A man from the unbelievers said: “Islam is a religion, if only it had men.”
“Islam is a religion if only it had men!” And by Allah! He did not lie!
Today they scorn our Islam and our Qur’an, and ridicule our Prophet (salAllaho alayhi wasallam), and they ask: “Why are you terrorists?” So what do you want us to be surrendered and defeated?
In their law it is forbidden to mock at all religions except Islam. And they say about Islam that it is the religion of people who are morally cheap. They mean by it our Prophet (salaAllahu ‘alayhi wa salam).
So from where will we find the likes of Mu’awwaz RA and Mu’aadh RA? From where will we get the likes of Bin Unais RA and those people?
Listen to this, and let us cry together on ourselves. The author of Durar al-Makinah narrated, in the third book on page no. 202 exactly, that a group of senior Christians gathered to meet a Mongol king who had become Christian.
One of the Christian scholars started mocking our Prophet (salaAllahu ‘alayhi wa salam) and there a hunting dog was tied. The dog started barking loudly and getting violent toward the Christian.
They moved it away from him with great difficulty. A man from them said: “He did this because of your talk on Muhammad,” but the Christian replied: “No, actually this dog is arrogant. He saw me pointing so he though I wanted to beat him.”
Thus, he returned to the mockery of the Prophet (salaAllahu ‘alayhi wa salam) impudently in a fiercer manner. At this the dog broke his bonds and jumped on the neck of the Christian, and tore his throat at the instance. He died immediately and at that 40,000 Mongols accepted Islam.
The dogs envied and were angered. The dogs envied and were angered.
So where is our anger?
The trees and the plants longed for you O Beloved of Allah, so where is our longing?
Al-Hasan al-Basri (rahiimahullah) whenever he heard of the hadith of the crying of the stem of the tree on the parting of the Prophet (sala Allahu ‘Alayhi wa salam), he would cry and say “O Community of Muslims! The trees and the plants were affectionate to the Messenger of Allah. The trees and the plants were affectionate to the Messenger of Allah (sala Allahu ‘Alayhi Wa Salam) do you not feel affection to his memory?”
The Prophet (sala Allahu ‘Alayhi Wa Salam) always used to tell his Companions: “I am longing for my brothers. I am longing for my brothers.”
So they said: “Are we not your brothers?”
He said to them: “You are my Companions. My brothers are those who will have faith in me and will believe in me and follow me without seeing me.”
So what will we tell him when people will gather and reach his pond and he will say to us: “They mocked at me and ridiculed me and hurt me, so what did you do to defend me and my honour?”
“Be fearful of a day when you shall be returned to Allah, then every person shall be paid in full what he has earned, and they shall not be wronged.” Surah Baqarah
(This is the last verse to be revealed in the Qur’an)
The passing away of our most beloved and honourable Shaykh and Ustadh, the Ameer, the Master, the embodiment of Hadith, Shaykhul Hadith Hadhrat Mawlana Muhammad Yunus Saheb Jawnpuri (Allah sanctify his secret), was most definitely news that shook our hearts, rather shook mountains. Initially, I did not think it was befitting for me to write anything on Shaykh Saheb (Allah sanctify his secret), as many of my senior teachers and Ulama had already done so. But after reading them, a few anecdotes and memories came to mind so I decided to share them based on the Hadith:
Ibn Umar (Allah be pleased with him narrated that: The Messenger of Allah ﷺ said: “Mention good things about your dead, and refrain from (mentioning) their evil.” (Tirmidhi)
Alhumdu Lillah, in 2007 my late father sent me to Mazahirul Uloom, Sahanrapur in the khidmah of Shaykh Saheb (Allah sanctify his secret), as he felt it was good for an Alim to be in the company of a Shaykh after graduation for Islah and Tarbiyyah purposes. I had met Shaykh Saheb when he would come to Jamiatul Ilm Walhuda, Blackburn, for the Bukhari Jalsa and had heard many stories of his status and nature from my Ustadhs – many of which had studied under Shaykh Saheb’s tutelage.
When I first arrived, I introduced myself and passed on some money and gifts I had from our principal and ustadh Mufti AbdusSamad Saheb and Mufti Shabbir Saheb, as well as some of Shaykh Saheb’s previous students. I told him my father had sent me for his Khidmah and I was studying Ifta alongside this. I remember he asked me, if I was his guest (mehman) or a guest of the Darul Uloom. I said, “I am currently staying in the Mehman Khana until my room is arranged, so I shall eat from the Madrasah.” He said, “Very well! Otherwise I would arrange food for you.” To which I was quite overwhelmed and humbled, at Shaykh Saheb’s worry and concern.
In my first few days I imagined there would be dozens of people at his service and I would barely get a chance. As this was the case when he came to the UK, scores of Ulama from up and down the country would be following him “throughout” his stay in the UK. Things were quite different in India. Generally, it was some of the Bukhari/Ifta students that would do his Khidmah, but a very small amount. As they were in fear of being rebuked and told off. There were many days Shaykh Saheb (Allah sanctify his secret) would be alone or just one Khadim with him. I remember telling some of my Ifta colleagues, actually forcing them to come with me and sit with Shaykh Saheb (Allah sanctify his secret) for a while. They were very apprehensive. But I realised the cause behind this, it was what they were fed about Shaykh Saheb’s (Allah sanctify his secret) nature. Without doubt Shaykh Saheb (Allah sanctify his secret) was a person whose nature left you full of awe, he was “Jalali.” So generally, students were afraid of being told off and criticised. Shaykh Saheb would rebuke us. But he would always say, “I only discipline those with whom I have a connection, the person is fortunate who builds humility after I have disciplined him.”
I would like to mention a point here for ulama, we should never think of ourselves too high that we cannot be criticised. Fudhayl ibn Iyadh (Allah have mercy upon him) once said, “Accept the truth, even if it is from a child.”
I remember Shaykh Saheb (Allah sanctify his secret) would start the day off with Surah Yaseen and also read Qur’an after Dhuhr Salah. He would say, “I like to start the day off with Qur’an.” There was a particular Durood he would read after recitation of the Qur’an, I tried to pick up the words as Shaykh Saheb would whisper it quite loud. I only ever heard, “Allahumma Salle Alaa Muhammad bi Addadi Kulli Harf…” (O Allah! Send salutations upon Muhammad equal to every letter I have read from the Quran). If anyone knows the full Durood, I would be grateful if they could share it In Sha Allah.
I was once told to fetch some water by Shaykh Saheb (Allah sanctify his secret), I knew in India they did not drink from the tap like we do in UK. But as it was my first few weeks, I was unaware where Shaykh Saheb (Allah sanctify his secret) drank from. Usually, people stored their water in a clay pot (matka) or something similar. So, I was running around in the kitchen and in the bedroom looking for his water storage. I ended up downstairs and I saw a student pumping water out from the Madrasah pump and I told him, Shaykh Saheb has asked for water. He said, Shaykh Saheb doesn’t drink this water and he only drinks Zam Zam. Subhan Allah! He rushed me back to the room and under the bed were drums of Zam Zam. I was grateful to him for sharing this with me as I didn’t want to feed Shaykh Saheb with normal water, when he only drank Zam Zam.
Shaykh Saheb (Allah sanctify his secret) did not like pretence and deception. Once a few students were sat and one of the students had a white scarf/shaal, like the ones we see in Saudi Arabia worn by their Imams. This student was sat in front of Shaykh Saheb (Allah sanctify his secret) whilst Shaykh Saheb was doing Dhikr. All of a sudden, Shaykh Saheb (Allah sanctify his secret) got really angry and said, “Oh! It’s only you… I thought you were a big Alim, the way you are dressed.” He ordered him to remove it and told us always to dress humbly.
Shaykh Saheb (Allah sanctify his secret) would cry at times, when putting on Itr before his dars. He would say, “These bottles are worth thousands of Rupees each. But when I was young I didn’t have enough money for food. Dear children, I went through a lot of poverty.” Tears would roll from his eyes, rahimahullah.
Further he would say many times, his father was a teacher and as a boy Shaykh Saheb was quite weak mentally and physically. He would always remain ill. A man suggested to his father, “Get him on the (cycle) rickshaws, as he will be of no use to you when he grows up. At least this way he will bring money in!” “Alhumdu Lillah! When I sit on the (cycle) rickshaws, the thought crosses my mind. It could have been the other way round!” Shaykh Saheb would say very emotionally.
“That is Allah’s grace which He bestows on whom He wills, He is the Owner of Mighty Grace.” (62:4)
NB: In Saharanpur there was little use of the motor rickshaws, a man would sit at the front and peddle. Passengers would sit at the back in a carriage. I don’t know if things have advanced.
Here I would like to clarify something which I heard from many students and teachers at my time in Saharanpur, that Shaykh Saheb was diagnosed with Tuberculosis at a young age. And TB was such in those days, if you caught it, chances were that you would die imminently. As a result of this Shaykh Saheb (Allah sanctify his secret) did not marry, due to fear of death occurring at any time. But time went by, he graduated as an Alim and even started teaching. He was always on edge, that he could go any minute. Like this he passed his whole youth, but one night he saw the number 5 in a dream (whether it was the figure 5 or a hand indicating 5 I cannot remember). This really confused Shaykh Saheb (Allah sanctify his secret). He thought, “Maybe it means 5 days or 5 months, I have left to live!” Later, when Shaykh Saheb (Allah sanctify his secret) started teaching and came across the ‘maghaib khamsah’, the knowledge of five things which only Allah SWT knows. He understood the interpretation of the dream, which meant stop worrying about your death, only He SWT knows when you will die. The five things being, “Qiyamah, rainfall, what is in the womb – male/female, what a person earns – rizq, when a person will die.” (Surah Luqman)
This does not defy the fact that Shaykh Saheb (Allah sanctify his secret) had immense love for knowledge and his books, it would even be correct to say he was married to his books.
A similar incident is related regarding Imam Malik (Allah have mercy upon him) and the dream of the number 5.
Shaykh Saheb (Allah sanctify his secret) was connected to Ulama all over the UK and all over the world, he would often get calls of halaat/circumstances in certain countries. Especially, internal conflicts. As he knew I was from UK he once said, “When you return to the UK never get involved with Ikhtilaf/politics, as this is increasing in England.”
Shaykh Saheb (Allah sanctify his secret) was very wary when he was eating, with regards to evil eye (nazar). More often than not, he would prefer to eat alone and not in the sight of students or even guests from outside.
I remember asking Shaykh Saheb (Allah sanctify his secret) a few questions that had always been on my mind. The first was the Sunnah method of clipping the nails, as many books show a method which they refer to as Sunnah. He replied, “This is not in Hadith, but rather we begin from the right hand as this is preferable in all matters. Secondly, we begin from the Shahadah finger (index) as it is good to start with this finger.” I also asked about walking forty steps after food, He said, “This is only recommended by Hakims, it is not Sunnah.”
Approximately, half a million people attended Shaykh Saheb’s Janazah Salah:
Aishah (Allah be pleased with her) said: “The Prophet (peace and blessings be upon him) said, ‘If a Muslim dies and his funeral prayer is attended by a group of a hundred Muslims, and they all sincerely pray for his forgiveness, he is forgiven’”. (Ahmad, Muslim, and Tirmidhi)
Lastly, when Shaykh Saheb (Allah sanctify his secret) came to Jamiatul Ilm Walhuda in May 2017 for the Bukhari ceremony, towards the end I remember him saying, “O children! It is possible that I do not return next year.” And such was Allah’s wish…
“The Eyes Tear,
The Heart is in Pain,
But (with my tongue) I will only say that which is pleasing to Allah,
And we are indeed sad at your departure. ”
The Prophet (peace and blessings be upon him) on the death of his son Ibraheem (Allah be pleased with him)
May Allah SWT elevate the status of Shaykh Saheb and Allah reward him on behalf of the whole Ummah and may his legacy remain in this world until the day of Qiyamah and Allah SWT grant us all the tawfeeq to follow in the footsteps of all the pious personalities and He resurrects us amongst them on the day of Qiyamah and He grant us a place in Jannah with such luminaries and pious Mashayikh… Ameen!
One request, please make Esaal-e-Thawab for Hadhrat of whatever you are able to and as much as you can; Qur’an, Dua, or Sadaqah. (I am hoping to build a Masjid in Shaykh’s name – please see link below and kindly donate).
Ismail ibn Nazir Satia (One who is in dire need of Allah’s forgiveness, mercy and pleasure).
26th Dhul Qa’dah 1438
Of course, he had gone through many tough times during his life, so he must be enjoying the rest he so much deserves. May Allah Ta’ala elevate his ranks among the illyyeen (elevated). May Allah Ta’ala keep him close to Imam Bukhari and Hafiz Ibn Hajar, and close to his beloved teachers and mashaaikh, in particular his shaykh and teacher, Barakatul Asr Hazrat Shaykh al-Hadith Maulana Muhammad Zakariyya (rahmatullahi alayhi) and Hazrat Maulana As’adullah Sahib (rahmatullahi alayhi), the senior disciple of Hakim al-Ummat Thanawi (rahmatullahi alayhi), besides whom Shaykh Yunus Sahib (rahmatullahi alayhi) was laid to rest as per his bequest. Ameen.
Some dreams of Shaykh Yunus saheb damat barakatuhum. (Now he’s Rahmatullahi alayhi. I wrote this during his life so left it as it was)
Courtesy of www.nawadir.org
بسم الله الرحمن الرحیم
It is with great sadness and sorrow we received the news of the demise of our teacher and the teacher of our teachers, Muḥaddith al-ʿAṣr Shaykh al-Ḥadīth Mawlānā Muḥammad Yūnus Jownpūrī (d. 1438/2017) this morning at approximately 5am British Summer Time. When I retired to sleep just after 2am, I had received the news of the demise of Ḥaḍrat Mawlānā Ismāʿīl Badāt a resident of the blessed city of Madīnah, who like Shaykh Muḥammad Yūnus Jownpūrī was a disciple of Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982). People from across the world have expressed their sorrow and grief and shared their condolences online and in person. My respected father Mufti Shabbīr Aḥmad (b. 1376/1957), who is one of the senior students and disciples of Shaykh Muḥammad Yūnus Jownpūrī, suggested to me to pen a brief obituary. The truth is that words cannot do justice to his personality but nonetheless an attempt is made to provide readers a brief insight into his life drawing from some of the published material as well as my personal experiences and the experiences of others, particularly, my respected father as well as Shaykh’s assistant and disciple Mawlānā Yūnus Randerā who relentlessly served Shaykh over the past two decades.
Birth and Early Life
Muḥaddith al-ʿAṣr Shaykh al-Ḥadīth Mawlānā Muḥammad Yūnus ibn Shabbīr Aḥmad ibn Sher ʿAlī was born on Monday 25 Rajab 1355 / 2 October 1937 in Jownpur in Uttar Pradesh, India. At the age of five, his mother passed away and he was looked after by his maternal grandmother who was extremely pious and affectionate towards him. He undertook his early Islamic education at Madrasah Ḍiyāʾ al-ʿUlūm Jownpūr under the tutelage of Mawlānā Ḍiyāʾ al-Ḥaq Fayḍʾābādī for whom Shaykh always expressed gratitude. I heard Shaykh on numerous occasions praise and recollect his encounters with Mawlānā Ḍiyāʾ al-Ḥaq Fayḍʾābādī and recall his benevolence towards him. Shaykh would regularly mention how his father had intended for him to work as a farmer or earn a living for the family through other means, however, he was interested in acquiring Islamic education. Thus, his pursuit of knowledge started in Jownpūr where he studied for several years and in Shawwāl 1377, he travelled to Saharanpur and enrolled at the famous seminary Maẓāhir al-ʿUlūm from which he graduated in 1380. During the three years, he studied under great luminaries most notably Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982) and Mawlānā Asʿadullāh Rāmpūrī, both of whom also gave him Ijāzah in taṣawwuf and acted as his mentor and guide. The latter – Shaykh would regularly refer to him as Nāẓim Ṣāḥib – played an important role in the nurturing of Shaykh and Shaykh would regularly recall his encounters with him and his discourses. During his studies, Shaykh fell severely ill but persevered and completed his studies. Throughout his life, Shaykh endured hardships and illnesses but this did not prevent him from the pursuit of knowledge and continuing to study and serve.
In addition to the three teachers mentioned above, other teachers of Shaykh include: Mawlānā Manẓūr Aḥmad Sahāranpūrī, Mufti Muẓaffar Ḥusayn and Mawlānā Amīr Aḥmad Kāndhelwī. Shaykh also acquired Ijāzah from many scholars including Mufti Maḥmūd Ḥasan Gangohī, Shaykh Abū al-Ḥasan ʿAlī Nadwī, Shaykh ʿAbd Allah al-Nākhibī, Shaykh ʿAbd al-Fattāḥ Abū Ghuddah, Shaykh Fakhr al-Dīn Murādābādī, Shaykh Aḥmad ʿAlī Surtī, Shaykh ʿAbd al-Raḥman al-Kattānī and others. Along with his teachers, I heard Shaykh say on several occasions that he benefited greatly particularly in the science of ḥadīth from the following experts: ʿAllāmah Ibn Taymiyah (d. 728/1328), Ḥāfiẓ Dhahabī (d. 748/1348), Ḥāfiẓ Ibn Kathīr (d. 774/1373), Ḥāfiẓ Ibn al-Qayyim (d. 751/1350), Ḥāfiẓ Ibn Rajab (d. 795/1393), Ḥāfiẓ Ibn ʿAbd al-Hādī (d. 744/1343), Ḥāfiẓ Zaylaʿī (d. 762/1360) and Ḥāfiz Ibn Ḥajar (d. 852/1149).
Appointment as teacher and Shaykh al-Ḥadīth
A year after his graduation in 1380, in Shawwāl 1381, Shaykh was formally appointed as a teacher in Maẓāhir al-ʿUlūm Saharanpur. For the next few years, Shaykh taught various books including Sharḥ al-Wiqāyah, Hidāyah, Usūl al-Shāshī, Mukhtaṣar al-Maʿānī, Nūr al-Anwār, Mishkāt al-Maṣābīḥ, Sunan Abī Dāwūd, Sunan Ibn Mājah, Sunan al-Nasāʾī, Ṣaḥīḥ Muslim, Muwattāʾ Mālik, and Muwaṭṭāʾ Muḥammad. Thereafter, in Shawwāl 1388, at a relatively young age whilst some of his teachers were also alive, he was appointed by Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī (d. 1402/1982) as Shaykh al-Ḥadīth and honoured with the privilege of teaching Ṣaḥīḥ al-Bukhārī, a role Shaykh continued to fulfil to date. Herein is a lesson for Principals to appoint staff based on merit and competency and not simply based on lineage, financial status, ethnicity or closeness to the Principal. Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā Kāndhelwī’s appointment demonstrates how the Amānah of leadership should be fulfilled. Shaykh taught the entire Ṣaḥīḥ al-Bukhārī for fifty years and did so with an unprecedented level of devotion, passion and rigour, as clearly reflected in his unpublished Urdu transcripts of his lessons as well as the first volume of his Arabic commentary on the Ṣaḥīḥ, a review of which is available on this link.
It is worth noting that his appointment as Shaykh al-Ḥadīth at a relatively young age reflects the confidence of his teachers in him. Mawlānā Muḥammad Zakariyyā Kāndhelwī’s confidence in his student can be further gauged by the the fact that he has quoted his student’s views in his al-Abwāb wa al-Tarājim in at least three places (1:268, 419; 6:788) as well as in his footnotes on Lāmiʿ al-Dirārī (10:319), and he would regularly consult him and refer senior scholars to him particularly for ḥadīth related queries (see al-Yawāqīt al-Ghāliyah vols. 1 and 2). Scholars who would refer their queries to him include: Mufti Maḥmūd Ḥasan Gangohī, Shaykh Abū al-Ḥasan ʿAlī Nadwī, Mufti Yaḥyā, Mawlānā ʿAbd al-Jabbār, Mawlānā ʿĀqil, Mawlānā Abrār al-Ḥaq, Mawlānā ʿAbd al-Ḥalīm Jownpūrī, Mawlānā Saʿīd Aḥmad Khānṣāḥib and many others. In fact, in 1387, Mawlānā Muḥammad Zakariyyā Kāndhelwī wrote a handwritten letter to Shaykh wherein he stated that he will surpass him after forty seven years.
A remarkable prediction not least because no one would have envisaged that Shaykh would live for this long due to his illnesses. Indeed, as Shaykh would regularly say in recent years that all my contemporaries have passed away. My respected father Mufti Shabbīr Aḥmad once said to Shaykh in response that this is a blessing of his attachment and devotion to ḥadīth for there is a famous Arabic saying that the scholars of ḥadīth live for long.
Thus, from Shawwāl 1381 to 1438, Shaykh taught thousands of students from all over the world. For most of this period from 1388 onwards, he taught Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. It was only a few years ago that he requested his student the current rector of the seminary, Mawlānā Salmān Ṣāḥib to teach Ṣaḥīḥ Muslim and Ṣaḥīḥ al-Bukhārī or appoint someone to do so. Mawlānā Salmān Ṣāḥib insisted that Shaykh continue to teach Ṣaḥīḥ al-Bukhārī and agreed to teach Ṣaḥīḥ Muslim. He told Shaykh that if he does not manage to complete the Ṣaḥīḥ, he will assist him if necessary. May Allah Almighty reward Mawlānā Salmān Ṣāḥib for he played a pivotal role in taking care of Shaykh until the very end.
Thousands of Shaykh’s students are benefiting humanity in different ways and many are leading scholars teaching Ṣaḥīḥ al-Bukhārī. Due to Shaykh’s knowledge and selflessness, he possessed universal appeal and attracted students from all over the world. Students from various schools of thought both in terms of creed and jurisprudence benefited from him and held him in high esteem. Along with the thousands of students from the Indian sub-continent, Shaykh has students in Saudi Arabia, Qatar, Bahrain, Syria, Somalia, Tunisia, Malaysia and many other countries. Many of the leading scholars of the Middle East benefited from Shaykh’s knowledge and company. Some regularly travelled to India whilst others would maximise benefit during Shaykh’s visits to Saudi Arabia for Hajj and Umrah. Some of Shaykh’s students include the following:
- Shaykh Salmān, the current rector of Maẓahir al-ʿUlūm Saharanpur, India.
- Shaykh ʿAbd al-Ḥāfiẓ Makkī of Saudi Arabia who passed away several months ago.
- Shaykh ʿAbd al-Waḥīd Makkī of Saudi Arabia.
- Mawlānā Zubayr al-Ḥasan Kāndhelwī of Nizamuddin Delhi who passed away.
- Shaykh Nūr al-Ḥasan Rāshid of Kandhla, India.
- Shaykh Muḥammad Ayyūb Surtī of the UK, the compiler of several publications of Shaykh listed below.
- Mufti Shabbir Aḥmad, the UK based Mufti and Ḥadīth lecturer.
- Shaykh Muḥammad Bilāl, the UK based scholar and Ḥadīth lecturer.
- Shaykh Yūsuf Motālā, the Principal of Darul Uloom Bury, UK.
- Mufti ʿAbd al-Ṣamad Aḥmad, the Principal of Darul Uloom Blackburn, UK.
- Shaykh Faḍl al-Ḥaq Wādī, the Principal of Jāmiʿah al-Kawthar Lancaster, UK.
- Mufti Musṭafā, the Principal of Darul Uloom London, UK.
- Mufti Muḥammad Ṭāhir Wādī, the UK based Mufti and Ḥadīth lecturer.
- Shaykh ʿAbd al-Raḥīm ibn Dāwūd, the UK based Ḥadīth lecturer.
- Dr Muḥammad Akram Nadwī, the UK based Ḥadīth lecturer and compiler of Shaykh’s thabt.
- Shaykh Ghulām Muḥammad Vastānwī, the rector of the famous seminary in Akkalkuwa, India.
- Shaykh Ḥanīf Luhārwī, the Shaykh al-Ḥadīth of Darul Uloom Kharod, India.
- Shaykh Yūsuf Tankārwī, the Shaykh al-Ḥadīth of Darul Uloom Tadkeshwar, India.
- Shaykh Zayd Nadwī of Nadwatul Ulama Lucknow.
- Shaykh Niẓām Yaʿqūbī of Bahrayn.
- Shaykh Aḥmad ibn ʿAbd al-Malik ʿĀshūr of Saudi Arabia.
- Shaykh Dr ʿAbd Allah ibn Aḥmad al-Tūm of Saudi Arabia.
- Shaykh Muḥammad ibn Aḥmad al-Ḥarīrī of Saudi Arabia.
- Shaykh Farīd al-Bājī of Tunisia.
- Shaykh Nāṣir al-ʿAjmī of Kuwait.
Shaykh spent his entire life teaching the sacred sciences. I have heard Shaykh say on several occasions that he never thought of publishing any of his works. Nevertheless, attempts were made in recent years by his students to publish them.
The first most notable publication was the four volume al-Yawāqīt al-Ghāliyah, a unique collection of articles, questions and answers and treatises, mostly pertaining to ḥadīth matters. It would be remiss of me if I do not mention the efforts of our beloved Shaykh al-Ḥadīth Mawlānā Ayyūb Surtī who worked tirelessly from 2006 onwards to make this collection publishable. By the grace of Almighty Allah, I also had the honour of supporting him particularly in the publication of volume three, and all praise belongs to Allah alone. This collection is invaluable for students of knowledge and scholars particularly the final volume which is dedicated to reviewing all those narrations in the four Sunan that have been critiqued and deemed to be fabricated narrations. The third and fourth volumes are in Arabic whilst the first two volumes are a combination of Urdu and Arabic. Work has begun to translate the first two volumes into Arabic for wider benefit.
More recently, Shaykh had been working tirelessly on his Arabic notes on Ṣaḥīḥ al-Bukhārī. The first volume of Nibrās al-Sārī ilā Riyāḍ al-Bukhārī was published a few months ago and the second and third volume is due soon, with the will of Allah. We pray to Allah to give Shaykh’s students and in particular Shaykh al-Ḥadīth Mawlānā Ayyūb Surtī the ability to collate the remaining notes on the Ṣaḥīḥ and publish them. It is envisaged that the commentary will exceed ten volumes.
In addition to this, Shaykh has invaluable Arabic footnotes on the four Sunanincluding Sunan al-Tirmidhī the only book from the Ṣiḥāḥ Sittah which he did not teach. In addition, his footnotes on Mishkāt al-Maṣābīḥ, Badhl al-Majhūd and Fatḥ al-Bārī deserve particular attention because they are invaluable. Shaykh also has extremely beneficial Arabic notes on the entire Ṣaḥīḥ Muslim which I have benefited from and found useful. It focuses predominantly on that which is not in the prevalent commentaries of Ṣaḥīḥ Muslim and thereby adds real value. In addition to this, my dear mother and Mawlānā Rashīd ibn Mawlānā Hāshim Ṣāḥib spent many years in writing the Urdu commentary of Ṣaḥīḥ Bukhārī from audio cassettes. This also deserves attention. We pray to Allah Almighty to make these and other efforts of Shaykh see the light of the day in a published format. Āmīn.
Marriage and family
Shaykh’s commitment and devotion to the sacred sciences and in particular the science of ḥadīth can be further gauged from the fact that he did not get married. He followed in the footsteps of great luminaries like Imam Nawawī, Shaykh al-Islam Ibn Taymiyah and others who decided not to marry out of their commitment and devotion to the sacred sciences and to the service of the faith, not because they opposed marriage or regarded it as contrary to the Sunnah. Indeed, Shaykh expressly writes that denying the concept of marriage is akin to disbelief. Shaykh ʿAbd al-Fattāḥ Abū Ghuddah’s famous treatise is worth reading in this regard.
Shaykh leaves behind some nephews. However, since his appointment as a teacher, Shaykh always resided in the seminary and would say that my students are my family and encourage them to give charity on his behalf after his demise. Shaykh lived a life of loneliness, his mother passed away whilst he was five and his father passed away in the early 1990s. Shaykh had one brother who also passed away many years ago.
Zuhd, piety and selflessness
Shaykh’s commitment to the Prophetic ḥadīths and his academic credentials are well known. A facet of his life which is perhaps less well known is Shaykh’s piety, zuhd and selflessness. My respected father Mufti Shabbīr Aḥmad once said, “I have not seen anyone more selfless than Shaykh.” This morning, before my respected father departed for India, he informed me that Shaykh would regularly give him large amounts of money, sometimes hundreds of thousands Indian Rupees and send him to Maẓāhir al-ʿUlūm Qadīm as well as Maẓāhir al-ʿUlūm Jadīd to donate the money. This was regular and Shaykh would make significant contributions to both institutes. Understanding the context of this is necessary. In the 80s, the seminary split into two with Shaykh staying at Maẓāhir al-ʿUlūm Jadīd and major differences emerged with court battles which unfortunately continue to date. Despite this, Shaykh always remained objective and maintained relations by supporting the other seminary with large amounts of funds too. In fact, Shaykh once mentioned to my respected father that he has donated a house, which was gifted to him, to Maẓāhir al-ʿUlūm Qadīm. On one occasion he mentioned that for every book that has two copies, he has endowed a copy each to both seminaries.
Shaykh’s simplicity and selflessness is such that he spent his entire life in a room within the seminary. Shaykh himself mentions that during the first few years of becoming a teacher, he would take a salary from the seminary. However, he decided after a few years to adopt the path of tawakkul (total reliance on Allah) and stopped taking a salary. This proved extremely difficult for a few months and Allah Almighty opened other doors and accepted his supplication. Overall, Shaykh has endured lots of hardship and illnesses and was also affected by magic. Over the past few years, he would sleep on the floor in his room surrounded by books.
Shaykh’s assistant Mawlānā Yūnus Randerā informed me today that every year Shaykh would receive thousands of pounds of gifts from his visits to the UK and Ḥaramayn. Shaykh would say to Mawlānā Yūnus to distribute all the money for the taḥfīẓ project in Ḥaramayn or for some other good cause. In his most recent visit two months ago to Reunion, UK and Ḥaramayn, Shaykh received a very large sum of money as gifts. All of this was donated for the taḥfiẓ project and Shaykh did not take a single penny back to India. Shaykh was very supportive of children memorising the Qurʾān. In doing so, Shaykh was following the Sunnah of the Prophet ﷺ who would immediately distribute whatever he would receive. What is even more amazing is that several years ago, Shaykh visited the UK and was informed that one of his students in the UK is in debt. Shaykh sent him £1,000 from his own money. I have never heard of an Indian scholar, let alone a scholar who is not financially wealthy, gift money to a person in the UK. It is unheard of. Once Shaykh gave my father some money that he had received and said, use it in the wedding of your daughters. There are many more examples of Shaykh’s detachment from the world and selflessness. Shaykh often described how in his early years he only possessed one bowl and would use it for cooking, eating, drinking, washing and other purposes. Shaykh was so poor that he did not have money to afford medicine or even paper to write on. This is why so many of his invaluable notes are written on the back of envelopes, postcards and old diaries.
Shaykh’s piety and taqwā is also worth mentioning. Mawlānā Yūnus narrates that a few years ago when Shaykh fell extremely ill, he phoned Ḥaḍrat Mawlānā Ṭalḥa Ṣāḥib, the son of Mawlānā Muḥammad Zakariyyā Kāndhelwī requesting forgiveness for a small piece of a newspaper which he had used in the era of his father from his house without his explicit permission. Shaykh explained that he has never used anyone’s possessions without their permission except on this one occasion in the house of Mawlānā Muḥammad Zakariyyā Kāndhelwī when Shaykh came across a reference and urgently required paper to make a note of it. He had no paper so he cut the side of a newspaper without taking express permission from the owner, Mawlānā Muḥammad Zakariyyā Kāndhelwī. Shaykh remembered this and sought forgiveness from his son Mawlānā Ṭalḥa. This is a quality we observed in Shaykh regularly, to seek forgiveness and encourage others to forgive. Shaykh would regularly quote the statement of Ḥaḍrat Mawlānā Ṣiddīq Bāndwī who said, “Forgive without being asked for forgiveness.” Another example of Shaykh’s caution is that a few years ago, Shaykh decided to purchase several new books for the seminary’s library despite those books existing in the library. Shaykh explained that he would regularly use some books from the library and sometimes add some useful references and notes therein. Whilst this was only adding value to the books and is of immense benefit to the reader, Shaykh decided to purchase new books by way of precaution. I have heard my respected father mention on numerous occasions, and I have also experienced this personally, that Shaykh generally adopts the cautious view in matters of jurisprudence. Shaykh’s piety was such that I once heard him say that I have only uttered a lie thrice and all three occasions were during my youth, once in fear of my mother, once in fear of my father, and once in fear of my teacher Mawlānā Ḍiyāʾ al-Ḥaq. Apart from these occasions, I have never lied.
Love of the Sunnah
One of the qualities that Shaykh will be remembered for is his uncompromising love of the Sunnah and his devotion to the ḥadīths. So much can be written in this regard. Shaykh left no stone unturned when it came to following or practising or defending the Sunnah and refuting innovations. I have witnessed Shaykh rebuke those who trim or shave their beards citing the Prophetic Sunnah. Likewise, Shaykh has no hesitation in refuting practices or ḥadīths that are not substantiated, for example, the sole fast of 15 Shaʿbān and regarding it as Sunnah.
Mawlana Yūnus Randera mentioned to me that since 2002, he performed Hajj with Shaykh every year consecutively and thus performed sixteen Hajjs with Shaykh and many ʿUmrahs. Prior to this, Shaykh performed Hajj on many occasions and it is my estimate that Shaykh performed at least twenty five Hajjs if not more. I also had the opportunity to perform Hajj with Shaykh once in 2002 and Shaykh stayed in our room. Shaykh would always reside in Mina on 13th Dhū al-Ḥijjah in accordance with the Sunnah. On one occasion, the 13th was a Friday and Shaykh said I will perform the Jumuʿah Ṣalāḥ in Mina and not in Masjid al-Ḥarām because it is Sunnah to stay in Mina on the 13th. During Hajj, Shaykh would always perform the stoning of the devil at the Sunnah time and in the Sunnah position. A few years ago when Shaykh was extremely ill, he was advised to avoid the rush hour. He refused and said I will go and I will die if I have to die whilst practising the Sunnah.
Two years ago, I also learnt that whilst travelling in Madinah Munawwarah, Shaykh would avoid using the AC and prefer to take in the blessed natural air of Madinah. Shaykh’s love of the Sunnah was such that despite his weakness he would visit the date trees orchard in Madinah Munawwarah. When he would consume the dates of Madinah Munawwarah, he would not throw the seeds in the bin but instruct for them to be buried out of respect.
Dreams regarding Shaykh
It should therefore not come as a surprise that many people have seen good dreams regarding Shaykh. A scholar from Tunisia saw a dream more than a decade ago wherein the Prophet ﷺ described Shaykh as Amīr al-Muʾminīn fī al-Ḥadīth (the leader of the believers in ḥadīth).
A dream that is relevant to his demise was seen by his Arab student and disciple Shaykh Muḥammad ibn Aḥmad al-Ḥarīrī. Three years ago, he saw the Prophet ﷺ in his dream covered in a cloth, and when he uncovered his face, the person with the closest appearance was Shaykh. Today, Shaykh Ḥarīrī received the photographs of Shaykh and the surrounding scenary and suggested that the image was exactly what he saw in his dream three years ago including the greenery in the background.
Similarly, a local scholar from Manchester saw a dream today in which he saw Shaykh enter the Baqīʿ graveyard in the blessed city of Madīnah and raising his hands to make duʿā.
Some personal experiences
My respected father Mufti Shabbīr Aḥmad was very close to Shaykh and Shaykh treated us as though we were his family members and vice versa. For us, he was a fatherly figure who we would look up to since we were young and he would take a keen interest in our affairs. The close relationship with my father began in Shawwāl 1398 when my father enrolled in the penultimate year of the Alim course at the seminary in Saharanpur, where he also completed the Iftāʾ programme. During the three years, my father developed a very close relationship with Shaykh. He would cook for Shaykh daily and attend to his other needs. My father recalls that because of Shaykh’s poverty, he would instruct him to last a pigeon for two or three days when cooking food. Such was the relationship that Shaykh would call my father into his room and seek his support in marking examination papers for some of the classes and would confide in him. My father would read the matn (text) of both Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, and also read the entire Muwattāʾ Muḥammad on two occasions. It was through Shaykh’s blessings that my father developed a close attachment with the ḥadīths. Shaykh was not initially happy at him doing Iftāʾ, however, he advised him to stay connected with the ḥadīths at all times, a very useful advice which my respected father has always acted upon. When my father was leaving Saharanpur at the end of the three years to return to England, Shaykh came on a cycle rickshaw to Saharanpur train station to bid him farewell. Shaykh Yūsuf Tankārwī suggests that this is the only time Shaykh bid a student farewell in this manner.
As a young child from the age of five, I recall when my father would write letters to Shaykh, we siblings would also write to Shaykh in English and subsequently in Urdu. My mother would always ensure we write something in large English fonts. I recall once writing to Shaykh when I started the penultimate year requesting his supplications and asking if he has the Isnads (chains) of Imam Tabrīzī, the author of Mishkāt al-Maṣābīh, to the authors of the books which he quotes from. Shaykh replied in the negative. My first recollection of meeting Shaykh was in 1997 when our parents took us five brothers and sisters to India for two months to tour all the famous seminaries in Uttar Pradesh and elsewhere and meet with great saints and luminaries. We stayed with Shaykh for several weeks in Saharanpur and also travelled with Shaykh to Banda on the train. Although I was only nine years old, I recall Shaykh’s affection as he insisted we travel in a higher class with AC whilst he decided to travel in a lower class. My mother, may Allah Almighty bless her, recalls that I and my younger sister fell ill in Banda. Shaykh came especially to our room on the upper floor to pray for us and fulfil the Sunnah of visiting the sick. Throughout this visit and other interactions, Shaykh would fondly address my father similar to how a father addresses his child and recall his student days, and also remember our grandparents. During this visit, we also visited Jownpūr and Shaykh’s birth place and had the honour of meeting Shaykh’s teacher Mawlānā ʿAbd al-Ḥalīm Jownpūrī. This is the same Mawlānā ʿAbd al-Ḥalīm Jownpūrī who advised my respected father to follow his Shaykh referring to Shaykh Yūnus Ṣāḥib in all matters except in relation to marriage. Mawlānā ʿAbd al-Ḥalīm Jownpūrī visited the UK only once in 1985 and was very pleased to learn of the birth of my eldest brother Mawlānā Muḥammad.
As I grew up, there were many more opportunities in the UK and Saudi Arabia to spend time with Shaykh and benefit from him. I visited him many times in India and even when I was alone, he would be extremely generous and hospitable. He would not allow me to return except after feeding me. Shaykh visited our parent’s house on many occasions and also stayed the night on more than one occasion. On one occasion, I recall that the family had baked a cake in the shape of Ṣaḥīḥ al-Bukhārī and Shaykh did not hesitate in suggesting this is not appropriate. On one occasion in Shaʿbān 1434 (2013), I had the honour of reciting ten pages of Sunan al-Tirmidhī to Shaykh in Bolton at the residence of our late teacher Shaykh ʿUmarjī (d. 1435/2014), a disciple of Shaykh and someone who had utmost respect and admiration of Shaykh. During this visit, Shaykh also visited my house. Shaykh’s visits to the UK were an opportunity Shaykh ʿUmarjī and other associates of Shaykh would always look forward to. This was the only time when my respected father would miss his teaching, he would not even miss his teaching duties during the birth of his children.
Shaykh has had a huge influence on me both directly and indirectly through my teachers, the majority of whom are also students of Shaykh or their students. Before I joined the final year of the Alim class, Shaykh placed his hand on my head, supplicated for me and advised me in his room in India and said: When you read the ḥadīths, read it from the Prophetic lenses, as though the Prophet ﷺ is instructing you and talking to you. Do not read the ḥadīths with anyone else’s lenses. This advice is of particular relevance for students and scholars and assisted me in my final year and beyond, and all praise belongs to Allah alone.
After completing Ṣaḥīḥ al-Bukhārī in Saharanpur two to three months ago, Shaykh travelled to the UK to participate in the completion of the Ṣaḥīḥ in Darul Uloom Blackburn and other institutes. May Allah reward our beloved Mufti ʿAbd al-Ṣamad Aḥmad for inviting Shaykh year on year and hosting all the guests. From the UK, Shaykh travelled to Saudi Arabia for Umrah where Mawlānā Yūnus and my elder brother Mawlānā Muḥammad accompanied him. After spending a few days of Ramaḍān in Saudi Arabia, he travelled to India and spent the remaining month in Saharanpur.
Over the past few days, we received reports that Shaykh has fallen ill. It was not thought that the illness was in any way life threatening. Allah is the best of planners and He is the wisest. This morning at 7.30am local time, Shaykh became unconsciousness or semi-unconciousness and was taken to hospital and he passed away there. He passed away at approximately 5am British Summer Time (9.30am local time) on Tuesday 11 July 2017 / 17 Shawwāl 1438 (16 Shawwāl in India). His Janāzah Ṣalāh was led by Ḥaḍrat Mawlānā Ṭalḥa Ṣāḥib, with whom he enjoyed a very good and open relationship, in the Ḥājī Shāh graveyard after ʿAṣr Ṣalāh. Reports suggest that the Janāzah Ṣalāh was attended by approximately 1 million people. This has been confirmed by Mawlānā Junaid Ṣāḥib, the son in law of Mawlānā ʿĀqil Ṣāḥib. Other estimates suggest 200,000 people though this appears to be an underestimation. A more accurate estimate suggests 450,000. Either way, this reminds us of the Janāzah of Imam Aḥmad ibn Ḥanbal in Baghdad that was attended by 800,000 people and the Janāzah of Shaykh al-Islam Ibn Taymiyah in Damascus that was attended by 200,000 people. Shaykh had immense love for both Imams. Qārī Ayyūb Ṣāḥib, one of Shaykh’s disciples, who was also present in the Ghusl of Shaykh describes how the numbers of people were such that people were unable to pick up what was dropped. There were slippers and other possessions found later in the area. The Prophet ﷺ said, ‘If Allah loves a person, He calls Jibrīl: “Allah loves so and so, O Jibrīl, love him.” So Jibril loves him, and then Jibrīl makes an announcement among the residents of the Heaven, “Indeed, Allah loves so-and-so, therefore, you love him.” So, all the residents of the Heaven love him and then he is granted the acceptance among the people of the earth’ (Ṣaḥīḥ al-Bukhārī, 6040). Shaykh is clearly an example of this. There were no relatives or family members present in his Janāzah Ṣalāh. Herein is a lesson for some people who in the past accused Shaykh of not adhering to the way of the elders. As Imam Aḥmad ibn Ḥanbal is reported to have said, ‘Say to the People of Innovation, “between you and us is the funerals”’ (Manāqib al-Imām Aḥmad, p.560).
Shaykh was buried as per his wishes close to his beloved teacher Mawlānā Asʿadullāh Rāmpūrī. It was Shaykh’s waṣiyyah that Sūrah al-Fātiḥah be recited in the Janāzah Ṣalāh. It was also Shaykh’s Waṣiyyah to place a piece of the Kaʿbah’s cloth and soil from the blessed city of Madīnah in his grave, this was duly acted upon and has been actioned.
May Allah Almighty shower his mercy on Shaykh, grant him an abode in paradise and resurrect him with the Prophets, martyrs and pious people. Shaykh was always opposed to photos of all kinds. He requested Shaykh al-Islam Mufti Muḥammad Taqī ʿUthmānī Ṣāḥib on two separate occasions to re-consider the issue. It is therefore requested from all well wishers to avoid circulating photos or images of Shaykh whether taken before or after his demise.
It has been difficult to pen some of the above as the news of Shaykh’s demise is still being digested and the reality is sinking in. The death of a scholar is the death of the world. You only fully appreciate a bounty when it does not exist. The following are some thoughts that come to mind to benefit Shaykh and build on his legacy:
Firstly, it was Shaykh’s desire and instruction to his students to give charity on his behalf. Thus, all students, well wishers and readers are requested to donate whatever possible on behalf of Shaykh for the projects of their choice. Charity is the most powerful way of assisting and benefiting the deceased. With the will of Almighty Allah and after consulting with Shaykh’s senior students, Insha Allah, we will be aiming to build a mosque on Shaykh’s behalf with the option for people from all over the world to contribute towards this. Insha Allah, the details will be shared within the next few days.
Secondly, we need to reflect on Shaykh’s life and take heed accordingly. Shaykh’s life long service and love of the Sunnah, opposition to innovations, commitment to the ḥadīths and opposition to fabricated or baseless narrations and practices, championing established practices, his piety, adab and respect, selflessness, charitable endeavour and zuhd are all part of his legacy. Some of his discourses are available on this link for those who are interested in reading more. Undoubtedly, more will be shared over the course of next few days for people to reflect and ponder upon.
Thirdly, it would be good for a group of Shaykh’s students to form a team to publish his works in a coordinated manner under the supervision of the senior students of Shaykh. This is particularly important because many of Shaykh’s writings were not originally written for publication, and the same applies to his audio recordings.
May Allah Almighty shower his mercy on Shaykh, grant him an abode in paradise and resurrect him with the Prophets, martyrs and pious people. May Allah bless Maẓāhir al-ʿUlūm Saharanpur with a good replacement and protect it from all forms of evil and turmoils. Āmīn.
Mawlana Yusuf Shabbir
17 Shawwāl 1438 / 11 July 2017
“Islam has provided everything for both men and women. It gave women everything —freedom, economic rights, political rights, social rights, public and private rights. Islam gave women rights in the family granted by no other society. Women may talk of liberation in Christian society, Jewish society, or pagan society, but in Islamic society it is a grave error to speak of the liberation of women. The Muslim woman must study Islam so she will know that it is Islam that has given her all her rights.”
Influences and Historical Context
Zaynab al-Ghazali’s father, a local religious leader, encouraged her to be both a strong woman and integrate religion in every aspect of her life. Inspired by her father, her piety, and the milieu of Egyptian nationalism, al-Ghazali began her career as an Islamic feminist at the age of 16 by joining the Egyptian Feminist Union followed by her establishment of the Muslim Women’s association at the age of 18.
al-Ghazali’s activism emerged within the context of Egyptian women’s expanding agency and was influenced by three decades of the Egyptian nationalist movement. In response to the post-colonialism and the forming of Egyptian national identity, women expanded and asserted their social agency, especially in relation to women’s involvement in charitable associations. These forms of social activism marked women’s entry into public and political life. The emergence of a variety of women’s associations can generally be divided into two fields: secular feminism and Islamic feminism.
Muslim Women’s Association
Secular groups, such as the Egyptian Feminist Union, focused their discourse on gender issues and equal rights. In contrast, al-Ghazali asserted that Islam had provided women all the rights that secular feminists were concern with. She charged that the focus on the “woman question” was a reflection of a colonized mentality and Western values. In forming the Muslim Women’s Association, al-Ghazali oriented her activism within traditional Islamic contexts and broadened the goals of her movement to improve society from within. The Association’s concern with providing charitable services and educating women, especially in the field of Qur’anic exegesis, is meant to empower women to be active within the home as well as strengthen the community at large. In keeping with Islamic tradition, al-Ghazali insists that women should play an active role in the public, intellectual and political spheres, as long as such activities do not interfere with a women’s responsibilities to her immediate family. Although al-Ghazali’s discourse reflects similar language as the liberal feminists, the great success of her movement owes to her affirmation of Muslim women’s equality within Islamic tradition.
Cooperation with the Muslim Brotherhood
In addition to her involvement as a writer and editor for the al-Da’wah mazagine, al-Ghazali spoke at Ibn Tulun Mosque weekly and established a following of thousands of Egyptian women. As she attained prominence as a female figure in the Islamic opposition to the government, al-Ghazali and the Muslim Women’s Association became affiliated with the Muslim Brotherhood. Although the two organizations worked closely together, al-Ghazali’s declined Qutb’s invitation to merge the two groups, effectively maintaining autonomy for her organization. al-Ghazali did swear her loyalty to Qutb, but the separation of the organizations later proved beneficial in temporarily shielding the Muslim Women’s Association during the government crackdown on the Muslim Brotherhood.
After the dissolution of the Muslim Brotherhood in 1964, al-Ghazali continued her opposition to the Egyptian government. In 1965, she was arrested and imprisoned on charges of conspiring to assassinate Sadat. During the first year, she was held at al-Qanatir, a men’s prison, along with other leaders of the Muslim Brotherhood. Her memoir, Return of the Pharaoh, recounts the brutal torture inflicted upon her, as well as her mystical experiences that sustained her faith during her imprisonment. Return of the Pharaoh reinforces al-Ghazali’s stature as equivalent, if not stronger, than her male counterparts, as well as an ideal model of female piety and activism.
Academic criticism surrounds al-Ghazali’s paradoxical discourse in reference to the role of women. Although al-Ghazali asserted that women’s role within Islam was rooted within the family structure and responsibilities of the home, al-Ghazali’s activism and involvement in the public sphere challenged the very gender roles she urged other women to abide. Despite these apparent contradictions, al-Ghazali’s success lies in her framing of women’s role as related to the moral and physical responsibilities to the family instead of equal rights. Given her personal situation, as a child-less wife who is first and foremost devoted to God and fulfillment of da’wa, al-Ghazali is not burdened with the same responsibilities of other women, therefore allowing for her active participation in public life. In this way, al-Ghazali shifted her moral responsibility towards the community at large, effectively becoming the mother of the Egyptian Islamist movement.
Legacy and Contemporary Islamic Feminism
al-Ghazali’s influence pervades Islamic feminist discourse and institutional structures. In transforming women’s family obligations to encompass the entire community and grounding women’s equality within the Islamic tradition, al-Ghazali dramatically increased women’s social agency within Egypt. Using Muslim charitable organizations as a public structure within which women could establish their place in the heart of Islamic society, al-Ghazali and the Muslim Women’s Association acted as models within which women affirmed their equality and expanded their influence. As a pioneer of Islamic Feminism, al-Ghazali’s “blend of conservatism, nationalism, feminism and spirituality” continue as the guiding principles of Islamic women today.
Return of the Pharoah relates how, falsely accused of conspiring to kill Jamal ‘Abd an-Nasr, the author was arrested and imprisoned. While awaiting trial she was subjected to the most terrible and inhumane torture. This book describes in a captivating manner the ordeal which this Muslim activist went through in the notorious Egyptian prisons. Instead of dampening her enthusiasm for Islaam and the Islamic movement, the afflictions and savageries in Nasir’s prisons increased her commitment and dedication to the cause of Islaam. This autobiographical work can be considered a historic document in that its author was an active witness to one of the most volatile periods of Egypt’s contemporary history.
The full PDF of this book can be accessed and downloaded from here (please be patient as the book loads).
Some excerpts from “Return of The Pharaoh” (“Ayyaam min Hayatee”):
The condition that she made to her husband prior to their marital bond is as follows:
“However, I believe one day I will take this step that I wish and dream of. If that day comes, and because of it, a clash is apparent between your personal interests and economic activities on the one hand, and my Islamic work on the other, and that I find my married life is standing in the way of Da’wah and the establishment of an Islamic state, then, each of us should go our own way.”
“I cannot ask you today to share with me this struggle, but it is my right on you not to stop me from jihad in the way of Allah. Moreover, you should not ask me about my activities with other Mujahideen, and let trust be full between us. A full trust between a man and a woman, a woman who, at the age of 18, gave her full life to Allah and Da’wah. In the event of any clash between the marriage contract’s interest and that of Da’wah, our marriage will end, but Da’wah will always remain rooted in me.”
“I accept that ordering me to listen to you is amongst your rights, but Allah is greater than ourselves. Besides, we are living in a dangerous phase of Da’wah.”
The response of her husband was: “Forgive me. Carry on your work with Allah’s blessing. If only I could live to see the establishment of an Islamic state and the Ikhwan’s goal achieved! If only I was still in my youth to work with you!”
Description of the persecution on her in prison:
“The next moment the door was locked and a bright light switched on. Now their purpose was revealed; the room was full of dogs! I could not count how many!
Scared, I closed my eyes and put my hands to my chest. Within second the snarling dogs were all over me and I could feel their teeth tearing into every part of my body. Clenching my hands tight into my armpits, I began to recount the Names of Allah, beginning with ‘O Allah! O Allah!’…. I expected that my clothes would be thoroughly stained with blood, for I was sure the dogs had bitten every part of my body. But, incredulously, there was not a single bloodstain on my clothes, as if the dogs had been in my imagination only.”
“I do not know how but I fell asleep while invoking Allah, and it was then that I experienced the first of four visions of the Prophet (peace be upon him) that I was to see during my stay in prison. There in front of me, praise be to Allah, was a vast desert and camels with hawdahs as if made of light. On each hawdah were four men, all with luminous faces. I found myself behind this huge train of camels in that vast, endless desert, and standing behind a great, reverent man. This man was holding a halter, which passed through the neck of each camel. I wondered silently: ‘Could this man be the Prophet (peace be upon him)?'”
“Silence has no safeguard with the Prophet, who replied: ‘Zaynab! You are following in the footsteps of Muhammad, Allah’s Servant and Messenger.'”`
“I remained in my cell for six consecutive days: from Friday 20th August to Thursday 26th August 1965. My cell door, during these six days was never opened. I was given neither food, drink, allowed to go to the toilet nor any contact with the outside world, except my warder who, now and then, peeped through the small hole in my cell door. You can imagine, dear reader, how a person can live in such circumstances.”
“Write down the names of all your acquaintances on the face of this earth. If you don’t, we will shoot you where you stand. Write down the names of all your Ikhwan acquaintances and everything about your relationship with them.
They then left the cell, closing the door behind them. I wrote: ‘I have many friends, in many countries, who have known me through Islamic da’wah. Our movements on this earth are for Allah, and He leads those who choose His path. This path is the same as that which the Prophet (peace be upon him) and his Companions followed before us. Our aim is to spread Allah’s message and to call for the implementation of His rule. I call you, in the Name of Allah, to leave your Jahiliyyah, renew your Islam, pronounce the Shahadah and submit and repent to Allah from this darkness that has swathed your hearts, and which prevents you from doing any good deed. If you do so, perhaps Allah will take you out of this abyss of Jahiliyyah and bring you to the light of Islam.”
“Then, at the Adhan of Fajr, I prayed, raising my hands and invoking Allah: “O Allah! If You are not angry with me I don’t care, but Your grace is more befitting to me. I seek refuge in the light of Your Face, That which has enlightened darkness and on Whom the matters of this life and the Hereafter have settled, that Your Curse does not befall me. To You is our obedience until You are pleased and there is no might or strength except with You.”
“His whips found every part of my body, the cruelest thing that Jahiliyyah had known both in terms of cruelty and bestiality. As the torture and pain intensified, I could not suppress my screams any longer; I raised my voice to Allah. I repeated His great Name: ‘O Allah! O Allah!’ Whilst the whips tore into my body, my heart found contentment and affinity with Allah. I lost consciousness but they tried to arouse me to take more punishment. Blood poured from my feet, and unable to pull myself up, I tried to lean on the wall. Safwat persisted with his whip. I begged to be allowed to sit on the floor but Shams Badran shouted: “No! No! Where is your God now? Call Him to save you from my hands! Answer me, where is your God?”
بسم الله الرحمن الرحيم
If your business went down, you lost your only child or you’re going through a divorce. . . Ask yourself did it bring you closer to Allah?
A small tribute to a great boxer – Muhammad Ali RH
THE LOUISVILLE LIP
Cassius Clay Sr. gifted his son a new red-and-white Schwinn in 1954, which was promptly stolen. The 12-year-old, 89-pound Cassius Clay vowed “I’m gonna whup whoever stole my bike!” A policeman, Joe Martin, told young Cassius Clay that he better learn how to fight before he challenged anyone. After 6 months of training with Joe Martin, Cassius won his debut match in a three-round decision. Young Cassius Clay dedicated himself to boxing and training with an unmatched fervor. According to Joe Martin, Clay set himself apart by two things: He was “sassy,” and he outworked all the other boys.
“BOXING WAS JUST A MEANS TO INTRODUCE ME TO THE WORLD”
Muhammad Ali participated in the light-heavyweight class Golden Gloves tournament for novices in 1956. It took him three years, but finally in 1959, Ali was named Golden Gloves Champion and earned the Amateur Athletic Union’s national title in the light-heavyweight division.
Shortly after his high school graduation, 18 year-old Cassius Clay began his journey towards greatness at the 1960 Rome Olympics. His expansive personality and larger-than-life spirit earned him the nickname “The Mayor of Olympic Village.”
The future 3-time Heavyweight World Champion nearly missed the trip to Rome due to his fear of airplane travel; he insisted on bringing a parachute on the plane with him.
On September 5, 1960, “The Greatest” proved his dominance in the Light Heavyweight Boxing Division by beating Zigzy Pietrzykowski of Poland, capturing the Olympic Gold Medal. Sports Illustrated praised Clay’s “supreme confidence” and “intricate dance steps.”
“IT’S A LACK OF FAITH THAT MAKES PEOPLE AFRAID OF MEETING CHALLENGES, AND I BELIEVE IN MYSELF”
— Ali, on beating Foreman in Zaire
When Muhammad Ali refused to enter the Vietnam War draft he was stripped of his championship titles, passport, and boxing licenses. He lost an initial court battle and was facing a 5-year prison term. Muhammad Ali was the first national figure to speak out against the war in Vietnam. During his 3 ½ year layoff, Ali earned a living speaking at colleges. In 1970, with the mood of the country changing, Ali staged his comeback; first against Jerry Quarry in Atlanta, and then Oscar Bonavena at Madison Square Garden. In his next match, billed as “The Fight of the Century”, Ali faced undefeated Champion, Joe Frazier at Madison Square Garden on March 8, 1971.
Ali fought valiantly, but lost. Months later, however, he won one of the biggest fights of his life – the Supreme Court reversed his conviction and upheld his conscientious objector claim. Ali was free of the specter of prison, and once again able to box anywhere in the world.
“THE MORE WE HELP OTHERS, THE MORE WE HELP OURSELVES”
“MY NAME IS MUHAMMAD ALI”
While training for his title bout against the fearsome heavyweight champion, Sonny Liston, Cassius Clay met Malcolm X. Malcolm became young Clay’s mentor and brought him into the Nation of Islam. Despite the 7-1 odds, Clay defeated Sonny Liston in Miami and became Heavyweight Champion of the world in 1964. Shortly after, he announced to the world that he was a member of the NOI and that his name was now Muhammad Ali. Weeks later, Malcolm X left the NOI and their friendship ended. Howard Cosell was one of the few journalists who acknowledged Ali’s name change at the time.
In 1984, Muhammad Ali publicly announced that he had Parkinson’s disease, a degenerative neurological condition. Following his diagnosis, he created and raised funds for the Muhammad Ali Parkinson’s Center in Phoenix, Arizona.
I know where I’m going and I know the truth, and I don’t have to be what you want me to be. I’m free to be what I want.
“HE WHO IS NOT COURAGEOUS ENOUGH TO TAKE RISKS WILL ACCOMPLISH NOTHING IN LIFE”
An extremely beautiful clip from one of the most amazing scholars and worshippers of our time, Sheikh Muhammad Mukhtar Ash-Shinqiti (Hafidhahullah), from the holy city of Madinah. A translated extract from his lecture “Al Hayaat At-Tayyibah” (“The Goodly Life”), in which he discusses the realities of the life of this temporary world and man’s relationship with it, and most importantly his relationship with his Creator.
Translation: The Goodly Life
“The Goodly Life”
Sheikh Muhammad Mukhtar Ash-Shinqiti
Life, is either for a person, or against him
It’s hours and seconds, days and years pass him by
Leading him (by his actions) to the Love and Good Pleasure of Allah
until he is amongst the people of Ultimate Success and the Gardens of Paradise
or they are against him, leading him (by his actions) to the Fires of Hell
and to the Anger of the One, the Just Ruler [Allah]
Life, either it will make you laugh & rejoice for an hour
over which you will cry for an eternity (in the Hereafter)
or it will make you cry for an hour
over which you will laugh & rejoice for an eternity (in the Hereafter)
Life, is either a great blessing for a person,
or an adverse affliction against him
This is a life which was lived by the earliest generations
by our fathers and forefathers
and by all those who preceded us
All of them, returned to Allah with what they used to do [their deeds]
“Life” refers to every single moment that is lived within it
and every hour spent within it
And within all of these, we live a life that is either for us or against us
Thus, the successful and happy person
is the one who sees life, and recognises it’s reality and true nature
For by Allah, it is a life that frequently causes some people to weep, their tears never drying
and frequently makes others laugh, their laughs and joys then never to return
My beloved, Allah has made this life as a trial, a test,
an exam, in which is made apparent the true nature of His slaves
Thus happy is the one who is made successful (in this exam) by the Mercy of Allah
while miserable & banished (from salvation) is the one upon whom the Pleasure of Allah becomes forbidden (through this exam)
(Know) for every hour that you live, either Allah is pleased with you in this hour (by your deeds)
or the opposite, we seek refuge in Allah from that
Therefore (by this hour) either you come closer to Allah
or you stray further from Him
Thus it may be, that you live a single moment of love and obedience to Allah (by your actions)
by which are forgiven the inequities of your life
and a lifetime of sins
And it may be that you live a single moment in which you deviate purposely from the Path of Allah
distancing yourself from His obedience
which then becomes a cause of misery & distress, for the rest of your life
We ask Allah for His Safety and Pardoning
In this life there exist two seperate ‘callers’
The first, is anything that calls to the Mercy, the Good Pleasure and the Love of Allah (be they thoughts or actions)
The second type of caller, is anything which invites to the opposite of that
(Such as) a desire or lust that incites one to evil
or a sudden sinful whim that may result in an evil ending (dying in bad or sinful circumstances)
Thus it may be, that a person within a moment of his life, weeps;
a weeping of regret and repentance over his negligence towards his Lord;
and by (these tears) Allah changes his evil deeds into good deeds (on his record)
But how many a people continue to commit sins?
how many a people still indulge in evil?
how many a people continue to distance themselves (from Allah),
frequently travelling away from their Lord (by their actions)?
Thus all of them are distant from the Mercy of Allah
unbeknownst to them, strangers to the Good Pleasure of Allah
Then comes upon them that hour, that exact moment (of penitence),
which is what we are referring to, by “the goodly life”,
in order that they shed tears of regret and remorse,
and that a reason for anguish in the heart may be ignited,
Such that the person realises how long his alienation from Allah has been
and how long his absence from his Lord truly has been
so that he may then say, “Indeed I am turning to my Lord repentant, remorseful,
and in hope of His Mercy and Good Pleasure!”
This time (of penitence) is a person’s key to happiness and contentment,
the time of regret.
It is as the scholars say,
“Indeed man sins a great deal,
but if he is truly sincere in his regret and repentance,
Allah will change his sins into good deeds”
Thus his life too then becomes pure and goodly,
by the purity and truthfulness of that regret and repentance
and by the sincerity in the very distress and pain felt within himself
We ask Allah the Greatest, Lord of the Honourable Throne,
to give life to this blessed caller to His Mercy, within our hearts
and to the pain we should feel when we are neglectful towards Allah and His Commands
My beloved, every single one of us needs to ask themselves a question,
we need to ask ourselves day and night,
How many nights are spent awake in activity?
and how many hours are passed (in this way)?
How many have laughed in this life?
And (most importantly) was Allah Pleased with this laughter?
How much of this time was spent in entertainment and enjoyment in this life?
Was this enjoyment one that Allah was Pleased with?
How many nights were spent awake (in activity)?
Was this staying awake (and what you did in those nights), pleasing to Allah?
And so on and so forth,
(These are) questions that he should be asking within himself
But a person might wonder why he should be asking these questions (i.e. what’s the point)?
Yes! You must ask yourselves these questions
as passes not the instant of a blinking of an eye,
nor a fleeting moment in your life,
except that you are living in and experiencing the Blessings of Allah!
Thus it is from great respect and humility towards Allah
that a person remains constantly aware of the greatness of the Blessings bestowed upon him
From this humility is to truly feel and acknowledge that the food we eat,
belongs to and is provided by Allah
And that we quench our thirst with a drink created by Allah
And that we are shaded and sheltered by a roof provided by Him
And that we walk forth upon a ground provided by Him
And that without doubt we are living in and experiencing His every Bounty and Mercy
So what could we possibly have to offer Him in return?
(So it’s important) a person asks himself these questions.
(For example) doctors say that there exists a substance in a person’s heart,
that if it were to increase or decrease by 1%
he would die instantly…
So (think) in which courtesy and kindness,
which mercy and compassion from Allah does mankind enjoy, experience and live in!
(Even if) a person asks himself about the Mercy of Allah alone,
When he wakes up in the morning,
possessing his hearing
possessing his sight
possessing his physical strength,
who is the one safeguarding his hearing?
Who is the One safeguarding his sight?
Who is the One safeguarding his intellect?
Who is the One safeguarding his very soul?
He must ask himself, who is the One protecting all of these things?
Who is the One who Bestowed him with good health and wellbeing?
(Think of) those who are sick, lying on white beds (in hospital)
those who are sighing and in pain (from illness),
By Allah, through these great blessings Allah conveys His Love for us,
The great blessings of good health, wellbeing, security and safety
All of these are provided purely so that we may live a goodly life
Allah, praised & exalted is He, desires two things from His slave:
The first is that he carry out his obligatory duties (e.g. prayer)
and the second, is the abandonment of all Allah has forbidden and held him back from
As for the one who claims that closeness to Allah
entails a life of suffering or limitations
Then such a person without doubt has erred greatly in how he perceives Allah
For, by Allah, if you do not purify and make good your life by closeness to your Lord,
you will never be able to do so by way of anything else
And if you do not purify and adorn your life by carrying out your obligatory duties to Him,
and abandoning all that He has forbidden,
Then by Allah, you will never be able to so by way of anything else
A person may experience every single pleasure life has to offer
but by Allah, he will never experience anything more pleasurable,
more beautiful than servitude to Allah
by carrying out his obligations to Him
and leaving all that He has forbid him from
(In life) you are subjected to two choices,
whenever you are faced with a matter,
you have the choice to either do it or not do it
If you decide to go forth and do anything in this life,
ask yourself, “Has Allah permitted you to do this thing, or not?”
Since the human being himself is owned by Allah
the hearts are all owned by Allah
and the souls are all owned by Allah
Thus a person should,
whenever he wants to do something or hold back from it,
ask himself, will Allah be pleased with you (by this action)?
If so, then let him proceed
Or, will Allah not be pleased by this action?
If not then he should hold himself back.
For, by Allah, a person does not proceed with an action nor hold back from it,
requesting Allah’s Mercy (and counsel in the decision),
except that he pleases his Lord in the process
Therefore true happiness and a goodly life are only to be found in closeness to Allah
Closeness to who?
To the King of Kings
the Controller of the Heavens & the Earth
To whom belongs the Ultimate Command, all creation
and the perfect arrangement and measure of all that exists
Thus you may find that man is always
in a state of anxiety and weariness
You may find an individual who has everything he desires
But by Allah, you will find most of those who have all they desire
suffer from mental or psychological problems,
from anxiety and depression,
most of them are extremely unhappy and dissatisfied with their lives
Go and look for the wealthiest person
and you’ll most likely find him to be from
the most miserable people in life
And has made the sweetness and savour of life to be found,
in being close to Him
And has placed the key to a pleasurable, amiable life,
in a pleasurable, amiable relationship with Him
(If we look at just) one prayer that a person performs
from the 5 obligatory daily prayers;
at the moment of completing his bowing and prostrating
and completing his servitude to his Lord,
then at leaving the place of prayer,
he feels a great sense of ease and peace within himself!
By Allah, even if he were to spend all the wealth on the earth
(in attempt to buy this feeling)
He would be unable to seek a way to it.
Thus the goodly life is found only in closeness to Allah
A pleasant, comfortable life will only be found by a closeness to Allah
If a person does not purify and make good his life
through this close relationship,
then by who (or what) will he….?