Archive for October, 2012

Naat Sharif by syed faazil qadri rehmatullahealaih

Posted: October 29, 2012 by kashmirsufis in Kashmiri stuff

A’entav Tashreef Chee Haez Praeraan Deedar Astae
Haetaauw Khabrah Da’ed Bal’haen Beemar Astae
Wa Subhu Royas Soo’reh Parhae Astae Astae
Wa’layl Mo’ayyas Sha’ane Karhaes Astae Astae
Taaha Jabeenas Meith Karhaes Furqan Astae
Ma’azaag Cheshman Paele Bar’has Astae Astae
Ta’ath Kousaras Paeth Saer Karnuk Chhum Ha Waa Astae
Bo Dil Te Jigraes Naav Garhaes Astae Astae
Yem Lol’le Baer Baer Na’at Paa’nae Guzraav Astae
Roohul Ameenas Yaad Dar’huss Astae Astae
Bo Paere Laghae Tawheed Kis Anwar Astae
Thaele Thaele Be Wucch’hae Ath Chaenes Rukhsaar Astae
Chaeney Noorae Shooub Aye Yaeth Samsaar Astae
Armaan Me Chhum Waatnaav tam Darbaar Astae
Sama’ane Bilkul Chhum Ne Me Kenh Nada’ar Astae
Daamaane Mahkam Rout Me Rasoole Mukhtar Astae
Bu Paer Lagha Agae Chaenes Amaar Astae
Az Ka’astam Ghum Shoub Antam Praeth Kaar Astae
Aashaq Chhe Pra’raan Gash Antam Nadaar Astae
Me Gunahgaaras Pourre Haetam Shumaar Astae
Jaana’ne Wa’atum Ban’ne Gulzaar Me Naar Astae
Ban’nan Te Gud’run Baawe Haa Shaahe Abraar Astae
Az Haave Deedar Gull Me Phaelnam Az Naar Astae
Aashaq Chhe Praeraan Dae’dde Tael Az Iqraar Astae
Taes Rahme Wa’ales Noore Baer Tes Daamaan Astae
*”FA’AZIL”* Aechhan Heund La’al Jarhaes Na’alain Astae

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Sayings of Imam Al Ghazzali

Posted: October 28, 2012 by kashmirsufis in Sayings

If the first inward thought is not warded off, it will generate a desire,
then the desire will generate a wish, and the wish will generate an intention,
and the intention will generate the action, andthe action will result in ruin and divine wrath.
So evil must be cut off at its root, which is when it is simply a thought that crosses the mind,
from which all the other things follow on.
– Imam abu Hamid al-Ghazzali ♥
Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like the deceived fools who are joyous because each day their wealth increases while their lifeshortens. What good is an increase in wealth when life grows ever shorter? Therefore be joyous only for an increase in knowledge or in good works, for they are your two companions who will accompany you in your grave when your family, wealth, children and friends stay behind. [Imam Ghazali ]
Al-Ghazali on Disciplining the Soul and Breaking the two Desires, Books XXII and XXIII of the Revival of the Religious Sciences.
Page 69.
A man once summed up the signs of good character by saying:
“It is to be abundantly modest, to avoid harming others, to be righteous, truthful in speech, and of little discourse; it is to do many things and slip up infrequently, to avoid excess, to be loyal, friendly, dignified, patient, grateful, satisfied, forbearing, charitable, chaste and pitying; and not to curse or to insult people, or to backbite or to slander them, and to avoid hastiness, hatred, meanness, and jealousy; to be cheerful and kind, to love [good] and hate [evil] for the sake of God, to be well-pleased with Him andto be angry for His sake. Such is the man of good character.”Ayyuha ’l-Walad al-Muhibb
Imam Abu Hamid al-Ghazali (d. 505/1111) wrote a small book of advice on written request by one of his close disciples [1] and although it is nearly a thousand years old, it has a rich trove of advice for the current youth in our times who are trying to navigate around the complex experiences and challenges that make up the modern life in order to change from a heedless and neglectful state to a altered state or condition. Below are just a few snippets of examples from this wonderful book and their relevance and applicability for the youth in their contexts:
Advice 1 :
Imam al-Ghazali states: “Even if a person reads and teaches a hundred thousand bookson intellectual and knowledgeable issues but does not act on any of it, then it will not benefit him at all…” [2] – فكذا لو قرأ رجل مائة ألف مسألة علمية و تعلمها و لم يعمل بها لا تفيده إلا بالعمل
Some of the young Muslims – especially thosewho read Islamic books or even academic material – only love debating, arguing and talking about Islamic topics and issues (especially in ` aqidah and fiqh ) but they do not act on what they know. Their knowledge isalmost academic and non-practical. Imam al-Ghazali is advising that this is wholly inconsistent and a big failing. It is inconsistent because a person ought to practice what they know and teach it to others and it is a failing and weakness because their knowledge should make them act but it does not and this is the most unfortunate kind of knowledge.
Advice 2 :
Imam al-Ghazali states: “…O beloved disciple, knowledge without action is madness and action without knowledge can’t be!” [3] – أيها الولد العلم بلا عمل جنون والعمل بغير علم لا يكون
The advice here is extremely important in that a person needs both knowledge and action. If he does not have the required knowledge then he may not know whether he is performing his actions correctly and acceptably according to the rules of the Shari`ah (e.g. he may be praying incorrectly, fasting incorrectly, buying and selling incorrectly, justifying disobedience to Allah without knowing, etc.). However, if one has knowledge but it does not cause them to move and act then this knowledge is not beneficial and in effect makes it pointless and this is the most unfortunate kind of knowledge. Thus, both knowledge and actionshave to be combined for a person to have a consistent Islamic personality ( shakhsiyyah ). Both the mentality (outlook, ideas and concepts) as well as one’s behaviour (actions, morals and disposition) must be consistently based on one standard and belief – the Islamic standard and belief.
Advice 3 :
Imam Abu ’l-Qasim al-Junayd al-Baghdadi (d. 298/910) remarks: “…we only benefitted from the small units of Prayer we did late at night.” [4] – و ما نفعنا إلا ركيعات ركعناها في جوف الليل
Some youth love partying and socialising, some only focus on studying while others on playing consoles like Playstation, Xbox, Wii and yet others spend most of their time in sports. Imam al-Ghazali is warning us with this quote from al-Junayd that all this is not beneficial if it means our acts of worship and devotion (` ibadah ) decrease or become non-existence. In a society that directs our attention to mainly entertainment and pleasure, this should be looked at as a distraction from our important obligations which is to worship Allah, come to have knowledge of Him, carry da`wah (‘the Islamiccall, invitation to Islam’) as well as to prioritise what He and His beloved Messenger (saw) have prioritised. This does not mean young Muslims should not enjoy themselves with games, sports and relaxing with each other; they should as these are all mubah (‘allowed’). What it means is that learning Islamic knowledge, praying, da`wah and any other fard (‘obligation’) must not be neglected for something merely allowed. Priorities should not be confused.
Some of the youth sometimes see spirituality and personal devotion as something uncomfortable, uncool; something only for those who have boring lives and those who are out of touch or even something the parents and grandparents and their generation do. This is incorrect. Individual extra Prayers, dhikr (remembrance of Allah), durud , du`as (‘supplications’) and recitation of the Qur’an must be continual acts in order to keep a person connected with Allah and habituated on good actions. This is what Islam teaches.
Advice 4 :
Imam al-Ghazali states: “…Know that true obedience to Allah and true worship of Him involves following the commands and prohibitions of Shari`ah in both word and acts…” [5] – أعلم أن الطاعة و العبادة متابعة الشارع في الأوامر و النواهي بالقول و الفعلImam al-Ghazali unequivocally advises that true obedience to Allah and true worship is only possible if it agrees with the rulings and commands of the Noble Shari`ah. No other criterion is acceptable. However, our youth today whether knowingly or unknowingly have taken either, culture, friends, society, their own ego ( nafs ) or their own minds and other philosophies as their criterion of deciding whether or not something is right, wrong or acceptable and unacceptable. This isnot correct. The criterion of the Shari`ah is what a Muslim must hold for their actions.
If true worship is only achieved through the Shari`ah and if we look to our lives today, we know and can see that the Shari`ah is absent in our lives and because of this absence, Muslims are politically disunited, weak, economically impoverished, oppressed, attacked, exploited and occupied as a global Ummah. This should make our youth think about this serious situation and how to reverseit.
Advice 5 :
Sayyiduna `Umar Ibn al-Khattab (ra): “Account yourself before you are brought to account and measure your actions before they are measured…” [6] – حاسبوا أنفسكم قبل أن تحاسبوا وزنوا أعمالكم قبل أن توزنوا
All Muslims, whether young or old, must prepare themselves for the Hereafter ( akhira ). They must be ready for when Allah will account everyone for everything they did in this world. Imam al-Ghazali through this quoteis alerting and advising that before Allah accounts you, you should account yourself and prepare yourself for that Day by preparing now through learning about Islam and its subjects, practicing it, delivering it to others, sharing it and keeping firmly on it.
Action plan :
What is it then that the youth can do? Something that will help them when nothing else can or something that will be with them when nothing else will: righteous actions ) a`mal saliha ). Imam al-Ghazali quotes Shaqiqal-Balkhi (d. 194/810) as follows:
إني نظرت الى الخلق فرأيت لكل منهم محبوبا ومعشوقا يحبه ويعشقه، وبعض ذلك المحبوب يصاحبه إلى مرض الموت وبعضه يصاحبه إلى شفير القبر، ثم يرجع كله، ويتركه فريداً وحيداً، ولا يدخل معه في قبره منهم أحد فتفكرت وقلت: أفضل محبوب المرء ما يدخل معه في قبره، ويؤنسه فيه، فما وجدته غير الأعمال الصالحة، فأخذتها محبوبة لي؛ لتكون لي سراجاً في قبري، وتؤنسني فيه، ولا تتركني فريداً .
“When I observed people I saw them loving others dearly and being attached to them. Some of these people they loved and were attached to will be with them when they’re ill or when they’re being lowered in the grave. However, all of these beloveds will return andwill go back and leave them, desert them all alone. They will not be able to enter with themin the grave and help them. So I contemplatedlong and hard and came to the conclusion that: the best thing for a person or the most beloved and dear thing to a person should bewhat can enter with him into the grave and be close to him there. What i found that to be wasnothing more than righteous actions or good deeds. So I took it as something dear and beloved to me so it can be a radiant lamp for me in the grave, be close to me and not leave me…” [7]
What can some of this a’mal saliha (‘good and righteous actions’) be for the youth to practically do?
1. Learn Islamic knowledge.
2. Ponder over our actions by linking it to the Hereafter and its consequences.
3. Carrying da`wah .
4. Keeping good company.
5. Valuing your youth and time.
S. Z. C .
And with Allah is all Success.
[1] al-Ghazali, Ayyuha ’l-Walad , p.18.
[2] Ibid, p.21.
[3] Ibid, p.25.
[4] Ibid, p.20.
[5] Ibid, p.29.
[6] Ibid, p.23.
[7] Ibid, p.32.6 states conducive to perfecting the prayer
• Awareness
• Understanding
• Reverence
• Awe
• Hope
• Shame
~ Imam al-Ghazālī“The harm inflicted on religion by those who defend it in a way not proper to it is greater than the harm caused by those who attack it inthe way proper to it. As it has been said: A rational foe is better than an ignorant friend.”
― Imam al Ghazali (rahimahullah), the Incoherence of the Philosophers“ Worshipful service is the fruit of knowledge, the benefit of life, the income of strong servants, the stock-in-trade of the saints [awliya’], the path of the truly devout, the allotted portion of the mighty, the goal of those endowed with aspiration, the emblem ofthe noble, the vocation of real men, and the choice of those with faculties of vision. It is the way of good fortune and the path [minhaj] of the Garden of Paradise. ”
— Imam Al-Ghazali’s The Path of the worshipful servants (Minhaj al-‘Abidin ila jannati rabbi’ l’-alamin)“ The Prophet(may God bless him and grant him peace) has said, ‘Death is a precious gift tothe believer’. This he said because ‘the world is the believer’s prison,’ in which he is incessantly in difficult circumstances due to suffering[the passions] of his soul, and because of the struggle with his desires and the repulse of his devil. Death for him is a release from this torment, and for him this release is a precious gift. ”
— Imam Al-Ghazali’s Remembrance of Death and the Afterlife (kitab dhikr al-mawt wa-ma’ ma’dahu).“ For instance, if a man ceases to take any concern in worldly matters, conceives a distaste for common pleaures, and appears sunk in depression, the doctor will say, “This isa case of melancholy, and requires such and such prescription. The physicist will say, “This is a dryness of the brain caused by hot weather and cannot be relieved till the air becomes moist.” The astrologer will attribute it to some particular conjunction or opposition of plantes. “Thus far their wisdom reaches,” says the Koran. It does not occur to them that what has really happened is this: that the Almighty has a concern for the welfare of thatman, and has therefore commanded His servants, the planets or the elements, to produce such a condition in him that he may turn away from the world to his Maker.The knowledge of this fact is a lustrous pearl from the ocean of inspirational knowledge, to whichall other forms of knowldge are as islands in the sea. ”
— The Alchemy of Happiness, Imam Al-Ghazali“ The life of the heart is knowledge; so preserve it,
The death of the heart is ignorance; so avoid it. Your best provision is true devotion; so provide it.
This advice of mine is enough for you; so heed it. ”
— Imam Al-Ghazali‎”He who knows not his heart, to watch over it and be mindful of it, and to observe what shines on it and in it of the treasures of the world of spirits, he is one of those whom God, the Exalted, has said, ‘those who forget God; and He made them to forget their own souls. Such are the rebellious transgressors.’ ”
— Imam Al Ghazali – Marvels of the Heart“soft words soften the hearts that are harder that rock, harsh words harden hears that are softer than silk”
— Imam Ghazali Rahimahullah
“Knowledge exists potentially in the human soul like the seed in the soil; by learning the potential becomes actual.” — Abu Hamid al-Ghazali
“…a man should say to his soul every morning, “God has given thee twenty-four treasures; take heed lest thou lose anyone of them, for thou wilt not be able to endure the regret that will follow such loss.”
― Abu Hamid al-Ghazali , The Alchemy Of Happiness
“The happiness of the drop is to die in the river.”
― Abu Hamid al-Ghazali
“Know, O beloved, that man was not created in jest or at random, but marvellously made and for some great end. Although he is not form everlasting, yet he lives for ever; and though his body is mean and earthly, yet his spirit is lofty and divine”
― Abu Hamid al-Ghazali
“Praise be to God; whose compassion is all-embracing and Whose mercy is universal; Who rewards His servants fortheir remembrance [dhikr] [of Him] withHis remembrance [of them] – verily God (Exalted is He!) has said, ‘Remember Me,and I will remember you’ – Opening lines from Kitab al-Adhkar wa’l Da’awatof the Ihya ulum ad-Din”
― Abu Hamid al-Ghazali
“Men have such a good opinion of themselves, of their mental superiority and intellectual depth; they believe themselves so skilled in discerning the true from the false, the path of safety from those of error, that they should beforbidden as much as possible the perusal of philosophic writings.”
― Abu Hamid al-Ghazali

Eid Mubaarak

Posted: October 26, 2012 by kashmirsufis in Sacred Days
Tags:

Assalamualaikum dear brothers and sisters HAPPY EID MUBARAK TO U ALL FROM me..

.
Rahil nazir

All Praises is due to Almighty Allah SubHanuhu waTa’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihiwa Sallamhis noble Family and the illustrious Sahaba Ridwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala. | SACRIFICING ANIMALS | I. Hadrat Zaid ibnArqam Radi Allahu Ta’ala Anhu reported that the companions of the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam asked: يا رسول الله ما هذه الأضاحى قال: سنة أبيكم إبراهيم. قالوا فما لنا فيها يا رسول الله قال: بكل شعرة حسنة. قالوافالصوف يا رسول الله قال: بكل شعرة من الصوف حسنة “O Messenger of Allah! What is this sacrifice?” He said, “It is the practice of your father Abraham.” They asked, “What is the reward for us in it?” He said, “For every hair, you will be rewarded.” They asked, “for the wool, O Messenger of Allah?” He said, “For every strand of wool you will be rewarded.” [Sunan Ibn Majah, Vol. 1, Page 226, Hadith 3247] II. Hadrat ‘Ayesha Radi Allahu Ta’ala Anha reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam has said, ما عمل آدمى من عمل يوم النحر أحب إلى الله من إهراق الدم إنها لتأتى يوم القيامة بقرونها وأشعارها وأظلافها وإن الدم ليقع من الله بمكانقبل أن يقع من الأرض فطيبوا بها نفسا “On the day of sacrifice no one does a deed more pleasing to Allah than the shedding of blood. The sacrifice will come on the Day of Resurrection with its horns, its hairs and its hooves; and the blood finds acceptance with Allah before it falls on the ground.” [Sunan Tirmidhi, Vol. 1, Page 275, Hadith 1572] III. Hadrat Hanash Radi Allahu Ta’ala Anhu reported: رأيت عليا رضي الله عنه يضحي بكبشين فقلت له : ما هذا ؟ فقال : إن رسول الله صلى الله عليهوسلم أوصاني أن أضحي عنه فأنا أضحي عنه I saw Hadrat ‘Ali sacrificing two rams. I asked him: “what is this?” He said, “The Messenger of Allah had enjoined me to sacrifice on his behalf; so I am sacrificing on his behalf.” [Mishkat, Page128, Hadith1642] IV. Hadrat Abu Hurairah Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam has said, من وجد سعة فلم يضح فلا يقربن مصلانا “Such a person who had the ability andmeans to sacrifice an animal, but (despite this) he did not do so; should never come near our Eidgah (place where the Eid prayers are performed).” [Musnad Ahmad, Vol. 18, Page 27, Hadith 8496] V. Hadrat Umm-e-Salmah Radi Allahu Ta’ala Anha reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam has said, إذا رأيتم هلال ذى الحجة وأراد أحدكم أنيضحى فليمسك عن شعره وأظفاره “when you see the new moon of Dhul Hijjah and one of you intends to make sacrifice, he must not shave his hair, trim it, or clip his nails.” [Sahih Muslim, Vol. 2, Page 160, Hadith 5234] IMPORTANT NOTES: 1. Forthe condition of sacrificing, the Malik-e-Nisab is theperson who possesses 52 ½ tolas (620 grammes) ofsilver or 7 ½ tolas (88 grammes) of gold;or they have the same amount equivalent to either of the above item in value in business goods or non-business goods, which are not goods that are the basic necessities of life. The wealth and/or property shouldbe ‘extra’/above one’s basic necessities (hajat-e-asliyyah). 2. Nowadays, the price of silver is less. The price of silver in current-day value is approximately £2 per tola. Therefore, anyone who possess the value of: £2 x 52 ½ tola = £105 – which exceeds his/her basic necessities and also the debt which is to be paid back – then it is wajib on such a person to sacrifice ananimal. 3. Such a Malik-e-Nisab who has already sacrificed an animal on behalf of himself, and the following year he is still a Malik-e-Nisab then again it is wajibupon him to sacrifice an animal on his behalf. This ruling applies for each year (that sacrificing is wajib if a person is a Malik-e-Nisab). It has been stated in a Hadith: “It is wajib upon every household to sdacrifice an animaleach year.” 4. If aMalik-e-Nisab sacrifices on behalf of someone else,instead of sacrificing an animal on behalf of himself (i.e. doesnot sacrifice an animal on his behalf), then he has committed a great sin. Thus,if he wants to sacrifice on someone else’s behalf, then he should make preparations to buy another animal andsacrifice it. 5. Some people who think that, “It is wajib only once in a lifetime to sacrificean animal on one’s behalf” is farce and wrong, which has no proof; as it is wajib upon a Malik-e-Nisab to sacrifice an animal on his behalf each year. 6. In villages, it is permissible to sacrificeanimals on the 10th of Dhu’l Hijjah afterthe break of dawn (Subh-e-Sadiq). However, it is Mustahab to sacrifice it after sunrise. [Fatawa-e-‘Alamgiri Vol. 5 Page 260] 7. It is not permissible to sacrifice animals before the Eid prayer in cities and towns. [Bahar-e-Shari’at]8. Such a poorperson- who cannot afford to sacrifice an animal – should also refrain from shaving or trimming hair and clipping nails; so as to resemble the pilgrims on the 10th of Dhul Hijjah. 9. It is permissible for a resident of a city or a town to send his animal to a person living in a village; and have it sacrificed before the Eid prayer; and then have the meat sentback to him in the city or town. [al-Durr al-Mukhtar] 10. It is not permissible to give the skin or the meat of the sacrificed animal as the wage tothe butcher or the one who has sacrificed the animal. [al-Durr al-Mukhtar] 11. It is not permissibleto give the meat of a sacrificed animal to any infidel. 12. The method of sacrificing an animal is to lay it on its left, such that its face istowards the Qiblah and then place the right foot on its side and holding a sharp knife (concealed obviously from the animal or if it is blind-folded then there isno harm). The animal should be sacrificed using a sharp knife. 13. If the Qurban has been performed on behalf of someone who has passed away, thenthe meat cannot be eaten by the person himself nor can it be given to a rich person. It is wajib to giveall the meat to the poor as sadaqah. [Bahar-e-Shari’at] 14. The animal’s skin, reins, saddle etc should all be given in sadaqah, one can use the skin for their own usage, such as to make the skin into a leather bag or a prayer mat. However, one cannot sell the skin to someone else, and then use the money for their own benefit. If this has been done, then the money received should be given assadaqah. 15. Nowadays, people give the animal skin to Madrissahs and other Islamic institutions. This is perfectly permissible.If one sells the skin with the intention of giving the money received to the Madrissa, then this is also permissible. [‘Alamgiri, Bahar-e-Shari’at] 16. The skin of the sacrificed animal cannot be given to the Imam as his wage. Yes, however, it can be given to him as a gift or for his benefit. [Bahar-e-Shari’at] 17. A camel must be at least five years old; a buffalo should be at least two years old; and a sheep, lamb or a goat should be at least one year old. [al-Durral-Mukhtar] 18. The animal intended to be slaughtered should be big and health, and should be free from any faults or defects. If there is a minor defect in the animal, then the Qurbani will count, butit is Makruh. If there is a major defect, then the Qurbani will not count. [al-Durr al-Mukhtar, Radd al-Muhtar, Fatawa-e-‘Alamgiri] Some think that sacrificing one animal will suffice for one whole household; all of whom are Malik-e-Nisab. This is wrong. Each and every person from such a household should sacrifice an animal on their behalf. Yes, however, a household can share seven parts from a‘large’ animal such as a camel, cow, buffalo etc. — — — Extracted From Anwaar al – Hadith , Chapter 10, Pages 323 to 328 by Hadrat Allama Mufti Jalal al -Din Qadiri al -Amjadi English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.]

It is reported that Nasiruddin Al-Baani has removed over five thousand (5000) Ahadith from various authentic books of Ahadith claiming them to be concocted and weak. We investigated this issue based on the published information and found out the following appalling facts. We would like to share these facts with our readers who will judge if what Al-Bani did was an academic exercise or a big conspiracy against Islam.
Al-Bani removed 83 chapters and 329 Ahadith from one single Hadith book, Adab Al-Mufred, written byImam Bukhari. He did the same thing with many other important Ahadith books.
Imam Bukhari and his works are accepted by entire Muslim Umma as most authentic, after Quran. He is the undisputed Imam in Hadith Narration. Can any Muslim in the world believe that Imam Bukhari will write 83 spurious and concocted Hadith Chapters in his book? To declare Imam Bukhari to have included 83 Chapters of wrong Ahadith means, Al-Bani has branded Imam Bukhari as totally untrustworthy and unworthy to be a Hadith scholar,let alone be an Imam of Hadith (استغفر اللہ).
Al-Bani declared Imam Bukhari as ‘Mushrik’ (Nauzubillahi) for translating ‘Wajhu’ as ‘dominion and sovereignty (mulk) in verse كُلُّ شَيْءٍ هَالِكٌإِلَّا وَجْهَهُ ۚ (Meaning – Everything will perish save His countenance (Al-Qasas – 88) in the ‘Book ofTafsir in Sahih Bukhari.
Al-Bani wrote : “No true believer would say such a thing” and “We should consider Bukhari innocent ofthat statement”. (Look how intelligently he is branding Imam Bukhari as Mushrik (Astghfiruallah ). ( Reference – Introduction to al-San’ani’s Raf al-Astar – page 24-25).
Branding Imam Bukhari as Mushrik and untrustworthy in such a derogatory fashion, means removing the important pillar of Islam from its basement. How can the building stand without its basic important structural column.
The Ahadith mentioned below are from the Chapters titled “Kissing of Hands and Feet”, which are part of the 83 chapters removed by Al-Bani.
(1) It is in Hadith – Umm Aban, daughter of al-Wazi ibn Zari narrated that her grandfather Zari al-Abdi, who was a member of the delegation of Abd al-Qays, said: “When we came to Medina, we raced to be first to dismount and kiss the hand and foot ofAllah’s Apostle (صلى الله عليه و آله وسلم). But al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (صلى الله عليهو آله وسلم).
Abu Dawud narrates the above Hadith in his Sunan,book of Adab (vol. 4, p. 357 # 5225). Bayhaqi in theSunan (7:102). At-Tayalisi in his Musnad. Al-Bazzar in his Musnad (3:278). Al-Haithami narrated it. Ibn al-Muqri narrated it in his Kitab ar-Rukhsa, p. 80#20.
Ibn Hajar in Fath al-Bari (1989 ed. 11:67 Isti’dhan ch.28 #6265) said: “Among the good narrations in Ibn al-Muqri’s book, is the Hadith of al-Zari al-Abdi.”
Ibn Abd al-Barr declared it Hassan, al-Mundhiri confirmed it in Mukhtasar al-Sunan (8:86) and declared it Hasan.
Tabarani declared it Sahih in two of his books: al-Mujam al-Kabir (vol. 5, p. 275 # 5313); and al-Mujam al-Awsat (vol. 1, p. 133 # 418).
Imam Bukhari has devoted a chapter on kissing the feet in his famous book ‘al-Adab al-Mufrad’. He has reported the above Hadith from Wazi ibn Aamir (رضئ اللہ تعالی عنہ), who was part of the delegation, in the following words on page number339, Hadith number 975..
Imam Bukhari reports – It is reported by Zari ibn Aamir who came to Prophet (صلى الله عليه و آله وسلم) along with delegation of Abul Qays – قَدِمْنَا فَقِيْلَ: ذَاکَ رَسُوْلُ اﷲِ صلی الله عليه وآله وسلم. فَأَخَذْنَا بِيَدَيْهِ وَرِجْلَيْهِ نُقَبِّلُهَا [Meaning – We came to Madina, (we) were told: That was the Holy Prophet (صلى الله عليه و آله وسلم). So we enveloped the blessed hands and feet of the Holy Prophet (صلى الله عليه و آله وسلم) and began to kiss them].
(2) It is in Hadith – Suhayb (رضئ اللہ تعالی عنہ) was the freed slave of Abbas (رضئ اللہ تعالی عنہ) He states: رَأَيْتُ عَلِيًّا يُقَبِّلُ يَدَ الْعَبَّاسِ وَرِجْلَيْهِ وَيَقُوْلُ: يَا عَمِّ ارْضَ عَنِّي – ( Meaning – I saw Ali (رضئ اللہ تعالی عنہ) kissing the hands and feet of Abbas (رضئ اللہ تعالی عنہ) and he would keep saying this: Omy Uncle! be pleased with me).
Imam Bukhari narrated the above Hadith in al-Adabal-Mufrad (p. 339 # 976).
It is also reported by ad-Dhahabi in Siyar Alam an-Nubala (vol. 2, p. 94); Mizzi reported it in Tahdhib al-Kamal (vol. 13, p. 240 # 2905); and Muqri in Taqbil al-Yad (p. 76 # 15).
Al-Bani published (a) Sahih Adab Al-Mufrad, (b) Da’eef Adab Al-Mufrad. All Ahadith removed from the original “Adab Al-Mufrad” have been shifted to Da’eef Adab Al-Mufrad” claiming them to be concocted, weak or fabricated.
This is a long-term planning. The future editions willbe published only for the so called Sahih Adab Al-Mufrad, approved (read manipulated and altered) by Al-Bani andno one will ever know the contents of original Adab Al-Mufrad written by our Great Imam. The same strategy has been followed by him for all other Ahadith books.
Innocent Muslims are made to believe that Imam Bukhari, Imam Muslim and other Hadith Imams havewritten fabricated, concocted and spurious Ahadith in their books and Al-Bani has removed falsehood from these books………. ….
What an innovative ploy against Islam?
We would like to bring to the attention of our readers that Imam Bukhari and his works are accepted by entire Muslim Umma as most authentic, after Quran. It is an undisputed Ijma (consensus).
It is reported that Imam Muslim kissed the forehead of Imam Bukhari, when he visited Imam Muslim’s hometown Nishapur and requested his permission to kiss his feet in these words – دعني حتی أقبّل رجليک، يا أستاذ الأستاذين وسيد المحدّثين وطبيب الحديث في علله (Meaning – O Teacher of teachers, Master of Hadith scholars and Doctor ofAhadith Authenticity, allow me to kiss your feet.
Al-Bani has discarded this greatest teacher and Imamof Hadith as an untrustworthy person.
Mentioning a Hadith, in a Hadith book is different from establishing a Chapter in the Hadith book. Establishment of a Chapter shows the Aqeedah of the Imam. When Imam Bukhari established a chaptertitled ” Kissing of Hands and Feet”, it reflects his Imaan.
The above Ahadith mentioned above have been reported by the following Hadith Scholars, in addition to Imam Bukhari.
(i) Abu Dawud, (ii) Bayhaqi, (iii) At-Tayalisi, (iv) Al-Bazzar, (v) Al-Haithami, (vi) Ibn al-Muqri, (vii) IbnHajar, (viii) Ibn Abd al-Barr, (ix) al-Mundhiri, (x) Tabarani, (xi) Ad-Dhahabi, (xii) Mizzi, etc.
The reasons given by Al-Bani for removing the above two Ahadith is “Raavi majhool” ( Meaning – The narrator is not known to Hadith Scholars).
This kind of reason can only fool innocent people. We have mentioned the names of 13 Hadith Scholars above, including Imam Bukhari, who knowand accept the authenticity of narrators of these Ahadith.
We ask all Muslims of the World; who would you believe; Imam Bukhari and other respected Imams ofAhadith or self declared scholar Al-Bani who has declared Imam Bukhari, Iman Abu Hanifah as Mushrikeen.
Al-Bani declared Imam Abu Hanifa as Kafir and compared Hanafi Fiqh as Gospel (teachings of Christianity). Read his commentary on al-Mundhiri’s Mukhtasar Sahih Muslim, 3rd ed. (Beirut: al-Maktab al-Islami, 1977, p. 548). This phrase was later removed in subsequent editions of this book by Salafis out of fear of Muslim backlash.
Al-Bani ordered all Salafis to follow him ( and reject all Imams of Ahadith and Fiqh en masse). (Refer Al-Bani’s notes on Nu`man al-Alusi’s al-Ayat al-Bayyinat p. 80 and his Silsila Da`ifa – #203).
Al-Bani declared Sahabah, including Khulfa-e-Rashid een, Members of Prophet’s (صلى الله عليه و آله وسلم) family, Muhajireen and Ansars (رضئ اللھ تعالی عنہم اجمعین ) as Bid’atees. Read details…
Al-Bani’s declaration is supported by all prominent Salafi Scholars in the world.
Dr. Zakir Naik, a hardcore Salafi, also talks in the same language as Al-Bani. He gives all the arguments given by Al-Bani and virtually convinces his audience that Sahabah are innovators, but stops short of calling them innovators openly to avoid Muslim backlash in the world.
Al-Bani should have, at least, spared two Salafi scholars, Ad-Dhahabi and Mizzi (who have also reported the above Ahadith) because they are the student and intellectual heirs of Ibn Taymiyyah. But no, in his haste to erase Islam, he forgot this important thing.
Salafis claim that before Al-Bani; Ad-Dhahabi also did the same thing by removing 2/3rd Ahadith fromal-Mustadrak of Imam Abd Allah al-Hakim, who wasteacher of Imam Bayhaqi. Well, we know, Salafi scholars are attempting to erase Islam for a long time now, which was started by their fore father and founder, Ibn Taymiyyah.
However, no one had dared to touch the books of Imam Bukhari and Muslim, the tallest figures in Hadith literature. But, Al-Bani did not care. He was inebriated with institutional support and free over-flowing petro-dollar wealth. He successfully changed many Ahadith books and managed to publish his so called Sahih Ahadith versions which, in essence are the altered and manipulated versions of these pious books.
When people get power and money they do revolt against Allah (سبحانہ و تعا لی) and we all knowwhat happened to the nations who revolted againstAllah (سبحانہ و تعا لی) in the past.
Al-Bani claimed, kissing of feet is shirk. Thus, according to Al-Bani, Imam Bukhari and Imam Muslim are Mushrikeen (استغفر اللہ ), because kissing of hands and feet is their Aqeedah. Imam Ahmad and other respected Imams are also Mushrikeen (استغفر اللہ ) because all of them believe in kissing of hands and feet. Other scholars who have reported above Ahadith and have claimedthese Ahadith to be Sahih and Hasan are also Mushrikeen (استغفر اللہ ) because they believe in kissing of hands and feet of Shuyooks.
Al-Bani permitted menstruating women and those (men and women) in a state of major defilement (junub) (like had sex with their spouses and did not take bath) to recite, touch, and carry the Qur’an (Fatawa, page 18). (La haula wal quwwat illa billah). Al-Bani also allowed masturbation (by men and women) during fasting of Ramadhan and declared that it does not annul one’s fast (Tamam al-Minna). (Astaghfirullah ). What kind of Islam is this. They have made fun of Islam. Salafis are Pagans of Arabia and they follow Paganism in the name of Salafism.
A man who has virtually declared most trusted dignitaries of Islam as Mushrikeen (استغفر اللہ ), changed the Ahadith books en masse and took Islam away from Muslims, what shall we call him?
A scholar or the biggest conspirator and worst enemy of Islam of recent times. We leave the decision to our readers and historians.
Al-Bani wrote in his Wasiyya (will): ” I ask that the graveyard (for my burial) be an old one, to ensure that its graves will not be dug and leveled to the ground)”. (Ma’a Shaykhinaa Naasiris-Sunnah wad-Deen – pages 27-31).
The entire life, Al-Bani advocated, along with Uthaymin, Ibn Baz and others and tried his best to destroy Allah’s Apostle’s (صلى الله عليه و آله وسلم) Green Dome and sarfaaanycred grave, but wrote a ‘will’ to preserve his own grave. La haula wala qcuwwata illa billah……

Islam was introduced in the Valley of Kashmir not by conquest but by gradual conversion effected by Muslim Missionaries. Islam is essentially a missionary religion and the Muslim Missionary, be he a Pir (a spiritual guide) or a preacher, carries with him the Message of Islam to the people of the Land heenters. A Missionary has the spirit of truth in his heart which cannot rest till it manifests itself in thought, word, and deed. The Muslim Missionary who had entered the Valley in the spirit of truth influenced its people by his example, his personal methods of preaching, and his persuasion. The first missionary to visit Kashmir in the time of Raja Suhadeva was Bilal Shah or Bulbul Shah; a well travelled Musavi Sayyid from Turkistan. G.M.D.Sufi in hishistory of Kashmir, “Kashir”, mentions that theoriginal name of Bulbul Shah was Sharaf-ud-Din Syed Abdur Rahman Turkistani and he was a spiritual disciple of Shah NimatullahWaliFarsi, a Khalifa of the Suhrawardi School of Sufis founded by Shaikh-ush-Shuyukh Shaikh Shihab-ud-Din Suhrawardi. The simplicity of faith of Bulbul Shah impressed Rinchan, (the ruler of Kashmir who was originally a Ladakhi); so much that he converted to Islam and became the first Muslim Ruler of Kashmir as Sultan Sadar-ud-Din. After the conversion of Rinchan, his brother-in-law who was the Commander-in-Chief and according to one tradition, ten thousand Kashmiris adopted Islam. Fornew converts a place of gathering was set up on the banks of River Jehlum called Bulbul Lankar ( a distortion of word Langar) and a mosque was constructed which is probably in ruins now. The arrival of a host of other Sayyids gave a big boost to conversion of people of Kashmir to Islam. The prominent among these were Sayyid Jalal-ud-Din ofBukhara, Sayyid Taj-ud-Din (cousin of Shah-i-Hamadan), and Sayyid Hussain Simanani. Sufi’s “Kashir” gives a very detailed account of the spreadof Islam in Kashmir as well as mentions about the arrival of various Muslim Missionaries. However, according to Sufi, the greatest missionary whose personalitywielded the most extraordinary influence in the spread of Islam in Kashmir was Mir Sayyid Ali Hamadani also known as Amir-I-Kabir or Ali-I-Sani and popularly called Shah-i-Hamadan. Hebelonged to the Kubrawi order of Sufis founded byShaikh Najm-ud-Din Kubra of Khwarizm who died in 618 A.H (1221A.D.). The Kubrawis are a branch of the Suhrawardi Sufis. The great Sayyid Ali Hamadani was born on 12th Rajab 714 (1314 A.D.) in Hamadan, Iran. He was son of Sayyid Shihab-ud-Din bin Mir Sayyid Muhammad Hussaini and his mother’s name was Fatima. His genealogy can be traced to Hazrat Ali through Imam Hussain, he beingsixteenth in direct descent from Ali Bin Abi Talib. Sayyid Ali Hamadani became Hafiz-I-Qur’an in his very early boyhood and studied Islamic Theology. His maternal uncle Sayyid Alala-ud-Din Simnani taught him Tasawwuf or Sufi Mysticism. He became a disciple of Shaikh Abul Barakat Taqi-ud-Din Ali Dusti and after his death of Shaikh Sharaf-ud-Din Mahmud Muzdaqani who desired him to complete his education by extensive travel in the world. In pursuance to the desire of Sayyid Muzdaqani, he journeyed for 21 years and visited several countries.According to Amin Ahmad Razi, Shah-i-Hamadan travelled three times all over the world and met 1,400 saints with whose association he gained extensive knowledge. After completing these travelshe returned to Hamadan but the rise of Timur madehim to leave for the valley of Kashmir with 700 Sayyids in the reign of Sultan Shihab-ud-Din 774 A.H. (1374 A.D.). The Sultan had gone on an expedition against the ruler of Ohind (near Attock) and his brother Sultan Qutub-ud-Din was acting forhim. Shah-i-Hamadan stayed forfour months and then went to the scene of the battle and persuadedthe belligerents to come to peace. Shah-i-Hamadan then left for Makkah and came back to the valley in781 A.H. (1379 A.D.) and stayed for two and a halfyears. He then went to Turkistan via Ladakh in 783 A.H. (Near Leh in Shey there is a mosque attributed to him where he had prayed.) The third visit of Shah-i-Hamadan took place in 785 A.H. (1383 A.D.) but he had to leave Kashmir on account of ill health and stayed with the rulerof Pakhli, Sultan Muhammad at his personal request for ten days. Hethen retired to the vicinity of Kunar where after a short stay he had a relapse on 1st Zilhijja 786 (1384 A.D.) and ate nothing for five days. On Tuesday, the5th of Zilhijja, he drank water several times, and onthe night of the same dayhe breathed his last at theage of 72. On his death-bed Bismilla-hir-Rahim Nir Raheem was on his lips, and this, strangely enough, gives the date of his demise. The Sultan of Pakhli wished to bury the Sufi Saint there but his disciples wanted to carry him to Khatlan for burial. To decide the issue they invited the Sultan to move the bier with the corpse over it. However, he could not even stir it from its place. But a single disciple of his was able to lift it and bear it away on his head. A shrine was erected at the honoured place of his death which now falls in Tehsil Mansera of District Hazara of North West Frontier Province. (The actualburial place of Shah-i-Hamadan is a popular Shrinein the Khatlan province of Tajikistan. Last year a colleague had gone there from Kashmir. At the moment there is no direct flight from India to Dushanbe, the capital of Tajikistan. One has tofly to Sharjah and then take a flight to Dushanbe. The other alternative is to fly to Tashkent in Uzbekistan and then go by road. From Dushanbe it is a three hour drive to the town of Koolab where the Shrine is located. It is quite well maintained and well kept. Once Srinagar Airport starts functioning as an International Airport, it will be possible to visit the Shrine of Shah-i-Hamadan in a matter of few hours.) The presence of Shah-i-Hamadan was a major factor in the spread of Islam in the valley of Kashmir. His co-workers includedMir Sayyid Haidar,Sayyid Jamal-ud-Din, Sayyid Kamal-i-Sani, Sayyid Jamal-ud-Din Alai, SayyidRukn-ud-Din, Sayyid Muhammad and Sayyid Azizullah. These Sayyids established Shrines with lodging and langar at many places in the valleywhich served as centres for propogationof Islam. The local Hindu ascetics are said to have challenged Shah-i-Hamadan for trying their supernatural powers and after being humbled by him accepted Islam. The present Ziyaratof Shah-i-Hamadan also known as Khanka Maula isthe Chillah-Khana built by Sultan Qutub-ud-Din forthe Sayyid at the place where the contest of supernatural powers was held and is not his tomb, which is in Khatlan, Tajikistan. Sultan had great admiration for the Sayyid and at his instance divorced one of his two wives who were sisters as marriage to two sisters is against Shariat. He adoptedIslamic dress and always wore a cap given by the Sayyid, under his crown. The cap was passed on to succeeding Sultans and was buried with the body of Sultan Fateh Shah as per his request. Some one had prophesied that the burial of the cap would end the dynasty and curiously the dynasty came to an end with the rise of Chaks.Shah-i-Hamadan was the author of several books and was also a poet. Two of his works are very well known, Zakhiratul Muluk and Muwwadatul Quraba. Zakhiratul Muluk is based on his political ideas. It is in itself significant that a Sufi should writea book on the nature of the Islamic State, the dutiesof rulers and the rights and obligations of the people. There are a number of other books written by him on different religious and spiritual aspects. AWRAAD-UL-FATHIYAH, givesa conception of the unity of God and His attributes. Shah Hamadan was also a poet. His Ghazals or odes are naturally Sufistic. The Chahlul Asraar, is a small collection of religious and mystical poems. Shah-i-Hamadanlaid emphasis on justice and fought against therigidities of the caste system and prepared the people to work. The preaching Institutions (Khankas and Mosque) associated with him are situated in different countries i.e. Yarkand (China), Kunar (Afganistan), Bukhara, Samarkand (Uzbekistan), Island of Philippines, Sarai Kaubchou (Russia), Iskardu (Baltistan), Ladakh (Jamia Masjid), Khanka Maula (Srinagar, Kashmir). He also introduced the different handicrafts besides teaching of Islam.As a result the handicraft industry received a fillip in Kashmir. He laid greater emphasis on earning legal livelihood and so rejected all the means available for the support of the Sufis. He earned his livelihood by cap making. This impact of Shah-i-Hamadan continues to be feltafter six hundred years of his death. In fact, the modern Kashmir has the spiritual inputs of Shah-i-Hamadan but unfortunately we have drifted away from the spirit of truth in thought, word, and deed, which was his basic philosophy. The so called “Kashmiriyat” does not represent the true and the realistic Kashmirbut the spirit of Shah-i-Hamadan does! Kashmir is at present in the utmost need of therevival of the spirit and teachings of this greatest missionary and saint who can be trulytermed to be the “Apostle ofKashmir”


It is incident which Ameere Kabeer Mir syed Ali Hamdani (رحمتُ اللّلہِ علیه) had told to his companions and students. Shahe hamdaan (رحمتُ اللّلہِ علیه) says that i was 22 years old when i met a Holy Majestic Person, His Name was Shaykh Abu Saeed MUAMMAR Habshi (رحمتُ اللّلہِ علیه) & who is famous in world of AWLIYA’ALLAH as ABU SAEED. When i met that majestic person his Age was1435 YEARS . His holliness Mir syed Ali Hamdani (رحمتُ اللّلہِ علیه) says that during one of the voyages with this Spiritual Person, one of the sevant of Abu Saeed (رحمتُ اللّلہِ علیه)asked Him”why you are called MUAMMAR(long lived)??”. Shaykh Abu Saeed (رحمتُ اللّلہِ علیه) Replied in a descriptive manner that { I was present in the time of prophet Isa (ﻋﻠﹷﻴﮩﹺ ﺳﹷﻼ ﻡ) & remained in his companions & was famous in that time. I red in the holy Books TORAH & INJEEL that after some decades THe Beloved Prophet Of ALLAH(صلى الله عليه وآله وسلم) will emanate in this world, his sacred name will be AHMAD . Prophet Isa (ﻋﻠﹷﻴﮩﹺ ﺳﹷﻼ ﻡ)also told about his characteristics & his unique qualities. So i wished to see the age of Beloved prophet Of Allah & i requested prophet Isa (ﻋﻠﹷﻴﮩﹺ ﺳﹷﻼ ﻡ), if i could see the age of prophet MOHAMMAD(صلى الله عليه وآله وسلم) . Then prophet Isa (ﻋﻠﹷﻴﮩﹺ ﺳﹷﻼ ﻡ) prayed forme & ALLAH accepted the DUA . I reached in the BLESSED TIME OF INTERCESSOR of all ummah Prophet Mohammad(صلى الله عليه وآله وسلم) & got favoured from his Noor(light) & his generosity & i got perfection from the Guide of All Universe Prophet Mohammad(صلى الله عليه وآله وسلم). One day The beloved Of Allah , the Knower Of Unseen, Prophet(صلى الله عليه وآله وسلم) was splendouring in the council of his companions that suddenly Some Birds Came flying down from air. I (abu saeed) felt happy by seeing them. Prophet(صلى الله عليه وآله وسلم) uttered “WELCOME! O SOUL REPLINISHED BY THE HAPPINESS OF MY SON” . I asked “ya Rasoolallah(صلى الله عليه وآله وسلم) , what are these cheerful birds which have come down here??? “. Beloved of ALLAH(صلى الله عليه وآله وسلم) elonquented that O Abu Saeed! These birds are the Souls Of the Lamps (AWLIYAALLAH) Of my Ummah . I (abu saeed) requested ; oh Beloved of ALLAH tell us that ” Which spirit of soul of your son u said WELCOME(marhaba), Plz guide us about the victories of that AALE RASOOL(صلى الله عليه وآله وسلم).”
Prophet(صلى الله عليه وآله وسلم) said that in these birds there is present the soul of one of my Son who made my heart happy. I(abu saeed) requested YA RASOOLALLAH(صلى الله عليه وآله وسلم), “when this majestic star emanate in world?”. Then the Prophet Mohammad(صلى الله عليه وآله وسلم) Smiled & Thanked to ALLAH & said from His beautiful garnet lips that *Remember it , Hewill emanate after 713 years of my migration. His city will be hamdan & Iraq will be his country.* I(abu saeed) requested about his name , Prophet (صلى الله عليه وآله وسلم) said “ALI HAMDANI(رحمتُ اللّلہِ علیه)” . Abu Saeed said i requested to Prophet of ALLAH(صلى الله عليه وآله وسلم) to pray in favour of me , so that i can see the glowing face of Syed Ali hamadani(رحمتُ اللّلہِ علیه). Prophet(صلى الله عليه وآله وسلم) accepted my request and prayed for me. & O’ Mir syed Ali hamadani(رحمتُ اللّلہِ علیه) ” I AWAITED TO THIS DAY only FOR YOUR VISION”..
{NAZMUL MANAAQIB, i copied from urdu version ofHIDAAYATUL MUNEER published by shaykh usman& sons}