Notice: Undefined index: mime in /home/centr934/public_html/libraries/joomla/document/feed.php on line 215
www.central-mosque.com - History https://www.central-mosque.com/index.php/Table/History/ Tue, 27 Jun 2017 22:39:39 +0000 en-gb webmaster@central-mosque.com (www.central-mosque.com) Interview with Shaykhul-Hadeeth (Mufti) Saeed Ahmed Palunpuri (HA) of Darul-uloom Deoband https://www.central-mosque.com/index.php/History/shaykh-deoband.html https://www.central-mosque.com/index.php/History/shaykh-deoband.html  Deoband

{jb_quote}[16:43] So ask the people of the Knowledge if you do not know.{/jb_quote}


Shaykh (Mufti) Saeed Ahmed Palunpuri (HA)

Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) was born in Mazahirul-uloom Saharanpur of the Indian State of Mazahirul-uloom Saharanpur to Yusuf (RA). His Birth name is Ahmed but wile studying at Mazahirul-uloom Saharanpur he added "Saeed" to his name and has been known as Saeed Ahmed since. Palunpuri is ascription the the largest city of Palunpur in the district of his Birth.

His primary education started at home at the hands of his father and then in his locality. Then he went to the Darul-uloom at Chappi and studied basic and introductory texts of Persian language. His stay at Chappi Darul-uloom was approximately 6 months.

In 1957 he joined and studied most of the Arabic books and Mantiq.

In 1960 he transferred to Darul-uloom Deoband and graduated after completing his studies in Hadeeth with distinction in 1962. After completing his studies in Hadeeth he joined the Faculty of Iftaa and learned the knowledge of Fatwa under erudite Scholars at Darul-uloom Deoband.

In 1965 he joined Darul-uloom Ashrafiyya at Randher and served at this position for 10 years.

In 1975, at the recommendation of Shaykh (Maulana) Manzoor Ahmed Naumani (RA) who was one of the distinguished members of Darul-uloom Deoband Shura, he was appointed as a teacher. Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) alongside teaching other subjects has been teaching Lessons from Jami` at-Tirmidhi and Hadeeth collection of Imam Tahawi (RA) for decades. Students are keen to pen down notes from his lectures as they contain treasures of knowledge of Hadeeth.

In 2008, Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) was entrusted with the responsibility of teaching Saheeh Bukhari and today he is the Academic Dean and Shaykhul-Hadeeth at Darul-uloom Deoband.

Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) primary expertise is Hadeeth & Fiqh and he is well known for knowledge and command of both subjects. His marginalia on Imdadul-Fatawa of Shaykh (Maulana) Ashraf Ali Thanwi (RA) is well known and respected in Academic circles around the world.

He is a well respected author of many other respected publications.


Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 1

Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) was born around 1942. He started his studied under his father and then studied the elementary texts in Saharunpur. He then transferred to Deoband in 1960 and completed his studied there.

Today (2015) he is the Shayukhul-Hadeeth and Sadar-Mudaaris (Academic/Faculty Rector) at Darul-uloom Deoband.

This discussion took place at Masjid-e-Quba (London) between 13:46 and 14:58 on the 27th of June 2015. This opportunity was facilitated by Faruq Bhai (Hackney) and many others Ulama and Brothers and may Allah (SWT) reward them abundantly.

Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) travels around the world and stated that his primary mission is to answer objections and he gave me the licence to fire as many objections to his as well, I then asked again and confirmed (and he gladly agreed).

He was in a Superb, Jolly mood and took a lot of affectionate pot-shots at me (Masha’Allah like my father) my accent, my origin and my talking habits. It was a wonderful experience.

I pressed them hard at time in order to get what I wanted.

Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) set 3 areas which he will refuse to answer and said:

 

{jb_bluedisc}1{/jb_bluedisc} I don’t have much knowledge of History apart from some from the Sahabah (RA), Taba’een which is relevant to my area of Hadeeth. In Darul-uloom Deoband whenever someone comes with a History query I direct them to History teachers.

{jb_bluedisc}2{/jb_bluedisc} I don’t understand politics and nether have any knowledge apart from. Modi who is our Prime minister (of India) and Obama because he has “Hussain” as his middle name so Alhumdolillah there is some “Islam” there! Shaykh (Mufti) Saeed Ahmed Palunpuri (HA) enjoyed the last punchline and everyday laughed the way he said!

{jb_bluedisc}3{/jb_bluedisc} I don’t indulge in local issues and refer people to their local Ulama & Mashaykh

You will read about me exploiting and violating all 3 areas repeatedly :P

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 2

Admonishment over Speaking, Body Gestures & Language

Mufti Saheb (HA) was speaking (before me) about how people who speak English wave their hands a lot (gesture unnecessarily) and use Umm…Ahmm…in between sentences.

Mufti Saheb (HA) admonished us to say that in Islam you are supposed to think about what you say, formulate your response and then speak so there is no room for heavy handed Gestures or Umm…Ahmm…

Umm…Ahmm…indicates that the person is still formulating his thoughts during speech.

Mufti Saheb (HA) said that Maulana Abul-Kalam Azad (RA) who was known for his eloquence used to give hours long speeches without gestures and without  Umm…Ahmm… but the Audiences were spell bound for hours BUT Mufti Saheb (HA) didn’t get the opportunity to witness this first hand.

Mufti Saheb (HA) said that I saw Shorish Kahsmiri came to Deoband and the man spoke for over an hour with both hands on his side (like a statue, Mufti Saheb (HA) demonstrated by locking his arms) but the audience were moved with emotion.

Mufti Saheb (HA) felt that English speaking Muslims lack command over their speech and their (hand gestures) and Umm…Ahmm… indicate that the thought process is happening during speech.

{jb_brownbox}He said your thought process should be complete before speaking and the speech should be clear, lucid and direct.{/jb_brownbox}

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 3

Shunning reliance on Technology & Encouraging Speed of Thinking!

Mufti Saheb (HA) permitted me to ask questions so I fired up my laptop. I had considered the set of questions for days and written them out.

{jb_brownbox}Mufti Saheb (HA) straightaway said no Technology you can use a paper (if you wish). I hadn’t brought any papers with me at all! {/jb_brownbox}

Mufti Saheb (HA) said can you recall from memory? I said Yes I wrote this so he said then recall and ask.

I tried to record the Interview and Mufti Saheb (HA) admonished me again and said. It’s your questions ask me again and again, understand my responses and convey in your words (you have my permission) but you need to understand what I am saying. How will you do this with your computer and your recording?

Ask me again and again but understand me and my responses and then convey. He said you have my permission to convey your understand.

This was a fantastic lesson and he challenged me to use all my faculties to the fullest without reliance on technology.

Mufti Saheb (HA) was smiling and enjoying the whole time while he was making me do all these things. :P

{jb_brownbox}Then he said I don’t have time for long questions. Your questions should be succinct and to the point and not more then 1-2 lines. If you can’t do that then you haven’t done your own homework! :P{/jb_brownbox}

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 4

Scenario

This was a small room, hot with 9 people and a small fan running. Mufti Saheb (HA) was sitting on a chair with clear and visible swelling on both legs and feet.

And I had just lost my notes, my recording device and was told to condense everything in 1-2 lines. Everyone was looking at me with pity thinking that this will have to be cancelled.

I said, “No Problems”…I will rely on my memory and ask questions.

Question: Mufti Saheb (HA), We are sitting here due to the connection of Deoband. What were the attributes of Akabir of Deoband which gave them so much Qubuliyat (acceptance) with Allah (SWT).

Mufti Saheb (HA): I told you history is not my strong point so I can’t answer this. :P

Question:  I wish to speak to you because I remember a snippet of a talk in 2007 from this very Mosque. I will now recall from my memory.

Mufti Saheb (HA): Sure...

Question:  You said that Muslims these days complain that we have no solutions. State your problems and Ulama will dive deep into Qur’aan & Sunnah and formulate responses for you. I found this very intriguing and interesting.

Mufti Saheb (HA): Sure I said to consult the Ulama and not to come to me

Question: Mufti Saheb (HA), Yes you did

Question: BUT Mufti Saheb (HA), I consider your an Alim so I have to come to you, don't I?

Mufti Saheb (HA): (Smiled and appeared to have enjoyed that response)...

Mufti Saheb (HA): I lack knowledge so I cannot answer these queries but you are absolutely right that people should consult "Ulama". I should be consulted on my work.

Question: Absolutely right...

Question: What are you working on at the moment?

Mufti Saheb (HA):  I am writing a Tafseer of the Qur’aan and I would like my life to end (in Service) to the Book of Allah (SWT).

Question: When will it be finishing?

Mufti Saheb (HA):  I have 18 Juz ready and rest is being done, make dua.

Question: Are you doing any work on any compilation of Shaykh (Maulana) Qasim Nanotwi (RA)?

Mufti Saheb (HA):  No, not at the moment.

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 5

How to Study and do Research...

Question: Mufti Saheb (HA), Many of our English speaking Muslims know nothing about Shah Waliullah (RA) and his works specially Hujjatullah-il-Baligha? Can you tell our readers about this?

Mufti Saheb (HA): Son, the first words Allah (SWT) revealed in the Qur’aan were about reading...

ٱقۡرَأۡ بِٱسۡمِ رَبِّكَ ٱلَّذِى خَلَقَ

[96:1] Read with the name of your Lord who created (every thing),

You (all) like your fancy cars and your thing (what do you call it …CD???) and you put it in your cars and you listen and you read on (what do you call it …Internet???), is this how knowledge comes? Knowledge come reading (with depth).

Question: Mufti Saheb (HA), How do you read with depth?

Mufti Saheb (HA): That's a good question...

    {jb_bluedisc}1{/jb_bluedisc} Place the book on a high surface in front of you

 

    {jb_bluedisc}2{/jb_bluedisc} Sit cross legged
   

    {jb_bluedisc}3{/jb_bluedisc} Put thick (brick like glasses)

 

    {jb_bluedisc}4{/jb_bluedisc} Dive in...

 

Audience: Mufti Saheb (HA), What like glasses?

Mufti Saheb (HA): Thick (like Brick), I am just joking don't do this... :P

Question: Mufti Saheb (HA), How do you read with depth?

{jb_brownbox}Mufti Saheb (HA): You read over and over and you keep what you people call (O yes Highlighter) and highlight in (different) colours. Finish the book and start again and again until you have fulfilled the rights and then you will grasp what the Author is conveying.{/jb_brownbox}

Question: Mufti Saheb (HA), A Scholar in America says that you have to read a book at least 3 times.

Mufti Saheb (HA): That is an excellent advice but sometimes upto 20 or more.

Mufti Saheb (HA): In a compilation Mufti Shafi (RA) writes that he has read a praticular section of Hujjatullah-il-Baligha 20 times, 20 times and who has he? Shaykhul-Islam of Pakistan

Question: Mufti Saheb (HA), Every section 20 times?

Mufti Saheb (HA): No, some sections are easy so you make a judgement call but read in sequence and move through the text gradually and sequentially.

Question: Mufti Saheb (HA), Maulana Obaidullah Sindhi (RA) writes that for 30 years he read nothing but Qur'aan and Hujjatullah-il-Baligha

Mufti Saheb (HA): Yes for 30 years but you know what? He made errors (in understanding). In my commentary I have written precisely and explained clearly about the errors.

Mufti Saheb (HA): By the way, Maulana Obaidullah Sindhi (RA) is very popular in your Pakistan and there is a movement inspired by him but in our India people hardly know him. (Laughing) you Pakistanees like him a lot.

Question: Mufti Saheb (HA), Yes he is popular in Pakistan but movement (inspired by him) has died out.

Question: Mufti Saheb (HA), Why did he make those errors?

Mufti Saheb (HA): He was impressed with Communism and read about the works of Stalin etc so he had those (tinted coloured glasses), you know what coloured glasses are?

Question: Mufti Saheb (HA), Yes I do....

{jb_brownbox}Mufti Saheb (HA): You cannot understand something by pre-empting what the Author has to so. You have to read with an open mind and not with tinted glasses (of your own Bias). So he had tinted glasses of Communism and it affected his understating.{/jb_brownbox}


So did Maulana Maududi (RA), his understanding of Islam was also tainted (in this way with Communism)

{jb_brownbox}Mufti Saheb (HA): Alas the Nadwees & Jamat-e-Islami regard Hujjatullah-il-Baligha as prime reading but Maulvees (from our Darul-ulooms) have abandoned this!{/jb_brownbox}

Mufti Saheb (HA):

 

{jb_bluedisc}1{/jb_bluedisc} I have written 5 Volume Commentary on Hujjatullah-il-Baligha

 

{jb_bluedisc}2{/jb_bluedisc} A woman in Chicago is also writing about this and she commented that "My commentary has had assisted greatly in her   research)

 

{jb_bluedisc}3{/jb_bluedisc} I have also heard that South African Ulama have summarised and published it in English in several Volumes

 

You and your readers need to read and understand Shah Waliullah (RA) and his works.

{jb_brownbox}Son, Knowledge is ganined with hardship not by listening. Listening is for pleasure. Today in your (public) transport I have noticed people reading a lot. But I think they are reading fiction (and Novels), are they not? Reading is something else. The eyes have to be engaged, the mind has to be engaged. All faculties have to be engaged.{/jb_brownbox}

{jb_brownbox}Mufti Saheb (HA): Today in the Synagogue I saw revision between 2 students (only) repetition and revision.  I liked this style. I will reemphasises this 1-to-1 repetition and revision at Deoband upon my return. I really liked that...{/jb_brownbox}

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 6

Severe (Disagreement) on Technology

Question: Mufti Saheb (HA), Why is it that Indian is the hub of (IT) Technology and yet the presentation of some of the material from Darul-uloom Deoband and others is not of a very high standard?

Mufti Saheb (HA): We don't put much stock into computers and websites and Internet etc.

Question: Mufti Saheb (HA), May I argue with you on this point? Do I have your permission?

Mufti Saheb (HA): With Pleasure...

Question: Mufti Saheb (HA), Today's youngster spends so much time on the Phone or laptop so what is to prevent them from getting their Deen from a Baatil (False) site?

{jb_brownbox}Mufti Saheb (HA): We affirm the statement of Imam Malik (RA) that Islah (reformation) of this (current) generation will only be done by following (ways and methodologies) of earlier generations.{/jb_brownbox}

لن يصلح آخر هذه الأمة إلا بما صلح به أولها

Internet cannot make anyone pray Salah!

Question: I agree (to some extent) but its about countering all the wrong which is already on the Internet.

Mufti Saheb (HA): You want us to counter the wrong by using the wrong. We don't believe in this pictures, (Video) and Media.

Question: I did not say anything about Video and Pictures I said about presenting Text in a better way or even voice.

Mufti Saheb (HA): Jamaats are travelling around the world, Ulama are travelling around the world, I am in this age and condition travelling around the world, is it not an effort to counter Baatil?

Mufti Saheb (HA): Our Darul-uloom (Deoband) already has a site for people but not much importance and emphasis is put on it. But Tableeghi Jamaat is even behind us (in these matters).

Question: So the world will get rectified through a Tableeghi Jamaat like effort?

{jb_brownbox}Mufti Saheb (HA): Even some of the actions of Tableeghi Jamaat we disagree with. For example Darul-uloom Deoband and Saharunpur both disagree with Masturat (women) Jamaats. They say that we have tough restrictions but we say that the next generation will become leniant in these matters. So a Mufti has to look at the benefits and disadvantages.{/jb_brownbox}

Question: Can you give some examples?

{jb_brownbox}Mufti Saheb (HA): Off the top of my head. Refrigerator is a fantastic invention but since its inception giving the meat (to the poor) has declined i.e. people slaughter the animal and they can now freeze the whole sacrifice. Have you thought about this? Poor suffer! I am not against refrigerators but just making a point. A Mufti has to look at Pros and Cons of everything. I am here (with no mobile), those who want to learn Knowledge should contact me, I am mobile (laughing)...Have you considered this?{/jb_brownbox}

Our Ulama have always been mobile but why should Mobile (*) give Deen?

(*) In UK a Cellphone is called a "Mobile"

Question: Will the opinion of a Mufti change according to place e.g. India to America?

Mufti Saheb (HA): No! A Mufti has to deal with principles

Question: I can give you statistics on how and why the reach of Technology is so over-arching and we need to counter Baatil using it...

{jb_brownbox}Mufti Saheb (HA): We are countering Baatil but we don't need to do it "your way" so lets agree to disagree on this matter but I 100% accept that Baatil needs to be countered.{/jb_brownbox}

Question: Let me put it this way! Darul-uloom Deoband Fatwa site is aweful and it takes me hours to search a Fatwa on Talaq lets say...

{jb_brownbox}Mufti Saheb (HA): That I accept that Fatwaas need to be indexed better! This was raised previously (too) and I took it to the Rector of Darul-uloom Deoband and unfortunately nothing was done. I have done my job by alerting them to this matter.{/jb_brownbox}

But you have to understand that Website is only a small part of our work.

Question: Its the small part which is visible to me?

Mufti Saheb (HA): We have to differ on this matter but to counter Baatil yes we should 100%

Question: I see many Ulama and Mashaykh using videos (on youtube). I can't argue with them as they are Senior to me but I did ask, "What is the advantage of this Picture?"

Question: You are sitting in front of me and people will hear your words. What advantage will they get by also looking at your picture? No Answer was given to me.

{jb_brownbox}Mufti Saheb (HA): Son, you have made a good point but there is a subtle point here which your thought has also not reached. I say that even listening won't do as much good as reading because with reading the faculty of sight has to be employed. And even reading will have to be done repeatedly (as we discussed earlier). To me listening (is for pleasure) and reading (and repetition) is the way to gaining Knowledge{/jb_brownbox}

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 7

Shaykhul-Islam Ibn Taymiyyah (RA)

Question: Mufti Saheb (HA), Just got a message that Egypt has banned the books of Ibn Taymiyyah (RA), Shaykh Bin-Baz (RA) & Shaykh Uthaymeen (RA).

Mufti Saheb (HA): Which Ulama?

Question: Ibn Taymiyyah (RA), Shaykh Bin-Baz (RA) and Shaykh Uthaymeen (RA)

Mufti Saheb (HA): What are their reasons for this?

Question: They say that their works spread Extremism

Mufti Saheb (HA): Hmm...

Question: What is your opinion on Ibn Taymiyyah (RA)?

Mufti Saheb (HA): History question so I have no opinion on him.

Question: (Ignoring and Pressing ahead anyways) We have Ulama who have differences of opinion e.g. Shaykh Abul Hasan Ali Nadwi (RA) has written copious amounts on him and called him Shaykhul-Islam

Mufti Saheb (HA): That he has...

Question: We have other Ulama who have pointed out his deviancy in his beliefs...

Mufti Saheb (HA): Who are these Ulama?

Question: Latest are from South Africa and you may not know them...

{jb_brownbox}Mufti Saheb (HA): Son, let me teach you a principle! Not every Alim who speaks has the right to speak on a matter. In matters of Qur’aan you have to take the opinion of those who specialise in Qur’aan and in matters of Hadeeth you have to take the opinion of those who specialise in Hadeeth and so on…I don’t know these South Africans and nothing about them but just discussing principles; not everybody who is a graduate of a Darul-uloom is an expert!{/jb_brownbox}

Question: So what is your personal perspective on Ibn Taymiyyah?

{jb_brownbox}Mufti Saheb (HA): I have volumes of his Fatawa but I have never looked at it (in any detail) but I do read the works of Ibn Qayyim al-Jawziyya (RA), his student{/jb_brownbox}

Question: Why is that?  

{jb_brownbox}Mufti Saheb (HA): Horses are of 2 kinds i.e. Submissive and Dominant/Stubborn. Even if you are able to subdue a dominant/stubborn horse there is always a chance that he may kick you or do something when you are not fully on Guard.{/jb_brownbox}

Question: Explain this matter in some detail, please?   

Mufti Saheb (HA): In Darul-uloom (Deoband) we had Shaykhul-Hadeeth (Maulana) Ibraheem Baliyawi (RA) he spoke little but spoke with depth and precision.

Once someone asked him if prayers are void in areas of Midnight Sun? Maulana (RA) thought about it and then said 1 line:

Time is mechanism for the execution of but not the raison d'être for Prayers.

Once I was in Service to him and I asked him about Ibn Taymiyyah (RA) and he replied in customary precise manner.

{jb_brownbox}He (Ibn Taymiyyah (RA)) was an expert in Qur’aan and Sunnah but a novice in ʿIlm al-Kalām i.e. ("Science of discourse"){/jb_brownbox}

Mufti Saheb (HA):  Why do I take my knowledge from personnel whom Ulama have disagreed with? Should I not take my knowledge from sources (and personalities) regarding whom there are no disagreements?

Mufti Saheb (HA): Same about Ibn Arabi (RA). Saudi Scholars (and some others) call him Kaafir some in our (lands) say that his knowledge came from divince sources; such difference?

{jb_brownbox}Why should I sully my tongue and thoughts by discussing controversies and controversial personalities? Why not spend the same amount of time in acquiring beneficial knowledge from sources which are uncontroversial?{/jb_brownbox}

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Part 8

The Challenge of Apostasy & Atheism

Question: Mufti Saheb (HA), The challenge facing us today is not Taqleed etc but Apostasy and Atheism. What are your thoughts on this?

Mufti Saheb (HA): What do you mean by this?

Question:  In America there was a recent study about (next) generations of Muslims being affected by propaganda and leaving Islam.

Mufti Saheb (HA): I have to agree with this concern.

Mufti Saheb (HA): I travel worldwide to answer objections on Islam and attacks upon it so this is the topic which I can discuss.

Question:  What are the rules of engagement on this issue?  

Mufti Saheb (HA): Give me an objection which comes to your mind and we can discuss?

Question:  For example many Muslims these days are affected by problems and they say “I am a Good Person, why does bad come to me?”   

Mufti Saheb (HA): Elaborate more on their point of view?

Question:  I am a good honest person, I don’t lie, I don’t cheat, I don’t steal so why has Allah (SWT) afflicted me with this wife or husband or lifestyle? What have I done to deserve this in my life?

Mufti Saheb (HA): I understand now…

{jb_brownbox}Mufti Saheb (HA): In order for you to refute these objections you need to get to the heart of the matter and accurately pinpoint the reasons for their objections (and not necessarily) the objection itself. You say what makes you think that problems are due to sins only? They can be due to sins (of course). But Allah (SWT) loves a person (sometimes) that he wants to give afflictions so they can be cleansed of their shortcomings. Do you understand what I mean? Allah (SWT) actually LOVES you and wants to raise your status not necessarily punish you. Yes you are a good person (no doubt) but you need to be even better cleansed and purified.{/jb_brownbox}

And then we have this verse:

أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ

[23:115] So did you think that We created you for nothing, and that you will not be brought back to Us?.

So just having the name “Saeed Ahmed” is not enough for being a Muslim. You will be tried, you will be afflicted and you will be tested.

Question:  And the attacks on Islam and Prophet Muhammad (Sallalaho Alaihe Wassallam)?

{jb_brownbox}Mufti Saheb (HA): I am roaming around the world at my age to tackle these objections on Islam. I request anyone and everyone to write to Darul-uloom Deoband, I assure you that EACH & EVERY query will be answered.{/jb_brownbox}

Mufti Saheb (HA): Shall I let you in on a Secret?

Question:  Sure Mufti Saheb…

{jb_brownbox}Mufti Saheb (HA): Teach Bukhari and the doors of afflictions open upon you from all directions. You could be living a normal life and when you start teaching Bukhari your life turns upside down! Ask anyone in the world teaching Saheeh Bukhari...{/jb_brownbox}

Discussion with Shaykh (Mufti) Saeed Ahmed Palunpuri (HA): Conclusion

The Art of (Written & Internet) Refutation

Question: Mufti Saheb (HA), I know that you have disagreed with Internet and Technologies but this is a question which I must put to you. We have to refute falsehood on the Internet using forums and electronic media; we have no choice. Maulana Yasin (Ameer of Muftisays) says that sometimes refutation of someone who is relatively unknown can drive him in popularity.

Mufti Saheb (HA): I have to agree with Maulana Yasin in what he is saying!

{jb_brownbox}Mufti Saheb (HA): If you a puddle of impurity what happens when you drop a pebble in it or disturb it? It splashes, doesn’t it? So for refutations NEVER focus on the person, rather focus on the issues. Maulana Maududi (RA) was focused upon and look at what happened! People centred upon him (and he became a rebel leader).  Wahiduddin Khan has similar ideas but he neither has much following because his name is not mentioned at the same time he is also not being effectively refuted.{/jb_brownbox}

Question: So how should refutations be done?

Mufti Saheb (HA): Absolutely its needed! But quote issues or point of view and then refute with full force. I have done so in my books I study (the opposing point of view), I quote it and then I refute. No need to name people and personalities and giving them and raising their profile

Conclusios:

 

{jb_bluedisc}1{/jb_bluedisc} I might be wrong but my deduction is that Mufti Saheb (HA) and from his words (by extension) Darul-uloom Deoband are fiercely against using modern technologies for propagation & defence of Islam. Originally, Mufti Saheb (HA) thought that I was speaking about Photography and videos but I categorically made it clear that I am talking about employing (non-picture and non-video based) mechanisms and cutting out any controversial or disagreement upon methods.

 

{jb_bluedisc}2{/jb_bluedisc} Mufti Saheb (HA) clearly stated that they use Internet as a “Token measure” and not something which is part of their strategic vision. His strategic vision (and that of Darul-uloom Deoband) is that reformation of Ummah will be through Tableeghi Jamaat (like) methods of personal interactions.

 

{jb_bluedisc}3{/jb_bluedisc} Mufti Saheb (HA) clearly stated that Ulama should tour the world (in person) and people should interact with them individually rather than relying on technology and similar means.

 

{jb_bluedisc}4{/jb_bluedisc} Mufti Saheb (HA) clearly stated that even “listening” is not his preferred method of dissemination of Islam.

 

{jb_bluedisc}5{/jb_bluedisc} Mufti Saheb (HA) clearly stated that Darul-uloom Deoband & Saharunpur are against Mastoorat (women) Jamaats so there was not much point is asking about issues affecting western women and neither did I get the opportunity to pose my queries as his visible health deteriorated. I did not forget about Sisters and their issues...

 

May Allah (SWT) give him the best of Health and long life for us to benefit (Ameen).

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 02 Jul 2015 19:46:11 +0000
Silken Letters Movement https://www.central-mosque.com/index.php/History/silken-letters-movement.html https://www.central-mosque.com/index.php/History/silken-letters-movement.html  

 1391074592 Silk Letter Movement

{jb_quote}The Silk Letter Movement (Tehreek-e-Reshmi Rumal) refers to a movement organised by the Deobandi leaders between 1913 to 1920, aimed at freeing India from the British rule by allying with Ottoman Turkey, Imperial Germany, and Afghanistan. The plot was uncovered by Punjab CID with the capture of letters from Ubaidullah Sindhi, one of the Deobandi leaders then in Afghanistan, to Mahmud al Hasan another leaders then in Persia. The letters were written in silk cloth, hence the name.{/jb_quote}


Silken Letters Movement

Maulana Muhammad Miyan(Author), Muhammadullah Qasmi  (Translator)

{google_docs}http://www.darululoom-deoband.com/urdu/books/tmp/1388990860%20Silk%20Letter%20Movement.pdf|width:850|height:350|link:yes|link_label:Silken Letters Movement|border:5{/google_docs}

 

 

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Mon, 03 Mar 2014 10:50:57 +0000
My Life with the Taliban https://www.central-mosque.com/index.php/History/my-life-with-the-taliban.html https://www.central-mosque.com/index.php/History/my-life-with-the-taliban.html

 taliban

{jb_quote}This is the autobiography of Abdul Salam Zaeef, a senior former member of the Taliban{/jb_quote}


My Life with the Taliban

Abdul Salam Zaeef (Author) , Alex Strick van Linschoten (Editor) and Felix Kuehn (Editor)

Download pdf

{aridoc engine="google" width="650" height="450"}https://ia600403.us.archive.org/24/items/LifeWithTheTaliban_201402/Life%20With%20The%20Taliban.pdf{/aridoc}

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Tue, 18 Feb 2014 15:44:07 +0000
The Siege of Mecca https://www.central-mosque.com/index.php/History/the-siege-of-mecca.html https://www.central-mosque.com/index.php/History/the-siege-of-mecca.html  

 mecca

{jb_quote}[48:24] And He is the One who restrained their hands from you and your hands from them in the valley of Makkah after He had let you prevail over them, and Allah is watchful over what you do.{/jb_quote}


The Siege of Mecca: The forgotten uprising of Islam's Holiest Shrine

Yaroslav Trofimov

{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part01.mp3{/mp3remote}
{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part02.mp3{/mp3remote}
{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part03.mp3{/mp3remote}
{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part04.mp3{/mp3remote}
{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part05.mp3{/mp3remote}
{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part06.mp3{/mp3remote}
{mp3remote}http://www.archive.org/download/TheSiegeOfMecca/TheSiegeOfMecca-part07.mp3{/mp3remote}

 


 

The Meccan Rebellion: The Story of Juhayman Al-Utaybi Revisited

Thomas Hegghammer & Stephane Lacroix

{google_docs}http://www.kalamullah.com/Books/The Story of Juhayman al-Utaybi Revisited.pdf|width:850|height:350|link:yes|link_label:The Story of Juhayman Al-Utaybi Revisited|border:5{/google_docs}

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Tue, 18 Feb 2014 13:06:26 +0000
Mustafa Kemal Atatürk: Jew, Muslim or Non-Muslim? https://www.central-mosque.com/index.php/History/mustafa-kemal-atatuerk-jew-muslim-or-non-muslim.html https://www.central-mosque.com/index.php/History/mustafa-kemal-atatuerk-jew-muslim-or-non-muslim.html  

aa-turkey-d-mustafa-kemal-ataturk

{jb_quote}[33:70] O you who believe, fear Allah, and speak in straightforward words.{/jb_quote}


Introduction:

{jb_dropcap}P{/jb_dropcap}akistan and Turkey are two Muslim countries which in addition to sharing a common religion also have common business, political, bilateral and foreign relation interests. Both nations also have a fixation, undying love and devotion to their founding father. Muhammad Ali Jinnah is affectionately called Quaid-i-Azam (The Greatest Leader) by the Pakistanees and Mustafa Kemal is affectionately called Atatürk (Father of the Turks).


The lineage, origins and family history of both of these leaders is suspect. Muhammad Ali Jinnah was an Ismaili Rafidhi (Shia), secular in his outlook who some Islamic Scholars state later accepted Islam. 

Both the Pakistanees and Turks refuse to ever acknowledge or admit these historical facts and you will even see religious Muslims often adorn their pictures with Islamic headgear etc. In the case of Muhammad Ali Jinnah, speeches during the later part of his life do advocate Islam (specifically mentioning Qur’aan and Sunnah) and his funeral prayer was performed by Allamah Shabbir Ahmed Usmani (RA) so there is some credible evidence that he accepted Islam or at least drastically changed his views towards the later part of his life.

Mustafa Kemal’s parentage and origins has no less than 4 separate accounts and most importantly he remained staunchly secular and opposed Islam until the very end. He said and others quoted regarding him:

{jb_bluebox}We do not need take the principles for our party from a book that supposingly was revealed from the heaven. [Ataturk, Soylev ve Demecleri (Istanbul 1945) 389]{/jb_bluebox}

{jb_bluebox}There is no religion, only the people. [Wrote on the cover of the book of Ruseni Barkin] {/jb_bluebox}

{jb_bluebox}Respected people, every man should move his religion on the side if he wants to strive towards a civilized society.[Diary notes, Mustafa Kemal, Nutuk, 460.]{/jb_bluebox}

{jb_bluebox}His close friends like Reza Nur, an atheist and Kazim Karabekir Pasa all claim he was an enemy to Islam and an atheist. He removed the shariah courts.{/jb_bluebox}

{jb_bluebox}The great Ottoman scholar Shaykh al-Islam Mustafa Sabri called him kaafir and a British puppet. [Mustafa Sabri Efendi, Hilafetin ilgasinin arka plani (Istanbul)]{/jb_bluebox}

 

His words, statements and most importantly actions cannot be taken as those of a Muslim. However in the last two decades evidence has been unearthed that Mustafa Kemal was actually a Dönmeh i.e. a crypto Jew a group of individuals who publicly converted to Islam but secretly held on to their own beliefs.

 

What we present below is the research from Jewish sources on the origins and heritage of Mustafa Kemal.

 


When Ataturk Recited the Jewish "Shema Yisrael" (1994)

Hillel Halkin

When Kemal Ataturk Recited Shema Yisrael: 'It's My Secret Prayer, Too,'. He Confessed

ZICHRON YAAKOV -- There were two questions I wanted to ask, I said over the phone to Batya Keinan, spokeswoman for Israeli president Ezer Weizman, who was about to leave the next day, Monday, Jan. 24, on the first visit ever made to Turkey by a Jewish chief of state. One was whether Mr. Weizman would be taking part in an official ceremony commemorating Kemal Ataturk.

Ms. Kenan checked the president's itinerary, according to which he and his wife would lay a wreath on Ataturk's ...
Excited and Distressed

I thanked her and hung up. A few minutes later it occurred to me to call back and ask whether President Weizman intended to make any reference while in Turkey to Ataturk's Jewish antecedents. "I'm so glad you called again," said Ms. Kenan, who now sounded excited and a bit distressed. "Exactly where did you get your information from?"

Why was she asking, I countered, if the president's office had it too?

Because it did not, she confessed. She had only assumed that it must because I had sounded so matter-of-fact myself. "After you hung up," she said, "I mentioned what you told me and nobody here knows anything about it. Could you please fax us what you know?"

I faxed her a short version of it. Here is a longer one.

Stories about the Jewishness of Ataturk, whose statue stands in the main square of every town and city in Turkey, already circulated in his lifetime but were denied by him and his family and never taken seriously by biographers. Of six biographies of him that I consulted this week, none even mentions such a speculation. The only scholarly reference to it in print that I could find was in the entry on Ataturk in the Israeli Entsiklopedya ha-Ivrit, which begins:

"Mustafa Kemal Ataturk - (1881-1938), Turkish general and statesman and founder of the modern Turkish state.

"Mustafa Kemal was born to the family of a minor customs clerk in Salonika and lost his father when he was young. There is no proof of the belief, widespread among both Jews and Muslims in Turkey, that his family came from the Doenme. As a boy he rebelled against his mother's desire to give him a traditional religious education, and at the age of 12 he was sent at his demand to study in a military academy."

Secular Father

The Doenme were an underground sect of Sabbetaians, Turkish Jews who took Muslim names and outwardly behaved like Muslims but secretly believed in Sabbetai Zevi, the 17th-century false messiah, and conducted carefully guarded prayers and rituals in his name. The encyclopedia's version of Ataturk's education, however, is somewhat at variance with his own. Here is his account of it as quoted by his biographers:

{jb_bluebox}"My father was a man of liberal views, rather hostile to religion, and a partisan of Western ideas. He would have preferred to see me go to a lay school, which did not found its teaching on the Koran but on modern science.{/jb_bluebox}

"In this battle of consciences, my father managed to gain the victory after a small maneuver; he pretended to give in to my mother's wishes, and arranged that I should enter the (Islamic) school of Fatma Molla Kadin with the traditional ceremony. ...

"Six months later, more or less, my father quietly withdrew me from the school and took me to that of old Shemsi Effendi who directed a free preparatory school according to European methods. My mother made no objection, since her desires had been complied with and her conventions respected. It was the ceremony above all which had satisfied her."

Who was Mustafa Kemal's father, who behaved here in typical Doenme fashion, outwardly observing Muslim ceremonies while inwardly scoffing at them? Ataturk's mother Zubeyde came from the mountains west of Salonika, close to the current Albanian frontier; of the origins of his father, Ali Riza, little is known. Different writers have given them as Albanian, Anatolian and Salonikan, and Lord Kinross' compendious 1964 "Ataturk" calls Ali Riza a "shadowy personality" and adds cryptically regarding Ataturk's reluctance to disclose more about his family background: "To the child of so mixed an environment it would seldom occur, wherever his racial loyalties lay, to inquire too exactly into his personal origins beyond that of his parentage."

Learning Hebrew

Did Kinross suspect more than he was admitting? I would never have asked had I not recently come across a remarkable chapter while browsing in the out-of-print Hebrew autobiography of Itamar Ben-Avi, son of Eliezer Ben-Yehuda, the leading promoter of the revival of spoken Hebrew in late 19th-century Palestine. Ben-Avi, the first child to be raised in Hebrew since ancient times and later a Hebrew journalist and newspaper publisher, writes in this book of walking into the Kamenitz Hotel in Jerusalem one autumn night in 1911 and being asked by its proprietor:


'Do you see that Turkish officer sitting there in the corner, the one with the bottle of arrack?' "


'Yes.' "


'He's one of the most important officers in the Turkish army.' "


'What's his name?' "


'Mustafa Kemal.' "


'I'd like to meet him,' I said, because the minute I looked at him I was startled by his piercing green eyes."

 

Ben-Avi describes two meetings with Mustafa Kemal, who had not yet taken the name of Ataturk, 'Father of the Turks.' Both were conducted in French, were largely devoted to Ottoman politics, and were doused with large amounts of arrack. In the first of these, Kemal confided:

 

{jb_bluebox}"I'm a descendant of Sabbetai Zevi - not indeed a Jew any more, but an ardent admirer of this prophet of yours. My opinion is that every Jew in this country would do well to join his camp."{/jb_bluebox}

 

During their second meeting, held 10 days later in the same hotel, Mustafa Kemal said at one point:

 

{jb_bluebox}" 'I have at home a Hebrew Bible printed in Venice. It's rather old, and I remember my father bringing me to a Karaite teacher who taught me to read it. I can still remember a few words of it, such as --' "{/jb_bluebox}

 

And Ben-Avi continues:

 


"He paused for a moment, his eyes searching for something in space. Then he recalled:

 

{jb_bluebox}" 'Shema Yisra'el, Adonai Elohenu, Adonai Ehad!'{/jb_bluebox}

 

" 'That's our most important prayer, Captain.'

 

{jb_bluebox}" 'And my secret prayer too, cher monsieur,' he replied, refilling our glasses."{/jb_bluebox}

 

Although Itamar Ben-Avi could not have known it, Ataturk no doubt meant "secret prayer" quite literally. Among the esoteric prayers of the Doenme, first made known to the scholarly world when a book of them reached the National Library in Jerusalem in 1935, is one containing the confession of faith:

 

"Sabbetai Zevi and none other is the true Messiah. Hear O Israel, the Lord our God, the Lord is one."

 

It was undoubtedly from this credo, rather than from the Bible, that Ataturk remembered the words of the Shema, which to the best of my knowledge he confessed knowing but once in his adult life: to a young Hebrew journalist whom he engaged in two tipsily animated conversations in Jerusalem nearly a decade before he took control of the Turkish army after its disastrous defeat in World War I, beat back the invading Greeks and founded a secular Turkish republic in which Islam was banished - once and for all, so he thought - to the mosques.

Ataturk would have had good reasons for concealing his Doenme origins. Not only were the Doenmes (who married only among themselves and numbered close to 15,000, largely concentrated in Salonika, on the eve of World War I) looked down on as heretics by both Muslims and Jews, they had a reputation for sexual profligacy that could hardly have been flattering to their offspring. This license, which was theologically justified by the claim that it reflected the faithful's freedom from the biblical commandments under the new dispensation of Sabbetai Zevi, is described by Ezer Weizman's predecessor, Israel's second president, Yitzchak Ben-Zvi, in his book on lost Jewish communities, "The Exiled and the Redeemed":

'Saintly Offspring'

"Once a year (during the Doenmes' annual 'Sheep holiday') the candles are put out in the course of a dinner which is attended by orgies and the ceremony of the exchange of wives. ... The rite is practiced on the night of Sabbetai Zevi's traditional birthday. ... It is believed that children born of such unions are regarded as saintly."

Although Ben-Zvi, writing in the 1950s, thought that "There is reason to believe that this ceremony has not been entirely abandoned and continues to this day," little is known about whether any of the Doenmes' traditional practices or social structures still survive in modern Turkey. The community abandoned Salonika along with the city's other Turkish residents during the Greco-Turkish war of 1920-21, and its descendants, many of whom are said to be wealthy businessmen and merchants in Istanbul, are generally thought to have assimilated totally into Turkish life.

After sending my fax to Batya Keinan, I phoned to check that she had received it. She had indeed, she said, and would see to it that the president was given it to read on his flight to Ankara. It is doubtful, however, whether Mr. Weizman will allude to it during his visit: The Turkish government, which for years has been fending off Muslim fundamentalist assaults on its legitimacy and on the secular reforms of Ataturk, has little reason to welcome the news that the father of the 'Father of the Turks' was a crypto-Jew who passed on his anti-Muslim sentiments to his son. Mustafa Kemal's secret is no doubt one that it would prefer to continue to be kept.

Awakenedgoyim : All the so called "Young Turks" That led the revolution against the Sultan were Jewish. The Genocide against the Armenians was also led by these Jewish rulers of Turkey. The Muslim Turks have been used as pawns just as Americans and Europeans today are being used as pawns.

Jewish involvement in Turkish life continues to date through it's military, since many of it's Generals are of Jewish descent,and through the media and finance, biggest daily newspapers and many large industrial companies and banks are Jewish owned.

 


 

The Turkish – Israeli Connection and Its Jewish History (1999)

Joseph Hantman

 

“One of the most significant developments in recent Middle East affairs is the close relationship which now exists between Turkey and Israel in military, political, economic and intelligence matters. This change in the power structure is usually attributable to the old Arab maxim “the enemy of my enemy is my friend.” Since both Turkey and Israel count Syria and Iraq as their strongest threats, the close ties between Turkey and Israel are quite logical.

However, there is good evidence of a less widely known but absolutely fascinating story behind this relationship. Turkey, which has a population almost exclusively Muslim, has a government which by law is committed to being totally secular. This goes back to modern Turkey’s founding father, Mustafa Kemal (Ataturk), 1881-1938, leader of the Young Turk Movement which took over after World War I and the collapse of the Ottoman Empire.

Ataturk and his followers moved rapidly to end religious domination and many religious practices in the daily life of the country. They decreed a change from the Arabic alphabet to the Roman, and they outlawed the fez and the veil. They opened schools to both boys and girls, and their main goal was to Westernize Turkey and secularize its practices. The Turkish army has been the main enforcement agent of this secular policy in times of rising fundamentalism among some groups.

Some Background Data:

In the 18th and early 19th century Salonika (now Thesalonika), under Turkish rule in Greece, was the unofficial capital of Sephardic Jewry. Of the three groups in the city, the Jews were larger than the combined Greek Orthodox and Muslim population.

The Jews dominated the commerce of the city and controlled the docks of this major seaport. There were great synagogues and academies of rabbinic study. Moslem shops closed on Friday, Greek Orthodox on Sunday, and most shops and businesses were closed on Shabbat. Ladino, the beautiful mix of Spanish and Hebrew, was the lingua franca of the city and “Shabbat Shalom” was the universal Saturday greeting among all. In the late 19th and early 20th century the city declined as a result of conflict between Greek Orthodox and Muslims, and Jewish dominance of the city decreased.

Fall of the Ottoman Empire:

With the fall of the Ottoman Empire after World War I and the decision at the Treaty of Lausanne in 1923 to create an independent Greek state, the decision was made to transfer populations. All Muslims  in Greece had to move to Turkey and all Orthodox Greeks in Turkey had to move to Greece. In all, about 350,000 Muslims  and one million Greeks were involved in the move. Jews were permitted to remain wherever they lived.

At this time a group of Muslims  went to the authorities supervising the population shift and explained that they were not really Muslims  but were in fact really Jews posing as Muslims . The authorities would not entertain such a claim so the group then went to the Chief Rabbi, Saul Amarillo, to verify their Jewish status. Rabbi Amarillo states, “Yes, I know who you are. You are momzarim (very loosely translated as [Edited Out]s) and as such not acceptable in the Jewish community.” These people were the Doenmeh, the Turkish word for converts, and their existence had been known for over 200 years. They were called momzarim because of the bizarre sexual practices that were part of their religious rituals, which made it impossible to trace parentage and lineage. The Doenmeh were forced to leave Salonika for Turkey, which, considering the tragic fate of Salonika’s Jews during the Holocaust 20 years later, undoubtedly saved their lives.
Atatürk's Jewish Atatürk's Jewish Atatürk's Jewish Atatürk's Jewish Atatürk's Jewish

Atatürk’s Jewish Family - Who Were the Doenmeh? (Dönme):

One of the best known names but least known historical figures in Jewish history is Shabbtai Zvi, the “false messiah” (1626-1687). Born in Smyrna, Turkey, of a Sephardic father and an Ashkenazi mother, he was a brilliant child and Talmudic student, and an ordained rabbi in his mid teens. He went on to study and became a master in Kabbalah and other Jewish mysticism. His oratory was captivating and he soon acquired a following. However, he exhibited odd characteristics, including periods of illumination where he was believed to be communicating with God and periods of darkness when he was wrestling with evil. Soon he began to hint that he was the Messiah. This blasphemy caused him to be expelled from a number of congregations. He took up a pilgrim’s staff and with some followers roamed the Middle East, gathering many to his messianic preaching, especially during his periods of light. In Gaza he was welcomed by Rabbi Nathan, who had for years been preaching that the arrival of the Messiah was imminent. This combination led to a great outpouring of belief in Shabbtai Zvi as the Messiah. Word spread throughout the Jewish world, from Poland, Amsterdam, Germany, London, Persia, and Turkey to Yemen. Multitudes joined his ranks – educated rabbis, illiterates, rich and poor alike were swept up in the mass hysteria.

Among his inner core, they accepted his theory that all religious restrictions were reversed. The forbidden was encouraged and the commandments of the Torah were replaced by Shabbtai’s 18 (chai) commandments. This led to feasting on fast days, sexual relations with others than one’s spouse, and many more. The high point was in 1665-66, when Shabbtai, with his followers, marched on the Sultan’s palace expecting to be greeted as the Messiah. This of course did not happen. To shorten this story, Shabbtai was given the choice “convert to Islam or die.” To the consternation of his followers, he chose conversion. Most of his followers return to their homelands where, after penitence and sometimes flagellation, they were received into the congregations. However, some hundreds of families of his inner circle considered his apostasy as part of his overall plan of reaching the depth before attaining redemption. They too converted to Islam, although for about 200 years they lived as Muslims but secretly passed on their secret quasi-Jewish Shabbatean beliefs and practices to their children. They continued learning and praying in Hebrew and Ladino. As the generations passed, the knowledge of Hebrew was reduced to reciting certain prayers and expressions by memory in a barely understood Hebrew. They were known in Turkish as Doenmeh, meaning “converts”; to the Jews they were Minim, meaning “heretics.” They referred to themselves as Ma’aminim, the “believers.” They were never really accepted by the Turks nor by the Jews.

As we get into the middle and late 1800′s and education and enlightened thinking spread through parts of the region, young Doenmeh men who were dissatisfied with their status as “neither-nor” turned to secular nationalism to establish their identity. They neglected all forms of religious belonging and saw in the “Young Turk movement” their emancipation.

Atatürk’s Jewish Roots:

In 1911 in the Hotel Kamenetz in Jerusalem, Itamar Ben Avi, a newspaperman and writer who was the son of Eleazer Ben Yehudah (credited as the main proponent of the establishment of Modern Hebrew) met with a young Turkish Army officer. After enjoying a good quantity of Arak, the officer, Col. Mustafa Kemal, turned to his drinking partner and recited the “Shema” in fluent Hebrew and indicated that he came from a Doenmeh family. They met again on a few occasions and Kemal filled in more of his background. This man was of course to become General Kemal Ataturk, founder of modern Turkey.

Remnants of Doenmeh still exist. There is an unidentifiable building known as the Jewish Mosque where Doenmeh still meet. During World War II, when Turkey was close to Germany, there were separate tax lists for different religious categories, and the “D” list was for Doenmeh. During his lifetime and continuing today, there have been whispered rumors among Islamic activists that Kemal Ataturk and other Young Turks were of Jewish origin.

However, there is little doubt that 300 years after the death of Shabbtai Zvi, his influence and twists and turns of his Doenmeh followers provided the activist secular basis which is one of the underlying principles of modern Turkey – without which the Turkish-Israeli connection would have been most unlikely.

To bring this story up to date and possibly complete the circle, we now learn that some Doenmeh living in Turkey have made inquiry of American Jewish religious organizations about the possible re-entry of Doenmeh into today’s Jewish world.”

 

 


 

Mustafa Kemal and Jewish History: Quotes

 

{jb_bluebox}Mustafa Kemal, (the Turkish nationalist leader) whom the great vizier presents as a Jew, was born a Turk and his parents were from Saloniki and were Deonmes, that is converts, as were the parents of Talat  and Djavid [The Associated Press news agency, citing the Grand Vizier of Turkey, mentions in an item of the 3rd of July, 1920]{/jb_bluebox}


{jb_bluebox}Among the leaders of the revolution which resulted in a more modern government in Turkey were Djavid Bey and Mustafa Kemal. Both were ardent doenmehs. Djavid Bey became minister of finance; Mustafa Kemal became the leader of the new regime and had adopted the name of Ataturk. His opponents tried to use his doenmeh background to unseat him, but without success. Too many of the Young Turks in the newly formed revolutionary Cabinet prayed to Allah, but had as their real prophet Shabtai Zvi, the Messiah of Smyrna. [Joachim Prinze (1902-1988), who was president of the American Jewish Congress from 1958 to 1966, writes]{/jb_bluebox}

{jb_bluebox}Scholars have firstly pointed out the fact that Mustafa was born and raised in a city, Salonika, the majority of the population of which was Jewish in the mid-nineteenth century. Actually, Salonika was the only city in the world at the time (until Tel-Aviv was founded in 1909) with a majority Jewish population. If we add to the city’s Jews the dönmeh population, who were traditionally counted among the Muslims, then the Jews and converted Jews (the dönmeh) would make up an absolute majority of the population. This is why Salonika was called the Jerusalem of the Balkans then. [Vivendi Centre Publications, 2011.{/jb_bluebox}

 


 

Ataturk's Turkey Overturned (2007)

 

Hillel Halkin

{jb_dropcap}S{/jb_dropcap}ome 12 or 13 years ago, when I was reporting from Israel for the New York weekly, the Forward, I wrote a piece on Kemal Ataturk, the founder of modern secular Turkey, that I submitted to the newspaper with some trepidation.

In it, I presented evidence for the likelihood of Ataturk's having had a Jewish — or more precisely, a Doenmeh — father.

The Doenmeh were a heretical Jewish sect formed, after the conversion to Islam in the 17th century of the Turkish-Jewish messianic pretender Sabbetai Zevi, by those of his followers who continued to believe in him.

Conducting themselves outwardly as Muslims in imitation of him, they lived secretly as Jews and continued to exist as a distinct, if shadowy, group well into the 20th century.

In the many biographies of Ataturk there were three or four different versions of his father's background, and although none identified him as a Jew, their very multiplicity suggested that he had been covering up his family origins.

This evidence, though limited, was intriguing. Its strongest item was a chapter in a long-forgotten autobiography of the Hebrew journalist, Itamar Ben-Avi, who described in his book a chance meeting on a rainy night in the late winter of 1911 in the bar of a Jerusalem hotel with a young Turkish captain.

Tipsy from too much arak, the captain confided to Ben-Avi that he was Jewish and recited the opening Hebrew words of the Shema Yisra'el or "Hear O Israel" prayer, which almost any Jew or Doenmeh — but no Turkish Muslim — would have known. Ten years later, Ben-Avi wrote, he opened a newspaper, saw a headline about a military coup in Turkey, and in a photograph recognized the leader that the young officer he had met the other night.

At the time, Islamic political opposition to Ataturk-style secularism was gaining strength in Turkey. What would happen, I wondered, when a Jewish newspaper in New York broke the news that the revered founder of modern Turkey was half-Jewish? I pictured riots, statues of Ataturk toppling to the ground, the secular state he had created tottering with them.

I could have spared myself the anxiety. The piece was run in the Forward, there was hardly any reaction to it anywhere, and life in Turkey went on as before. As far as I knew, not a single Turk even read what I wrote. And then, a few months ago, I received an e-mail from someone who had. I won't mention his name. He lives in a European country, is well-educated, works in the financial industry, is a staunchly secular Kemalist, and was writing to tell me that he had come across my article in the Forward and had decided to do some historical research in regard to it.

One thing he discovered, he wrote, was that Ataturk indeed traveled in the late winter of 1911 to Egypt from Damascus on his way to join the Turkish forces fighting an Italian army in Libya, a route that would have taken him through Jerusalem just when Ben-Avi claimed to have met him there.

Moreover, in 1911 he was indeed a captain, and his fondness of alcohol, which Ben-Avi could not have known about when he wrote his autobiography, is well-documented.

And here's something else that was turned up by my Turkish e-mail correspondent: Ataturk, who was born and raised in Thessaloniki, a heavily Jewish city in his day that had a large Doenmeh population, attended a grade school, known as the "Semsi Effendi School," that was run by a religious leader of the Doenmeh community named Simon Zvi. The email concluded with the sentence: "I now know — know (and I haven't a shred of doubt) — that Ataturk's father's family was indeed of Jewish stock."

I haven't a shred of doubt either. I just have, this time, less trepidation, not only because I no longer suffer from delusions of grandeur regarding the possible effects of my columns, but because there's no need to fear toppling the secular establishment of Kemalist Turkey.

It toppled for good in the Turkish elections two days ago when the Islamic Justice and Development Party was returned to power with so overwhelming a victory over its rivals that it seems safe to say that secular Turkey, at least as Ataturk envisioned it, is a thing of the past.

Actually, Ataturk's Jewishness, which he systematically sought to conceal, explains a great deal about him, above all, his fierce hostility toward Islam, the religion in which nearly every Turk of his day had been raised, and his iron-willed determination to create a strictly secular Turkish nationalism from which the Islamic component would be banished.

Who but a member of a religious minority would want so badly to eliminate religion from the identity of a Muslim majority that, after the genocide of Turkey's Christian Armenians in World War I and the expulsion of nearly all of its Christian Greeks in the early 1920s, was 99% of Turkey's population? The same motivation caused the banner of secular Arab nationalism to be first raised in the Arab world by Christian intellectuals.

Ataturk seems never to have been ashamed of his Jewish background. He hid it because it would have been political suicide not to, and the secular Turkish state that was his legacy hid it too, and with it, his personal diary, which was never published and has for all intents and purposes been kept a state secret all these years. There's no need to hide it any longer. The Islamic counterrevolution has won the day in Turkey even without its exposure.

 

 

 

 

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 05 Sep 2013 09:28:03 +0000
Shaykh (Maulana) Muhammad Umar Palunpuri (RA) https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-umar-palunpuri-ra.html https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-umar-palunpuri-ra.html tj

{jb_quote}Shaykh (Maulana) Muhammad Umar Palunpuri (RA) was famous for giving talks (Bayans) all the world, particularly at Nizamuddin Markaz for over 50 years.{/jb_quote}


 {source}
<script <script src="http://cdn.printfriendly.com/printfriendly.js" type="text/javascript"></script><a href="http://www.printfriendly.com" style=" color:#6D9F00; text-decoration:none;" class="printfriendly" onclick="window.print(); return false;" title="Printer Friendly and PDF"><img style="border:none;" src="http://cdn.printfriendly.com/pf-button-both.gif" alt="Print Friendly and PDF"/></a>
{/source}

The well-known ‘golden voice of da’wah work’, Moulana Muhammad Umâr Palanpuri (RA) passed away on Wednesday, 21 May 1997 at 1.30pm in Nizamuddin, Delhi. The previous day he had gone with other elders of the Markaz, for an Ijtima in Agra, a five-hour journey by car. He fell ill en-route and returned to Delhi where he was immediately admitted to hospital. He was discharged on Wednesday morning feeling much better. Later during the day he had a heart attack and passed away.

Moulana (RA) was orphaned at an early age and was left solely to the care of his pious mother. He showed signs of a brilliant mind front a young age. This prompted his uncle to help him pursue a secular education. The Moulana’s mother however had other plans. She wanted her son to devote his energies to acquiring the knowledge of Dîn. That is what happened.

The Moulana (RA) studied at Darul Ulûm Deoband, from where he graduated with marks which impressed even his teachers.For the purpose of tazkia [purification of the soul], he approached Shaikhul Hadîth Moulana Zakariyya Kandalvi (RA) who in time granted the Moulana khilafat.

He visited the UK several times. On each occasion he accompanied the late Amîr of the Tablighi Jamaat, Moulana Inamul Hasan (RA). His last visit was in 1994 when he attended the international gathering in Dewsbury. On this visit he related the following story. As a young man his mother would ask him to read to her. On one such occasion, overjoyed, she prayed, "May you see the day when you are speaking and thousands of people are listening, as opposed to now, when your mother is your sole listener." Tears welled in his eyes when Moulana (RA) narrated this incident. The mother's prayer, as the world witnessed, was answered to the letter.

Moulana (RA) was sixty-five years old. He had memorized the Qur’ân during his old age - a remarkable achievement. Hundreds of thousands of people have benefited immensely from his discourses and pious company. He was erudite and a devoted saint of Allâh, yet his humility cast a veil over his impressive ‘god-fearing’ qualities. His demise brings to three the number of great personalities the world of Tabligh has lost in the last two years - others being, Moulana Izhaar (RA) and Hazratjee Moulana Inamul Hasan (RA).

May Allâh grant them Jannah and replace them with noble personalities. Amîn.

 

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 20:55:44 +0000
Shaykh (Maulana) Muhammad Inaamul Hasan Kandhlawi (RA) https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-inaamul-hasan-kandhlawi-ra.html https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-inaamul-hasan-kandhlawi-ra.html tj

{jb_quote}Muhammad Zakarīyyā ibn Muhammad Yahyá ibn Muhammad Ismail al-Kandhlawi (February 3, 1898 – May 24, 1982) was a prominent Muslim scholar of the South Asia. He was a nephew of Muhammad Ilyas al-Kandhlawi, the reviver of the Tablighi Jamaat.{/jb_quote}


 {source}
<script <script src="http://cdn.printfriendly.com/printfriendly.js" type="text/javascript"></script><a href="http://www.printfriendly.com" style=" color:#6D9F00; text-decoration:none;" class="printfriendly" onclick="window.print(); return false;" title="Printer Friendly and PDF"><img style="border:none;" src="http://cdn.printfriendly.com/pf-button-both.gif" alt="Print Friendly and PDF"/></a>
{/source}

When Allah Ta'aala favors some one He makes unseen arrangements for all the necessary things. The learned say that there are two things which play an important role in making a person's personality. One of the two things is one's family because the family traditions and virtues are transmitted from one generation to another. This is the probable reason why the prophets were born in the noblest of families only. Imaam Bukhari has quoted a narration in which the Caesar of the Roman empire said (He knew it from the ancient divine scriptures) that prophets were always born in the in the noblest families of their communities .The second thing that builds an important role in building a person's character is the child's environment, surroundings, the birth place and its growth as these become part of the person's whole life and personality.

Hadrat Maulana Inaamul Hasan (RA) was given both of these to a high degree. Allah Ta'aala selected a noble and high Siddiqui family which was blessed with the virtues of religious knowledge, piety, sincerity, Taqwa etc. from their great ancestor Hadrat Abu-Bakr (RA) whose legacy came down from one generation to another. Several great personalities were born with special characteristics and virtues which cannot be easily understood by the people of our times. Hadrat Maulana Sayyed Abul Hasan Nadwi (Ali Mian) (RA) says about this family that not only males but also the females of this family were models of piety. They remained busy in divine worship, zikr, Tasbeeh, and Tilaawat day and night as a daily pattern of their lives. The ladies busied themselves in non-obligatory (Nawaafil) prayers individually and prayed their Taraweeh Salat behind the male members of the family. During the month of Ramadhaan there used to be a wonderful home atmosphere. The recital of the holy Quraan used to be continuous day and night time during the whole month. The ladies had so much enthusiasm that tilaawat was their great pleasure. Their Salaat was such that they remained completely unaware of happenings in their houses. (Hadrat Maulana Ilyas and his Dini Dawat).

Hadrat Qazi Ziyaa'uddin Sanami (RA) a contemporary of Hadrat Khwaaja Nizaamuddin Awliya (RA) was Hadratji's ancestor. Maulana Hakim Muhammad Ashraf Jhanjhanawi (RA) was also one of his ancestors. He was famous for miracles (Karaamat), Ilm, fadl Taqwa and Ma’arifat. Ulama of his days acknowledged his kamal and fadl. A great aalim (Islamic scholar) Allama Abdul Hakim Sialkoti (RA) said that he did not believe in Qudusi persons but I came to know that such persons do exist in this world after having discussion with him in a meeting. On getting an unknown sign Maulana Hakim Muhammad Ashraf went out in search of a murshid (a spiritual Sage- teacher), met such a Buzrug of the Qadiriyyah order of Tasawwuf. He was greatly impressed with what he saw and heard. He took the Bait (an oath of allegiance) and became engrossed in wird, wazaa'if, zikr, azkaar and mujaahida (various activities of divine remembrance and meditation). After two years his murshid asked him to go to another Buzrug. After some time he was sent to yet another who informed him that he (Maulana Hakim Muhammad Ashraf) had reached the final stage (of Tasawwuf) so he was told to go back to his native place and advised that if he wished to declare his spiritual status he should take bait and give guidance to the people, but if he wished to conceal it from the people he should remain busy in teaching. He replied that he preferred to devote himself to the service of the Ilme- Shariah (knowledge of the Islamic Jurisprudence). So the Buzrug made Du'aa that the zaaheri (the publicly known) Ilm (knowledge) of Islamic Shariah would remain in his family. After getting the khilaafat (spiritual authority) he returned to his native place and busied himself in obtaining and transmitting the knowledge (Ilme-deen) of the Shariah.

Maulana Muhammad Ashraf (RA) had two sons, Maulana Muhammad Shareef (RA) and Abdul Muqtadir (RA) . The former followed the footsteps of his father in Ilm, Fadl, ma'aarif. Mulana Ihtisaamul Hasan Kandhalwi writes in his kitaab "Halat-e-Mashaa'ikh-e-khandalah", Hadrat Maulana Ashraf was told by his Pir-murshid that Ilm of Shariah would remain in his children till the day of judgement (Qiyaamah). This was evident first of all in Maulana Muhammad Shareef (RA). Since then this bashaarat has remained in his progeny of eleven generations till this day. Insha'allah this Ilme-shariah will remain in in every generation of his family till the last day.

Maulana Hakim Muhammad Shareef (RA) had two sons. One son Maulana Muhammad Faiz (RA) lived in Jhanjhana Some great scholars like Maulana Isma'eel Khandalwi (RA), Maulana Muhammad Yahya Kandalwi (RA) and his sons Shaikhul Hadith Maulana Muhammad Zakaria (RA), his brother the pioneer (Baani) of Tabligh Maulana Muhammad Ilyaas (RA) and his son Maulana Muhammad Yusuf Kandalwi (RA) were born in his family. The second son of Maulana Hakim Muhammad Shareef (RA) was Maulana Hakim Abdul Qadir (RA) who lived in Kandhala. Many great religious scholars were born in this family e.g. Mufti Ilaahi Bakhsh Kandhawi (RA), his nephew Maulana Mufti Muzaffar Husain Kandalwi (RA) and others. Maulana In'aamul Hasan (RA) is also from the same family. Jhanjhana and Kandalwi family branches get together in Maulana Muhammad Shareef (RA). Maulana Mufti Elahi Bakhsh (RA) was very famous in his family. He was one of the very great disciples of Shah Abdul Aziz Dehelvi (RA). He was a famous author, Mufti of his age. His "takmilo" on the mathnawi of Maulana Rumi (RA) is well known, his son Maulana Abul Hasan (RA) was also a great Aalim, (Islamic scholar) as well as a famous physician (Hakim). He had a high position in the matter of piety (taqwa). His son Noorul Hasan (RA) was also a great alim. Sir Sayyed Ahmed Khan, the founder of the Aligarh College was his student. His son Zahurul Hasan (RA) and his son Hakim Riyazul Hasan (RA) were great scholars and physicians. Maulana Hakim Raziyul Hasan (RA) studied the Hadith from Maulana Rashid Ahmed Gangohi (RA). His son Maulana Ikramul Hasan (RA) was the maternal nephew of Maulana Ilyaas (RA). Ikraamul Hasan (RA) got religious education, and then he obtained B.A. and L.L.B. degrees from the Aligarh University. He then for some time had law practice in the Kerana court. After giving up the lawyer's profession, he remained in the service of Shaikhul Hadith Maulana Muhammad Zakaria (RA) whose companionship and the service of Madressah Mazaahir Uloom became the aim of his life. Maulana Muhammad Ilyaas (RA) loved him very much. He rendered a great deal of help in nursing Maulana Muhammad Ilyaas (RA) in his last illness. Maulana In'aamul Hasan (RA) was his son.

Hadrat In'aamul Hasan (RA) was born in the town of Kandhla., Dist Muzaffar Nagar, U.P., India on the 18th Jammadul Oola 1336 A.H. i.e. 20th February, 1918 C.E. Famous Hafez Mangtu taught him Hifzul Quraan. He learnt Persian up to Boston of Sheikh Saadi (RA) from his maternal grandfather Abdul Hamid (RA) and received Arabic based education from Mizan-Munshaeb to ShahreJami from Hadrat Maulana Muhammad Ilyaas (RA) at Nizaamuddin Kaashiful Uloom. When Maulana Muhammad Ilyaas went for Haj in 1451 A.H., he and Maulana Yusuf (RA) were given admission in Madressa Mazaahirul Uloom Saharanpur. He learnt Hidaya from Maulana Zakaria (RA) and Mebzi from Maulana Jameel Ahmed Thanvi. When Maulana Ilyaas returned from Haj, In'aamul Hasan went back to Basti Hadrat Nizaamuddin where he studied Mishkaat from Maulana Ilyaas (RA) and Jalaalain from Ihtisaamul Hasan Kandhalwi (RA).

He and Maulana Yusuf (RA) were companions of studies. He was admitted again in Mazzahir Uloom, Saharanpur where Maulana Abdul Latif taught him Bukhari Sharif, Maulana A. Rahmaan Kamilpuri taught him Tirmidhi Sharif, Maulana Manzoor Ahmed (RA) taught him Muslim Sharif and Maulana Muhammad Zakaria (RA) taught him Abu Dawood (Bukhari, Muslim, Tirmidhi, Abu Dawood are the famous Hadith literature). His companion in Hadith studies was Maulana Muhammad Yusuf (RA).

It is narrated that both of them had made an arrangement to study at night by turn. One would study till mid-night, prepare tea for the other and wake him up and then go to bed. Then the other would study till Fajr prayer and wake the one whowas still sleeping. Both of them took turns every other day (life story of Hadrat Maulana Yusuf (RA). Page 170- 171)Before he could complete his studies due to Maulana Yusuf's (RA) illness he had to leave Mazaahir Uloom and return to Basti Hazrat Nizaamuddeen. He studied Ibn Majah, Nasa'ee, Tahawi and Mustadrake Haakim (compilations of Hadith) from Maulana Ilyaas (RA) and thus completed his religious education.

As his paternal grandfather Maulana Al-Haj Hakim Raziyul Hasan (RA) wished Hadrat In'aamul Hasan (RA) was engaged for marriage with the second daughter of Maulana Muhammad Zakaria (RA). During his boyhood, Maulana Yusuf (RA) was engaged with marriage to the eldest daughter of Hadrat Shaikhul Hadith (RA). On the 3rd Muharram, 1354 Hegira the annual Jalsa (gathering) of the Mazaahirul Uloom was held. At that time of the Jalsa Maulana Ilyaas (RA) expressed his wish to Shaikhul Hadith (RA) that it would be better if the Nikaah ceremony of both Yusuf and In'aamul hasan should be performed in the Jalsa though there was no preparation for it. The Shaikhul Hadith (RA) readily accepted it. When he was leaving for the jalsa he then informed his wife about it. She said politely that if she had been informed of it she would have got a pair of clothes ready for their daughters. Hearing this he remarked that if he had known that their daughters were naked (in dire need of clothes), he would have been informed earlier. (Our present day Muslim society should follow our elders as the leaders of the community and learn a lesson from this incident). Hadrat Shaikhul Islam Maulana Sayyed Hussain Ahmed Madani (RA) performed the Nikaah ceremony which was attended by the religious elders of the day. Maulana In'aamul Hasan (RA) went together with Hadrat Maulana Muhammad Ilyaas (RA) for his first Haj-pilgrimage to Mecca in 1356 hegira. Maulana Yusuf (RA) and Maulana Ihtisaamul Hasan were with them. They made the Haj journey from Karachi by steamer. During this journey they did the Tabligh. The Arabs praised their effort and promised them help. During this journey he received several good tidings (Bashaarat) about the tabligh mission. Then he returned home. For a long period Maulana In'aamul Hasan remained ill. He lived in his native place kandhla during this illness. During this period, he was engaged in meditation ( mujahidha), also in the path of Suluk(sufism). Hadrat Maulana Muhammad Ilyaas (RA) died on the 21st Rajab 1363A.H. on 23rd July, 1944 C.E. It was a Thursday morning. Two days before his death he named six persons from among his special people as his khalifas. Hadrat Maulana In'aamul Hasan was among these six people. After the death of Maulana Muhammad Ilyaas (RA), the religious elders held consultation with Maulana Shah Abdul Qadir Raipuri (RA), maulana Fakhruddin (RA) and Shaikhul Hadith Maulana Muhammad Zakaria (RA) and decided that Maulana Yusuf (RA) should be the successor of Hadrat Maulana Muhammad Ilyaas (RA) as the Amir (leader) of the Tabligh Jamaat. Hadrat Maulana In'aamul Hasan (RA) heartily welcomed the decision and became such a helper and advisor of Maulana Yusuf (RA) that he was called the right hand of Maulana Yusuf (RA). He was the brain of the Tabilgh jamaat. He continued it till the last moment of the life of Maulana Yusuf (RA)with complete support and he played the main role in the various activities of of the Tablighi centre (markaz) of Nizaamuddin. Besides he discharged the responsibilities of Mohtamim (Administrator) of madressah Kaashiful Uloom even during the time of Maulana Yusuf (RA) and he did the teachings as well. He taught various branches of Islamic Knowledge, for several years he taught Bukhari Sharif. He was well versed in the Ilme-Hadith (knowledge of the traditions of Nabi sw. Hadrat Shaikhul Hadith included some of his narrations in the marginal notes of his kitaab "Lami'uddarri".

Since boyhood Maulana In'aamul Hasan (RA) had a reserved nature. He was quiet. He avoided unnecessary talk. He remained busy with his own work. He would not see anyone unless it was necessary. He disliked meeting people and their companionship passing time in talk. He strictly observed his routine. He talked briefly and to the point. When necessary he replied to questions very effectively. He was fair skinned. He was active. He had a very active mind. He could understand intricacies very well. He dressed himself in fine and clean clothes. His food was limited as necessary. He could spare enough time for reading because he observed limit in meeting the people and perfect punctuality. He was fond of reading. He passed most of his leisure in studying books. He had an unique collection of books on various branches of knowledge in his own library.

When Hadrat (RA) was writing Hayaatus-Sahaba and Amanil-Ahbar, he thought deeply about problems that would arise and search for information in the books. Even then if he could not get the necessary information he used to send Maulana Abdullah Taariq (RA) to get the necessary information from Maulana In'aamul Hasan (RA). Maulana Abdullah Taariq (RA) says that it mostly happened that Maulana In'aamul Hasan (RA) would open a book and point out the required information exactly in its place or his active mind would give the right information for the solution to the problem. Quickly he would rise up, pick up the book from the cupboard and hand it over saying, “Go and show it to Maulana Yusuf (RA).

One of his special Khaadim's (servants) gives the information that Maulana In'aamul Hasan (RA) studied the whole volume of "Fatwa Alamgiri" from the beginning to the end completely twice. From this we can get an insight into his enthusiasm and untiring efforts for the search of knowledge. Several of the Mufties of these days don’t have this honor. He has written several explanatory notes of research in the manuscript of "Tarajimul Abwab" of the Bukhari Sharif. This shows his scholarship and versatility of the traditions of the holy Prophet (SAW).

The second Amir of the Tablighi Jamaat Maulana Yusuf (RA) died on Friday 29th Zilqaad, 1384 Hegira i.e. 2nd April 1965 C.E. in Lahore, Pakistan. An important problem arose, who could be the successor? It was not only important but also delicate. It was not an easy matter. There was a great need of a person who had a great attachment for the Tablighi mission with mind and heart; and who had remained in the company of the late Amir in the markaz as well as in the journey. Maulana In'aamul Hasan (RA) was the most likely choice because he was the companion of Maulana Yusuf (RA) from their young days and he was also his right-hand. Maulana In'aamul Hasan (RA) was a great religious scholar of repute. He had a fine personality. He was trustworthy of Maulana Muhammad Ilyaas (RA). He was the brain of the Tablighi Daawat. Maulana Yusuf (RA) relied on his advice, consultation, co-operation and affection trustfully. Hadrat Sheikhul Hadith Maulana Muhammad Zakaria (RA) held consultations with others and thenappointed Maulana In'aamul Hasan (RA) as the Amir of the Tablighi jamaat as the successor of Maulana Yusuf (RA), Moulana Fakhrul Hasan (RA), an Ustaadh of the Darul Uloom and made the declaration in the assembly of thousands of people. Almost all the previous activists of the Tablighi Jamaat were ter some time resent. All of them expressed their satisfaction and relief and promised their trust and co-operation. Since that day till the last breath Maulana In'aamul Hasan (RA) for a period of 31 years discharged his responsibility as the Amir with foresight and courage. Under his leadership the great mission of Tabligh spread far and wide in all parts of the world. Until the time he became the Amir-e Tablighi Jamaat he had no great linking with oratory (takrir, Bayaan, speech). But when becoming the Amir he made good progress in the art of oratory. He talked briefly but with firmness and to the point. After some years of experience he began to deliver lengthy speeches. We should know that Dawah and Tabligh are not the names of Takrir. It is more than Takrir. He paid much more attention to other activities of the Jamaat than Takrir making. Yet if there was a big gathering (Ijtima) he would give brief but factual guidance and the Ijtima would come to an end with his Du'aa. He had a reservednature. This enabled him to achieve important activities, i.e. if someone asked about a matter, whose reply would create fitna he used to observe silence. As a result the opportunity of fitna never materialized. Mischief was thus buried in the bud. Hadrat Umar Ibne-Khattaab (RA), the second Khalifa once remarked ' observe silence and destroy baatil ( falsehood)". He was an expert in the art of observing silence. As he disliked unnecessary contact, people did not try to get his companionship. It saved his and their time. They devoted their time to some useful activities instead. At the markaz and on journeys it made no difference in people's coming and going here and there, it reduced the waste of their time. Clearly it was advantageous. He believed in the division of labor. He allocated activities. He sentpeople to the responsible man selected for a particular work. He did not interfere in the activities of others. He remained bed-ridden for the last few years continuously. So the special visits were reduced to minimum. Important activities were allocated to others who were made responsible so such visits were not necessary yet he made long journeys to attend large Ijtima's. he supervised every activity himself and remained in close contact with all the matters of the markaz, the country and foreign lands. He kept a careful watch. He could solve the difficulties silently but pretty well. His physical built up did not become heavy till the last so he could move about cheerfully. At ten'o clock at night on the 9th June, 1995 he was taken to hospital in a wheelchair by car. Everything possible was done for his medical treatment.at last he breated his last at the age of seventy years at 1.25 p.m. on Saturday the 10th Muharram, 1416 Hijara, 10th June, 1995 C.E. Innaalillaah… He left behind in this world a son named Maulana Zubairul hasan and a daughter. The sad news of his death spread around the world like lightning. The namaaz-e-janaza was to be held at sixin the evening. There was a huge gathering in the Basti nizamuddin by that time. There was no more space for more people so all the roads leading to the basti hadrat Nizaamuddin were closed to the traffic. His funeral was attended by more than half a million people, but everyone observed perfect discipline and order. After the Magrib namaaz he was laid to rest beside Hadrat Maulana Yusuf . hadratji received the direct training and upbringing from Maulana Muhammad Ilyaas (RA) and he took part in tabligh from the beginning of the Tablighi mission till his last in all the activities. Such a wonderful personality has left us; and the golden age of tabligh has come to an end. We make Du'aa to Allah to shield him from every type of fitna and evil Aameen

 

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 20:44:23 +0000
Shaykh (Maulana) Muhammad Zakariyya Kandhlawi (RA) https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-zakariyya-kandhlawi-ra.html https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-zakariyya-kandhlawi-ra.html tj

{jb_quote}Muhammad Zakarīyyā ibn Muhammad Yahyá ibn Muhammad Ismail al-Kandhlawi (February 3, 1898 – May 24, 1982) was a prominent Muslim scholar of the South Asia. He was a nephew of Muhammad Ilyas al-Kandhlawi, the reviver of the Tablighi Jamaat.{/jb_quote}


 {source}
<script <script src="http://cdn.printfriendly.com/printfriendly.js" type="text/javascript"></script><a href="http://www.printfriendly.com" style=" color:#6D9F00; text-decoration:none;" class="printfriendly" onclick="window.print(); return false;" title="Printer Friendly and PDF"><img style="border:none;" src="http://cdn.printfriendly.com/pf-button-both.gif" alt="Print Friendly and PDF"/></a>
{/source}

In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge. Upon them ended the era of leadership in teaching hadiths, codification of the special fields [funun] of hadith, and commentary upon its texts [mutun]. Such was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunnah, "Were it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century AH." There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in the service of the Sunnah. He was given the honorary title of Shaykh al-Hadith, or "Great Scholar of Hadith," by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences. Lineage and Upbringing

He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail, and his lineage continues all the way back to Abu Bakr, the great Companion of the Messenger (SallAllahu alaihi wasallam).

Shaykh Abu al-Hasan Nadwi said about him, "Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion.... His family included many notable scholars... and his grandmother memorized the entire Qur'an while nursing her son [Shaykh Zakariyya's father]."

His father, Shaykh Muhammad Yahya, was among the great scholars of India, whose primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami al-Tirmidhi, and others of the six famous authentic books of hadith [sihah sitta]. Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.

As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father's teacher.

Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur'an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away.

At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum, There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for hadith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu'.

On Dhu 'l-Qa'da 10, 1334 AH, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.

Teachers

Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. In addition to his father (Shaykh Muhammad Yahya) and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary of Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil's death in Madina Munawwara in 1346 AH.

Before his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya's assistance as his right-hand man. This experience revealed Shaykh Zakariyya's gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, attained the pleasure and trust of his shaykh, and was even mentioned by name in the commentary. This indeed opened the door to Shaykh Zakariyya's authoring many literary works and treatises over the course of his life.

Teaching Career

In Muharram 1335 AH he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 AH he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 AH. Shaykh Abu al-Hasan Nadwi said, "Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only able, but an exceptional teacher."

In 1345 AH he traveled to Madina Munawwara, the city of Allah's Messenger (SallAllahu alahi wasallam), where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar'iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta Imam Malik, a commentary on Imam Malik's Muwatta. He was twenty-nine at the time.

When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasai, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school's principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.

In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 AH, when he was forced to give up teaching after developing eye cataracts.

Travels to the Two Holy Cities

Allah blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 AH and with him again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi' graveyard in Madina. May Allah have mercy on him and put light in his grave.

Sincere Love for Allah and the Prophet (SallAllahu alahi wasallam)

Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur'an and Sunnah in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet (SallAllahu alahi wasallam) and the blessed city of Madina. His students have related that whenver the death of the Messenger (SallAllahu alahi wasallam) was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.

He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir 'Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir 'Ulum; he did the work voluntarily, seeking Allah's pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.

Househould

Shaykh Muhammad Zakariyya was married twice. He first married the daughter of Shaykh Ra'uf al-Hasan in Kandhla. She passed away on Dhu 'l-Hijja 5 1355 AH. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 AH. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.

Daily Routine

Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur'an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise. Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spent some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hour before 'Asr. After 'Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.

Personality

Shaykh Abu 'l-Hasan 'Ali Nadwi says about his characteristics, "He was extremely vibrant, never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humilty; and above all, his personal qualities were always governed by his deep faith and sense of contentment."

Death

He had always hoped to meet Allah while in the city of the Messenger (SallAllahu alahi wasallam); Allah granted his wish. He died there on Monday Sha'ban 1, 1402 AH (May 24, 1982 CE) and was buried in Jannat al-Baqi', in the company of the Companions and the noble family members of the Messenger (SallAllahu alahi wasallam). His funeral procesion was followed by a large number of people and he was buried in the Baqi' graveyard next to his teacher Shaykh Khalil Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.

Scholars' Praise of Him

Many scholars, both Arab and non-Arab, have praised him and recognized his knowlege and excellence. 'Allama Muhammad Yusuf Binnori relates:

{jb_bluebox}Indeed there are some remnants of the scholars of past generations living today among the scholars of todays generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowlege, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowlege and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.{/jb_bluebox}

Shaykh Sa'id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates,

{jb_bluebox}It is evident to one who take a look at his works that he had a brilliancy, both in knowlege and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era I know of no one comparable to him in this regard, except Imam 'Abd al-Hayy al-Farangi Mahalli (of Lucknow).{/jb_bluebox}

Shaykh Abu 'l-Hasan 'Ali Nadwi relates that Shaykh 'Alawi al-Maliki said,

{jb_bluebox}When he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report.... If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was Hanafi, but would have definately concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from there books that even we have a hard time obtaining.{/jb_bluebox}

Students

Shaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Muhaddith Muhammad Yusuf Kandhlawi (d. 1384 AH), author of Amani 'l-Ahbar Sharh Ma'ani 'l-Athar, Shaykh 'Abd al-Jabbar A'zami, author of Imdad al-Bari (Urdu commentary on Sahih al-Bukhari), and Mufti Mahmud Hasan Gangohi (d. 1417 AH). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa' al-Siba'i, Shaykh 'Abd al-Fattah Abu Ghudda, Dr. Muhammad 'Alawi al-Maliki and Shaykh Muhammad Taha al-Barakati.

Written Works

Shaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intented for scholars, and the rest have been written for the general public. His works demonstrate his deep knowlege and intelligence; his ability to undertand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility, patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.

His first written work was a three volume commentary of the Alfiyya ibn Malik (on arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah's pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.

Hence, his books have gained overwhelming acceptance througout the world, so much so that his work Fada'il al-Qur'an [Virtues of the Qur'an] has been translated into eleven languages, Fada'il Ramadan [Virtues of Ramadan] into twelve languages, and Fada'il al-Salat [Virtues of Prayer] into fifteen languages. He wrote four books on Qur'an commentary [tafsir] and proper recitation [tajwid], forty-four books on hadith and its related sciences, six books on jurisprudence [fiqh] and its related sciences, twenty-four historical and biographical books, four books on Islam creed [aqida], twelve books on abstinence [zuhd] and heart-softening accounts [riqaq], three books in Arabic grammar and logic, and six books on modern-day groups and movements.

Some of His Hadith Works

One can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:

 

{jb_bluedisc}1{/jb_bluedisc} Awjaz al-Masalik ila Muwatta' Imam Malik: One of the most comprehensive commentaries on the Muwatta of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinons on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.

 

{jb_bluedisc}2{/jb_bluedisc} Lami' al-Dirari 'ala Jami' al-Bukhari: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi. These life-long acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya's father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his fathers compilation, clarifying the text and adding a comprehensive introduction at the beginning.

 

{jb_bluedisc}3{/jb_bluedisc} Al-Abwab wa 'l-Tarajim li 'l-Bukhari: An explanation of the chapter headings of Imam Bukhari's Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa 'l-tarajim [chapters and explanations]. In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: "The fiqh of Bukhari is in his chapter headings" [fiqh al-Bukhari fi tarajimihi]. Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-'Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.

 

{jb_bluedisc}4{/jb_bluedisc} Juz' Hajjat al-Wida' wa 'Umrat al-Nabi (SallAllahu alahi wasallam): A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of Allah's Messenger (SallAllahu alahi wasallam). It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah (SallAllahu alahi wasallam) passed by or stayed at.

Khasa'il Nabawi Sharh Shama'il al-Tirmidhi: Composed in urdu, a commentary on Imam Tirmidhi's renowned work al-Shama'il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger (SallAllahu alahi wasallam). This commentary explains the various aspects related to the different characteristics and practices of Allah's Messenger (SallAllahu alahi wasallam). It has been translated into English and is widely available.

Excerpted from "The Differences of the Imams" by Shaykh al-Hadith Muhammad Zakariyya Kandhlawi.

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 20:38:45 +0000
Shaykh (Maulana) Muhammad Yusuf Kandhlawi (RA) https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-yusuf-kandhlawi-ra.html https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-yusuf-kandhlawi-ra.html tj

{jb_quote}Muhammad Yusuf Kandhlawi also known as Hadhratji (1917–1965) was an Islamic religious scholar in pre/post-independence India, who became the second ameer of tablighi jamaat.{/jb_quote}


 {source}
<script <script src="http://cdn.printfriendly.com/printfriendly.js" type="text/javascript"></script><a href="http://www.printfriendly.com" style=" color:#6D9F00; text-decoration:none;" class="printfriendly" onclick="window.print(); return false;" title="Printer Friendly and PDF"><img style="border:none;" src="http://cdn.printfriendly.com/pf-button-both.gif" alt="Print Friendly and PDF"/></a>
{/source}

Sheikh Muhammad Yusuf Al-Kandhlawi was born on 25 Jumada I, 1335 H, corresponding to 20 March 1917 at Kandahla in India. His family was well-known for its Islamic scholarship and total devotion. His father, Sheikh Muhammad Ilyas Al-Kandhlawi (d. 1943), played an important role in the reform movement led by two scholars, Ahmad ibn Irfan and Muhammad Ismaeel, both of whom were to be martyrs. The reform movement aimed to remove all deviation from people's beliefs and return them to the pure Islamic faith. Several scholars in his family studied under Sheikh Abd Al-Azeez ibn Ahmad ibn Abd Al-Raheem Al-Dahlawi, a highly reputable scholar of Hadith. Indeed the family produced a long line of famous scholars who were devoted to the study of Hadith and Fiqh, as well as other Islamic studies.

Paternal lineage:

Maulana Muhammad Yusuf son of Maulana Muhammad Ilyas son of Maulana Muhammad Ismail son of Shaikh Ghulam Hussein son of Hakim Karim Baksh son of Hakeem Ghulam Mohi-uddin son of Maulana Muhammad Sajid son of Maulana Muhammad Faiz son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah.

Maternal lineage:

His mother daughter of Maulvi Rauful Hasan son of Maulana Zia-ul-Hasan son of Maulana Noorul Hasan son of Maulana Abul Hasan son of Mufti Ilahi Baksh son of Maulana Shaikhul Islam son of Hakim Qutbuddin son of Hakim Abdul Qadir son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh Muhammad Fazil son of Shaikh Qutb Shah

The paternal and maternal families of Maulana Yusuf Saheb come together in Hakeem Muhammad Sharif. Then the family traces their lineage back to Ameerul Mumineen Hazrat Abu Bakr Siddiq (Radhi Allahu Anhu). These two families were residing in the villages of Kandhala and Jinhjana. They were famous for their religiousness, knowledge and piety.

Childhood & Early Education:

Maulana Muhammad Yusuf Saheb was born in such an environment in which the attainment of piety was the purpose of one and all. The whole family was ingrained with spirituality and nearness to Allah. It was a family of Scholars, Huffaz, and Soofia. Memorizing the Quran had been the common practice of all men and women of this noble family. The women of the house used to keep themselves busy in the recitation of the Quran, optional prayer, studying of religious books and rememberance of Allah. Inside the family, there were numerous renowned scholars.

Scholars such as Maulana Muhammad Saheb, Maulana Muhammad Yahya, Maulana Muhammad Ilyas, Maulana Muhammad Ihtishamul Hasan, Maulana Muhammad Zakariyyah were all members of this outstanding family in which Maulana Yusuf Saheb was nurtured in.

As a young boy, Muhammad Yusuf Al-Kandhlawi showed very early promise. Indeed, he completed the memorization of the Qur'an when he was only 10 years of age. He then completed his primary education and studied Hadith, starting with the six main authentic collections, under his father. He then undertook a more specialized study of Hadith under the distinguished scholars of Mazahir Al-Uloom, a specialized school which placed particular emphasis on the study of Hadith, and trained its students in the art of Islamic advocacy. During his attendance at this school he particularly benefited from studying under his cousin, Sheikh Muhammad Zakariya Al-Kandhlawi, one of the top scholars of Hadith in the Muslim world in the twentieth century. He graduated from this school at the age of 20, in 1355 H.

"The lap of the mother is the child's first madrassa (school)." This saying is very true, training of the children at home forms the foundation of their beliefs, character and personality. The training and education Maulana Yusuf Saheb had at home was similar to that of the training the Muslim women in the time of Hazrat Muhammad (SAW) used to give to their children. Each women of that household was ready to give her son for the work of Rasulullah (SAW). The stories of the companions of Rasulullah (SAW) had replaced the fairy tales in those homes. The lesson of the heroic freedom movement of Maulana Syed Ahmed Shaheed and Shah Ismail Shaheed had become so common in those homes, that when Maulana Abul Hasan Ali Nadwi wrote the detailed biography of Hazrat Syed Ahmed Shaheed, Maulana Ilyas Saheb did not find anything new in that biography.

Maulana Yusuf Saheb memorized the Quran at the age of ten from Hafiz Imam Khan Mewati. It was a blessing and a bounty of Allah on Maulana Yusuf Saheb that right from the very beginning the elders of that time had great concern and interest in him. Maulana Syed Ahmed Saheb Faizabadi, the elder brother of Hazrat Maulana Syed Hussein Ahmed Madni, sent an honorary degree to Maulana Yusuf Saheb commemorating his memorization of the Quran.

Hazrat Maulana Khaleel Ahmed Saheb Saharanpuri, who is the Khalifah of Hazrat Maulana Rashid Ahmed Gangohi and the Sheikh of Hazrat Maulana Ilyas Saheb and Maulana Zakariyya Saheb had great affection for the young Maulana Yusuf Saheb. Although, Maulana Yusuf Saheb was about ten years at the time of Hazrat Saharanpuri's death, they had still shared tremendous love. Maulana Yusuf Saheb would call Hazrat Saharanpuri as "abba" (father in Urdu). Once, Maulana Yusuf Saheb rejected eating the bread cooked by the servant of Hazrat Saharanpuri and insisted on eating bread baked by Hazrat Saharanpuri himself. Hazrat Saharanpuri then went in the kitchen and cooked the bread with his own hands and fed Maulana Yusuf with his own hands as well.

Dedication to Tableegh & Arabs:

It was his father, Sheikh Muhammad Ilyas Al-Kandhlawi, who established an organization dedicated to Islamic advocacy. Its members devote a good portion of their time to travel and educating Muslim people in their faith, trying also to explain Islam to others. This organization is well known as Tableegh, or Jama'at Al-Tableegh, with members in many countries of the world. An important aspect of this organization is that it does not concern itself with politics in any way. It is dedicated to Islamic propagation and advocacy.

Sheikh Muhammad Yusuf Al-Kandhlawi began his scholarly career in teaching and writing. However, after consulting several scholars and figures of the Tableegh, his father entrusted to him the leadership of Tableegh as he sensed his approaching death. Al-Kandhlawi dedicated himself to this task which practically filled every day of his life. He traveled all over the Indian Subcontinent giving lectures and speeches and holding circles advocating a return to the pure faith of Islam, which should be implemented in people's life.

Al-Kandhlawi believed that the Arabs must always take the leading role in Islamic advocacy, because they were the people chosen by God for this task as He revealed His final message in their language. Hence he was keen to spread his efforts and the Tableegh work to Arab countries.

He also realized that the best centers to spread this work were Makkah and Madinah, regularly visited by pilgrims from all over the Muslim world.

Therefore, he gave particular attention to educating Indian and Pakistani pilgrims, speaking to them at the ports of Bombay and Karachi, before embarking on their journey.

He would teach them the proper way of performing their pilgrimage rituals, and educate them in the need for Islamic advocacy. Thus, he was able to form groups of advocates from the pilgrims. These groups undertook the task of speaking to other pilgrims in the Grand Mosques in Makkah and Madinah. This generated interest among pilgrims of other countries who approached al-Kandhlawi to send groups to their areas. He responded to their requests and the Tableegh work began to take roots in several Arab countries.

Al-Kandhlawi traveled a great deal to promote the Tableegh work of Islamic advocacy. He made numerous trips to Pakistan where he held heavily attended functions, which contributed to the Tableegh organization taking strong roots in that country. His first pilgrimage was in the company of his father, before he took over the Tableegh. In his second pilgrimage, undertaken in 1374 H, 1954, in the company of Sheikh Hussain Ahmad Madani, a famous Hadith scholar, he met many Saudi scholars and discussed with them the issues and problems of Islamic advocacy and propagation. He made his final pilgrimage one year before his death, in 1383, where he held an endless series of meetings with scholars from all over the Muslim world, and was keen to meet as many Saudi scholars as possible.

Scholarly Work:

Despite his total dedication to the Tableegh work, which took much of his time, Al-Kandhlawi was able to write and his writings reflect his broad knowledge, particularly in Hadith and in the history of the Prophet and his companions. Two books feature more prominently among his writings. The first is Amani Al-Ahbar Fi Sharh Ma'ani Al-Athar, which is an annotation of a major work by Imam Ahmad Al-Tahawi, a famous Egyptian scholar who lived much earlier. The book is in four large volumes.

However, his book Hayat Al-Sahabah, which may be translated as The Prophet's Companions' Way of Life, has earned wide acclaim and become essential reading for anyone who wishes to understand the Islamic way of life or to explain Islam to Muslims and non-Muslims. In this book, Al-Kandhlawi collects reports mentioned in books of Hadith, history and biographies about the Prophet himself and his companions.

It highlights the aspects related to Islamic propagation and advocacy. It thus reflects life at the time of the Prophet's companions, and shows their manners, feelings and thoughts in different situations. The book was published in Arabic in three volumes many times by different publishers. It has more recently been published, with annotation, in four large volumes, with two introductions by two highly reputable scholars, Syed Abu Al-Hasan Ali Nadwi, and Sheikh Abd Al-Fattah Abu Ghuddah.

Passing Away:

In 1965, Al-Kandhlawi made a long trip to Pakistan, where he traveled throughout the country, giving a long series of lectures and speeches, and holding a continuous series of meetings, with people from all strata of Pakistani society. Although he was not feeling well at the start of his trip, he continued with his heavy schedule, paying little attention to his deteriorating condition. On the final day of his trip, he was scheduled to give a major speech in Lahore, and although he was too ill to give such a speech, he felt that he could not let people down.

But the speech took its toll of his health. On finishing it, he was immediately taken to hospital, but he died on his way there, at the age of 48. His body was airlifted at night to Delhi, where his funeral was attended by tens of thousands of mourners. May God shower His mercy on him.

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 20:34:00 +0000
Shaykh (Maulana) Muhammad Ilyas Kandhlawi (RA) https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-ilyas-kandhlawi-ra.html https://www.central-mosque.com/index.php/History/shaykh-maulana-muhammad-ilyas-kandhlawi-ra.html tj

{jb_quote}Muhammad Ilyas al-Kandhlawi was born in 1885 in a small town in the United Province of British India in a family of religious scholars and revived the work of Tableegh in the 1920's.{/jb_quote}


 {source}
<script <script src="http://cdn.printfriendly.com/printfriendly.js" type="text/javascript"></script><a href="http://www.printfriendly.com" style=" color:#6D9F00; text-decoration:none;" class="printfriendly" onclick="window.print(); return false;" title="Printer Friendly and PDF"><img style="border:none;" src="http://cdn.printfriendly.com/pf-button-both.gif" alt="Print Friendly and PDF"/></a>
{/source}

Early Days

On the outskirts of Delhi, near the tomb of Khwaja Nizamuddin, there lived, some seventy years ago, a godly person in the house on top of the red gate of the historical building called Chaunsath Khamba. His name was Maulana Muhammad Ismail.

Maulana Muhammad Ismail

The. ancestral home of Maulana Muhammad Ismail was in Jhanjhana in the district of Muzaffarnagar. But when, after the death of his (Ismail) first wife, he married again in the family of Mufti Ilahi Bakhsh Kandhlawi, who belonged to the same ancestry as him, he visited Kandhla frequently and it became a second home to him.

The family of Siddiqui Sheikhs of Jhanjhana and Kandhla had been known, for generations, for piety and learning, and was held in high esteem in the neighborhood. The lines of descent of Maulana Muhammad Ismail and Mufti Ilahi Bakhsh Become one, six generations upwards. with Molvi Muhammad Sharif. The lineage runs as follows: Maulana Muhammad Ismail, son of Ghulam Husain, son, of Hakim Karim Bakhsh, son of Hakim Ghulam Mohiuddin, son of Molvi Muhammad Sajid, son of Mofti Mohammed Faiz, son of Molvi Muhammad Sharif, son of Molvi Muhammad Ashraf, son of Sheikh Jamal Muhammad Shah, son of Sheikh Baban Shah, son of Sheikh Bahauddin Shah, son of Molvi Muhammad Sheikh, son of Sheikh Muhammad Fazil, son of Es Sheikh Qutub Shah.

Mufti Ilahi Bakhsh

Mufti Ilahi Bakhsh was among the most outstanding pupils of Shah Abdul Aziz. Besides being a distinguished teacher, author and legist, he was, also a Unani physician of a high order, and possessed a thorough knowledge of both the rational and traditional sciences. He had a great command over Arabic, Persian and Urdu poetry as well, as is borne out by his commentary of Banat Su'ad in which he has translated every line of Hazrat K'ab into Arabic, Persian and Urdu verse. He left behind about 40 books in Arabic and Persian of which Shiyamul Habib and Mathnaawi Maulana Rum Ka Takmial are more famous.

Mufti Ilahi Bakhsh had taken ba'it at the hand of Shah Abdul Aziz. A glowing proof of his sincerity and selflessness was that though he was a renowned spiritual mentor himself, on the death of Shah Abdul Aziz, he felt no hesitation in taking ba'it at the hand of the latter's young deputy, Syed Ahmad Shaheed, who was about 28 years his junior in age, and in seeking guidance from him. Mufti Sahib was born in 1748, and died in 1831, at the age of 83 years. All his sons and grandsons were men of learning and position. Scholarship and religiousness have been the characteristics of this family Molvi Abul Hasan's Mathnawi, Gulzar-i-Ibrahim, which forms a part of his well-known work, Bahr-i- Haqiqat, is a poem of rare spiritual feeling. Till recently, it was very popular. His son,

Molvi Nurul Hasan, and all the four grandsons, Molvi Ziaul Hasan, Molvi Akbar, Molvi Sulaiman and Hakim Molvi Ibrahim, attained to fame as worthy representatives of their celebrated ancestors.

Maulana Muzaffar Husain

Mufti Saheb's nephew, Maulana Muzaffar Husain, who was a most favorite pupil of Shah Is'haq and a deputy of Shah Muhammad Yaqub, and had, also, been favored with the company of Syed Ahmad Shaheed, was a very pious and godly person. He never touched anything that was of doubtful purity in the eyes of the Shariat. Incidents of his humility and prayer and fullness are still fresh in the memory of the people of the neighboring areas and serve as a reminder to the glorious days of the earliest decades of Islam.

The maternal grand-daughter of Maulana Muzaffar Husain was married to Maulana Muhammad Ismail. It was his second marriage which was solemnized on October 3 1868. Maulana Muhammad Ismail was the tutor of the children of Mirza Ilahi Bakhsh, who was related to Bahadur Shah Zafar the last of the Mughal Emperors. He lived, as we have seen. in the house on top of the red gate of Chaunsath Khamba. Close to it, was a small mosque with a tin shed in front which used to serve as the parlor of Mirza Ilahi Bakhsh, and, owing to it, it was called Bangle Wali Masjid.

The Maulana was spending his days in obscurity and even Mirza Ilahi Bakhsh had no idea of his high station till he had a personal experience of how the Maualna prayers were granted by God. Worship, Zikr (repeating the Names, praise and Attributes of the Lord), attending to the needs of the travelers and teaching the Quran giving instruction in the Faith were his sole occupation in life. He used to take down the load from the heads of the thirsty laborers who passed the way place it on the ground, draw water from the well and give it to them to drink, and, then, offer two Rak'ats of Salaat, expressing gratitude to the Lord that He had given him the opportunity to serve His bondsmen, though he did not deserve it. He had attained the state of Ihsan.

Once, as he requested Maulana Rasheed Ahmad Gangohi to teach him Sulook, the latter remarked, "You don't need it. You have already attained the objective that is to be reached through this method. It is like a person who has read the Quran saying that he should, also, read the elementary text book of Arabic because he had not begun with it".

The Maulana was very fond of the recitation of the Quran An old wish of his was that he went on grazing the goats and reciting the Quran. He was very particular about some member of his family keeping vigil in the night. His second son, Maulana Yahya, used to study till midnight, and, then the Maulana himself got up and Maulana Yahya went to bed, and for the last part of the night, he woke up his eldest son, Maulana Muhammad.

The Maulana never bore a grudge against anyone. His detachment with the world was so complete that it had made him attached to everybody. All the persons who came into contact with him were impressed by his piety, sincerity and selflessness. Leaders of the different warring groups of Delhi held him in the highest esteem, and put an equal trust in him, though they disliked each other so much that none of them was willing to offer Salaat behind the other.

The link with Mewat, too, was established in his lifetime. It is related that, once, he went out in the hope of finding a Muslim whom he could bring to the mosque and offer Salaat with him On meeting some Muslim laborers, he inquired from them where they were going.? "We are going in search of work", they replied. "How much do you expect to earn?' asked the Maulana. The laborers, thereupon, told him about the daily wages they, generally, received. "If you get the same here," the Maulana asked, "What is the use of going elsewhere " The laborers agreed and the Maulana took them to the mosque and began to teach the Salaat and the Quran. He would pay them their wages every day and keep them engaged in their lessons. In a few days, they developed the habit of offering up Salaat. Such was the beginning of the Madrassa of Bangle Wali Masjid, and these laborers were its first scholars. After it, about ten Mewati students always remained in the Madrassa and their meals used to come from the house of Mirza Ilahi Bakhsh.

Death of Maulana Muhammad Ismail

Maulana Muhammad Ismail died on :26th February, 1898 in Khajoor Wali Masjid at the Tiraha of Bahram in Delhi. The number of mourners, at his funeral, was so large that though long bamboo poles had been tied to the either side of the bier to enable them to lend a shoulder to it, many people did not get a chance during the entire route of three- and-a-half miles from Delhi to Nizamuddin.

Muslims belonging to various sects and schools of thought, who never got together, joined the procession. The Maulana's second son, Maulana Muhammad Yahya, narrates that my elder brother, Maulana Muhammad, was a very soft-hearted person and had a most obliging nature. Fearing that he might invite someone to lead the funeral service behind whom people of another sect or group refused to offer the prayer, and, thus an unpleasant situation arose, I stepped forward and said that I would lead the service. Everyone then, offered the prayers peacefully and there was no dissent or commotion.

Owing to the vast concourse of men, the funeral service had to be held a number of times and the burial was delayed. During it, a venerable person and another man known for his spirituality had a vision that Maulana Muhammad Ismail was saying, "Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me

The Maulana had three sons: Maulana Muhammad from the first wife, and Maulana Muhammad Yahya and Maulana Muhammad Ilyas from the second, who was the maternal granddaughter of Maulana Muzaffar Husain The Maulana had married her after the death of his first wife.

Maulana Mohammed Ilyas

Maulana Mohammed Ilyas was born in 1885 His childhood was spent in maternal grandfather's home in Kandhla, and with his father at Nizamuddin. In those days, the Kandhla family was the cradle of godliness and piety so much so that reports of the high religiosity nightly devotions and Zikr and Tilawat of its members, both male and female, would seem imaginary and fictitious to the faint-hearted men of our time

The ladies used to recite the Quran themselves in the Nafl prayers as well listen to its Tarawih and other Nafl prayers. standing behind the male relatives The month of Ramadan, in particular, was the springtime for the Quran. It was read for long hours, almost in every home The limit of absorption was that, sometimes, the ladies forgot to pay attention to purdah and would not become aware of the coming of outsiders in the house at a time of urgent need.

The Quran with its translation and commentary in Urdu, and Mazaahir-i-Haq Mashariq ul Anwaar and His-i-Haseen formed the limit of the education of the ladies. Deeds and accomplishments of the families of Syed Ahmad Shaheed and Shah Abdul Aziz were the most popular themes of conversation, and facts regarding these illustrious men of God were on everybody's lips. Instead of the stories of kings and fairies, ladies of the household related these to the children.

Ammi Bi Maulana Ilyas's maternal grandmother

The Maulana's maternal grandmother, Amtus Salam, who was the daughter of Maulana Muzaffar Husain and was known in the family as Ammi Bi, was a very pious lady. About her Salaat, the Maulana, once observed

{jb_bluebox}I saw a likeness of Ammi Bi's Salaat to Maulana Gangohi{/jb_bluebox}

During the last phase of her life, Ammi Bi's state was that she never asked for food and ate only when someone placed before her. It was a large family and there was always so much to do. If the thought of having her meal! did not occur to her in the midst of domestic chores, she simply went hungry. Once, someone said to her,

{jb_bluebox} "You are so old and weak. How do you manage to without food ?" "I draw sustenance from my Tasbihat (remembrance of Allah) was her repy"{/jb_bluebox}

Bi Safia, Maulana Ilyas's mother

The mother of Maulana Muhammad Ilyas, Bi Safia, had learnt the Quran by heart and attained great distinction in it. It was a regular practice with her to recite the whole of the Quran and additional ten Juze (part) every day during Ramadan. She, thus, completed forty recitals of the Quran in that month and was so fluent in it that her household duties did not suffer on account of it. See, generally, kept herself engaged in some work while doing the recitation. Apart from the month of Ramadan, her daily routine of worship included: DURUD Sharif, 5,000 times; Ism-i-Zaat Allah, 5,000 times; Bismillah ar-Rahman ar-Rahim, 1,000 times, Yaa Mughnee-u 1,100 times, La illaaha illallaah, 1,200 times Yaa-Haiyyu, Ya Qaiyum 200 times, Hasbiallaah wa ni'mul Vakil, 500 times; Subhan Allah, 200 times; Alhamdu lillaah, 200 times; La ilaaha illallaah, 200 times; Allah O-Akbar, 200 times; Istighfar, 500 times; Ofwwizu amree illallaah, 100 times; Hasbunallaah wa ni'mul Vakil, 1000 times; Rabb-i in-ni maghloobun fantasir, 1,000 times: Rabb-i-inni masanni-az-zurru wa anla ar-hamur rahimeen, 100 times; Laa ilaaha enta subhanaka in-ni kunzu minaz-zalimeen, 100 times. In addition, she recited a Manzil (1/7) of the Quran everyday.

Like all other children in the family, the Maulana Ilyas began his education in the maktab, and, according to the family tradition, learnt the Quran by heart. The learning of the Quran was so common in the family. that in the one-and-a-half row of worshippers in the family mosque, there was not a single non Hafiz except the Muezzin. Maulana Muhammad Ilyas was Ammi Bi's favorite child. She used to say; to him. "Ilyas, I feel the aroma of the holy Companions in you. " Sometimes, placing her hand on his back, she would say, "How is it that I see figures resembling the holy Companions moving along with you?

From his childhood, there was present in Maulana Muhammad Ilyas a touch of the religious ardour and fervent feeling of the blessed Companions which had led Shaikhul Hind Maulana Mahmood Hasan to remark that "when I see Muhammad Ilyas, I am reminded of the holy Companions. Eagerness and enthusiasm for Faith were ingrained in his nature. Even in his early days, he, sometimes, did things which were much above the common level of the children. Riazul Islam Kandhlawi, a class fellow of his in .he Maktab, says that "when we were reading in the Maktab, he, Maulana Muhammad Ilyas, once, came with a stick and said, "Comes Riazul Islam, let us do Jihaad against those who do not offer up Salaat

Stay at Gangoh

In 1893, his elder brother, Muhammad Yahya, went to live at Gangoh with Maulana Rasheed Ahmad Gangohi. Maulana Muhammad Ilyas used to live with his father at Nizamuddin, and, sometimes, with his maternal grand-father's family at Kandhla. At Nizamuddin, his education was being neglected owing to the over- fondness of his father and his own excessive occupation with prayers. Maulana Yahya, thus, requested his father that as the education of Muhammad Ilyas was suffering, he might be allowed to take him to Gangoh. The father agreed - and Maulana Muhammad Ilyas came to Gangoh in 1896 or early 1897 where Muhammad Yahya began to teach him regularly.

Gangoh, in those days, was the seat of Sufi-saints and savants, the benefit of whose company was constantly available to Maulana Muhammad Ilyas. A greater part of his impression able age was spent there. When he went to live at Gangoh, he was 10 or 11 years old, and at the time of Maulana Rasheed Ahmed Gangohi death, in 1905, he was a young man of about 20. Thus, he stayed with Maulana Gangohi for about 9 years.

Maulana Muhammad Yahya was an ideal teacher and benefactor. He wanted his brother to derive the utmost advantage from the society of those illustrious men. Maulana Muhammad Ilyas used to tell that when the Ulema who had been the favorite pupils or disciples of Maulana Gangohi came to Gangoh, his brother would, often, stop the lessons and say that his education, then, lay in sitting with them and listening to their conversation.

Usually, Maulana Gangohi did not take bait from children and students. It was only when they had completed their education that he allowed them to take the pledge. But owing to the exceptional merit of Maulana Muhammad Ilyas, he, at his request, permitted him to do the bait at his hand.

Maulana Muhammad Ilyas had been born with a loving heart. Such a strong attachment did he develop for Maulana Gangohi that he felt no peace without him. He would, often, get up in the night, go and see the Maulana's face, and return to his bed. Maulana Gangohi, too, had a great affection for him. once, Maulana Muhammad Ilyas told his brother of severe headache after which he could not bend his head even to the extent of performing the Sajdah on a pillow for months. Maulana Gangohi son, Hakim Masud Ahmad, who was his physician, had a peculiar method of treatment. In certain diseases, he forbade the use of water for a long time which was :unbearable to most of the patients. But with the strength of mind that was so characteristic of him, Maulana Muhammad Ilyas abided strictly by the advice of his physician and abstained from drinking water for full seven years, and, during the next five years, he drank it only sparingly.

There was little hope that he would be to resume his education after the discontinuation owing to illness. He was very keen to take it up again, but his well-wishers would not allow. One day, as Maulana Muhammad Yahya said to him what he would, in any case, do by studying, he retorted, "What will I do by living?" Ultimately, he succeeded in resuming his studies.

The death of Maulana Gangohi occurred in 1905. Maulana Mohammed Ilyas who was at his bedside during the dying moments and reciting the Sura of Ya-Sin, was so deeply affected by it that he used, often, to say, "Two shocks have been most painful to me. One was of the death of my father, and the other, of the death of Maulana Rasheed Ahmad Gangohi. " In 1908, Maulana Muhammad Ilyas went to Deoband where he studied Tirmizi and Sahih Bukhari from Maulana Mahmood Hasan. The latter advised him to approach Maulana Khalil Ahmad Saharanpuri for spiritual guidance and instruction, since his mentor, Maulana Rasheed Ahmad Gangohi, was no more, and, thus, he completed the various stages of Sulook under Maulana Saharanpuri's supervision.

Absorption in prayers

During his stay at Gangoh, after the death of Maulana Gangohi, Maulana Muhammad Ilyas, generally, remained silent and spent most of his time in meditation. Says Maulana Muhammad Zakaria, "We read elementary Persian from him those days. His practice, then, was that he sat cross legged, and in utter silence, on a coarse mat behind the tomb of Shah Abdul Quddus. We presented ourselves for the lesson, opened the book, and placed it before him, indicating with the finger where we were to begin from on that day. We would read aloud and translate the Persian verses. When we made a mistake, he would shut the book with a movement of the finger, and the lesson came to an end. It meant that we were to go back, prepare the lesson thoroughly, and, then, come again. He used to offer Nafl prayers much and often at that time. From Maghrib till a little before Isha, he devoted himself exclusively to Nawafil. His age, then, was between 20 and 25 years.

Ardor and eagerness

Ardor and eagerness, without which no real success is possible in any field, were deeply rooted in him. It was by sheer determination and earnestness that he accomplished what he did in spite of persistent ill-health. One day, during his last illness, Maulana Muhammad Ilyas related that "once I was so ill and feeling so weak that I could not go down the stairs. All of a sudden, I heard that Maulana Saharanpuri had come to Delhi and I was so excited that I left for Delhi immediately on foot and forgot all about my illness and exhaustion. It was in the way that I remembered I was sick.

Contact with other spiritual mentors

Regular contact with other spiritual mentors and disciples of Maulana Gangohi was maintained during those days. About Shah Abdur Rahim Raipuri and Maulana Ashraf Ali Thanwi he used to say that they abided in his heart. They, too, had a great regard and affection for him owing to his extraordinary qualities.

Spirit of Jehad

Together with Zikr, Saga (spiritual exercises and exertions) Nawafil and Ibadaat, Maulana Muhammad Ilyas was, also, infused with the spirit of Jehad. Throughout his life, he was never without it, and had, in fact, taken the pledge of Jehad at the hand of Maulana Mahmood Hasan for that very reason.

Estimation in the eyes of elders

From his early days, he was held in the highest esteem by the elders of the family as well as the spiritual leaders of the day. Maulana Muhammad Yahya was like a father to him, yet the former's attitude towards his younger brother was like that of the sacred Prophet towards Hazrat Usman Indifferent health prevented him from taking part in duties involving physical labor. He concentrated wholly on his studies, and on Zikr, and other forms of worship. Maulana Muhammad Yahya, on the contrary, was a very industrious person. He owned a bookshop which he managed with great care. It was not only his source of livelihood, but of his brothers as well. One day, the manager of the shop said that Maulana Muhammad Ilyas did not take any interest in the business which was not good for him, too, benefited from it. When Maulana Muhammad Yahya heard of it, he was very angry and remarked that "a Tradition has it that the sustenance that reaches you and the help you receive from the Lord is due to the blessedness of the weaker ones among you. I believe that I am receiving my sustenance owing to the good fortune of this child. Nothing should be said to him in future. If there is anything to say, it should be said to me.

Sometimes, Maulana Muhammad Ilyas was asked to lead the service in the presence of renowned theologians and spiritual leaders. Once Shah Abdur Rahim Raipuri, Maulana Khalil Ahmad Saharanpuri and Maulana Ashraf Ali Thanwi happened to be in Kandhla. When the time for Salaat came and Maulana Muhammad Ilyas was asked to lead it, a senior member of the family, Molvi Badrul Hasan, humorously remarked that "such a small engine has been fastened to so many big carriages." "It depends on the power (not the size of the engine", replied one of them.

Career with a teacher in Mazaahirul Uloom

In 1910, a large number of men, including most of the senior teachers of the Madrassa of Mazaahirul Uloom, left for the Haj from Saharanpur. It necessitated the recruitment of new teachers for the Madrassa, Maulana Muhammad Ilyas being one of them. He was given the secondary books to teach. On the return of the senior teachers from the Pilgrimage, all the new entrants were relieved of their duties, but the services of Maulana Muhammad Ilyas were retained.

At Mazaahirul Uloom, the Maulana had to teach some books which he had not read himself as, in Maulana Muhammad Yahya's scheme of instruction, it was not customary to complete the books, and Maulana Muhammad Ilyas, further, had to miss some secondary books owing to ill-health. During his teaching days, he tried hard to make up for the deficiency and prepared his lectures carefully. For instance, for teaching Kinzul Daqa'iq, he studied Bahr-ur-Ra'iq, Shaami and Hadaya, and consulted even Hisami's notes and comments when he taught Nurul Anawaar.

Marriage

The Maulana married the daughter of his maternal uncle, Maulana Rauful Hasans on Friday, October 17, 1912 was performed by Maulana Muhammad, and Maulana Khalil Ahmad Saharanpuri, Shah Abdur Rahim Raipuri an Maulana Ashraf Ali Thanwi, all the three of them, attended the ceremony. Maulana Thanwi's celebrated sermon, Fuwayid us Suhbat, which has subsequently been published times without number, was delivered on that occasion.

First Haj

In 1915, Maulana Khalil Ahmad Saharanpuri and Maulana Mahmood Hasan, decided lo go on the Haj Pilgrimage. When Maulana Muhammad Ilyas came to know of it, he was strongly seized with the desire to perform the Haj. He felt that it would become dark and gloomy in India with their departure and he would not be able to live in Saharanpur any more. But there was the question of permission. As his sister, the wife of Molvi Ikrarnul Hasan, saw his distress, she offered her ornaments to meet the expenses of the Pilgrimage. Contrary to expectations, the Maulana's mother gave her consent. after which Maulana Muhammad Yahya, also, agreed. The Maulana, then, wrote to Maulana Khalil Ahmad Saharanpuri asking for his permission, and explained that as far as she wherewithal for the journey was concerned, three courses were open to him. He could take his sister's ornaments or borrow the amount or accept the offers of money made by certain relatives. Maulana Khalil Ahmad Saharanpuri preferred the third course. Maulana Muhammad Ilyas was fortunate enough to travel by the same boat as Maulana Khalil Ahmad Saharanpuri. He sailed in August, 1914 , and returned in February, 1915, to resume the teaching at the Madrassa.

Death of Maulana Muhammad Yahya

The death of Maulana Muhammad Yahya, on Wednesday, the 9th of August, 1915, was an extremely sad and frustrating event for the Maulana. In addition to being a most affectionate brother, he was, also, his teacher and benefactor. He could not get over the shock till the end of his days. He used to get lost in thought and a peculiar kind of abstraction took possession of him when he talked about his brother.

Stay at Nizamuddin

Two years after the death of Maulana Muhammad Yahya, the eldest brother of Maulana Mohamad Ilyas, Maulana Muhammad, also, passed away. He was a man of angelic disposition and an embodiment of affection, piety and humility. He loved solitude and cared little for worldly comforts. He lived in Bangle Wali Masjid, at Nizamuddin, in the place of his late father. There was a Madrassa in the mosque which had been founded by Maulana Muhammad Ismail. Only primary education was imparted in it, and, among its pupils were mostly the children from Mewat. It had no regular source of income and reliance was placed solely upon God for meeting its needs.

Many people of Delhi and Mewat were devoted to Maulana Muhammad and had benefited from his guidance. His face had the radiance of spirituality. He, often, gave the sermon, but in an informal, conversational way. He remained seated during it, and, generally, read out the Traditions on good morals and Zuhd, ( Islamic asceticism ) and explained their meaning in a simple language.

Once Maulana Muhammad developed a boil under an eye which had to be opened seven times. The doctors insisted on administering the anesthetic but he refused to take it and lay motionless throughout the operation. The surgeon, afterwards, said, that he had not seen the like of it in his life.

Maulana Muhammad spent most of his time in prayer and meditation. During the 16 years before his death, he did not miss the Tahajjud( before dawn prayer ) prayers even once, and breathed his last while performing the Sajda in the Namaz of Witr.

Maulana Muhammad Ilyas had route to Delhi to look after his sick brother and was staying with him in the Nawab Wali Masjid of Qassab Pura. It was there that Maulana Muhammad died and the burial took place at Nizamuddin. Thousands of men attended the funeral.

After the burial, people urged upon Maulana Muhammad Ilyas to take up residence at Nizamuddin in order to fill the void caused by the death of his father and brother. They, also, promised monthly donations for the Madrassa to which the Maulana agreed subject to certain conditions which he observed throughout his life.

Maulana Muhammad Ilyas had made it clear that he would come to Nizamuddin and take charge of the Madrassa only if Maulana Khaiil Ahmad Saharanpuri approved. Upon it, several persons offered to go to Saharanpur to obtain the permission, but Maulana Muhammad Ilyas checked them saying that it was not the way to do it. He would go himself, unaccompanied by anyone.

The Maulana, thus, went to Saharanpur and explained the whole thing to Maulana Khalil Ahmad. The latter gave his approval, but added that, in the first instance, only a year's Ieave be taken from Mazaahirul Uloom and if the stay at Nizamuddin proved useful and it was decided to settle down there permanently, he could resign at any time.

But before Maulana. Muhammad Ilyas could move to Nizamuddin, he was suddenly taken ill with pleurisy and went to Kandhla where his condition worsened. One night his illness took such a grave turn that all hope was lost. The pulse sank and the body became cold, but God had to take some work from him. unexpectedly, he began to improve, and, in a few days, was able to leave the bed.

On regaining health, Maulana came to Nizamuddin from Kandhla. In those days, there was no habitation in that part of Nizamuddin, and, adjoining the mosque, there was a thick growth of trees and underbrush. Maulana Ihtishamul Hasan who, in his childhood, had come to live, for sometime, with Maulana Muhammad Ilyas tells that "I used to go out and stand in the hope of seeing 'a human face. When anyone appeared, I felt so happy as if someone had given me a precious gift."

A small pucca (built of bricks) mosque, a shed, a living apartment, a small settlement of the attendants of the tomb to the south of it, and a few Mewati and non-Mewati students that as all that formed the world of the mosque and the Madrassa.

The resources of the Madrassa were so meager that, some times, they had to starve, but. the Maulana bore it all with a cheerful heart. Occasionally, be would say plainly, that there was nothing to eat. Whoever wanted to stay' might stay and whoever wanted to go might go and make his arrangement elsewhere. The moral and spiritual training the students were receiving, however, was such that none of them. was willing to leave. Often, they would live on wild fruits. The scholars themselves brought wood from the forest to prepare the chappati (flat bread) which they ate with chutney (pickle) The extreme poverty made no impression on the Maulana. What worried him was the prospect of abundance and prosperity which, he was sure, was going to open up, according to the practice of the Lord, after the phase of trial and tribulation.

The outward appearance of the Madrassa held no interest for the Maulana. He was supremely unconcerned with it. Once, during his absence, some residential quarters were built for its staff through the efforts of Haji Abdur Rahman, an old friend of his and an ex-student of the Madrassa, which made the Maulana so angry that he did not speak to him for a long time. The Maulana remarked that the real thing was education, and, referring to a certain Madrassa, said that its building had become pucca, but the standard of education had gone down.

Once a prominent merchant of Delhi begged the Maulana to supplicate to the Lord for him in a very important matter, and presented him a purse. The Maulana agreed to pray on his behalf, but declined to accept the' money. Haji Abdur Rahman, however, took it in view of the chronic financial difficulties of the Madrassa, but the Maulana had no peace until he had it returned. He used to impress upon Haji Abdur Rahrnan that the work of faith was not carried out with motley, otherwise much wealth would have been granted to the holy Prophet

Devotion in Worship

Maulana Mohamrnad Ilyas, exclusively, kept himself occupied with prayers and other spiritual exertions in those days. He had inherited the inclination for it from his ancestors which blossomed up during the stay at Nizamuddin. He sought solitude and carried out vigorous exercises for the purification of the soul. According to Haji Abdur Rahman, the Maulana remained in seclusion for long hours at the gate of Arab Sara which was the favorite place of worship of Hazrat Nizmuddin Aulia, and was situated to he north of Humayun's tomb. near the mausoleum of Abdur Rahim Khan Khana and the grave of Syed Nur Muhammad Badaynni, the spiritual mentor of Mazhar jan-i-Janan. Usually, his mid-day meal was sent there while the evening meal he took at home, He offered the five daily prayers in congregation. Haji Abdur Rahman and his fellow students used to go to the gate to form the congregation, and for their lessons, they, sometimes, went there, and, some times, the Maulana himself came to Chukkar Wali Masjid.

The Maulana performed the Wuzu (abulation) and offered two Rak'ats of Namaz before commencing the lesson of the Traditions, and remarked that the claim of the Traditions was even greater. He did not talk to anyone, however important, while teaching the Traditions, nor ever complained if the meal came late from Nizamuddin, nor found fault with food.

Interest in teaching

The Maulana took keen interest in his pupils and personally taught all the subjects, elementary as well as advanced. Sometimes, he had as many as eighty students directly under his instruction, and took the class of Mustadrak_i_Haakim before Fajr.

The main emphasis in his method of teaching was on the application of mind. He wanted the students to come thoroughly prepared. The Maulana did not follow the general syllabus of the Madrassas in the selection of books and many books that were but prescribed in the other Madrassas were taught at Nizamuddin He thought of new ways to stimulate the students and develop the faculties of imagination and understanding in them.

Beginnings of the movement of Religious Reform in Meewat

The area to the south of Delhi where the Meos have been settled from the olden days is called Mewat, Presently, it includes the Gurgaon district of the Punjab, the native states of Alwar and Bharatpur and the district of Mathura of the United Provinces. Like all other regions, its boundaries, too, have been changing from time to time and the dimensions of the old Mewat must have been different from what they are now.

The English historians hold that the Meos do not come from the Aryan stock, but are related to the non-Aryan races of ancient India. Their history, thus, dates far back than that of the Rajput families of Aryan blood. According to them, the Khanzadas (lowest order of Mughal nobility) of Mewat, however, belong to the same ethnic group as the Rajputs, and, in the Persian history books, wherever the word 'Mewati' occurs, it denotes the very Khanzadas. We, further, learn from Ain-i-Akbari that the Jatau Rajputs came to be known as Mewatis on embracing Islam.

In the annals of Firoz Shahi dynasty, Mewat is mentioned, for the first time, in the memoirs of Shamsuddin Al-timash. The Mewatis had become very troublesome during the early days of the Muslim Kingdom of Delhi. Aided by the long range of thick forests that extended up to Delhi, they used to raid it frequently and had become such a terror that the gates of the capital were shut at sunset. Still, they managed to enter the town in the night in search of plunder. Ghayasuddin Balban, thereupon, dispatched a strong military force against the Mewatis, killing a large number of them. Outposts manned by the Afghan soldiers were set up in Delhi, the surrounding forests were cut down and the land was brought under cultivation. Mewat, thereafter, remained in oblivion for about a hundred years

After the long lull, the Mewati adventuress, again, became active and started harassing the people of Delhi which forced the authorities to take punitive action against them from time to time. The names of Bahadur Nahir and his successors are, particularly, mentioned in the chronicles in this connection. They succeeded in establishing the Kingdom of Mewat which was, later, reduced to a Jagir (a feudal estate) by the rulers of Delhi.

Another prominent Mewatis was Lakhan Pal who brought the whole of Mewat and its outlying territory under his domination. He embraced Islam during die reign of Firoz Shah.

Moral and religious condition

Owing to the negligence of the Muslims religious teachers, the moral arid religious condition of the Mewatis had sunk so low that there was little to distinguish between their beliefs and practices and wholesale apostasy. Even non-Muslim historians have commented at length on their estrangement with Islam, as the following extract from the Alwar Gazetteer of 1878, written by Major Powlett, will show:

{jb_bluebox}"All the Meos are, now, Muslims, but only in name. Their village deities are the same as those of the Hindu landlords, and they celebrate several Hindu festivals. Holi is a season of special rejoicing among the Mewatis and they observe it like their own festivals, such as, Moharrum, 'Id and Shab-i-Barat. The same is the case with Janam Ashtami, Dussehra and Diwali, The Meos engage the services of the Brahmins to fix the dates of marriages. They have Hindu names, with the exception of the word 'Ram', and their last name, often, is 'Singh', though not as frequently as 'Khan'. Like Ahirs and Gujars, the Mewatis, too, observe Amawas as a holiday on which they abstain from work. When they build a well, they begin with the construction of a parapet in the name of Beeriyi or Hanuman, but when it comes to pillage, they do not show much reverence to the Hindu temples and other places of religious significance. If, on such an occasion, their attention is drawn to the sanctity of these establishments, they, unhesitatingly, says, 'You are "Does" and we are "Meos".' Meos are, largely, ignorant of their faith, i. e., Islam. Very few of them know the Kalima,' and fewer still observe Namaz regularly. About the hours and rules of namaz, their ignorance is complete. This is the state of the Meos of Alwar. In the British territory of Gurgaon, the position is a little better because of the Madrassas. In some parts of Alwar, also, where the mosques have been built, the religious duties are observed to some extent. A few of them know the Kalima and offer up namaz and an attachment for the Madrassas, also, is found among them. As we have seen earlier, the initial ceremonies of marriage are performed by the Brahmins, but the real ceremony (of nikah) is performed by the Qazi. Men wear dhoti and loin-cloth. The pajamas are not worn at all. Their dress, thus, is wholly Hinduised. Even ornaments of gold are worn by men."{/jb_bluebox}

At another place, Major Powlett writes:

{jb_bluebox}"The Meos are half-Hindu by their habits. Mosques are rarely to be seen in their villages. There are only eight mosques in the fifty villages of the tehsil of Tijarah. Leaving aside the temples, the places of worship of the Meos are very much similar to those of their Hindu neighbors. These are known, for instance as Paanch Peera, Bhaisa and Chahand Chahand or Khera Deo is consecrated to the service of Maha Davi where animals are offered as a sacrifice. In Shah-i-Barat, the banner of Syed Salar Masud Ghazi is worishipped in all Meo villages."{/jb_bluebox}

Similarly, ii the Gazetteer of Gtrgaon (1910), it is stated that

{jb_bluebox}''the Meos, still, are a very loose and careless type of Muslims. They share most of tile customs of the neighboring community specially those which possess an element of fun and merriment . Their basic rule seems to be to observe the religious celebrations of both the communities and disregard the religious duties of either. Lately, some religious teachers have appeared in Mewat and a few Meos have started to keep the fasts of Ramzan and to build mosques in their villages and observe namaz. Their women, too, have taken to wearing Pyjamas instead of the Hindu Chagras. All these are the signs of religious awakening."{/jb_bluebox}

The Gazetteer of Bharatpur, again, says:

{jb_bluebox}"The customs of Meos are a mixture of Hindu and Muslim customs. They observe circumcision, perform nikah and bury their dead. They make a pilgrimage to the tomb of Syed Salar Masud Giiazj at Bahraich, and attach a great importance to the vow taken under his banner, and consider it a religious duty to fulfill it. They, also, visit the other shrines of India, but do not perform the Hajj. Among the Hindu festivals, they celebrate Holi antI Diwali. They do not marry in the family or in their own branch or sub­division of the clan, girls do not have a share in ancestral property, and they give mixed Hindu and Muslim names to their children. They are, wholly, illiterate and have a fair number of bards and minstrels among them whom they pay liberally. Many quatrains on the themes of agriculture and rural life are popular which they love to recite. Their speech is rough arid coarse, and the manner of addressing both men and women is the same. Intoxicants are widely in use. They are extremely weak of faith and highly superstitious, and believe in omens and auguries. Both male and female dresses are Hinduised. In the olden days, infanticide was prevalent, but now it has been given up. Highway robbery and pillage had been' their traditional profession, but they have been reformed lately. They. however, are still notorious ifor cattle-ifting.'{/jb_bluebox}

Moral virtues

All the same, the Meos are distinguished for some excellent moral qualities and their vices and weaknesses are in the nature of the evil ways and practices that become a part of the moral and social pattern of brave and adventurous races as a result of want of education, isolation from the civilized world and indifference towards religion. These were rampant even among the Arabs during the Age of Ignorance. Natural talents and capabilities had taken a wrong turn owing to the perversity of the environment. Chivalry had degenerated into banditry, man­liness had found expression in mutual warfare and bloodshed, sense of pride and self-respect, with no better purpose to serve, had sought fulfillment in the defense of imaginary standards of honor and renown, and high mindedness, for its display, had adopted the path of pomp and flourish on petty occasions in the family or clan. In brief, God-given gifts of mind and character were being put to unworthy use, otherwise there was no dearth of virtue and merit among the Meos,

Rugged simplicity, hardihood and firmness of purpose were the chief characteristics of the Mewatis in which they were far superior to the urban Muslim population. It was on account of these qualities that in spite of having drifted so far away from Islam, the floodtide of Apostasy could not submerge the territory of Mewat even in the darkest period of its history.

For centuries the Maos had been living within the shell of their ignorance keeping by themselves and isolated from the outside world. A parallel can scarcely he found in the Indian history of a community so large and living in such a close proximity to the central seat of power and yet remaining so obscure and isolated. An advantage of it, however, was that the energies of the Mewatis, on the whole, remained conserved, the soil remained virgin while the deplorable habits and customs and superstitious belief and practices were, so to speak, like the weeds and scrubs growing on an uncultivated land. The Meos, in the 20th Century, were very much like the Arabs in the Age of Perversion

Beginnings

As we have seen, contact with the Mewatis was established during the lifetime of Maulana Muhammad lsmail. It was not a chance occurrence, but an act of destiny that Maulana Muhammad Ismail came to live in Basti Nizamuddin which was the gateway of Mewat, and much before the arrival of Maulana Muhammad Ilyas, seeds of loyalty and devotion of his. family had been sown on its soil.

When the followers of Maulana Muhammad Ismail and Maulana Muhammad came to know that their true successor, the son of Maulana Muhammad Ismail and the brother of Maulana Muhammad had come to live at Nizamuddin they, again, started coming to it and requested Maulana Muhammad Ilyas for a visit so that the old suppliants of his family had an opportunity to renew the ties of fealty and spiritual allegiance.

Real remedy

Maulana Muhammad Ilyas felt that the only Way to the religious reform and correction of the Mewatis was promotion of religious knowledge and familiarization with the rules and principles of the Shariat.

Maulana Muhammad ismail, and, after him, Maulana Muhammad had adopted the same method. They used to keep the Mewati children with them and educate them in their Madrassa, and, then, send them back to Mewat to carry on the work of reform and guidance, and what little religious awareness was found there was owing to the efforts of these pioneers.

Maulana Muhammad Ilyas went a step ahead and decided to establish Maktabs and Madrassas in Mewat itself so that the influence of Faith could spread to a wider area and the pace of change was accelerated.

Stipulation

The Maulana knew what was, commonly, meant by inviting a spirtua! mentor or his successor to their place by his disciples and admirers, and he was not willing to go to Mewat only to fulfill the formalities of attending the dinner given in his honor delivering a few sermons and giving good counsel. He wanted to make sure before undertaking the trip, that some real advance would be made, as a result of his visit, towards bringing the Meos closer to Islam and improving their moral condition, arid, during those days, the setting up of Maktabs and Madrassas in Mewat appeared to him to be the most effective step in that direction. H had, thus, made it clear that he would accept the invitation only on the condition that they promised to establish Maktabs in their territory.

For the Mewatis, however, no undertaking could be harder to give. They considered the establishment of Maktabs next to impossible for the simple reason that no one would be sending his children to them, and, thus, depriving himself of their contribution to the family income as daily wage-earners. The enthusiasm of those who came to invite quickly subsided as they heard of the stipulation. In desperation, however, a Mewati, finally, made the promise, leaving the rest to God

Establishment of Maktabs

Maulana Muhammad Ilyas, accordingly, went to Mewat and demanded the fulfillment of the promise. After great persuasion, the beginning was made and the first Maktab was established.

The Maulana used to tell the Mawatis, "Give me the pupils, I will provide the money." The Meos who were, mainly, farmers, could not easily reconcile themselves to the position that their children applied themselves to reading and writing and stopped working in the fields or looking after the cattle. It took a lot of tact and perseverance to bring them round to it.

Ten Maktabs were opened during that visit. Once the ice was broken, the progress was easy. Sometimes, several Maktabs were opened in a day till, within a few years, hundreds of such schools were functioning in Mewat.

The Maulana had not undertaken the service of Faith as a "national cause", the burden of providing the funds for which fell wholly upon the nation or the community, but as a personal affair and felt no hesitation in spending all he had on it. He believed that a person should perform a religious task as his own and expend his time and money freely in its way.

Once a person presented a purse to him with the request that he used it, exclusively, for his own needs. The Maulana replied, "If we do not regard Allah's work our own, how can we claim to be His bondmen ?" With a sigh, he added, "Alas! We are not the just appreciators of the sacred Prophet. We do not know his true worth."

This was the Maulana's rule of life. First of all, he spent from his own pocket on the religious endeavor he had launched in Mewat, and, then, alone, would accept help from others.

Passing Away

Due to Maulana Muhammad Ilyas (RA)'s sincerity and hard work the work of Tableegh began to spread and Jamaats started to visit all parts of the sub-continent within his life time. Hazrat Maulana Syed Suleiman Nadwi (RA) remarks, " Hazrat Maulana Muhammad Ilyas (RA) with his simplicity and dedication to the correct principles of Dawat (invitation) quietly turned the Mewatees into sincere and pious Muslims over a twenty five years and made them the envy of even the Muslims belonging to traditional religious families.

His hard word bore fruit in his life and he raised thousands of dedicated Muslims who continued on the path of Dawat even after his passing away.

Finally the humble, physically weak and thin Maulana passed away in 1324 Hijra leaving behind not one or two but thousands to take up his cause and continue on the path of reformation.

Malfoozat (Discourses)

Download Book

{pdf}http://ia700803.us.archive.org/13/items/Malfoozat-DiscoursesOfMaulanaIlyasr.a/Malfoozat-DiscoursesOfMaulanaIlyas.pdf{/pdf}

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 19:55:17 +0000
Life & Methodology of Imam Abu Dawud (RA) https://www.central-mosque.com/index.php/History/life-methodology-of-imam-abu-dawud-ra.html https://www.central-mosque.com/index.php/History/life-methodology-of-imam-abu-dawud-ra.html sunan-abu-dawud

{jb_quote}Abu Dawood Sulayman ibn Ash`ath Azdi Sijistani commonly known as Abu Dawud, was a noted collector of prophetic hadith, and wrote the third of the six canonical hadith collections recognized by Muslims, Sunan Abu Dawood.{/jb_quote}


{youtube}weDd4mXF8QE{/youtube}

{youtube}lHQyhZtSUUA{/youtube}

The Biography of Imam Abu Dawood(RA)

Edited By Shaykh Mufti Afzal Hoosen Elias

Download Book

{pdf}http://ia600802.us.archive.org/5/items/TheBiographyOfImamAbuDawoodEditedByShaykhMuftiAfzalHoosenElias/TheBiographyOfImamAbuDawoodEditedByShaykhMuftiAfzalHoosenElias.pdf{/pdf}

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 12:50:08 +0000
Life & Methodology of Imam Muslim (RA) https://www.central-mosque.com/index.php/History/life-methodology-of-imam-muslim-ra.html https://www.central-mosque.com/index.php/History/life-methodology-of-imam-muslim-ra.html sahih-muslim

{jb_quote}Abul Husayn Muslim ibn al-Hajjaj ibn Muslim ibn Warat al-Qushayri al-Nisaburi lived c. 206–261 AH/c.821-875 CE) was the author of the second authentic sahih collection of hadith in Islam, Sahih Muslim.{/jb_quote}


{youtube}a-u2SANgQAo{/youtube}

{youtube}Itqa93jIbvo{/youtube}

{youtube}t6fwxz96AfM{/youtube}

{youtube}wOJUG_IgU80{/youtube}

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 12:35:51 +0000
Life & Methodology of Imam Bukhari (RA) https://www.central-mosque.com/index.php/History/life-methodology-of-imam-bukhari-ra.html https://www.central-mosque.com/index.php/History/life-methodology-of-imam-bukhari-ra.html Sahih Bukhari In English

{jb_quote} Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah al-Bukhari popularly known as Bukhari or Imam Bukhari, (196-256AH / 810-870AD), was an Islamic scholar from Bukhara. He authored the hadith collection named Sahih Bukhari, a collection which Muslims regard as the most authentic of all hadith compilations.{/jb_quote}


Life of Imam Bukhari (RA)

{mp3remote}http://k004.kiwi6.com/hotlink/vzqr0a941v/life1.mp3{/mp3remote}

{mp3remote}http://k004.kiwi6.com/hotlink/e2089md807/life2.mp3{/mp3remote}

Methodology of Sahih Bukhari

{youtube}9fVFzMKQCt4{/youtube}

{youtube}9fVFzMKQCt4{/youtube}

]]>
globalpeace@gmail.com (Central-Mosque Administrator) History Thu, 12 Apr 2012 11:51:47 +0000