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Shari'ah and Tariqat1: Inseparable and Indivisible

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Shari’ah and Tariqat1: Inseparable and Indivisible By Shaikh-ul-Hadith Maulana Muhammad Zakariya Translated by Asim Ahmad 1 Tariqat is an alternative name for Ihsan (to worship Allah as if you see Him (Bukhari)) or, we can say, the acquisition of the attribute of ihsan. P Table of Contents Preface……………………………………………1 Chapter 1: Acting Upon the Quran…….……...…20 Chapter 2: Ahadith………………………………27 Chapter 3: Fiqh (Jurisprudence)……………….…37 Chapter 4: Ijtihad (Juridical Reasoning)………….40 Chapter 5: Confining the A’immah Mujtahideen to four Imams…………..49 Chapter 6: Taqlid………………………………...54 Chapter 7: Taqlid of the Greatest Imam, Imam Abu Hanifah……………..……63 Chapter 8: Tariqat……………………...….….…76 Chapter 9: Bayah………………………….…….99 Chapter 10: The Customary Mujahadaat (Exercises) were Unnecessary In the Time of the Prophet……….107 Chapter 11: The Mujahadaat of the Sufiah……...112 Chapter 12: The Need for a Shaikh and The Conditions to be a Shaikh……120 Chapter 13: Ashgaal and Ahwaal……………….136 Chapter 14: Tasawwur-I-Shaikh (Envisioning the Shaikh)………….143 Chapter 15: Kashf Sudur and Kashf Quboor…...153 Chapter 16: Shathiaat…………………….……..163 Chapter 17: Sukr and Ghashi……………...……169 Chapter 18: Esoteric Utterances - 1 - Of the Sufiah……………...….…...174 Chapter 19: The Mother of All Diseases: Arrogance………………………...178 Chapter 20: Debasing the Auliya-Allah I............193 Glossary………………………………………..201 - 2 - ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ In the Name of God; the All-Merciful, the Very-Merciful اﻟﺤﻤﺪُ ِﷲ رب اﻟﻌﺎ ﻟﻤﯿﻦ واﻟﻠﺼﻼة واﻟﺴﻼم ﻋﻠﻰ ﺳﯿﺪ اﻟﻤﺮﺳﻠﯿﻦ وﻋﻠﻰ اﻟﮫ واﺻﺤﺎﺑﮫ اﺟﻤﻌﯿﻦ وﻋﻠﻰ ﻛﻞ ﻣﻦ ﺗﺒﻌﮭﻢ ﺑﺎﺣﺴﺎن اﻟﻰ ﯾﻮم اﻟﺪﯾﻦ All praise is due to God; Lord of all the worlds And may peace and blessings be upon the most honorable of messengers and upon his family and companions, and all those who followed them in righteousness, until the Day of Judgment PREFACE After hamd and salat, this useless person (i.e. the author) was born on the 11th of Ramadan, 1315 A.H. (February 3rd 1898) at 11 p.m. in my mother’s step-grandmother’s house in the town of Kandhala. My mother’s step-grandmother was known by the name of Maryam. She was a worshipful, austere, and extremely freehearted woman. The elders of Kandhala came to her home immediately after taraweeh, congratulated her and asked for sweets. She ordered many sweets and gave them out benevolently to her guests. The house was full of hustle- bustle and joy on that day. The town of Kandhala is situated in Muzzafarnagar County. Du Abba, the popular name for this area in the past and which is widely used to this day, was once the headquarters of Shari’ah and tariqat. It is a name often found in the writings and speeches of our elders. This area includes Delhi, Meerat, Muzzafarnagar, and Saharanpur counties. Du Abba geographically refers to the confluence of the famous Yamuna which flows from the west and the Ganges that merges in from the east. This area was the fountainhead of Shari’ah and tariqat which began with the noted Waliullahi family2 whose faiz (blessing) spread through the spiritual family of Haji Imdaadullah. One of the smallest effects of the blessing of this area was that the most unlettered of Shaikh Gangohi’s murideen3 became strict followers of the sunan (plural of Sunnah). I saw some of the 2 Spiritual descendents and murideen of Shah Waliullah Dehlavi. 3 Murideen- plural of murid, a person who makes bayah to a shaikh. - 3 - most illiterate people so devoted to tahajjud4 prayers that one rarely sees this type of devotion amongst the elders. This was in matters of Shariah. As for tariqat, 56 washermen would gather by the famous Gadda Lake next to Shaikh Gangohi’s khanqah. Instead of singing or humming, they would chant the name of Allah I loudly. I myself have never met anyone from the Waliullahi family though I did meet many of the elders and younger members of the Imdaadi family5. I was not able to visit Syed-ul-Taaifa Haji Imdaadullah because he had passed away only two years after my birth on the 12th or 13th of Jumada’ Thani in 1317 A.H. (September 18th 1899) in Makkah. Likewise, I did not meet Hujjat-ul-Islam Shaikh Naunutwi since he passed away 18 years before my birth on the 4th of Jumada’ Awwal in 1296 A.H. (April 27th 1879) Similarly, I did not meet Shaikh Muhammad Ismail Jahnjahnwi, Kandhelwi then Dehlawi because he passed away in Dehli in Nawab Wali Masjid on the 4th of Shawwal in 1315 A.H. (March 27th, 1898), approximately 20 days after my birth. I heard from our elders that when my paternal grandfather heard the news of my birth he said, “My replacement has come and now it is time for my departure.” I have heard numerous stories about the elders of the Imdaadi family. I was able to meet Shaikh-ul-Masha’ikh, Fakhr-ul-Muhaditheen, Hadhrat Gangohi many times because he passed away when I was eight years old on the 8th of Jumada’ Thani in 1323 A.H. (August 10th, 1905) in Gangoh. I clearly recall his countenance and how he would sit cross-legged on the grounds of the khanqah. Once he wrapped his hands around me and embraced me. I remember eating with him on various occasions and sitting with him in a carriage carried by the greatest shuyukh of the time to the Eid musallah. This was the enlightened era of Shari’ah and tariqat. After that I was able to remain with my shaikh, Hadhrat Khalil Ahmed Saharanpuri, from Rajab 1328 A.H. (July 1910) to Zul-Qa’dah 1345 A.H. (December 1926), excluding the year in which Shaikh-ul-Hind (Maulana Mahmud-ul-Hasan) and my Shaikh Khalil Ahmed Saharanpuri stayed in Hijaz. I left Madinah on the 16th of Zul-Qa’dah 1345 A.H. (May 18th, 1927) whereas my shaikh passed away in Madinah on the 16th of Rabi’ Thani 1346 A.H. (October 12th, 1927) Although I was present during the lifetime of Shaikh-ul-Hind Mahmud-ul-Hasan (he passed away on the 18th of Rabi’ Awwal 1339 A.H. (November 29th, 1920)), I saw little of him since he was imprisoned for many years in Malta. The only time I was able to see him was when he visited Deoband before and after his imprisonment. Though, I met his students, disciples, and the elders of Deoband numerous times. I also saw much of Ra’s-ul-Atqiyah wal Asfiyah Hadhrat Shah Abdul-Raheem because he passed away on the 24th of Rabi’ Thani 1338 A.H. (January 16th, 1920) I also spent a lot of time with Mulhaq-ul-Asaaghar bil Akaabir (the one who linked the younger shuyukh to the older 4 Superogatory prayers performed late in the night until dawn. According to the hadith, tahajjud is da’b saleheen or the habit of the pious. 5 The murideen of Haji Imdadullah (rah). - 4 - shuyukh) Hadhrat Ashraf Ali Thanvi because he passed away on the 12th of Rajab 1362 A.H. (July 15th, 1943). I attach the title of “Mulhaq-ul-Asaaghar bil Akaabir” to his name because Hadhrat Thanvi gained his khilafat from Syed- ul-Taaifa Haji Imdaadullah, which means that he was the prime link between the younger (i.e., his murideen (disciples) and khulafaah [deputies]) and older generation (i.e., Haji Imdaadullah) of shuyukh. In Shari’ah, Hazrat Thanvi obtained permission to transmit ahadith from Maulana Fazlul- Rahman Gang Muraadabadi who obtained permission from Shah Abdul-Aziz. Therefore, it is narrated in the book Arwaahi Thalaatha, that Hakim Ni’matullah asked Maulana Gang Muraadabadi, “Did Hadhrat read anything of the ahadith from Shah Abdul-Aziz?” “Yes” he replied. Hakim Ni’matullah said, “If you give me permission, I can also gain the blessings of this sanad (chain of transmission).” After narrating a few ahadith from Mishkat-ul-Masabih, he (Maulana Gang Muraadabadi) said, “I give you permission.” After that, he gave naseehat (advice) on the importance of practicing upon ones knowledge. I always desired to get permission from Hadhrat Thanvi to claim his strong sanad. I even journeyed many times to Thana Bawan for this purpose, but was too ashamed to ask. How was I going to ask for permission when I didn’t know anything? Though I never obtained a sanad from Hazrat Thanvi, many of my own students did, thus claiming a higher sanad than myself. Additionally, I also saw much of the life of Ra’s-ul-Mujahideen Shaikh-ul-Islam Hadhrat Hussain Madani because Hadhrat passed away on the 12th of Jumada’ Awwal 1377 (December 4th, 1957) A.H. in Deoband. I also observed the life of my guardian, the Imam of humility, Shaikh Abdul-Qadir Raipuri because he passed away on the 14th of Rabi’ Awwal 1382 A.H. (August 15th, 1962). I was fortunate to sit in his company on numerous occasions. I also spent a great deal of time with my respected uncle, the Imam of tabligh, Maulana Ilyas because he passed away on the 21st of Rajab 1363 A.H. (July 12th, 1944) Reflection I needed to mention the era of these shuyukh to show that every inch of Du Abba was the headquarters of Shari’ah and tariqat through the blessings of these guiding lights. It was through their blessing that people understood Shari’ah and tariqat to be inseparable and that they could never be independent of each other. Inseparability Thus, this understanding of the oneness of Shari’ah and tariqat was embedded in me from childhood and had become an indelible part of my nature. It is a rule that whatever makes its mark during one’s childhood is like a “carving on a stone.” Though most people have never seen a lion - 5 - tearing the flesh of its prey or a snake when it bites, no one can remove the fear and terror associated with such thoughts since they are inbred from childhood.
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  • Development of Islamic Sciences in Kashmir

    Development of Islamic Sciences in Kashmir

    DEVELOPMENT OF ISLAMIC SCIENCES IN KASHMIR ABSTRACT THESIS SUBMITTBD FOR THE DEGREE OF I&. "H Boctor of $i)ilo!E(op^p \\ ^ IN ISLAMIC STUDIES BY Mushtaq Ahmad Wani Under the Supervision of Dr. TAIYABA NASRIN DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1999 ji' '.•>: ,( Ace. No.. )• ^, ''-ii-.i b n ABSTRACT Tl^e present thesis is comprised of five chapters and a conclusion. The chapters of the thesis are arranged in the following order : 1. Islam in Kashmir 2. Development of Ilm al-Tafsir in Kashmir 3. Development of Ilm al-Hadith in Kashmir 4. Development of Ilm al-Fiqh in Kashmir 5. Development of Ilm al-Tasawwufin Kashmir 6. Conclusion The first chapter is a historical survey of the Islamisation of Kashmir. It starts with the conversion of the people of Kashmir to Islamic world-view and value- system in the early 14th century A.D., at the hands of Syed Sharaf al-Din Abdur Rahman Bulbul Shah. The pioneering role of Mir Syed Ali Hamadani in converting the people of Kashmir to Islamic way of life is prominently featured in this chapter. The role of other sufis especially that of Mir Muhammad Hamadani is highlighted in this chapter as well. The role played by local sufis and Rishis in the stabilisation of Islamic way of life in Kashmir is also brought out. The leading role of Shaikh Nur al-Din Wali and Shaikh Hamza Makhdum features prominently in this regard. The historical significance of such leading lights of Kashmir as Shaikh Yaqub Sarfi, Mulla Muhammad Mohsin Fani, Mulla Kamal Kashmiri and Mulla Jamal also features in this chapter.