his fast in the Madressa together with a few guests and attendants - fifteen to twenty in all. In Medina, he used to break his fast in the Madressa Uloom Shar-’iyyah.

6. This has already been answered.

7. This has already been answered under No 3.

8. There was no difference in the number of raka-’aat performed as nafl after Maghrib. However in the manner of performance there was a definite difference. Generally he recited 1-1/4 paras therein and during Ramadan it was those paras, which he was to recite in taraweeh later in the evening.

9. This has already been answered.

10. After Salatul-Owabeen, Hazrat used to return home to have his meal over which he took about twenty to twenty-five minutes, but he ate very little during this meal.

Here by us in Kandhla and Gangoh there was no custom of eating pulao at sehri time. In fact there was a strong feeling against it as people considered it something, which made fasting difficult by causing thirst. For the first time I ate pulao at Hazrat’s place at sehri in Saharanpur. I have also never had the habit of eating pulao at iftar time because it proved to be a burden in performing taraweeh afterwards. However as long as my health remained good, I used to have a solid meal at sehri time.

11. Except for the last two years of his life when weakness and ill health troubled him, Hazrat used to lead the taraweeh prayers himself and recite the Quran in it. Before the DARUL-TALABAH (students’ hostel) was built, he used to lead the taraweeh prayers in the old Madressa building. But after the old student’s hostel was erected, then on the order of Hazrat, my late father led the first taraweeh prayers therein. Thereafter Hazrat himself always led the taraweeh prayers himself.

12. It was his fixed habit to finish the khatam of the Quran on the evening of the 29th Ramadan. In the first number of nights he recited 1-1/4 paras and thereafter one para per night. In this respect there is a story about Hazrat Shah Abdul Qadir R.A. 1f Ramadan was to carry 29 days, he used to recite two paras on the first night and if it was to carry 30 days, he used to recite one para. His brother Shah Abdul Aziz, after having performed taraweeh in his own mosque, used to send someone to Shah Abdul Qadir’s mosque to find out whether his brother recited one or two paras on the opening night of Ramadan. If it became known that his brother recited two paras, he used to say: “This year Ramadan will have 29 days." (Note that this is not a case of knowledge of the unseen, but knowledge obtained through the means of ‘kashf”.

13. After taraweeh Hazrat used to rest for about fifteen to twenty minutes while some attendants pressed his legs. At this time there used to be some general conversation on the Quran. For example, someone may have erroneously corrected him from behind or it may be concerning something, which might have happened during taraweeh. Some minutes used to be spent on this in light-hearted manner.

Many Hafiz Sahiban came from far and wide to perform taraweeh behind him. As for me, I generally performed taraweeh in the masjid of Hakeem Is-haq Saheb and sometimes on the insistence of my mother, in Hazrat’s home. I usually finished my taraweeh early and then proceeded to where Hazrat led the prayers. By that time Hazrat had merely finished four or six rakaat. This was so because taraweeh at Hakeem Ishaq’s mosque started earlier than at the Madressa. Apart from that, I, through my own inability, used to recite quite fast.

Once he started reciting Surah TALAAQ:

“Yaa ayyuhan nabiyu iza tallaktumun nisaa a fa talliku hunnah..”

Erroneously, I quickly “corrected” saying:

“ Yaa ayyuhal lazinah aamanu..”

At that time Hafiz Muhammad Hussain Saheb used to be the official corrector (He used to come all the way from Ujrara to Saharanpur to spend Ramadan in Hazrat’s company). He and Maulana Abdul Lateef as well as my father all together uttered:

“ Yaa ayyuhan nabiyu”

After taraweeh, while he was laying down to rest, Hazrat said: “Moulvi Zakarya, what happened? Were you asleep?”

I replied: “No sir, definitely not. I looked at the words:

“Iza tallakyumun nisaa a fa talliku hunna li iddati hinna wa ah sool iddati wattakullaha rabbakum la tukriju hunnah..”

All these are in the plural and I thus thought that it must be

because YA AYYUHAN NAABIYYU is in the single.”

Hazrat replied: “Are you using ‘qiyaas’ on the Quran too?”

I replied: “No sir, this is not ‘qiyaas’. This is merely a case of grammatical rules."

Once it so happened that Hafiz Muhammad Hussain gave a wrong ‘luqma’ (correction) in taraweeh. I immediately gave the correct one. Unwittingly and involuntarily Hafiz Saheb said: “Ha (yes)” And then said what I had said.

After taraweeh, during Hazrat” s rest, I inquired: “Hazrat, did you accept my luqma or Hafiz Saheb’s?”

(I meant that Hafiz Saheb, by saying “ha" immediately invalidated his salaah, which meant that he was then out of the salaah. If Hazrat took his ‘luqma’ it would mean that his salaah as well as salaah of everybody else would be broken. But Hazrat understood the trap of my question quite well).

He replied: “I would have been mad to have accepted his ‘luqma’.”

These were the kind of things talked about. Sometimes there was some light thrown on the meaning of some verse. For example, I remember once Hazrat said, commenting on the verse:

“ Wa in ta’uddu ni’matallahi”

“And if you should all count the favours of Allah, you will never be able to enumerate them.”

He said: “With each favour of Allah, there joined countless other favours. Therefore the verse says: “And if you (all) should count...”

14) After taraweeh and after resting for a while, he used to go home, where for fifteen to twenty minutes he talked to his family members. Some of the women of the ‘mohalla’ (town quarter) also used to arrive at this time, and he used to address them shortly, advising them. Thereafter he went to sleep for about two and a half to three hours.

15) It was his habit to recite two paras in tahajjud salaah. Sometimes it was a bit more and sometimes a bit less, according to the time available. When the hadith on ‘nazaa-ir’ came along in ‘BAZAL-MAJHOOD’, which is not in accordance with the sequence of verses in the Uthmani Quran, he told me: “Copy this hadith on a piece of paper. Today I want to recite it in this sequence in tahajjud prayers.”

I have heard that Hazrat Shaikhul Hind Maulana Mahmoodul Hasan used to recite two-rakaat nafl salaah, while sitting down after Witr salaah. Someone asked him: “Hazrat, is it not so that the reward for salaah sitting down, is only half?” Shaikhul-Hind replied: “Yes, ' brother, but my heart desires to follow the example of Rasulullah (SAW) whether the reward is more or less.”

(My opinion is that according to the rule, the reward for nafl salaah, performed while sitting down, is half. But when performed with this love for Rasulullah (SAW) and with the desire to follow his example, the reward is perhaps even more than when standing. After all the saying is quite well known that Majnoon even loved the dogs of the town where Layla lived.).

16. According to different times of the year, Hazrat used to get up about two or three hours before dawn. He had sehri about half an hour before dawn over which he took about fifteen to twenty minutes. Thus he finished about fifteen minutes before Fajr.

17. He had no special habit of eating anything special e.g. milk or anything similar. If it so happened that a present of ‘pheni’ (a kind of sweetmeat) was brought, he used to give of it to the whole family, while he himself used to take merely one or half a spoonful of it. However, sometimes pulao used to be cooked for sehri, but never for iftar. I have already stated that in Kandhla and Gangoh it was considered wrong to eat pulao at sehri time as it caused thirst afterwards.

As for myself, after eating pulao at Hazrat’s place for as long as my health remained good, and as long as sehri remained a special eating occasion, I continued eating pulao. And now for the last ten or twelve years, since there has been a host of visitors at all times, there has been pulao, meat and roti at iftar times and sweet rice at sehri.

At Hazrat’s house fresh roti was baked. There was also the fixed habit of tea drinking. I cannot remember myself drinking tea at sehri time because in Ramadan it was my habit to sleep after Fajr salaah. From 1338 H onwards, i.e., my first Haj onwards, the habit of not sleeping at night during Ramadan started. This has been my habit until the last seven or eight years. However, now lately my illness has put an end to all my fixed habits and practices

18) It was Hazrat’s habit in Ramadan to perform Fajr salaah at the onset of the greyness of dawn (isfaar), but it was done about ten or twelve minutes prior to the time at times other than in Ramadan.

19) Throughout the year after Fajr salaah, it was his habit to sit reciting various wazeefas. In the cold days of winter he did so after entering into the privacy of his own room while during the hot days he sat on a bed in the courtyard of the Madressa until sunrise. At such times, he also went into deep meditation. Then from sunrise onwards, he busied himself with his lecturing on Bukhari Shareef and Sahih Tirmithi. After 1335 H he busied himself at this time with the writing of BAZAL-MAJHOOD until about 11 or 12 o’clock.

During the Ramadans of that time, he used to rest for about an hour after performing Ishraq salaah. In the hot months, he then dictated his thoughts on BAZAL MAJHOOD till one o’clock while in the cold months he did so until 12 o’clock, thereafter resting till Zuhr salaah.

20) During Ramadan, Hazrat himself used to lead the taraweeh prayers until about two years before his death. After Zuhr salaah, he recited whatever he was to recite in taraweeh that night to Hafiz Muhammad Hussain Ujrarwy. This was what Hafiz Saheb used to come to Saharanpur for. Occasionally when for some reason or the other Hafiz Saheb was absent, he used to make ‘daur’ with me, but during his stay in Medina, he always recited to me. After my return from Haj, it was a time when his work on BAZAL MAJHOOD had also been completed, and he developed the habit of daily reciting one para to his wife. It was this para, which he was to recite in Salatul-Owabeen that night and also in taraweeh.

21) From after this Haj Hazrat also used to make ‘daur’ with my late father (May Allah fill his resting place with noor). It was this para, which he was later to recite in taraweeh. I have not seen Hazrat make ‘daur’ with anyone else except my late father.

22) I have very seldom seen Hazrat reciting the Holy Quran by reading from the Quran. Only sometimes did I see it.

23) Except for the last two or three years of his life when he had grown weak and was plagued by illness, I have never seen him not performing I’tikaaf of the last ten days of Ramadan. He used to perform it in the old Madressa masjid before the erection of the Darul Talabah and after this hostel was built, he performed I’tikaaf, in the Darul Talabah masjid. Even during I’tikaaf he never put aside or suspended the writing arid dictating of BAZAL MAJHOOD. In fact on or about the 20th Ramadan, all the books required for research and the writing of this monumental work, were gathered and placed in the room on the western side of the KULTHOOMA MASJID. It was my task to place these books in the masjid as required and to replace them in the room after use. I have not seen him perform I’tikaaf at any other time apart from the last ten days of Ramadan.

24) I have not seen any real difference between his actions during the last ten days as compared with the rest of Ramadan, except for the fact that he rose a bit earlier in the morning. I have also mentioned in “VIRTUES OF RAMADAN” in concise manner that between the month of Ramadan and the rest of the months of the year there was no real difference in the lives of Hazrat Saharanpuri and Hakeemul Ummat Maulana Ashraf Ali Thanvi. However, as for Hazrat Shaikhul Hind Maulana Mahmoodul Hasan, and Maulana Abdul Qadir Raipuri, there was a very marked difference of greater devotion and extra devotional activity.

25) As for Hazrat’s occasional reading of newspapers at other times, this was completely discarded in Ramadan. In fact apart from the last two or three years, when he made ‘daur’ with my late father, the tasbeeh was always in his hands and his tongue all the time busy with dhikr. If ever any of his mureeds should ask something, he replied them. Some people like Mutawali Jaleel Saheb, and Riyadul Islam Saheb used to come from Kandhla and Meerut respectively to spend part of Ramadan with him on a regular basis without performing I’tikaaf, because they always wanted to return home one day before Eid.

IN TAZKIRA-E-KHALIL it is written: “Whenever the new moon of Ramadan was sighted, which ushered the month of the revelation of the Quran, and a time for much recitation of the word of Allah, there was no limit to his efforts and exertion in ibaadat. In taraweeh his general habit WAS TO RECITE 1-1/4 paras, performing ruku’ after the reading of a ruku, finishing on the 27th night. “After his lecturing days in Mazahirul Uloom were over, he performed taraweeh in the old Madressa Masjid and after the Darul Talabah was built, he led taraweeh prayers for two years in the Darul Talabah masjid. (In the first year that the Darul Talabah was completed, my father performed taraweeh and thereafter Hazrat led the prayers and in that time Hazrat also performed I’tikaaf in the Darul Talabah Masjid. (Zakarya).

“Those who came to listen and follow him in salaah formed a vast gathering and from far and wide they came to spend Ramadan with him. In fact many Huffaz used to leave aside their own recitations of the Quran in order to stand behind him and follow his lead.

“Hazrat used to recite in a voice of medium loudness and in easy and comfortable mode so that every letter was audible and clearly understood. Because he had memorised the Quran in his childhood and because he became so engrossed in his reading, there were times when he could be corrected occasionally. However he never recited wrongly. It did happen on occasions that his tongue would stop or that he would become confused with some of the ‘mutashaabihaat’ verses, whereupon those who were appointed as correctors would quickly answer. Sometimes even these correctors would give wrong ‘luqma’, which he would not accept. He would then only correct himself after having given it a little thought, before proceeding further. Never would he become displeased at being corrected wrongly. In tact after the salaah he would console such an assistant by saying: “Nothing to worry. After all, if the reciter forgets, it is only natural for the listener also to forget. So if the assistant forgets and gives wrong ‘luqma’ it is no surprise.”

“He always led the taraweeh prayers but later when his age went beyond seventy, it became increasingly difficult for him to continue doing so. He used to say: “When I go into ruku’ the thought comes into my mind that perhaps I will not be able to rise up again for the second raka. Then I take courage and with difficulty I come up. In this manner I finally complete twenty rakaat, fearing in every raka that I may collapse and fall down, and feeling all the time that rising up from the sujood to the standing position is tantamount to climbing a mountain.”

“In this way two years passed with Hazrat not losing courage. Eventually, when his strength finally failed him, he stopped leading the taraweeh from the mehrab. Thereafter, he replaced it with listening to the readings of others and increased his own recitations of the Quran. During the holy month, he then used to recite from after Ishraq until eleven O’clock.”

TAZKIRA-E-KHALEEL:

Whatever Maulana Meeruty had written here, was the situation prior to the writing of BAZAL MAJHOOD. After Zuhr salaah, Hazrat had the habit of reciting one para daily to Hafiz Muhammad Hussain Saheb, who came all the way from Ujrara annually. From Asr until Iftar, Hazrat remained in the Madressa-e-qadeem with his attendants and visitors, generally in silence. For two years, I also saw him making ‘daur’ with my late father after Asr.

In I’tikaaf of the last ten days of Ramadan, my late father used to recite three paras daily in Tahajjud salaah. Then also Hazrat recited 1-1/4 paras daily in his nafl salaah after Maghrib. From 1345 Hijri onwards, I used to listen to these I - I/4 paras, which was to be recited after Maghrib. With me were Maulana al-Haj Shah Abdul Qadir Raipuri (R.A), Moulana al-Haj Sayed Ahmad Saheb, the brother of Shaikhul-Islam Moulana Madani as we followed him in salaah. At that time Hazrat Raipuri was not feeling too well with the result that he used to sit down, and perform this salaah behind Hazrat. Hazrat, however, in spite of his weakness and advanced age, remained standing.

Because of his strong bond of friendship with some brothers from Meerut, viz., the late Hafiz Faseeh-uddin, Haji Wajeeh-uddin and Sheikh Rasheed Ahmad, Hazrat used to attend the function on the completion of their children’s recitation of the khatam of the Quran in Meerut. These gentlemen fixed the khatam of Quran for the evening of the 20th Ramadan, because of Hazrat’s going into I’tikaaf. Hazrat usually left on the morning of the 19th and returned on the morning of the 20th. His manner of participating in the khatam was such that he performed Esha salaah in the masjid after which he was taken home to perform taraweeh behind the Imam there. Then after Witr he returned to the masjid for the children’s khatam. Usually, there was quite a delay on the eve of the khatam and they used to await Hazrat’s return to the Mosque for the last four rakaat.

Maulana Meeruty writes: “After 1345, when the writing of BAZAL MAJHOOD had been completed, the time used for the writing of this book was utilised for ‘tilawat’ or for studying the book: “WAFA-UL-WAFA”.

After Zuhr, it was the practice for the women in the house to recite the Holy Quran to my late mother. Purdah used to be so strictly observed that even I could not go there. The women folk had one floor of the building for themselves while the bottom floor was almost reserved for the attendants, followers, as well as for cooking and eating.

Maulana Meeruty also states: “When Maulana Ahmad Saheb and Moulana Zakarya saw that Hazrat after so much work involving mental strain, was further taxing his brain by reciting from memory so much, in spite of his bodily weakness, they pleaded with him to have consideration for his mental health and well-being. They told him that he was overtaxing his brain.”

Without hesitation, Hazrat replied: ”What other use is there now for this brain that I should now have consideration for it?”

Once he also said: “Because of my weakness, there is some adverse effect upon my memory. Therefore I fear that I may forget the Holy Quran, which I had memorised. Thus, as a precautionary measure I recite so much.”

Once he also said: “If my brain so wishes it may go and give in, and if it so wishes, it may stay, working soundly, but under no circumstances shall the Word of Allah leave me.”

And now, as for the last Ramadan of his life, what is there that I can say about the glory thereof? At that time his diet consisted of a mere cup of tea and a piece of roti, which too was consumed with great difficulty, but so much did he exert himself in reciting and listening to the Quran, in spite of his extreme weakness. At that time he recited 1-1/4 paras from memory after Fajr salaah. Then after Zuhr he again was busy with tilawat either from memory or from the Quran. Then after Maghrib he again recited 1-1/4 paras in Owabeen and then after performing Esha salaah in the Haram Shareef, he went to the Madressa of Sayed Ahmad Saheb, where he performed his taraweeh salaah behind Qari Muhammad Taufeeq. This Qari Saheb was at that time a teacher of tajweed (in Medina) and recited two paras daily in slow and easy fashion. In this way the taraweeh would finish about 5 O’clock in Saudi Arabian time, which corresponds with our time of about a quarter past twelve. Thereafter, at about 6 O’clock Medina time, he settled down to rest for the night. Moulvi Zakarya had been given the order to wake him up at 8 O’clock. Moulvi Saheb explains:

“Throughout Ramadan it only happened once or twice that on waking him up, that he was not already awake. Otherwise as soon as it was eight O’clock, I would see Hazrat already performing wudoo or istinja. At that time Hazrat listened to two paras being daily recited on the qiraa’t of Imam NAAFI’. He had a great liking to listen to Imam Naafi’s qiraa’t. Two students from the Madressa were appointed for that.”

Then on the evening of the 27th Ramadan he was overtaken by fever, which continued to plague him till his death... Before that in 1338 H while on boat towards Hejaz for Haj, the crescent of Ramadan was sighted on the boat. At that time, in spite of dizziness and extreme tiredness, taraweeh was performed diligently, and even then the practice of Quranic recitations started in earnest. Moulvi Zakarya accompanied him on this journey. During the first eight rakaat, Hazrat recited half a para where after Moulvi Zakarya in the next twelve rakaat recited 3/4 paras.

They arrived in Mecca on the 10th Ramadan. There, Hazrat performed taraweeh behind a Qari Saheb and completed his own khatam in nafl salaah. On this journey, the group arrived in Jeddah at Maghrib time. The whole group was so tired that, let alone taraweeh, even the fard salaahs were performed with extreme difficulty; so exhausted were they. In spite of that, Hazrat performed some of the taraweeh rakats standing up and some while seated. By Allah, this man had courage and perseverance and this courage and perseverance were some of his beautiful qualities. In what words can this Allah-given gift be adequately described - actions which left one dumb struck in admiration for him!

TAZKIRA-E-KHALEEL:

In ‘AAP BETI’ I have mentioned how on the boat en route to Haj, Hazrat suffered such dizziness that he could hardly lift his head from the pillow. The same was the case with me in spite of my comparatively youthful age. Apart from that there was a considerable amount of vomiting also. The bad smells of the boat, especially when it was being filled with petrol (diesel) caused one to become dizzy, nauseous and induced vomiting.

On the 29th Sha’baan he told me: "Bhai, what is to become of taraweeh?”

I replied: “Hazrat, I will perhaps be able to bear the dizziness and the turning of my head, but what will happen if during the salaah I should start vomiting?”

He replied: “That is all right. If you should vomit, then just go and perform wudoo once again.”

The boat was a small one and used to roll about a lot. In spite of the rolling about, which made standing up quite an ordeal, and in spite of dizziness and extreme weakness and exhaustion, Hazrat performed taraweeh standing up: when we arrived at Jeddah, as related by Moulvi Meeruty, we were completely exhausted, so much so, that we could hardly stand up. Haji Maqbul Ahmed Saheb (May Allah pardon him), said to me in a very angry voice:

“Do not allow this venerable old man to stand up in taraweeh salaah. Think about his weakness and have consideration for his welfare.”

I honestly feared what Haji Saheb would do to me if I should go against his order. He used to eat with Hazrat and me. I was thus in quite a dilemma. He wanted me to tell Hazrat that I had no strength left in me for taraweeh. This I could not do, and I did not want to antagonise Haji Saheb and further rouse his anger. But then Hazrat himself asked: “And now Bhai Zakarya what is your opinion about taraweeh".”

Out of fear of Haji Saheb I replied: “Hazrat, I am very tired.”

The taraweeh commenced and my shame and sorrow knew no bounds when I saw how Hazrat performed the whole taraweeh with so much ease and comfort. I glanced in his direction time and again to see if he was still all right and felt exceedingly sorry for myself for having answered him in the way that I did. Time and again I wanted to explain to him that I merely pretended to be exhausted out of fear of Haji Saheb, but fear of Haji Saheb withheld me.

I can still remember quite vividly that twice or thrice I drew near to him with the intention of explaining to him that it was out of consideration for his own weakness and exhaustion that I had tried to excuse myself. But I feared Haji Saheb. I feared that he would be displeased with me. However the sorrow is with me to this day.

THE RAMADAN OF MAULANA RASHEED AHMAD GANGOHI:

I have written in AAP BETI No 6 under the heading of spiritual exertion, that while dictating the practices of Hazrat Rasheed Ahmad Gangohi in Ramadan, I wanted to note it down because of its relevance to the subject. There I wrote:

“His extreme exertion in spiritual exercises were such that onlookers felt pity for him. Such was he that in Ramadan, even when his age had advanced beyond seventy, he fasted the whole day and then in Owabeen, instead of six rakats, he used to perform twenty rakats, during which he never recited less than approximately two paras. So long did he stay in ruku and sujood that onlookers thought that he had forgotten himself. On finishing this salaah, he proceeded homeward to partake of the evening meal. Even during this time too he would not remain idle, but en route and waiting for the food etc, he also finished reciting several paras.

Soon he would commence Esha salaah and taraweeh, which did not take less than an hour or an hour and a quarter at least. Thereafter he would lie down at about half past ten only to rise again at about two O’clock or half past two for tahajjud. At times his attendants and assistants found him performing wudoo at one O’clock. At this time of the night he used to spend 2-1/2 hours to three hours in tahajjud. Sometimes it happened that an attendant would go to him at five O’clock to join him for sehri and would find him in salaah.

After Fajr he remained busy reciting wazeefas, wirds and engrossed in meditation until eight O’clock or half past eight. Then it was time for Ishraq salaah. Thereafter for a few hours he would rest.

During this time the mail would arrive and he would begin answering letters and writing fatwas or dictate them. Thereafter it was time for Salatul-Duhaa (Chasht), and on performing this salaah, he would have his daytime sleep.

After Zuhr salaah he usually closed the door of his private room and busied himself with the recitation of the Quran until Asr time. Note that in the year for which this was his practices, he was suffering from extreme old age and various other sicknesses to such an extent that to walk from the toilet to his room - a mere fifteen paces - he became so tired that he had to sit down somewhere along the way to rest. In spite of this condition he never performed fard or nafl salaahs sitting down, but remained standing for hours. On several occasions attendants implored him: “Hazrat, today you should perform taraweeh from the sitting position. This seems quite appropriate.”

He always replied: “No! that is a sign of lack of courage and perseverance.”

All I can say is this that it is no easy task to be a true follower of him who is reported to have answered:

“Shall I then not be a grateful slave?”

During Ramadan there was a marked increase in his ibadat and exertion especially as far as his recitation of the Quran was concerned. Even when going to and from his house he never spoke. If an estimate of the total amount of his daily recitations in and out of salaah is made, it comes to about half a khatam of the Quran daily. On the morning of the first day of fasting he used to say:

“From today all noises of conversation shall cease. If any man allows Ramadan to be wasted, it is a great sorrow indeed.”

Now, what was his diet for such severe efforts? So little did he eat for the whole of Ramadan that the total of it all amounted to less than five 'seer’ (5kg) of grain. In his biography - “TAZKIRA-E-RASHEED” written by the successor (khalifa) of the Imam Rabbani, Hakeem Is-haq Saheb, his Ramadan habits are discussed:

“During Ramadan he used to emerge from his private resting place late in the morning. In summer he generally came out about ten O’clock because he used to greatly increase his nafl salah, tilawat of the Quran, his moments of silence and meditation as compared with other months. In this time he slept very little, spoke very little, only retiring after Maghrib for a while to eat something. Initially he himself used to lead all twenty raka-’ah s of taraweeh salaah and later performed it behind his son, Hafiz Hakeem Muhammad

Mas’ood Saheb. After that he performed two long raka-’ahs of nafl salaah, sometimes standing up and sometimes sitting down, thereafter remaining seated for a long time facing the Qibla and reciting. Thereafter he performed one sajdah-e-tilawat and stood up. From hearing some of the word he recited softly, I deduced that he recited Surah Mulk, Surah Sajdah and Surah Dukhaan.

He usually fasted the ten days of Zi1 Haj, the days of Ashura and the middle of Sha’baan.”

TAZKIRA-E-RASHEED:

My late father on many occasions told the following story:

“During Hazrat’s last Ramadan I led the taraweeh prayers (for him and his attendants). It so happened that because of some reason or other, Hazrat’s son, Hakeem Muhammad Mas’ood was unable to perform it.”

For quite some days before the commencement of Ramadan Hazrat said:

“Mas’ood Ahmad Saheb is indisposed and not available to lead taraweeh prayers. Who is going to recite the Quran for us in Taraweeh?”

On every occasion I wanted to offer my services and declare my readiness, but out of respect I refrained from doing so. Two days before Ramadan Hazrat said:

“Moulvi Yahya Saheb, you are also a hafiz of the Quran?

I replied: Yes Hazrat, I am indeed. But I recite the Quran in a Persian tone. You are used to hearing the recitation of Hakeem Mas’ood Ahmad Saheb, who is indeed a fine Qari.”

Hazrat replied: “No, I have already heard your recitation. You shall lead in taraweeh.”

My father says: “On the first day it was a great burden for me. By way of preparation, I had to recite one and a quarter para of the Quran by looking into the Quran. I had memorised the Quran at the age of seven. Thereafter for six months I had to look into the Quran and daily recite one full khatam. And since then I have never looked into the Quran to recite it. The first day, in order to prepare myself properly, I recited 1-1/4 paras from the Quran, but from the second day onwards the fear, nervousness and anxiety disappeared. Thereafter there was no further need to look into the Quran.”

My late father (May Allah fill his resting place with noor) was indeed a very good hafiz with tremendous energy to recite the Quran by heart. He had a bookshop where he himself made up the parcels to be posted, and wrote the addresses himself. While doing that he was all the time reciting the Quran in audible fashion without ever becoming confused or struggling over the ‘mutashaabihaat’.

Maulana ‘Ashiq Ilahi writes about him in “TAZKIRA-E-KHALEEL’:

“Once upon my request he was invited to Meerut to lead taraweeh prayers and recite the Quran in Ramadan. I saw that wherever he went, he was all the time busy reciting by himself so that he finished a whole khatam daily. When it was time for Iftar, he was reading: “Qul a’oothu bi rabbinnaas...”

When he arrived by rail at Meerut it was Esha time. Being a man who was continuously in a state of wudoo, he entered the mosque and immediately proceeded to the musallah to lead the prayers and in three hours recited ten paras so clearly, without any struggling over difficult patches as if the Quran was an open book in front of him. So comfortable was his pace of recitation, that he completed a full khatam of the Quran in three nights and departed. So good a hafiz was he that there was no need to revise his reading beforehand; neither was there any need for someone to stand behind him and listen with a view to correct if needed.”

My father also used to say about this visit to Meerut: “When the word got around in Meerut that a certain man was coming to complete a full khatam of the Quran in salaah within three days, thirty or fourty hafizes arrived from far and wide to stand behind him and test him.”

My late father never had trouble with fever in Ramadan like myself. On the invitations and insistence of friends, he often went to their places to finish a khatam in two or at the most three nights before returning home. In mosques he generally did it in three nights and in other ibadat-khanas he generally did so in two or even in one night. Once on the invitation of the late Shah ZAHID HUSSAIN he completed a khatam at Shah Saheb’s house in two nights.

I can still remember his recitation in the Nawab-wali Masjid in Qasaabpura, Delhi. A certain Moulvi Naseeruddin was busy performing taraweeh in the Hakeem Ishaq Masjid. At that time my father arrived in Delhi from somewhere. He went to rest a little in the resting place of Hakeem Ishaq attached to the Masjid. It so happened that Moulvi Naseeruddin was reciting the 14th para and making heavy weather, so that he had to be corrected time and again. My father went into the Masjid and as soon as Moulvi Naseeruddin gave the next salaam, he asked him to vacate the spot, and he himself took over. In the next sixteen rakaats he recited sixteen paras. No doubt, the musallis must have found the going tiring and exhausting. But it is a fact that people are more pleased with finishing the Quran quickly than they are worried about a bit of hardship. To have been able to finish the Quran on the 12th night made them forget their exhaustion.

I can also remember his recitation of the Quran in the house of Ummi Bi in Kandhla. She is Amatur Rahman, the daughter of Maulana Muzaffar Hussain, my father’s maternal grandmother who became known as Ummi Bi. In answer to a special request he remained reciting the Quran throughout the night in nafl prayers. Because of the fact that according to us (Hanafis) it is not permissible to have more than four muqtadees in nafl prayers, the ladies behind him had to be changed continuously, while my father continued reciting.

My late uncle (Maulana Ilyaas) also used to visit Kandhla in Ramadan because of the presence there of Ummi Bi. At such times the Quran khatam used to be completed in about one single night. At such times he performed Esha salaah in the Masjid and thereafter go to the house of Ummi Bi to perform taraweeh there from after Esha until sehri time, thereby completing fourteen or fifteen paras. Maulana Raooful Hasan Saheb is the uncle of my late father and the father of my late wife. His story has already been mentioned in ‘AAP BETI’ under the heading: TAQWA. On the 30th Ramadan he recited from Alif Laam Meem until Qul a-’oothu bi rabbil falaq... in one single raka-’ah and in the second raka-’ah he recited only Surah ... al Naas! Then at sehri time he told his mother Ummi bi:

“I have now performed two raka-’aha. Will you now perform the other eighteen?”

During all that time the mother listened to the Quran while standing, behind him in the salaah!

(The above is quite relevant to the subject under discussion and also refers to the Ramadan of the Elders. That is why it is mentioned here).

THE RAMADAN OF MAULANA QASIM NANOTWI:

Unfortunately I could not ascertain the details of how Hazrat Moulana Muhammad Qasim Nanotwi spent his Ramadan and today there is no one alive who will be able to supply us with that Haj journey of 1277 when he memorised the whole Quran. He daily memorised one para, which was then recited in taraweeh that evening.

Maulana Muhammad Yaqoob Nanotwi writes in ‘SAWANEH Qasmi’ that in Jamadil Thani 1277 H Maulana Qasim departed for Haj and arrived in Mecca at the end of Zil-Qada. He arrived in Medina for ziyarat after Haj in Safar and only returned to arrive in Bombay at the end of Rabi-ul-Awwal. At home he arrived by Jamadul-Thani.

On the way to Mecca he boarded a ship at Karachi. They saw the moon for Ramadan from the boat. Immediately they saw the moon Hazrat started memorising the Quran and reciting it in taraweeh that night. After Eid on reaching Mukalla (In Yemen) he bought Muscati sweetmeats and distributed it among his friends on the occasion of completing the khatam. Before that time on one was aware of the fact that he was memorising the Quran. It was only afterwards that he told them that he had been doing that for two years during Ramadan.

In memorising the Quran he did l-1/4 paras daily. Thereafter he repeated it numerous times. Having memorised it fully, he once recited twenty-seven paras in one raka-’ah. If it so happened that anyone followed him in nafl salaah, he made salaah after that raka-’ah and prohibited the follower from doing so. Thereafter he would continue to recite throughout the night.”

SAWANIH QASMI:

According to the most authentic version of the story he memorised the Quran in one year in Ramadan, but according to another version, he did so in two Ramadhan. From the fact that he memorised 1-1/4 para' at a time daily, it seems that in the first year he had memorised a considerable part of the Quran and finally completed it the following year when he was en route to Haj. This was the time when he completed the khatam

THE RAMADAN OF HAZRAT HAJI IMDADULLAH SAHEB:

The general Ramadan habits and practice of Haji Imdadullah Saheb has been described by Maulana Thanvi in his book: ‘IMDADUL MUSHTAAQ.’ Haji Saheb is reported to have said:

“I am saying this by way of exhorting others to good works that this humble soul in his younger days never slept by night especially in Ramadan. After Maghrib, two young boys Hafiz Yusuf, the son of Hafiz Daumin Saheb and Hafiz Ahmad Hussain Saheb, my nephew, recite one and a quarter paras each for me in salaah until Esha. And after Esha two others recite for me. Thereafter another Hafiz Saheb leads me in salaah, reciting the Quran until the middle of the night and finally after that two more hafizes recite the Quran for me in tahajjud salaah. In this manner the whole night passes by.”

IMDADUL MUSHTAAO:

THE RAMADAN OF HAZRAT ABDUL RAHEEM RAIPURl SAHEB

The Ramadan of Hazrat Shah Abdul Raheem Raipuri is also described in TAZKIRA-E-KHALEEL. He was a man with tremendous love and zeal for the teaching of the Quran, for which purpose he was instrumental in the erection of numerous Quranic schools in the rural areas and in and around the district of Dehradun (Northern India).

He had great love for the recitation of the Quran. He was himself a hafiz and it was one of his general habits to spend practically the whole of the night in tilawat. Of the whole twenty-four hours of the day it was hardly ever that he slept for one hour during the night. He loved solitude and felt depressed at the presence of people in his company as it robbed him of the opportunity of tilawat. The time between Asr and Maghrib was set aside for meeting the public (as was the time from 9 to 10 in the morning).

Apart from these times, except if it was for a special necessity, he did not meet anyone. He generally kept the door of his room closed and enjoyed his solitude when he was in contact and communication with his Lord and Master alone.

As far as his diet is concerned he was a man who ate very simply and so little but in Ramadaan he ate even less. So ascetic was his life that onlookers felt pity for him in view of his heavy spiritual exertion. During Ramadaan even the majlis gatherings in the morning and the afternoon after Asr were cancelled. At sehri time he hardly consumed a cup of tea and a piece of roti.

Initially Hazrat used to perform and lead taraweeh himself. He would finish it at about 2.30 a.m. Later his body became so weak that instead of being a reciter, he was forced to become a listener. Apart from his own recitations, he also used to listen to the Quran recited three or four times over.

Because Ramadan was a time when he remained awake throughout the night and because his main activity at this time was tilawat, the coming and going of visitors was suspended during Ramadan.

(In spite of what was said above, the fact of the matter is that the coming and going of visitors was in fact greatly increased during Ramadan. But there was no arrangement as before for meeting Hazrat and for conversation. Those who came to visit were merely allowed to see him as he proceeded to and from his house to the Mosque without direct contact or conversation) (Zakarya)

Even his office was closed in Ramadan for the whole month (except for very rare urgent cases). Any letter arriving at that time would only be read to him and he answered after Eid. Hazrat was a man who was continuously busy with zikrullah. This was his actual spiritual food. It was through this zikr that he received that inner and physical strength, which no medicine can provide.

As has already been said, Ramadan was a time when numerous visitors came along without the opportunity of meeting him directly. Many were sincere seekers after the true spiritual life. Being people who loved him, they had to confine themselves to seeing him as he came and went to the mosque. As for those on whom he had directed his spiritual attentions, and were in need thereof, longing for it, this was a trying time as they felt deprived.

In ‘AAP BETI’ while discussing the ‘Declaration of Allah’s favours’, I wrote:

“During the last Ramadan of the life of my father, I desired to spend Ramadan 1334 H with Hazrat Raipuri (and wrote to him.) Hazrat wrote back: ‘In Ramadan I do not go anywhere and I do not meet anyone. Please remain where you are and continue your good works there.”

Thereafter I asked for permission to come to him during the last ten days. The reply is quoted in ‘AAP BETI’.

“The same reason that I had for not giving permission for you to be here at the beginning of Ramadan, prevails at the end of Ramadan. But it seems, you and your father are exerting force upon me, and if so, what is there that poor ones like myself can do? This seems like mere coercion from you. I have already given my reply. Further, whatever zikr Hazrat Moulana had commanded, continue with that.”

On reading this letter my late father said:

“If you go there, Hazrat’s solitude will be interfered with and he will have to worry about your food, drink etc. so do not worry him and put him into difficulty.

THE RAMADAN OF SHAlKHUL HIND MAULANA MAHMOODUL HASAN SAHEB:

A few words have already been mentioned in “FADAA-IL-RAMADAN” about the Ramadan practices of Hazrat Shaikhul-Hind. Hazrat Shaikhul-Islam Maulana Hussain Ahmad Madani writes in his book “SAFARANAMA-E-ASEER MALTA” (Travels of the prisoner of Malta):

“Because of the fact that Ramadan in Taaif (Saudi Arabia) was a time of great unrest and upheavals, people could not obtain the necessary foodstuffs they needed and neither could they perform the taraweeh salaah in the mosques. The masjid of Hazrat Sayyiduna Ibn Abbaas is the largest masjid in the area and even there too taraweeh was performed from “Alam tara kayfa”. Even then too very few people attended, while the rest either prayed in their local mosques or at home.

All this was because bullets were flying around at all times. Initially Maulana also performed his salaah in the Masjid of Ibn Abbas, but because the road leading to it was one where a lot of firing took place, it became increasingly more dangerous to go there. Then also it so happened that just after Maghrib salaah, while they were still performing nafl salaah, the Bedouins launched an attack on the Turkish soldiers on the roof and at the doors and minarets of the masjid. The people in the masjid had to hide in the corners of the masjid as bullets were raining everywhere for quite a long time. No taraweeh was performed. Only a few people performed their Esha salaah when there was a lull in the shooting.

Thereafter some of Hazrat’s friends and attendants insisted that he should not continue going to the masjid, but should instead attend the masjid nearest to where he resided. This is what he subsequently did for his fard salaahs. At that time there too taraweeh was only performed from “Alam tara kayfa”, but Maulana remained in the masjid until sehri time performing nafl salaah. Maulana Uzair Ghul Saheb and myself also remained busy with nafl salaah. As it was summer time sehri was quite early.

Then, on returning, some food was prepared, which consisted mainly of sweetened rice. No sugar was available and honey was used to sweeten the rice and tea. Most of the time rice was cooked without any meat. Even rice was extremely difficult to obtain in Taaif. A piece of roti, which normally cost one anna, was sold for about eight annas. Fortunately a trader from Delhi, the late Janab Haroon Saheb, had sent a present of some rice, which was of a very high quality and proved to be very useful. During that period of about two months, we spent about ten or twelve pounds.”

ASEER-E-MALTA:

Maulana Sayed Asghar Hussain Saheb writes in “SAWANIH SHAIKHUL HIND” Ramadan was a very special time for Hazrat Shaikhul Hind, during which he remained in ibadat day and night. He never busied himself with anything else. During the day he did relax a bit, but the major part of the night was spent in listening to the Quran in salaah. (Hazrat Shaikhul Hind was not a hafiz). A few hafizes were appointed to recite to him in salaah. If they were from somewhere else out of town, arrangements were made for their boarding and lodging as well as their expenses. Sometimes he even insisted that the late Moulana Hafiz Ahmad, the Rector of Darul Uloom, Deoband, recite the whole Quran for him a few times. Sometimes he made Hafiz Anwarul-Haq, with whom he had a close relationship, recite to him as he followed in salaah. At other times his younger brother, Moulvi Muhammad Hussain did the reciting. Sometimes his nephew, Moulvi Mohammad Haneef recited and during the latter part of his life it was mostly Moulvi Kifayatullah.

After taraweeh he normally sat down and talked to his visitors and friends on some points of knowledge and the achievements and spiritual advancement of the saintly Elders. Thereafter it was his habit to relax for a few minutes.

Thereafter it would be time for the hafizes to recite about two to four paras, after which they would go to rest. But Hazrat would not go to rest, as another Hafiz would come forward to recite their paras and move off.

The reciters changed while for hours the Shaikh remained standing to listen to them in salaah, sometimes right through the night until sehri.

Sometimes he performed his salaah in the masjid, and then returned home for taraweeh with a jama’at of friends and attendants. In this manner two or four or six or even ten paras were recited in one night. On finishing taraweeh, some hafizes would come forward to commence nafl salaah and the pleasure of listening to the Quran being recited would continue throughout the night. When because of the length of time spent in standing in salaah, his feet became swollen; attendants would feel sorrow and anxiety, while Hazrat himself would rejoice because of the fact that he had been able to follow the practice of Rasulullah (SAW) whose feet became swollen under similar circumstances.

Once during Ramadan, due to little food, little sleep and long standing in salaah, he became very weak and his feet badly swollen, but still he could not rest until he could hear the Quran recited profusely. The women in the house became so worried that they begged Moulvi Kifayatullah to make some excuse and recite much less than normal. Moulvi Saheb recited only a little and complained of some ailment or other. Hazrat used to be very conscious of the comfort of others and in this case immediately agreed that he be let off.

Hafiz Saheb went into his room to sleep. A short while later, Hafiz Saheb felt someone having quietly entered the room, busy pressing his legs! When he woke up fully, he discovered that it was Hazrat Shaikhul Hind himself. He felt extremely ashamed and embarrassed, jumped up and tried to avoid being treated so kindly. Moulana told him: “No Bhai, there is no harm. After all you are not feeling well. This will give you some comfort.”

SAWANIH SHAIKHUL HIND:

In another place Sayed Saheb writes:

“After taraweeh in Ramadan he came into the precincts o' Darul Uloom during those blessed night. Both the students and teachers gathered to listen to words of spiritual wisdom. More than half the night passed in this. Alas! Who would have thought that this was the last time and that his final departure was near at hand?”

THE RAMADAN OF HAKEEMUL UMMAT MAULANA ASHRAF ALI THANVI:

Even at the time when I was writing “VIRTUES OF RAMADAN” I tried to acquire through friends the information of how Hazrat Thanvi spent his Ramadan. I consider it my ill fortune that I could never spend Ramadan in Hazrat Thanwi’s company.

During Hazrat Thanwi's lifetime I wrote a letter to brother Khwaja Azizul Hasan Saheb, which is quoted in AAP BETI as well as in this booklet, where I discussed the Ramadan of Hazrat Saharanpuri. And even now while I write this, I have asked various persons, who had spent some part of Ramadan or all of it in Hazrat’s company, but to date I have not been fortunate enough to obtain this information. However in “MA’MOOLAAT ASHRAFIA ” this article appeared:

“During Ramadan Hazrat himself used to recite the Quran in taraweeh. Without any good reason as an excuse he never left it. He used to recite l-1/4 paras per night up to the first half of Ramadan and then one para per night, finishing a khatam on the 27th night.

The beauty of Hazrat’s recitation could he fully appreciated by listening to him. He recited with 'tarteel’, which is normally found in the recitation of the ordinary salaahs. If for some reason or other he did recite fast, it was still done with full consideration for the correctness of the pronunciation of ‘huroof’ in the same manner as if he was reciting slowly. As far as his consideration for ‘waqafs’ and tuning were concerned, this was definitely such as most readers do not have. His memory was good and it was only very seldom that he ever became confused by ‘mutashaabihaat’.

His relationship with the Quran was such that one got the impression as if he was reciting with the Quran open in front of him. If ever, he was asked where such-and-such a verse was, he would immediately reply correctly.

While in Kanpur, so many people came for taraweeh behind him that those who came to perform Maghrib and only returned to the mosque after having gone home to eat something could not find place inside the mosque. So great was the crowd that there was difficulty in performing the sajdah-e-tilawat. Because of not knowing what was going on, there was danger that the salaah of some musallis became spoiled. For this reason he once acted upon the mas’alah, that if shortly after reciting the sajdah, one goes into ruku, then the sajdah-e-tilawat would be considered to have been performed together with the sujood of the salaah. In any case in spite of Hazrat’s comfortable style of recitation, his salaah was not unduly longer than the salaah of others.

During Ramadan Hazrat generally performed iftar in the Madressa together with his guests. Azaan used to be called at the first correct moment of Maghrib. Iftar was then performed without haste and after rinsing the mouth and washing the hands, the salaah was performed without any rush. So much time was allowed to pass between azaan and the salaah that if anyone wished to perform his wudoo comfortably, he would still not miss the first takbeer. The people living in the vicinity of the mosque could perform their iftar at home and still come to the mosque to join the salaah at the first takbeer.

After having performed Maghrib salaah together with the ‘wazeefas’ according to his normal practice, he ate his evening meal. Then near the time for Esha he would rise. Taraweeh was performed at a comfortable pace. In the rest periods in between every four raka-’ahs (‘tarweehas’) he recited the sunnat zikr. The length of the ruku and the sujood in taraweeh was of the same length as during the other salaahs. During tahajjud Hazrat sometimes recited audibly and sometimes softly.

If during I’tikaaf he was performing tahajjud prayers and some persons happened to join him, he did not prohibit them. On the other hand he never made special arrangements with special announcements of Tahajjud being performed with jama’at. In fact, once I saw that when he woke up late for Tahajjud, he recited the stipulated amount in two raka-ahs and then said: "Go and eat your sehri, and if thereafter there is still time left, complete your Tahajjud."

After Tahajjud, he normally rested until Fajr. After Fajr, the normal activities of the day began. He sometimes performed I’tikaaf, sometimes for the full ten days and sometimes for three days. While in I’tikaaf his writing activities continued as before. For example, the book 'Qasdus Sabeel' was written within eight days in I’tikaaf, another book-'AI Futooh Feema Yata 'Allaqu Bir Rooh' was also written during those days together with 'Qasdus Sabeel'.

Once I (Hakeem Muhammad Mustafa) visited Thana Bhavan on the 28th of Ramadan. I reckoned that the khatam would have been finished by then, as that was the general practice in most Mosques that it finished on the evening of the 27th. There appeared to be no special changes in the Mosque from what is normal. Hazrat started reciting from 'Wadduhaa" in Taraweeh which gave me the impression that Khatam was to be on that night as he always started from there on the khatam night. When he recited 'Bismillah.' at the beginning of 'Iqra' I knew for certain that it was to be khatam and so it was, then after the khatam, dua was made and in the dua there was no extra dua longer than normal. In the Mosque was one lamp burning, the same as burnt daily, no other. Most definitely were there more people, not more lights or sweetmeats. A certain person sought permission to distribute sweetmeats, but Hazrat refused saying: "Not today, but if you so wish, you may do so tomorrow." On this night, Hazrat recited the first part of Surah Baqarah until muflihoon at the end of his khatam.

Ma'moolaat Ashrafiyya:

In 'Husnul Aziz' Vol. 1, regarding the sayings of the saints in Ramadan 1334 Hijri, Hazrat Thanvi (Rahmatullah Alayh) himself writes, while switching his political discussion to one of preaching:

"During that time, the month of Ramadan with all its innumerable blessings dawned upon us. This is a time when usually one's relationship and meetings with others are limited to a minimum. But for me this was especially the case and as a result of ill health, the Juma lectures for the whole month had been entrusted to someone else.

For Taraweeh Salaah too, someone else has been appointed. And unlike in the past, no teaching of any new class has been started. Even in zikr and teachings a postponement has been declared, which was also the case last year. Hence, this Ramadan has been one without any contacts and meetings. Therefore, for the sake of implementing this resolution, this month has been most suitable. Thus, in the name of Allah I exchange the ways of political involvement towards ways of preaching, seeking help from Allah in this endeavour..."

Thereafter Hazrat Thanvi (Rahmatullah Alayh) writes thus:

"At iftar time you should eat very little so that at sehri time you will be able to eat with a sound appetite... If I eat any extra things like mangoes, etc., I do so after Taraweeh so that I do not feel any heaviness and difficulty in Taraweeh. After all, during Ramadan some extra delicacies are definitely put in front of you. Someone will bring mangoes, another will bring some other fruit and even at home some extra things are prepared. Even the hadith says:

"It is the month wherein the rizq of a believer is greatly increased... "

For me there are no extra Ibadat in Ramadan. Otherwise there will be confusion in my time schedule. In these times all other Ibadat are of less significance in the face of Fasting and Taraweeh. It is as a result of my own lack of courage and resourcefulness that I say this by way of excuse that all other Ibadat are faded in the face of Taraweeh and Fasting, as if the full blessings of Ramadan are still obtainable by me through these two. Having listened to the Quran recited from Qari Saheb, I proceed home to lead the ladies of the household for four rakaats, reciting the Quran to them. Thereafter, I lie down for a while till twelve o'clock. Then I wake up at half past two for sehri, where after, normally I do not sleep until Fajr time."

Hazrat always had great difficulty in falling asleep. Sometimes it did happen that he fell asleep at that time and sometimes not. He always used to complain about this, but even if he did not fall asleep he went to lie down for about two hours. He himself says:

"In this way I call it sleep but if I should really speak the truth, I may take the courage and say that I am awake the whole night apart from two hours while I sit and read a bit. But perhaps the reason for not having that courage is this that my nafs will not be able to boast that I have stayed awake the whole night."

When someone asked him whether the fact that extra Ibadat is being performed in Ramadan, is not contrary to the generally accepted view that one should be constant (in the same) ibadat, while being punctual therein, he replied:

"Should one increase his normal actions in Ibadat in Ramadan, it will not be contrary to the order of constancy (but with regularity), because in the first place, the intention is not made to be constant in that (increased form). The hadith teaches us that Rasulullah Sallallahu Alayhi Wasallam himself increased his devotions during Ramadan."

ANFAAS EESA:

In one place, Moulvi Hakeem Muhammad Yusuf Binnory (Rahmatullah Alayh) writes:

"During this year 1337 Hijri, I stayed in Thana Bhavan and in Ramadan from the first night to the last, I joined the Taraweeh jama’at. Hazrat Thanvi (Rahmatullah Alayh) was a man who followed the Sunnat in every aspect; I would like to sketch the Taraweeh behind him so that those who may read this will be able to follow the Sunnat.

At Hazrat's place the azaan for Esha was called one hour and forty minutes after the setting of the sun. The jama’at commenced a quarter of an hour later. No long qiraa’t was recited during the Fard Salaam. Often it was "Watteeni" or "Alam tara kayfa" that was recited. In the Taraweeh the qiraa’t was quite longer, but every letter was correctly pronounced with full consideration for 'izhaar' and 'ikhfa' etc. Initially, he recited one and a quarter paras per night and thereafter lessened the amount, finishing on the 27th night. For all the prayers of Esha, Taraweeh and Witr a period of one and a half hours elapsed or something less than that. During every resting period (tarweeha) after every four raka-ahs he recited Salawaat twenty five times in a soft audible voice. I once asked him about this zikr in the tarweehas and he replied:

"There is no fixed form of zikr in the tarweehas from the side of the Shariah. I recite Salawaat on Rasulullah Sallallahu Alayhi Wasallam because in my opinion that is good and I recited it twenty five times so that if someone has to depart to do some necessary thing, like drinking water, he will be able to rejoin the Salaah before we restart."

After Taraweeh Hazrat made dua and then performed Witr. In the case of a Sajdah-e-tilawat Hazrat sometimes performed sujood and sometimes ruku. At the time of reciting Surah 'Iqra' he recited 'Bismillah' loudly and 'Qul huwallahu ahad' was recited only once. A person asked him about not reciting 'Qul huwallahu ahad' thrice and he replied: "The practice of reciting 'Qul huwallahu ahad' thrice is considered by some Ulema to be bid’ at and according to other it is permissible. Hence it is wrong to consider it to be 'mustahab'. Furthermore, the practice and custom of reciting it thrice has become a mere meaningless custom. A further discussion on this takes places somewhere else. In the hadith, we have a saying that Surah 'Qul huwallahu ahad' is equal to one third of the Quran and it does not say that it must be recited three times. Hazrat Shah Mohammad Is-haq Saheb has a fine answer for this. He says: "The hadith says that reciting 'Qul huwallahu ahad' gives one the reward of a third of the Quran. Reciting it three times gives us the reward of three thirds. But this does not mean that one will receive the reward for the whole Quran. It is just like someone reciting ten paras three times over. It is clearly understood that this recitation of the same ten paras three times over cannot be said to give the reward for the whole Quran."

After Taraweeh Hazrat usually left for home in accordance with his fixed habit.

There was never any increase in the number of lights or lamps in the Mosque neither were there any sweetmeats. After the khatam, Taraweeh for the last couple of nights was started first from 'Waaduha’ till the end, then from 'Alam tara kayfa', and on the last night from 'Amma yata saa-aloon’ till about the middle of the last para."

Thanks and praise be to Allah! In these we managed to acquire the knowledge of many habits of Hazrat Thanvi (Rahmatullah Alayh) during Ramadan. Allow me to write down one more incident, which too has already been mentioned in 'AAP BETI'.

The relationship between my father and Hazrat Thanvi (Rahmatullah Alayh) was one of informality and close friendship between contemporaries. My father could from time to time relate interesting incidents concerning Hazrat Thanvi (Rahmatullah Alayh). Once during Ramadan he was the guest of Hazrat, and while he was there, he asked him: "At what time do you make iftar?" Hazrat replied, "After the stipulated time for iftar, I wait about three or four minutes till my heart is certain that the time is indeed in."

At that time special consideration was given for my father, who would look at his watch, and then check the skies time and again. Then, when he was certain of the time, he began eating together with his following saying: "You may continue to wait till your heart is certain."

In the meantime Hazrat Thanvi (Rahmatullah Alayh) and his attendants continued to wait and after a few minutes Hazrat said: "It seems that for as long as you are here, my heart will not be certain (and I will follow your view)."

After Taraweeh Hazrat Thanvi (Rahmatullah Alayh) asked: "What is your habit regarding the eating of sehri?"

My father answered: "I finished sehri so late that on finishing, I wonder whether my fast for the day is correct or not." (This is mere exaggeration because he normally finished eating sehri three or four minutes before Fajr).

Hazrat Thanvi (Rahmatullah Alayh) answered: "It is my habit to finish about one hour before Fajr."

Then my father said: "Well in that case you may eat at your own time and I will eat sehri at my time. It is not in me to fast for a day and a half."

Hazrat Thanvi (Rahmatullah Alayh) answered: "That will not do. If we are to eat we shall eat together. We will do this: One day you can carry the burden by eating at my time and the next day I will eat at your specified time."

The compromise was finally reached that sehri started about three quarters of and hour before Fajr, taking about fifteen to twenty minutes over the meal so that they finished about half and hour before Fajr.

AAP BETI No 4:

When I had written so far, the nazim of our Madressa Maulana al-Haaj Muhammad Asadullah Sahib sent me a note saying: "Regarding the question which you had sent to Khwaja Saheb, here are the answers as far as my knowledge goes.

No.6. Hazrat used to perform iftar together with the guests present.

No.8. As far as I can remember there was no change in his nafl Salaat as far as number and the kind thereof was concerned, after Maghrib.

No.9. He performed some rakaats and then did the rest while sitting down once asked him why he does so, sitting down, and he replied: "So that I do not get filled with pride and vanity and so that I do not let the fans continue to be waved."

Then I asked: "Why are the fan not waved in Salaam?" He replied: “I do not like it during Ibadat."

No.18. As regards the performing of Fajr at the onset of the greyness (isfaa there was no difference in Ramadan and out of it.)

No.21. In my knowledge Hazrat never made daur before performing Taraweeh Salaat.

No.22 According to my knowledge Hazrat most of the time made tilawat frat the Quran. He knew the Quran very well by heart. I have only seen two persons who knew the Quran to such an extent. One was Hazrat Maulana Thanvi (Rahmatullah Alayh) and the other was Qari Abdul Haq Saheb.

Once Hazrat said: “My special customs and habits in Ramadan are the same for other times. According to some people there are special habits at he time of iftar. For example, they will break the fast with dates and zam-zam. As for my habit at iftar time, I eat whatever is at hand, whether it be dates, zam-zam or hot water or guavas.”

IFAADAAT YOMIYA:

Having written so far, I received two letters from Moulana Zuhoorul-Hasan Saheb of Thana Bhavan to whom I had written previously requesting to be informed of Hazrat’s Ramadan habits. He also sent a message asking that his observations be added to the description of the customary habits of the elders. In the first letter dated 16th Jamad Thani he stated that because of the fact that I had written to him care of his son Moulvi Najmul-Hasan, who is a student at Mazahirul-Uloom, he is also replying care of his son:

“Dearly beloved Najmul Hasan,

The letter sent care of yourself by Hazrat Shaikhul Hadith had been received. You know that I only come home for a few hours at 10 or 11 o’clock in the morning and have to return before Asr. Therefore I am deprived of meeting Hazrat Shaikhul Hadith because the time when I am able to meet him is not his time for meeting people. Anyway I will try one of these days to remain for the night.

My memory is quite weak so that I am unable to report something word for word. What I am to relate here refers to Ramadaan 1349 H. I remember the letter sent to Khwaajah Saheb. At that time Hazrat referred to it in quite a few ‘malfoozaat’ in various ways. The uttering of his, which I wish to relate and which I remember quite vividly is this: He said:

“The customary habits which we are commanded to follow and implement in our lives, are those of the prophets. The habits of any ‘Ummati’ is not obligatory to follow. In fact the practice of noting them down and gathering them can from certain points of view be detrimental. Therefore to he on the search for them is not advisable. In gathering them and noting them down, there is one great potential evil. One of two things may happen. The deeds of the reader may be more or less than that of the Shaikh. If his deeds are more than that of the Sheikh, he may be discouraged from increasing his acts of righteousness. He may reason that if the acts of this Sheikh are so few - fewer than mine - why should we break and burden ourselves to do so much? And if the reader’s acts are less than that of the Shaikh, it is possible that his courage will leave him (and he may not try to emulate the Shaikh).”

Hazrat also once said:

“What is so wonderful about what I do? My acts in and out of Ramadan are both the same. All my time is taken up by work and for this reason I do not find any extra time to do anything extra. I remain busy in and out of Ramadan with the same works.”

In future if anything else should come to mind or any other uttering of Hazrat be remembered, I will also inform you.

Wassalaam.”

Thereafter I received another letter from Moulana Zuhoorul-Hasan in connection with this subject. He wrote. “Once on discussing the non-advisability of noting down the habits of the elders, Moulana said:

“Because of the shortcomings in their understanding the general public look at the acts of the saintly ones, their staying awake by night, their zikr, tilawat as well as the amounts and then they make these amounts of good works the criterion for judging the saintliness of the Elders. And thereby they place the Elders in ranks according to the quantity of the righteous deeds mentioned. When they see many such acts, they judge the doers thereof as being men of higher rank than those in whom they see less. And as a result of thus passing judgement on the Elders, they make themselves guilty of degrading the saintly ones. These so-called judges are completely ignorant of true inner qualities of deeds and ignore their great services to deen. They overlook the fact that these people are so busy with the fard ‘kifaaya’ of reforming the lives of people that they do not find the necessary time for increased zikr, tilawat and nightly spiritual vigils. And through their own established criteria they wrongly degrade such elevated persons from their lofty ranks with the results that these critics do themselves the disfavour by destroying their chances of success in the hereafter.”

Once Hazrat Thanvi also said:

“To remain in tilawat and zikr after Fajr until ‘Ishraq’ and then to perform the salaah of ‘Ishraq’ brings the reward of one Haj and 'Umrah’. It is however possible that the reward for some acts may be even more. My feeling is that to take a walk at that time with the niyyat of preparing yourself with bodily strength for jihad according to the verse

‘And Prepare for them what you can of Strength...’ is an act of greater reward.

Thus it was Hazrat’s customary habit to take a walk of about two miles daily after Fajr salaah. During this time he also recited about one manzil of the Quran as well as one manzil from ‘MUNAAJAATE MAQBOOL.’ Then he performed Salatul Ishraq. Because of the fact that this tilawat was done with deep understanding and pondering, he found the answers to many questions put to him for fatwas and answers on ‘tasawwuf’. Many questions were thus solved, which during the walk he noted down with a pencil on paper. On arrival at home these were properly written down.

Outwardly this appeared to be a walk unconnected with zikrullah, wirds and wazeefas. But it was in fact an ‘ilmi’ and ‘islahi’ service, so much more higher than any ordinary recitation of ‘wazeefas.

On the way from the ‘khanqah’ to his house he had the habit of exchanging pleasant talk with children, talking to them in their language, and drawing conclusions from their answers. Arriving at home, he executed the rights due to household members by talking to them in friendly and relaxing terms. Should any ladies be around as guests, he listened to them and gave ‘islahi’ advice by way of replies. It would have appeared that his whole life was one attached to worldly affairs, while in fact; it was an act of reforming. This is why his acts were so much higher than mere recitations of ‘wirds’ and wazeefas.

If the general public were unaware of the depth and reality of Hazrat’s deeds, then it is their lack of understanding. If you intend to print the details of the customary acts of the Elders for the reasons mentioned by you, you should also mention these few statements by Maulana Thanvi. Then the possibility of those defects becoming a reality will be eradicated and minimized, while the other side of the picture will appear before them. Otherwise, you have the right to decide as you wish

Wassalaam. ZUHOORUL HASAN. 18th Jamadul Thani.

Now we have had the customary habits of Maulana Thanvi as described in ‘MAAMOOLAAT-E-ASHRAFIYYA’ and ‘HUSNUL AZIZ’ etc. The fact that Maulana was at all times engrossed in activities uncovering and spreading knowledge as pointed out by Maulana Zuhoorul Hasan Saheb is very important indeed. Who can doubt that to be busy with such activities is so much more rewarding than the recitation of ‘wazeefas’? Perhaps I have already mentioned how Hazrat Saharanpuri, while compiling BAZAL MAJHOOD even remained busy with this work while in I’tikaaf with his books for research being brought into the mosque. The reason for mentioning the various activities of various Elders during Ramadan is this that people of various tastes and appetites may find guidance from the acts of those Elders with whom they have a likeness and taste

The beauty and perfection of a bouquet of flowers lies in the fact that it is made up of various types of flowers. Should the bouquet consist of only one type of flowers, it can never be considered a bouquet of perfection. I have also written in my previous book - ‘FADAA-IL-RAMADAN’ that in the case of my late spiritual guide and mentor, Maulana Khalil Ahmad Saharanpuri, there was no great difference between his activities during Ramadan and out of Ramadan. I also wrote:

“The customary habits of the Elders are not mentioned that one may just read about them casually or that some remark of admiration or appreciation be made, but that out of one’s own heart, courage be taken to follow their footsteps, and that to the best of one’s ability one should try to emulate and imitate them, thereby to surpass others.”

My own opinion about my Elders is not that I have great faith in them alone but rather this that while Rasulullah (SAW) is the complete embodiment of perfect human qualities, these Elders in their words and deeds were the very personification of the verse of poetry “You are indeed the wings of the various perfect qualities of the Rasool (SAW).

I have already also stated that I look upon my Elders as the sun and the full moons of hidayat in the same way as I wrote in ‘Khawan Khaleel’ regarding Moulana Hakeemul Ummat

“These are the ones, whose sleep is more virtuous than worship,

Their righteousness is the pride of Muslims.

It is fitting to their rank that they are heirs to the Prophet

And theirs is the responsibility of custodians of Islam.

Of this world they are, yet disconnected therefrom,

Like a swimmer in the ocean, whose clothes remain dry.

When in solitude they sit, they feel the joy of pleasant Company.

When the scholars join their company,

In respect they remain silent.”

I have also written about my Elders in these terms:

“These indeed are my fathers!

Can the earth ever bring forth the like of them?

When you shall bring together all of us?

O Counter of all creation!

O Lord, what wonderful types you have created!

That each one, instead of their hands being kissed,

Indeed their feet are worthy of kisses!

The second part of this verse was added by our Madressa’s Nazim,

Maulana As-adullah Sahib and l liked it very much. I say again: Like

the flower, contained in a bouquet, each one has its own beauty and

splendour, but the bouquet will only reach perfection when all the

various colours, fragrances and forms are blended.

THE RAMADAN OF SHAIKHUL-ISLAM MAULANA MADANI:

The Ramadan of 1365 H spent by Shaikhul-Islam, Maulana Hussain Ahmad Madani in Sylhet has been related in great detail by Maulana Abdul Hameed A’zami in a special book. It contains much detail but I intend reproducing it here in concise form.

Of all the Ramadan activities of all our Elders no one’s Ramadan has ever been written about with such detail. For this reason I felt that Maulana Madani’s story should be told in full.

Maulana A’zami writes:

“Maulana Madani resided at the residence of the late Inspector Abdul Sattar Saheb and performed his daily prayers in the Main Masjid in Naya Sarak, which was situated about two furlongs away. It was here that a very large number of guests and friends gathered to spend Ramadan with him.

Because it was Hazrat’s intention to remain in Sylhet for the full duration of Ramadan, he was no ‘musafir’ and as such he himself' led the daily prayers. After Zuhr he blew upon the numerous bottles of water placed all around the musallah for that purpose. Then he took out the many pleas and letters of questions, which had been placed under the musallah up to Zuhr time. On reading each one, he then would call the writer thereof to him and do for him whatever he could. Sometimes it would be the writing out of a ‘ta’wiz’. If there were ones who desired to enter into ‘bai-’at’ with him, he would gather them all in one corner of the mosque, and after having given attention to all the other requests, he would initiate them into bai-’at. After a few words of advice and encouragement he then returned to his residence.

When Hazrat returned from the mosque, he sometimes lay down for a while to rest; otherwise he busied himself with tilawat. If some of his mail had not been fully attended to previously, he busied himself with that. It was also at this time that meetings by special appointments with him took place.

All this usually continued until Asr salaah when Hazrat, after the necessary preparations would once again leave for the mosque. Immediately after Asr salaah Hazrat made ‘daur’ with Maulana Abdul Jaleel Saheb, a lecturer at Darul Uloom Deoband. It was done in such a manner that Hazrat would first recite a quarter para, which Maulana Abdul Jaleel would then repeat. If the ‘daur’ finished before Maghrib, Hazrat remained in meditation (muraqabah) until Maghrib, while the other visitors, and attendants remained busy with zikrullah.

For iftar there was generally dates and zam-zam plus fruits like pears, pomegranates, guavas, mangoes, coconut-water, paw-paws and rice as well as sweetened rice; even some fried eggs. However there never were the customary iftar foods of India like chana etc. I was under the impression that perhaps here they did not have the custom of eating chana etc at iftar time, but on investigating, found that the custom did in fact exist, except that people here considered those things to be of a lowly nature and inferior. And to place such things on Hazrat’s table sounded insulting to him in their eyes.

In any case, in spite of all these things in front of him, Hazrat’s iftar was of a very short duration. At the time of iftar there was always a scene of hustle and bustle, pleasure and happiness around him, but Hazrat himself generally was quiet and in deep thought. ("For the fasting one there are two joys...”

The place for iftar was very near the mosque, but so absorbed was he in thought and meditation, that at the time of iftar he had to be informed of the azaan, having already been called out.

(On many occasions of my visits to Deoband I have also seen this condition of Hazrat. People in his immediate presence will be busy, loudly discussing some political issue with raised voices and a lot of noise and Hazrat will remain silent until all of a sudden he will exclaim: “Aye-Aye!” From that I will deduce that he was completely unaware of what was going on around him and far away from his audience in his thoughts.)

Maulana A ’zami continues:

“Although there would be so many things in front of him, Hazrat only broke his fast with dates and zam-zam, where after he partook of a piece of fruit and drank some coconut-water. This was followed with a cup of tea. He always remained seated till the rest of the jama’at had finished eating, perhaps sometimes making one or two light-hearted comments. Iftar lasted from eight to ten minutes. Then Hazrat led the salaah, which was performed concisely. Afterwards he busied himself with two very long raka-’ahs of nafl salaah over which he took about half an hour. This in turn was followed by a long dua, in which the whole congregation joined.

If someone had invited him to a meal, he proceeded to the house of the host; otherwise he returned to his place of residence. For the evening meal two table clothes were laid down - one for Hazrat and his attendants and followers who were used to eating roti (bread) and one for those guests, whose habit was to eat rice. Among those of his own party who also ate rice were his sons: Maulana As’a Saheb and Moulana Arshad and Rayhana. Hazrat used to say light-heartedly,

“I also have two Bengalis in my family. Give them some rice too.”

Usually various kinds of rice were placed before them because the vast majority of the guests were Bengalis, whose staple food was rice. They know about ‘pratha’ (roti prepared with ghee) but are unacquainted with ‘chapati’ (thin dry roti) and no one among them knows how to prepare it. Together with some meat, it was almost a necessity that some sweetmeat also be available. Apart from ‘Shahi tukre, halwa, there were paw-paws and these dishes were so immaculately prepared, that people from here will find difficulty in recognising it as being Bengali prepared... Although this is a land of abundant fish, I do not know why fish was not placed before us. A new type of food made from bamboo was also placed before us. On investigation, I discovered that their bamboo trees produce a ‘gaunpa’ from which the dish is prepared.

As is the case in Deoband and as is the Arab custom, a large round plate of curry was placed in front of Hazrat on the tablecloth with the guests sitting in a circle around it. A number of warm roti kept in a cloth was kept by his side and as was needed, he distributed these among the guests. If any guest finished eating from his own dish, then Hazrat would pick it up and clean it by eating whatever was left in it. If any pieces of roti were left lying around on the tablecloth, Hazrat would without any formality or shame pick them up and eat the pieces himself. From this the rest of the gathering got the full importance (of not leaving such pieces lying around).

Hazrat had the habit of sitting flat on the ground while eating. He kept the roti in his left hand while with the other he broke off small pieces to eat (with the curry). He always started off first and finished off last. At the end he drank tea.

All these details apply to when he was invited to eat out. If however there was no invitation, Hazrat left the mosque to proceed straight to his place of residence, where the food for the evening meal would have been prepared. There too two table-clothes were spread out for those whose preference was rice and those who preferred roti. Because the meal would finish sooner, he remained seated with the guests for a while to discuss some ‘ilmi’ mas’alah or something newsworthy. Then he rested for a short while.

It is a fact that Hazrat’s special manner of Quranic recitation and his intense devotion, sincerity and humility in salaah is very well known and not only in India but also in Arabia. Thousands came from far and wide because Hazrat himself led the salaah and the taraweeh. They came from afar to follow him and listen to him in taraweeh and tahajjud. Such people remained until Fajr and then departed for their villages.” (Maulana Zakarya says: Whatever was written here about the qiraa-at of Maulana Madani and his salaah is absolutely true word for word. I must have had the good fortune of standing behind him in fard salaahs on hundreds of occasions, but I have never been able to spend Ramadan in his company. I have, however, stood behind him in fard salaahs twice - once in Ramadan of 1363 A.H when on his release from Allahabad jail, he arrived at Saharanpur on Sunday the 14th of Ramadan. At that time he left for Deoband on the next available train. He stayed there for the night only and travelled to Delhi the next day at 12 o’clock.

In that year my late uncle Maulana Ilyaas passed away on the 21st of Rajab and on arrival in Delhi he went straight to Nizamuddin for ‘taziat’ with the family, arriving there after Maghrib. At the time of taraweeh Hazrat said:

“Let him who is the Imam of this mosque lead the taraweeh salaah.”

I said to him: “Hazrat, who is there that has the courage to lead taraweeh prayer when you are present. You will have to lead the taraweeh prayers.”

After a bit of objection and refusal from him, he finally consented to lead the prayer, reciting from where he had previously ended his own recitation khatam - from the middle of the 14th para to the end of Surah Bani Israel, in twenty raka-’aha. He recited with such ease and comfort that the listeners enjoyed the pleasure thereof.

The second occasion was the very next year 1364 H when he performed the taraweeh prayers on Saharanpur station. He had just finished lecturing on Sahih Bukhari and the Khatam Bukhari took place on the 29th Sha’baan at 4 o’clock. That same day he left Deoband with his whole family arriving at Saharanpur station at about 12 o’clock the evening of the first Ramadan. Then, (while awaiting his train) he performed taraweeh at the station with a very large gathering. A large number of people from the Madressa and the town, who had by then already performed their taraweeh prayers, joined in with the niyyat of nafl. At that time he told me:

“Zakarya, come and stand near me. You will have to be the listener to correct me.”

I replied: “Hazrat, it is no easy task to correct you. There are many hafizes in this crowd. Call a good one from among them to step forward.”

Hazrat did not accept this and since that night this humble servant is proud to have been the correcting listener for that evening.

Moulvi Abdul Hameed writes further: “The crowd for taraweeh behind Maulana Madani was so big that as soon as the azaan was given, the mosque was filled to capacity, so that any arrivals thereafter could not find any place inside. A narrow lane was left among them so that Hazrat could proceed through it to the musallah. There the trustee of the mosque stood with a glass of water in his hand. This was necessary as Hazrat needed to rinse his mouth because he generally, after drinking tea, ate pan before getting into the car, which took him to the mosque.

Because of the vast crowd there used to be one or two ‘mukabbirs’, relaying his takbeers to the crowd and during the last ten days there were several of them.

In taraweeh 2-1/2 paras were recited in this manner that first Moulana Abdul Jaleel recited 1-1/4 paras in four raka-’ahs, followed by Hazrat Madani who then recited l-1/4 paras in sixteen raka-’ahs. The tarweehas were quite long. During the recitation it sometimes happened that he recited with such overwhelming ecstatic feeling, which moved the congregation visibly - such ecstacy, the pleasure of which only those who heard him can describe.

After taraweeh a long dua was made during which such crying and wailing could be heard, that the whole mosque echoed therewith. Thereafter Hazrat and his attendants drank tea and after about ten minutes, he began to lecture to the multitude of people present. Even people who had performed their taraweeh in other mosques came to listen to him. So full did the mosque become that there was not place for another soul; they even stood outside on the streets. As the voice could not reach up to there, arrangements were made for the use of a loudspeaker system.

During the course of the lecture, tea was served to the whole audience but it was all done in such silence that not a voice was heard and without anyone not receiving tea. The lecture generally had a theme of spiritual reform without any long discussion on political issues. Only here and there a few words on the politics of the day would enter the talk.

During the lecture various notes were sent forward with questions for him to answer and on hearing the questions read out to him, he replied in detail. When during the second half of Ramadan, he became a bit unwell, he let others give the lecture but he, in spite of not feeling well, remained seated till the end. At the end of the lecture, which lasted about an hour, people were allowed to come and shake hands with him. Although special arrangements were made, it still took quite a while before he reached the car to take him home.

On arrival at his residence, a light meal was served in which the whole group joined in. At about 1.30a.m this majlis ended and Hazrat went to his private room. At this time too he discussed certain matters with some close friends and attendants. Then he would sleep for about half an hour, where after he woke up for tahajjud prayers.

(The author says: “I too have seen many times how my Shaikh Maulana Khalil Ahmad Saharanpuri had complete control over his sleep. Whenever he wanted, he fell asleep and would wake up at whatever time he set himself to do so. There was no need for anyone to wake him up. In ‘AAP BETI’ I have already dealt with this in detail.”)

“When Maulana Madani had finished his toilet necessities and preparations, he proceeded to the mosque once more for tahajjud prayers. All those present and those who had come from afar would gather behind him. In Tahajjud salaah it was his habit to complete two full khatams of the Quran for the month - one by himself and one by Maulana Abdul Jaleel Saheb.

It is significant that on leaving for the mosque, Hazrat was very careful that no noise was made which would stir anyone sleeping in the house or who wanted to rest. But people woke up in any case and some even stayed awake. After the night prayers very little time was left for sehri. Hence they quickly brought him home for sehri and because of the little time available, the eaters quickly washed hands and rinsed mouths, while all the time keeping one eye on the clock and stretching their ears for the voice of the muezzin.

When Hazrat Madani had finished sehri, he lay down for a short while and then prepared for Fajr salaah. Salaah was generally performed at the greyness of dawn (isfaar), but during the last ten days when they were in I’tikaaf, it was performed at dawn finishing at isfaar. After Fajr those people who had come from far and were returning home, came forward to bid farewell and shake hands. Hazrat then returned to his residence", where one or two of his attendants pressed his body to press out the fatigue and exhaustion. His head was massaged as he lay down for his sleep.

It sometimes even happened that while sitting and talking he fell asleep. This never lasted long and soon he would wake up, perform istinja and wudoo and again busy himself with tilawat. At about ten O’clock those people would start arriving who had sought private audiences with him. If thereafter there was any time left in between, this too was spent in tilawat or in answering letters. It was at this time also that those people would be allowed to visit him with whom he had some special things to discuss. It sometimes continued up to Zuhr time and sometimes he found a few minutes in between for resting a while.

During this year he was feeling quite unwell and suffered from fever from about the middle of Ramadan. Hence his close attendants felt that for him to perform I’tikaaf would be a great obstacle. But it so happened that because of the fever troubling him, he often felt cold so that he had to wear a ‘chader’ and fans in the mosque had to be turned off. Sometimes he had to take tea in between the raka-’ahs of tahajjud. Even in this condition and in spite of the fever, he still continued to prolong the qiraa-at and qiyaam in tahajjud. Because of his ill-health tahajjud could not be performed for four nights with the result that quite a bit of the Quran in tahajjud could not be recited. This had to be made up in the last ten nights.

The crowd was quite big with the result that he could not find the time in I’tikaaf for the nightly half hour rest period as at his residence. Then also because of increase in tasks to perform he hardly found any time to rest. This also took its toll on him. But during the last ten nights the crowd was even bigger. People even stayed and slept in the streets around the mosque and thus the number of questions asked in notes sent forward after Zuhr were so much more and so also the number of those who wished to enter into ‘baiat with him. Those students of tasawwuf who wished to relate to him their spiritual condition in order to acquire words of guidance and advice also increased tremendously. The result was that numbers had to be issued to them. There was also a significant increase in the number of those who came to bid him farewell after Fajr salaah. On finishing with this, Hazrat went into his resting place in the mosque to rest for a short while.

During the night while the whole gathering was asleep, Hazrat very carefully and quietly got up and went to perform wudoo to get busy with his own customary practices of the night. The 27th night is generally believed to be the night of Laylatul-qadr. One need not even ask about the size of the crowd on this night! So many were the notes after Zuhr salaah to be answered and so numerous were the number of bottles to be ‘blown upon’ that his whole musallah was practically surrounded by them. And when after tahajjud salaah Hazrat lifted up his hands for dua, the whole masjid re-echoed with the crying voices, wailing aloud before their Maker. Hazrat himself was so affected and in such an ecstatic state, which not even those who had seen can describe.

On that night questions were asked as to the exact time of (Laylatul-qadr. I (Maulana Abdul Hameed A’zame) said:

“The time and details of Laylatul-qadr is disclosed to the true servants of Allah. I wonder on which night it fell this year.”

Hazrat replied: “In my opinion it fell on the 23rd night of Ramadan this year.”

On the evening of the 30th Ramadan the Eid moon was sighted and after Maghrib salaah Hazrat left the masjid to go to his place of residence. On this night in tahajjud salaah he made such a long qiyaam, as he had never done before during the whole month of Ramadan. On the morning of Eid at exactly half past nine Hazrat performed Eid salaah.”

THE RAMADAN OF HAZRAT SHAH ABDUL QADIR RAIPURI:

Many anecdotes concerning Maulana Shah Abdul Qadir Raipuri have already been mentioned in ‘AAP BETI’. The lifespan of Hazrat Shaikhul Islam and Maulana Raipuri happen to largely coincide with mine, and the favours of these two saintly men upon this humble soul are such that words cannot tell. Even today those who had seen them and enjoyed their company are not counted in hundreds but in thousands.

At the time when their biographies were being written, many friends insisted that I also pen down my thoughts and appreciation of them, but it so happened that my being so involved in teaching activities precluded me from doing so even after hard thinking. And now, when I am freed from such obligations, when thoughts and incidents about them and their lives come to end, tears involuntarily stream from my eyes.

Hazrat Shaikhul Islam never verbally commended that I should spend Ramadan in his company, but from certain signs of his, I got the impression that that was what he would have liked. Hazrat Raipuri, on the other hand, did not only request but actually insisted. But, unfortunately, until the time of his demise, I was unable to do so, because of my teaching and research obligations. Perhaps I have already stated in ‘AAP BETI’ that towards the end of his life the favours of Hazrat Raipuri upon me were so many, that when his death came, I was completely shattered and devastated. It was an extremely hard loss to bear.

There were times when after a day or two in his company, I sought permission to return for fear of causing harm to my lecturing on Sahih Bukhari. Then Hazrat on various occasions used to say:

“You are now worried and cry over your Bukhari lectures. So go ahead and teach. But when you are free from it one day, where will I be?”

Towards Shawwal 1374 H Hazrat Raipuri became very ill and had to be treated by doctors continuously. Hence, to facilitate his treatment, he was brought to stay in the Kangron Wali Cot," in Bahut. At the time it became my fixed routine for quite a while that after having taught Abu Dawood Shareef in the second hour in the afternoon to go straight to the bus stop. If the bus was ready to leave, I used to arrive in time to perform Asr salaah. But if there was a delay, I performed Asr at the masjid near the terminus and then departed. As I did this for quite a time, the drivers were quite acquainted with my routine and usually waited for me for about three to four minutes. I got off at Bahut, performed Asr salaah at the Kangron Wali Masjid and proceed to visit Hazrat Raipuri.

Through Allah’s grace the hearts of the drivers became so soft that on arrival at Bahut they drove so fast straight to the house where Hazrat lay (a few kilometres away) allowed me to get off and then on return, went to the terminus to let off the other passengers. These drivers were Muslims, Hindus as well as Sikhs. At times the other passengers used to complain loudly:

“Stop! We want to get off at Bahut!”

But it seemed as if the drivers never heard them. On having let me get off they said to the people:

“What will it be if you should arrive one or two minutes late. This poor Maulana has to walk a distance of one and a half miles from Bahut. Be a bit patient. (We merely do him a favour).

After arriving there in Bahut, I spent the night in Hazrat’s presence very early the next morning, after drinking a cup of tea, I took the first lorry back to Saharanpur. I have told this long story (which in fact has nothing to do with Ramadan) but, now, on remembering, tears once again stream from my eyes.

We were talking about Ramadan. I happened to spend two half Ramadans in Hazrat’s company. The first time was in Ramadan 1378 H when Hazrat was residing in Bahut House Saharanpur. At that time after having recited my para after Zuhr time, I used to go to Bahut House and return only after having performed taraweeh with Hazrat. There are many anecdotes, which I can tell about this Ramadan, but one incident was quite significant and will remain in my memory.

I had a fixed place in a corner of Hazrat’s room. May Allah reward brother Altaf well for his having actually covered up one area like in the case of those in I’tikaaf for my sitting place. My bedding and pillow remained there at all times so that at all times I could open the door nearest to my bedding and quietly go and sit down. At Asr time I used to go and pay my respects to Hazrat Raipuri, but most of the time he was unaware of my presence. One day I entered while at that time Hazrat was being given some medicine to drink.

One or two of his attendants were present. At that time I perceived such a stream of light (noor) streaming down that even one so devoid of spiritual perception as myself became intensely aware of the spiritual light descending. It seemed as if the very sun was shining in the room. For quite a long time until Asr I remained pondering over the fact that in the iftar (eating) of some people there is more spiritual blessings than in the fasting of thousands of fasting ones. That spiritual experience is something which I had never before witnessed and never afterwards. When today that scene passes through my mind’s eye, I still feel the ecstacy thereof.

It was Hazrat’s desire that he should be informed of my presence, but I stopped the attendants from doing so in order that there should be no diversion of Hazrat’ s spiritual attentions. I also remember that the contact with brother Abul Hasan Ali Nadwi commenced from that year onwards. He tells the story of his initial contact with Hazrat Raipuri in considerable detail and extreme devotion.

I also remember many other incidents which are quite noteworthy, but if I should write them all down here, it will take up at least five or six pages, which, in any case, will not be relevant to the subject of the Ramadan of the Elders. However, my heart still longs for them to be written down and Insha-Allah if a chance presents itself in future, I shall surely take the opportunity.

During that year Hazrat demanded that Shah Mas’ood Saheb should lead the taraweeh salaah, which he did with great feeling and style. He completed the full khatam on the evening of 25th Ramadan, where after for the last four days, various other persons led taraweeh. Due to the fact that at Hazrat’s place taraweeh started at the ‘awwal’ time - quite early - while Qari Muzaffar led the prayers in the Madressa Masjid a bit later, I could still return from Bahut House to join Qari Saheb for about four Raka-'ahs of nafl salaah. At that time I was very much fond of tea after taraweeh. Bread was prepared at home and some things were sent from here and there.

Maulana Abul Hasan Ali also spent the major part of Ramadan at Bahut House and so did Sufi Abdul Hameed Saheb, the nephew of Maulana Rahim Bakhsh and some others. It was the fixed routine among Hazrat’s attendants that on completing taraweeh, they came to my place for tea. They returned only about two hours later.

The second Ramadan in Hazrat’s company was the last one of his life in 1381 H. for quite a few months prior to his death he had insisted quite emphatically that I should come to him and temporarily relieve myself of my teaching of Bukhari Shareef. But how could I?

Up to then it had become my fixed routine to leave for Raipur every week after Juma salaah, even without having eaten anything. (I have already mentioned in ‘AAP BETI’ that on going to visit Maulana Mohammad (Ilyaas in Nizamuddin and Maulana Raipuri in Raipur, I stopped eating one day before because of the way in which these two holy men of great hospitality fed me at their places. They were genuinely pleased at my presence).

I used to go after Juma, stay there for two days, perform Fajr with Hazrat at first dawn and return back to Saharanpur after a cup of tea. For the month of Ramadaan it had been fixed that I was to spend half of it in Saharanpur and the second half in Raipur. I was to leave for Raipur on the 15th Ramadan. But then news reached me that Maulana Yusuf' Saheb (of Nizamuddin) was coming to me on the 7th. While waiting for him, I was delayed (as he did not arrive as expected) and only arrived in Raipur on the 17th. That was the day he finally arrived and I got in his car with him to proceed to Raipur. We had iftar with Hazrat in his majlis. Maulana Yusuf returned the' next day and I remained with Hazrat at the Khanqah for the rest of the month. I only returned to Saharanpur after Eid salaah.

During the course of that month I also had to return to Saharanpur for two days. The sight of so many countryside people from the villages travelling towards their Eidgahs on oxen-drawn carts, horse-carts etc - all of them dressed in their finest clothes, with pleasure written all over their faces, is still very fresh in my mind. The Eid salaah in the villages is performed as soon as the sun is out while in the smaller towns it is performed quite later, even up to eleven O’clock. On the way back to Saharanpur we saw thousands of villagers sitting upon ‘tangas’, horse drawn-carts, carts drawn by oxen, donkeys and mules - loaded with old people, children and young men - splendidly dressed in their best clothes and laughing with pleasure as they proceeded towards their Eidgah for the Eid salaah. What a sight that was!

In that year Moulvi Fazlur Rahman, the son of Moulvi Abdul Mannan Saheb performed the taraweeh salaah in the Bagh Masjid (the mosque in the Orchard) while Moulvi Abdul Mannan Saheb Gujranwala, performed it in the room next to the room wherein Hazrat stayed. I also performed taraweeh behind him in the latter part of Ramadan after having completed my recitation of the full Quran at home.

During that year Hazrat’s privacy and seclusion after Zuhr was very strictly observed and adhered to. Only one special attendant was allowed to remain with him at all times to see to his possible needs; otherwise no one was allowed inside.

After performing fajr salaah at the earliest time, Hazrat shook hands with departing visitors and went to sleep. Doctors had insisted that he should refrain form fasting due to his ill health. Thus at about ten o’clock within the privacy of his own room he was fed something. By that time ill health for quite a few years had weakened his system considerably - so much so that he could hardly sit up without any support. On top of that there was a clamour from Pakistan for a visit from him to that country. People had come to hear of this impending visit with the result that the crowds visiting him were very great.

A short while after having been fed something, four of his attendants picked him up and brought him out of the room on his bed so that visitors could see him and enjoy the sight of his noble person like moths around a flame. Very often at such times I too had to struggle to keep visitors from coming too near his bed. Numerous were the ones who came with the intention of entering into bai-at.

Every time he was brought out people sat until up to deep into the ‘bagh' (orchard) and Hafiz Abdul Sattar initiated them into bai-’at with Hazrat. Initially Hazrat recited ‘Bismillah’ softly, but there was no long recitation of initiation. After the ‘Bismillah’ the Kalimah ‘Tayyiba' was recited, then taubah was made of all sins, the importance of salaah inculcated and the importance of following the Sunnat advised, whereupon the bai-’at was concluded.

After Asr until Maghrib Hazrat’s bed was again left outside. For quite a number of years in this majlis a certain book, mostly dealing with travels in India and Pakistan was read. During this Ramadan Khwaja Ma’soom Saheb’s MAKTOOB was being read by Azad Saheb. The original MAKTOOBAAT are written in Persian but has been translated into Urdu by Maulana Ahmad Fareed Amrohi and the translation is that one which had been printed in AI-Furqan.

As a result of the big gathering iftar was organized in various places in the mosque and the Madressa. The iftar of those who enjoyed a special relationship with Hazrat was performed near where Hazrat lay on his bed. Thereafter Maghrib salaah was performed in the thatched-roof building while the rest of the crowd performed it in the masjid. Supper for the guests was served about half an hour later at various places. At that time from about 1338 H onwards I was not in the habit of eating supper after iftar. Even at iftar too, I merely ate some dates with zam-zam. My habit was to eat after Esha.

Moulvi Ali Mia had seen the moon in Kuwait on Sunday evening before coming away from there. In Hejaz, Damascus etc the fast started on Sunday while in India and Pakistan it started on Tuesday.

In that year the grandson of my sister led taraweeh in the Masjid of Hakeem Ayyub Saheb. Maulana Yusuf arrived in Saharanpur on the 4th Shawwal after Maghrib. On the 5th Shawwal early in the morning on arrival in Raipur Ra-oofur Rahman said:

“A very important decision awaits consultation with you and is dependant upon your opinion and advice. Please do not refuse to provide needed advice.”

I replied: “Until such time that I do not know what the nature of the consultation is, I cannot make any promises.”

He said: “Do not worry. Hazrat will himself explain the issue. But, please do not refuse to be involved.”

I again replied: “I am afraid that I cannot give any promise until I know the nature of the issue.”

Then he said: “We have prevailed upon Hafiz Abdul Aziz to agree to stay here in Raipur permanently after Hazrat. Hazrat has agreed subject to your approval.”

I replied: “I will most certainly agree with that. In fact, that is my own expressed desire.”

Soon afterwards I was called into Hazrat’s presence. Three of us that is Hazrat, Ra-oofur Rahman and myself discussed the matter for quite a while.

(Some people refuse to accept that such a consultation did actually take place, but it is not for me at this time to disclose intimate details of the confidential consultations.)

Anyway, soon afterwards Hafiz Saheb was called into the meeting and I said to him: "Hafiz Saheb, it is Hazrat’s desire and my wish also that in future you should remain here permanently after Hazrat departs. But you are a man of numerous responsibilities and duties, which judging outwardly, seem very difficult for you to leave.”

Hafiz Saheb was quite moved by our wish. He replied: “After such an order from two personalities like yourselves, how can I ever refuse?”

I said to him" “Think it over carefully."

Thereafter, having taken an undertaking and promise from him, he and Ra-oofur Rahman left and I said to Hazrat:

“Shall I make the announcement of the appointment of Hafiz Saheb when we sit down to eat?”

Hazrat gave permission. Meanwhile the tablecloths were being spread out. After everyone had sat down to eat, I first of all called the Elders of Raipur together and said to them:

“I hereby bring to you the good news and congratulations that Hazrat Hafiz Saheb had agreed to remain here permanently. May Allah bless you all and may Allah also allow Hafiz Saheb to become fully blessed with the blessing of the Khanqah.”

Thereafter the meal commenced. The brothers from Delhi left Raipur to go to Ghana near Bahut, where a Tablighi ijtima was taking place. On Thursday morning a car came to fetch me early in the morning. I left Raipur at 8 o’clock to arrive at Ghana by nine o’clock in time to take part in the final dua by Maulana Yusuf Saheb and the farewell handshaking sending the jamaats on their way. At twelve o’clock Maulana Yusuf left Ghana for Saharanpur, where he remained for a short while before departing for Delhi at three o’clock.

Hazrat's journey to Pakistan had been fixed. Hence I made use of every opportunity to visit him prior to his departure. On the 11th of Shawwal I again visited him and on the evening of the 12th Maulana Yusuf came to Saharanpur and on discovering that I was not there, he too came to Raipur, arriving at 10 o’clock. By that time Hazrat’s journey had been postponed and we both left on the morning of the 15th.

Actually I was talking about the Ramadan of the Akabir, and look where I have diverted myself. On remembering one thing another comes into the mind.

Maulana Abul Hasan Ali writing the life story of Hazrat Raipuri writes about: RAMADAN IN RAIPUR:

“Ramadaan in Raipur is a very special occasion. From long before the time people prepare for it and await its arrival most eagerly. Employees make special timely arrangements with their employers to obtain leave in order to come to spend Ramadan in Raipur. Teachers from deeni madressas consider this a special opportunity not to be missed. A large crowd of Ulema, hafizes etc gather there.

Before the partition of India the number of people with spiritual ties and Ulema from madressas in West Punjab, was the greatest. The people of Raipur and the villages around it take great pains and with tremendous generosity organise the iftar for all these people as well as those guests resident in the Kanqah - even their supper and sehri meals are provided by these people.

And Shaikh, In accordance with the example and practice of his Shaikh, all majlises are suspended, no time is set aside for conversation and small talk, even mail and the answering thereof is suspended. For practically the whole of twenty-four hours Hazrat remains secluded in the company of his own self, except for salaah times. When anyone arrived with whom some time has of necessity to be spent, it become an ordeal for him.

Before his illness he used to perform iftar with the guests in public, breaking the fast with dates and zam-zam. Food was taken immediately after Maghrib in those days with tea afterwards. This time up to Esha used to be a time for majlis, but not now in Ramadan.

After azaan preparations were made for Esha and while the preparations are on, the Ulema in the first saff are busy discussing some weighty questions with Hazrat replying. After Esha he either sat there or lay down for about half an hour while attendants pressed his legs for his comfort. Taraweeh took place in the Khanqah as well as in the Masjid. In both places the full Quran was recited. Generally there were many hafizes but Hazrat always preferred to appoint good hafizes with a fine manner of recitation as well as good voices.

One year 1372 H (1’) 53) Hazrat, spent Ramadan in Mansoori together with fifty or sixty attendants and followers. Maulana Abdul Mannan Sahib led the taraweeh prayer. At that time the time after taraweeh used to be a time when Hazrat used to sit with his attendants in majlis and was a time when normally he was in a very pleasant mood. Many of his followers stayed awake throughout the night in ibadat and tilawat.

All in all, during the month of Ramadan all the special features of intense devotion and spiritual exertion can be observed at all time by day or by night. Even the weak ones and those without courage could say:

“Whoever is deprived of the produce of the liquor-shop is not deprived at all.”

A certain person, who had been fortunate enough to have spent the last ten days of Ramadan in Hazrat’s company, but as a result of his weak health and lack of determination and courage, could not exert, himself fully in ibadat, wrote a letter to his friend, saying:

“While seekers lay at the door of shop,

Looting it of precious gifts

Nicely did the Ramadan of those

Whose cup is filled with ill fortune,

Pass before their eyes.”

SAWANIH QADRI:

That year Maulana Ali Mia also left Lucknow on Saturday the 16th Ramadan to join the group at Mansoori to return home only after Eid. At another place in the same book he describes the last Ramadan of Hazrat Raipuri:

THE LAST RAMADAN AND THE JOURNEY TO PAKISTAN:

“The Ramadan of 1381 A.H (1962) coincided with February 1962 in Raipur. Before that and on the firm insistence of Hazrat Raipuri it was the general routine of Shaikhul-Hadith Maulana Zakarya to proceed to Raipur immediately after Jumu’ah to return to Saharanpur on Sunday. Because it was difficult to travel like that every week in Ramadan, it was decided that he spend half of Ramadan in Saharanpur and the other half in Raipur.

The taraweeh salaah was led by Moulana Fazlur Rahman Dehlawi the son of Moulana Abdul Mannan. Maulana Abdul Azia Khatolwi had arrived prior to the onset of Ramadan. Perhaps at that time someone must have felt that this was Hazrat’s last Ramadan on earth and that the time for his demise was near at hand.

From after Asr till shortly before Maghrib a kitab was being read. It was the MAKTOOBAAT of Khwaja Ma’soom (printed Al-Furqan). The crowd of people present was exceptionally big and was increasing all the time. Hazrat performed Eid salaah behind Azad Saheb. When after the salaah Hazrat was put in a ‘kursi’ and carried to the grave of his Shaikh, it was a tremendous emotional moment. The time spoke for itself as if to say:

“You were our predecessors. We are the one to follow. We shall surely, if Allah pleases, be joined with you.”

Hazrat always had this worry and desire that after him the Madressa and the Khanqah should remain in operation. Various suggestions had at various times been put forward to see that happen. However, no specific solution had up to then been decided upon, which gave full confidence that the objective in mind would certainly be accomplished.

In this regard, prior to Ramadan, Maulana Hafiz Abdul Aziz had been summoned from Pakistan to Raipur and he was staying in the upper storey. He was, according to his own high standards and practice, busy with his spiritual efforts. For the sake of keeping the Khanqah in full operation, a suitable person had to be chosen and appointed. Maulana Abdul Aziz is the grandson of Maulana Shah Abdul Raheem Raipuri (RA) and is a product of this Khanqah with its spiritual splendour and enlightenment. He is an Alim, a scholar, a man of righteousness, a meticulous follower of the Shariat, a man of profuse zikr and great spiritual efforts. He is a mureed of Hazrat with ‘ijazat’ for bai-’at from him - a man who had received his spiritual training under the sympathetic guidance of Hazrat himself.

Hafiz Saheb was born in 1905 and memorised the Quran in Hazrat Abdul Raheem’s lifetime and led taraweeh prayers there. He completed his studies at Mazahirul-Uloom after studying there from beginning to end. He was a member of the Daura-e-Hadeeth class of 1343 H. During the dangerous times of 1947 in the Punjab, he was an extremely brave and courageous fighter and a real pillar of strength for the Muslims. Then, when that area became ravished, he moved to Pakistan with his whole family.

He finally settled in Sargodha (Pakistan). He is a man who is quite well known to the people of Raipur and the surrounding areas and they love him dearly. Because of his close link and relationship with the Raipuri spirit and system, as well as own undoubted ability, he is quite capable of keeping the Raipuri fountain of spiritual guidance strong and flowing.

Hazrat chose him to be resident spiritual guide of Raipur. Thus after Ramadan, in the first week of Shawwal 1381 H on the instruction of Hazrat Raipuri, Hazrat Shaikhul-Hadith (who was in Raipur at the time) made the announcement to all the inmates and residents of the Khanqah that Hazrat had chosen Hafiz Abdul Aziz Saheb to remain in Raipur and that Hafiz Saheb had accepted the appointment:

He said: “May AIlah grant His blessings: We had been very much worried that this programme of spiritual progress and development, which had been carrying on here, may one day die out. We thank Allah. We thank Allah. We hope and pray that this place will remain filled and remain in operation for all time and that this programme will continue...”

SAWANIH QADRI:

Maulana Ali Mia writes further: “Hazrat’s period of staying in Pakistan included the month of Ramadan. For some time the sincere mureeds and faithful well wishers had expressed the desire that he should spend a Ramadan with them. They tried to get him there so that the splendour and blessings of Ramadan for them could be further increased. Ramadan came along during the hot months of summer. During the year 1371 He spent the holy month in Murree in the home of Sufi Abdul Hammed on the invitation of Janab Mohammad Shafee Quraishy and Malik Mohammad Din. There were more than a hundred guests and attendants, but in spite of that and the great cost involved in looking after so large a crowd, these two generous persons were perfect hosts. They really did look after the needs of all and bore the expenses with great generosity.

In 1374 Ramadan was again spent in ‘Ghora Gulley’, Murree. In 1375 H it was spent in Lyalpur, where the guests and attendants numbered more than two hundred. In 1376 H it was in Lahore where the late Chaudrey Abdul Hameed bore a considerable part of the responsibility of hosting Hazrat and his entourage. During 1378 it was in Lyalpur again, where after Hazrat did not spend another Ramadan in Pakistan. The last two Ramadans of his life were spent in Raipur in 1380 and 1381 H.

SAWANIH QADRI:

It had already been said that Ramadan of 1372 A.H was spent in Mansoori. In the above quotation form Maulana Ali Mia he left out the year 1377 H. This Ramadan was also spent in Lahore in the home of Chaudrey Abdul Hameed. Maulana Ali Mia also wrote that Ramadan 1378 H was spent in Lyalpur. This was quoted from my diary. But in actual fact it was a mistake made by the one who copied it or who copied it from him. This Ramadan was actually spent in Saharanpur in Bahut House and the Ramadan of 1379 was also spent in Lyalpur.

THE RAMADAN OF MY LATE FATHER MAULANA YAHYA SAHEB:

My late father had a fixed programme and routine for Ramadan. The programme changed annually according to prevailing circumstances. I cannot remember any of his travels in Ramadan while resident in Gangoh. I have already said that in the last Ramadan of the life of Hazrat Gangohi in 1322 A.H my late father led the taraweeh salaah in Gangoh at the instruction of Hazrat himself.

That was the year when for the first time since having memorised the Quran, he sat down on the 29th Sha’baan to recite 1-1/4 paras from the Quran as preparation for taraweeh out of fear for Hazrat Gangohi and out of fear for making a mistake. After the first day of recitation, the fear left him and thereafter he never again had to make ‘daur’.

I have-already mentioned repeatedly that my father was so addicted to Quranic recitations by heart, that he did the manual work of running a bookshop, taking out books, making parcels, addressing them, while all the time reciting Quran.

During his stay in Saharanpur, I do not remember him having performed taraweeh in any other place, except for the year 1332 A.H when the mosque of the old Darul Talabah was being erected. On the erection of my late Shaikh, Maulana Saharanpuri, my father was the first person to recite the Quran from the mehrab of this mosque in 1332 A.H.

During his stay in Saharanpur, my father’s routine was that he spend most of his time in the Masjid of the shoemakers next to the house of Hakeem Yaqoob Saheb. This was apart from the time he used to spend in teaching. It was here that he performed iftar without any special preference for anything special. Of Course, if there were some dates and zam-zam available, these were given preference over all other things. (At the iftar table of Hazrat Maulana Khaleel Ahmad Saheb great importance was given to having dates and zam-zam for iftar. Any dates and zam-zam brought to him by Hajis, as presents were stored away in tins and in bottles. In those days there was not this free availability of dates and zam-zam as is the case in our times when Allah made travel so fast and easy.

After Maghrib salaah my father generally performed nafl salaah very lightly before going home to eat a light meal either by himself or in the company of one or two guests. He usually liked to refrain from eating with a lot of people as that took up a lot of time. After the meal he lay down on his bed, reciting softly by himself the para, which he was to recite in taraweeh. The recitation of the day (which he did continuously) is a different khatam from this one. After taraweeh he came home to rest for a short while. He always complained about difficulty in falling asleep and of sleeping very little. If it so happened that he could not fall asleep, or if he woke up from sleep, he started reading Quran.

Sehri was taken at the very last minute. Here too there was no special preference, and neither was it fixed that he should drink milk or tea or anything else. Anything that was cooked at home was welcome. But at that time it was quite common that in our family roti and kofta were eaten and thus these things were generally put before him.

I have already explained in ‘AAP BETI’ that in our home village of Kandhla it was our family tradition for generations, which was respected by the Elders, that in Ramadan after Asr, a huge pot of ‘pulao’ was cooked daily. It was usually ready just before Iftar time. From it smaller pots were filled and sent to the houses of the village. The rest was then brought to the traditional family home near the masjid and placed there on a small platform. There, in the open field next to the mosque, the elders of the family performed iftar.

When anyone passed near them, they would call him and insist that he join them for iftar. Having eaten ‘pulao’ for iftar, they then went to perform Maghrib in the masjid nearby and remained busy with nafl salaah up to Esha time.

In the masjid apart from the muazzin, there were two safs in which all the musallis were hafiz of the Quran. The muazzin came there as a young man from somewhere else who had run away from home and found himself begging from door to door. The elders of the village told him: “Better than begging will be for you to serve our masjid. Why not become our muazzin and caretaker? You will receive your meals, clothes and daily needs.” He accepted and until the last day at the age of 80, he remained the muazzin of the mosque.

Sometimes they used to say to him light-heartedly:

“0 Mullah, they have kept you here. Actually among the musallis of this mosque there is no non-hafiz.

The elders always remained busy with nafl prayers up to or near the time for Esha. Those who resided near the mosque then went home performed wudoo and other necessary tasks before gathering for Esha. Everybody performed Esha salaah together where after the younger ones returned homewards to continue performing nafl salaah till sehri time.

Because there was great emphasis upon not more than three muqtadees for nafl salaah behind one Imam, the lady muqtadees were changed continuously and so were the Imams. The Hafiz Saheb would perform four raka-’ahs with such and such relatives in one place. Then he would go to another place to perform four raka’ahs with some other relatives as muqtadees. This continued until sehri time. For sehri everybody - old or young - again gathered in their own homes to eat sehri with their own families.

As already stated, for sehri roti and ‘kofta’ was very necessary together with ‘mithi chori’ (a kind of sweetmeat) as the third indispensable. People used to believe that because these things take a long time to be digested, one did not experience hunger in Ramadan.

Fajr salaah was performed in the ‘awwal waqt’ soon after the azaan. After the salaah everybody went to sleep and some would get up a bit later, others earlier. Then throughout the day they remained busy with tilawat until shortly before Maghrib, some reading by themselves, others reciting to others.

I have written in VIRTUES OF RAMADAN’ as well as in VIRTUES OF THE Quran ‘about the women and the girls of our household. May Allah grant them more strength to do more. In spite of their duties in connection with preparations for meals, and in spite of their manifold duties of rearing children of which each one of them had several children, they spend the nights of the month of Ramadan listening to various hafizes in salaah and during the day they each read (up to 14 or 15 paras per day. In this manner they competed with and emulated each other.

My paternal grandmother (as I have mentioned before) was herself a hafiza of the Quran. Hence it was her daily routine to recite one ‘manzil’ per day by heart. But during Ramadan she recited fourty paras daily. In other words, one full khatam plus ten more paras. Apart from that she also recited hundreds of various tasbeehs daily, which altogether totalled 17000. The details of all this is to be found in TAZKIRA-E-KHALIL.

The story of my father’s grandmother is also mentioned there. She listened to the whole Quran in one rak-’ah recited by her son Maulana Ra-ooful Hasan. Allah be praised that the love for the recitation of the Quran is still alive in my family. These females do not find much time left for sleep or rest. The time of the night is spent in listening to the Quran being recited at a time when the children are asleep. The poor children are forcibly kept awake by day. Should a child wish to fall asleep during the day one of them will pinch him to stay awake and another will start making all kinds of noises to drive away sleep. Sometimes I used to feel very sorry for these poor children. May Allah accept all the efforts of these women. Ameen!

Maulana Muzaffar Hussain writes regarding the practices of the MASHAA-IKH KANDHLA:

“During the month of Ramadan they spend the whole night in ibadat, and never slept for a moment, neither lay down on their beds. For the fear of the day of Judgement, tears streamed from their eyes.”

MASHAA-IKH KANDHLA:

All this has merely been mentioned by the way.

My father’s main pleasure lay in performing salaah at its earliest time. At that time, however, fajr salaah in all the Saharanpur mosques was performed at isfaar time, and he also did so. In Hazrat Saharanpuri’s time in all the other eleven months it was performed at isfaar time but in Ramadan it was done about fifteen minutes earlier. After fajr salaah my late father also used to go to sleep. He normally woke up about three hours later to busy himself with his ‘ilmi’ activities, teaching some of those students who remained in the madressa and had a special close relationship with him. During the day he did not have the habit of making ‘daur’ of the Quran nor of reciting to anyone.

I have already mentioned that during the time he was resident in Gangoh, he loved to call out the Maghrib azaan. He had a loud voice and recited quite a long azaan. He used to say that the reason for pulling the azaan so long was so that people could be perform their iftar at home and come to the mosque without having to hurry themselves unduly and still be in time for salaah. His azaan used to reach quite far. He said:

“On hearing my azaan, people can perform iftar without haste. And after it they can leave their homes and with ease they are able to join Hazrat Imam Rabbani Maulana Rasheed Ahmad Gangohi in the first takbeer.”

At Hazrat Gangohi’s place there was the practice of synchronising clocks and watches daily at midday. My father says:

“About one or two minutes before sunset, I used to ascend onto the roof of the khanqah and await sunset, upon which I normally picked one or two blades of grass, which I chewed by way of-breaking my fast before giving the azaan. The azaan was given in loud and lengthy manner.”

The incidents about my father in Meerut, the Nawab wali masjid, Delhi and in the village of Bahut have already been mentioned. In MASHAAIKH KANDHLA is written:

“It was the fixed routine of Maulana Mohammad Yahya to go to Kandhla every Ramadan to recite the Quran in salaah to his mother and grandmother and on completing a full recitation in three days, he returned. In the year in which he passed away, in Zil Qada, he completed a full khatam for them in one single night and returned from there the next morning.”

MASHAA-IKH KANDHLA:

My father also had the habit of reciting the Quran aloud in the latter part of the night, both in and out of the salaah. Quite often I was woken up from deep sleep by his loud recitation and his crying before Allah. There are two of my Elders whose late night crying in supplication before Allah I have observed - one is Shaikhul Islam, Maulana Madani and the other is my father. Whenever Hazrat Shaikhul-Islam had to travel to any place in the neighbourhood of Saharanpur, for a lecture or to attend some function. I was almost always his companion. His travels were always fast and quick affairs. He would arrive here in his motorcar by four o’clock, pick me up and proceed to places like Rerhy or Dhulapura, for example, for a public lecture and thereafter drop me off again on his return by late night or early morning.

Once in this manner I happened to go with him to Abha. There he instructed that my bed should be placed in the same room where he was to sleep, even though some of his special attendants were with us. It was winter time and quite cold. The other attendants were put in another room.

The people of Abha had close contact with all the Shaikhs of Deoband, Saharanpur, Raipur and Thana Bhavan. Hence they were a very brave outspoken and courageous group. One of them said to Maulana Madani:

“Why is it that his bed should here in your room while the others have their beds at another place?”

Before Hazrat could reply, I said: “Through Hazrat’s being here in your midst, there is the possibility that he may suffer some harm. Hence one body-guard should be on the outside and the other on the inside.”

The truth of the matter is that whenever Hazrat Madani, Hazrat Raipuri, and Hazrat Meerut came here, they all insisted that my bed should be near their sleeping places. As for my father I always used to sleep near him. That was how I always used to see and hear him cry bitterly (for the welfare of the Umma) in the middle of the night before Allah, like a child.

I have heard that Hazrat Gangohi used to seclude himself in his private room after Zuhr and at times the sounds of his crying in dua before Allah used to be so loud that it could be heard outside the room.

THE RAMADAN OF HAZRAT MAULANA ILYAAS SAHEB:

Although Maulana Ilyaas has been mentioned already in ‘AAP BETI’, I now only wish to mention something here about his Ramadan routine. It was the general habit of this uncle of mine that whatever he was to eat at night was eaten at iftar time. He did not have a habit of drinking tea. His meal was indeed a very simple one - not the “meal of your fathers” as mentioned in the hadith of Abu Dawood Shareef.

The hadith says that if the time for Esha is at hand and the evening meal was ready, than the evening meal should be eaten first. Then it so happened that a certain person in surprise said to Hazrat Abdullah Ibn Abbaas that we have heard the word of Rasulullah (SAW), and if we are going to get busy with the evening meal, the congregational prayer, will be lost. Thereupon Sayyiduna Ibn Abbaas said:

“How do you think was their meals? Do you think it was like the” meal of your fathers”?”

In other words: Do you think it was such a multiple-course meal, which took such a long time to eat like that to which your fathers are used to? Their meal merely consisted of a few dates and a cup or two of 'abattu’.

And so was the meal of my uncle in its simplicity. It sometimes consisted only of a piece of roti. In any case after iftar, he performed Maghrib salaah. After maghrib it had always been his practice to perform long raka-’aha of nafl salaah, but in Ramadan, it used to be so long that he finished very near to the time for Esha.

After these nafls he used to lie down for a while in the masjid while some of his attendants pressed his legs to restore strength. About half an hour later it would be time for Esha and taraweeh, which he himself led. After taraweeh, he again lay down for a while without there being any majlis.

Very often he used to tell me that he feared that he would fall asleep as soon as he gave the salaam for Witr and before a pillow could be placed for him to rest his head upon. But when I visited there if he happened to be my guest, that time after taraweeh was my time for eating my evening meal. At such a mealtime, there always used to be some fruits brought along by some friends. My uncle generally joined in and in fact, I insisted on his partaking of it with us. He then used to spend about fifteen minutes or so with us.

At night it was his fixed routine to wake up at twelve O’clock, at which time his attendants would give him two boiled eggs, still warm. The eggs were boiled while he was busy with his toilet preparations. Having eaten the eggs, he busied himself with tahajjud salaah. This continued for a long time till the last moments of sehri time and then he ate sehri. There are times when I have seen him with a morsel of food in his right hand asking for someone to bring water, with which to rinse his mouth while at the same time telling someone to call the azaan. While the muezzin will ascend onto the roof, he will finish that little morsel, finishing just as the azaan is called.

There is a little story about wild figs. Hazrat and myself had a relative, who is an Imam somewhere in Delhi. He used to think my brother is the spiritual guide of everybody and that many things are disclosed to him in Ramadan in unseen manner. Once I spent the night there. At the time of iftar my uncle asked: “Is there anything to eat?”

Some people replied: “Only some wild figs which had been left over from last night."

My uncle replied: ‘How nice! Bring it.”

At the time for Sehri he again asked whether there was something to eat and again they told him: “Only some of the same wild figs which had been left over from last night."

Four or five such figs were then taken for sehri

The whole story can be read in ‘AAP BETI’.

Uncle performed his salaah at the earliest time. In Ramadan he did not have the habit of giving a lecture after fajr salaah. This was started by Maulana Yusuf Saheb. Hazrat used to remain seated on his musallah until Ishraq time making zikr and reciting his wazeefas.

All the attendants used to perform fajr and then go to sleep to wake up some time later at their own times. Hazrat remained busy and performed Ishraq salaah.

Generally he felt a bit tired at that time and if he had time he lay down to rest for a while. Otherwise he would give words of advice for the jamaats about to leave for Mewat or conversed with guests. In accordance with their standing he treated his visitors, looked after them and bore the expense of hosting them himself. And if anyone, who was a Sayed, happened to arrive, he gave them extra special attention. He even emphasised to me the importance of showing honour and respect to such people. If any of his mureeds or students was a Sayed, he was prepared to pardon and overlook faults.

Once I complained to him about one of him mureeds and students, who was also one of his attendants. Hazrat replied:

“I know of his fault; but he is a Sayed.”

Maulana Ali Mia writes in his book: ‘MAULANA ILYAAS AND HIS DEENI DAWAT’ “Maulana Mueenullah Nadwi reports: “I was once sick during Ramadan. My food was being brought to me in bed where I lay sick. Maulana Ilyaas was about to perform his nafl salaah and said to the boy responsible for bringing the food: “Leave the food. I will take it to him.”

The boy did not understand properly and brought the food to Maulana’s room. When he had finished salaah, he said: “I said to the boy, leave the food, I will take it away.” Thereafter Maulana himself brought the food and sat down by my bedside. For a long time he sat there talking to me in sympathetic terms and to comfort me.”

DEENI DAWAT:

The fact that Maulana Mueenullah was a Sayed had a lot to do with this great respect shown to him.

Hazrat also had the habit of sleeping for two or three hours in the afternoon, but for the period after Zuhr to Asr he retired to his private room and converse with visitors until Asr time. If he had arranged to teach any students some kitab, this was the time for that. After Asr he busied himself with loud zikr until Maghrib time. In the days other than during Ramadan, this zikr was performed in the latter part of the night, after tahajjud till Fajr time. This could be done at that time because in those times Fajr was performed a bit late at the onset of the greyness of dawn.

I have not seen any of my Elders so punctual about loud zikr as my late uncle. Before the last few years of his illness, he regularly recited the twelve tasbeehs and zikr of the ‘Ismi zaat’ in the latter part of the night, while in Ramadan he did so from Asr till Maghrib.

My uncle’s third Haj journey commenced in Ramadan. Maulana Ali Mia writes: “In 1351 A.H he went for his third Haj. The new moon heralding in the month of Ramadan was sighted in Nizamuddin and taraweeh was performed at Delhi station. After the taraweeh salaah he left for Karachi.”

DEENI DAWAT:

I had also gone to Delhi to see him off at Delhi station to bid him farewell. After having placed all the luggage on board the train, he performed taraweeh salaah on the station. Not only those who were to accompany him on the Haj journey, but also a large number of the residents of Delhi followed him in salaah. Many of them had already finished their taraweeh in the various mosques in the city, where salaah finished quite early. They were able to join in this congregation because this salaah started quite late.

Hazrat commenced his reading from Alif Laam Meem and performed the taraweeh in his own easy and comfortable manner as he was used to doing in his own mosque. The train left late and he had about (two) hours for the taraweeh.

Hazrat was a man who at all times talked about ‘tableegh’ and the ‘tableeghi movement’, just like the late Maulana Yusuf Saheb. He always engaged his listeners in such talks, even while eating and even in the compartments of a train or on a station. Many are still around who will be able to testify to this great missionary spirit of Maulana Yusuf.

Brother Maulana Thaani writes in his book: Sawaanih Yusuf: “Maulana Muhammad Ilyaas attached tremendous importance to the month of Ramadan. Numerous jamaats from Mewat used to arrive at the central headquarters during this month, and many jamaats left from there for all corners of the land. And at the centre itself the work carried on diligently.”

SAWAANIH YUSUF:

While dictating the writings for ‘AAP BETI’ about the great efforts and sacrifices of the Elders, many stories about them were remembered, and while doing so, an idea came into my mind to write a special booklet about their general practice and routines in the month of Ramadan, and to make it a supplement to “VIRTUES OF RAMADAN”. It was meant to be an addition to the objective of my late uncle, which he had in mind when he commands ‘VIRTUES OF RAMADAN’ to be written.

But alas! How deprived can one be! These eyes have seen the Elders from Hazrat Gangohi to his Khalifahs and the successors to his Khalifahs. Their kind affections and their spiritual attentions upon us were without ending and yet there is this deprived one of ill fortune!

All of them have showered me with their attentions, but like the tail of a dog am I, that even if the tail should remain in starch for twelve years-or sixty years-it will still remain crooked.

I wrote somewhere that when Hazrat Maulana Khaleel Ahmad wrote ‘BAZAL MAJHOOD’ in Medina, I was also present by his side. While he dictated, Hazrat Maulana once said:

Whenever that scene comes to mind, a thundering noise comes over me. I remember that when Hazrat said this to me, I was somewhere else in my thoughts. I also remember that when he said it, it shocked me into reality and for a very long time thereafter remained thinking: "Where was I'!”

There is a little story which I have heard from my late father and which I have also read somewhere. The jackal makes a Jot of noise while roaming about at night, especially during the last part of the night, crying out aloud. It is said that when the whole host of jackals come together, the leader of the pack exclaims with great pleasure and pride: “My father is a king!” On hearing this announcement, the whole pack of jackals all exclaim: “But what is that to do with you? What is that to do with me?” (What right does that give us to brag about that?)

That is exactly how I see myself. I shout out to the world that: “My father was like that. My grandfather was like this. My great-grandfather was like this. My Uncle was like this. My Shaikh was like this, and my Sheik’s Shaikh was such a wonderful person.” But then comes the question: “What is that to me? What is that to you?”

If Allah out of His Infinite Mercy and Grace should grant to me only a small share of the habits, worship, character and beautiful qualities of those Elders, what a joyful pleasure it will be!

“0 Lord, through the blessings of the great guides,

Let mine ending be a righteous one,

Through the intercession of the family of the Rasul

And his companions let Thy Grace be my companion;

Grant to me, 0 Lord of All, that strength and might

That full control over myself I shall have;

Let it be that at the final hour the Kalimah be on my tongue,

And that on Judgement Day among the righteous I be raised

Grant me Thy Helping Hand in this world and the next

Through the blessings of every saintly, pious one.”

Mohammad Zakariyya Ist Rajab 1392 Saturday

The Power of Dua (Part 1)

2011-07-17T19:50:00.006Z

Here, Hazrat Shaykh Rahmatallahialay explains the dangers of making certain duas especially in those times when all duas are excepted.

I generally spent the whole of Ramadan in I'tikaaf in Nizamuddin, but half of the Ramadan of 1364 was spent in Saharanpur. At that time, the League followers had a slogan which they were shouting at every procession: "We shall take Pakistan for sure. We shall take it even if we die. We shall take it even if we have to kill. we shall take it with blood." Even in Ramadan after Taraweeh till Sehri these cries were heard.

I tried to advise the people against this, and sent messages repeatedly: " In these blessed nights of Ramadan it is time for making dua. If you have to, then do indeed make dua for your Pakistan. Ask for Pakistan, but do not ask for it through killing and blood-shed."

But no, there was such excitement and enthusiasm that their minds became clouded. in the Hadith there is an instruction not to curse your children and your wealth. For Allah Ta'ala some moments are such that whatever dua is made in it is accepted.

"Fa inna lillaahi saa'aatan laa yuraddo fihin ne saa'ilan"

"For verily Allah has certain times wherein no person who asks is rejected

This hadith has been quoted in many ways.

Interest in Life

2011-07-06T00:08:00.002Z

Hazrat Maulana Jamiat Ali, the father of Hazrat Nazim Saheb maulana Abdul Lateef, was a teacher at Bhawalpur. Once he was checking something, thus looking into a kitab for an hour. a wood-carver was sitting near him. After about an hour and a half, the wood carver said: "Molvi-ji, you have been starting at this book for all this time. What have you found? Look at me. In all this time I have already cut so many pieces of wood."

Maulana Saheb burst out laughing: "We, each one of us have our own taste and interest. I can also ask you what you have done in this time. Tell me: "What is your interest in life?"

He replied: "Maulana Saheb, now you are talking. I would like to lie down upon a comfortabale charpai with a nice pillow under my head and a huqqa (pipe) nearby, while the voices of people working in the fields float to my ears."

This story has alwayys been an enjoyable one for me. It gives one an indication of the types of interest and longings different people have. I have also seen some people whose greatest desire is to remain in solitude in meditation, while from all around them, the voices of people making zikr reaches them. I have also seen some people whose health depends upon the hearing of the voices of Zikr. This acts like an injection of strength into their bodies, and in the absence thereof illness overtakes them.

Page 566

Sincerity

2011-06-30T17:32:00.003Z

A certain saintly man says: "I went for Hajj and while making Tawaaf I saw a certain man making dua so earnestly, crying out so loudly, that the other people who were making Tawaaf became quite distressed, but his heart was not turned to Allah at all. Then at Mina I saw a man selling a thousand dinars worth of material but throughout the sale, his heart was not for one moment negligent of Allah."

This is how it is with us. All our Salaahs, Duas and Ibaadat are mere rituals without any Inner reality. With wailing crying, we utter words like parrots and we do not even know what we are saying. With Allah sincerity is of the utmost importance. Noise and shouting is of no sequence.

(Page 565)

The Story of Abu Abdullah Al-Andalusi (rah)

2011-06-07T01:33:00.006Z

This was one of the most jarring and eye opening parts of Aap Beti in my opinion. Hazrat Shaykh (ra) relates an incident of the past that serves a lesson to us all about the dangers of becoming arrogant or complacent over our Iman.

This is a story filled with lessons and warning, anyone who is in a high position of academic activity or in Tasawwuf or in any other service of Deen will derive benefit and guidance from it. They will learn that it is of utmost importance for one to avoid thinking of others as being inferior to him. They should always remember the advice of Shaykh Shahabuddin Suhrawardi (rah), the spiritual guide of Shaykh Saadi (rah): "Never become self-conceited and never look down upon anyone else."

This story takes place at a time when piety, trust and righteousness was quite prominent in the lives of the people. In every town there were numerous Ulema and pious men, especially in Baghdad, which at the time was the seat of the Islamic State. It was a gathering place for the jurists, scholars of hadith, and the saints. In this city among all these pious people, was one Abu Abdullah Al-Andalusi (rah), who had thirty khanqahs (spiritual retreats) in Baghdad. In addition he was a well-known scholar and muhaddith and it said that the number of his disciples was 12,000. He knew 30,000 hadith by heart, and could recite the Quran in all the various 'Qiraats'.

On a certain occasion he was going on a journey and was accompanied with a large crowd of attendants among whom were the well-known Junayd Baghdadi (rah) and Shibli (rah). Hadrat Shibli (rah) continues the story: "Our caravan was travelling along quite nicely, safely and comfortably until we passed by an area where Christians were residing. It was already time for Salaah, but because of the unavailability of water, we had not performed it yet. When we reached the Christian village, a search was made for water. We went about the village and discovered the town had many temples, sun-worshipping altars, synagogues and churches. Some of them worshipped the sun, some were worshipping the fire, and some were directing their pleas at the cross. We passed all this and reached the outskirts of the town, where we found a well and a few girls drawing water for people to drink."

Shaykh Abu Abdullah's (rah) eyes fell upon one of the girls who stood out from the rest through her exquisite beauty. She was dressed in beautiful clothes and adorned in jewelry. The Shaykh (rah) asked the other girls who she was. They replied: "This is the daughter of our chief". The Shaykh (rah) replied: "Then why did her father degrade her to such an extent that she has to sit by the well and give people water to drink?"

The girls replied: "He does not want her to sit around and be proud and boastful of her father's possessions". Hadrat Shibli (rah) says: "The Shaykh (rah) sat down with his head bent forward and remained silent like that for three days. At the time of Salaah he would perform his Salaah." On the third day becoming despondent with his situation, I decided to speak to him. I said: "O Shaykh, your mureeds (disciples) are very worried and perplexed at this continued silence of yours. Please speak to us. What is the problem?"

The Shaykh (rah) replied: "My beloved friends! For how long can I keep my condition hidden from you? My heart has become filled with love for the girl we saw the day before yesterday. So much has this love filled me that it is in control of all my limbs. It is not possible for me under any circumstance to leave from here." Hadrat Shibli (rah) replied: "Our leader! You are the spiritual guide of all Iraq. You are known for your piety, knowledge and virtues. Your disciples number over 12,000. I beg you through the Holy Quran not to disgrace us." The Shaykh (rah) replied: "My beloved friends, your lot and my lot has already been sealed by fate. The cloak of sainthood has been removed from me and the signs of guidance have been taken away from me. What has been predestined has come to pass, now I am nothing." Saying this the Shaykh (rah) started weeping bitterly.

When the people heard of our return, they turned up in large numbers at the outskirts of the city to come and meet the Shaykh (rah) . They saw that he was not with us and asked about it. We told them the entire story. They was a lot of sorrow and crying. Many fell down in prayer begging Allah to guide the Shaykh (rah) to the right path and return him to his former position. In the meantime all the khanqahs were closed down. We were still talking about the Shaykh's (rah) tragedy one year later when we decided to visit that town again and find out how he was. A group of us set forth and after enquiring were told that he was in the woods looking after pigs. We said: "Allah protect us! What has happened? The villagers told us that he had proposed marriage to the daughter of the village chief. The girls father had accepted the proposal on the condition that he would look after the pigs."

"With tears streaming down our eyes, we went to the woods where he was rearing pigs. We saw him with a string of sacred beads around his neck. He stood leaning on a staff as he watched the pigs, standing in the same way in which he stood when he used to deliver the Khutbah for us. This was like rubbing salt into our open wounds."

When he saw us coming towards him he bent his head in shame. We came nearer and said "Assalamu Alaykum." He replied: "Walaykumus salaam". Then Hadrat Shibli (rah) asked: "Shaykh (rah) inspite of your knowledge and virtue what is this that has happened to you?" The Shaykh (rah) replied: "My brothers! I am now no longer driven by my own choice and will. Whatever Allah has desired for me, He has done with me. After having brought me so near to His door, He has now thrown me very far away from Him. Who is there that can overturn the decree of Allah? O my brothers, fear Allah's power and wrath. Never become proud and arrogant regarding your knowledge and virtues. Then turning towards the heavens he said: "O my Lord, I never expected that You will make me so disgraced and despised and send me away from Your door." Then he began crying bitterly and appealing to Allah.

Seeing the Shaykh (rah) in such hopelessness, they left for Baghdad. However on the way they saw the Shaykh (rah) in front of them coming out of a river, where he had just performed a bath. In a loud voice he said: "I bear witness that there is none worthy of worship besides Allah and I bear witness that Muhammad (sallahu alayhi wa sallam) is the Messenger of Allah" The Shaykh (rah) asked us for pure clothing to wear. He then started performing Salaah after which he was asked the reason why he was put through such an intense trial?

The Shaykh (rah) replied: "When we arrived in the village and saw the temples, synagogues and churches and we saw fire-worshippers busy worshipping things other than Allah, a pride overtook my heart. I thought that these people were so foolish to worship lifeless things. At that time I heard a voice inside me saying: 'This Iman that you have, is not part of your virtue or good qualities. All this is merely Our favors upon you. Do not consider your faith to be of your own choosing, that you can now look down upon these people with despising eyes. And if you so wish, We will test you now.' At that moment I felt has if a dove had left my heart and flew away. That was in fact my Imaan."

Hadrat Shibli (rah) relates: "Thereafter our caravan arrived in Baghdad with great joy all around. All of his mureeds were extremely happy that the Shaykh (rah) had reverted to Islam. He resumed his activities in Tasawwuf, Tafseer and Hadith. The Khanqahs were reopened and in a short while, his mureeds numbered over 40,000."

This is an adapted version of the story from Aap Beti and was taken from Mufti Ebrahim Desai (db)'s site, daralmahmood.org (http://www.daralmahmood.org/andalusi.html).

Effects of People

2011-05-28T15:23:00.004Z

It was my uncle's practice that when he returned from his Tableeghi journeys, he would always undertake a journey for a week or so to Raipur or to Sharanpur. Otherwise, he would make I'tikaaf in his own Masjid for three days. He used to say: "At these Jalsas, I have remained among people of all the types. From all the people there is an effect of turbulence and muddiness on my temperament and upon my heart. And now I do this to wash my heart clean of those effects."

As I was dictating this, Maulana Manzoor Nu'mani Saheb arrived from Deoband. He said that these words just mentioned are found in Hazrat Dehlawy's Malfoozaat and in the very same words. We asked for the Malfoozaat to be brought and found these words: 'Hazrat said: "Even when I have to go to Mewaat, I always try to go in the company of the righteous and pious people of Zikr. But then still, because of the mixing with people the condition of my heart changes so much that as long as I do not cleanse it through the means of I'tikaaf or a few fasts, or go to stay for a few days in the company of the special ones at Raipur or Saharanpur, my heart does not rreturn to its former condition." He sometimes said: "It is necessary for those travelling about for the sake of Deen, that they should cleanse themselves from the necessary after effects of ghusht and moving among men, by sitting in solitude, making Zikr, and meditation."

This theme is extracted from the Hadith where it is said that crowds have an effect upon the hearts of the saintly ones. In Kitabut-Tahaarah of Mishkat, there is a Hadith that Rasulullah صلى الله عليه و سلمwhile once performing Salaah, recited Surah Room. While reciting the Surah, he became confused with the Mutashaabih (similar) verses. At the end of the Salaah, he said: "Some people do nnot perform wudhoo properly (and join in the Salaah) and these people cause confusion in our recitation." (Mishkat, Nisai)

When the effects of one person not performing his wudhoo properly affected the Salaah of Rasulullah صلى الله عليه و سلم, then how much more is it not, that there should be detrimental effects from a crowd, wherein there are all kinds of people, even evil doers, and sinners?

All those Elders and Sheikhs who have to work and mix with the public, whether it be Tableegh or lectures or in Jalsas, and even those who are involved in teaching (as the students are of all kinds), should be very particular about cleansing themselves and to make a special point of purifying their hearts through 'Zikr and Fikr.' we understand that it is not easy for every person to perform I'tikaaf. But during those Jalsas and afterwards, they should spend some time in Muraqaba (meditation), Tasbeeh, Wirds, Salawaat (Durood), and Istighfaar.

Aap Beti, Page 425-426

Punctuality and Rights of the Madressa

2011-05-25T18:22:00.002Z

Maulana al-Haaj Inayat Ilahi Rahmatullah Alayh was the principal of the Madressa. (May Allah grant him a lofty place in paradise). He was not only the principal but also a Mufti and all the Madressa's legal affairs were entrusted to him. Apart from that he was also responsible for collecting funds monthly.

Whenever the collector came to report someone not having given his monthly contributions towards Madressa expenditure after having already been to him once or twice, he himself would on his way to or from the Madressa to his house, go to that person and request the voluntary payment, explaining that the funds did not yet come in. The manner of soliciting would be so beautiful as to be effective. We cannot go into detail in this short discussion. Anyway, in his office he had two ink-stands and pens, one belonging to the Madressa and the other being his own together with some personal writing paper. Whenever he had to write any personal letters, he used his own pen and paper, not the Madressa's.

He used to come to the office at eight o'clock in the winter and at about seven o'clock in summer, leaving only after Asr. After working the whole afternoon, he visited the houses of contributors towards Madressa funds en route to and from the office.

In spite of that, Hazrat Saharanpuri Rahmatullah Alayh once or twice recommending an increase in salary for the other officials insisted that his increase be withheld, because of his arriving at Madressa late in the morning. I immediately indicated that he worked for more than six hours daily, but Hazrat in spite of recommendations and pleas by others persisted, saying: "Punctuality is of the utmost importance for Madressa employees."

Dealing with Death

2011-05-01T20:04:00.003Z

Maulana Sayed Ahmed
(رحمة الله عليه)
, the brother of Shaykhul Islam Maulana Hussain Ahmad Madani (رحمة الله عليه)
, advises Hazrat Shaykh
(رحمة الله عليه)
on how to cope with the death of his father, Maulana Yayha
(رحمة الله عليه).

"بسم الله الرحمن الرحيم

To beloved Maulana Zakariyya (May Allah protect him),

from Sayed Ahmed

After sincere Islamic greetings to you, I inform you that I am in sound health, hoping that you together with your family are in good health. You have become a teacher, so how will you still remember us who are far away from you. My relationship with your late father was so close and friendly that even if you should be indifferent to us, we will not be the same to you, that we sit still quietly.

When I read the letter from Hafiz Muhammad Yakoob of the sad demise of your father, only the Knower of the Unseen will know what sorrow passed over my heart. But beloved brother, what is there that one can do except say: "Inna lillaahi wa inna ilayhi Raaji-oon" From this I have the hope of receiving the reward of "Salaawaatum min Rabbihim."

Now it is your turn to show that you are a true substitute for him as he was with his academic and moral qualities.

"The real young hero is he who says: 'Here am I"',

Not the one who says: 'My father was like this and that.'"

....

... Now listen Bhai Zakariyya, if you do not reply my letter, I will become offended and displeased. Thereafter, no matter how hard you try to please me, I will not be pleased. I herby conclude my letter without saying anything else.

From Sayed Ahmad

26 Jamadil Awwal 1337 Hijri

Aap Beti, Page 379-380

Death Comes at Its Own Fixed Time

2011-04-22T21:11:00.005Z

Hazrat Shaykh (نور الله مرقده) describes a near death experience from his younger days. The incident occurred during a tour of Punjab with his father, Maulana Yayha (نور الله مرقده) and Maulana Shah Abdur Raheem Raipuri (نور الله مرقده).

On this journey at Raipur-Gujran, my father performed the nikah of Maulana Ahmeduddin Saheb. Near Raipur-Gujran there is a river which we had to cross by boat. The carts and wagons from this side had to be left there. From Raipur-Gujran, thousands of people on foot and about fifty well decorated horses came along. Seeing these, I felt a great urge to ride on of the horses although I did not really know how to ride a horse. One beautiful horse was brought and I was placed on it. As I sat down, I gave the horse a slap on its hind-quarter and immediately she started to run in the direction of the river. I laid flat on it filled with fear. But immediately twenty or so young men jumped on their horses after me to head us off and bring her to a stop. they grabbed the reins and brought her to a stop. Some of them, in order to cut me off even rode their horses right into the river.

Fortunately Allah had previously determined that I should live, otherwise I would surely have drowned. I later came to know that this horse was a pedigree type. People said to me that that horse had never before had its buttocks slapped.

Anyway, the sight of those young men on horse-back will always be with me. They were real experts. They did not chase my horse, otherwise she would have gone even faster. They raced on both sides of the horse, preventing it from going to the river. Then they came from both sides and closed in on her. they then grabbed the reins and brought her to a halt. I had done practically all that was needed to die, but Allah saved me. Death was not to come to me there. It comes at its own fixed time.

Aap Beti, Page 340

Letter of Hazrat Shaykh (نور الله مرقده) to Hazrat Thanwy (نور الله مرقده)

2011-04-08T21:36:00.003Z

Just reading these letters gives a brief example of how the strong attachment and love our Akaabir had for the Sunnah of our Beloved Nabi صلى الله عليه و سلم

To Hazrat Maulana Ashraf Ali Thanwy

Assalamu Alaykum.

I hereby wish to present a little gift. In the Hadith, there is mention of a certain thing called talbeena, which Mullah Ali Qari says is made up of milk, honey and flour and I have added a little saffron for flavour and taste. Once, some time ago, I prepared it and it turned out to be very delicious and I got the feeling that perhaps Hazrat will also like it. Only Allah knows how it has turned out this time, but I have again mixed the same ingredients.

In Bukhari it is reported from Hazrat Aisha Radhiallahu Anha who says: "I have heard Rasulullah Sallallahu Alayhi Wasallam say: "Verily talbeena cures the heart of the sick one and takes away his sorrows."" According to Bukhari, she ordered that talbeena be taken and that it is a beneficial medicine. Hafiz Ibn Hajar says in 'Fath', it is reported by Ahmed and Ibn Majah that Aisha Radhiallahu Anha reported: "Make use of talbeena, the beneficial medicine." And Nisai adds: "I swear by Him in whose hands is the life of Muhammad [sallallahu 'alayhi wasallam] that talbeena cleans the stomach in the same way as any of you uses water to wash dust from his face."

According to the Hadith it appears that it is prepared in a thin form, but I thought Hazrat will prefer it in a thick form so as to eat it like firny. For this reason, I have made it a thick mixture. I have also written its contents down for Hakeem Khaleel Ahmed Saheb and asked him about it, so as to ascertain that it will not be harmful to Hazrat's diet.

Zakariyya Kandhalwy.

Maulana Thanwi (نور الله مرقده)'s response

My beloved friend, Assalamu Alaykum.

Who is so fortunate as to recieve such a blessed present. Because of your love, you have not been very clever as was the demand of your love. Your reason should have told you that you should not have informed me what it was. When I expressed liking for it, [only] then should you have told me what it was. Now, I am worried that if I do not use it, it will be tantamount to turning away from the Sunnah. How will one accept it, that after eating it, you find yourself not liking it. Both these things will boil down to bad manners. Now I am putting this aside until such a time that you get me out of this difficulty.

Ashraf Ali.

Love for the Hadith and Sunnah, and Respect in Differences of Opinion

2011-03-26T21:45:00.004Z

Hazrat Shaykh (نور الله مرقده)'s attitude regarding those who had a different opinion to him is remarkable and one worthy of following. Note: that the Ahlul Hadeeth are a group who do not find it acceptable, in their opinion, to be affliliated to a Madhab. They are also known as Salafis.

During my early days of teaching, a certain Ahl-e-Hadith follower, whose name I have forgotten, came to my room quite often. There must still be quite a number of his own publications such as "Meezaanul-Shariat" lying around somewhere in my room.

Although he was blind, he used to collect all the Hadith from Mishkat which favored the mazhab of the Ahlul-Hadith. He would collect ehm in small booklets with very little commentary. For example one was on "Babul-Wudhoo", one on "Babul-Tayammum", "Babul-Haidh", etc. He wrote them himself and had them printed himself and he sold them himself.

Whenever he came to Saharanpur, he stayed at my place and in Deoband, he was the guest of Maulana Anwar Shah Kahsmiri (rh). He had a habit of going into the classrooms and presenting one copy to the teachers. Because of Hazrat Anwar Shah and me, all the other teachers came to know him quite well. Most teachers after accepting a free copy, still paid him the three annas or more and often encouraged students to also purchase from him.

Many people however used to excuse themselves from buying because the booklets only contained those Hadith which favoured the Ahlul-Hadith. I however, always used to purchase twenty five to thirty copies, while Maulana Anwar Shah used to purchase about a hundred and fifty and we both used to pay him more than the prescribed price. We felt that was our duty in view of his service to Hadith, as well as our duties as his hosts. The booklets were always distributed among the student, telling them that although the booklets favoured the Ahlul-Hadith view, it did after all contain Hadith with translations. We did not however, distribute the booklets in his presence, as it would adversely affect his sales.

There must still be some copies in my own library on which his name and address will be found. He was blind and there always used to be a young boy guiding him around. At night he always sat near me when he made up his accounts. The price of all the booklets were written on the covers, but he never used to tell anyone the price. Whoever wished was allowed to give whatever he wished and whatever was given was given was accepted with pleasure.

When he made up his accounts he used to say: "Two copies at two annas each, three copies at three annas each and eight at "Jazakallah" each."

He was a very simple person and at that time my own relations with the Ahlul-Hadith was good. They very often came to me. In both Deoband and Saharanpur, there were many Ahlul-Hadith students, but they never disclosed their adherence to the Ahlul-Hadith.

I told them not to hide their mazhab from me. They could come to my hosue at any time to discuss their problems. Some students (may Allah reward them) came to me to be connected in bay'at.

Some of them even suggested that should I demand of them, they would stop "raf-ul-yadayn" [raising the hands], "ameen-bil-jahr" [saying ameen loudly], etc., but I told them: You people are doing those things in your earnest desire to implement Rasulullah صلى الله عليه و سلم's commands and practices. How can I ever prohibit you from doing so?"

Aap Beti, Page 556-558

The Greatness of the Name of Allah جل جلاله وتعالى شأنه

2011-03-19T00:41:00.006Z

The Hazrat that Hazrat Shaykh (رحمة الله عليه) is referring to in this excerpt is Hazrat Maulana Rasheed Ahmed Gangohi (رحمة الله عليه).

There is a saying of Hazrat which I had not heard myself but I have heard my father and my uncle say many times, which I will quoate a bit later. Whenever Hazrat came from his house after having had his meal at home, his attendants walked behind him to the Khanqah. When Hazrat had reached his sehdari room, they went to their own sitting places. It was a general practice that when Hazrat went home to have his meals, a few of them would silently follow him to the house. No one took him by the hand. he always had a walking stick and used to walk without leaning on it. Those attendants who accompanied him to his house would wait outside till he finieshed and came out again. then they would again follow him to the Khanqah and then they went their own ways.

Once as Hazrat entered his sehdari room, they left. Standing at the door of the sehdari room of the Khanqah, Hazrat asked: "Is anyone there?""

My father replied: "Hazrat, Yahya and Ilyaas are here."

Hazrat said: "No matter how unmindfully a person mentions Allah's Name, it does not go without effect."

Aap Beti, Page 314-315

The Reality of Tasawwuf, Part 3: Miracles are not the Goal

2011-03-11T12:41:00.007Z

Having reached so far, mention was made in the after Asr Majlis about Shah Ilmullah of Rae Bareilly. A story of him was told of how a discussion took place about Hazrat Bayazid Bustami Rahmatullahi Alayh. Hazrat Bayazid was going somewhere when his path was blocked by a river. As he reached it, there suddenly appeared a clear path across. Hazrat Khawaja Saheb said: "This is a test from Allah!" Then he made dua asking Allah to return the river to its former state and he will turn back, or choose another route. He said: "I am afraid of this test."

The narrator said: "If this saint among saints had such fear at the appearance of karaamat, and was so fearful of Allah's power, then how much more should not other lesser saints fear? It is the duty of every seeker after the truth to beg Allah only to be Allah conscious and to be in His presence and to be involved with His Remembrance."

كل ما شغلك من الله فهو صنمك

"Everything which diverts your attention from Allah is an idol to you."

On having mentioned the above story I recall an incident about my teacher, mentor and guide Maulana Khalil Ahmad Saheb (rh). With my elders there was never any special attention given to the working of miracles or the bringing about of miraculous deeds. On the contrary, they always tried to stop such happenings.

I had a very close friend who is slightly older than me and had studied under my father in Gangoh as one of my father's most diligent students. They were a sizable group of between twenty and twenty five boys in Arabic studies. Those in Persian and Quran studies were over one hundred. When in 1328 Hijri he decided to take up permanent residence in Mazahirul Uloom, Saharanpur, they all came here with him and completed their studies in Mazahir. After completing their courses they became mureeds through bay'at of my late Shaykh for their inner spiritual training and cleansing.

Among them was Maulana Abdur Rahman Saheb who became the Imam of a masjid at Kasoli near Shimla. From there he wrote to Hazrat telling of his well-developed spiritual condition. because I used to write Hazrat's letters I became quite aware of the spiritual progress and conditions of friends. May Allah grant Maulana Abdur Rahman a high place in the hereafter. In one long letter he explained to Hazrat about many miraculous happenings in which he was involved as well as many visions and revealings. As I read the letter to Hazrat, he became very happy and pleased saying that this young man has reached up to thhe fourth heaven.

My surprise was tremendous when in reply Hazrat made me write to him: "Apart from the compulsory prayers and the sunnats attached to them, suspend all nafl prayers, zikrs and wirds." I was completely dumbstruck at this reply.

Similar incidents happened to all our elders. When my late uncle used to write to Hazrat Saheb about such revelations and miraculous happenings concerning himself, Hazrat wrote to him in similar vein, instead of giving further encouragement: One should not pay attention to such things as these things can be an interference to spiritual progress.

Aap Beti, Page 65

The Reality of Tasawwuf, Part 2: The Power of Intention

2011-03-02T02:24:00.013Z

In our last post, Hazrat Shaykh (rh) explained the reality of Tasawwuf. Thereafter, he related many stories illustrating it. These days, there are many misconceptions surrounding the reality of Tasawwuf due to the distortions made by a few. Inshallah for the next few posts, we will present the stories that Hazrat Shaykh (rh) related to further illustrate what Tasawwuf actually is.

Thereafter I related many incidents, one of which I had heard from my late father many times and which I had related to the students of hadeeth as well as the attendants of my majlis. The story is: "There is a village called Kernal in the district of Panipat through which the Jamuna River flows. I do not know if still is so. All along the Jamuna, people are able to cross over with their shoes in their hands in the dry months. And when there is much water, there are boats and for a small fee the boat-riders will take you across. When the river is in flood, no one can cross over.

A man accused of murder in Kernal came to cross the river while it was in flfood. He begged all the boat owners to take him across but none of them were prepared, saying that to try and cross the river in that state was to commit suicide by drowning. The poor fellow was in great distress as he had to cross over. Someone saw his anxiety and said to him: "If you do not mention my name, I will show you a way. Further along the Jamuna there is a simple house wherein you will find a faqir type of person. Go to him, beg him, plead to him for help. Do whatever you can to stir his sympathy and as much as he may scold you and even if he should beat you, do not turn away from him."

The man went to the faqir and started to beg. First of all the faqir, as was his habit, scolded him badly: "Am I some sort of god? What is there that I can do?"

However when the man stood crying in front of him [Crying is an easy way of bringing mercy into motion. May Allah also grant me this ability], the saintly fqir said to him, "Alright, go to the river and say to it, the person who never ate any food nor ever approached a woman has sent me to you to ask you to give me place to cross."

He went to the river, said as he was advised and the river allowed him to cross over. In this way his problem was solved.

The saintly faqir was living with his wife and children in the same house. (It is common for the wives of holy men to be an antagonist. While he tried his utmost to be kind so that no injustice is done to her, she on the other hand tries to take unfair advantage thereof).

The wife started crying: "You say you have not eaten all your life! But how is it that without eatinig you have become like an elephant? But leave that alone, how can you say that you have never approached any woman. From where have these children come?"

The poor man immediately assured her: "These are my children. I have never denied fatherhood of my children!" The woman in spite of this assurance again started crying bitterly, screaming: "You have insulted me. You have disgraced me. That man will go to everyone and say that Peer Saheb has never approached a woman, so where do the children come from? All will look upon me with scorn."

The poor saintly faqir went out of his way to try and explain the true meaning of is words, but no matter how much he explained, she just could not understand. She just continued crying and after she had a long session of wailing, he said to her: "Throughout my life, I have indeed eaten solidly. Praise be to Allah. And I have always had sexual relations with you as you well know. The truth of the matter is that during my childhood I heard a learned divine say in a lecture: "Whatever work is done for Allah's sake in fact becomes deen and is not of this world. It becomes an act of worship for which reward is received." From that time till now, whenever I have eaten anything, it has been either with the niyat of acquiring bodily strength and energy for ibaadah or for the sake of pleasing the hear of him who brings me the food or prepared it and feeds me. Similarly since having married you, I have indeed approached you numerous times, but (I have previously heard the advice of Maulana) and thus whenever I approached you I made the intettion of doing my duty to you and to satisfy you, because Allah had placed certain rights due to women upon the shoulders of men." (Finish)

There should be no hesitation in accepting the veracity of the story. The miracles of the prophets of old have given way to the wonder works (Karaamaat) of the saints. Even the walking upon water is an act known to have been performed by the Sahaba Radiyallahu Anhum. There is a special book of min, "The Miraculous Deeds of the Sahaba (RA)" (Karaamaat Sahaba RA) which was written on the order of Hazrat Thanwy Rahmatullahi Alayh. Among the stories therein is one about Sayyidina Alaa bin Hadry who during the jihad against Kisra threw himself and his horse into the river to cross over in such a manner that his saddle did not even become wet. The commander of Kisra on seeing this while sitting in a boat decided to flee as it would be useless fighting such people. (This has been reported by Hafiz Abdul Bar and Tajuddin Subki in shortened form).

(Hazrat Shaykh (rh) mentions a few more stories on this subject. These go on for the next few pages. Inshallah they will be presented in the next few posts. - Scribe)

Aap Beti, Page 61

The Reality of Tasawwuf

2011-02-25T02:53:00.005Z

Here Hazrat Shaykh (رحمة الله عليه) explains the reality of Tasawwuf to Ra-eesul Ahraar (Maulana Habeebur Rahman (رحمة الله عليه) , a person that he initially had an unfriendly relationship with. However, Hazrat Shaykh (رحمة الله عليه)'s thorough yet concise explanation sparked a change in their relationship and they became close friends in the end.

Many are the ones alive to this day who can confirm how much love Hazrat Maulana Abdul Qadir had for me. My friend Soofi Iqbal of Medina was previously a worker in Pakistan. Whenever Hazrat Raipuri visited Pakistan, Soofi Iqbal wrote to me asking me: "When you reply my letter, please send greetings to Hazrat Raipuri (in Pakistan), because in the Majlis after Asr if I say to him that I have received a letter from my Shaykh who gives salaams to you, i am quickly called to come near to the bedstead on which Hazrat is seated and he asks about your welfare. In this manner, I get the opportunity to sit near his bed till Maghrib time."

People have come to know of his connection with me. Hence whenever they go to Raipur from here, the first question Hazrat asks is: "Did you meet Shaykh before coming here?" If the person says "Yes", he spoke to them quite freely, asking about my welfare and whether I had perhaps sent some message. And if the person answered "No", then he did not take any notice of him after that. In any case, he treated all of them according to the degree of contact with me. Because of this, many people were quite disappointed in that they had to merely come here to me to stand and shake hands with me before going to Raipur even though they did not really want to meet me.

Of those was Ra-ees Saheb. They came to meet me in order to be able to say that they have come from Saharanpur, have met me, and that I had sent greetings. And I too, in spite of not wanting to do so, as far as some people were concerned, and in spite of my very busy schedule with very urgent duties, called such people and asked them to pass on my salaam to Hazrat. I feared they will lie in saying that they have met me and that I had sent salaams, while it was completely untrue.

For many years this was the type of meeting with Ra-eesul Ahraar. One morning at 10 o'clock I was extremely busy in my room when Moulvy Naseer came to inform me that Ra'ees Sahem was there, en route to Raipur wanting to shake hands with me. I called him up to my room. He came up and while still climbing the stairs greeted me stretching his hand towards me saying: "I am going to Raipur. I want to put one question to you before I go. The day after tomorrow I shall come here in the morning for the answer. The question is, "What is this thing called tasawwuf? What is its reality?"

Immediately while shaking hands with him I replied: "All it is, is to correct one's niyat [intention]. Nothing else. Its beginning is إنما الأعمال بالنيات: "Verily all actions are judged by the intentions" and its end is أ
ن تعبد الله كأنك تراه: "That you worship Allah as if you see Him."

Hearing this answer of mine, he fell silent and replied: "While travelling from Delhi I have been thinking that if you say this, then I will raise this objection. And if you say that, I will raise that objection. But this answer which you have given, I have not even anticipated."

I said: "Go now. Your tanga is waiting. And furthermore my time is also being spoiled. You may continue to try to think of some objections to find fault with it. I am afraid that during the day I will not find time to discuss anything at length. Perhaps I will be able to spare a few minutes, but if you wish for a longer discussion, then it may be possible after Maghrib."

The very next day at Maghrib he was back saying: "It was difficult for me to stay over in Raipur last night, because I had to attend a certain function and tonight it has become necessary for me to spend the night here with you. For this reason I have come away one day earlier."

He said further: "Do you know that I never had any faith in you nor any love?"

I retorted: "The feeling was mutual."

Then he said: "But I must admit that the reply you gave me yesterday made a tremendous impression upon me. I have been thinking about it since yesterday and have not been able to come forth with one critical objection against it. I answered: Inshallah Maulana, you will never be able to find any fault with it... إنما الأعمال بالنيات

This is the first stepping stone of tasawwuf and the last step is أ
ن تعبد الله كأنك تراه: "That you worship Allah as if you see Him." This is what is called "Nisbat" (contact). This is also called "Yad dasht" (remembrance) or "Hudoori" (presence).

I said: "Maulana Saheb, all the exercises are merely to attain this state. The zikr aloud is for it. All the Mujahada and Muraqaba are for it. And whomsoever Allah has granted this wealth out of His Infinite Generosity, in any way, he will not require anything else.

The Sahaba رضي الله عنهم acquired this high state of spiritual blessings through only one look of Rasulullah صلى الله عليه وسلم and thereafter they did not require anything else. Thereafter the elders and saintly forebearers of this Ummat had prescribed various forms of treatment for the many sicknesses of the heart just like doctors prescribe treatment and medication for physical diseases. The doctors of the soul have out of their experiences in every age prescribed various treatments for various spiritual illnesses according to the needs of the time. These prescriptions are derived from the experiences of the earlier elders of the Ummat. Some people derive benefit from them immediately and are healed while others take longer to effect a cure for their ills.

Thereafter I related many incidents, one of which I had heard from my late father many times and which I had related to the students of hadeeth as well as the attendants of my majlis. (Inshallah we will present the story in the next post - Scribe).

Aap Beeti, Page 58

The Warmth of Sincerity

2011-02-25T02:40:00.003Z

Often times we make use of facilities that are in front of us in our Madrasas, Masaajid, workplaces without the thought ever crossing our minds that these things are not our property. In this section, Hazrat Shaykh (نور الله مرقده) explains that sincerity that some of his Akaabir and contemporaries had in regards to the Madressa's rights on them. This excerpt is about his father, Maulana Yahya (نور الله مرقده).

During my father's time, the Madressa did not yet have a kitchen to supply students, nor was there a cook or restaurant in the vicinity of the Madressa. Because his family was not staying here, his food was coming from a cook who had restaurant near Jamia Masjid. His name was Ismail. From the time that the food arrived till the time that that he ate it, the food used to get cold, especially during the cold days of winter. Then he placed the pot with food in front of the Madressa's hamaam (the fireplace heating the water), not in it, and so the food would become warmed by the hamaam's heat. Then he used to contribute two or three rupees monthly towards the Madressa funds, saying that he had derived some benefit of the fire of Madressa. He never took any salary from the Madressa for services rendered to teaching.

That's Not My Job!

2011-02-18T21:07:00.006Z

Here Hazrat Shaykh (نور الله مرقده) explains the attitude that he, the other teachers, and the students of the madressa had towards work pertaining to the madressa, and laments the current attitudes toward madressa duties. This scribe would like to add that if we try to apply this attitude towards our masaajid and towards duties in our home lives, there will be a very positive impact, Inshallah.

In those days this used to be my golden rule and that of practically every teacher, employee and official of the madressa. The madressa was not our property and whatever we received from or through it was firstly looked upon as a favour from Allah's side and secondly as a favor from the madressa, not a right. We have no right due upon the madressa. And we did not feel ashamed of any task that had to be done for the madressa, no matter how small and insignificant, like sweeping the classroom.

I cannot remember if in those days it was ever necessary to call an employee to bring the clay stones for use during “istinja” in the toilets or to bring the wood for lighting the fire which heated the water. I told the gate-keeper to inform me in my class when the wagon bringing the clay bricks arrived. Then I would send a message to Maulana Abdur Rahman with a student to inform him that I was going downstairs. He too would then come downstairs and seeing us go down both classes would come running along to reach the wagon before us. We then would hardly be able to carry even one block of clay as the students would grab that fro our hands as we off-loaded the clay. Within a few minutes the wagon would be empty. Some students would carry one block while others, eager to show their strength would carry two at a time. There were many other tasks like these. But nowadays, if an employee or official of the madressa is being asked to pick up a hand fan, he will first consider and ponder as to whether this is his work or not, is he getting paid for it or not?

Aap Beti, Page 126

Students must never treat their Ustads with disrespect

2011-02-16T13:36:00.002Z

My father was very insistant that a student should never treat his Ustad with disrespect. I had studied Mishkat in the manner described above. In the rest of the Madressa Mishkat and other hadeeth kitaabs were taught with long explanatory lectures given. On various occasions I had sought permission for listening to lectures on some hadeeth kitaabs from some other teachers but my father refused to grant permission that any hadeeth kitaab should be studied under anybody else but himself and Hazrat Khalil Ahmad Saheb. I was however allowed to study logic kitaabs and language from others. In this there was no harm. He used to say: "Disrespect to an Ustad is an insult. Should you show any disrespect to any Ustad teaching logic or philosophy, you will not derive benefit from those books which in itself is a calamity. But should you show disrespect to any Ustad teaching hadeeth, this will be unforgivable and not tolerated and your knowledge of hadeeth will be wasted."

A Golden Rule

2011-02-15T02:34:00.005Z

Here Hazrat Shaykh (رحمة الله عليه) explains a golden rule that he and his distinguished elders considered to be of the utmost importance.

There is one principal fact which our elders considered of paramount importance viz., that the rights of others which are due by you should be duly delivered and if there are any of your rights due upon others, they should not be demanded. My father [Maulana Yahya (رحمة الله عليه)] was a great protagonist of this and acted accordingly. He never used to consider what others were doing. He always used to worry about, "What should I do? What is my duty?"

The same principal will be found many times in the Malfoozaat of my late uncle Maulana Ilyas (رحمة الله عليه) as well as in the lectures of Maulana Yusuf (رحمة الله عليه). It is in fact derived from the hadith:

ليس الواصل بالمكافي ولاكن الواصل الذي إذا قطعت وصل

"The builder of good relations is not he who acts reciprocally (Acting in a friendly manner to those that befriend him), but is in fact the one who befriends those who cut themselves off from him" (Mishkat, Bukhary)

Aap Beti, Page 125

Announcement

2011-01-16T23:34:00.002Z

Alhumdulillah, Aap Beti has a new poster online, so insha Allah I pray we are all able to benefit from a more consistent posting on this blog.

Jazakallahu khairan. May Allah accept your efforts.

This author is always in need of duas.

Announcement

2010-12-19T18:47:00.003Z

Assalamu alaikum warahmatullahi wabarakaatuh,

When I look upon this blog I feel great remorse that I was not able to continue it with the level of consistency I had begun with. I have, after a full year of not posting, decided to present an offer to any sincere reader of this blog to take the work upon themselves for the benefit of the people. If there is anyone who is interested, please leave a comment on this post and I will contact you.

The work that is to be done is merely that of a scribe - the words are that of Shaykhul Hadeeth's (rahmatullahi 'alayh) and not our own - but insha Allah the reward will be immense and the deed will not be small in the sight of Allah (subhanahu wa ta'aala).

I request that the readers of this blog continue to keep both authors in their duas.

Wassalamu alaikum.

Sacrifices of a True Talib

2009-12-19T21:38:00.002Z

In this excerpt, there lies a lesson for all those who are seeking knowledge today. The actions of our elders were not mere formalities; rather, their actions were a reflection of the purity of their hearts.

During his student days, my father was deeply engrossed in his studies. Once the doctors warned him about becoming afflicted by blindness through an eye disease (nuzool-e-ab); and that he should read less, especially at night. He says: "Thereafter for quite a few months I read books profusely, with this in mind that my eyes were going away. And whatever there was to look up should be looked up then while i still had them."

My father used to stay in Nizamuddin and used to study in Madressa Hussain Baksh. He says that he used to come to the Madressa in the mornings after Fajr, and in the afternoons, after classes, he went back to Nizamuddin. Thereafter he used to come back after Zuhr and returned after Asr – a total of fourteen miles daily, because each journey was about three and a half miles long...

...In Nizamuddin he stayed in Maulana Yusuf's room on the western side of the masjid. Now the room has been very fine. In those days it was very dilapidated with a very low roof. The door is still where it was in those days, but where today the window of the ladies section is, there used to be a door. Today, where the ladies section is situated, there used to be so many trees that it was difficult to walk there. I have seen it in this condition that there used to be a little canal of dirty water flowing through it with an endless stream of mosquitoes.

This was where my father stayed. My grandfather had two students, who had to fill two lotas with water and bring it to this door leading to the bush at every Azaan time. They would also receive their meals from there. My father says that on finishing his sunnat salaahs, he used to remain in the closed room studying until the time for takbeer. Then he opened and joined the Jamaat. On finishing his salah he again entered the room and performed his sunnats there. He says, "During that time a telegram arrived which told of my proposal of marriage. The people of Nizamuddin sent it back, saying that for quite a few months, I was not there. Perhaps I would be at the home of my father." But this telegram was in fact sent by his father (my grandfather).

My father further said, "Within a period of six months I studied Bukhari, Seerat Ibn Hisham, Tahawy, Hidaya and Fathul Qadeer, so thoroughly that the examiners were surprised. Maulana Khaleel Ahmed examined me in Bukhari, Sheikhul Hind examined me in Tirmizi and Maulana Ahmed Hasan and others did the other kitabs. At the time of eating these Elders were all together. Hazrat Maulana Khaleel Ahmed told my father, "Your son wrote such replies which even some experienced teachers are incapable of giving."

A Request for Duas

2009-12-18T00:31:00.002Z

I request all readers of this blog to make sincere du'a for Shaykh Husain Abdul Sattar's [db] brother-in-law who was involved in a serious motor cycle accident last week. He is in critical condition with punctured lungs and fractured limbs, and very much in need of your dua's. May Allah grant him a quick and full recovery. Aameen.

I intend to recommence the posting of the blog very soon insha allah.

A Teacher’s Love...

2009-09-25T12:37:00.002Z

The intimate teacher-student relationship that Sheikhul Hadeeth (rahmatullahi 'alayh) describes here is surely something to be envied. Teachers are rare gems that are waiting to be discovered, but he who seeks will surely find.

What shall I write concerning the spiritual stature of the Elders of the second era and how shall I write that. My first meeting with my Murshid, my Master and Guide, Hazrat Maulana Khaleel Ahmed Saheb was in Rajab 1328 Hijri. But up to the time of my father's death or up to 1333 Hijri I had very little chance of being in his esteemed company. In spite of that, Hazrat's kindness to me was innumerable. His looking at me with love was something I experienced from the beginning. The result was that which I had described under the section dealing with my studies. It was this which prompted him to advise against my being sent to Maulana Abdul Majid for studying logic. He did not accept, that for a whole year, I should be separated from him.

My direct contact with Hazrat started after the death of my father, when Hazrat showed himself to be a father to me in the true sense of the word. In my description of my first marriage, I had related how I had declined the bringing of my wife from Kandhla, as Kandhla was my hometown. The taking away and the bringing back of a wife with you was a delicate question. Hazrat understood this and said: "Who is there that will refuse. I have come as a father to perform this marriage."

Once on seeing Hazrat's kindness to me and my continuous presence with him, a person asked: "Is this your son?" Hazrat replied: "He is more than a son to me."

...In spite of his very high rank and his magnificent stature, his favours towards me increased all the time, firstly because of the fact I was an orphan and secondly as a result of the work on 'Bazlul Majhood'. Hazrat was very devoted to his research on Bazl and as a result thereof his love for me increased tremendously. Another very important fact is that the work done on Bazl was a great favour to me because as a result of it, Hazrat never took notice of my iniquities and shortcomings.

See Sacredlearning.com à General Talks à Finding a Hidden Gem for Shaykh Husain Abdul Sattar's [db] own account about how he found his teacher.

The Spiritual Heights of the Beloved of Allah صلى الله عليه و سلم

2009-07-19T19:17:00.004Z

When Jibrail alayhis salam embraced Rasulullah صلى الله عليه و سلم and pressed his breast against his the aim was to create 'Nisbat itihaadi' with Jibrail Alyhis salam. Now consider that Rasulullah

صلى الله عليه و سلم's beginning was equal to and identical to Jibrail alyhis salam and for twenty three years after that Rasulullah صلى الله عليه و سلم continued to progress, only Allah will know the extent of his total progress, and those who reached such rank. That will only be he, himself.

Everyone knows that Jibrail alayhis salam initially embraced him to create Nisbat ittihadi between them. Thirteen years later when Rasulullah صلى الله عليه و سلم went on Miraj it is significant that he went further than any creation had gone before in qurb nearness and proximity to Allah. This same Jibrail alayhis salam was left behind to say: "My journey is thus far, and if ever I should proceed further ahead the breadth of one hair the Glory of Allah's light will devour me."

Thereafter Rasulullah صلى الله عليه و سلم leaving Jibrail alayhis salam proceeded to the Quabal Qowsayn. One can only imagine what spiritual progress he made in the next ten years. Only those ones will know it to whom the reality of Rasulullah صلى الله عليه و سلم's true position has been revealed.

page 643 in Aap Beti Part V

Strange Love

2009-07-03T13:05:00.003Z

Here Sheikhul Hadeeth (رحمة الله عليه) discusses one of his 'bad habits', that is, to ask his guests the duration for which they intended to stay with him and to enforce that upon them. This was the case even with his elders, as we shall see. In fact, in this case, his guest was not allowed to even stay for the time that he had requested. The following extract is with regard to Hazrat Raipuri (رحمة الله عليه):

He arrived with the mail train and as soon as I had shaken hands, I asked him: "Hazrat, what is the programme?"

He replied: "I have decided to stay in Saharanpur tomorrow and the day after tomorrow - two days. The third day will be according to what your instruction is."

I replied: "There will not be permission even to stay tomorrow. As soon as the fajr azaan is heard perform your own jamaat and leave. You will find some tea ready to drink. Please leave before the madrassa jamaat commences fajr."

Hazrat replied: "I am very tired. At least give me permission for one day."

I said: "There is no permission to stay longer than half an hour after the azaan for fajr."

You can just imagine the anger which the Tableeghi brothers must have felt. I will always remember the anger on the face of Bhai Altaf. The whole world Hazrat to stay with them. Here Hazrat himself offers and in fact asks to stay and I refuse permission. In spite of everything I saw him off early in the morning. At that time I told him: "Hazrat this is June, the heat is extreme. If you stay here you will not experience any comfort. Furthermore, these Tableeghi brothers will come to me to ask of you to attend the jalsa - even for a while. The day after tomorrow the jalsa will end in the morning. At the time of Dhuhr, Maulana Yusuf and myself will come to Raipur for two days."

After Hazrat had sat down in the car, Shah Masood Saheb begged him to come and stay at Bahut, but he replied, "When Sheikh has not given permission to stay in Saharanpur, I will not stay anywhere else."

He arrived at Raipur at the time of sunrise. After his arrival there, I heard from everyone coming from there that Hazrat had made a lot of dua for me. I also heard from many townspeople as well as villagers that he had said:

"I had asked to stay for two days. Sheikh did not even allow me to stay for a day. That is what is called love. Love should be learnt from such people. Can anyone possibly accept that Sheikh did not want me to stay? But he considered my comfort above his desire. May Allah grant him high rank. May Allah also grant him comfort and ease... ."

For two days he continued to make dua for me and even now when I think of how I practically forced him away, I feel great joy for the duas I received. Anyway, two days later Maulana Yusuf and myself arrived in Raipur on Monday afternoon after the jalsa.

Khilafa of Hazrat Gangohi (رحمه الله)

2009-06-21T17:16:00.002Z

Hazrat Haji Imdadullah (rah) gave khilafat to Hazrat Gangohi after eight days and told him: 'Moulvy Rasheed Ahmed sahib whatever favour Allah has bestowed upon me, He has also bestowed upon you. It will be your duty to go develop that nimat and work on it.'

Hazrat Gangohi used to say: 'I was very surprised. I could not understand what nimat he was referring to, which had been granted to him and also to me. I only managed to understand and realise what it was fifteen years later.' [Tazkira e Khaleel vol 1]

It is written in 'Tazkira e Rasheed' that Hazrat Gangohi told Haji Imdadullah Saheb: 'I cannot become involved in zikr and shugl.' Hazrat Haji Saheb smiled and replied: 'That does not matter.' A mureed asked: 'Hazrat what happened after that?' Hazrat Gangohi replied: 'I became annihilated (in the efforts).'

Appendix Aap Beti Part V

Duas for Hazrat's Daughter

2009-05-11T20:41:00.002Z

Please make dua for the daughter of Hazrat Shaykhul Hadith (rah). She passed away on the 3rd of May 2009. May Allah swt enlighten her resting place. Ameen

Steadfastness in the Face of Adversity

2009-05-10T19:26:00.006Z

In this excerpt, Hazrat Shaykh ul Hadith (rah) portrays the distressful days of the partition of India and the formation of Pakistan. Amidst all the turmoil, The elders of Deoband (Hazrat Madani, Hazrat Rajpuri and Hazrat Shaykh ul Hadith rahimahumulla) gather to decide whether they will migrate to Pakistan or remain in the service of the Muslims of India. It is admirable how steadfast our elders were and how clear their focus in life was. Following is Hazrat Madani's reply as the other elders await his decision after making out their cases in front of him:

Maulana Madani listened to all this very carefully, took a long breath and said with tears streaming down: "Our scheme has failed, otherwise all this killing and destruction and this movement of whole populations would not have taken place....Now I do not stop anyone from wanting to leave. My home is in Madina...But I cannot leave my India brothers at this stage of destruction and bloodshed without guidance."

..Even more amazing than that was the courage shown by Hazrat Madani. In those dangerous times he undertook numerous tours all over India telling Muslims of the reward of remaining steadfast in the face of calamities.

Respect for Sacred Knowledge

2009-04-06T11:04:00.003Z

There is an irrefutable link between Sheikhul Hadeeth's رحمة الله عليه utmost respect for the words of Rasulullah صلى الله عليه وسلم and his renowned achievements in the science of Hadeeth. Our teachers will often tell us that the more respect one has for knowledge, the more Allah will open up its noor on the seeker of knowledge. Below is an oft-quoted example of such respect.

The two of us had two golden rules during our Daura year, namely that not a single hadeeth with its chain of narrators should be left out without being read. Secondly, never to recite any hadeeth without wudoo. Whenever any one of us had to leave the class to perform wudoo, as we had to attend lessons for five to six hours on end, he would touch the other to inform him of the need for wudoo and quickly leave the class. The seated one of us would then quickly raise some problem for father [who was teaching] to answer. This happened very seldom, perhaps once or twice in a month or two. At that time, our health was quite good. In those days I had the habit of performing Esha with wudoo performed for Zuhr. This carried on for many years. But now and then the need did arise for wudoo in between.

My father understood from the very first time it happened when he saw one of the two friends suddenly getting up, leaving the room to return in haste rolling down his sleeves. From this he understood and was quite pleased.

Once Hasan Ahmad touched me to inform me of his need for wudoo and quickly got up. I immediately asked: "Hazrat, in Fat'hul Qadeer is written....". I said this without having thought and did not even know what Fat'hul Qadeer wrote. But on hearing my mention of Fat'hul Qadeer, my father burst out laughing. Placing a marker in the kitab, he closed it and said: "Let me tell you a story until Hasan Ahmad comes back. Why should I start a fight with you over what Fat'hul Qadeer says?"

Announcement

2009-04-02T10:22:00.002Z

Alhumdulillah, Aap Beti has a new contributor to help with the posting. Insha allah this will mean the blog is updated on a more regular basis than before [may Allah reward the new contributor well].

Readers are requested to make du'aa for us both.

Ya Allah, raise us on Yawmul Qiyamah amongst Your Friends! Aameen

Anger of the Awliya

2009-04-01T05:53:00.004Z

In this section of Part IV of Aap Beti Shaykh ul Hadith (rah) describes the zeal with which his father Hazrat Maulana Yahya Kandhlawi (rah) studied sacred knowledge. Hazrat Yahya (rah) had the great fortune of studying Hadith under Hazrat Rashid Ahmed Gangohi (rah), one of the founders of Darul Uloom Deoband. In this excerpt, we learn of the great love his teacher had of him and the incident of the result of his teacher's anger on a certain student of Hazrat Yahya (rah)'s time:

My father had this strong urge not to miss any lesson in class. Once he had to go to Kandhla at the request of Hazrat Gangohi and Hazrat promised not to teach anything during his absence. When he returned from there, the reader started the lesson leaving out a chapter. My father and some others objected that he was reading from the wrong place but he continued reading. Later it so happened that my grandmother in Kandhla asked Hazrat to send him home for some reason or the other. My father did not want to go because as he said: "Last time I went one whole chapter was missed." Hazrat replied "Tomorrow we will go over that chapter."

Sitting in class Hazrat Gangohi asked "Moulvi Yahya, which chapter did you miss?" Thereupon Hazrat taught that chapter. It was a mere coincidence that the reader on that day was the same student. At the completion of the chapter he asked sarcastically: "Is there any other chapter that has been left out? Then it will also be taught." Hazrat became angry and said " Go on, you are mad." A few days later that student lost his mind.

That was the time when the mas'ala concerning crows was quite in the public eye. This same student used to tie crows to a long bamboo and carry it around through the streets of Gangoh saying: "This is halaal."

اللهم انا نعوذبك من عذابك و غضب رسولك و غضب اوليائك
'O Allah we seek refuge in You from your anger and from the anger of your Rasul and your saintly servants.'

This is something concerning which I have written many times. Be very careful of the saintly ones. May Allah protect us from their anger and displeasure.

The Crying of Hazrat Madani (رحمه الله)

2009-03-28T19:14:00.004Z

During my life I have heard no one else weeping so much in dua before Allah in the latter part of the night as I have heard Maulana Madani and my father. Very often in spite of my deep sleep I used to be woken up by this crying. Hazrat Madani would recite Hindi lamentations with so much pain and sorrow. I was unacquainted with Hindi and could not understand, but the wailing and crying still echoes in my ears. It was almost like a child who was recieving a hiding and is crying. As much courage as Hazrat had, as brave as he was and as much as he encountered ordeals, I have not seen this type of crying in any of my Elders.

(Part IV pg 376)

The way of Rasulullah (صلى الله عليه وسلم), the way of perfection...

2009-02-06T21:29:00.001Z

Here Sheikhul Hadeeth (رحمة الله عليه) expresses his astonishment at those who leave the Sunnah. Of course, to those of us who are unconnected, we cannot understand what the problem is. But those who enjoy a qalbi connection with Allah's Beloved (صلى الله عليه وسلم) can only grieve when they see other ways being preferred over the Sunnah.

According to another hadeeth quoted by Hazrat Umar Radiallahu anhu, he once asked Rasulullah (صلى الله عليه وسلم), "We hear some words from the Jews, which to us appear very nice. If you permit us we shall write them down."

Rasulullah (صلى الله عليه وسلم) replied, "Are you in doubt regarding your deen as the Jews and Christians were? Verily I have brought to you a clear shariat. Even if Moosa should be alive today, he would have had no way out than to follow me." (Mishkat).

Many other hadeeth on this topic have been mentioned in hadeeth and we people, while not only discarding to follow the example of Rasulullah (صلى الله عليه وسلم), do not even find time to read about the life and character of Rasulullah (صلى الله عليه وسلم). No, we want to see what the newspapers say. We want to see what France and America say...

...When it is said, "Listen to what Rasulullah (صلى الله عليه وسلم) said" or "Listen to the translation of what Rasulullah (صلى الله عليه وسلم) said or did", we cannot find the time. But when it comes to reading newspapers and magazines, then let alone attending classes, even if the salaah passes by, no attention is paid to it. We are not speaking about the general public. We refer to those who are supposed to be religious minded. When I even see how the taskbeer oolaa is being recited in the masjid and students of deen are still sitting in shops or restaurants reading newspapers, then I know what heaviness passes over my heart.

"In the Will of Allah no one has a say..."

2009-01-01T21:25:00.003Z

There is another letter from Ala Hazrat on the occasion of my father's death:

"From Abdul Raheem to brother Moulvy Zakariyya Saheb."
Assalamu Alaykum Warahmatullah.

A telegram was brought to me from Bahut addressed to Shah Saheb and reached me at 20 minutes after eleven, at the hands of Haji Ghulam Muhammad Saheb. From it I came to know of the sudden demise of Maulana Yahya Saheb. It is such a shock and brought me much sorrow, which I am unable to describe in words.

In the Will of Allah no one has a say. He is the Master who does as He pleases in what is His. Kindly inform us quickly about his illness. We are all struck with grief and I would have come there immediately but because of my condition I am unable to do so. What else is there that one can write at this moment?

Abdul Raheem from Raipur.
Saturday 11.20am"

"My nose has not been cut off"

2008-11-07T10:18:00.005Z

Sheikhul Hadeeth رحمة الله عليه describes the reaction of his community to the simple, hassle-free nikah of his two daughters.

The nikah was performed but thereafter I had to bear the brunt of all the attacks. People did not know the boys and an announcement had been made that it was my daughters getting married. The two bridegrooms were both handsome young men, still without beards with the Madani turbans around their heads, which I myself had put on for them, while going to the mosque. Here are some of the taunts I received:

a. "What kind of people are those Molvies. They see two handsome young boys and give their daighters away to them."

b. "Two young men from among the rich ones of Bombay arrived at the jalsa. Seeing two rich ones, they gave their daughters away."

c. "They must have known them from before because they would not just see two boys walking along and then give their daughters away to them. These Molvies are no good."

d. One of the pious wealthy men from our mohalla went home and very happily told his wife about the marriage of my daughters. The wife became quite angry (may Allah pardon them both). She said, "The poor mice are jumping all over their house because they cannot find anything to eat. Everyday they send people to our door to beg and borrow. If they did not marry them off, then what else would they have done? You tell me: Allah had given you great riches and lots of wealth. Allah forbid that I have to let my daughters get married like paupers."

Thereafter because this nikah was against the custom of our people and because in the history of Kandhla it had never been performed like this ever, there was a lot of talk this way and that. One person's reaction reached me as having said, "Zakariya has cut his own nose and thereby he has brought dishonour to all of us. Is this the way to have a nikah performed?"

I replied, "I have not been dishonoured. My nose has not been cut off."

I told the messenger, "Even you can feel with your hand that my nose is still in place, so you may go and tell them what you have seen. No, my nose has not been cut off and no one else has been dishonoured."

Respecting our Teachers

2008-08-01T18:03:00.004Z

The hadeeth kitabs which were taught in the madressa by other teachers were always accompanied by long lectures. Whenever I saw these lectures being held, my mouth used to water to attend. I sought my father's permission to be allowed to listen to these lessons held by someone else, but he always refused permission most emphatically and every time he used to say:

"You are unmannered. You only repsect me because of the shoes with which I beat you and you honour Hazrat [ie. Hazrat Khalid Mahmood Saharanpuri رحمة الله عليه] by heart."

This is reference to a specific incident to which he referred to on many occasions saying: "You do not even go on to the roof of Hazrat's house (out of respect for him) but you are prepared to climb on my head."

The story is this: My father's room was the western-most room of the library, which is now included into the library. The outside area of it was empty (as already mentioned in connection with the reading of Sharah Tahzeeb). When one wished to come along the stairs to my father's room, one had to walk over the roof of Hazrat's room. To come to his room instead of crossing over Hazrat's roof I climbed over the wall alongside his roof. Actually this was done for show because I am not even in possession of good manners upto this day. This is the reason why my fahter said: "You are unmannered. If you should act unmannerly to a falsafa or mantiq teacher, that knowledge will leave you and it will be a calamity for me. But if you should act unmannerly to any hadeeth teacher, this will be completely unbearable and unacceptable to me because you will then be deprived of the blessings of hadeeth."

In this he was right. I have not been able to show due respect to my Ustads and in spite of my ill-manners, my Ustads have treated me with great love, sympathy and goodwill. May Allah grant them all high ranks. Except for Hazrat Saheb, all the rest of my teachers treated me as an equal as if I was their contemporary or class-mate.

A most pertinent talk on this topic can also be found on the Sacredlearning website [see links] titled 'Debt to our Teachers'.

O Lovers of Rasulallah صلى الله عليه وسلم !

2008-08-01T17:51:00.002Z

This post is a little bit of a side track from usual. I wish to share with the readers a verse from a beautiful poem that Hazrat Yusuf Motala (db) mentions being read out in a Jalsa in Delhi. The following are the words of Hazrat Saheb.

Amongst the Saints on stage Molana Muhammad Ilyas (founder of Jamaat-e-Tabligh) was also present and when the following verse was read from a poem by Allaama Iqbal:

You are the wealthy of both worlds and I am the poor one,

Accept my excuses on the Day of Judgement,

And if you are to take account of me,

Then take it out of the sigh of Mustafa...

Molana Ilyas became much moved and in this state he continued weeping, later stating that this seems to be the words of a sincere person.

I wish they do not place me before him on Doomsday...

"That which had passed never returns": Appreciating our Scholars

2008-07-06T19:34:00.003Z

...there is one very important fact to which I wish to draw attention.

When the Elders passed away many people desired to see those special qualities which were part of the Sheikh (in those that succeeded them). But it is clear that all those who follow the Elders and in their footsteps will be less gifted than the Sheikh except in some cases, as Allah pleases.

Those people who, because they do not see the qualities of the Elder in his followers, turn away from that Sheikh's line of Tasawwuf, are only doing themselves great harm. I began to see this very clearly since the time of Hazrat Gangohi. During the time of the most prominent Khalifas of Hazrat, I saw many of their contemporaries, who were also attached to Hazrat through Bay'at, saw that now some of the special qualities which Hazrat had were no longer present in the Khalifas. They then declined to return to these Khalifas for spiritual guidance. This caused me a lot of pain and sorrow because the Khalifas were near in relationship (with Allah Ta'ala) and men of 'Nisbat'. If indeed these people had become connected to one of the Khalifas, they would have progressed greatly.

Similarly I have seen many in the third generation of Khilafat who did the same thing. I did my utmost to explain to them the wrong of their actions. After the death of my uncle, Hazrat Ilyas رحمة الله عليه , I have heard many people say that this 'Hazrat-ji' was not nearly in the same class as Maulana Ilyas Dehlawy.

To those people I replied: "You have spoken the truth. But in Hazrat Dehlawy we did not see those special qualities which we saw in Hazrat Saharanpuri."...

...Now it is the era of Maulana Inaamul Hasan and very often we hear the complaint that it is not the same as in the time of Maulana Yusuf. Then I tell them: "My friends, after him you will not find even those qualities which are in him. That which had passed never returns."

Dispute Over Pay (2)

2008-07-02T11:42:00.002Z

Hazrat Thanwy was also one of the trustees and supervisors of the madressa. I told him and Maulana Zafar Ahmad Thanwy, the Mufti of Thanabavan with whom I was most informal, "If any application concerning my salary from the madressa should come to Hazrat Thanwy, please let it be rejected."

I do not kno what he told Hazrat Thanwy. A letter of application was sent to Hazrat Thanwy for one and a half years leave of absence. Mohtamim Saheb also wrote: "He has some salary left with us. Kindly give permission for it to be paid to him."

Hazrat Thanwy approved the leave of absence and with regard to the salary, he wrote: "If the salary had not been received by him, then why is the permission of the trustees required? If there is any other doubts regarding the salary, then please explain it so that we may ponder over it."

Another trustee was Maulana Aashiq Ilahi and I also told him: "You are also a trustee. That salary is not permissible for me. Disapprove it."

However, after Hazrat had approved it, Maulana Thanwy could still disapprove, but what right had any of Hazrat's attendents to do so? I had done all these contemptable things as I always do.First of all, Maulana Ashiq Ilahi debated the issue with me and when, like in the case of Nazim Saheb he could not convince me, he wrote on my application: "Leave of absence for one and a years is approved. And just as in the case of of his leave of absence his application regarding his salary should also be accepted, that is, that his salary should also be granted by the madressa."

When Hazrat saw Maulana Meeruty's [ie Maulana Aashiq Ilahi's] note, he knew I had also had a debate with him. Thereafter Hazrat told me with great sympathy: "Bazal is not my own work. It belongs to the madressa. If I should take you with me in service of the madressa, and apart from going and living there, I let your expenses come from the madressa, then what do you have to say?"

I replied: "Then I will say: That is permissible. I have no hesitation."

Hazrat said: "The salary of your's which is in the madressa will be less than what the madressa will now give you."

I replied: "That is true."

Hazrat said: "This is what you should understand."

Dispute Over Pay

2008-07-02T11:26:00.001Z

Here Sheikhul Hadeeth رحمة الله عليه relates the argument that took place over his salary.

I said: "Hazrat, do not worry, arrangements will be made for my expenses. It will not be permissible for me to take that money." I have always been a bit forward in the presence of the elders.
Hazrat asked: "Why?"

I replied: "In those months when I did not take salary, I taught with the neyat of doing so without salary. Now I am not entitled to take it."

Hazrat asked: "Did you put any application to the madressa when you were hired? The madressa was the hirer. What right did you have of cancelling the contract of hire from your own side unilaterally until such a time that we accepted your application?"

I replied: "But Hazrat, this has nothing to do with a hiring contract. If a person of his own self does a job for the sake of Allah, what right has he afterwards of receiving renumeration?"

At that time, Hazrat Nazim Saheb was also seated there. He said to Hazrat, "Leave him, I will explain the matter to him."

Hazrat became happy and I also, because in Hazrat's presence I spoke with fear, while with Nazim Saheb an open and lively debate took place and in the end he told Hazrat: "He does not want to budge from his view."

Flattery and Humility

2008-06-19T14:33:00.002Z

A very short extract, but it just struck me how those connected with Allah responded to flattery with, not pride, but humility!

One such story was told about the 'Babul Istihaadhah'. Once on my visit to Deoband, Hazrat Madani said to me: "You have in Kitabul-Haj of Owjaz written a very nice thing, which pleased me very much. Many of Imam Bukhari's objections have been removed through your commentary."

At that moment Hazrat was walking towards his class to go and teach. I bent my head and was so moved that I could not even ask to which part of my writing he was referring to, which caused Imam Bukhari's objections to end. On many occasions I have wanted to ask him, but because of my shyness I could not.

The Power of Dua: A Warning

2008-06-07T10:03:00.008Z

The partition of India was a mass of chaos that we in the West can little appreciate. Sheikhul Hadeeth رحمة الله عليه gives a grave warning about the slogans that were thrown around at the time.

At that time the League followers had a slogan which they were shouting in every procession: "We shall take Pakistan for sure. We shall take it even if we die. We shall take it even if we have to kill. We shall take it with blood." Even in Ramadan from after Taraweeh till Sehri these cries were heard.

I tried to advise the people against this, and sent them messages repeatedly: "In these blessed nights of Ramadan it is time for making dua. If you have to, then do indeed make dua for your Pakistan. Ask for Pakistan, but do not ask for it through killing and blood-shed."

But no, there was such excitement and enthusiasm that their minds became clouded. In the Hadith there is an instruction not to curse your children and your wealth. For Allah Ta'ala, some moments are such that whatever dua is made in it is accepted.

"Fa innaa lillaahi saa'aatan laa yuraddo fihin ne saa'ilan"

"For verily Allah has certain times wherein no person who asks is rejected."

This hadith is quoted in many ways.

In Mishkat, it is reported by Hazrat Jaabir Radhiallahu Anhu:

"Do not curse yourselves and do not curse your possessions or your children. Let it not be such, that your dua is made at such a time when Allah accepts your dua."

This disease is very prevalent amongst women. When they are angered by their children displeasing them, they curse them: "Mar jaa" (Go and perish) or "Go and become mad!" When this curse is accepted and becomes a reality they sit and cry.

In my classes I have always stressed that when you make dua, then make those duas which are from the texts of Qur'an and Hadith, because there is nothing regarding one's needs in this world and the hereafter left out. As well as how to ask for it. I would like to write down a little story which is a bit off the point but it quite illustrative. I have heard it on more than one occasion from the Elders and have told it in class quite often, that one should not make dua in your words. Rather make dua in the words of Rasulullah Sallallahu Alayhi Wasallam, because first of all it is the word of the 'Beloved of Allah' and such words have greater value in the sight of Allah. Secondly, these words (found in the Ahaadith) are so comprehensive that whatever one wishes to ask for, is included therein.

There was certain 'dom' (folk dancer) in a village, who used to go around on foot. While going somewhere, he became very tired and said: "Ya Allah, I need a horse." He made dua for a horse while he was in an extremely agitated state of mind, greatly in need for help and extremely earnest in his plea. In the end, he became angry and said: "Ya Allah if not a horse, then at least give me a pony."

In Allah's sight a dua made while in a state of extreme agitation and need is soon answered (as I have expereienced time and time again in my life).

At that time, the 'jajman' of the village came riding along on a mare. On the way, the mare gave birth to a pony and the owner found difficulty in carrying the new born foal home. He called out to the 'dom': "O Dom, pick this pony up and carry it on your shoulders!". The poor dom was too exhausted to even walk, let alone carry a pony. Greatly distressed he said, "Ya Allah, I asked for a horse under me, and now I have received a pony on top of me."

For this reason I tell my friends and through them I tell the women folk: "If you have to beat your children, beat them as much as you wish, but never curse them or make dua against them. And always try to make dua with the Sunnat duas from the Hadith or Quran.

In any case, the dua of the League supporters was answered and India was partitioned. But whatever they prayed for in Ramadan, that happened. Through killings, being killed and bloodshed, Pakistan was formed.

The Intention

2008-06-07T09:59:00.002Z

Again, there have been deep inconsistencies with the updates on this blog. Insha allah, the intention is that some degree of consistency may be established over the long summer and that insha allah, readers may continue to benefit.

What use is it to read without taking the benefit therein?

Ya Allah, let the people benefit! Aameen!

The Reply

2008-01-06T19:25:00.001Z

May Allah cause this dream to become a cause of blessing for me and for you. For something to be liked and appreciated, there is no need for it to be of high quality. Even the fact that a prostitute gave water to a dying dog was liked and appreciated (by Allah Ta'ala and brought pardon to her).

The fact that Rasulullah Sallallahu Alayhi Wasallam's appearance in a dream is authentic, is proven from authentic Hadith. However, in 'kashf' there is no sound proof for it and its correctness depends largely upon the high rank of the person experiencing 'kashf'.

For the last twenty five to thirty years, it has been a practise of mine to recite the following eighty times after Asr on Fridays:

Allahumma salli 'alaa sayyidinaa Muhammadanin nabiyyil ummiyyi wa 'alaa aalihee wa sallama tasleemaa

After the completion of the writing of Fazaa'il Durood, I sometimes have had the opportunity of listening to the last two qasidas of Mulla Jami and Maulana Nanotowi.

Finally, Khalid does not have Ijaazat, but Masood Ilahi has.

Wasalam.

Letter No. 10 of Majid Ali to Maulana Zakariyya

2007-12-22T19:32:00.000Z

Respected Master Hazrat Maulana Zakariyya (May Allah bless the Muslims by granting you long life), Assalamu Alaykum.

I hope that you are in good health. The reason for writing to you is this, that during I'tikaaf in Ramadan, Rasulullah Sallallahu 'alayhi wasalam gave me glad tidings (Bashaarat), which I could not explain there and then. He said to me, "Maulana Zakariyya in writing 'Fazaa'il Durood' has overtaken all of his contemporaries."

I was greatly surprised because I always was under the impression that your other services to Hadith and deen were superior in quality. Later this doubt was cleared away. It was then that I realised, that this book, Fazaa'il Durood was the product of your love for Rasulullah Sallallahu 'alayhi wasalam . As a result, you have overtaken the others.

Furthermore, some time ago, Rasulullah Sallallahu 'alayhi wasalam gave me a piece of glad tidings that you recite a special salawaat (durood) or qasida every Friday, which pleases Rasulullah Sallallahu 'alayhi wasalam very much and is well liked by him. If indeed this is so, kindly inform me thereof, which I will appreciate greatly.

I also wish to inquire from you whether the fact that Rasulullah Sallallahu 'alayhi wasalam appears in one's dream is a result of any special virtue or merely a case of 'kashf' (inspiration). Furthermore, what is more authentic - the words spoken by Rasulullah Sallallahu 'alayhi wasalam in a dream or the words perceived during kashf?

When I was in Aligarh, some people inquired from me whether Bhai Khalid had received Ijaazat Bay'at from you or not. Because I was not aware of the facts I expressed to them my ignorance of this. If indeed Hazrat did give him permission, kindly inform me. In Meerut also some people inquired by me whether Maulana Masood Ilahi had received Ijaazat for Bay'at from you or not.

I await the reply. I beg of you for your duas and spiritual attentions, especially for the completion of Daura Hadith.

Majid Ali Khan
Jehan Numa Jalee Coti, Meerut.

Apology

2007-09-10T13:13:00.000Z

Please accept my sincerest apologies for the lack of updates. I have been ill on and off for the past month and alhumdulillah, am now better. This is a request to all readers of this blog to make du'aa that Allah (subhaanahu wata 'aalaa) grants me good health throughout Ramadhan and to make du'aa that I am able to take full advantage of His blessings, insha allah.

May Allah (subhaanahu wata 'aalaa) allow the Ummah to attain freedom from the Fire in the upcoming month Aameen!

Respecting Knowledge

2007-07-21T16:17:00.000Z

In this excerpt, Sheikhul Hadeeth (rahmatullahi 'alayh) recalls the favours of another elder, Hazrat Shah Yaseen Naginwi (rahmatullahi 'alayh).

He is one of the most prominent Khalifahs of Hazrat Gangohi Saheb and I already mentioned about him in the introduction of Fazaa'il Durood (The virtues of Durood). Hazrat always attended Madressa Mazahirul Uloom's Annual Jalsa and stayed at my place for a week - upto ten days. From his outward appearance, saintliness was quite evident and he was very kind. He was fond of attending my classes and used to be so attentive as to be the very personification of the description in the Hadith:

"As if birds were sitting on their heads."

He used to sit with his eyes downcast, that I would envy his attentiveness and respect.

At my insistence, he used to sit near me. He showed me numerous favours but there is one of his Karaamat that I can recall and it is for this that I have written his name down.

One of my bad habits was this, that whenever I went to class, I carried a paan tin with me. In place of the normal spittoon I had a clay lota which was always kept in the Darul Hadith. During class, I used to eat paan. Once Hazrat Shah Yaseen Saheb told me: "I am not prohibiting the eating of paan, but please do not eat paan during class."

From that day onwards, for about forty years, I have never eaten paan during class. I was always particular about teaching Hadith while being in a state of wudhoo and cannot remember ever having taught without wudhoo. But since this request of Hazrat Shah Saheb, I have always made a special point of rinsing my mouth before going out to teach. I have always had the regret that he said that he was not prohibiting the eating of paan. If only he had said that, then I would have been saved from this calamity of paan eating.

"My Father..." (3)

2007-06-28T17:22:00.000Z

There were many points upon which my father and Hazrat Saharanpuri had differences of opinion. Because of the fact that they never had any enmity and open arguments, leave aside the general public, even the Ulama with close contact with them did not even know about these differences.

Allow me to write about one such difference of opinion by way of example: If in the case of an animal offered up jointly for Qurbani, two or three persons hold one share jointly to be offered on behalf of Rasulullah Sallallahu Alayhi Wasallam, my father considered it permissible on condition that each of them have a share in the rest of the seven shares of the animal. Hazrat considered this as being not permissible.

During that time my father was staying upstairs and Hazrat was below, on the ground floor. I have seen many people come to Hazrat to ask about this same mas'ala. He would say to them: "In my opinion it is not permissible. Maulana Yahya considers it permissible. Go upstairs and ask him. If he gives you permission then accept and act accordingly."

In my opinion also it is permissible, while our Mufti (Mufti Saeed Ahmed Saheb) and the previous Nazim Maulana Abdul Lateef Saheb in accordance with Hazrat's opinion considered it as being not permissible. We knew about each other's views and have discussed the matter but the end result was that I did not accept their view and they did not accept mine. But never was there any pamphleteering against each other, nor any arguments. Regarding the burial of Hazrat Raipuri in Pakistan (instead of Raipur), I have always told people that there is no need for fighting over the issue, no need for taking out pamphlets against the other side, nor for debates, as always happens in cases of differences of opinion. No matter what the nature of the dispute, what need is there for fighting and arguments? There is no harm in explaining one's view with sanity, reason and calmness. If after that, the other party does not see his way clear towards accepting your view, then it is most inappropiate to resort to swearing and degrading them. I was so open-minded in this regard that I never even debated with Congress, League, Jami'at or Ahraar supporters.

"My Father..." (2)

2007-06-28T13:04:00.000Z

Another of his specialities was that he would not allow me to be taught Hadith and Fiqh by anyone other than himself and Hazrat Saharanpuri. Repeatedly he used to tell me that I am rude and if I was ill-mannered towards my Ustad, that knowledge would be lost to me. If any other subjects were lost to me, the loss would not be so grave.

While writing about Hazrat Madani I mentioned that I have never seen anyone crying aloud so much in the latter part of the night as Maulana Madani and my father. My father used to read the Quran a lot. Whenever he was free from work, he would start reciting from memory, during the latter part of the night. He used to recite loudly and with much weeping. He was also very strict that I should not have any free time or that any of my time go wasted. Through the barakat of these things, these same aspects have become standing habits of mine.

My father was also very particular about drawing up time-tables for his special students and for me. Every year, he used to tell me: "Draw up your time-table and show it to me." He also had a habit of giving money for distributing sweetmeats at the completion of every kitab and also took great care that I was not allowed to spend the money as I wished.

Because he was a very accomplished Aalim, Fiqh, Hadith and Adab (Arabic Literature) were to him such basic subjects like the Qaida Baghdadi. Up to now, this humble one has not been able to emulate him in anything.

Often he used to tell me: "There was a certain Maulana, who was an Allama like me. He had a son who was a no-good like you. When he was on his death-bed, he called his son and said: "You no-good! You have not done a thing! All my students and mureeds will come to you and ask: Sahebzada Saheb, why is this so and what is the reason for that? Then you must just say: 'The Ulama differ upon it.' If you say that, you will be saved from exposing your ignorance."

This statement of his made a great impression on me. When I started teaching Hadith in 1340, time and again I had to say those very same words: "The Imams have a difference of opinion on this. This Imam says this and that Imam says that."

I spoke about this in 'Al-Etidaal'. During the time when I was teaching Mishkat I once enumerated the number of differences of opinion concerning salaah consisting of four raka'ahs. I found more than two hundred differences of opinion. From that time onwards, I had no problem with the differences among the Ulama. It became a very easy thing for me to grasp. Therefore whenever I became aware of the differences of opinion among the Ulama, and saw people giving it a lot of importance, it caused me no distress. I always said: "Bhai, there will always be differences of opinion. Follow the view of whomsoever you find yourself having faith in his person. There is no need for debates, fights and arguments."

to be continued inshaa allah

"My Father, Hazrat Maulana Yahya Saheb"

2007-06-26T11:55:00.000Z

It was never my intention to write a biography of any of these Elders. All I wanted to do was quote some examples of how their relationship with me constituted their favours upon me, for which it is my duty to speak about Allah's ni'mats on me. The incidents mentioned are examples of those favours.

My father was a very intelligent and perceptive person from his young days. Some of his qualities have been mentioned in Tazkira-e-Khaleel. I have heard him say many times as he reported on the authority of his mother, my grandmother, that when he was born, his mother had no milk to feed him and subsequently a midwife fed him, but if she would not have a bath and apply scents daily, he would not drink milk from her. At the time of his being taken off breast-feeding at the age of two, he was already a Hafiz of three quarter para. He completed Hifz at the age of seven years. (I mentioned this in the section where I dealt with my early education.)...

...Many people who saw how he treated me were under the impression that I was not his child but my mother's child from a previous marriage. This was not so, because my mother was for the first time in her life married to my father. He, however, had been previously married to my aunt, who was my mother's elder sister who had passed away soon after marriage.

My father used to tell me that after the death of my aunt, he had prayed to get married to my mother because he had seen the beauty and good character of her sister. After much effort, he succeeded. Thereafter, it was only natural that he should love me. But in my case, his love for me was hidden by the stern upbringing he gave me. That was in conformity with the Hadith:

"Never does a father give his son anything better than good character." (Mishkat)

"That a man shall teach his child good manners will be better for him than to give one saa' (three and a half sier) in charity." (Mishkat, Tirmidhi)

Because of these Hadith, my father believed that his love for me was to teach me proper behaviour, good manners and good character. No doubt at that time I was very dissatisfied as one would naturally expect from a child. But now, I only make lots of dua for him for his favours, because it was because of his harshness and stern attitude that I am now a human being. Had it not been this way, I wonder where I would have landed, despised and disgraced.

to be continued inshaa allah

Death Of Maulana Yusuf (rah): Part 3

2007-06-06T11:26:00.000Z

During that day there was such a lot of activity that there was hardly any time for talking. On the second day, Maulana Inamul Hasan said to me: "It was through your advice that the body was brought here. During the argument over Hazrat Raipuri's janaza, as to where he should be buried, Maulana Yusuf Saheb always used to tell me on various occasions: Do not remove my corpse to any place. If I should die on the train, then take me off at the next station and bury me there. Do not even move me to the place where I had purchased a ticket."

I said to him: "My dear man, when the deceased had given you this 'wasiyat' why did you not act upon it? Why did you not carry it out?"

Maulana Inamul Hasan replied: "The situation was so fraught with excitement and riot and the possibility was such that a tremendous disturbance could be caused. But when your name was mentioned all became quiet. The people of Lahore were adamant that Maulana should be buried in the graveyard of Maulana Ahmad Ali. The tableeghi brothers wanted him buried in Raiwind. And the Mewatis and Indian brothers insisted that he should be brought back to Delhi, because they felt if that was not done, we would have a riot here in Delhi. When your name was mentioned, all three parties remained silent. Hafiz Siddeeq said that they would never be able to act contrary to your order."

I said: "But then, the least you should have done was to inform me of Maulana Yusuf's 'wasiyat' by phone. I did not know of that. Had I known, I would never have called for the janaza to be brought here."

In these seventy four years of mine, I have seen a lot, heard a lot. A long story can still be told with lots of warning and lessons.

It set me thinking deeply about the wonders created by Allah.

Death Of Maulana Yusuf (rah): Part 2

2007-06-05T18:15:00.000Z

As I went out of the house towards the madressa, the crowd was very dense. In a crying voice I said to them: "I have to go and sit down to recite something which is very necessary. You people can sit down here in the masjd. Sit here, sit in the madressa and have a nice conversation! When are you to get such free time again?"

They heard and they understood my meaning and dispersed. I went to sit down in the masjid, but even the voices of those talking outside reached me. About half an hour after Asr, Talha came along and informed me of another telephone call. They said there was a big argument over where Maulana Yusuf was to be buried. Hafiz Siddeeq, the Indian brothers and the Mewatis were adamant that Hazrat-ji's body should be brought to Delhi for burial. On the other hand, the local brothers (in Lahore) wanted him to buried there. The final verdict was left to me to decide. I did not have any idea as to how his corpse and coffin were to reach Delhi. At the time of the death of Maulana Raipuri in Pakistan, I had been made to believe that there was no way of bringing the corpse to Raipur. And yet Hazrat had expressed his desire to be buried in Raipur, and had taken a promise to that effect from his attendents, especially from his nephew, Maulana Abdul Jaleel. He had said, in front of all, that his burial in Raipur should not be prevented.

Later when I asked those attendents and mureeds why Hazrat's request was not carried out, and why he was buried in Pakistan, they told me that there was no way of bringing the body back.

In very clear terms, and with much conviction they wrote back to me that for the following reasons it would not be possible:

a) It would be necessary to acquire the permission of the relevant authorities (of both India and Pakistan);
b) It would require the permission of doctors and health authorities;
c) It would be necessary before transporting the body, to inject a special chemical substance into the brain, the shoulders, the two sides of the neck, the breast and thighs, after making the necessary openings.
d) In spite of all these precautions it will not be possible for the body to reach Raipur without giving off a smell.

At that time I considered all these reports to be true. I knew that among Hazrat's attendents there were numerous men of influence, counsellers, officers and doctors who would know the situation. Moreover, they all knew of Hazrat's desire of where he wanted to be buried. And yet his janaza could not be transported! I had no idea of its being possible and in the case of Maulana Yusuf, too, I had no idea that it could be done.

I thereupon sent a message to Hafiz Sideeq, against my own opinion, that: "If there is any possibility of the corpse being brought to Nizamuddin, then by all means that will be preferable, otherwise bury him in the madressa at Raiwind."

Great indeed was my surprise when at eight o'clock that evening, a third telephone call came through informing us that the funeral bier was ready to be transported to Delhi by air. It would leave Lahore at 11 pm and arrive in Delhi at 1am. At that time, I stopped thinking about Maulana Yusuf and was immersed in pondering over Maulana Raipuri's affair, that in spite of his intense desire, in spite of his attendents' love and devotion, they still failed to do the same thing for him.

As promised, I went home after Esha and found Haroon and Babu Ayaz having arrived by car. In Nizamuddin they had only received scanty news of the death with no further details at Asr time.

I asked Haroon: "What are you doing here? The corpse will be arriving in Delhi soon."

But I understood this was Allah's way of sending a car for me to go to Delhi, otherwise there would have been no way in which I could have reached Delhi. I asked Haroon to have something to eat, but he said he had already eaten after Jumua. I told them to first perform Esha salaah and in the meantime tea will be ready. They performed Esha hastily and tea was quickly prepared. We left Saharanpur at 11 o'clock and reached Nizamuddin at 3 am. The road was quite empty and we enjoyed the roar of the car's engine as we sped along. At three places we dound he booms over railway lines closed. At the first one at Rurky, they closed it off well in advance of the train's crossing. We begged the attendant to let us cross as the train was still a long way off but to no avail, with the result that we had to wait almost half an hour.

When we arrived in Delhi, we came to know that the arrival of the corpse had also been delayed somewhat and that it arrived at home in Nizamuddin a little before us. The rest of the details have already been published in booklets and in newspapers. But what I must state is that in spite of the persistant request for people not to come for taziat, a special plea was made by the Markaz people and myself for people to come, that my previous principle in this regard went overboard. But this calling of people for taziat was even more effective and beneficial than my previous principle, because thousands came along daily and they were made into jamaats and sent out in the path of Allah for the esaale sawaab of Maulana Yusuf Saheb.

Death Of Maulana Yusuf (rah)

2007-06-04T14:44:00.000Z

Sheikhul Hadeeth (rahmatullahi 'alayh) spends a long time discussing the death of his son-in-law. There are many lessons that can be taken from his attitude to the death of a beloved. Inshaa Allah, my intention is to post the entire story over a few posts.

On Friday the 29th Zil Qada 1384 Hijri (2nd April 1965) we received news of the intended arrival of Maulana Yusuf Saheb in Saharanpur. But that very same morning, a telegram arrived telling of his illness. I became very angry with my Pakistani brothers because this is what they continuously do in the case of Maulana Yusuf and especially Hazrat Raipuri. Just at the time when they are expected to arrive, a telegram would arrive to tell us of their illness. This would mean that his return is again postponed and delayed for another week or ten days. And it was nothing for them to delay Hazrat Raipuri for up to eight months.

I did not believe that Maulana Yusuf was indeed sick. Having performed my Jumuah salaah I took my lunch and went to lie down with the intention of sleeping. At four o' clock, Talha came to wake me up with the news that a man sent by Sabri Saheb had brought the news that a telephone call was received from Lahore. Maulana Yusuf had passed away!

For death, there is no specific time and for it to occur is not a surprising thing. I got up, made wudoo and went to sit in the madressa masjid. I started performing salaah. As soon as Talha's news reached me, a large crowd started gathering around. I was always terrified of having to answer useless questions like: "What happened?", "What sickness did he have?", "When did it happen?", "Who brought the news?" etc. I resented having to be asked such questions as this time was a very precious time when a person is cut off from this world and joined in communion with Allah. To perform tilawat, zikr and to meditate at such moments is of great value.

The crowd became bigger and the masjid, madressa and the whole street were filling with people. I did not terminate my salaah right up to the takbeer for the commencement of Asr salaah. Then I went home, but by that time the news had already reached there. (May Allah reward all my children very well. May He guide them to all that pleases Him and protect them against all that displeases). They had all become accustomed to a line of action for such times. At such moments, they all get busy with tilawat or tasbeeh. And when anyone arrived they would either put an extra tasbeeh in front of that person or hand over the one in hand and continue mking tasbeeh without it.

From the door, I said in a stuttering voice: "You have all heard of this great bereavement. Remain busy with you good works. I will come to you after Esha. Up to then, remain busy with whatever ibadat you are making."

Discussions of the Literate

2007-05-29T19:03:00.000Z

Below is just a couple of examples of Sheikhul Hadeeth's (rahmatullahi 'alayh) literacy, and beyond that, proficiency, in the science of Hadeeth. Indeed, the title 'Sheikhul Hadeeth' was not for no reason.

I still remember my academic (ilmi) discussions with Hazrat Madani and my academic debates with him. Many such topics have been written and collected by me under the name of 'Ifaa'daat Hussaini' about which I have already written in the chapter on my writings. During the writing and compilation of his 'Khutbaat' which Hazrat use to write to me a lot, he often sent a student with a note asking for the source reference of certain Hadiths. I would then with great diligence look up the Hadith, write it and send the reference to him.

Hazrat Madani was very opposed to hand fans and if anyone got up to wave a hand fan over him, he would scold that person and if I insisted on doing it, he even scolded me too.
Once Hazrat loudly asked: "Is there any reference in the Hadith in support of this fact (the usage of hand fans)?"
I replied: "I could not even find proof in the Hadith to the effect that the electric fan in Hazrat's room is permissible."
Hazrat started laughing. Thereafter I sent him a Hadith wherein is mentioned about Hazrat Bilal waving a fan over the people in a Musjid. Then, when Hazrat visited me again I told one student to fan him when he arrives, because now the use of a fan has been proven. What objection can he have now?

Hazrat said: "You have sent a Hadith from a little known kitab."
I asked: "Do you mean to say that all the Hadith are only to be found in the well known kitabs?"

Similarly, he once asked: "Where is the Shari'at proof for this pressing (massaging) of the body?"
I replied: "It is difficult to find a Hadith which substantiates all the things which are permissible. But I will search for the Hadith and send it to you."
The next day I sent the Hadith at the hands of one student.

The Benefits of Good Company

2007-05-24T19:54:00.000Z

Good company is something truly to be envied. Here, Sheikhul Hadeeth (rahmatullahi 'alayh) speaks of the company and the spiritual attention he received from his Shaykh, Maulana Khaleel Ahmed Saharanpuri (rahmatullahi 'alayh). Indeed, the golden opportunity to merely be his Shaykh's scribe for his grand work, Bazlul Majhood, allowed Sheikhul Hadeeth (rahmatullahi 'alayh) an insight to the world of hadeeth from early on. May Allah (subhanahu wa ta'aalaa) bless us with company that is better than solitude!

It was Hazrat's habit in Medina as well as in India that when he used to eat, he often used to take out pieces of meat from a kebab with his own hand and give it to me with great kindness. I never imagined that his loving kindness to me could be greater than that. In Medina I used to have both meals with Hazrat. Hazrat Raipuri also sometimes joined us for meals.

Hazrat Raipuri once said: "I envy you indeed, because whenever Hazrat Saharanpuri gives you something to eat, he always casts a thorough gaze at it and then gives it to you. If only he would do the same for me."

After that, I took notice and Hazrat really did look at it thoroughly (as if casting his spiritual attention at it). If only that spiritual attention had had beneficial affects upon this hard-hearted one! In Medina, while writing 'Bazlul Majhood', I used to spend almost six hours from after the early morning tea in Hazrat's company. One day, while I was writing, I do not know what I was thinking of but I became lost in thought.

Hazrat, while dictating said, in a stern but calm voice, "I am busy with you and you are thinking of Amar and Zaid."

Whenever that scene appears before me, I still feel a loud noise in my ears. But as Hazrat said that, I felt myself breaking out in a sweat. My kurta and pants became soaked with my perspiration. At that time, and later, I thought about it, but I just could not remember what I was thinking about.

If these attentions of Hazrat had fallen on some capable one, one wonders how far he would have progressed spiritually. But I have always acted ill-manneredly towards my Elders. My father spoke the truth when he said: "You are ill -mannered and if you should study Hadith by anyone other than Hazrat, your behaviour would be insulting and your knowledge concerning Hadith will come to nothing, which will be a great calamity."

Fear Playing the Shame Game

2007-05-17T20:00:00.000Z

In this respect I remember something very important and I always warn my friends about it. In the Hadith we are warned against shaming a person for a sin committed and if one does that, he never dies until he himself becomes involved in that same sin. I have from experience found this to be very true and have warned my friends never to disgrace or shame people for sins committed by them. This is a very grave matter. It is a completely different aspect to warn them against such deeds or to advise against it or to preach to them to discard such acts.

I thought of this Hadith at this stage because of the following: In my childhood I noticed Hazrat had no teeth and that Hazrat used to take tobacco with this 'paan', which after four or five minutes he took out of his mouth to put into a spittoon. I used to think that if he takes it out again as he put it in, then what was the reason for putting it into his mouth in the first place. He has no need to eat paan! Since he did not have the habit of chewing paan, I thought this was foolish. But I pay the price myself. My teeth are gone and I am still addicted to paan-eating. Now I have to cut the paan into small thin pieces before eating it and I blame myself for the habit.

True Friends

2007-05-05T23:19:00.000Z

There is another story which I was not going to write down, but my friends pursuaded me to do so. Hazrat's [i.e. Maulana Hussain Ahmad Madani rahmatullahi 'alayh] favours on me were numerous and as his favours increased, so my ill-mannered ways increased. Once a discussion took place on 'the Elders and Jannat' and I said: "Hazrat, you shall not enter Jannat without me."
Hazrat replied without any hesitation: "Yes, certainly."

About a year or so later, after I had forgotten this conversation, Hazrat came here while I was in Darul Talaba. A man came to call me. While I was still coming, another person took Hazrat away with him to eat mangoes at his house near the Madressa. When I came from the Darul Talaba, I heard that Hazrat had gone there. When I followed him there, I found Hazrat sitting with the mangoes already in cold water waiting for me. I asked: "What was so urgent that Hazrat had to come earlier; I could have come with you."
Hazrat replied: "I did not promise to take you everwhere, the place I promised to take you, there I will take you."

Hearing this, I was very pleased that after a year, Hazrat still remembered. Since then, insha Allah, my spirits have been lifted a lot. Prior to that, the fear exuded by the verse:

"Wamtaazul yawma ayyuhal mujrimun"
"Stand aside today, O you evil doers"

was uppermost in my mind. May Allah grant me a place among the shoes of those Elders. [Aameen!]. This is not a far expectation of His mercy.

Answer to Letter (1)

2007-03-25T18:33:00.000Z

Letter to Hazrat Ashraf Ali Thanwy

2007-03-25T18:19:00.000Z

To Hazrat Maulana Ashraf Ali Thanwy
Assalamu Alaykum.

I hereby wish to present a little gift. In the Hadith, there is mention of a certain thing called talbeena, which Mullah Ali Qari says is made up of milk, honey and flour and I have added a little saffron for flavour and taste. Once, some time ago, I prepared it and it turned out to be very delicious and I got the feeling that perhaps Hazrat will also like it. Only Allah knows how it has turned out this time, but I have again mixed the same ingredients.

In Bukhari it is reported from Hazrat Aisha Radhiallahu Anha who says: "I have heard Rasulullah Sallallahu Alayhi Wasallam say: "Verily talbeena cures the heart of the sick one and takes away his sorrows."" According to Bukhari, she ordered that talbeena be taken and that it is a beneficial medicine. Hafiz Ibn Hajar says in 'Fath', it is reported by Ahmed and Ibn Majah that Aisha Radhiallahu Anha reported: "Make use of talbeena, the beneficial medicine." And Nisai adds: "I swear by Him in whose hands is the life of Muhammad [sallallahu 'alayhi wasallam] that talbeena cleans the stomach in the same way as any of you uses water to wash dust from his face."

According to the Hadith it appears that it is prepared in a thin form, but I thought Hazrat will prefer it in a thick form so as to eat it like firny. For this reason, I have made it a thick mixture. I have also written its contents down for Hakeem Khaleel Ahmed Saheb and asked him about it, so as to ascertain that it will not be harmful to Hazrat's diet.

Zakariyya Kandhalwy.

Interest in Life

2007-03-25T18:00:00.000Z

Hazrat Maulana Jamiat Ali, the father of Hazrat Nazim Saheb, Maulana Abdul Lateef, was a teacher at Bhawalpur. Once he was checking something, thus looking into a kitab for about an hour. A wood-carver was sitting near him. After about an hour and a half, the wood carver said: "Moulvy-ji, you have been staring at this book for all this time. What have you found? Look at me. In all this time I have already cut so many pieces of wood."

Maulana burst out laughing: "We, each of one of us, have our own taste and interest. I can also ask you what you have done in this time. Tell me, what is your interest in life?"

He replied, "Maulana Saheb, now you are talking. I would like to lie down upon a comfortable charpai with a nice pillow under my head and a 'huqqa' (pipe) nearby, while the voices of people working in the fields float to my ears."

This story has always been an enjoyable one for me. It gives one an indication of the types of interest and longings different people have. I have also seen some people whose greatest desire is to remain in solitude in meditation, while from all around them, voices of people making Zikr reaches them. I have also seen some people whose health depends upon the hearing of the voices of Zikr; this acts like an injection of strength into their bodies, and in the absence thereof, illness overtakes them.

Shukoor, Shukoor Shukoor...!

2007-02-03T11:09:00.000Z

When Allah's Servant becomes ungrateful, Shaytaan's job is done. We often undermine the importance of gratitude in Islam, thus play directly into the hands of our enemy. Know well, that no matter how bad a situation we are faced with, our lives are never void of Allah's blessings. This is a point which Sheikhul Hadeeth (rahmatullahi 'alayh) and those around him not only knew very well, but acted on sincerely. Sheikhul Hadeeth's (rahmatullahi 'alayh) etiquette in dealing with death is indeed an example to be followed.

The other daughter, Shakira died on Monday 14th of Rajab 1369 Hijri (1st May 1950). She also suffered from chronic fever after much sorrow. But Allah gave her such ability to suffer with patience that not once did she ever tell any sister of her sorrow and heartsore. At all times did she praise and thank Allah. She was worth her name - Shakira .

During the misfortune that befell her and led to her demise, she started to teach children to recite the Quran and remained busy with it throughout the day . Even while she was sick, she used to lie down and teach the children with great care.

It was a mere coincedence that Maulana Yusuf [her husband, and son of Maulana Ilyas] came to Saharanpur and I went with him to the house. She requested that Surah Yaseen be recited. Maulana Yusuf recited. When he reached the verse:

"peace, a word from the Merciful Lord....."

it seemed as if ecstatic emotion overtook Maulana Yusuf . He repeated the verse three times and as he recited it the third time, my daughter's soul left her body.

I did not not give much importance to the death of this daughter of mine. She was still very young, and she was not really known very well. But I was greatly suprised when within two weeks over two hundred postcards reached me. Although the words were different, the theme and topic was one :

"We have come to know of the death of your daughter from so and so . My heart is very restless to be there with you. But because of knowing your wishes on such occasions, instead of spending so much on trainfare to come there for two days, we have managed to recite so much tilawat. We write this letter to inform you of our having made sadqa and eesaale sawaab on her behalf."

How great is Allah's favour! I was so pleased with the actions of these consolers that the great sorrow at the loss of my child was greatly lessened.

Sincerity in Seeking Knowledge

2006-12-28T13:44:00.000Z

Indeed, Shaykhul Hadeeth (rahmatullahi 'alayh) was blessed through the barakah of his father's prayers. This is surely what is meant by true love; a love that is always linked with Allah (subhaanahu wata'aalaa). The extract below demonstrates this love, and shows just how immersed Maulana Zakariyya (rahmatuallahi 'alayh) was in the world of Hadeeth...

On the 7th Muharram 1332 Hijri after Zuhr salah I started Mishkat Shareef . My father who used to lead salah, led Zuhr salah on that day . After Zuhr he performed ghusl and proceeded to the room upstairs which today is the guest-room . At that time it was the Farsi-khana and other than during madrassa times it was our resting place . There, facing the door leading to the masjid, on the spot where the Farsi teachers sit and where their mats are spread, he spread a musalla and performed two raka'ahs nafal salah. Then turning towards me, he made me recite 'Bismillah" and read the Khutba of Mishkat. Then turning to the Qiblah he made duaa for about fifteen to twenty minutes. I am not aware of what things he prayed for. I know that I only had one prayer in my heart :"The study of hadeeth for me had stated quite late. Ya Allah keep this Knowledge with me till my death." Alhamdu lillah in spite of my weakness and iniquity Allah has accepted this duaa of mine. So that from 1332 Hijri onwards until 1390 Hijri no time passed when I was not busy with some aspect or other of hadeeth studies.

This is so, although at the time I was wondering how this will be attained because , even if I should become a teacher, ten or twelve years will pass by before I will be allowed to teach hadeeth. At that time Maulana Abdul Lateef, who had been appointed as lecturer in 1323 Hijri, had up to then not yet reached the stage of teaching Mishkat.

But of course Allah is the Causer of Causes and when He desires anything, He Himself creates the Cause . In 1332 Hijri I read Mishkat and in 1333 Hijri and 1334 I read Daura, which will be detailed later.

From 1335 Hijri Bazal Majhood was begun , which lasted till 1345 Hijri. Then started the work on Owjaz which was finished in 1375 Hijri and together with it various other works connected with hadeeth, which through Allah's Grace still remains with me.

In 1341 Hijri my period of teaching hadeeth started which lasted till 1388 Hijri, after which through bladder problems (Nuzool Ab) this blessed programme of teaching was terminated. Praise be to Allah that even today in 1390 Hijri I am still involved with writings on hadeeth. We shall continue whether my evil deeds will allow it or not.

True Gifts

2006-12-24T13:42:00.000Z

We have seen in the UK, with Heathrow being shrouded in fog and consequently, many Hajji's failing to make the journey, no one will perform a deed that they had the strongest intention to do without the Will of Allah. Below Sheikhul Hadeeth relates a similar story, where he had prepared to do Hajj with Hazrat Raipuri, but then had been unable to go. He also mentions the 'gifts' he received from Hazrat Raipuri's Hajj journey...

I had decided to perform 'Haj-e-badal' on behalf of my deceased daughter Shakira and had borrowed the money and handed it to Hazrat. May Allah reward Maulana well. He not only performed her Haj but I heard that thereafter until the time he left for Egypt, he also performed many Umrah on her behalf.
But to this day, I regret not being with Hazrat on this Haj.

On his return he said to me: "Throughout this journey, I have been thinking about what I can take back for you that would please you. I thought about a mishlah, musalla and certain other things, but then I thought to myself that you would definitely express great happiness at my presenting it to you, but it would not truly please your heart. I wanted something that would truly please you. After pondering over this for a long time and giving it great thought, I wore an Ihraam from Masjid-un-Nabawwi on your behalf."

I said: "Hazrat, you tell me, could there have been any greater favour? An Umrah and ontop of that performed by you...and that too from Masjid-un-Nabawwi! Inshaa allah, that is more than enough for me."

Due to the barakat of Hazrat's favours, sincerity and love, I have received news of people having performed hundreds of Umrahs on my behalf. Lately together with Umrahs, news of Haj-e-Badal on my behalf has also reached me. In some years, I have been informed of upto ten or twelve Haj-e-Badal having been performed.

As-Sabiqoon Conference

2006-12-10T19:30:00.000Z

Masha allah, may Allah let us derive long lasting benefit from this event. It was absolutely excellent and fulfilled its purpose, that is, to remind us of where we stand and helped put our lives into context. Subhanallah, the speakers indeed spoke the truth and I was also pleased to see a lot of material by traditional scholars being sold at the stalls [yes, including Maulana Zakariyya, and of course his spiritual 'descendants'*]. May Allah also abundantly reward the efforts of the organisers and the 'Ulama that blessed us with their presence.

Like they say, it's all about where your heart belongs...

*by this I mean the likes of Shaykh Ahmed Ali, Riyadhul Haq, Abdur Rahman Ibn Yusuf etc.

Even the Pious are human...(2): 'Bayt Bazi'

2006-11-27T20:49:00.000Z

After all, we were all kids at one point...Except the difference is Sheikhul Hadeeth's self described 'foolishness' is linked to his love for Allah, not love for the dunya.

I was not allowed to go anywhere without the company of my father or uncle. My only game was to play 'bayt bazi'. Whenever my companions, Mazhar, Mahfooz and myself found my father out of the way we started playing.

Once the foolishness got hold of me and we started playing 'bayt bazi' with the verses of the Qur'an. One would recite a verse and the other would have to recite a verse starting with the letter with which the last one ended. My two friends were not hafiz's and I was only a hafiz in name. So I do not know how they were supposed to quote verses. After three times of playing this game, it stopped abruptly. The funny paty of it all was that whenever we played the game, that day was one on which for some valid reason I received a hiding. The experience made me repent for this foolishness.

Even the Pious are human...

2006-11-03T17:08:00.000Z

We often view the Auliyah as those who are so detached from the real world that they are almost not human. The beauty of 'Aap Beti' is that it makes you realise how human those closest to Allah are in reality. I like this next extract as it particularly demonstrates what I mean and gives sinners like us hope to reform with the help of Allah (subhaanahu wata'aala).

I was born at 11o' clock on the evening of 11 Ramadaan 1315 Hijri after Taraweeh...

Up to the age of two and a half years I stayed in Kandhla. I have heard that as a child at that time I was so naughty that my main enjoyment at play was to break and tear things. My grandmother used to give me many pots, buckets and small clay pots, which were made by potter-girls in those days and sold as toys for small children.

The house in which I was born had a high balcony which I still remember quite well. I used to sit on the balcony and throw those cups and pots down from on top. And on seeing them being smashed, I became very happy. And when they did not break into pieces, then I would climb down, pick them up, carry them up again only to throw them down once more.

I heard that whenever my mother scolded me over this, my late grandmother became angry, saying: "If during my lifetime and in my presence you scold my grandchildren, then you must look out for me. If he gets happy when these pots and cups are broken, then it is my desire that he should be happy."

At the age of two and a half years I visited Gangoh and because of my father and the love they had for him, everyone of Hazrat Gangohi's attendents and followers were fondling me and caressing me. I can still remember wuite vividly how Maulana Sayed Ahmad, the elder brother of Sheikhul Islam Sayed Hussain Madani used to carry me on his shoulders for the whole day. I used to sit on the back of his neck with legs hanging over the shoulders for the whole days while he continued to do his work. Only at salaah time did he take me off.

to be continued inshaa Allah...

The Last Conversation of Maulana Ilyaas with Maulana Yusuf Saheb

2006-09-18T19:37:00.000Z

This is an account given by Maulana Ilyaas' (rahmatullahi 'alayh) son, Maulana Yusuf of the last words spoken to him by his father.

On Wednesday near 4 o'clock (at night), Hazrat (Rahmatullah 'Alayh) was lying in his bed with me sitting on his right side. (May Allah grant us perfect mercy in this world and the Hereafter and may He grant us the ability to follow in Hazrat's footsteps properly.) He called me and I went to sit on his left side facing him.

He said: "Where are the other Hazraat?"
I replied: "They are holding consultations in the room of Moulvy Ihtishaam Saheb."
He asked: "Are you not with them in this consultation?"
I replied: "If you so command, I will go there."
He said: "The consultations are about you and you are not with them. Wait till they call you. Then go there."

He continued: " Let not this affair of yours and mine ever beome a plaything, Whatever you receive from the Ahlullah (People of Allah) is true."

He recited a couplet.

Then Maulana Ilyaas said: "Ulama should read the Qasida-e-Burda and the Shiyamul Habeeb with respect and honour, otherwise without respect and longing, it will be of no use. From reading Shiyamul Habeeb, the reality of Rasulullah Sallallahu 'Alayhi Wasallam's position and rank becomes evident. And with the Qasida Burdah, attachment (with Rasulullah Salallahu Alayhi Wasallam) is established."

Thereafter he said: "You should continue to invite people towards reciting the Quran in the latter part of the night and contunie to hope that it becomes a part of your make-up (constitution)."

(By Maulana) Yusuf

Words of Wisdom regarding marriage

2006-08-05T16:55:00.000Z

Sheikhul Hadeeth (rahmatullahi 'alayh) reminds us here of the ridiculous nature of the customs that we have attached to the islamic wedding ceremony, especially those of us from the Indian Subcontinent. This is a reminder that riya during such functions is against the Sunnah of our Beloved Nabi (sallallahu 'alayhi wasallam) and that going against the Sunnah is not to be taken lightly at all...

Rasulluah Sallallahu 'alayhi wasallam also said: "That nikah has more blessings in it, in which least expenditure is incurred." It is a pity that we have through our customs made it the most difficult thing. No one knows how many salaahs are left unperformed because of it. Some times a greater museebat [calamity] is this: that the bride's party is sent off just at a time when salaah is to be performed, as a result of which the bride, bridegroom and the whole party miss the salaah. When that is the beginning of the union, is it any wonder that the end of it is arguments, disputes and corruption?

Ulema have written that the child that is conceived at a time of salaah (which is not performed) will tend to be disobedient to parents and troublesome to them. May Allah guide us and set us aright!

A worse museebat is that as a result of our customs, girls remain unmarried till late in life, the reason being that financial arrangements cannot be made. Even worse that this - often money has to be borrowed on interest, about which the Quran has passed a verdict that it is tantamount to a declaration of war from Allah and His Rasul Sallallahu 'alayhi wasallam.

Who is there that can survive in a battle against Allah and His Rasul Sallallahu 'alayhi wasallam? Often the excuse is brought that if all these things are not done, then our honour and dignity will be lost. I have seen many Elders have their marriages and the marriages of their loved ones performed according to the sunnat in utmost simplicity, without all this nonsensical rigmarole, but without any dishonour at all!!

The Wrestling Hafiz

2006-08-01T20:33:00.000Z

The following story clearly demonstrates the value of repentence, and that the past is, or at least should be, forgotten once one has sincerely repented to Allah (subhaanahu wata'aalaa).

I had heard that previously Hafiz Saheb had been a wrestler. He had come to my grandfather asking for a ta'weez in order to overcome a certain opponent. It is said that grandfather really liked him, asked who he was, where he came from etc. It then became known that he was a wrestler who also had memorised the Quraan. Grandfather listened to his Quranic recitation, made him repent from wrestling and accepted his bay'at. He then offered him a salary of 2 rupees per month to teach the children. He placed him in the Neelgar Masjid to teach the children of the village. After my grandfather went away, the 'nobility' of the village considered it insulting that their children should be taught by the Neelgar people. They took their children out. When grandfather returned and heard the whole story, he was very angry and he built a madressa for Hafiz Saheb opposite the Juma Masjid in an old broken down mosque. After the death of my grandfather, he also had a close relationship with my father's eldest brother.

My late uncle (Maulana Ilyas) was also a student of his. I have seen on many occasions that whenever uncle visited Kandhla he treated Hafiz Saheb with great respect, even kissing his hand.

Hafiz Saheb had read the word for word translation of the Quraan from Hazrat Maulana Hakeem Siddeq Saheb, the Khalifa of Hazrat Maulana Rashid Ahmad Gangohi. It is well known that for forty years, except for once, he never missed the salaah with the jamaat from the takbeer-oolaa [first takbeer]. He died in 1347 Hijri at the age of 90 years. The number of those that became Hafiz at hid hand were near to 400. He is buried in an orchard belonging to him on the road to Kerana.

Apology

2006-08-01T19:59:00.000Z

Assalamu 'alaikum,

Sorry for the lack of posting. Du'aas are requested of all visitors for my sick grandmother. Jazaakallah khayran.

'Our Newspapers'

2006-07-25T20:14:00.000Z

Here, Sheikhul Hadeeth (rahmatullahi 'alayh) complains about students lack of interest as shown by their reading of newspapers. Subhanallah! I wonder what he would say about today's situation?

In my early days of teaching, no student of Mazahirul Uloom had the habit of reading newspapers. Even in Darul Uloom, apart from a few students, no one even knew what a newspaper was. In those days, the best past time activity was to read the writings of the Elders of the Sufi order to which you belonged, e.g. Hazrat Nanotawi, Hazrat Gangohi, Hazrat Sheikhul Hind, Hazrat Saharanpuri, Hazrat Thanwy Rahmatullah Alayhim. These writings were our newspapers. Generally great enthusiasm was shown by both teachers and senior students to pursue their works. Now, unfortunately, the interest has shifted towards newspapers and useless writings.

Death of Sheikhul Hind (rah)

2006-07-15T17:19:00.000Z

Then I saw the funeral of Hazrat Sheikhul Hind. Look at Allah's ways. I have only had a few chances of being present in Hazrat Sheikhul Hind's presence and yet I was privileged to have joined in his funeral preparations, kafan and burial. Then there is my great benefactor, Sheikhul Islam Maulana Madani who had been Hazrat's companion everywhere, on travel, at home, in Malta's jail and never left him. Maulana Madani leaves his side for one day and could not be present at his funeral and burial! What a lesson!

A debate had been organised in Amroha between the Sunnis and the Shias. Posters had been put up everywhere and newspapers had already given it a lot of prominence. From Luckhnow, Maulana Abdul Shakoor came and from Saharanpur, my Hazrat. Both were well known for their debating skills on this topic. When the Shias knew of the arrival of these two stalwarts, they tried their utmost to avoid the debate, hoping that it would be put off on request by the Sunnis. Hence they sent a person to Dehli to call Maulana Muhammad Ali Jowar who for 24 hours gave lectures in various gatherings against the holding of the debate, stressing the need for mutual understanding and co-operation.

This was the first time in my life that I had seen Maulana Muhammad Ali Jowar. I do not remember seeing him again thereafter. I told him: "For a long time I have been longing to see you."

I hoped that even though he did not know me, he would give me a minute or two of his time. But he was very angry at what Maulana Abdul Shakoor and I had organised. Hence in an angry tone he said: "Call off this thing and we shall meet."

For a whole day the argument continued about the debate. On the second day, 14th Rabbi-ul Awwal 1339 Hijri, my Hazrat sent me a note to Hazrat Sheikhul Hind in which it was written: The situation over here is like this...For the Sunnis it is on no account advisable to postpone the debate or to put it off. Please send me an urgent note saying that the debate must go on and not be postponed.

With this short note I left Amroha for Dehli and when I reached the station, I met a few people who greeted me. I asked them for the reason for their coming to the station and they replied, "Hazrat Sheikul Islam is coming by train enroute to Calcutta. We have come to meet him here at Amroha station."

I had no pencil nor paper with me. I picked up a piece of paper from the station and a piece of coal and wrote a note to my Hazrat: Maulana Madani is arriving enroute to Calcutta. Make him get off there [in Amroha].

I gave this note to those people to give to Hazra Maulana Khaleel and I left for Dehli. Hazrat sent a man to the station requesting Maulana Madani to get off the train. Although Maulana Madani had a ticket for Calcutta, and his luggage was with him, he immediately alighted at Amroha. The manner in which I have seen Maulana Madani answering the requests of Elders, I have not seen in anyone else. No matter how much it was against his own opinions, he always bent his head in front of their orders. In those lectures, he advised both parties that this was not a time for inflaming the emotions of people and for polarisation. At this time it is of utmost necessitty even to have reconcillation and mutual understanding between Muslims and non-Muslims, instead of getting involved in arguments and fights.

I reached Hazrat Sheihul Hind's residence in Dehli near Maghrib time. At that time, Hazrat Sheikhul Hind was seriously ill, so ill that there was no time to present the note to him. He passed away the next morning. Telephone calls were made to all places.

Telegrams addressed to Maulana Madani were sent to various stations around Calcutta, to places where according to the opinion of people, the train must have reached. I told them to send a telegram to Amroha aswell. All of them looked upon me as being a fool for this suggestion. They thought I wanted to send a telegram to Hazrat Saharanpuri using Maulana Madani as an excuse. They wanted to know what connection there was between Maulana Madani and Amroha. I said, "Send a telegram in case he may be there."

Maulana Mufti Kifaayatullah, the president of the Jamiatul Ulema (may Allah grant him very high rank), although I was in opposition to his politics, was very kind to me. He used to treat my views and suggestions with a lot of respect and dignity. In many religious and political questions he used ot quote my views with repect although they differed from his: "Some sincere scholars of this opinion. I believe..." Such kind words were even used in his pamphlets. There are many occasions when he quoted my views respectfully although they opposed his views.

On this occasion, seeing my insistence on a telegram to Amroha and the other people's refusal, he said, "When this man repeatedly asked for a telegram to Amroha aswell, what objection have you got against one more telegram?"

The telegram was sent. I think it was not sent 'urgent' because the senders were against it. The telegram arrived the next day. Hazrat Madani arrived at Sheikhul Hind's house the morning of the third day.

The time of his arrival will always remain indelibly imprinted in my mind. He stepped forward in complete silence, his feet hardly lifting from the ground. He came forward as if at every step he was going to fall down. One or two people came forward to shake his hand. Everyone stood quietly in their places. He went to sit down on the step infront of Sheikhul Hind's house, silent. A few of those who were in the house came to sit down with him.

I stood there thinking of Allah's ways. The man who had been the companion of Sheikhul Hind at all times, even on travel and in exile, has come to his grave one day after his burial. And, the man who had never had the opportunity of being present has the opportunity of accompanying the deceased from Dehli right up to the burial.

"Lord, how wonderful the exhibition of Your Qudrah."

The salatul janaaza for Sheikhul Hind was performed in Dehli by my uncle, Maulana Muhammad Ilyas. Hazrat's own brother, Maulana Muhammad Hussain did not join in the funeral prayers so that the salaah may be performed again with him as the 'wali'. He performed the janaza salaah after arrival in Deoband.

Following the Sunnah and the Status of Reason

2006-07-06T22:14:00.000Z

As Allah's servants and slaves, we have been endowed with intelligence that is limited and that must be used correctly in the appropiate spheres of life. Beyond that, we trust in Allah's revelation in the Qur'aan and Sunnah, as Sheikhul Hadeeth (rahmatullahi 'alayh) explains below.

It was always my view and the advice that I give to my friends that they should follow the Sunnat of Rasulullah (sallallahu 'alayhi wasallam) diligently, as long as it does not go contrary to their mazhab...

Some time ago I wrote a series of articles on the differences between the Imams, which was published in a monthly 'Al Muzahir' and continued to appear for as long as the monthly was published. In it, I indicated the reasons for the differences, together with examples. I also explained that even if for some reason or other, the statements of Rasullullah (sallallahu 'alayhi wasallam) appear outwardly not to be in accordance with our reason, accting according to them is compulsory. When one does not understand the reason, widsom or significance of a Hadith, the fault of not comprehending it should be attributed to our own lack of understanding.

Perhaps I have written somewhere about my youngest daughter, of the time when she was starting to read Qaida Baghdadi. She was only 4 or 5 when she read the lesson 'Aana - baana'. I liked this fight she had with her mother. She was perplexed that when Alif was added, the word turned out to be 'Aana', when Ba was added, it became 'baana', 'taana' etc. But why was it that when 'hamza' was added, it became 'aana' and not 'hamzaana'? She argued with her mother who could not answer her query and only said, "When your father comes home, you had better ask him." The child said, "I will just read it as 'hamzaana'".

In the afternoon the query was brought to me. All I could tell her was, "You are still a child. When you are bigger you will understand. Then you must ask me."

The other sister again wanted to know why it was that when milk is heated, cream forms on top of it.

I cannot understand why it is, that in the rules and regulations of Shari'at, each one of us looks upon himself as a clever research student. What we should actually do is that when something is not understood by us, we should tell ourselves that the rank of Nabuwwat (prophethood) is way beyond us. Our understanding and intelligence can never reach up to that level.

'The Ahlul Hadeeth and us'

2006-07-04T22:21:00.000Z

Indeed, Sheikhul Hadeeth's (rahmatullahi 'alayh) attitude regarding those who had a different opinion to him is remarkable and one worthy of following. Note that the Ahlul Hadeeth are a group who do not find it acceptable, in their opinion, to be affliliated to a Madhab. As requested, the following story is posted:

I have no enmity with any Ahlul Hadeeth scholars, so long as they do not use any insulting or degrading words against our Imams. In my mind, 'Shari'at' is only that which is contained in Allah's word and the words and practices of His Messenger (Sallallahu 'alayhi wa sallam). But in acting on the Hadith and in cross examining the Hadith, the research of the Imams is much more preferable to the research of a novice like myself. Then also, the era of the Imams was nearer to the era of Rasulullah (Sallallahu 'alayhi wasallam) than the era of the scholars of Hadith. For this reason, the verdict of the Imams are more acceptable in the rejecion and acceptance of Hadith than even the verdict of Muhadditheen and our research.

Imam Ahmed Hanbal is Imam Bukhari's most noted teacher and Ustad, while Imam Ahmed is Imam Shafi'ee's most prominent student. Imam Shefi'ee again is the most famous student of Imam Malik. Imam Shafi'ee is on record as having said that he became a Jurist after studing the kitabs of Imam Muhammad, the famous student of Imam Abu Hanifah. Furthermore, there are 22 chains of transmissions of Hadith in Bukhari Shaeef, each consisting of 3 persons only, leading upto Rasulullah (Sallallahu 'alayhi wa sallam). Of these 22, 20 of them contain transmitters, who are either students of Abu Hanifah or students of his students. As for us in this era, we are like monkey who sits down with a piece of ginger and then calls himself a greengrocer.

'Childish Pranks'!

2006-07-02T22:16:00.000Z

Subhaanallah, even our 'Awliyaah have a sense of humour! 'Hazrat Gangohi' is none other than Hazrat Maulana Rasheed Ahmed Gangohi (rahmatullahi 'alayh), whose piety is beyond the scope of mere words. His daughter, at this time quite old, is mentioned in the story below:

...I also remember another story involving Hazrat Madani. I have already mentioned that during the lifetime of Sahebzadi (the daughter of Hazrat Gangohi), Hazrat Madani, my late uncle and I used to visit Gangoh quite often. Maulana Madani would go there on many occasions and quite a few times I accompanied him. Because my uncle was faw away, in spite of his desire to be there, he could only go there very rarely, but his wish was that when Hazrat Maulana and I went, we should inform him. If Maulana Madani arrived suddenly, then there was nothing that could be done. But when it was written in my diary that such a journey was planned, I informed my uncle before hand.

Once the three of us went to Gangoh. No one knew of our coming. As we arrived, Sahebzadi and Chacha Yakoob were extremely happy to see us, as if Eid had arrived. Moreover all three of us were together! Soon curry was prepared. She had a special gift of cooking something very delicious, very quickly. If there was only us, we ate in the ladies' section of the house and if there were many others with us, we ate in the men's section. This time we ate in the ladies' section. She sent various foods with Chacha Yakoob to place before us and then he went inside to fetch the roti. Hazrat Madani said, "While he is gone to bring the rote, let us finish the curry." We did just that. That was in the time of my youth.

When he brought the roties, the curry plates were already cleaned out. He went inside and told his mother, "Amma-ji, they have eaten the curry without the roties."

Then he went back inside and brought more curry. When he came with the curry, the roties were finished. This time, Sahebzadi herself came into the door and said, "They call you three Hazrats, but it seems to me as if you're childhood days have not yet passed."

Maulana Madani said, "Haji Yakoob is playing the fool with us. When he brings roti there is no curry, and when he brings curry, there is no roti. Is he feeding us or playing the fool with us?"

I said, "Whether they call us Hazrat or anything else, we will still remain your children and under you."

Then she said, "These childish pranks have really made me very happy."

With Maulana Madani, such incidents happened quite often from time to time.

Dealing with Differences of Opinion (3)

2006-06-28T19:20:00.000Z

This is an extract from when Sheikhul Hadeeth, his uncle Maulana Ilyas [founder of the Tabligh movement] and Hazrat Raipuri (rahmatullahi 'alayh) made a visit to Maulana Meeruty enroute to Saharanpur. Sheikhul Hadeeth was against the idea, for reasons we shall soon see...

It was summer. Under his house, Maulana Meeruty, who knew a lot about building houses, had a basement room which was very cool. It had two flights of stairs leading to it, one from the ladies' side and one from the men's side. If it was to be used by the women at any time, all that needed to be done was for the door to be closed and the male stairway would be sealed. Maulana sprinkled the floor with water, organised beds and cool grass carpets in it.

After having had lunch, we went down to the basment and wanted to lie down but Maulana Meeruty told my uncle: "Maulana, for a ling time I have been wanting to discuss something with you, but you never came this way and for a long time I have not been to visit you. Now, at this moment, these Elders are also present so I would like to trouble you all for a short while."

We were seated, Hazrat Raipuri and myself on one side sitting side by side, facing Hazrat Meerity and my uncle who sat side by side. Hazrat Meeruty started speaking: "Hazrat, Tableegh is something which we can accept with open arms, heart and soul. And no one can deny the need for it and the benefits in it. But the fanatcism you have attached to it is completely against the ways of our Elders. You have made even our dressing and lying down a part of Tableegh. You do not show any importance for the Madressas nor the Khanqahs."

My Uncle became enraged, and said: "When you yourself consider it as necessary, why don't you yourself take part in it? And why does no one do it? I have to give everyone's share of the Fardh Kifaaya."

The two elders flew at each other and the words became stronger and harsher. Hazra Raipuri and I remained silent. He felt tremendous anguish and distress at the argument before him. While the argument was going on, I softly said to Hazrat Raipuri so that the others could not hear: "Meerut utrenge, Meerut utrenge (we should get off at Meerut, we should get off at Meerut)".

I softly repeated these words quite a few times. When later the force of the argument had died down, and all of them became silent, I said: "May I say something?"
All three of them said, "Certainly, go ahead."
Hazrat Raipuri said: "You have sat down silently for such a long time. Why did you not speak earlier?"

I said to Hazrat Meeruty: "You are quite aware of the fact that in all those objections, I am with you and agree with you."

Hearing this, my uncle became very angry but said nothing. Then I continued: "Whether something is being done for Deen or for Dunya, it is done for some objective. All work that is done with the company of others is only attained by following it and taking part in it."
Hazrat Raipuri agreed with me: "Very true."
I said, "Wait a bit."

At some time in the past, Hazrat Saharanpur had reprimanded and rebuked Hazrat Meeruty. Only Hazrat Meeruty and I knew about it. "Do you not remember Hazrat Saharanpuri's statement: 'To have contact with me means contact with the Madressa. And as much as is the concern of anyone for the Madressa, so much is his concern for me.' Now tell me, is there no other Madressa in this world except Mazaahirul Uloom?"

I told him a few more stories of where the person became so absorbed in his work, for example the death of Imam Muslim and a few others, wherein the person completely identifies himself with his life's task.

Then I said: "My uncle in this field is 'Maghloob' (overwhelmed). You know it and we know it. Moreover, no work ever gets done without self identification of the doer (ghalba-i-haal) and subjection to his own 'colour'."

Suddenly Hazrat Meeruty stated laughing. I do not know why. My uncle also started to laugh. They both were only too keen to put an end to the unpleasantness.

Hazrat Raipuri said: "You see, this is why I always want to take you with me at all times, because we need you."

Then he said to Hazrat Meeruty: "You have fed us to such an extent that we can hardly sit up. Now leave us and allow us to take a rest."

Hazrat Meeruty left immediately and as soon as he had left I said to them: "This is the reason why I requested you to go straight through."
Hazrat Raipuri said, "It is true, if we had listened to you it would have been better."

My uncle said: "No, what happened was very good. I have finally also found the opportunity of speaking out clearly and straight. I have waited for this chance and I would never have got a better chance. That is why I insisted upon your coming with us."

After Zuhr, the same feeling of pleasure and joy was prevalant. In the afternoon at tea, it was the same and even Hazrat himself said at the time we parted: "It was very nice that the conversation took place in your presence. If the argument had terminated on a bad note, I would have been greatly disturbed and distressed, but because of your speech it ended well."

Dealing with Differences of Opinion (2)

2006-06-26T22:17:00.000Z

The 'Maulana Asad Madani' mentioned in this story is none other than the son of Hazrat Hussain Ahmad Madani (rahmatullahi 'alayh), who had only recently passed away in February of this year at the age of 78 (innaalillahi wa innaa ilayhi raaji'oon...the ummah has lost a great man of Allah). It is requested that you make du'aa for Allah to raise his ranks in Jannah, as well as everyone else's.

Now listen to the follow up story. It was at a time when there was a massive dispute between the Jami'at and the Mushaawarat (Consultative Executive), about 2 or 3 years ago. Maulana Manzoor Nu'mani was my guest. He asked to see me in private and I fixed an appointment for after Zuhr. I was performing my Fardh Salaah in the Masjid and a boy came to sit by my right side and told me that Maulana Asad Madani had arrived. On my left, another gave me the same news with the addition that he was in the kachaa ghar. I told him: "The camel has already gone out from under the mountain. Go away."

I finished my Sunnats and sent a message to Maulana Manzoor Saheb that Maulana Asad had arrived, but like his father, his visits were only for an hour or half an hour. I would call him later.

I went home and told Maulana Asad that this time had been promised to Maulana Manzoor for a private audience. He was then in he guest house. However, if he wanted to discuss something in private, there would be no problem. He replied that he needed only ten minutes of my time and I asked other attendants to exuse us. After this private audience I called Maulana Manzoor and made him and his retinue meet Maulana Asad Madani and his friends.

I told them how I had felt at Zuhr time, as though a storm had broken loose over my head. Then I told them the story of Hazrat Madani and Maulana Zafar Ahmed, but at that moment I had no more fears that people of such diverse views could be present in the same gathering in my presence.The Elders were gone and only my friends were left behind. May Allah grant all my Elders great reward and high rank.

Afterwards, when it did happen that arguments arose over some dispute, I used to tell them, "The cocks should go outside if the want to fight. But if they want to eat, then eat, otherwise Khuda - Hafiz - farewell."

I have a great disliking for fighting over questions about which there is a difference of opinion. I look upon the differences among the 'Ulama as a mercy, as I have said in Al-E'tidaal.