Tawassul and Waseelah-(Evidences)

Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.

There are various forms of Tawassul and Waseela:

1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done.

2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.'

3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.

4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted.

The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)

There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:

1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)

2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled.

Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.'

The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)

Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131

3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)

'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)

4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)

In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.

The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well.

5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.

6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56)

7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82)

The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.

Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:

1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad)

2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)

3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted.

4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'.

5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)

6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.)

7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)

8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj

9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)

10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)

These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.

More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)

Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'.

Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.

and Allah Ta'ala Knows Best

Ml. Muhammad ibn Moulana Haroon Abasoomar

FACULTY OF SPECIALTY IN HADITH SCIENCES

A BRIEF HISTORY OF THE MAWDUDI CALAMITY

By Moulana Muhammad Yusuf Binnori

In order to master any subject, it is incumbent that one remain in the company and benefit from the master of that subject. It is an accepted fact that for any simple or artistic occupation a teacher or even a guide is necessary. Without these even an intelligent and genius cannot reach the desired stage, be it in the fields of engineering, medicine, or any other subject for that matter. For every occupation or trade it is necessary and incumbent that one should at least earn the basics from a teacher. In this manner, when it is necessary to seek knowledge and guidance in materialistic fields, how can it be possible to attain the Uloom of Nubuwwat - teachings of the Ambiyaa (Alayhis salaam) - and the intricacies of the Shari'ah without the guidance of a tutor? The sciences of this nature are beyond the grasp of human intelligence. They have reached the Ummah through the Wahi (revelation) of the Almighty, and continues through heavenly training, rearing, divine commands, instructions and guidance. Then in these Divine Sciences the attention and considerations of the tutor and guide; and the practical participation in his company has a more important bearing than words. The attaining of correct thinking, understanding and practical Tarbiyah (rearing#) is more important than only attaining knowledge. On that ground, the longer the companionship of a master, the more benefit and experience one will reap. The more perfect the tutor, the more benefit and excellence will be attained. As the purpose of the Uloom-e-Nubuwwat is the guidance of the creation of Allah, in its understanding, there is a strong probability, through the enmity of the accursed Shaytaan, to be led astray. The Shaytaan does not interfere where one strives to attain perfection in material aspects. The Shaytaan sits in comfort. He does not need to interfere, nor is it necessary for him to show his enmity. However, where the hereafter and religion are concerned, the Shaytaan becomes restless in creating mischief. He uses his strength in every possible manner, where success and Hidaayat may be turned into ruin and to cause deviation from the straight path. The greatest asset of the accursed Iblis is 'Talbis', that is to mix the truth with falsehood in such a manner, that where a thing outwardly appears to be beneficial, in reality it becomes a source of wrong doing and detriment. Then too, bearing in mind that the tricks of the human Nafs supercedes this, it is human nature to be arrogant, haughty, deceptive, show-off and have love for rank and high status. These are such diseases that it is difficult to eradicate them even after lengthy training and discipline.

For this reason, it is incumbent to remain in the companionship of a master for quite some time, in order to save oneself from the effects of the Shaytaan.

If Allah's grace and mercy are present, then surely one reforms, otherwise, the human just wanders around in the desert of knowledge and intellectualism. After studying the Educational History of the world, this point becomes very clear that all the mischief and chaos that were created, were all at the hands of intellectuals and geniuses. During the period of Ilm (knowledge) a greater portion of Fitna (mischief) appeared by the way of Ilm. Even among the Ulama-e-Haqq, many geniuses due to their sharp intelligence ad accentricity became victims of their wrong thoughts and ideas. This fact became evident that by completely relying on their own acuteness and flowing intellect, they became entangled in Ilm Kibr (educational arrogance), and self-conceited of their own views. They were not fortunate enough to undergo a beneficial amount of spiritual training. As a result, this led them to great lengths. In our times, there exist many such examples. Since thy possess Ilmi acumen and, as many a time they say or write excellently, they become a cause for additional Fitnah. Those individuals who were not fortunate enough to attain a deep knowledge or a spiritual training, easily become their adherents and quickly begin supporting and endorsing their new ideologies. The Shaytaan is always busy in his occupation. A personality that may be of use to guide and direct the Ummah, becomes a means of deviation and ruin for the Ummah. There are examples of these in every era. Imaam Ghazzaaliy (Rahmatullaah Alayhi) has written in his 'Maqaasidul Falaasifah' that after observing the correctness in the elementary and mathematical sciences of the Greeks, the people began to accept all their teachings as correct. They accepted the teachings of the Greeks even in the subjects of Theology and natural philosophy, which led they astray. These words of Imaam Ghazzaaly are very suprising and true. The Shaytaan finds in these situations an ideal opportunity to lead people astray. Well, when the very learned, geniuses and capable can become entangled in such Fitnahs, then those personalities who possess very little Ilmi capabilities and have a tremendous ability to write, and are quick witted and intelligent, but void of a spiritual training under an accomplished master they very quickly become engulfed in self-counceitedness and begin to degrade the Ummah. All the scholarly researches of the Ummah are despised; all the great deeds of the Salafus-Saaliheen are made a joke of and a laughing stock; and by criticising every personality from beginning till the end, falls in deep and dangerous pit, becoming a means of leading all humanity into destruction. Among such people today is a famous personality by the name of Janab Abul-A'ala Maududi Saheb, who was acute and quick witted since childhood, but was troubled by economic difficulties. In the beginning he was employed by the Medina Periodical at Bijnor. Thereafter, he was attached to the 'Muslim', a magazine of the Jamiat Ulama-e-Hind. After a few years, he was employed by the 'Al-Jamiat', Delhi, a journal of the Hamiat Ulama-e-Hind, which was then probably published every third day. His articles captioned, 'Tarikh ke Jawaahir Paaro' appeared with great lustre. In this manner, Maududi Saheb was trained as a writer by Mawlana Ahmad Saeed Saheb. After the death of his father, Maududi Saheb was unable to complete his studies, but had to leave studies during the early Arabic primary stages, nor was he fortunate enough to attain a secular education. He later studied English and attained some competence in it. He greatly benefited from the books, magazines and writings of reputable authors of those days. His writing ability increased by the day. Unfortunately, he was unable to benefit from any religious institution, neither became a graduate of modern education, nor did he gain the company of an experienced and proficient Aalim of the Deen. He has admitted this in an article published during the era of United India in reply to some question posed to him by Mawlana Abdul-Haq Madani Muradabadi. He was unfortunate to experience the company of Niyaaz Fatehpuri, an atheist and infidel.

By this association and friendship many incorrect tendencies and inclinations were adopted. In 1933 he began publishing the 'Tarjumanul Quraan' fro Hyderabad, Dacan, wherein he published spending articles. Some Ilmi and literary things began to appear using the best style and methods. At that time, the political situation in the country was very shaky. The movement to free India was in its decisive stages. The best intellectuals of the country were involved in the freedom struggle of India from the British. Mawdudi Saheb adopted a different stand from the rest and engendered the cry of 'Iqaamat Deen' and 'Hukumate Ilaahiyya'.

He strongly and forcefully criticised all the factions involved in seeking the freedom of India. His simple and innocent pnygyrists thought that Mawdudi Saheb was the last straw for the valuable Deen. As a result, very quickly praises began to be showered upon him from the pens of Mawlana Sayyid Sulaymaan Nadwi, Mawlana Manaazir Ahsan Gilani and Mawlana Abdul-Majid Daryabadi. Evidently, at that time Mawdudi Saheb was only a name of an individual. As yet, he had no missionary aim, nor an association or movement. Due to his forceful writings and statements, some among the Ahle Haqq began having great hopes in him. By virtue of his preparedness and through the encouragement of Chaudri Muhammad Niyaaz, the foundation of Darul Islam was laid in Pathankot. The Muslim League and Congress began to be degraded.

Such articles were written by him, as well as book on the political turmoil of the time appeared whereby he began receiving praises from his followers. The political causes stimulated its acceptance. A meeting was held in Lahore, and the foundation of his Imaarat was formally laid. A speech prepared by him was read out, wherein the duties of a present-day Ameer were outlined. Among the participants were also such famous personalities as Janab Mawlana Manzoor Nu’maani, Mawlana Abul-Hassan Ali Nadwi, Mawlana Amin Ahsan Islaahi and Mawlana Mas’ud Aalam Nadwi. Mawdudi Saheb was elected the Chief Ameer and the abovementioned four personalities were elected deputy Ameers. The Jamaat Islami formally came into existence. Its constitution and charter were published. The public looked forward to it, and from every side hopes began to be attached. Six months had not passed by when Mawlana (Manzoor) Nu’maani Saheb and Mawlana Ali Mia Saheb (Abdul Hasan) resigned.

They had observed his Ilmi deficiencies and lack of sincerity. They were unable to continue their relationship. These gentlemen kept silent and did not inform the Ummah openly and clearly about their reason for disassociating themselves. I was at that time teaching at Jamia Islamia Dabhel. I enquired from these two personalities about their reason for quitting. They said many things, but no satisfactory clarification was given. I understood the view of Marhum Mawlana Mas’ud Aalam and Mawlana Amin Ahsan Islaahi were quire similar as far as beliefs and conduct were concerned. Hence, they remained for some time as Mawdudi Saheb’s right hand men. Mawlana Mas’ud Aalam assisted through the medium of Arabic literary writings and magnificently translated into Arabic the writings of Mawdudi Saheb. He also trained a few pupils in this field. Mawlana Islaahi through his special style and way assisted the Mawdudi moveent, a few excellent books were written on communism and a few other subjects, i.e. interest, alcohol, Purdah, etc. A few good books were also written for the modern youth. Some worthy articles were published in the ‘Tafheemaat and Tanqeehaat’. Ways and means were adopted to impress the Arabs, especially the Shaykhs of Saudia Arabia.

Successful strategies were adopted. All those writings that were contributed by Mawdudi Saheb’s associates were published in such a manner as if all these writers were indebted to him. As a result, the personality of Mawdudi Saheb gained fame. He reaped fame from the writings of his associates. He is incapable of composing in Arabic or English. The names of translators do not appear on his books that are translated in other languages. It is not mentioned that this book is translated by Ma’ud Aalam or Aasim Haddaad. People get the notion that this literally intellectual of the Urdu language, is also an Imaam of the Arabic language. A short period has passed when Mawlana Gilani Saheb and Sayyid Sulaymaan Nadwi Saheb became aware and foresaw its detrimental effect; that these writings were a means of creating a new Fitnah. He (Mawlana Gilani) ceased to address him by the titles conferred on him, such as ‘Mutakallim e Islam’, etc. Mawlana Gilani Saheb wrote critical articles under the headings of ‘Khaarijiyyate Jadidah’ in Mawlana Daryabadi’s ‘Sidqe Jadid’. Mawlana Sayyid Husain Ahmed Madani Saheb was perhaps the first among the Ulama who pinpointed this Fitnah in his correspondence. Gradually, other Ulama began to air their views. Shaykhul Hadith Mawlana Muhammad Zakariyyah Saheb studied all the available printed Mawdudi literature and wrote a valuable booklet on this subject. It is regretted that this booklet has not been printed yet. In this connection, an Ustaadh of Madrasah Mazaahirul Uloom, Saharanpuri, Mawlana Zakariyya Quddusi Saheb became inclined towards Mawdudi Saheb. Taking this into view and trying to correct him, Shaykhul Hadith Saheb wrote a letter to him, explaining all Mawdudi Saheb’s errors and incorrect interpretations of the Deen.

This letter has been published in a booklet form titled, ‘Fitnah Mawdudiyyat’ (It is now reprinted under the title ‘Jamaat Islamiyyah, ek lamanah Fikriyyah’).

I admired many things about Mawdudi Saheb and detested many. For a long time I did not wish to degrade him. I felt that from his innovated style of presentation, the modern generation could benefit. Although at times such compositions appeared from his that it was not possible to endure it, but taking into consideration the Deeni well-being, I tolerated it and kept silent. I did not forsee that this Fitnah would spread worldwide and have a detrimental effect on the Arab world; that every day from his master pen new bud would keep on blossoming and indecent words would be used regarding the Sahaaba Kiraam (Radhiallaahu Anhum) and the Anbiyaa (Alayhimus salaam). Later on, such things appeared daily in the ‘Tafhimul Qur’aan’.

Now it has become known without doubt that his writings and publications are the greatest Fitnah of the present time, notwithstanding a few beneficial treatises that have appeared, it is the case of ‘and the sin of them is greater than their usefulness.’ (Surah Baqarah 219). Now that stage has been reached where to keep silent seems to be a great crime. It is regretted that for forty years an offensive silence was kept. Now the time has dawned, where without fear of rebuttal and censure all his writings from A to Z should be thoroughly studied with a view to fulfil the demands for the preservation of the Deen with Haqq and justice.

Wallaahu Waliyyut Tawfeeq

Moulana Muhammad Yusuf Binnori

Four Sources in Islam 1. Quran , 2. Sunnah , 3. Ijma , 4. Qiyaas

Bismillah Hir Rahman Nir Raheem

Al-Hamdu-Lillaahi Rabbil-'Aalameen was-Salaatu was-Salaamu 'alaa Ashrafil-Anbiyaa.e wal-Mursaleen, wa ba'd:

According to Ahlus Sunnah Wal Jamaah there are Four Sources in Islam :

1. Quran,
2. Sunnah,
3. Ijma,
4. Qiyas.

This Four Sources of Islam are called as Adilla E Arba in Arabic.

If any issue comes in front of Muslims the Scholars of Ahlus Sunnah Wal Jamaah will first look into the Quran for its solution, if they do not find the solution in Quran then they will turn towards the second source of Islam that is Sunnah to find the solution and if they do not find in sunnah too then they will turn towards the third source of Islam that is Ijma for solution and if they do not find in Ijma then they will do Qiyas(analogy) on that matter, which is the fourth source in Islam. This Sequence is shown by Allah(awj) and the Prophet Muhammad(Sallallaahu Álayhi Wasallam) to the Sahaba(Radhiallaahu Ánhum Ajmaien) in particular and in general to the all the Muslims and this is how the Muslims have practiced right from the time of Prophet(Sallallaahu Álayhi Wasallam) untill today.

Proof of the Four Sources of Islam from the Quran, Saheeh Hadeeth and examples from Sahaba(ra) : 1.Quran, 2.Sunnah, 3.Ijma, and 4.Qiyas.

Allah(awj) says in the Holy Quran :
Surah An Nisa Verse 59 :

O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day: That is best, and most suitable for final determination.

Commenting on the above verse of the Quran Shaykh Abdul Khaliq says that
In the above verse the First source in given i.e. Obey Allah (The Quran)
The Second source is also mentioned Obey the Messenger (The Sunnah),
The Third source is also mentioned Obey those charged with authority among you (Ijma)
If we do not find anything in the Book of Allah , in The Sunnah of Prophet(Sallallaahu Álayhi Wasallam), and in Ijma then Allah(awj) tells us to refer the matter to Allah and His Messenger for solution which is to do Qiyas(analogy) from Quran and Sunnah.

Imam Tirmidhi and Imam Abu Dawood have both narrated that when the Prophet sallalahu alaihi wa sallam sent Mu'adh ibn Jabal(ra) to Yemen (as a governor),

he asked him:
"How will you judge if you are asked to do so?"
Mu'adh said: "I will judge according to the Book of Allah(Quran)."
The Prophet: "And if you do not find it in the Book of Allah(Quran)?"
Muadh: "Then I will judge according to the Sunnah of His messenger."
The Prophet : "And if you do not find it in the Sunnah of the Messenger, or in the Book of Allah(Quran)?"
Muadh: "Then I will exercise my opinion(Qiyas) and I will not be negligent with it."
The Prophet then patted the chest of Mu'adh with his hands and said:
"All praise is due to Allah Who has guided the emissary of His Messenger towards that which He guided His Messenger."

From the above Hadeeth Muadh ibn Jabal(ra) gives first source as The Book of Allah(Quran)
then he gives the second source as the Sunnah and the third source as ijtehad (Qiyas)
there is no Ijma binding on Sahaba(ra) as long as the Prophet(sas) was among them, Sahaba(ra) did Ijma after the prophet(sas), Sahaba(ra) made Ijma on certain Issues of Islam some of the examples of Ijma of sahaba(ra) is given below.

There is no dispute over The Quran and Sunnah being the first Two sources in Islam, Proof of Ijma and Qiyas are given below:

Proof of Ijma as the Third Source of Islam :

When Imam Shafiee(ra) was asked to prove Ijma from the Quran he(Imam Shafee) recited the whole Quran 300 times and when he came to the verse of the Quran

Surah Nisa 4:115 :
"If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that of the believers, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! !".

Imam Shafiee(ra) said regarding the verse "And follows a path other than that of the believers" this verse is the proof of Ijma.

Dr. Israr Ahmed Explaining the same proof in his lectures: as some of Ahle Hadeeth and Salafi brothers follow his lectures



The full version of the Hadeeth which Dr.Israr Ahmed quote for Ijma is as follows:

In Jaami`u Tirmidhi,
Imaam Tirmidhi (rahmatullahi alaih) also relates Ahadith pertaining to Ijma. In the chapter Baabul Fitin, he mentions about holding on fast to the Jamaat. He also reports from Hadhrat Umar (radhiAllaahu anhu) the words of Nabi (sallallahu alaihi wasallam): It is necessary for you (O Muslims) to hold on fast to the Jamaat. Save yourselves from separating (from the Jamaat). Surely shaitaan is with the single person, and he remains far from two. Whosoever desires Jannat, must remain with the Jamaat. Surely Allaah Ta`ala will never unite my Ummat (or he (sallallahu alaihi wasallam) said the Ummat of Muhammed), upon falsehood, and the hand of Allaah Ta`ala is upon the Jamaat. Whoever deviates (from the Jamaat) a deviation will be in the fire (of Jahannam).
[page 315]

Few Examples of Ijma :

1. The 20 rakat of Tarawwih salah that is prayed in Ramadan from the 1st of Ramadan until the last day of Ramadan every day, and which is prayed after Isha Salah and in which the whole Quran is recited. This was the Ijma of the Sahaba(ra) during the time of Umar(ra), this is carried right from the time of Umar(ra) untill today in both Makkah and Medina the tarawihh is prayed 20 rakat as part of Ijma of sahaba and also as the Sunnah of Umar(ra).

2. Another example of Ijma is the second Azan of Jumah(Friday), which was the Ijma of sahaba(ra) during the time of Usman(ra) which is followed through out the world also in makkah and madina as part of Sunnah of Usman(ra)

The Sunnah of Sahaba(ra) is the Sunnah of the Prophet(sas) becouse of the Saheeh Hadeeth of the Prophet(sas)
Rasulullah (Sallallaahu Álayhi Wasallam) said: “Hold fast to My Sunnah and the Sunnah of the Khulafaa-e-Rasheedeen” (the Rightly Guided Caliphs). In this hadith two Sunnats are mentioned, one of Rasulullah (Sallallaahu Álayhi Wasallam) and the other of the Sahabah (R.A)

There are many other examples on Ijma, but at this time this two example are enough to prove Ijma which is followed by everone.



Proof of Qiyas as the Fourth source in Islam:

Haafiz Ibn Hajar Asqalaani (rahmatullahi alaih) and Haafiz Aini (rahmatullahi alaih) state in their commentaries of Bukhari Shareef : And Qiyaas (analogy) is I`tibaar (to reflect / contemplate), and I`tibaar is commanded (by Allaah Ta`ala), hence Qiyaas is also commanded, and the proof for this is in the Aayat "And reflect, O you who have foresight".
[Hashia (footnote of) Bukhari, page 1086]

Examples of Qiyas

1. The Sunnah provides many evidences where the Prophet resorted to analogical reasoning(Qiyas) on occasions when he did not receive a revelation on a particular matter. On one such occasion, a woman known as al-Khath 'amiyyah came to him and said that her father had died without performing the hajj. Would it benefit him if she performed the hajj on her father's behalf? The Prophet asked her: 'Supposing your father had a debt to pay and you paid it on his behalf, would this benefit him?' To this her reply was in the affirmative, and the Prophet said, `The debt owed to God merits even greater consideration.
[Shawkani, Irshad, p. 212; Ibn Qayyim, I`lam, I, 200.]
Now the answer was Yes or No but the Prophet(sas) showed the women in particular and the whole muslim ummah in general how to do Qiyas by doing Qiyas between Hajj and Debt.

2. It is reported from Hadhrat Abu Huraira (radhiAllaahu anhu) that a person once came to Nabi (sallallahu alaihi wasallam) and complained that his wife had given birth to a child that was dark in complexion. Nabi (sallallahu alaihi wasallam) asked him whether he had camels that were from the same stock but of different color, he replied in the affirmative. Nabi (sallallahu alaihi wasallam) drew a parallel between the two and concluded that just as camels born of the same parents can differ in colour, so too can human beings.
[Bukhari, page 1088, vol.2]
The simple answer to the question was Yes or No but prophet(sas) taught the man in particular and the whole ummah in general how to do qiyas by doing analogy(Qiyas) between Camels and Humans.
3. It is also reported that Umar b. al-Khattab(ra) asked the Prophet whether kissing invalidates the fast during Ramadan. The Prophet asked him in return: `What if you wash your mouth with water while fasting?' `Umar replied that this did not matter. The Prophet then told him that `the answer to your first question is the same'.
[66. Ibn Hazm, Ihkam, VII, 100; Ibn Qayyim, I'lam, I, 200; Khallaf, `Ilm, p. 57.]

4.Hazrath Abu Bakr(ra) resorting to Qiyas

Hadhrat Abu Bakr (radhiAllaahu anhu) used to say: Indeed, if a matter is presented to Abu Bakr which is not found in the Kitaab of Allaah Ta`ala, neither in the Sunnat, then I make Ijtihaad. Then he said: That is my ruling (opinion), if it turns out to be correct, then it is from Allaah Ta`ala, and if it is incorrect, then it comes from me, and I seek Allaah Ta`alas forgiveness from it.
[Jaami`u Bayaanul Ilm, page 51, vol.2]

5.Abdullah Ibn Abbas's(ra) Qiyas

When Hadhrat Abdullah ibn Abbaas (radhiAllaahu anhu) was the Mufti of Makkah Mukarrama, then his pattern was such, whenever he gave a ruling, that he firstly referred to the Qur`aan Shareef, then to the Sunnat, then to the rulings of Hadhrat Abu Bakr and Umar (radhiAllaahu anhuma). If he found no proof in any of the above then he would give his own view (ruling) on the matter.
[Daarmi, page 59,vol.1 / Sunan Baihaqi, page 115, vol.1 / Jaami`u Bayaanul Ilm, page 57-8, vol.2]

6.Abdullah Ibn Masud(ra) on Qiyas

Hadhrat Abdullah Ibn Mas`ood (radhiAllaahu anhu) was the Mufti of Daarul Uloom Kufa. His proclamation was: If any of you is faced with a matter (to rule over) after today, then he should rule in conjunction with the Qur`aan Shareef. If no such solution is found in the Qur`aan Shareef, then he should see what Nabi (sallallahu alaihi wasallam) ruled in a similar matter. If he comes across a matter which is neither in the Qur`aan Shareef nor the Sunnat, then he should rule as the pious predecessors have ruled. If he comes a across a matter which is neither in the Qur`aan Shareef, nor in the Sunnat, nor have the pious predecessors ruled in a similar case, then he should make Ijtihaad and rule accordingly.
[Nisai, page 264 - Baabul Hukm Bi Ittifaaqi Ahle Ilm (Chapter on giving a verdict in conjunction with the Learned Scholars).

Salafi and Ahle Hadith Book speaks of Ijma and Qiyas

It is stated in the footnote of the Kitaab AFawaa`id Salafia, which is a Kitaab of the Ghair Muqalliddeen, under the Aayat of the Qur`aan Shareef: (All of you) Must follow that which has been revealed to you from your Rabb If any matter is not proven from the Qur`aan Shareef or Ahadith, then one may refer to consensus of opinion and Ijtihaad, because these two are corollaries (branches) to the Qur`aan Shareef and Sunnat.
[Translation of Wahidud Zamaan, page 181, vol.11]

After mentioning the above verse and the following commentary of the verse and Saheeh Hadeeth Moulana Abdul Khaliq Sahab gives examples

Examples demonstrating that Quran, Sunnah, Ijma and Qiyas being the Source in Islam:

Question 1 : Suppose a non muslim asks a muslim as to why muslims make wudu before they offer salaah as no religion of the world does this why do the muslims do this i.e make wudu and purify themselves before offering salah

Now to answer the question The scholars of Ahlus Sunnah Wal Jamaah will first look into The Quran as it is the First source in Islam, to find if anything is mention regarding Making Wudu before offering salah

Answer from the First Source "The Quran":

When we look into the Quran we find that Allah(awj) says to the believers:

Surah Maidah 5:6 :
"O You who believe! When you rise up for prayer, wash your face, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles".

Alhamdullilah we find the answer for making Wudu before offering Salah from the First Source Quran.

Question 2 : Now if the person asks while making Wudu why do you wash your mouth three times, put water into nostrils three times, wash face three times, wash hands three times, make the masah of head once and then wash your feet’s?

Answer from the Second Source "The Sunnah":

We again look into the sequential order The Quran first, but there is mention of washing three times in the Quran, now we look into the Sunnah of Prophet(Sallallaahu Álayhi Wasallam), here we find a Hadeeth which mentions about the Wudu of theProphet (Sallallaahu Álayhi Wasallam)

Hazrath Anas(ra) narrated that i brought water for the Prophet(sas) and the Prophet(sas) washed his hands, washed his mouth three times, washed his face three times, washed his hands three times, made masah of head once and then washed his legs and then said that this my wudu and the wudu of the prophets(AS) before me.
Narrated Humran(The slave of 'Uthman) I saw 'Uthman bin 'Affan(RA) asking for a tumbler of water (and when it was brought) he poured water over his hands and washed them thrice and then put his right hand in the water container and rinsed his mouth, washed his nose by putting water in it and then blowing it out. Then he washed his face and forearms up to the elbows thrice, passed his wet hands over his head and washed his feet up to the ankles thrice. Then he said, "Allah's Apostle said 'If anyone Performs ablution like that of mine and offers a two-rak'at prayer during which he does not think of anything else (not related to the present prayer) then his past sins will be forgiven.'
Hadith - Bukhari 1:161.

'Uthman(ra) also reported that the Messenger of Allah would repeat each washing three times.
(Related by Ahmad, Muslim and at-Tirmizhi.)

Question 3 : Now the person asks why do muslims pray their tarawihh prayer after Isha in every night of the month of ramadan? whats the evidence for this?

Answer from the Third Source "The Ijma":

We again look into the sequential order The Quran first, but there is mention tarawihh salah in the Quran, now we look into the Sunnah of Prophet(Sallallaahu Álayhi Wasallam), we do not find any clear evidence from the life of the Prophet(sas) where prophet(sas) prayed tarawihh salah after Isha salah through out ramadan,
so now we come to the third source which is Ijma and here we find that during the time of Umar(RA) there was Ijma among the Sahaba(ra) regarding this issue and all of them prayed tarawihh salah from the first of ramadan untill the last night of ramadan and compleated the quran in tarawihh salah. (Sallallaahu Álayhi Wasallam)

Question 4 : Now the person asks how is drug Ice, Cocaine is haram?

Answer from the Fourth Source "The Qiyaas":

As The Ill legal drugs intoxicates a person they are treated as Alcohol which is Haram in Islam. this is the simple Method of Qiyaas.

If a Muslim adopts this Four Sources of Islam he can answer any question of anyone untill the day of Judgment.

The Qur'an
As Muslims we believe the Qur'an to be the direct words of Allah, as revealed to and transmitted by the Prophet Muhammad(sas). All sources of Islamic law must be in essential agreement with the Qur'an, the most fundamental source of Islamic knowledge. When the Qur'an itself does not speak directly or in detail about a certain subject, we only then turn to alternative sources of Islamic law.

The Sunnah
Sunnah is the traditions or known practices of the Prophet Muhammad(sas), many of which have been recorded in the volumes of Hadith literature. The resources include many things that he said, did, or agreed to -- and he lived his life according to the Qur'an, putting the Qur'an into practice in his own life. During his lifetime, the Prophet's family and companions observed him and shared with others exactly what they had seen in his words and behaviors -- i.e. how he performed ablutions, how he prayed, and how he performed many other acts of worship. People also asked the Prophet directly for rulings on various matters, and he would pronounce his judgment. All of these details were passed on and recorded, to be referred to in future legal rulings. Many issues concerning personal conduct, community and family relations, political matters, etc. were addressed during the time of the Prophet, decided by him, and recorded. The Sunnah can thus clarify details of what is stated generally in the Qur'an, The actions of Khulafa E Rasheedeen is also termed as Sunnah becouse of the saying of Prophet(sas) "Follow My Sunnah and the Sunnah of My Rightly guided Khalifs".

Ijma' (consensus)
In situations when we Muslims have not been able to find a specific legal ruling in the Qur'an or Sunnah, the consensus of the community is sought (or at least the consensus of the legal scholars within the community). The Prophet Muhammad(sas) once said that his community (i.e. the Muslim community) would never agree on an error.

Qiyas (analogy)
In cases when something needs a legal ruling, but has not been clearly addressed in the other sources, judges may use analogy, reasoning, and legal precedent to decide new case law. This is often the case when a general principle can be applied to new situations. (for example Smoking in Islam is declared Haram based on Qiyas.)

And Allah Knows Best