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bhut qub
Mashalla
(1st Part of Four Parts):
This is a very candid discussion. Hazrat Ilyas (Rah:) was usually not outspoken. However, he said, “I wish to say a lot of things, but if I told them now, it would be ahead of proper time and so, I daren't do so.” At present, this candid discussion seems to be timely because once a seedling, over time, grows to a strong tree, the animals can no longer destroy it. Also, it is indicated in Hadith that the progress of an accepted effort, brings it to a new level in one hundred years (almost the same has elapsed since Ilyas (Rah:) started Tablig effort).
The Kalima is “La Ilaha Illallahu Muhammadur Rasulullah” and its second part leads to the belief that the Tarika or method of Rasul (S:) is mandatory in Din. Rasul (S:) did not only convey Din but also, he conveyed the Tarika or method about how to learn and acquire Din. The lives of Sahaba (RA:) absolutely reflected this Sunnat Tarika or method. This is why none of Sahaba (RA:) ever built a single Madrasa. Salat, Talim, and Dawat were Masjid based Amals. One cannot earn worldly benefits from the Masjid. Sunnat or the method of Sahaba (RA:) is divine, whereas the method of Madrasa is man-made. The inception of Madrasa occurred around 400 Hijri, long after the period of Sahaba (RA:). It is a serious blunder to consider ‘the method of Madrasa’ instead of ‘the method of Sahaba (RA:)’, as Din. Madrasa can be described in Urdu as, “Ye Din ki Talim Hay, lekin ye Din Nehi”, which means that Madrasa is the education or Talim of Din, but Madrasa itself is not Din. Well, it is true that a sick person may be unable to eat normally, and then the tube feeding may be used to continue his intake of food. Similarly, in a tough situation, the Madrasa system was established and it has been running. Nevertheless, there should be an expectation as well as an effort to get back to the method of Sahaba (RA:), (like, for the sick person, one expects and tries to get him back to the normal way of food intake).
Hazrat Ilyas (Rah:), all of a sudden (after getting back from Madina), started Tablig effort. This effort is an attempt to revive, for the second time, the method of the effort of Din that Rasul (S:) and Sahaba (RA:) used [this objective is given at the beginning of ‘Dawat and Tablig’ part of ‘Muntakhab Hadith’]. In other words, if any Sahaba (RA:) came to the world now, he would try to enjoin people to do the efforts of Din in a method, and this particular method is what the Tablig effort wants to revive. This is why Ilyas (Rah:) used to say about Tablig effort in Urdu, “Ye Karne Awal ki Hiray Hay”, which means that this is the effort of the first age or the effort of Sahaba (RA:), which is as precious as the diamond. It is so precious because it is divine and Rasul (S:) taught it to Sahaba (RA:). On the one hand, various efforts of Din, including Madrasa and Khanqah, are prevailing in the world and the methods of all these efforts were created by people, long after the period of Sahaba (RA:) [This is why ‘Madrasa’ and ‘Khanqah’ - these two terms or their synonyms, don’t exist in any verse of Quran, in any Hadith or in any statement of Sahaba (RA:)].
Mashaallha
great100
SubhanAllah....
Beshak
Aap Hazrat ji maulana Saad Sahab db k bayanat sunte ho
(Last Part of Four Parts):
Sahaba (RA:) are called Radiallahuanhu. However, it is not only them, but the workers of this second-time revived Hizrat-Nusrat based effort, have also been called Radiallahuanhu in Quran (Sura Taubah, verse 100).
In the first four hundred years of this Ummah, the dominance of Muslims, in the world, was growing gradually. Over this period, the Masjid based effort was also existent at least to some extent. The inception of Madrasa occurred around 400 Hijri, and Madrasa started to flourish. Consequently, Talim started to shift to Madrasa from Masjid. This gradually established a practice to keep the Masjid locked between two consecutive Salat. Thus, the Masjid based effort gradually stopped (Dawat stopped long before these occurrences). At this juncture, the dominance of Muslims in the world started to fall, instead of growing any longer. The history testifies the match of timing between ‘the change from growth to fall (for Muslim dominance)’ and ‘the inception of Madrasa (or the termination of Masjid based effort)’. Since the dominance of Muslims was gigantic, it took almost two hundred years to collapse. The collapse of the dominance fully completed in Hijri 656, through the invasion of Halaku Khan. It is also noteworthy that the dominance was first initiated for this Ummah in the period of Rasul (S:). The timing of this initiation was notified in advance in Sura Rum, which stated that it would occur in 3 to 9 years. At the time of this declaration, the Masjid was not accessible for Amal in Makkah, and the Masjid based effort did not exist. Within that 3 to 9 years period, the Masjid based effort got established in Madina, and thereafter, the dominance of Muslims got underway through the battle of Badr. Conclusively, the Masjid based effort and the dominance of Muslims go hand in hand.
In the case of the effort for the first time, Dawat activities started among non-Muslims. On the other hand, in the case of this revival for the second time, a large Muslim Jamat already exists in the world (this existence has actually been possible due to the earlier effort of the first time). However, this Muslim Jamat, in general, is in a state in which, it has accepted numerous traditions as Din. Because of this difference between the two cases, in the case of revival, the Dawat activities started among Muslims. Consequently, the opposition in Dawat has also arisen among Muslims. Most of the opposition has come from those who resolutely attach to the twisting of the Sunnat Tarika. The rationale behind the frequent illness of Ilyas (Rah:) was mainly the direct or indirect opposition from the majority of the scholars (Jamhoor Ulama). Over time, the opposition mitigated significantly. However, recently, the opposition, in some parts of the world, has got back very badly. But the present condition should not be regarded as a disaster. At present, some sensitive issues are being addressed, and it was not possible to address them at the early stage of the revival (the period of previous Hazratjis). If they had been addressed then, the opposition would have ruined the whole effort.
Recently, some criticism of Hazrat Saad has arisen. In this regard, the action of Karun may be noted as he found Hazrat Musa (A:) saying something that might go against his worldly interest and take some of his wealth away. Then Karun slandered Hazrat Musa (A:) and this is how he wanted to make Hazrat Musa (A:) unacceptable among people. However, the consequence was perilous for Karun.
(চার অংশের ১ম অংশ):
এটি একটি খোলাখুলি আলোচনা। হজরত ইলিয়াস (রহঃ) সাধারণতঃ আলোচনা করতেন রেখে ঢেকে। তবে তিনি বলেছিলেন যে, “অনেক কথা বলতে ইচ্ছা করে, কিন্তু এই ভয়ে বলতে পারি না যে, সময়ের আগে হয়ে যাবে”। এখন খোলাখুলি আলোচনা করাটা সময়োপযোগী মনে হচ্ছে, কারণ কঁচি চারা থেকে এক সময় যখন বিশাল গাছ হয়ে যায়, তখন জীবজন্তু চেষ্টা করলেও সেটাকে মিটাতে পারে না। আর মেহনত এগিয়ে, একশো বছরে, নতুন পর্যায়ে পৌঁছনোর ইঙ্গিত, হাদীসে রয়েছে।
কালেমা - “লা ইলাহা ইল্লাল্লাহু মুহাম্মাদুর রসুলুল্লাহ” এর দ্বিতীয় অংশ থেকে দিলের একীন হওয়া চাই যে, রসূল (সঃ) এর তরীকা বা পদ্ধতি ব্যতীত দ্বীন হতে পারে না। রসূল (সঃ) শুধু শিক্ষা নিয়ে আসেন নাই, বরং শিক্ষা পদ্ধতিও নিয়ে এসেছেন এবং সাহাবা (রাঃ) সেই সুন্নাত পদ্ধতিতেই এলেমের মেহনত করতেন। ফলে, কোনো সাহাবা (রাঃ) একটা মাদ্রাসাও বানান নাই। নামাজ, তালিম এবং দাওয়াত ছিল মসজিদভিত্তিক। মসজিদ থেকে দুনিয়ার সুবিধা নেওয়া যায় না। চারশত হিজরীতে মাদ্রাসার উৎপত্তি হয়। সুন্নাত বা সাহাবাদের (রাঃ) পদ্ধতির পরিবর্তে মাদ্রাসার পদ্ধতিকে দ্বীন মনে করাটা চরম ভুল। মাদ্রাসা - “ইয়ে দ্বীন কি তালিম হ্যায়, লেকিন ইয়ে দ্বীন নেহি”। হ্যাঁ, অসুস্থ অবস্থায়, রোগী স্বাভাবিক খাবার খেতে পারে না - স্যালাইন নেয় অথবা তরল খাবার খায়। তেমনি, নাজুক পরিস্থিতিতে মাদ্রাসা চালু হয়েছে এবং চলেছে; কিন্তু একটা আশা এবং একটা চেষ্টা থাকা চাই - যাতে আবার স্বাভাবিক খাবারে রোগী ফিরে আসে (অর্থাৎ আবার সাহাবাদের পদ্ধতি ফিরে আসে )।
হজরত ইলিয়াস (রহঃ) হঠাৎ করে (মদিনা থেকে ফেরার পরে), তাবলীগের মেহনত শুরু করেছিলেন। এই মেহনত হলো - সুন্নাত বা সাহাবাদের (রাঃ) দ্বীনের মেহনতের পদ্ধতিকে দ্বিতীয়বার জিন্দা করার চেষ্টা (উদ্দেশ্যটা মুন্তাখাব হাদিস, দাওয়াত ও তাবলীগ অংশের শুরুতে লিখা আছে)। অথবা এভাবে বলা যায়, কোনো সাহাবা (রাঃ) যদি এই জামানায় আসতেন, তিনি যে পদ্ধতিতে মেহনতের জন্য মানুষকে জুড়াতেন - এটা হলো সেই পদ্ধতি। এই জন্য ইলিয়াস (রহঃ) বলতেন “ইয়ে করনে আউয়াল কি হীরে হ্যায়” অর্থাৎ এটা প্রথম জামানার বা সাহাবাদের (রাঃ) পদ্ধতি, যা হীরার মতো দামী (দামী হওয়ার কারণ হলো, এই পদ্ধতি তৈরি করেছেন স্বয়ং আল্লাহতায়ালা এবং রসুল (সঃ) শিখিয়েছেন সাহাবাদের)। একদিকে মাদ্রাসা, খানকাহ সহ শত শত মেহনত চালু রয়েছে - যেগুলোর পদ্ধতি, পরবর্তী জামানায়, তৈরি করেছে মানুষ (এই জন্য ‘মাদ্রাসা’ এবং ‘খানকাহ’ - এই শব্দদুটো অথবা একই অর্থবোধক শব্দ - কোরআনের কোনো আয়াতে অথবা কোনো হাদিসে অথবা সাহাবাদের কোনো ক্বওলের মধ্যে নাই )।
(2nd Part of Four Parts):
On the other hand, Ilyas (Rah:) stood up with the basic features of the method of the effort of Sahaba (RA:) and these features do not exist in any other prevailing efforts, for example,
Doing Mashowara
Doing the efforts of Din, expecting rewards from Allah and fearing punishment from Allah (This is opposed to doing the efforts in order to receive certificates or money from people or fearing that people would beat up or punish)
Going to people with Dawat or performing Gasht
Doing Talim inside the Masjid (Masjid has the environment of angels, and it is the primary place for male Talim. Sometimes, Sahaba (RA:) exchanged Ilm at their houses or somewhere they met or on their way as they traveled together. However, they never built any establishments for Talim outside the Masjid. This is similar to the fact that they sometimes prayed Salat at their houses or on the way, but they never built any establishments for Salat outside the Masjid. Although Suffah adjoins the Masjid, Rasul (S:) asked the dwellers of Suffah to go to the Masjid and perform Talim - Fazayel-e-Quran, Hadith no. 3).
[It is noteworthy that there were almost one hundred Sahaba (RA:) in Suffah and all of them were poor and Muhajir. None of Ashab al-Suffah, during their respective periods of dwelling at Suffah, had the responsibilities to take care of women or children of their families. As the number of Ashab al-Suffah was not high, some arrangements could often be made for their food. However, the arrangement sometimes failed, and then they had nothing to eat. Rasul (S:) did not build any second Suffah and also, Sahaba (RA:) did not build any Suffah. There are no notable similarities between the Madrasa system and Suffah.
About Deoband Madrasa, there is a widespread notion that Hazrat Qasim Nanotvi (Rah:) dreamt Rasul (S:) showing the extent of the Madrasa on the ground for construction. In this case, one of the two major mistakes is that it was actually Maulana Rafiuddin, and not Hazrat Qasim Nanotvi (Rah:), who said that he had dreamt like that. Secondly, it is not warranted to consider the method of Madrasa as Din, merely based on a claimed dream.
Another widespread wrong notion is that it is considered to be a lower level of piety, if someone maintains worldly profession for income (for example, job, business, cultivation, etc.) and alongside, he does the efforts of Din. Also, he is then considered to have a lower level of Tawakkul. To dispel this myth, it can be mentioned that all ten Sahaba (RA:), of Ashara Mubashara, maintained worldly profession for income alongside their efforts of Din.]
Never taking remuneration for Talim [Haytus Sahaba, 4th part, (pages 600-602 in Bengali edition); and Muntakhab Hadith, the virtues of Quran, Hadith no. 11]
Keeping the doors of the effort open for all people (of all strata and all qualities) and trying to enjoin all people to do the effort [This is opposed to limiting the number of participants using restricted or selective admissions, registration, etc. Similarly, examinations, grading, annual promotions, certificates, degree awarding events - all these features have also been later collected from non-Islamic education systems, and they have been added to Talim of Din]
Performing Masjid based effort regularly - everyday in Masjid, doing Mashowara, Dawat, Talim, Ibadat, etc. Using Dawat, bringing people to the Masjid, working on their spiritual development, persuade them for the efforts of Din [these divine activities absolutely differ from the current man-made tradition, in which, large gatherings are occasionally arranged outside the Masjid, and a few paid lecturers address them]
Doing Talimi Gasht during Talim
To travel for Dawat at someone’s own expenses
To spread throughout the whole world for Dawat
To go out in the path of Allah for a certain period (Hizrate Badiah)
To spend 3/10/40/60 days, 4/6 months, 1 year in the path of Allah (A book, titled, ‘Al Balag’, authored in Bengali by Maulana Abdullah Sheikh, includes a summary of these number of days spent by Sahaba (RA:) in pages 125 - 147)
Giving Hedayet (instructions) before sending Jamat in the path of Allah
Receiving Karguzari (reports) after Jamats return
Giving Wapesi Hedayet (instructions) before the Jamat members go back home
Writing down the names of people who intend to go out in the path of Allah (Al Balag, page 69)
Preparing a Jamat and selecting its Ameer (Al Balag, page 71)
Supporting the family members of those who have gone out in the path of Allah (Al Balag, page 71)
To do Nusrat of those who are in the path of Allah
Despite being a veteran worker in the effort, performing the Amal of Khidmah (serving others)
Doing Khususi Gasht or going to special people with Dawat
Doing weekly Gasht in a nearby locality [On Saturdays, Rasul (S:) used to go to the area of Quba Masjid and do Gasht ]
To perform Talim for women inside houses [This is opposed to the prevalent Female Madrasa]
Obeying (under the Etayat of) one Ameer, to do the effort of Din, altogether around the whole world, etc.
Dear admin i want to contact u iwant old hazratji bayanaat on imaniyat bohat talash me ho pls taaun kare
(3rd Part of Four Parts):
Hazrat Ilyas (Rah:) said (Malfuzat, No. 84), “The Tarika or method for learning or acquiring Din, which we would like to establish among people in general, is what existed in the period of Rasul (S:). The different Tarikas or methods for learning Din, which were invented in the later period, were actually created to address temporary issues. However, people have thought that these invented methods are the real ones, and they have forgotten the method of Rasul (S:). But in fact, the real method is nothing but the method of Rasul (S:) and the general acquisition of Din among massive people can take place only if that divine method is used”. The Grand Mufti of India, Kefayatullah (Rah:) said about Tablig effort that “It matches the method of Sahaba (RA:), hundred percent.” Then Ilyas (Rah:) told Kefayatullah (Rah:), “If anyone seeks evidence to substantiate this comment, I will send him to you.” Mufti Kefayatullah (Rah:) said, “Ok, send him.”
Earlier, Ilyas (Rah:) himself did a lot of efforts in the area of Madrasa. However, once he started Tablig effort, he never did Madrasa efforts, even for a single moment, until he breathed his last. This is similar to the fact that Rasul (S:), after receiving the divine effort, kept doing it, and even for a moment, he never did ‘Hilful Fuzul’, the man-made effort that he had done in his earlier life. Ilyas (Rah:) said (Malfuzat, No. 159), “In the early stage, I used to teach at Madrasa …………… I felt like leaving this activity (and I left). Thereafter, at another stage, my Guru (mentor) gave me Khilafat. Then I started to teach Zikr ………………. I felt like leaving this activity too (and I left). I came to a decision that the correct place, to spend the internal and external capabilities that Allah has given, is nothing but where Rasul (S:) spent his own capabilities”.
In the era of Sahaba (RA:), the effort ran in the divine method, first time for this Ummah. Then its outcome was the spread of Hedayet as well as the spread of the effort itself around the world. Now, in this revival for the second time, a similar outcome can be expected. The indications of such an outcome have already come out. Since, the method of the effort of Sahaba (RA:) was not adopted in the intermediate period, no effort could then spread around the world (regardless of the level of the piety of the person who introduced the effort). In fact, every single person, in this Ummah, is responsible for all people in the whole world. However, to fulfill this great responsibility, one is supposed to do merely an effort in the Sunnat method [method of Sahaba (RA:)] according to the second part of the Kalima. Then according to the first part of the Kalima, Allah will put into effect around the whole world.
Regarding the revival for the second time, Hadith no. 35 in ‘Dawat and Tablig’ part of ‘Muntakhab Hadith’ says that the workers of this revived effort would rectify the twisting of Sunnat Tarika, made by the people of the intermediate period. Imam Malek (Rah:) said, “In the last part of this Ummah, the rectification of Ummah will not take place until the method of effort, used by the first part, is adopted” (‘Posti Ka Wahed Elaz’, page 25 in Bengali edition). This indicates that the method of effort, used by Sahaba (RA:), is supposed to be revived in the last part. It can also be inferred from this statement that the Sunnat method is absent in the intermediate period because when it is said that the first and the last parts of a stick are green in color, it means that the middle part is not green. Besides, verse 40 of Sura Waqiah depicts the existence of two large groups of people due to the massive spread of Hedayet. One interpretation says that both of these groups are from this Ummah. The use of terms, Awal and Akher, indicates that there is a time gap between these groups. Abu Bakr (RA:) narrated a Hadith, in which, Rasul (S:) says that both of these groups are from this Ummah. It is also supported by the statements of Hasan Basri (Rah:) and Muhammad Ibne Sirin (Rah:) in Tafsir books.
کسی شرارتی نے ایک عرب شیخ کو دعوت تبلیغ کے کام کے بارے میں بدگمان کیا تھا جب خود اجتماع کیلیے ایا تو کیا کہا سنوجی!
احقاق ٹی وی پر)
Nazar ka inkar qabar ke muqable me. .iska matlab samajh nahi aaya. Please explain.
نظر کاانکار خبر کے مقابلےمیں
khabbar not a qabar
Nazar ka matlab hamari aankh jo dekh rahi wo aur qabar ka matlab huzoor (S. A. W. S) ke bataye huwe baten
Mashallah