النص المفهرس

wal Jama'ah that Rasulullah Sallallahu Alayhi wa Sallam and all
the Ambiya Alayhimus Salam are alive in their graves and they
perform Salah as well.
Hearing of Nabi Sallallahu Alayhi wa Sallam
If anyone recites Durood at the blessed grave of Rasulullah
Sallallahu Alayhi wa Sallam, then Rasulullah Sallallahu Alayhi wa
Sallam hears it himself. He who reads Durood from afar, the
Durood is conveyed to him.
Seal of Prophethood
Hadhrat Muhammad Sallallahu Alayhi wa Sallam is the
final Nabi and Rasool of Allah. His Shari-at and Book have
abrogated all previous Shariahs and Books. There will never be a
Nabi after Rasulullah Sallallahu Alayhi wa Sallam. Any wretched
individual who claims a form of Prophethood after Rasulullah
Sallallahu Alayhi wa Sallam is a Kafir and out of the fold of Islam.
The belief of the finality of Rasulullah's Sallallahu Alayhi wa
Sallam Prophethood is so fundamental and essential that Imam
A'zam Abu Hanifa (RA) has stated, "Whoever asks a claimant of
prophethood for proof of his claim then he also becomes a Kafir,
for Rasulullah Sallallahu Alayhi wa Sallam has stated, 'There is no
Nabi after me."" (Manaaqib Imam A'zam lil Bazdawi)
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Descent of Hadhrat Esa Alayhis Salam
Allah Ta'ala lifted Hadhrat Esa Alayhis Salam, who was
born without a father, to the heavens in his life. When Qiyamah
draws near, he will descend on the Minaret of the Jami Masjid of
Damascus. He will follow Hadhrat Imam Mahdi Radhiyallahu
Anhu in the Asr Salah and will live for another forty or forty-five
years. He will establish the Khilafat19 and will abolish the Jizya20.
He will kill the Jews and Dajjaal and will break the Cross, i.e. he
will negate the Christian belief of Trinity. In this period, he will
marry and have children as well. He will come to the grave of
Rasulullah Sallallahu Alayhi wa Sallam and make Salam and
Rasulullah Sallallahu Alayhi wa Sallam will reply to his Salam. At
the end of his life, he will pass away in Madinah and will be
buried with Rasulullah Sallallahu Alayhi wa Sallam in the Blessed
Rawdha 21
19 Khilaafat = Islamic system of governance.
20 Jizya = Tax paid by non-Muslims living in a Muslim country
21 Rawdha = The august burial chambers of Rasulullah Sallallahu Alayhi wa Sallam
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Qiyamat
1. Definition of Qiyamat
Dunya22 is the world of deeds and Aakhirah23 is the world
of recompense. In Dunya, a person performs deeds in accordance
to his capacity and in the Aakhirah, Allah will compensate in
accordance to His status. The world of recompense is called
Qiyamat. After belief in the oneness of Allah and the
Prophethood of Rasulullah Sallallahu Alayhi wa Sallam, the most
important belief is to believe in the occurrence of Qiyamat.
Rejecting its occurrence will expel a person from the fold of
Islam. The purpose of Qiyamat is for Allah Ta'ala to dispense
justice to his slaves, i.e. those who were obedient to Him in
Dunya will be blessed with rewards, and those who were
disobedient will be punished.
2. Death
When the appointed time, at the end of a person's life,
arrives and the soul is removed by the command of Allah, as is
the case with normal humans, or the 'heart is collected', as is the
case with the leader of the Ambiya Sallallahu Alayhi wa Sallam,
then this is death. The time for deeds ends with death, i.e. deeds
that earn reward or incur punishment.
22 Dunya = The present life
23 Aakhirah = The hereafter
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3. Types of Qiyamat
Qiyamat has two types:
1. Minor Qiyamat
2. Major Qiyamat
Minor Qiyamat
The period between death and resurrection is called the
"Minor Qiyamat". It is also called "Nafkhe Ula" (the first blowing)
or "Nafkhe Imaatat" (the blowing of death).
Major Qiyamat
The period between resurrection and the entrance to
Jannah or Jahannam is called the "Major Qiyamat".
4. Qabr (The Grave)
The place where a person's body or the parts of his body
are laid to rest is called the "Qabr". The life of the Qabr is also
called "Aa-lame Barzakh". Since the happenings that occur there
are hidden behind a veil, it is called "Barzakh" 24.
24 The literal meaning of Barzakh is a partition, a barrier or a dividing space.
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5. The return of the soul and the Interrogation
The soul is returned to the deceased for the Interrogation
of the grave to take place. Munkar and Nakeer25 will ask the
deceased three questions: Who is your Rabb? Who is your Nabi?
What is your religion?
If the deceased is a Mu'min, he will answer all three
correctly, saying, "My Rabb is Allah, my Nabi is Muhammad
Sallallahu Alayhi wa Sallam and my Deen is Islam."
An announcer will then call out, "Lay for him a bedding of
Jannah, clothe him in the garments of Jannah and open for him a
portal from Jannah." The portal will be opened from which the
fragrance of Jannah will reach him. His grave will then be
widened for as far as the eye can see.
If the deceased is a Kafir, then these questions will also be
put to him. He will reply, "Woe to me, I do not know."
An announcer will call out, "Lay for him a bedding of fire,
clothe him in garments of fire, and open for him a portal from
Jahannam." From that portal, the heat and scorching wind of
Jahannam will enter. His grave will then contract until his ribs
mesh into each other.
25 Munkar and Nakeer are the angels charged with the Interrogation of the grave
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6. Qiyamat and resurrection
On the tenth of Muharram, the day of Friday, Qiyamat will
occur upon Hadhrat Israfeel's blowing of the Soor26. Every living
being will die from the sound of the Soor and system of the
universe will be destroyed. After forty years, Hadhrat Israfeel will
again blow the Soor and all creation will be returned to life and
gathered on the Plains of Resurrection. Every person from the
first to the last will be gathered in presence of Allah. The Day of
Qiyamah will be fifty thousand years long. The sinners will be
drenched in perspiration to the extent of their sins. The Wrath of
Allah, Rabb of Honour will be manifest. Accountability and
Reckoning will not yet commence. The heat and thirst will be
beyond endurance. Mankind will converge on Hadhrat Adam
Alayhis Salam begging him to beseech Allah Ta'ala to begin the
Reckoning. He will send them to Hadhrat Nooh Alayhis Salam.
Hadhrat Nooh Alayhis Salam will send them to Hadhrat Ibrahim
Alayhis Salam. Hadhrat Ibrahim Alayhis Salam will send them to
Hadhrat Moosa Alayhis Salam. Hadhrat Moosa Alayhis Salam will
send them to Hadhrat Esa Alayhis Salam. Hadhrat Esa Alayhis
Salam will send the creation to the presence of Rasulullah
Sallallahu Alayhi wa Sallam. Rasulullah Sallallahu Alayhi wa
Sallam will then fall in to Sajdah. His intercession will be accepted
and the Reckoning will commence.
26 Soor = the divinely created Horn or Bugle; the sound of which will shatter the
heavens and earth.
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7. The Reckoning
Every person will be given his or her Book of Deeds. The
righteous will be given their Book in the right hand while the
sinners will receive it in the left hand. Receiving it in the right
hand is the sign of good fortune and success and receiving in the
left hand is the sign of misfortune and failure. When every person
has read his or her book, the Reckoning will commence. The
Ambiya Alayhimus Salam, Rasulullah Sallallahu Alayhi wa Sallam,
his Ummah, Kiraman Katibeen27, the limbs of the body and the
earth will all be witnesses. The deeds will be weighed. The person
whose good deeds are heavier will be successful and will enter
Jannah and the one whose evil deeds are heavier will fail and be
thrown into Jahannnam.
8. Pul Sirat28
Above Jahannnam lies a bridge which every person will
have to cross. The successful will cross it with the speed of
lightning. Others will cross it at slower speeds in accordance to
their deeds. Those destined for Jahannnam will from the bridge
into Jahannnam.
27 Kiraman Katibeen = the angels charged with recording of deeds.
28 Pul Sirat = Lit. The Straight Bridge
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9. Haudhe Kawthar29
From the treasures that Allah Ta'ala will bestow upon His
Nabi Sallallahu Alayhi wa Sallam is Kawthar, which Allah will
grant to Rasulullah Sallallahu Alayhi wa Sallam on the Plains of
Reckoning. Whoever will drink from its waters will never be
afflicted by thirst thereafter. Only those who stayed on the
original Deen will drink from it. Those who engaged in Bid'ah
practices will be deprived of its water.
10. Entrance to Jannah and entrance to Jahannam
Those Muslims whose good deeds are greater, some for
whom intercession is made and some, only due to Allah's grace
and favour, will enter Jannah. Some will enter without reckoning,
some after reckoning and others after suffering in Jahannam. The
disbelievers, polytheists, and hypocrites will remain in Jahannam
forever.
29
Haudhe Kawthar = The lake or reservoir of Kawthar. Kawthar is a river of Jannah
that Allah bestowed upon his Nabi Sallallahu Alayhi wa Sallam. The water of the
River Kawthar will flow in to the Haudh from where Rasulullah Sallallahu Alayhi wa
Sallam will give his Ummah to drink.
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Sahabah
Definition of a Sahabi
A "Sahabi" is that person who, in the state of Iman, spent
some time in the company of Rasulullah Sallallahu Alayhi wa
Sallam or Rasulullah Sallallahu Alayhi wa Sallam had seen him
while in the state of Iman, and subsequently passed away with
Iman.
The greatness of a Sahabi
After the Ambiya Alayhimus Salam, the Sahabah hold the
highest position among mankind, as they were the ones who
were first addressed by Wahi. Therefore, after the Sahabah, any
individual irrespective of their devotion, worship and piety will
never reach the rank of even the lowest Sahabi. As Hadhrat Abu
Saeed Khudri Radhiyallahu Anhu has reported that Rasulullah
Sallallahu Alayhi wa Sallam has stated, "Do not swear my
Sahabah, for if one of you had to spend gold equivalent to
Mount Uhud it would not reach one or even half a Mudd30 of
theirs."
30 Mudd = Unit of Volume approximately 775ml
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The Benchmark of Iman and Aa'mal
Allah Ta'ala has made the Sahabah the benchmark of Iman
and Aa'mal. Only that Iman and Aa'mal will be accepted that are
like the Sahabah's. Allah Ta'ala states, "If their Iman is like your
Iman (O Sahabah) then they have gained guidance." (Surah
Baqarah Verse 137)
Note: The comparison to the Iman of Sahabah is a
comparison of quantity, not quality. Meaning, on whatever the
Sahabah brought Iman, you must also bring Iman. The quality of
Iman that the Sahabah gained through their companionship of
Rasulullah Sallallahu Alayhi wa Sallam is impossible to achieve for
those who came after according to the Shariah.
In the same vein, Allah Ta'ala has stated, "The first to bring
Iman from the Muhajireen and Ansar and those who have
followed them in righteousness, Allah is pleased with them and
they are pleased with Him." (Surah Tawbah, Verse 100)
The Honourable Ahlul Bayt Radhiyallahu Anhum
Rasulullah's Sallallahu Alayhi wa Sallam pure wives, his
three sons: Qasim, Abdullah and Ibraheem Radhiyallahu Anhum,
his four daughters: Hadhrat Zainab, Hadhrat Ruqayyah, Hadhrat
Ummu Kulthoom and Hadhrat Fathimah Radhiyallahu Anhun, and
the children of his daughters are the Ahlul Bayt. Therefore, those
people who consider only Hadhrat Fathimah Radhiyallahu Anha
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to be of the Ahlul Bayt excluding the other children and wives
have committed a grave error.
Khilafat Rashidah31
The span of the Khilafat Rashidah lasted for thirty years
after Rasulullah Sallallahu Alayhi wa Sallam. It is also called
Khilafat Nubuwwat (The prophetic successorship). The prophecy
of these thirty was given in the following Hadith, "Khilafat
(successorship) will last for the thirty years in my Ummah."
(Tirmizi)
In these thirty years, four magnificent Sahabah were
appointed as Khalifas in succession:
Khalifah of the Muslims
Period of Khilafat
The first Khalifah, Sayyiduna Abu Bakr
Siddeeq Radhiyallahu Anhu
2 years, 3 months,
10 days
The second Khalifah, Sayyiduna Umar
Farooq Radhiyallahu Anhu
10 years, 5 months,
21 days
The third Khalifah, Sayyiduna Uthman
Ghani Radhiyallahu Anhu
12 years, 11 days
The fourth Khalifah, Sayyiduna Ali Al-
Murtadha Radhiyallahu Anhu
4 years, 9 months
31 Khilafat Rashidah = Lit. Rightly guided successorship
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These four eminent personalities are known as the
"Khulafa Rashideen" and are also called "Haq Chaar Yaar" (the
Four True Companions).
The Disputes amongst the Sahabah Radhiyallahu Anhum
The disputes that occurred amongst the Sahabah
Radhiyallahu Anhum like the Battle of the Camel and the Battle of
Siffeen are considered as disputes that had no malicious or evil
intent. The Sahabah that participated in these battles were not
driven by love of position or wealth, and we should believe them
free from giving in to lowly desires. These were the group whose
training was done at the hands of Rasulullah Sallallahu Alayhi wa
Sallam and it is, therefore, impossible for them to fall prey to
base desire. There is Ijma'32 that the greatest of this Ummah
were the Sahabah Radhiyallahu Anhum. The highest of the
highest non-Sahabi will never reach the rank of the lowest
Sahabi, yet despite this, they were still human. Therefore, in
accordance to human nature, the mistakes in judgement that
sometimes occurred, do not, in any way, negate their piety or
their trustworthiness.
32 Ijma' = Consensus of the Ummah, which ranks as the third source of Islamic Law
after the Quran and the Sunnah.
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The Position of the Ahlus Sunnah wal Jama'ah
For this reason, in regards to the disputes that occurred
amongst the Sahabah, our position is to remain silent and
whenever the Sahabah are mentioned, they are mentioned only
with good.
Once someone asked Imam Shafi'ee (RA) that what is the
reality of the dispute between Hadhrat Ali Radhiyallahu Anhu and
Hadhrat Aisha Radhiyallahu Anha? Who was right and who was
wrong? Imam Shafi'i (RA) responded, "When Allah Ta'ala has
protected our hands from involvement in that bloodshed, why
should we blacken our tongues in discussing the same?"
Criticism and the right to criticise
It is a principle that seniors may take juniors to task over
their actions but juniors do not have that right over their elders.
The senior of the Sahabah is Rasulullah Sallallahu Alayhi wa
Sallam and above Rasulullah Sallallahu Alayhi wa Sallam is Allah
Ta'ala. If anyone has the right to take the Sahabah to task, then it
is Rasulullah Sallallahu Alayhi wa Sallam or Allah Ta'ala. However,
from their side is the declaration of their eternal happiness with
the Sahabah. When this is the case, is there any scope for the
latter generation to challenge them. Challenging the Sahabah is
similar to spitting at the moon.
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Ijtihad and Taqleed
Definition of Ijtihad
Ijtihad refers to a special ability to derive rulings and
extract verdicts through which the Imam or Faqeeh fully
understands and comprehends the laws, dispensations, secrets,
and reasons of the Quran and Ahadith, which are beyond the
comprehension of the masses. Those who have this ability to
derive rulings are called "Mujtahids". Those who do not have this
ability and, therefore, follow the rulings of a Mujtahid, are called
"Muqallid".
Necessity of Ijtihad
The continuous changes in life constantly present new
situations and challenges that require Islamic rulings. The
solutions to these issues lie in the principles contained in the
Quran and Sunnah but are not expressly mentioned therein. It is
the work of the experts of the Quran and Sunnah to find these
solutions. Every country has an established and comprehensive
constitution and legal framework. When a new situation arises, it
is the duty of the highest legal authorities to delve into the
constitution and find the correct legal position to address that
issue. In a similar manner, the expert Mujtahid deeply ponders
over the Quran and Sunnah and finds the correct Islamic position
on new matters that arise. Due to this, the Ummah will never
become despondent of finding Islamic guidance in their lives.
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When is Ijtihad made?
1. When a ruling is Ghair Mansoos, i.e. it is not clearly
mentioned in the Quran or Sunnah, for e.g. taking an
injection while fasting, conducting a Nikah by phone,
buying shares in companies, taking out insurance, etc.,
then it is the duty of the Mujtahid to discover the correct
ruling in these matters and it is the duty of those who are
not Mujtahids to practice on the findings of the Mujtahid.
2. When a ruling is mentioned in the Quran or Sunnah but
there is another ruling mentioned which differs from it, i.e.
there are differing religious texts on the same issue. In
cases like this, it is the duty of the Mujtahid to determine
which ruling is the abrogator and which is the abrogated,
or which ruling is preferred, or to reconcile between the
rulings, so despite the difference in rulings, the ruling
applicable for practice is determined.
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3. For example, there are Ahadith which support Raf ul
Yadayn33, like, "Indeed, Rasulullah Sallallahu Alayhi wa
Sallam would raise his hands at every Takbeer." (Sunan
Ibn Majah) Differing with this are other Ahadith like,
Hadhrat Abdullah bin Mas'ood Radhiyallahu Anhu once
said, "Should I not perform with you the Salat performed
by Rasulullah Sallallahu Alayhi wa Sallam?" He then
performed Salah and only raised his hands once
(referring to the initial raising of hands at the start of the
Salah). (Sunan Nasai)
From these differing narrations, Imam A'zam Abu Hanifa
(RA) has determined the course of action based on the
conclusion that the practice of Raf'ul-Yadayn was the initial
practice in the early stages of Islam and the practice of not raising
the hands was the latter practice. The Muhadditheen and Fuqaha
have explained the principle that an initial practice is abrogated if
it later changes. For this reason, the practice of Raf'ul-Yadayn
that occurred in the early days of Islam is abrogated and the
practice of not raising the hands, due to being the latter practice,
is the abrogator.
4. When a single text holds a possibility of multiple meanings
but Rasulullah Sallallahu Alayhi wa Sallam did not qualify
33 Raf'ul Yadayn refers to the practice of raising the hands when moving through
some of the postures in Salah, like when moving from the standing position to Ruku
and Sajdah.
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any specific meaning, for e.g. "And divorced women
should remain by themselves for three Quroo'." (Surah
Baqarah, Verse 228)
This means that if a man divorces his wife then she should
remain in Iddat for Athree menstrual cycles. The word
"Quroo'" has the meaning of Haidh (menstrual cycle) and
the meaning Tuhr (the clean period between menses) as
well. Rasulullah Sallallahu Alayhi wa Sallam did not qualify
any of the meanings. Imam Abu Hanifa (RA) gave
preference to the meaning of Haidh (menses) based on
other evidences.
The responsibility of the masses
The responsibility of the masses is to attain sufficient
knowledge, practice on it, and acknowledge the virtue of the
Mujtahid Ulama by implementing their teachings. The relaxations
and concessions that are currently being granted in the name of
"Ijtihad" are nothing but an attempt to spread irreligiousness in
the Ummah and a plot to create negativity against the pious
predecessors. When the link between the Ummah and the
Mujtahideen is broken, then the Ummah will resemble a bird
without
wings, easily ensnared in misguidance and
irreligiousness. It is for this reason that Hadhrat Abdullah bin
Masood has stipulated the following of the Sahabah and religious
elders of the Ummah to be essential when he stated,
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لَا يَزَالُ النَّاسُ صَالِحِينَ مُتَمَاسِكِينَ مَا أَتَاهُمُ الْعِلْمُ مِنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ، وَمِنْ أَكَابِرِهِمْ، فَإِذَا أَتَاهُمْ مِنْ أَصَاغِرِهِمْ هَلَكُوا
Translation: "Mankind will remain on piety as long as they
take their knowledge from the Sahabah and their Elders. When
they will take knowledge from juniors (like Doctor So-and-So and
Professor So-and-So) they will be destroyed." (Mujamul Kabeer)
The Mujtahid Imams
Numerous Mujtahid Imams have passed through the
annals of Islamic history but Allah, in His wisdom, preserved the
Fiqh of only four of the Mujtahid Imams. Even though the
research and Ijtihad of the other Mujtahid Imam is accepted and
rewarded by Allah, their Fiqh has not been compiled and
transmitted to the Ummah in the conclusive manner that the
Fiqh of the four great Imams have. These four Mujtahid Imams
are: Imam A'zam Abu Hanifa Nu'man bin Thabit, Imam Malik bin
Anas, Imam Ahmad bin Muhammad bin Hanbal (famously known
as Imam Ahmad bin Hanbal) and Imam Muhammad bin Idris
Shafi'i Rahimahumullah. The greatest of these four is Imam
A'zam Abu Hanifa (RA).
Imam A'zam Abu Hanifa (RA)
His name was Nu'man bin Thabit. According to the most
correct view, he was born 80 years after the Hijrah and passed in
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away in Baghdad in the year 150 Hijri. His honorific title was "Abu
Hanifa". 'Hanafi' and 'Haneef' refer to shunning all falsehood and
turning to Allah alone. Due to Imam A'zam Nu'man bin Thabit's
quality of turning only to Allah, he was called "Abu Hanifa".
Removing a misconception
Some people have fallen prey to the misconception that
"Hanifa" was the name of Imam Saheb's daughter. The incident
goes that she guided Imam to a ruling and for this reason, he
became famously known as Abu Hanifa. This is completely
incorrect because Imam Saheb had only one child, a son, by the
name of Hammad. Allamah Ibn Hajar Al-Haythami (RA) has
stated, "Besides Hammad, he had neither a son nor a daughter."
(Al-Khairatul Hisan)
The honorific title of Imam Abu Hanifa is similar to the
titles:
Abul Kalam and Abul Hasanat, etc. 34
34 Abul Kalam literally means Father of Kalam. Kalam here refers to the study of
Aqeedah (Religious Beliefs). This title is used for a person who gained prominence in
the field of Aqeedah. Abul Hasanaat means Father of Good Deeds, which is a title
bestowed on a person who excels in good deeds. These titles are not to show
parentage but rather to indicate virtue. Similar is the title 'Abu Hanifa'.
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Imam A'zam in the view of other Imams
1. Imam Malik (RA) has stated regarding Imam Abu Hanifa
(RA), "I have seen such a man, if he argued that a wooden
pillar was gold, he would produce such proof that would
compel you to accept his word." (Ikmal)
2. Imam Shafi'i (RA) in acknowledging the greatness of Imam
Abu Hanifa (RA) has stated, "In the field of Fiqh, Mankind
are the dependents of Abu Hanifa." (Figh Ahlil Iraq wa
Hadithi-him lil Kawthari)
3. Imam Ahmad bin Hanbal (RA) has stated about Imam Abu
Hanifa (RA), "He was from the men of piety, discarding the
worldly life and dedicated to the hereafter. His position is
such that none can reach him. Mansoor had him lashed by
whip to force him to accept the position of magistrate yet
still he refused. May Allah's Mercy and Pleasure descend
on him." (Al-Khayratul Hisan)
To gain further insight in the merits and virtues of Imam
Abu Hanifa (RA), you may read the following:
1. Imam A'zam Abu Hanifa ka Muhadithana Magam (Imam
A'zam Abu Hanifa's eminence in the field of Hadith) by
Hafiz Zuhoor Ahmad Al-Husayni
2. Magam Abi Hanifa Rahimahullah (The Status of Abu Hanifa
Rahimahullah) by Moulana Sarfaraz Khan Safdar (RA)
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