This is from ‘alaHazrat’s monograph Anwāru’l Bishārah fī Masāyil al-Hajji wa’z Ziyārah.
This is from ‘alaHazrat’s monograph Anwāru’l Bishārah fī Masāyil al-Hajji wa’z Ziyārah.
Taken from ‘Ahl as-Sunnah wa al-Jama’ah: an Introduction’
Imam Ahmad Raza Barelwi in his fatawa – like other scholars of Ahlu’s Sunnah – has enjoined Muslims to be steadfast in their belief and better their social standing. These are available as small booklets and following are the subjects of his fatawa:
– Shari’ah is the ultimate law and following it is obligatory for all Muslims;
– to refrain from Bid’ah is of utmost importance
– a Sufi without knowledge or a Shaykh without actions is a joke of the devil;
– it is impermissible to imitate the Kuffar, to mingle with the misguided [and heretics] and to participate in the festivals of the Hindus.
– it is polytheism [shirk] to prostrate to any other than Allah táālā with the intention of worship. And if such a prostration is out of reverence [sajdah at-taĥiyyah], it is Haram.
– it is prohibited to ridicule other muslims and consider oneself higher than others.
– the iconography of the Shi`ah [ta’aziyah] and respecting such icons is forbidden
– Qawwali [sama’a] with musical instruments is forbidden
– it is not permissible for women to travel to visit graves [or maqams of awliya]
– it is not permissible to make pictures of living things.
– abbreviating the blessing ‘sallallahu ‘alaihi wasallam’ to an acronym ‘sa’d lam ayn meem’, [in english it is abbreviated as PBUH] is impermissible
– to visit fake graves [that have no basis or record but simply the product of folklore] is impermissible
– feeding the poor and needy with the intention to donate the reward to the dead is permissible; but to hold obsequies and banquets where even the rich are invited is impermissible
Translated by Sidi Muhammad Aqdas
…if it is a lone kid, then he should join the row.
durr-e mukhtār maiN hai: agar baccha akela ho tu saff maiN dākhil ho jāye.
marāqī al-falāh maiN hai:…agar bacche ziyada na hauN tu bacha mardauN ke darmiyān khara ho jāye.
…if there are not many kids, then the kid should stand between the men.
ba’az be-‘ilm jo yeh zulm karte haiN ke larka pehle dākhil namāz hai, ab yeh aaye tu usse niyyat bandah hua hata kar kināre kar dete aur khud beech maiN khare ho jāte haiN yeh mahaz jihālat hai, issī tarah yeh khayāl ke larka barabr khara ho tu mard ki namaz na hogi galt-aw-khata hai jis kī kuch asl nahīN.
aála Hazrat ne farmāya:
mazamīr jinhaiN mitāne ke liye Huzūr-e Akram śallAllāhu álayhi wa âlihi wa sahbihī wa sallam tashreef laaye kamā fil-Ĥadīth mutlaqan harâm hai.
aisī qawāli maiN shirkat ke liye daryāft kiya gaya jis maiN âalat-e mausīqī wagerah ka ihtimām ho tu jawāb diya:
aisī qawāli harām hai, hāzirīn sab gunahgār haiN, aur un sab ka gunāh aisa ‘urs karne walauN par hai aur qawālauN ka bhī gunāh is ‘urs karne wāle par.
From Fatâwah Ridhwīyyah, vol. 15, pp. 579
No ta’wīl [interpretation] will be heard for manifest, unambiguous words. Fatâwah Khulasa, Fusul ‘Imadiya, Jami’ al-Fusulin and Fatâwah Hindiyyah and others state:
If someone calls himself RasūlAllâh or refers to himself as Paighambar in Persian and then says that he meant that he is an ambassador who delivers someone’s message; then he will become a Kâfir. [Fatâwah Hindiyyah, vol. 2, pp.263]
Imām Qâdī ‘Iyâdh writes:
Imām Aĥmad bin Abī Sulaymân, student of Imām Sahnun raĥīmahumAllah Ta’āla, was asked about a man to whom it was said that, “In the name of RasūlAllâh”, he said “May Allah do so-and-so with RasulAllah” and uttered insolent words. It was said to him, “Oh enemy of God! What do you utter about the Messenger?” He replied using even harsher words and then said, “By saying Rasûlullâh, I meant a scorpion”. Imām Aĥmad bin Abī Sulaymân advised the questioner thus, “Bear witness against him so that he may get the punishment of death and that you get the reward. I am with you on this” [meaning, give evidence against him to the Muslim judge and I will also try that we get the judge to issue a verdict of capital punishment and gain the reward of this]. Imām Ĥabīb bin Rabee’ says that this is because no ta’wīl is heard for explicit words. [al-Shifa’ fi Ta’rīf Huqūq al-Mustafa, vol. 2, pp .209]
Mawlana ‘Alī Qârī writes:
That is, when that man said that he was referring to a scorpion – he claimed the literal meaning of the word Risalah in that even the scorpion is sent by Allah to the people – this ta’wīl is rejected according the rules of the Sharī’á. [Sharh Shifa’ Mullah ‘Alī Qârī ma’a Nasīm al-Riyadh, vol. 4, pp. 343]
‘Allâmah Shihâb Khafājī writes:
Indeed the literal meaning of the word that he referred to is true and denying this is stubbornness. However, his claim that he had intended these meanings will not be accepted because this ta’wīl is extremely farfetched. To twist the meaning of word from its apparent meaning will not be heard just as when a man says to his wife that you are taaliq and then gives the explanation that what I meant was that she is open, not tied up [literally, taaliq means extended]. Such a ta’wīl will not be accepted and he will be thought to be delirious. [Nasīm al-Riyadh Sharh Shifa’, vol .4, pp. 343]
From Fatâwah Ridhwīyyah, vol.18, pp. 490
RasūlAllâh śallAllāhu ‘álayhi wa sallam was not in need of advice [mashwarah] from anyone. He is not dependant on anything in the universe except his Lord. Hence, for him to ask the opinion of his companions was to honour them and also to teach them about Ijtihad and to make it a Sunnah for the Ummah. The dear Prophet śallAllāhu ‘álayhi wa sallam himself said:
Indeed Allah and His Prophet śallAllāhu ‘álayhi wa sallam are not in need of counsel from anyone but Allah has made the practice of seeking opinions a mercy upon my Ummah. He who seeks advice from others will find guidance and he who refuses will inevitably commit mistakes.
ibn ‘Adi and Bayhaqī narrated this from ibn ‘Abbas rađiyAllâhu Ta’āla ánhuma with a Hasan [good] chain. Bayhaqī has it in Shu’ab al-Îmân, Ĥadīth 7542, Dar al-Kutub al-‘Ilmiyyah, Beirut – 6/77; Durr al-Manthūr from Bayhaqī and ibn ‘Adī. Maktaba Ayatollah al-‘Azmī, Qum, Iran – 2/90
Imam Hasan al-Basrī says:
Allah knows that RasūlAllâh sallAllahu ‘alaihi wasallam does not need their advice but His will is to make it a Sunnah [for the ummah].
Sa’eed bin Mansur narrated it in his Sunan and also ibn Mundhar, Bayhaqi and Abu Hatim. al-Mawāhib al-Ladunniya, al-Maqsad al-Rabi’, al-Fasl al-Thani, al-Maktab al- Islami, Beirut – 2/601.
Imam Ahmad Rida Khan Baraylawi
Translated by Abu Hanzala
(Released by www.aqdas.co.uk)
It is the unanimous belief of Ahlu’s Sunnah wa’l Jama’ah that Sayyīdina Abū Bakr al-Siddīq radiyAllahu ‘anh is the best of men after the Prophets ‘alaihim assalam. Zayd and Khālid are both Sayyids. Zayd says that whoever gives precedence to ‘Alī radiyAllahu ‘anh over Abū Bakr Siddīq radiyAllahu ‘anh; Salâh behind such a person is makrūh. Khālid says that I openly proclaim that ‘Alī radiyAllahu ‘anh has precedence over Abū Bakr Siddīq radiyAllahu ‘anh and every Sayyid is Tafdīli and Salah behind Tafdīlis is not makrūh. Moreover, whoever says that Salah behind Tafdīlis is makrūh; then Salah behind such a person is itself makrūh.
There is a consensus of all Ahlu’s Sunnah that Siddīq Akbar and Fārūq A’adham radiyAllahu ‘anhuma are greater than Mawla ‘Alī karramAllahu ta’ala wajhahu’l karim. It has been explained by the Imāms that whoever gives precedence to Mawla ‘Alī upon these two is an innovator and heretic and Salah behind such a person is makrūh. Fatawa Khulasa, Fath al-Qadīr, Bahr al-Ra’iq and Fatawa Alamgīrī and many other books have it: Inna fadla ‘Aliyyan ‘alaihima famubtadi’ [If someone gives precedence to ‘Alī over Siddīq and Fārūq, he is a Mubtadi]. It is in Ghunya and Radd al-Muhtar: Salah behind a heretic is makruh in all cases. It is in Arkan Arba’a: Salah behind a Tafdili Shi’a is strongly prohibited. Strongly prohibited means makrūh tahrīman; performing it is a sin and it is wājib to repeat.
And Allah ta’āla knows best.
fatâwah ar-riđawiyyah, vol. 5, pp. 42:
‘allâmah tāhir, sahib-e majma’ tazkirāt ul-Mawzūāt maiN imām al-hāfiz asqalanī se nākil,
ان لفظ ”لایثبت” لایثبت الوضع فان الثابت یشمل الصحیح فقط، والضعیف دونہ
ya’nī kisī Ĥadīth ko be subūt kehne se us kī mawzūī’yat sābit nahīN hotī ke sābit tu wohī Ĥadīth hai jo sahīh ho, aur za’eef ka darja is se kam hai.
[majma’ tazkirāt ul-mawzūāt, al-bāb al-thāni, pp. 7]
‘ali qārī, mawzūāt maiN zere bayān aĥadīth naqal farmāte haiN:
لایلزم عن عدم الصحۃ وجود الوضع کمالایخفی
Ya’nī khulī hu’ī baat hai ke Ĥadīth ke sahīh na hone se mawzū hona lāzim nahīN âta.
[mawzūāt, mullah ‘alī qârī, Ĥadīth 1223]
kya farmāte haiN Úlamā-e dīn is mas’ale ke: ‘ilm-e dīn hāsil karna wājib hai, farz hai ya sunnat?
farz ‘ayn ka ‘ilm hāsil karna, farz ‘ayn, farz kifāyah ka farz kifāyah, wājib ka wājib, mustaĥab ka mustaĥab, wAllahu Ta’āla a’lam
fatâwah ar-riđawiyyah, vol. 23, pp. 690
fatâwah ar-riđawiyyah, vol. 30, pp. 666
shaykh al-muhaqqiq ‘abd-al haqq muĥaddis-e dehlwī, madârij nabuwwah maiN farmāte haiN:
انبیاء مخلوق انداز اسمائے ذاتیہ حق واولیاء از اسمائے صفاتیہ وبقیہ کائنات از صفات فعلیہ وسید رسل مخلو ق است از ذات حق وظہور حق دروے بالذات است
…ambiya, Allāh ke isma’ zātiya se paida hue haiN aur awliya isma’ye sifātya se, bukya kaīnāt sif’āt fel’ya se, aur Sayyidur Rasūl zāt haqq se, aur haqq ka zahūr aap maiN bilzāt hai.
مدارج النبوۃ تکملہ درصفات کاملہ مکتبہ نوریہ رضویہ سکھر