By Mufti Taqi Usmani

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet صلى الله عليه وسلم. It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha’ban. Therefore, when the Holy Prophet صلى الله عليه وسلم sighted the moon of Rajab, he used to pray to Allah in the following words:

“O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings).”

Yet no specific way of worship has been prescribed by the Shari’ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari’ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.

It is generally believed that the great event of Mi’raj (ascension of the Holy Prophet صلى الله عليه وسلم to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as “Lailatul- Mi’raj” (the night of ascension to heavens).

Indeed, the event of mi’raj was one of the most remarkable episodes in the life of our beloved Holy Prophet صلى الله عليه وسلم. He was called by Almighty Allah. He traveled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honored with a direct contact with his Creator at a place where even the angels had no access. This was the unique honor conferred by Allah to the Holy Prophet صلى الله عليه وسلم alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honor was one of the greatest nights in the history of this world.

But, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur’an and the Sunnah of the Holy Prophet صلى الله عليه وسلم did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great ‘ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.

Keeping this principle in view, the following points should be remembered with regard to the “Lailatul-mi’raj”:

Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the ‘Lailatul-mi’raj’ has mentioned that most of the scholars are of the view that the event of mi’raj took place in the month of Ramadan or in Rabi-ul-awwal.

(2) It is also not known in which year the event of Mi’raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet was entrusted with prophethood.

Now, if it is assumed that the event of Mi’raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet صلى الله عليه وسلم remained in this world for eighteen years after this event. Even if it is presumed that the mi’raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet never celebrated the event of mi’raj, nor did he give any instruction about it. No one can prove that the Holy Prophet صلى الله عليه وسلم ever performed some specific modes of worship in a night calling it the ‘Lailatul-mi’raj’ or advised his followers to commemorate the event in a particular manner.

(3) After the demise of the Holy Prophet صلى الله عليه وسلم also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet صلى الله عليه وسلم and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet صلى الله عليه وسلم and other Islamic teachings. Still, they did not celebrate the event of mi’raj in a particular night in a particular way.

All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi’raj has no basis in the Sunnah of the Holy Prophet صلى الله عليه وسلم or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet صلى الله عليه وسلم and his blessed companions would have given specific directions for it.

Therefore, it is not a Sunnah to celebrate the Lailatul-mi’raj’. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet صلى الله عليه وسلم or is noble Companions have recognized it as such, otherwise it may become a bid’ah about which the Holy Prophet صلى الله عليه وسلم has observed in the following words: “Whoever invents something in our religion which is not a part of it, it is to be rejected.”

Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like ‘Lailatul-qadr’ or ‘Lailatul-bara’ah’ for which special merits have been mentioned expressly either y the Holy Qur’an or by the Holy Prophet .

However, all the recognized modes of ‘ibadah (worship) like Salat, recitation of the Holy Qur’an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized ‘ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized ‘ibadah insha-Allah.) But it is not permissible to believe that performing ‘ibadah in this night is more meritorious or carries more thawab like ‘Lailatul-qadr’ or ‘Lailatul-bara’ah’, because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet . Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations.

(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari’ah in this night, these suggestions are devoid of any authority and should not be acted upon.

It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari’ah. On the contrary, there is an authentic report that Sayyidna ‘Umar, Radi-Allahu anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.

It should be borne in mind here that a “nafl” fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.

In the days of ignorance (jahiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called “Atirah’ or ‘Rajabiyyah’. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islam, this custom was retained, but the Muslims modified it by offering the sacrifice of ‘Atirah in the name of Allah instead of the false gods. But finally, this custom was abandoned and the Holy Prophet صلى الله عليه وسلم prohibited the offering of ‘Atirah. In a tradition of Sayyidna Abu Hurairah, Radi-Allahu anhu, reported by both al-Bukhari and Muslim, the Holy Prophet صلى الله عليه وسلم has said: “Fara’ is nothing and ‘Atirah is nothing.”

Abu Hurairah, Radi-Allahu anhu, has explained in the same tradition that ‘Fara” was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the ‘Atirah’ was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet صلى الله عليه وسلم stopped both these customs, ‘Atirah is no longer a recognized practice.

‘Umrah in the month of Rajab

Ibn ‘Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform ‘umrah in the month of Rajab. Perhaps they believed that performing ‘umrah in this month is more meritorious than in other months. Then Ibn Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet is found to this effect. Conversely Sayyidah ‘Aishah, Radi-Allahu anha, has expressly negated the presumption by saying that the Holy Prophet never performed an ‘umrah in the month of Rajab (Sahih Muslim 1:409)

However, Ibn ‘Aibidin has quoted a narration that ‘Abdullah ibn Zubair, Radi-Allahu anhu, completed the renovation of Ka’bah shortly before 27th of Rajab, and as a sign of gratefulness he performed ‘umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair, Radi-Allahu anhu, had adopted it as a continuing practice. At the most, he performed ‘umrah once as a sign of gratefulness on the completion of Ka’bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing ‘Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.

“ O Children of Adam! We have sent down upon you a dress which may conceal your shameful parts and sent down feathers (or splendid garments) and the dress of piety (taqwa), that is the best of all.” (S.7 V.26)

To dress in a manner which is presentable is also commendable as Rasulullah (r) said,” Certainly Allah loves to see the effects of his bounties upon His servants. In another Hadith Rasulullah (r) said, “ Verily Allah is full of beauty and He loves beauty.”

Islamic Dress code

Despite the encouragement to dress presentably, it must be remembered that this virtue is constricted to the domain of Shariah. Dressing otherwise will be tantamount to displaying ungratefulness for Allah’s bounty and ultimately earns his wrath.

It is highly important that parents who have been placed as guardians by Shariah over their children, ensure that their offspring are dressed Islamically and modestly.

Considered trivial

The manner in which a person dresses says much about his thinking, mindset and ideologies. It also portrays information about who he reveres and admires. Though this matter is generally considered trivial, the parents selection of a dress code for their children has a tremendous impact on their behaviour and unequivocally on their future as Muslims. The Noble Quran discusses with great detail, on the day when Musa (Alayhis Salaam) was to challenge the magicians of Firoun upon the instruction of Firoun. The magicians as a gesture of mockery donned the same clothing as Musa (Alayhis Salaam). Commentators of the Noble Quran explain that despite their wicked intention in emulating the clothing of Musa (Alayhis Salaam), this mere act of resemblance was so much loved by Allah Ta’ala that he granted all the magicians Hidayat (guidance) and they became firm Believers. Hence, mere emulation of the dress of a particular nation or people cannot be considered trivial.

Imitating the disbelievers

There is probably no Muslim today whose heart does not ache at the pain and torture that is being inflicted to our brothers and sisters around the world by the merciless kuffar forces. On one hand while we condone these acts of aggression we also very proudly dress our children and ourselves in close emulation to these brutal aggressors. This subtle hypocrisy renders nil our claims and complaints about the West, since we ourselves have not liberated our minds and souls from their clutches of fame and fashion. Rasulullah (r) said , “Whosoever imitates a nation is from among them.” (Abu Dawud)

http://www.jamiat.org.za/masjidpos/clothes.html

Born in the town of Dewsbury, UK, Mufti Zubair was brought up in a pious family with adherence to Islamic guidelines. At the tender age of 14 Mufti Zubair departed from his home, travelling to South Africa, to fulfill his ambition to become an Alim of Deen.

Having left behind both parents, a brother and sister, Mufti Zubair commenced his Islãmic studies at the well-known Madrassah Arabia Islamia, better known as Darul Uloom Azaadville. Whilst other 14 year olds would be making the most of their early teenage years, Mufti Zubair was thousands of miles from home striving to fulfill his objective to be of service to Deen.

Mufti Zubair completed four of his six years at Darul Uloom Azaadville gaining great recognition amongst students, teachers and the people of South Africa. Wanting to further his studies after graduation from South Africa, Mufti Zubair made a difficult move of leaving this fortress of Ilm and moved on to Jamiah Mahmoodiyah, Springs in South Africa which was still in its early days. Here the Shaykh received the type of individual attention needed for one intending to one day undertake the Mufti course. Under the guidance of the Rector of Jamiah Mahmoodiyah Shaykh Mufti Ismail Abur Raheem, Shaykh Zubair made great progress in both fields of knowledge and spiritualism. After the move to Jamiah Mahmoodiyah, Shaykh Zubair realised the importance of spiritual reformation and building contact with Allah. Gradually this aspect started coming his way through the guidance of Fadhilatul Shaykh Mufti Mahmood Hasan (R) of Deoband who frequently visited South Africa and eventually breathed his last in South Africa. It was after him that the Jamiah was named Jamiah Mahmoodiyah.

After the demise of Shaykh Mufti Mahmood Hasan (R) Mufti Zubair turned to the honoured Shaykh Hakeem Muhammad Akhtar (M.Z) for spiritual development.

In 1996 Jamiah Mahmoodiyah had its first completion of the famous Sahih Bukhari and graduation of its first batch of students. Amongst those who qualified on that day was a young twenty year old - Shaykh Mufti Zubair.

In 1996 Mufti Zubair founded the Islamic Tarbiyah Academy which aims to impart islamic education and knowledge to the Muslim community, especially the youth, to address some of much needed guidance the Ummah requires today.

In 1997 Mufti Zubair once again left home to travel to Darul Uloom Deoband to fulfill another childhood ambition of becoming a Mufti. After completing this course he travelled to Khanqah Imdadiyyah Ashrafiyyah, Karachi Pakistan to spend 4 months in the company of Shaykh Hakeem Akhtar (M.Z.) in his quest of spiritual reformation and attaining closeness to Allah. During this time he was blessed with the duty of khilafat (permission for others to take Bay’at to) by Shaykh Hakeem Akhtar (M.Z.).

He then returned to the UK to serve Deen in England and this has been his focus ever since.
May Allah (SWT) accept his efforts and make him a means of guidance for the entire ummah of Rasulullah (Sallallahu Alaihi Wasallam), Ameen.

This is a summarised version of information available on the Islamic Tarbiyah Academy website, please visit the site to find out more about Mufti Zubair and the valuable work that the Academy does, Jazakallah.

Source: Ahmed’s World of Islam

Wahi وحى

Wahi is revelation from Almighty Allah to His Messenger صلى الله عليه وسلم.

The sacred sequence of Wahi took place over a period of 22 lunar years, 4 months and 14 days. It began in the month of Ramadhan at Makkah and continued in Madinah.

Wahi came to an end with the last of the Prophets, Muhammad صلى الله عليه وسلم.

Nevermore shall Wahi descend upon any man, nor is there any need for it.

The Wahi used to come to the Prophet صلى الله عليه وسلم in various modes and forms.

Source: Easy Daily Lessons, Section One, Qur’an - Lesson One (by Hadhrat Moulana Bilal Patel sahib). To order your copy, send an email to alzahra@the-deen.co.uk

As a young boy, ‘Abbaas, one of the sons of Haaroon Rasheed liked to talk and listen to good religious people. He would visit graveyards frequently and learn lessons from the outcome of people. He cared nothing for the way he dressed.

Once, when his father was talking with his ministers and officers, the boy came up to them wearing only two pieces of cloth, one round his waist and the other on his head. The men looked at him. They did not like to see a prince dressed this way. They thought it was not right for a king’s son to dress in such a poor manner. “This boy is very bad, he upsets his father. He should dress properly so that the king may be proud of him when other kings come to see him”, they said. When the king asked his son to dress in rich clothes the boy did not answer but decided to show them a miracle, something he was able to do because of his intense love for Allah. He looked around and seeing a bird a long way off, he called it to his side. The bird flew onto the child’s hand. He then told the bird to fly away and it did so.

Having shown everyone what he was able to do because he loved Allah more than anything else, he turned to his father and told him that he wore shabby clothes because, if he loved Allah, such earthly things were not important and that he was sad because his father seemed to love the world more than Allah.

Soon, the boy knew it was time to leave his father’s court and serve Allah Alone. He took with him a copy of the glorious Qur’aan and a precious ring, which his mother gave him to make use of if he ever needed any money.

When the prince reached Basrah, he worked as a labourer for one day in the week and took only enough money to last him a week. At this time, Aboo ‘Amar Basri (a learned man and a mystic of repute) was looking for a builder to mend a wall which had fallen down. Suddenly, he saw a handsome youth busy reciting words from the glorious Qur’aan. He asked the boy if he would do the job. The boy said, “I will do the job but I want only a small sum of money to last a week and I must stop working at the times of Salaah”. Aboo ‘Amar agreed to this and the youth started to work. By the end of the day Aboo ‘Amar noticed that the boy had done the work of ten men. He paid him his wages (minimal, as requested by the boy). To his surprise, the boy did not come the next day. As he was so pleased with his work, Aboo ‘Amar set out to look for him but could not find him until the next week at the same time and in the same place that he had seen him before. The boy again asked for the same small sum of money and time off for Salaah, and carried on building the wall.

At the end of the day, Aboo ‘Amar gave the boy more money than he had asked for, but the boy would not take more than what would last him a week. Aboo ‘Amar waited until the next week for the youth to come for work. He did not come and was nowhere to be found. Aboo ‘Amar looked all over for him. He told his story in the following words: “I asked all and sundry. At last a man told me that the boy had been ill and lay unconscious in the forest. I paid a man to take me to him. When I reached the place, the boy was lying on the ground, resting his head on a stone. I spoke to him but he did not answer. I greeted him again and this time he opened his eyes. He recognised me at once. I lifted his head and put it in my lap. He raised his head and spoke some verses reminding everyone about death and warned against people who were greedy for worldly goods. He asked me to bathe him and bury him in one of his garments, to give the other piece of cloth and his wudhoo cup to the man who would dig his grave, to take the glorious Qur’aan and the ring to Haaroon Rasheed personally and to tell him, ‘These are your things. They belonged to your son. Make sure you do as Allah wishes.’ with that, the boy died. Only then did I realise that the boy was the prince. I buried him there as he had asked and took the ring to the King in Baghdad. I stood on a high mound near the palace and saw a troop of horsemen riding out from the palace. Nine more battalions followed. The king himself rode with the tenth troop. When I saw him, I shouted at the top of my voice. The king stopped and I showed him the things that his son had left. He recognised them and so I was able to tell him all I could about his son. Tears rolled down his cheeks as I spoke. He ordered one of his guards to look after me until he returned from his royal visit. When I saw the king again he was very sad indeed. He asked me how I came to know his son. He was very shocked to hear that his son, a prince, should wish to work as a labourer and for enough money to last him only a week. I said that I had not known that he was the king’s son, and a Sayyid, the descendant of the Prophet Muhammad salllahu’alayhiwasallam.

The king asked me if I had bathed his son with my own hands. I told him that I had and he took my hands and pressed them to his heart as he said some couplets, which showed his great sadness. He also visited the grave and recited more couplets, which told of the fact that death must come to everyone.”

Later, Aboo ‘Amar Basri dreamt of the departed soul of this boy which told him of his great joy in Paradise where he found happiness beyond the realms of human thought or knowledge.

Concept of love in Islam

In Islam, love is first for Allah, occupying the heart and conscience in such a way that it overwhelms everything else. It was reported from a sage: “I never saw a thing but I saw Allah before it, after it, and along with it.” The Glorious Qur’an says: “The believers are stauncher in (their) love for Allah.” (2:165)

Second, the faithful harbour an intense love for Nabi Muhammad (Sallallahu Alayhi Waalihi Wa Salam). This love in manifested by an desire to follow and imitate his example. The Glorious Qur’an says: “Say (O’ Our Nabi) If ye do love Allah, then follow me, Allah will love you and forgive you your sins; Verily, Allah is Forgiving, Merciful.” (3:31)

Third, Islam advocates brotherly love in faith. Human beings can live in blessing and kindness so long as they love each other, show trust-worthiness, and behave according to truth and fairness. This brotherly love in faith also establishes good relations in society when it is done with sincerity and affection. In short, heartfelt love is simply sharing Islam. It is reported that a person was sitting beside Nabi Muhammad (Sallallahu Alayhi Waalihi Wa Salam) when his friend happened to passed by. This man told Nabi Muhammad (Sallallahu Alayhi Waalihi Wasallam): “I love that man for the sake of Allah.” Nabi Muhammad (Sallallahu Alayhi Waalihi Wa Salam) asked him if he had told his friend that, and the man answered in the negative. The man stood up, stopped his friend, and told him, “I love you for the sake of Allah.” His friend replied: “I love you the way you love for His sake.” It is reported that Allah loves that His servant salute one another clearly and openly.

This is the love in Islam. No words can define it. It’s something so enigmatic, that only Allah could design it and He alone comprehends it. Wonder of wonders, it is beyond man’s conception. Only in Allah can love find true perfection, for love is enduring, patient and kind. It judges all things with the heart, not the mind. Love can transform the most commonplace into beauty and splendor and sweetness and grace. Love is unselfish, giving more than it takes, being unconditional and unhampered by environment. Love never forsakes, it’s faithful and trusting, truthful. It is guileless and honest and never deceiving. Love is Allah’s Divine Gift.

Comparison to love of the world

On the other hand, there is the love of the world. Love of the world leads to a stage where a person can not see anything but the world before it, after it, and along with it. Every thought and action is for some worldly gain. Such a person cannot devote himself to pious deeds for more than a few days. It is reported that this world is like sea water. The more one drinks of it, the more one gets thirsty.

If this self-love is reinforced, it becomes more intense, exceeds the limit of expediency, and consequently turns into egoism and selfishness; producing great evil, polluting the person with many vices which leads to the violation of the rights of others, and promoting anti-human deeds. The only love between a man and a woman that achieves fruition is that between a husband and a wife. The love and compassion between a husband and a wife is a gift from Allah, and a loving wife finds happiness in obeying her husband.

In our world, there can be no value in anything that does not earn Allah ’s good pleasure. Therefore, it is incumbent upon us to confine our efforts to seeking the next world, for this world has no value to us. We ask the Mighty Lord to purify our hearts, and to brighten us with faith - Ameen.

Mawlana Khalid Dhorat

(1248AH – 1297AH) (1852AD – 1901AD)

Hadhrat Maulana’s background and education
Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi) was born in 1248 AH (1852 AD) and passed away at a young age of 49 in 1297 AH (1901 AD). The name of Maulana Qasim Nanotwi (Rahmatullah Alayhi) seems older than his life due to his prominence. In reality, this is barakah that Allah Ta’ala had granted him in his life.

Hadhrat Maulana Qasim Nanotwi’s title was Hujjatul Islam (the proof of Islam). Generally this title is given to such a person who has such great qualities that if such a person was a Muslim and practiced upon Islam, this itself is a proof that Islam is the true religion. Hadhrat Maulana Qasim Nanotwi’s ancestral background reaches up to Abu Bakr Siddique (Radiyallahu anhu). Therefore, he is known as Siddiqi.

Hadhrat Maulana acquired his knowledge at a very young age and he was known to be very brilliant. He traveled to Delhi with Hadhrat Maulana Mamlook Ali Sahib (Rahmatullah Alayhi) who was a very great Alim of that time. Previously we discussed that Haji Imdadullah Muhajir Makki Sahib (Rahmatullah Alayhi) also benefited from Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi).

Maulana Qasim Nanotwi (Rahmatullah Alayhi) acquired his education in all fields Sarf, Nahwa, Tafseer, etc. from Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi) but acquired Hadith from Shah Abdul Ghani Muhaddith Delwi (Rahmatullah Alayhi). Maulana Rashid Ahmad Gangohi (Rahmatullah Alayhi) was with him in acquiring Hadith from Shah Abdul Ghani (Rahmatullah Alayhi).

Some dreams of Hadhrat Maulana
Maulana Qasim Nanotwi (Rahmatullah Alayhi) used to see many pious dreams. Once he saw a dream that he was sitting on top of the Kabah Shareef and many streams were flowing from his hands to many parts of the world. He related this dream to his Ustadh Hadhrat Maulana Mamlook Ali (Rahmatullah Alayhi) who interpreted the dream that the world will benefit from the knowledge of Maulana Qasim Nanotwi (Rahmatullah Alayhi).

Hadhrat Maulana founded Darul Uloom Deoband and the branches of Darul Uloom Deoband are spread throughout the different parts of the world. Once he also saw a dream that he was sitting above the Kabah Shareef and facing towards Baghdad. There was a stream flowing from there, which touched his feet. The dream was interpreted that the Hanafi Madhhab would spread through Maulana Qasim Nanotwi (Rahmatullah Alayhi). Imam Abu Hanifa (Rahmatullah Alayhi) was from Baghdad and the Hanafi Madhhab was established from there.

Hadhrat Maulana’s knowledge
Hadhrat Maulana Qasim Nanotwi (Rahmatullah Alayhi) had taken bay ‘at on the hands of Hadhrat Haji Imdadullah Muhajir Makki (Rahmatullah Alayhi). Hadhrat Maulana Qasim Nanotwi’s Uloom was very deep. Maulana Yaqub Nanotwi (Rahmatullah Alayhi) who was the first Ustadh of Darul Uloom Deoband and a great Muhaddith said that he read Aab-e-Hayat of Maulana Qasim Nanotwi (Rahmatullah Alayhi) six times and has understood some of it.

One can imagine what depth of Uloom and what insight was in that kitab. Hadhrat Maulana Ashraf Ali Thanwi (Rahmatullah Alayhi) says that Maulana Qasim Nanotwi (Rahmatullah Alayhi) wrote such kitabs that if his name was not written on those kitabs, and if it was translated into Arabic then the Arab Ulama would have thought that Imam Razi (Rahmatullah Alayhi) or Imam Ghazali (Rahmatullah Alayhi) wrote those kitabs.

Imam Razi and Imam Ghazali (Rahmatullah Alayhi) were great thinkers and philosophers of their times. Maulana Ashraf Ali Thanwi’s depth of Uloom is also well known. He says, “I read the books of Maulana Qasim Nanotwi RA and I don’t understand them.” He says, “Somebody has to put a lot of pressure on one’s mind to understand some of what Maulana Qasim meant but I didn’t have the habit to put pressure on my mind to understand it. So I consoled myself by saying that there are other simple kitabs and I acquired my knowledge from there.”

Hadhrat Maulana Qasim (Rahmatullah Alayhi) used to work in the library of Hadhrat Maulana Ahmad Ali Saharanpuri (Rahmatullah Alayhi) and make tasheeh (correction) of kitabs. He always had this inclination towards kitabs and anything to do with academics. Hadhrat Maulana memorized the Quran late in life in two Ramadhans. Effectively in two months. In the following Ramadhan he would perform one and a quarter juz and the listener would think that he is an old Hafiz.

Debating skills of Hadhrat Maulana
Maulana Qasim Nanotwi (Rahmatullah Alayhi) was a great debater and very witty. The British sent many Christian missionaries to India to propagate Christianity. They were proud that they have sent the world’s best missionaries to India to propagate Christianity. One person arranged a debate and called all the Ulama. He also called Maulana Qasim Nanotwi (Rahmatullah Alayhi). The Hindus were also invited but they did not participate because this was a debate between the Islam and Christianity. They were there as observers.

Maulana Qasim Nanotwi (Rahmatullah Alayhi) presented such a powerful speech in substantiation of Islam against Christianity that the Christian Missionaries who were regarded to be world-renowned missionaries were severely defeated. They stated that they have gone to so many debates and conferences and they haven’t heard the like of Maulana Qasim Nanotwi (Rahmatullah Alayhi). Some Hindu pundits also started debates with Muslims. They felt that if Christian missionaries can debate with the Muslims then we too could debate with Muslims. One pundit arranged a debate. When this pundit heard that Maulana Qasim Nanotwi was going to address this debate, he fled.

Humility of Hadhrat Maulana
Hadhrat Maulana was very simple. If someone were to look at him they would have thought that he was a villager. The British were also misled because of Maulana’s simplicity. When a warrant of arrest was issued by the British against Hadhrat Maulana, they were looking for a person who would be well dressed. They saw a person with simple clothing and thought that he was a villager.

Maulana wouldn’t make imaamat and he always preferred to be a muqtadi and follow the Imam. He also wouldn’t even give talks, but because of the need of the time he used to go and join the debates. He was so humble that once he said, “I am disgraced among the Sufis.” My understanding of this is, what a Sufi is supposed to be, he stated, “I did not live up to the expectation of the Sufis, or to the expectations of the people about the Sufis.” He also mentioned, “I have a stain of being a Molvi on myself.” He further mentions, “Had it not been for the stain of being a Molvi, even the sand wouldn’t have known of Qasim Nanotwi.”

When there is a fruit tree and the branch is laden with fruits then it goes more down. When a branch is laden with fruits and because of the heaviness of the fruits, the branch also lowers itself. If Hadhrat Maulana perceived some pride in some student then he would make that particular student pick somebody else’s shoes to make the student’s Islah. But at the same time if he saw humbleness in any student, then Hadhrat Maulana Qasim Nanotwi himself would pick up the shoes of that particular student. Who would do that today?

Demise of Hadhrat Maulana
Hadhrat Maulana passed away in Deoband at the young age of 49. May Allah Ta’ala put Noor in the Qabr of Maulana Qasim Nanotwi (Rahmatullah Alayhi) and may Allah Ta’ala give us the benefit and roohaaniyat of Maulana Qasim Nanotwi (Rahmatullah Alayhi) and grant him a great reward for establishing Darul Uloom Deoband and spreading Uloom in the different parts of the world. (Ameen)

Al Mahmood with Mufti Ebrahim Desai (db) is an authentic resource on Tasawwuf, with articles by authentic scholars who embody the true spirit of Tazkiyah. It is named it after Mufti Mahmood-ul-Hasan Gangohi (rah), one of the most prominent khalifahs [spiritual representatives] of Shaykh-ul-Hadith Maulana Zakariyah Kandhalwi (rah). Mufti Ebrahim Desai (db), the khalifah of Mufti Mahmood-ul-Hasan Gangohi (rah) has founded this website in an effort to disseminate the authentic teachings of Tasawwuf as it was handed down from our pious predecessors.

This is a good question and there is a beautiful answer! Allaah has commanded us with every action that is good for us and prohibited us from performing every action that is bad for us. Allaah orders the Muslim woman to wear the hijaab when she steps out of the security of her home or when in the presence of strange men. So to wear the hijaab is a source of great good for you - the Muslim woman - for many reasons. Among them:

1. You please Allaah. You are obeying the commands of your Lord when you wear the hijaab and you can expect great rewards in return.

2. It is Allaah’s protection of your natural beauty. You are too precious to be “on display” for each man to see.

3. It is Allaah’s preservation of your chastity.

4. Allaah purifies your heart and mind through the hijaab.

5. Allaah beautifies your inner and outer countenance with hijaab. Outwardly your hijaab reflects innocence, purity, modesty, shyness, serenity, contentment and obedience to your Lord. Inwardly you cultivate the same.

6. Allaah defines your femininity through the hijaab. You are a woman who respects her womanhood. Allaah wants you to be respected by others, and for you to respect yourself.

7. Allaah raises your dignity through the hijaab. When a strange man looks at you, he respects you because he sees that you respect yourself.

8. Allaah protects your honour 100% through your hijaab. Men do not gaze at you in a sensual way, they do not approach you in a sensual way, and neither do they speak to you in a sensual way. Rather, a man holds you in high esteem and that is just by one glance at you!

9. Allaah gives you nobility through the hijaab. You are noble not degraded because you covered not naked.

10. Allaah demonstrates your equality as a Muslim woman through the hijaab. Your Lord bestows upon you equal worth as your male counterpart, and gives you a host of beautiful rights and liberties. You express your acceptance of these unique rights by putting on the hijaab.

11. Allaah defines your role as a Muslim woman through the hijaab. You are a someone with important duties. You are a reflection of a woman of action not idle pursuits. You display your sense of direction and purpose through your hijaab. You are someone that people take seriously.

12. Allaah expresses your independence through the hijaab. You are stating clearly that you are an obedient servant of the Greatest Master. You will obey no one else and follow no other way. You are not a slave to any man, nor a slave to any nation. You are free and independent from all man-made systems.

13. Allaah gives you the freedom of movement and expression through the hijaab. You are able to move about and communicate without fear of harassment. Your hijaab gives you a unique confidence.

14. Allaah wants others to treat you - a Muslim woman - with kindness. And the hijaab brings about the best treatment of men towards you.

15. Allaah wants your beauty to be preserved and saved for just one man to enjoy - your husband.

16. Allaah helps you to enjoy a successful marriage through wearing hijaab. Because you reserve your beauty for one man alone, your husband’s love for you increases, he cherishes you more, he respects you more and he honours you more. So your hijaab contributes to a successful and lasting marriage relationship.

17. Allaah brings about peace and stability in the society through the hijaab! Yes this is true! Men do not cause corruption by forming illegal relationships because you - the Muslim woman - calm their passions. When a man looks at you, he feels at ease, not tempted to fornicate.

So a Muslim woman in hijaab is dignified, not dishonoured, noble, not degraded, liberated, not subjugated, purified, not sullied, independent, not a slave, protected, not exposed, respected, not laughed at, confident, not insecure, obedient, not a sinner, a guarded pearl, not a prostitute.

Dear Muslim sister! Come towards the gates of Paradise with us! Fulfill your duties towards Allaah, put on your adornment - put on your hijaab, and race towards Jannah (Paradise) by doing all good actions. You should agree by now that wearing hijaab is extremely beneficial - it must be - because Allaah only commands what is good. and believe me dear sister, it is good to obey the commands of your Lord.

“Their reward is with their Lord: Gardens of Eden underneath which rivers flow wherein they will dwell for ever; Allaah is pleased with them, and they are pleased with Him; this is (in store) for whoever fears his Lord.” [Sooratul-Bayyinah 98:8]

By Mufti Ebrahim Desai

Question:
Recently our Madrasah held an annual jalsah. One of the items was a fashion show. Two of the muallimahs (female teachers) and a Maulana who happens to be the Imaam of the Musjid and the principal of the Madrasah opposed this item, arguing that the Madrasah is a place where Islamic knowledge is being imparted. It cannot, therefore, allows such a show.

Another Maulana who is a trustee of the Musjid said that the fashion show was Shariah compliant. A row ensued between the two parties, and the Imaam of the Musjid was compelled to apologise from the mimbar after the Jumuah lecture. Then the trustee Maulana spoke and justified his action by belittling the Imaam of the Musjid.

The next day the jalsah was held and the fashion show took place. Among the girls were baaligh ones. They modeled Eastern outfits- Shararas, Gararas and Punjabis. The girls had make-up and their hair was hanging loose, and uncovered.
Although men were not allowed to view the fashion show, they could hear the description given of the clothing these girls were modeling. A wedding gown was also modeled. Various Hadiths were quoted to justify the fashion show. One was from Bukhaari Shareef which states that Hadhrat Aishah (radhiyallahu anha) loaned a beautiful dress to someone to wear on her wedding day since one has to look the best on one’s wedding day. Qur’aanic aayats were also recited to support the fashion show. Another proof was that a woman can dress up in front of her mahrams and ladies.

Is this all acceptable in the Shariah? This event has caused our community to split unto two. The female teachers have resigned. Please comment and advise us on this issue.

Answer:
We can lament with certitude that on the Friday which followed this evil and haraam fashion parade of Jaahiliyyah, when the Malaaikah presented the deeds of the Ummah to Rasulullah (sallallahu alayhi wasallam). Most assuredly, Nabi-e-Kareem in Aalam-e-Barzakh must be viewing with total revulsion the evil which learned people are in this day perpetrating in the name of the very Qur’aan and Sunnah which Rasulullah (sallallahu alayhi wasallam) delivered and taught to destroy kufr and all vestiges of immorality and Jahiliyyah which applies to the Haraam modeling show or fashion parade.

No Muslim requires knowledge to understand the evil and prohibition of this fashion show. It is absolutely revolting that Qur’aanic aayat and Ahaadith were presented in substantiation of a haraam fashion show in which baalighah girls were so callously misused to parade their haya for the haraam pleasure of the audience. The all women audience makes absolutely no difference. The exhibition of Jaahiliyyah remains haraam. The list if evils of the haraam fashion parade by Muslim girls under the aegis of a Madarasah and organized by the Ulama citing Qur’aan and Hadith in Substantiation, is formidable:

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  *There is no Qur’aanic verse nor any Hadith from which substantiation could be drawn for this haraam fashion show. The Qur’aan and Hadith instruct hayaa, purdah, concealment and self-denial. The Qur’aan and Hadith can never support a fashion show which is an immoral pratice of the kuffaar. In the fourteen centuries of Islam’s history, was there ever a dress fashion show or a modeling show where girls paraded and exhibited themselves? Ignorant Muslims too cannot accept the baseless claims made by the trustee Maulana Saheb.*Hadhrat Aishah (radhiyallahu anha) did not lend any of her dresses out. She, however, had borrowed the dress of her sister Hadhrat Asmaa (radhiyallahu anha) to put on. But does the Hadith say that she went to a model show or fashion show to put herself and her sister’s dress on exhibition?
  It is too ridiculous to cite this Hadith in support of a fashion show. What relationship is there between a person borrowing a dress and a fashion parade where young girls strut around like prostitutes advertising their charms? Did Hadhrat Aishah (radhiyallahu anha) make an exhibition of herself with the dress? What was the purpose of having borrowed the dress from her sister?
  She never paraded in front of other women showing off the dress. In the tafseer of the Hadith it is mentioned very clearly that she had borrowed the dress to adorn herself for Rasulullah (sallallahu alayhi wasallam), her husband. Does the Maulana Saheb not understand the difference between a wife adorning herself for her husband and women putting themselves up for show and exhibition to other people? It is an absolute absurdity to cite the dress-hadith in support of the haraam fashion parade.*Looking the best on one’s wedding day”? What does this mean? For whom should the bride ‘look her best’? Definitely not for the public even if the public consist of only women. She has to appear in her best form for her husband, not for others. Further, what relevance does this have with the Haraam fashion parade? Was any of the girls or the particular girl modeling the wedding gown getting married at the fashion show? Was that her wedding day? For whom did she elect to look her best on the fashion show day? What has the wedding day to do with the fashion show day? This argument is palpably stupid.*It is not an issue of women being allowed to dress up in front of their maharams the ladies. In fact, a women, especially a young girl, should appear hayaa (shame) in front of even her mahram males. She should not make an exhibition of herself in front of even her mahram males. She should be dressed simply and modestly in front of all people, her mahram males and ladies included. Islam does not exhort her to appear gaudily dressed in front of ladies or her mahram males, especially in immoral outfits such as Punjabis, Shararas, Gararas and Haraamas. Futhermore, the fashion show was not in private setting in a home where a girl appears in front of her uncles and grandfather. In fact, the Fuqaha have said that girls should not appear with total freedom in front of even their paternal uncles. They should exercise caution with even uncles.
  There is not vestige of merit in the nonsensical argument tendered in substantiation of the Haraam fashion parade. Undoubtedly, it was a major sin. It was an act of shaitaan and an exhibition of riya and zina.
  The Imam of the Masjid who had apologized for his opposition, has rendered Islam a disservice. His apology has confused the minds of ignorant people. He has betrayed Islam for fear of possibly losing his job. He should understand that only Allah Ta’ala is the Raaziq, not the trustees who have employed him. The teachers who resigned are to be complimented for the firm stand and their dissociation from Haraam.
  The split in the community is a healthy sign to be welcomed. At least there are some people in the community who do not accept baatil and haraam even if a Maulana condones it with aayats and ahadith. As long as there are such people who take a firm stand against haraam and baatil, it is hoped that the universal Athaab of Allah Ta’ala will not overtake the whole community.
  We are living in an age in which the insanity of total emulation (tashabuh) of the kuffaar has left Muslims wallowing in mental torpidity, unable to distinguish right from left, and incapable of differentiating between vice and virtue, Halaal and Haraam. When an ‘Imam’ of a Musjid professes to be a gay, and a so-called Islamic radio rushes to offer tacit support to this vile cause of sodomy by disseminating over the air the homosexual viewpoint calling for ‘tolerance’, and when Maulanas cite Qur’aan and Ahadith falsely in a morbid bid to accord Shar’I sanction to an exhibition of Jaahiliyya, then there can be no difficulty in comprehending the moribund condition of the Imaan of the Ummah. Only Allah Ta’ala can save this Ummah from its head long plunge in the pit of abysmal gloom and ruin.

1. The very concept of a fashion show is immoral in the Shariah. Islam teaches its womenfolk to conceal themselves, not expose and express themselves. It is utterly contemptible to parade girls in this kaafir fashion. The Shariah commands them to perform their Salaat in the most concealed corner of their homes. By what stretch of imagination and Islamic Intelligance can it ever be clamied that putting up baalighah and muraahiqah girls to publicly model dresses, and that too haraam dresses of pride and show? Rasulullah (sallallahu alayhi wasallam) said: “Whoever dons garments of pride in this world, will be clad with garments of disgrace (i.e. of the fire) in Qiyaamah.”

2. Men listening to the description of the dresses which girls modeled. This is zina of the ears. It incites lust in the diseased hearts of men. And, only men with diseased hearts will venture into proximity of such a mal-oon and madghudh haraam modeling parade.

3. Allowing the girls to parade bare-headed with their hair all loose, and painted up like gay coons with haraam cosmetics, aggravates the evil. It was indeed utterly shameless for the organizers and the girls to have appeared in public (even if only in front of women) with their heads uncovered. They have to cover their heads for even Allah Ta’ala when performing Salaat. The natural haya of a Mu’minah dictates that she keep her head covered out of shame for even Allah Azza Wa Jal. Rasulullah (sallallahu alayhi wasallam) said that the Malaaikah of Rahmat do not frequent a home in which the womenfolk wander around bare-headed. This applies even if there are no ghair mahaareem in the house. It is not permissible for a Muslim man or woman to strut around naked even in solitude in the house where there is not a soul present. The Fiqhi (juridical) arguments relative to satr are unrelated to Murawwat (Islamic-Sunnah culture) which is an extremely lofty concept. Haya is such a lofty and noble attribute of Imaan that Imaam Abu Hanifah (rahmatullah alayh) would not bare his head even when alone in his room. It is simply not Islamic-not Sunnah culture for women to strut about with out head-covering even at home. What judgement should be passed about girls parading with evil garb and bare heads in a show of riya?

4. The Qur’aan Majeed commands: “And remain resolutely inside your homes, and do not make a display of yourselves like the exhibition of Jahiliyyah.” The fashion parade in which girls projected and displayed themselves to all the sundry, was undoubtedly an exhibition of Jaahiliyah. In addition to this harram modeling, they were encouraged and dragged out of their homes by Deeni personnel to publicly auction themselves and put up their ‘charms’ for show and humiliation. They were taught and instructed in the art of riya-to showoff un-Islamic garment. They were ordered by their seniors to display themselves to the public with garments of riya whereas the entire thrust of Islam’s concept of Hijaab is on maximum female concealment. Rasulullah (sallallhu alayhi wasallam)said that when a woman emerges from her home, shaitaan lays in ambush for her.
The modeling show was in total conflict and negation of the Islamic concept of Hijaab with its emphasis on female concealment. This evil fashion parade is in violent conflict with the whole corpus of Akhlaaq-e-Hameedah (The Beautiful attributes of excellence).

5. Riya or show. Riya, undoubtedly was the prime attitude prevailing in the minds of the girls when they were modeling and showing off the Haraam shararas, gararas haraamas and Punjabi dresses. Such dresses are never permissible for Muslim women who believe in Allah and the day of Qiyaamah. Show, parading, fashioning and modeling are all elements of riya and lewdness. These are acts of the kuffaar. Fashion shows are integral constitution of the kuffaar, more specifically western, idea of pleasure and recreation.

6. Modelling the weddindg dress was an aggravated factor of evil. What must have been going through the mind of the young girl when she donned the wedding dress projecting herself as a married woman. A wedding dress has no place in Muslim society. It is a customary practice of non-Muslims. Muslims society is a society of the Sunnah, not a society which has enslaved itself to the norms and styles of Westernism. A wedding is associated with a relationship in the making with a male. The young girl was schooled in the idea of zina of the mind. She was simulating a relationship with some imaginary man. Her seniors are guilty of having polluted her mind and heart.
The response to the fallacious arguments presented in support of this haraam modeling parade as follows:

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Mujlisul Ulama of South Africa

P.O. Box 3395

Port Elizabeth, 6056

South Africa

Source: Mujlisul Ulama of South Africa Resources

Hajj Companion (Booklet) from Quran Sciences