40 Sacred Hadith on Archery

c700x420.jpg1 From the collection of Sahih Muslim
On the authority of `Uqbah bin `Amr, may Allah, exalted be He, be well-pleased with him, who said, “I heard The Holy Prophet, peace and blessings of Allah Almighty upon him, say while he was delivering a sermon from the pulpit – minbar,

“Prepare to meet them with as much strength as you can afford,
verily, strength lies in archery,
verily, strength lies in archery,
verily, strength lies in archery.’”

and the Messenger of Allah has spoken in Truth

2 From the collection of Sahih Muslim

On the authority of `Uqbah bin `Amr, may Allah be well-pleased with him, who said,
“I heard the Holy Prophet, Allah’s peace and blessings be upon him, say

“Lands will be thrown open to you and Allah will suffice you against their evil, but none of you should give up sporting with his arrows, and you shall know.’”

and the Messenger of Allah has spoken in Truth

3 Selected by at-Tabarani

On the authority of Sa’d ibn Abi Waqqas, may Allah’s favour be upon him, who related,
“The Holy Prophet, peace and blessings of the Almighty be upon him, said,

“You must use archery, for it is good for him who engages in warfare.’”

and the Messenger of Allah has spoken truly

4 Related by Abu ash-Shaykh and Ibn Abi Dunya

On the authority of Abu Hurayrah, Allah Almighty’s favour be upon him, from The Holy Prophet, may Allah the Exalted bless him and give him peace, who said,

“Learn the throwing of arrows, and do not be averse to it, for the area between the two targets holds a garden of the gardens of paradise.”

and the Messenger has spoken truly

5 Chosen by ad-Daylami in his Musnad

On the authority of Abu Sa’id al-Khudri, may Allah Almighty be well-pleased with him, who related that The Holy Prophet, may peace and blessings of Allah be upon him, said,
“Learn the casting of arrows and the Qur’an.”

and the Messenger of Allah has spoken truly

6 Narrated by al-Bayhaqi the Sunan

On the authority of Abu Rafi’, may Allah be pleased with him, who related, “I asked The Holy Prophet, may peace and blessings of Allah Almighty be upon him, `Do children have rights over us as we have rights?’ The Holy Prophet, peace and blessings from Allah Almighty be upon him, replied,

“Yes, the father has the same legal obligations towards his son as the son towards him.” And he said, “The rights of the son over his parent is that he should teach him writing, swimming, and the casting of arrows and that he should leave him in a good legal inheritance.’”

and the Messenger of Allah has spoken truly

7 Selected by ad-Daylami

On the authority of Jabir, may Allah Almighty be well-pleased with him, who narrated, “The Holy Prophet, peace and blessings of Allah Almighty be upon him, said,

“Teach your sons the shooting of arrows!’”

and the Messenger of Allah has spoken truly

8 Selected by Abu ash-Shaykh

On the authority of Abu Qilaba, may Allah Almighty be well-pleased with him, who narrated, “The Holy Prophet, peace and blessings from Allah Almighty be upon him, said,

“Teach your young boys both archery and swimming.’”

9 Selected by Abu ash-Shaykh and others
On the authority of al-Qa’qa bin Abi Hidr, may Allah be well-pleased with him, who said, “The Holy Prophet, peace and blessings of Allah Almighty be upon him, said,

“Dress like the Ma’d, adopt rough clothing, wear simple garments, surpass one another in jousting, and walk barefoot.’”

and the Messenger of Allah has spoken truly

10 Abu Da’ud and others

On the authority of `Uqba bin `Amr, may Allah Almighty be well-pleased with him, who related, “I heard The Holy Prophet, peace and blessings from Allah Almighty be upon him, say, 
“Verily, with one arrow Allah almighty will admit three individuals into paradise :
the maker of the arrow who fashions it with good intent,
the archer who shoots this arrow and
the person who gathers it up (after it has been shot).’”

and the Holy Prophet has spoken truly

11 Selected by Abu ash-Shaykh

On the authority of Najiya, may Allah’s favour be on him, who related, “With a quiver in my hand, I was passing by an old man sitting by the gate of Bani Sulaym. He spoke to me and said, `Will you sell me the arrows you hold in your hand or not?’ I said, `I will sell it.’ And the old man said, `Verily I shall buy it, though I can no longer shoot it. Then he said to his servant girl,

`Oh slave girl, go check my quiver and tell me whether it is full up or not! 
For I heard The Holy Prophet, may Allah send peace and blessings upon him, say,

“Attend to your quivers!’”

12 Related by an-Nasa’i and al-Bayhaqi

On the authority of `Ata ibn Abi Rabah, may Allah Almighty be well-pleased with him, who narrated, “I saw Khalid bin Abdullah and Jabir bin `Amru-l-Ansari, may Allah Almighty’s favours be upon them both, casting arrows. As one of them wearied, the other said to his companion, `You have grown weary of casting arrows, but I have heard these words from The Holy Prophet, peace and blessings of Allah Almighty be upon him, who said,

“Everything that is done without the remembrance of Allah (Dhikrullah) is vain distraction and idle play, but for these four accomplishments :

a man walking between the two points of the archery ground, training his horse, learning how to swim and jesting with his family.’”

and the Messenger of Allah has spoken truly

13 Reported by al-Qarrab

On the authority of Abu ad-Darda’, may Allah Almighty shower His favours on him, who narrates from The Holy Prophet, peace and blessings from Allah Almighty be upon him, who said,

“All games are idle play but three things :
the riding of horses,
the casting of arrows,
and a man playing with his wife ;
And of these the most beloved to me is the casting of arrows.”

14 ad-Daylami

On the authority of Ibn `Umar, may Allah Almighty be well-pleased with them both, from The Holy Prophet, peace and blessings of Allah Almighty be upon him, who said,
“What an excellent diversion for a man is the casting of arrows; and whoever 
leaves archery after having learnt it, he has rejected a gift of grace.”

and the Holy Prophet spoke truly

15 Selected by ad-Daylami

On the authority of `Abd-ur Rahman ibn Shumasa that Qusaym al-Layth said to `Uqba bin `Amr, may Allah Almighty be well-pleased with him, as he was walking back and forth between the two targets (on the archery ground) “How is it that you keep going between these two points, whereas you are already an old man?” To this `Uqba replied, “Were I not for this world that I heard from The Holy Prophet, peace and blessings from Allah Almighty be upon him, I would not take this upon myself.” And he said, “I heard him say,

“Whoever learns archery, only to later abandon it, he is not one of us.’”

16 Selected by Abu ash-Shaykh

On the authority of Ibn `Umar, may Allah Almighty be well-pleased with them both, who narrates that The Holy Prophet, peace and blessings from Allah Almighty be upon him, once missed a certain man. The Holy Prophet, upon whom be blessings and peace, said,

“Where is that missing person?

And one of them said, “He has gone gaming.”

And The Holy Prophet, Allah’s peace and Blessings upon him, said,

“What have we to do with games!”

And one man said, “O Prophet of Allah! That man has gone to cast his arrows.”

Thereupon The Holy Prophet, peace and blessings of Allah Almighty be upon him, said,

“The casting of arrows is not one of the unlawful games; indeed, casting arrows is the very best of your pastimes.’”

17 Narrated by Abu ash-Shaykh

On the authority of Abu Hurayra, may Allah be well-pleased with him, who recalled, “The Holy Messenger, peace and blessings of Allah Almighty be upon him, said,

“The casting of arrows is a share and a characteristic of the shares of Islam.’”

and the Holy Prophet has spoken truly

18 Reported by Abu ash-Shaykh

On the authority of Abu Umama, may Allah Almighty be well-pleased with him, who said, “The Holy Prophet, peace and blessings of Allah be upon him, said,

“Men have not drawn anything but that the bow had an advantage over it, and more.”

and the Messenger of Allah has spoken truly

19 at-Tabarani

On the authority of Saiyidina Ali, may Allah Almighty be well-pleased with him, who relates, “On the morning of Ghadir Khumm The Messenger of Allah, peace and blessings of Allah Almighty be upon him, wound my turban and its end fell down upon my shoulder. Then he said,

“Verily, the Lord, exalted be His Majesty, assisted me on the day of the battle of Badr and on the day of the battle of Hunayn with angels, and they were with this turban wound in this manner.”

Then the Holy Prophet, may Allah Almighty send peace and blessings upon him, went on to say,

“Truly the turban is a barrier between the Muslims and the idolaters.”

Then he donned his armour and, while holding an Arabian bow in his blessed hand, his eye fell upon a man who had in his hand a Persian bow. The Holy Prophet, peace and blessings from Allah Almighty be upon him, said to him,

“Put that away from your hand and take this Arabian bow and these spears of metal; Allah in His exalted Majesty will then support your faith and make you firm in faith and establish you in the land.’”

20 Narrated by al-Bayhaqi

On the authority of Jabir bin Abdullah, may Allah be well-pleased with them both, on the authority of The Holy Prophet, peace and blessings from Allah Almighty be upon him, who said,

“My love necessarily goes to whoever moves back and forth between the two points (the shooting place and the target of the archery field) with an Arabian bow, not with the bow of Chosroes (Persian kings).”

and the Messenger of Allah has spoken truly

21 Related by at-Tabarani
On the authority of Abi Darda’, may Allah Almighty be well-pleased with him, on the authority of The Holy Prophet, peace and blessings of Allah Almighty be upon him, who said,
“Everyone who walks between the two points of the archery field will have 
merited the reward for a good deed for every step he takes.”

and the Holy Prophet has spoken truly

22 Selected by Abu ash-Shaykh and ad-Daylami

On the authority of Abi Darda’, may Allah Almighty be well-pleased with him, on the authority of The Holy Prophet, may Allah’s peace and blessings be upon him, who said,

“Whoever removes his wrap from his shoulders and walks between the two targets of the archery field, will receive the reward for the freeing of a believing slave for every single step.”

and the Holy Prophet has spoken truly

23 Selected by Ibn Abi ad-Dunya

On the authority of Abdullah bin Jarad, may Allah be well-pleased with him, who said,

“The Holy Prophet, may Allah bless him and give him peace, liked shooting arrows between the two targets, and he used to run along with his Companions.”

24 Selected by ash-Shaykh

On the authority of Anas bin Malik, may Allah be well-pleased with him, who said, “I saw The Holy Prophet, peace and blessings from Allah Almighty be upon him, chewing a bowstring of sinew, and he firmly spliced the end of his bow with it while he was fasting on a day of Ramadan.”

and the Messenger of Allah has spoken truly

25 Selected by an-Nasa’i
On the authority of Ka’b bin Murra, may Allah Almighty be well-pleased with him, who said, “I heard The Holy Prophet, peace and blessings from Allah Almighty be upon him, say,

“Shoot! He whose arrows reaches the enemy, provided his arrow is shot in the way of Allah, Allah will raise him one level in paradise.’”

and the Messenger of Allah has spoken truly

26 Selected by at-Tabarani
On the authority of Anas, may Allah Almighty be well-pleased with him, who said, “The Messenger of Allah, peace and blessings from Allah Almighty be upon him, said,

“Whoever shoots an arrow in the way of Allah, will receive the reward of freeing a slave; and this is his ransom from the fire.’”

and the Messenger of Allah has spoken truly

27 Selected by at-Tabarani in his book `Al-Awsat’

On the authority of Anas, may Allah be well-pleased with him, who said, “The Messenger of Allah, peace and blessings of Allah Almighty be upon him, said,

“He who shoots an arrow in the way of Allah, whether it falls short or reaches its target, his reward for his arrow shall be as the reward for the freeing of four people of the sons of Isma’il, had he freed them.’”

and the Messenger of Allah has spoken truly

28 Selected by at-Tabarani in his book `al-Kabir’
On the authority of Muhammad Ibn-ul-Hanafiya, may Allah be well-pleased with him, who said,
“I saw Abu `Amru-al-Ansari, may Allah Almighty be well-pleased with him, on the day of Siffin, and he had taken the pledge of allegiance at `Aqaba and fought in the Battles of Badr and Uhud ; now he was bent over from fasting and he said to his servant boy, “Give me cover with the shield!” and the servant boy gave him cover so that he was thereby protected from his enemy whilst he drew the bowstring, weakly until he was hit by three arrows, shooting which he did not return. Thereupon he said, “I heard the Messenger of Allah, may Allah’s blessings and peace be upon him, say,

“If a person shoots an arrow for the sake of Allah and His good pleasure, regardless of whether his arrow reaches or falls short of his enemy, that shot will be a light going ahead of him on the Day of Resurrection.’”

and the Messenger of Allah has spoken truly

29 Related by al-Bukhari
On the authority of Abu Usayd as-Sa’idi, may Allah be well-pleased with him, on the authority of his father, may Allah Almighty be well-pleased with him, who said, “The Messenger of Allah, peace and blessings of Allah Almighty be upon him, said,

“On the days of Badr and Hunayn, we joined ranks against the Quraysh and they have joined ranks against us; should they subdue you, go for your arrows.’”

and the Messenger of Allah has spoken truly

30 Selected by at-Tabarani

On the authority of Hussein Ibn as-Sa’ib Ibn Abi Lubaba, on the authority of his father, may Allah Almighty be well-pleased with him, who said, “It was the eve of `Aqaba or the eve of the Battle of Badr when The Holy Prophet, on whom be blessings and peace of Allah Almighty, spoke to those of the Ansar and the Muhajirin who were with him,

“How will you fight the unbelievers on the morrow?”

And `Asim Ibn Abi-al-Aflah said in answer to this, “O Messenger of Allah, first of all, we shall take up the bow and arrows; and if they have drawn close to us, up to two hundred cubits or around that distance, the shooting of a variety of bows begins ; and when they have drawn even closer, the shattering with stones, and when they have drawn yet closer within the reach of our lances, the play of lances begins until the lances are broken ; after that comes the contest of the swords, and this is the manner of battle, O Messenger of Allah.” Upon this The Holy Prophet, upon whom peace, said,

“Thus war is revealed to the people of faith.”

then he gave the command for it and said,

“He who engages in battle with the enemy, let him fight in the manner of Asim.”

and the Messenger of Allah has spoken truly

31 Upon which all (Traditions) are agreed

On the authority of Sa’d ibn Abi Waqqas, may Allah Almighty be well-pleased with him, who said,
“The Messenger of Allah, may Allah Almighty bless him and grant him peace, supplied me with arrows on the day of Uhud and The Holy Prophet, peace and blessings from Allah Almighty be upon him, said to me,

“Shoot, oh Sa’ad, may my father and mother be your ransom!”

also on this authority, may Allah Almighty be well-pleased with him, he said, “The Messenger of Allah, may Allah Almighty bless him and grant him peace, did not join both his parents (in this turn of phrase) for anyone else before me, and I was the first to cast arrows at the unbelievers.”

and the Messenger of Allah has spoken truly

32 Related by Abu ash-Shaykh and al-Hakim

On the authority of Sa`d ibn Abi Waqqas, may Allah Almighty be well-pleased with him, “The Messenger of Allah, peace and blessings from Allah Almighty be upon him, said to me also on the day of Uhud,

“Oh Allah, guide his shot and grant his supplication”

and the Messenger of Allah has spoken truly

33 Chosen by al-Bukhari

On the authority of Salama bin al-Akwa’, may Allah Almighty be well-pleased with him, that The Messenger of Allah, may Allah Almighty bless him and grant him peace, stepped out to the people of Bani Aslam, while they were staging an archery competition in the marketplace, and he said to them,

“Shoot, ye sons of Isma’il! For verily, your forefather was an archer; and I am with the tribe of so-and-so.”

Thereupon they hesitated, and The Holy Prophet, peace and blessings from Allah Almighty be upon him, asked,

“What is it with you?”

and they said, “How shall we shoot while you are with the tribe of so-and-so?” and The Holy Prophet, peace and blessings from Allah Almighty be upon him, said,

“Go ahead, and shoot, for I am with all of you.’”

and the Messenger of Allah has spoken truly

34 Narrated by at-Tirmidhi
On the authority of Abu Hurayra, may Allah be well-pleased with him, who said, “The Messenger of Allah, peace and blessings from Allah be upon him, spoke,

“No wager is permitted except with animals having soles (khuf or hooves – hafir) or with the casting of arrows (nasl).’”

and the Messenger of Allah has spoken truly

35 Chosen by Abu ash-Shaykh

On the authority of Anas, may Allah Almighty be well-pleased with him, who said, “The Messenger of Allah, may Allah Almighty bless him and grant him peace, said,

“Whoever acquires a bow in the way of Allah, from him Allah the exalted fends off poverty and need through its blessings.”

and the Messenger of Allah has spoken truly

36 Selected by at-Tabarani in his book `As-Saghir’

On the authority of A’isha, may Allah be well-pleased with her, who said, “The Messenger of Allah, may Allah bless him and grant him peace, said,

“There is no harm for any of you to take up your bow when you are overtaken by care, and thereby do away with your worries.’”

and the Messenger of Allah has spoken truly

37 Chosen by Abu ash-Shaykh

On the authority of Abu Khirash, may Allah be well-pleased with him, who said, “I heard al-Qasim relate about The Messenger of Allah, may Allah Almighty bless him and grant him peace, that he passed by some people shooting arrows with bows, and one of the Companions said, “I see that they have not yet prayed their obligatory prayers, which would be better than what they are doing,

O Messenger of Allah.” And the holy prophet, Allah Almighty bless him and grant him peace, then said,

“Their bows are better unless they miss the prayer time.’”

and the Messenger of Allah has spoken truly

38 Chosen by Abu ash-Shaykh

On the authority of Ibn `Umar, may Allah Almighty be well-pleased with them both, who relates,

“The Messenger of Allah, peace and blessings from Allah Almighty be upon him, spoke,
“The angels witness three things:
the wager of the horse-race,
the shooting with the bow,
and the pleasantry of a man with his wife.’”

and the Messenger of Allah has spoken truly

39 Chosen by at-Tabarani
On the authority of Rafi` bin Khadij, may Allah Almighty be well-pleased with him, who related, that he went out on the day of Uhud, and The Messenger of Allah, may Allah Almighty bless him and grant him peace, wished him to return to Medina, for he thought him to be too young. But his uncle told The Holy Prophet, that Rafi’ was an archer and a teacher of archery, whereupon The Holy Prophet, on whom be blessings and peace from Allah Almighty, permitted him to come along.

and the Messenger of Allah has spoken truly

40 On the authority of Salama bin al-Akwa’, may Allah Almighty be well-pleased with him, who related, “I asked The Messenger of Allah, peace and blessings from Allah Almighty be upon him, about the permissibility of praying with the bow and the leather quiver: was this permissible or not?” The Holy Prophet, may Allah Almighty bless him and send him peace, replied,

“Pray with the bow but leave aside the leather quiver.’”

and the Messenger of Allah has spoken truly

15 Safar 1440

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Top 11 Benefits of Smiling

بسم الله الرحمن الرحيم

Smiling is a great way to make yourself stand out while helping your body to function better. Smile to improve your health, your stress level, and your attractiveness. Smiling is just one fun way to live longer read about the others and try as many as you can.Smiling.jpg

  1. Smiling Makes Us Attractive

We are drawn to people who smile. There is an attraction factor. We want to know a smiling person and figure out what is so good. Frowns, scowls and grimaces all push people away — but a smile draws them in (avoid these smile aging habits to keep your smile looking great).

  1. Smiling Changes Our Mood

Next time you are feeling down, try putting on a smile. There’s a good chance your mood will change for the better. Smiling can trick the body into helping you change your mood.

  1. Smiling Is Contagious

When someone is smiling they lighten up the room, change the moods of others, and make things happier. A smiling person brings happiness with them. Smile lots and you will draw people to you.

  1. Smiling Relieves Stress

Stress can really show up in our faces. Smiling helps to prevent us from looking tired, worn down, and overwhelmed. When you are stressed, take time to put on a smile. The stress should be reduced and you’ll be better able to take action.

  1. Smiling Boosts Your Immune System

Smiling helps the immune system to work better. When you smile, immune function improves possibly because you are more relaxed. Prevent the flu and colds by smiling.

  1. Smiling Lowers Your Blood Pressure

When you smile, there is a measurable reduction in your blood pressure. Give it a try if you have a blood pressure monitor at home. Sit for a few minutes, take a reading. Then smile for a minute and take another reading while still smiling. Do you notice a difference?

  1. Smiling Releases Endorphins, Natural Pain Killers and Serotonin

Studies have shown that smiling releases endorphins, natural pain killers, and serotonin. Together these three make us feel good. Smiling is a natural drug.

  1. Smiling Lifts the Face and Makes You Look Younger

The muscles we use to smile lift the face, making a person appear younger. Don’t go for a face lift, just try smiling your way through the day — you’ll look younger and feel better.

  1. Smiling Makes You Seem Successful

Smiling people appear more confident, are more likely to be promoted, and more likely to be approached. Put on a smile at meetings and appointments and people will react to you differently.

  1. Smiling Helps You Stay Positive

Try this test: Smile. Now try to think of something negative without losing the smile. It’s hard. When we smile our body is sending the rest of us a message that “Life is Good!” Stay away from depression, stress and worry by smiling.

  1. Smilling is a Sunnah

‘Abdullah ibnul-Harith ibn Hazm, may Allaah be pleased with him, said: “I never saw anyone smile more than the Prophet, sallallaahu ‘alayhi wa sallam.” [At-Tirmidhi]

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Under the Green Dome

بسم الله الرحمن الرحيم

IMG_8998The city of Hijrah, a city once called Yathrib,
The heart ❤️ of Islam, the resting place of al-Habeeb (SAW),
This is Madinah, whisper softly.
Clouds ☁️ of mercy envelope you in the day, the black starry ⭐️ sky wraps you at night,
Here rests the Lantern of Guidance who spread his white shimmering light,
This is Madinah, whisper softly.
The Sultan of Madinah, the Prince of Arabia, the Jewel of Islam, Imam of the Prophets, Leader of Mankind,
You fulfilled the Amanah, you passed on the message (of Islam), only those rejected who were blind,
This is Madinah, whisper softly.
Light upon light, mercy upon mercy, bounty upon bounty, blessings upon blessings, grace upon grace,
Ya RasoolAllah! Remove the veils and grant us sight of your glorious face.
This is Madinah, whisper softly.
You are a bandage for the wounded,
Your generosity leaves us dumbfounded,
You are the ointment for the sick,
You united your companions, like a building brick by brick,
This is Madinah whisper softly.
AbuBakr RA, Umar RA, Uthman RA, Ali RA,
They were those who after you guided rightly,
All your companions shone like stars ✨ bright,
Through your teachings, they attained great heights.
You called us “your brothers”, but from the right path we have strayed,
O Muhammad! (SAW) forgive us for the brotherhood we have betrayed,
We are indebted to you, not an ounce we have repaid,
Our deeds are shown to you full of sins and vice, mistakes have been made,
We seek your pardon from this day forward we will make up for the deeds that have been delayed,
Reignite your love, quench our thirsty souls, before our Iman fades.
I sit here under the green dome pondering for a while,
How wonderful was your smile,
How beautiful it would be to see you in Salah lead,
Recite the Quran eloquently and read,
To watch your companions weeping and taking heed,
It was here Islam was planted and you sowed the seed.
Oh! How I wish I was a pigeon flying over your dome just to be blessed with your company,
Rather, I deserve to be just a wing or a feather.
Perhaps I could have been a tree to give you shade when you rested,
Nay! A branch or leaf 🍃 would have sufficed.
Let the soil of Madinah be the Surma for my eyes,
These eyes have no purpose if for you they don’t cry.
I have an earnest request to be close to you, to be your beloved friend,
Let the last chapter of my life finish and end,
In this holy city let me spend,
My final breath, my last moments, from here let my soul ascend.
Let my soul be taken in this sanctified place,
Grant me in al-Baqi a shroud and space.
So I may attain his Shafa’ah,
The day I need it most on Qiyamah.
(Final plea) O Allah! If you have to take me to account on Qiyamah,
Please do it away from the gaze of Mustafa SAW.
It was narrated that Anas bin Malik (Allah be pleased with him) said:
“The Messenger of Allah (ﷺ) said: ‘None of you truly believes until I am more beloved to him than his child, his father and all the people.'” (Ibn Majah)
Ismail Ibn Nazir Satia, al-Madinatul Munawwarah
23 Ramadhan 1439
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10 Things You Need To Know About Qurbani/Udhiyyah

بسم الله الرحمن الرحيم

  1. Whoever possesses the Nisab (612 grams of silver) on the days of Qurbani, (10th/11th/12th Dhul Hijjah) Qurbani is wajib upon them. This wealth will exclude his daily necessities such as, house, car, clothes, furniture etc. Each adult member of the household on whom Sadaqat-ul-Fitr is Wajib (meaning the person who has wealth equal to the Nisaab of Zakah) would have to make his/her separate Qurbani. You don’t have to make Qurbani for your small children who are not baligh (the age of maturity). (Fatawa Hindiyyah 292/5)
  2. A person must be sane, mature and resident. Qurbani is not Wajib on a traveller (Shar’ee Musafir). (Shami 312/6)
  3. If a person has a debt, he will minus the payments of only 1 year till the day of Qurbani next year, not the whole amount and lump sum (interest repayable will not be included in debts). If this remaining amount is equal to Nisab, even though he has not had for 1 year, Qurbani will be Wajib because he has this amount in the days of Qurbani. (Mahmoodul Fatawa 689/4)
  4. You can buy a large animal (cow/camel) and have different intentions such as Wajib Qurbani, Nafl Qurbani and Aqeeqah. But everyone must have intention for reward. If one share is not for thawab then the whole Qurbani is not accepted. (Mahmoodul Fatawa 691/4)
  5. If you have missed Qurbani in the previous years and it was Wajib upon you, one must give the price of a sheep at the time you are making up for it E.g. September 2017 a sheep is £50 you must give £50, even it was cheaper in previous years. (Kifayatul Mufti 231/8 & Fatawa Mahmoodiyah 343/14)
  6. If a father is giving on behalf of his mature children he must ask them first, same for the wife.(Fatawa Alamghiri 393/5)
  7. In the first 10 days of Dhul Hijjah, not to trim your moustache, cut your hair, or clip your nails is Mustahab. If you act upon this, you must not cut them until your Qurbani is done i.e you cannot cut them before Eid Salah. The purpose for this is not to resemble the Hajis in Hajj, contrary to popular belief. The wisdom behind this is, the animal we are sacrificing, we are giving every part, every limb of that animal in place of our own body. When the mercy/rahmah of Qurbani is descending a single part of our body (hairs or nails) should not be deprived of the mercy of Qurbani. (Fatawa Rahimiyah 31/10)
  8. You can give a separate Qurbani for Esale Thawab on behalf of a deceased or the whole Ummah. (Raddul Mukhtar 472/9)
  9. The actual method of Qurbani and the best way to perform Qurbani is one buys an animal himself, he then looks after this animal as this animal is a great reward for him. He should become attached and close to this animal, (sacrificing this animal is like giving his own children away, story of Ibrahim AS). It is Mustahab to slaughter the animal yourself. If you are unable to slaughter the animal, be present at the time of slaughter, (bearing in mind the law of the land). (Fatawa Rahimiyah 28/10)

The Prophet Sallallaho Alayhi Wasallam told his daughter, “O Fatima! Be present at the time of slaughtering, for every drop (of blood) your sins are forgiven.” She replied, “O Messenger of Allah! Is this hospitality of Allah only for us (Ahle Bayt), or for everyone?” He Sallallaho Alayhi Wasallam answered, “Rather, it is for us and every Muslim.” (Tabarani)

  1. It is Mustahab to eat from the meat of your animal if possible, on the day of Eid. Also, feed your neighbours, relatives and friends. If there are any poor Muslims in the area feed them too. (Fatawa Rahimiyah 29/10) A warning for those who do not offer Qurbani: The Prophet Sallallaho Alayhi Wasallam said, “Whoever possesses wealth and does not perform Qurbani let him not come close to our place of worship (on Eid).”  (Ibn Majah)

NB: For those who offer Qurbani in the UK, a point to bear in mind as we do not receive the skin of the animals, we should give Sadaqah around £5 approximately.

Approved by Mufti Muhammad Farooq Saheb – Ustadh of Hadith/Ifta Jamiatul Ilm Walhuda, Blackburn

25th Dhul Qa’dah 1438

DIARY OF A POSSESSED SISTER

Bismi Allah- wal HumduLillah was Salah was Salam ala Rasoolillah
black magic
Today, I would like to speak about an issue, something which has affected me for years. It changed my life and I was oblivious to it for years. I feel brothers and sisters need to speak out about the issue, so it can help others who are suffering silently. More importantly, it is mentioned in Qur’an and Hadith but i see the Ulama, the scholars of Haqq are also silent and turning  a blind eye to it. So I am going to start with the scholars who I am angry and upset at, never have I heard one talk in my Masjid, not on Jum’uah and not in Ramadhan on the topic… Black magic. I ask why? And I have the right to ask, do I not? This is no longer just a Bengali issue! I am Deobandi, Hanafi, Gujarati, studied in Madrasah as well. Is it because your wives and daughters are not affected? Because YOU haven’t experienced it in your family? Some scholars are in total disbelief, “it’s just in your head”, “mental illness!”, “everyone has problems in life”. We don’t disagree,  mental health issues exist AND SO DOES BLACK MAGIC! IS Diabetes just in the head? Is Cancer just in the head? Other people have problems, marriage or job related, this does not mean Black Magic doesn’t exist. I’m sorry they’re insufficient proofs. Nobody said all problems in life are caused by Black Magic, but those of you who completely write off Black Magic are wrong as well. You no longer need to go to Pakistan or India to find Magicians and Witches, it’s all happening here in the UK. In our backyards. . .
Those who suffer from Black Magic and Jinn possession are living two totally different lives… yes! They have split personalities. One minute they are normal and the next minute they are going ballistic! People just assume they are bad mannered or have a disorder. Many sisters like myself are labelled bad wives and sometimes bad mothers. I won’t even go into how mother in laws treat us, with no sympathy and understanding DESPITE KNOWING. People assume if you are not sectioned into a mental institute or not actively trying to commit physical self-harm, then you are “okay”.
The psychological trauma we go through, the grief, the depression, anxiety, the phobias, Waswasah and doubts… on your partner on your family and close ones! Not forgetting the doubts we have on Allah and Iman! But all of this is brushed to the side, which just escalates for matters for us.
We want to seek guidance from Ulama, but they say nothing except, “it’s all in your head!” La Hawla Wa Laa Quwwata Illa Billah…

“Did the Prophet SAW not suffer from Black Magic himself SAW?”

Or was it just in His head SAW? …for six months He SAW was affected and He never knew, He found out later.
black mag
The Qur’an says we must seek help and assistance from people of knowledge. But they just make matters worse! I fear Allah whilst writing this, I am ashamed. But Wallahi alAzeem! These scholars need to refer back to their books. Nobody goes through everything in life, every illness, every pain, every suffering. So we can’t keep saying, because we haven’t experienced it we don’t believe in it. It breaks my heart knowing this disease is spreading quicker and faster. More and more houses and families are being broken by Black Magic. But the world just stands and watches and shows us statistics of divorce rates. 
Are you unaware the most popular type of Black Magic is separating the husband and wife… read Surah baqarah: “From them  (Harut and Marut) they learned how they might divide a man and his wife.” (2:102)
Aside from that, the suicidal feelings, the self-harm and nightmares we have on a daily basis. This is why I believe that Black Magic is far worse than cancer, diabetes or TB! People, please understand what I’m saying! With these illnesses you may lose your health, your teeth, lose weight or other parts of your body and it becomes ‘apparent.’ Our suffering is all internal and we are ashamed to tell anyone. Why? Generally, people are judgemental as it is. “He can’t get married!” “She can’t have children!” What would they say if they knew we were possessed or a victim of Black Magic?!
Have you noticed how if we don’t display very obvious physical signs of illness or at least obvious signs of mental illness then, people assume- it’s not that bad.
This really pained me at my worst times 😦 I sincerely felt like I had to explain myself constantly that no, just because it’s not so obvious, it is STILL extremely distressing, painful and debilitating.
“Also? With the above mentioned diseases you don’t lose your Iman easily and fall into Shirk! We are constantly in a cloudy battle with Shaytan’s army, jinn and waswasah – nothing is clear to us. We want to end our lives or end our Iman. Nobody understands us… our reward is with Allah SWT! He tests whom he loves  (alHadith).”
I hope this is a reassuring message to all my friends who are suffering silently, Allah is with you. He is al-Hafeez, the best protector.
Please take this seriously, evil eye exists, black magic exists and Jinn possession exists. Please keep up your Azkaar and daily protection. 
NB: I would like to clarify one question which many sisters ask me, brothers may also be confused about it too…
QUESTION: We pray Manzil (dua book) regularly, we pray Hizbul Azam weekly and our morning and evening Duas daily. Can we still be affected by Black Magic or Evil Eye?
ANSWER: All of the above are brilliant for general protection and we MUST do all of them and much more! But one can still be affected by Jinn or Black Magic or Evil Eye. The simple explanation to this is, the Prophet Alayhis Salam was also affected with Sihr. Who is more punctual on Azkar and Dua than Him Alayhi Salam? But he was still affected. Some people further ask, what is the benefit of reading all these Duas then? The benefit is the harm of Sihr/Jadoo will not be as great. I have always read Manzil- Alhumdu Lillah! When I was told about Sihr on me, it was said it only affected me 70-80%. Because of the protection, I was doing. So please do read the Wazeefahs you are doing, carry on. But once you have been affected by Jinn or Sihr you will need specific treatment, please contact a Shaykh.
I will leave links here for you all for Dua books:
Fatemah bint Sulayman, UK, (your sister in Islam).
Allah forgive me, please pray for me.
20 Dhul Qa’dah 1438
black magic can

Obituary: Muḥaddith al-Aṣr Shaykh al-Ḥadīth Hadhrat Mawlānā Muḥammad Yūnus Jownpūrī Saheb RH

Courtesy of www.nawadir.org

saharan

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.

Teachers

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.

Shaykh Zakariyya's Letter Regarding Shaykh Yunus Jownpuri

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.

Students

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:

  1. Shaykh Salmān, the current rector of Maẓahir al-ʿUlūm Saharanpur, India.
  2. Shaykh ʿAbd al-Ḥāfiẓ Makkī of Saudi Arabia who passed away several months ago.
  3. Shaykh ʿAbd al-Waḥīd Makkī of Saudi Arabia.
  4. Mawlānā Zubayr al-Ḥasan Kāndhelwī of Nizamuddin Delhi who passed away.
  5. Shaykh Nūr al-Ḥasan Rāshid of Kandhla, India.
  6. Shaykh Muḥammad Ayyūb Surtī of the UK, the compiler of several publications of Shaykh listed below.
  7. Mufti Shabbir Aḥmad, the UK based Mufti and Ḥadīth lecturer.
  8. Shaykh Muḥammad Bilāl, the UK based scholar and Ḥadīth lecturer.
  9. Shaykh Yūsuf Motālā, the Principal of Darul Uloom Bury, UK.
  10. Mufti ʿAbd al-Ṣamad Aḥmad, the Principal of Darul Uloom Blackburn, UK.
  11. Shaykh Faḍl al-Ḥaq Wādī, the Principal of Jāmiʿah al-Kawthar Lancaster, UK.
  12. Mufti Musṭafā, the Principal of Darul Uloom London, UK.
  13. Mufti Muḥammad Ṭāhir Wādī, the UK based Mufti and Ḥadīth lecturer.
  14. Shaykh ʿAbd al-Raḥīm ibn Dāwūd, the UK based Ḥadīth lecturer.
  15. Dr Muḥammad Akram Nadwī, the UK based Ḥadīth lecturer and compiler of Shaykh’s thabt.
  16. Shaykh Ghulām Muḥammad Vastānwī, the rector of the famous seminary in Akkalkuwa, India.
  17. Shaykh Ḥanīf Luhārwī, the Shaykh al-Ḥadīth of Darul Uloom Kharod, India.
  18. Shaykh Yūsuf Tankārwī, the Shaykh al-Ḥadīth of Darul Uloom Tadkeshwar, India.
  19. Shaykh Zayd Nadwī of Nadwatul Ulama Lucknow.
  20. Shaykh Niẓām Yaʿqūbī of Bahrayn.
  21. Shaykh Aḥmad ibn ʿAbd al-Malik ʿĀshūr of Saudi Arabia.
  22. Shaykh Dr ʿAbd Allah ibn Aḥmad al-Tūm of Saudi Arabia.
  23. Shaykh Muḥammad ibn Aḥmad al-Ḥarīrī of Saudi Arabia.
  24. Shaykh Farīd al-Bājī of Tunisia.
  25. Shaykh Nāṣir al-ʿAjmī of Kuwait.

Publications

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 teachIn 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.

Ijazah of Hadith handwritten by Shaykh Yunus Sahib

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.

hadith

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.

Demise

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.

Conclusion

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

www.nawadir.org

 

“Giddy-up!”

Horse Riding

horse

The Prophet (peace and blessings of Allah be upon him) rode horses, camels, mules and donkeys. He rode horses both saddled and bareback, and he used to make them gallop them on occasion. He used to ride alone, which was most of the time, but sometimes he would put someone behind him on the camel, or he would put one person behind him and one in front, so there would be three men on one camel. So he would sometimes let some men ride on his camel with him, and on some occasions he let his wives ride with him. The animals which he rode most often were horses and camels.

(Narrated by Abu Dawood, 2565)

In a hadith narrated from Ibn Umar (R.A) in which our beloved Prophet said,

“Teach your children swimming, archery and horse riding”. In Sahih Muslim, the Prophet (s) said, “Practice archery and horseback riding.” The Prophet (s) said, “Any action without the remembrance of Allah is either a diversion or heedlessness except four acts: walking from target to target (during archery practice), training a horse and learning to swim.” (Reported by al Tabarani on good authority)

Horseback riding or horse riding referring to the skill of riding, driving, steeplechasing or vaulting with horses.This broad description includes the use of horses for practical working purposes, transportation, recreational activities, artistic or cultural exercises and competitive sport.

http://www.sunnahsports.org.uk/horse-riding.html