by
Sheikhul-Islam wal Muslimeen Taajul-Ulama Badrul-Foqaha
Mujaddide-Meh’ta Haadira Ala'Hadrat Azeemul-Barkat Imam Ahmed Rida Al-Qaadiri
Barkaati Muhaqqiq Bareilwi
translated
by
Durwesh
Abu-Muhammad Abdul-Haadi Al-Qaadiri Barkaati
Published
by
Imam
Ahmad Raza Academy
Durban, South Africa
A Barkaatur-Raza Publication
COPYRIGHT
All
rights reserved. No part of this publication may be reproduced or transmitted in
any form or by any means, electronic or mechanical, including photocopying,
recording or any information storage or retrieval system, without prior
permission in writing from the publisher.
Name
of Original Kitaab: Mambahul-Munya li-wusoolil-Habeeb ilal Arshi
war’ruh’ya
Author: Sheikhul-Islam wal
Muslimeen Taajul-Ulama Wal Aarifeen Ala'Hadrat Imam Ahmed Raza Al-Qaadiri
Barkaati Muhaqqiq Bareilwi t
Translator:
Durwesh Abu-Muhammad Abdul-Haadi Al-Qaadiri
First edition: Muharram 1421 -
April 2000
No.
of copies: 3 000
Publishers:
Barkaatur-Raza Publications
Design
and Typesetting: Raza Graphics
Available from:
Imam Ahmed Raza Academy
Imam Ahmed Raza Building
3rd Floor, 20-22 Lorne Street
Durban, 4 001
South Africa
Postal Address:
P.O. Box 5325
Durban, 4 000
South Africa
Tel: (0027-31) 3093642
Fax: (0027-31) 3093707
Website: http://www.raza.co.za
E-mail: raza786@mweb.co.za
Dedication
I
humbly dedicate this Kitaab to Qutbe-Madina
Sheikh Zia-ud-Deen Ahmad Siddiqi Al-Qaadiri Radawi Madani(Radi ALLAH Anh)
who was a senior representative of Imam Ahmad Raza
Al-Qaadiri(Radi ALLAH Anh)
in the August Court of Sayyiduna Rasoolullah
e.
After
completing his studies, Imam Ahmad Raza(Radi ALLAH Anh)
conferred the Khilafat of the Qaadiriyyah Barkaatiyyah Silsila on
him and sent him to Baghdad Shareef at the Sacred Court of Sayyiduna Sheikh
Abdul-Qaadir Jilaani(Radi ALLAH Anh)
for further spiritual perfection.
After
spending 12 years in the presence of the Great Ghous(Radi ALLAH Anh)
he was ordered to proceed to Madina Munawwara where he was later appointed as
the Qutub of the Holiest city on earth. Here he lived amongst
Humans and Jinns for 75 years and served them day and night. He was indeed a man
with great depths of Divine Secrets. Those that met and reaped benefits from him
were indeed very fortunate. He had an impeccable personality and his presence
always generated Divinely blessed Love.
Though
he lived in the hostile rule of the Wahabi regime, he fearlessly and
openly held the Majlis of Mouloodun-Nabi e
every day of the year throughout his life and fed Niyaaz food to whoever
was present. No one dared to stop him and how could they when he was an
appointed Qutub by Divine Ordainment. One of his amazing Karaamat was
that the food, which used to be cooked in his humble home in a medium size
domestic pot, was used to feed numerous number of people, be it a hundred or a
thousand. All partook of the meal to their satisfaction.
Indeed,
he was a true viceroy of Imam Ahmad Raza(Radi ALLAH Anh)
and inspired millions of hearts with the secrets of Love. He finally passed away
in Madina Munawwara and was laid to rest in Jannatul-Baqi at the feet side of Sayyadah
Faatima Zah’ra(Radi ALLAH Anh). May
ALLAH
shower his blessings on his Qabar Shareef. Aameen.
INTRODUCTION
Some scholars
have misunderstood the reality of the Meh’raaj of Sayyiduna
Rasoolullah(Peace Be Upon Him)
due to their lack of knowledge and research. Their ignorance in this
field caused more confusion in their hearts because they failed to understand
the unique relation between
ALLAH
and His Beloved Habeeb(Peace Be Upon Him).
How true is the comment of Sayyidul-Maka’shifeen Sheikh-e-Akbar Muhiyyudeen
ibne Arabi(Radi ALLAH Anh) who said that Meh’raaj is a secret in a secret. One has to have sound
knowledge of the Qudrat of
ALLAH
and the Station and Status of His August Rasool(Peace Be Upon Him)
before commenting on any matter pertaining to them.
Due to the lack of this knowledge some people have wrongfully said that Sayyiduna
Rasoolullah(Peace Be Upon Him) did not see
ALLAH
with his naked eye and also did not proceed to the Divine Arsh on the
night of Meh’raaj. They say that both these things are impossible for
any human being to achieve.
These questions were posed to the great Mujaddid of Islam, the
fountain of knowledge, the leader of the Jurists and Master of occult sciences Ala’Hadrat
Imam Ahmad Raza Al-Qaadiri Barkaati(Radi ALLAH Anh).
The Noble Imam demonstrated his scholastic capabilities and
compiled this intellectual reply to remove all doubts concerning the above
matter. To this day this masterpiece remained confined to the Urdu-speaking
public for a century because it was compiled in the Urdu language. The Mujaddid
replied to all questions in the language it was posed to him. This itself speaks
of his profound knowledge. However, it is the sincere desire of the Imam
Ahmad Raza Academy to translate the works of the Great Imam(Radi ALLAH Anh)
in the English language for the reading pleasure and the benefit of the
English-speaking public. In the past, we had numerous requests for the English
version of the Mujaddid’s works, but unfortunately, we could not
fulfill the needs of the people. But now we are proud to say that there is a
great awareness internationally and many Institutes and scholars have embarked
in the English translation of Imam Ahmad Raza’s(Radi ALLAH Anh) works.
Though great precautions have been taken
in translating this book from the original text, which is generally a very
difficult task, it is hoped that the present translation is free of errors. If
there are any, then it is certainly not the errors of the original works of the Great
Mujaddid(Radi ALLAH Anh) as his
research is flawless. Please inform us of any errors.
The Imam Ahmad Raza Academy (South Africa) proudly
presents Manba’ul-Maniyya for the benefit and reading pleasure
of the English-speaking public. May Almighty
ALLAH
guide us all on the path of Ahle-Sunnah and give us the courage and Toufeeq
to continue our endeavor in this field. Aameen.
The Master’s Slave,
Durwesh Abu-Muhammad Abdul-Haadi
Al-Qaadiri Radawi
QUESTION
سوال
|
W |
hat is the
Ruling of the Ulama of Islam concerning the Divine Sight of Allah
U?
Did Sayyiduna Rasoolullah see Allah with his
naked eye on the night of Meh'raaj? Is there any proof in the Hadith
Shareef concerning this subject? Please furnish us with authentic proofs
from the sacred Sharee’ah and clarify this matter. May
ALLAH
bless you for the service of Deen.
ANSWER
1. Imam Ahmad ibne Hambal(Radi ALLAH Anh)
in his Musnad narrates from Sayyiduna Abdullah ibne Abbaas(Radi ALLAH Anh)
Sayyiduna
Rasoolullah(Peace Be Upon Him) said, "I saw my Sublime Creator”.
Imam
Jalaludeen Suyuti(Radi ALLAH Anh) in his Khasa'ise
Kubra and Allama Abdur Raouf Munadi(Radi ALLAH Anh) in his Tafseer Shar'ha Jameh Sagheer state that this Hadith Shareef
is authentic. (بسند
صحيح)
2. Imam
Muhaddith Ibne Asakar(Radi ALLAH Anh) narrates
from Sayyiduna Jaabir bin Abdullah(Radi ALLAH Anh) that Sayyiduna Rasoolullah(Peace Be Upon Him)
states:
لأن
الله أعطى
موسى الكلام و
أعطاني
الروية لوجهه
و فضلني
بالمقام
المحمود
والحوض
المورود *
"Verily,
Almighty
ALLAH
blessed Sayyiduna Moosa, with
the privilege
of Dialogue and cherished me with his Divine
Vision and
exalted me with the Crown of Intercession and
the Fountain
of Kauthar".
3. Imam
Asakar(Radi ALLAH Anh) also narrates from Sayyiduna Abdullah ibne Mas'ood(Radi ALLAH Anh)
, who said:
قال
رسول الله صلى
الله تعالى
عليه وسلّم
قال لي ربي
نحلت إبراهيم
خلتي
و
كلمت موسى
تكليما و
أعطيتك يا
محمد كفاحا *
Sayyiduna
Rasoolullah(Peace Be Upon Him) states,
“My Glorious Lord said to me, ‘I gave My friendship to Sayyiduna Ibraheem,
and spoke to Sayyiduna Moosa,
and O Muhammad !
I blessed you
with My
Meeting (where you saw My Divine Being without
any
obstacles)’".
In Majma'ol Bihaar (مجمع البحار), the word كفاحا of the above Hadith Shareef is explained as
follows:
مجمع البحار كفاحا أي مواجهة ليس بينهما حجاب ولا رسول *
Majma-ul-Bihaar
explains the word كفاحا
that Almighty ALLAH blessed His Beloved with such a
Presence and Vision that there were no veils as barriers and no intervention of
an Angel.
4. Ibne Marduwiyya(Radi ALLAH Anh)
narrates from Sayyadah Asma bint Abu Bakr رضى
الله تعالى
عنهما that:
سمعت رسول الله صلى الله تعالى عليه و سلّم و هو يصف سدرة المنتهى (وذكر الحديث الى ان قالت) فقلت يا رسول الله ما رأيت عندها
قال
رأيت عندها
يعنى ربه *
Sayyiduna
Rasoolullah(Peace Be Upon Him) was praising the excellence of Sidratul-Muntaha when I inquired from him,
"Ya Rasoolullah! What did you see at Sidratul-Muntaha?"
He said, "There I
saw the Divine
Glory (i.e. of Allah)."
COMMENTS OF THE NOBLE SAHABA
1. Tirmidi Shareef narrates from Sayyiduna
Abdullah ibne Abbaas(Radi ALLAH Anh):
We, the Bani
Haashim (Ahle-Bayt), say that undoubtedly,
Sayyiduna
Muhammad(Peace Be Upon Him) saw
ALLAH twice.
2. Ibne Ishaaq(Radi ALLAH Anh) narrates from Sayyiduna Abdullah ibne Abi-Salma(Radi ALLAH Anh)
that:
ان
ابن عمر أرسل
الى ابن عبّاس
يسأله هل رأى
محمد
صلى
الله تعالى
عليه
وسلّم ربه ؟
فقال نعم *
Sayyiduna
Abdullah ibne Omar(Radi ALLAH Anh) inquired of Sayyiduna
Abdullah ibne
Abbaas(Radi ALLAH Anh) to find out whether Sayyiduna
Rasoolullah(Peace Be Upon Him)
saw ALLAH.
He replied,” Yes."
3. The words of Tabraani state:
واللفظ
للطبرانى عن
ابن عبّاس قال
نظر محمد الى
ربه قال
عكرمة فقلت له
نظر محمد
الى
ربه ؟ قال نعم !
جعل الكلام
لموسى والخلة
لإبراهيم
والنظر لمحمد
صلى الله تعال
ى
عليه و سلّم ( زاد الترمذى
) فقد رأى ربه
مرتين *
The words of
Tabraani states that Sayyiduna Abdullah ibne
Abbaas(Radi ALLAH Anh)
said that
Sayyiduna Rasoolullah(Peace Be Upon Him) saw
ALLAH.
Akrama(Radi ALLAH Anh)
, who was
his student, asked him: “Did Sayyiduna Rasoolullah(Peace Be Upon Him) see Allah U?”
He replied,” Yes,
ALLAH blessed Sayyiduna Moosa, with Dialogue, Sayyiduna Ibraheem,
with Friendship and Sayyiduna Muhammad(Peace Be Upon Him) with His Divine Presence”. (Words of Tabraani) “And verily, Sayyiduna
Muhammad saw
ALLAH twice".
Imam Tirmidi(Radi ALLAH Anh)
states that this Hadith
Shareef is Hasan. Imam Nisaa'ee(Radi ALLAH Anh),
Imam Ibne Hazeema(Radi ALLAH Anh) and Haakim(Radi ALLAH Anh)
all record
the following:
واللفظ
للبيهقى
أتعجبون ان
تكون الخلّة
لإبراهيم
والكلام
لموسى
والروية
لمحمد
صلى الله
تعالى
عليه وسلّم *
Are you
surprised at the Dialogue of Sayyiduna Moosa,
Friendship of
Sayyiduna Ibraheem and Divine Sight of
Sayyiduna
Muhammad?
Haakim has said that this is a Sahih Hadith Shareef. Imam Qastalaani and Imam Zarqaani both acknowledge the authenticity of this Hadith Shareef.
4. It is narrated in Tabraani and Moh'jam
Awsat:
عن
عبد الله بن
عبّاس انه كان
يقول ان محمدا
صلى الله
تعالى عليه و
سلّم
رأى
ربه مرّتين
مرّة ببصره و
مرّة بفواده
Sayyiduna
Abdullah ibne Abbaas(Radi ALLAH Anh) says that “Verily, Sayyiduna Muhammad(Peace Be Upon Him)
saw his
Lord twice, once with his physical eye and once with the eye of his heart”.
Imam Suyuti(Radi ALLAH Anh),
Imam Qastalaani(Radi ALLAH Anh),
Allama Shaami(Radi ALLAH Anh) and Allama
Zarqaani(Radi ALLAH Anh) - all say
that there is no doubt in the authenticity of this Hadith Shareef.
5. Imamul A'imma Ibne Hazeema(Radi ALLAH Anh)
and Imam Bazaaz(Radi ALLAH Anh)
both narrate from Sayyiduna Anas ibne Maalik(Radi ALLAH Anh):
ان
محمدا صلى
الله تعالى
عليه و سلّم
رأى ربّه عزّ و
جل
"Verily,
Sayyiduna Muhammad(Peace Be Upon Him) saw his Most
Gracious
Creator".
Imam Ahmad Qastalaani(Radi ALLAH Anh)
and Imam Abdul
Baaqi Zarqaani(Radi ALLAH Anh) state that
the authenticity of this Hadith Shareef is very strong.
6. Imam Muhammad ibne Ishaaq(Radi ALLAH Anh)
narrates this Hadith Shareef from Sayyiduna Abu Hurayra(Radi ALLAH Anh):
ان
مروان سأل
ابوهريره رضى
الله تعالى
عنه هل رأى
محمد صلى الله
تعالى عليه
وسلّم ربه ؟
فقال نعم
Marwaan asked
Sayyiduna Abu-Hurayra(Radi ALLAH Anh) if Sayyiduna Rasoolullah(Peace Be Upon Him)
saw ALLAH. He replied, "Yes."
أخبار
التابعين
VIEWS OF THE
TABA'EEN
1. Imam Abdur Razzaaq(Radi ALLAH Anh),
Ustaaz of Imam Bukhari(Radi ALLAH Anh),
in his famous Musannaf reports from his Ustaaz Imam Mah'mar(Radi ALLAH Anh):
عن
معمر عن الحسن
البصرى انه
كان يحلف
بالله لقد رأى
محمد
صلى
الله تعالى
عليه و سلّم
Imam Mah'mar(Radi ALLAH Anh)
narrates from Imam Hasan
Al-Basri
who swore an
oath in the Name of
ALLAH
that Sayyiduna
Rasoolullah(Peace Be Upon Him)
positively saw his Creator.
2. Similarly, Imam Ibne Hazeema(Radi ALLAH Anh)
narrates from Sayyiduna Orwa bin Zubair(Radi ALLAH Anh),
who is the cousin of Sayyiduna Rasoolullah(Peace Be Upon Him) and grandson of Sayyiduna
Abu-Bakr(Radi ALLAH Anh).
He also accepts that Sayyiduna Rasoolullah(Peace Be Upon Him) saw ALLAH on the night
of Meh'raaj.
و انه
كان يشتد عليه
إنكارها
And he used
to get very upset if anyone rejected this.
The following Luminaries held similar
views:
1.
Sayyiduna Kaab
Ah'baar(Radi ALLAH Anh)
who was a great Aalim of the previous Scriptures,
2. Imam Ibne Sha'haab Zahri Qarshi
3. Imam Mujaahid Makh'zoomi Makki
4. Imam Akrama bin Abdullah Madani Haashimi
5. Imam Ata bin Rabah Qarshi Makki(Radi ALLAH Anh)
(Ustaaz of
Imam Abu-Haneefa)
6. Imam Muslim bin Sabeeh Abud-Duha Kufi(Radi ALLAH Anh),
etc. and all the
students of A'limul Quraan Jabrul-Ummah Sayyiduna Abdullah ibne Abbaas(Radi ALLAH Anh)
confirm the
Divine Vision.
Imam Ahmed
Qastalaani(Radi ALLAH Anh)
states in Mawahibul-Ladunniya:
اخرج
ابن خزيمه عن
عروة بن
الزبير
إثباتها
وبه قال سائر
أصحاب ابن
عبّاس
و
جزم به كعب الأحبار
والزهري
اقوال
من بعدهم من
أئمة الدين
OPINION OF THE ILLUSTRIOUS IMAMS
OF DEEN
Imam Khal'laal(Radi ALLAH Anh) in Kitaabus-Sunnah narrates from Imam Ishaaq bin Maroozi(Radi ALLAH Anh)
that Imam
Ahmad ibne Hambal(Radi ALLAH Anh)
accepts this
Tradition and confirms this by saying that:
قول
النبي صلى
الله تعالى
عليه و سلّم
رأيت ربّي *
Sayyiduna
Rasoolullah(Peace Be Upon Him) said, "I saw my Creator”.
(briefly
quoted)
Imam Naqqaash(Radi ALLAH Anh)
in his Tafseer
narrates from Imam Sanadul Anaam(Radi ALLAH Anh)
that:
انه
قال أتقول
بحديث ابن
عبّاس بعينه
رأى ربه رآه
رآه رآه حتى
انقطع نفسه *
He said, “I
accept the Hadith of Ibne Abbas(Radi ALLAH Anh) that Sayyiduna Rasoolullah(Peace Be Upon Him)
saw his Creator.
with his eyes, he did see, he did see, he did see”. He repeated this till his
breath lasted.
Imam Ibne Khateeb Misri(Radi ALLAH Anh)
states in Mawaahib
Shareef that:
جزم
به معمر بن
راشد بصري و
آخرون و هو قول
الأشعر و غالب
اتباعه
Mah'mar bin
Raashid Basri(Radi ALLAH Anh) and other Ulema acknowledged this, and this is the Madhab of the Ahle-Sunnah,
Imam Abul-Hasan Ash'ari(Radi ALLAH Anh) and the majority of his followers.
Allama Imam Sha'haab Khafaji(Radi ALLAH Anh)
in his Naseemur-Riyaad,
the commentary of Shifa Qaadi Ayaad, states that:
الأصح
الراجح انه
صلى الله
تعالى عليه و
سلّم رأى ربه
بعين
رأسه
حين
اسرى به كما
ذهب إليه اكثر
الصحبه
The most
correct and pure Madhab is that Sayyiduna Rasoolullah(Peace Be Upon Him) on the night of Meh'raaj saw
ALLAH
with
his
naked eyes as it is the Madhab and consensus of
the
illustrious Sahaba fraternity.
Imam Nawawi(Radi ALLAH Anh) in Shar'ha Muslim Shareef and Allama Muhammad bin Abdul Baaqi(Radi ALLAH Anh)
in Shar'ha Mawaahib states:
الراجح
عند اكثر
علماء انه صلى
الله تعالى
عليه و سلّم
رأى ربه
بعين
رأسه ليلة
المعراج
It is the
consensus of the majority Ulama that Sayyiduna Rasoolullah(Peace Be Upon Him) saw
ALLAH
with his naked eyes on
the night of
Meh'raaj.
QUESTION
Another similar question was posed to the
Great Mujaddid, Imam Ahmad Raza Al-Qaadiri(Radi ALLAH Anh) on 11 Muharram al-Haraam 1320 A.H. which read:
|
W |
hat is the ruling of the Noble Ulama
regarding Sayyiduna Rasoolullah(Peace Be Upon Him) going
up to the Arsh in the night of Meh'raaj?
Is this an established fact because Zaid says that this is a lie.
Is Zaid's statement correct or not?
الجواب
ANSWER
|
I |
ndeed the illustrious Ulama and
distinguished Imams of Islam have in their authentic books
expressed in great details on this subject. All these are based on the Ahadith
Shareef. Although these Ahadith are forwarded (مرسل) or problematic (معضل),
both are unanimously agreed to and accepted by the sector of Fadaa'il
(Virtues) by the Muhadditheen. The narrators and presenters are all
trustworthy Scholars of Deen. This matter is not something that
entertains ones personal opinion. It depends solely on the authenticity of solid
proof. Hence,
confirmation deplores contradiction. Ignorance
does not necessarily reject its reality. If one rejects it, one is in fact a
liar and an contradictor of the Deen.
Imame-Ajal Sayyidi
Muhammad Boseeri(Radi ALLAH Anh) , in his renowned Qasidah Burdah Shareef states:
سريت
من حرم ليلا
الى حرم
كما سرى
البدر في داج
من الظلم
The Habeeb of
Allah(Peace Be Upon Him),
in a short space of time, traveled from Musjid-e-Haraam to Musjid-e-Aqsa. This
sacred journey was bright like the brilliance of the full moon.
و
بت ترقى الى ان
نلت منزلة
و من قاب
قوسين لم تدرك
و لم ترم
The Beloved(Peace Be Upon Him)
traveled in the night of Meh'raaj until he reached the station of Qaaba Qosain.
No creation could reach this height nor possessed the courage to do so.
خفضت
كل مقام
بالاضافة اذ
نوديت
بالرفع مثل
مفرد العلم
The noble
status of the Nabi(Peace Be Upon Him) left everything below him when he proceeded towards the Divine Heights of the
Unique Lord, on the Night of Ascension.
فخرت
كل فخار غير
مشترك
و جزت كل مقام
غير مزدحم
The Beloved(Peace Be Upon Him)
enjoyed such excellence that no one can share. He passed such places
where no creation set foot.
Sayyidul Alameen(Peace Be Upon Him)
was blessed with
exclusive gifts and secrets and passed all the heights without any hindrance.
Without doubt, this goes to say that the Master(Peace Be Upon Him) traveled the secret and timeless regions alone to the Divine Presence and met
and saw ALLAH.
Allama Mulla Ali
Qaari(Radi ALLAH Anh) in his Shar’ha
elaborates on Imam Boseeri's verses:
اى
انت دخلت
الباب و قطعت
الحجاب الى ان
لم تترك غاية
لساع الى
السبق من
كمال التقرّب
المطلق الى
جناب الحق و لا
تركت موضع رقى
و صعود وقيام
وقعود لطالب
فعة
فى عالم
الوجود بل
تجاوزت ذالك الى
مقام قاب
قوسين او ادنى
فاوحى اليك
ربّك ما اوحى
Sayyiduna
Rasoolullah(Peace Be Upon Him) passed all the Secret Curtains and reached the Divine Absolute Presence of the
Supreme Creator, as
one reaches one’s goal leaving everyone behind. There was no step of
excellence in the entire universe that the Master(Peace Be Upon Him)
did not surpass. In fact, the Master(Peace Be Upon Him) transcended above the domain of space and time and entered the Station of
Qaaba-Qosain and O'adna. Then, ALLAH
the Supreme, spoke to the Beloved what He had to Say.
Likewise, Imam-e-Humaam
Abu-Abdullah Sharfudeen Muhammad(Radi ALLAH Anh) states in Ummul-Qurra:
وترقي
به قاب قوسين
و تلك
السيادة
القعساء
The Master(Peace Be Upon Him)
advanced
till Qaba-Qosain (Divine Presence)
and this is
indeed the ultimate.
رتب
تسقط الامانى
حسرى
دونها ما
وراءهنّ وراء
These are the
Secret Stations where desires and thoughts cannot contemplate because there are
no paths that
leads to
them.
Thus, Imam Ibne Hajr Makki(Radi ALLAH Anh)
comments in the Shar’ha of Ummul-Qurra:
قال
بعض الائمه و
المعاريج
ليلة الاسراء
عشرة سبعة فى
السماوات و
الثامن الى
سدرة المنتهى
و التاسع الى
المستوى و
العاشر الى
العرش الخ
Some A'imma
state that there were ten Meh'raajes in the night of Isra. There were seven in
the seven skies, the eighth,
Sidratul
Muntaha, the ninth in the Divine Levels and the
Tenth to the
Arsh.
Sayyidi Allama
Arif-e-Billah Abdul Ghani Nablusi(Radi ALLAH Anh) re-affirms this in Hadiqa-e-Nadiyyah Sharha Tareeqa-e-Muhammadiyyah:
حيث
قال قال شهاب
مكي فى شرح
همزيه
لبوصيرى عن
بعض الائمة ان
المعاريج
عشرة الى قوله
والعاشر الى
العرش و
الرويه
There were
ten Meh'raajes. The tenth was from the Arsh
till the
Divine Presence.
Imam Ibne Hajr Makki(Radi ALLAH Anh)
states in Shar'he
Hamziyya:
لما
اعطى سليمان
الريح التى
غدوها شهر و
رواحها شهر
اعطى نبينا صلى
الله تعالى
عليه
و سلّم البراق
فحمله من
الفرش الى
العرش فى لحظة
واحدة و اقل
مسافة فى ذالك
سبعة آلاف
سنة و ما فوق
العرش الى
المستوى و
الرفرف لا
يعلمه الا
الله تعالى
When Nabi
Sulaymaan, was given the wind, it carried him the distance of one months journey in one
day. Our Master(Peace Be Upon Him) was given the Buraaq which carried him from the earth to the Arsh in a fleeting
moment. The shortest portion of this journey (between earth and the seven skies)
takes seventeen thousand years. And Allah only knows the distance above the Arsh
to the arcane levels with the Rafraf (to the Divine Presence).
It is also recorded in the same Shar’ha
Hamziyya:
لما
اعطى موسى
عليه السلام
الكلام و اعطى
نبينا صلى
الله تعالى
عليه و آله و
بارك سلّم
مثله ليلة
الاسراء و
زيادة الدنو و
الروية بعين
البصر و شتان
ما بين جبل
الطور الذى
نوجى به موسى
عليه السلام
نوجى به نبينا
صلى الله
تعالى عليه و
آله و بارك
سلّم
Nabi Moosa, was blessed with Dialogue (Kalaam). Similarly, our Master(Peace Be Upon Him)
was blessed on the night of Isra with Divine Presence. He saw Allah from very
close range with his naked eye. You cannot compare the experiences of Mount Toor
with the
experiences of our Master(Peace Be Upon Him) with
ALLAH.
It is further recorded in the same Kitaab:
رقيه
صلى الله عليه
و سلّم ببدنه
يقظة ليلة
الاسراء الى
السمآء ثمّ
الى سدرة
المنتهىثمّ
الى المستوى
ثم ّالى العرش
و الرفرف
والرويه
Sayyiduna
Rasoolullah(Peace Be Upon Him) physically proceeded to the skies on the night of Isra in wakefulness. From
there to Sidratul Muntaha, then Divine Levels, then Arsh and Rafraf till he
saw the
Divine Vision.
Allama Ahmad bin
Muhammad Saawi Maliki Khal'wati(Radi ALLAH Anh) in a marginal annotation of Ummul-Qura writes:
الاسراء
به صلى الله
تعالى عليه و
آله و بارك
سلّم على يقظة
بالجسد و
الروح من
المسجد
الحرام الى
المسجد
الاقصى ثم عرج
به الى
السماوات
العلى ثم الى
سدرة المنتهى
ثم الى
المستوى ثم
الى العرش و
الرفرف
The Beloved
Habeeb(Peace Be Upon Him) undertook the journey of Meh'raaj in wakefulness with his body and soul. He
traveled from Masjid-e-Haraam to Musjid-e-Aqsa. Then up to the skies, then
Sidratul Muntaha, then Divine Levels then, Arsh, and then Rafraf.
Imam Ash-Sheikh
Sulaymaan Al-Jamal(Radi ALLAH Anh) states in Futuhaat-e-Ahmed Sharha Hamziyya:
رقيه
صلى الله عليه
و سلم ليلة
الاسراء من
بيت المقدس
الى السماوات
السبع الى حيث
شاء الله
تعالى لاكنه
لم يجاوز
العرش على
الراجح
The heights
of Sayyiduna Rasoolullah(Peace Be Upon Him) in the night of Isra was from Baytul-Muqaddas to the seven skies. And from there
to wherever ALLAH
Willed. But, it is reckoned that he did
not go
further than the Arsh.
It also recorded in the same Kitaab:
المعاريج
ليلة الاسراء
سبعة فى
السماوات و
الثامن الى
سدرة المنتهى
و التاسع الى
المستوى
والعاشر الى
العرش لاكن لم
يجاوز العرش
كما هو
التحقيق عند
اهل المعاريج
There were
ten Meh'raajes on the night of Isra. Seven in the skies, eighth Sidratul
Muntaha, ninth Divine Levels and tenth, the Arsh. The research scholars of
Meh'raaj say that he did
not go
further than the Arsh.
He goes on
further to say:
بعد
ان جاوز
السماء
السبعة رفعت
له سدرة
المنتهى ثم
جاوزها الى
مستوى ثم رج به
فى النور فخرق
سبعين الف
حجاب من نور
مسيرة كل حجاب
خمس مأة عام ثم
دل له رفرف
اخضر فارتقى
به و صل الى
العرش و لم
يجاوزه
ط
فكان
من ربه قاب
قوسين او ادنى
When the Beloved(Peace Be Upon Him)
passed the seventh sky, the Sidratul- Muntaha was raised in front of him. He
passed that and reached the Divine Levels. He was then placed in the World
of Noor
(Divine Light). There he passed seventy thousand Curtains of Light. The distance
between each curtain is a distance of five hundred years. Then a green bedding
was hung before him. The Master(Peace Be Upon Him) passed this and reached the
Arsh. He did not go further than this but reached the
station of Qaaba-Quosain
of his Lord.
اقول
COMMENTS OF
THE GREAT MUJADDID
IMAM AHMAD RAZA t
Sheikh Sulaymaan Al-Jamal(Radi ALLAH Anh)
gives preference to
the Master(Peace Be Upon Him)
not going above the Arsh while the words and views quoted of Imam
Ibne Hajr Makki(Radi ALLAH Anh)
and others stress that the Master(Peace Be Upon Him)
proceeded above the Arsh and La-Makaan (Super-arcane Region beyond
Time and Space). La-Makaan is indeed above the Arsh. So, in
reality, there is no contradiction between these two views. The boundaries of
space (Makaan) end at the Arsh and beyond this are the region
beyond time and space. A body needs space (Makaan) for it to be in, but
the Beloved(Peace Be Upon Him)
proceeded with his Sacred Soul to the furthest regions of the Arsh. His
sacred soul went beyond all limited bounds to experience the Divine Vision. The
Creator,
who took the Beloved(Peace Be Upon Him) there or the Beloved(Peace Be Upon Him)
who went there only knows these limits. The words of Sayyidul Makashifeen
Sheikh-e-Akbar ibne Arabi(Radi ALLAH Anh)
points to this
fact. Shortly, I will quote his words.
He says that the Arsh was
journey's limits of the Beloved's(Peace Be Upon Him) sacred feet.
Therefore, the journey of the sacred feet ended on the Arsh. Allah
forbid! This termination does not mean that there were any faults or mishaps
in the sacred journey. In fact, the journey terminated because the sacred feet
encompassed every possibility, creation and space (اماكن). There
was no space (Makaan) for the Beloved's(Peace Be Upon Him) feet to reach above the Arsh. But the journey of the Beloved's(Peace Be Upon Him)
sacred heart terminated at Qaaba-Qosain. Is there a doubt in one’s
heart of what is beyond the Arsh that the Beloved(Peace Be Upon Him)
proceeded towards? Then listen to the words of Imam-e-Ajal Arif-e-Billah
Sayyidi Ali Wafa(Radi ALLAH Anh),
which is quoted by Imam Abdul Wahhab Sha'raani(Radi ALLAH Anh)
in his master-piece, Al-You'waqeet wal Jawahir Fi Aqa'idil-Akaabir اليواقيت
و الجواهر
فىعقائد
الاكابر
ليس
الرجل من
يقيده العرش و
ما حواه عن
الأفلاك و
الجنة و النار
و ان الرجل من
نفذ بصره إلى
خارج فهذا
الوجود كله و
هناك يعرف قدر
عظمته موجده
سبحانه و
تعالى
A perfect Man
is not he who circumfuses the Arsh and whatever it encompasses, namely, the
skies, Jannah and Jahannam. But, a perfect Man is he, whose vision surpasses
all these
dimensions and sees and appreciates the Glory of
the Creator, of all these dimensions.
Imam Allama Ahmad
Qastalaani(Radi ALLAH Anh) states in Mawahibul-Ladunniyya and Man'hi-Muhammadiyya,
and Allama Muhammad Zarqaani(Radi ALLAH Anh)
in its Shar'ha
state:
(و
منها انه راى
الله تعالى
بعينه) على
الراجح(و كلمه
الله تعالى فى
الرفيع
الاعلى) على
سائر الامكنة
و قد روى
ابن عساكر عن
انس رضى الله
تعالى عنه
مرفوعا لما
اسرى لى قربنى
ربى حتى كان
بينى و بينه
قاب قوسين او
ادنى
(موهب
اللدنيه و منح
محمديه
لاحمدقسطلانى
و علامه
زرقانى فى
شرحه)
It was the
exclusivity of Sayyiduna Rasoolullah(Peace Be Upon Him)
that he saw Almighty
ALLAH
with his physical eyes in wakefulness and this
is the
preferable Madhab. ALLAH
Spoke to His Beloved (Peace Be Upon Him)
in those high Divine regions which was above all possibilities and imaginations.
Imam Ibne Asakar narrates from Sayyiduna Anas ibne Maalik that the Prophet of
Allah(Peace Be Upon Him)
said, "On the night of Isra my Lord,
drew me so close to Him that we were two bows apart, in fact, even closer".
It is also stated in the same Kitaabs:
قد
اختلف
العلماء في
الاسراء
واحداواسراء
مرّة بروحه و
بدنه يقظة و
مرّة مناما او
يقظة
بروحه وجسده
من المسجد
الحرام إلى
المسجد
الاقصى ثمّ
مناما من
المسجد
الاقصى إلى
العرش فالحق
انه اسراء
واحد بروحه و
جسده يقظة في
القصّة كلها و
إلى هذامذهب
الجمهور من
علماء
المحدّثين و
الفقهاءو
المتكلّمين
There was a
difference in opinion amongst the Ulama whether there was one Meh'raaj or two,
one with the body and soul in wakefulness, and the other in a dream or
wakefulness from Musjid-e-Haraam to Musjid-e-Aqsa. Then, from Aqsa in a dream
till the Arsh. The truth is that there was one Isra and an entire journey from
Musjid-e-Haraam to the Arsh was physical and in wakefulness. This is the Madhab
of the majority of Ulama, Muhaditheen, Fuqaha and Mutakallimeen.
The same Kitaab further states:
المعاريج
عشرة (إلى قوله)
العاشر إلى
العرش
There were
ten Meh'raajs and the tenth was till the Arsh.
It is also recorded in the same Kitaab:
و قد
ورد فى الصحيح
عن انس رضى
الله تعالى
عنه قال عرج بى
جبرئيل الى
سدرة المنتهى
و دنا
الجبّاررب
العزّة فتدلى
فكان قاب
قوسين او ادنى
تدلية على ما
فى حديث شريك
كان فوق العرش
It is
reported in Sahih Al-Bukhari by Sayyiduna Anas ibne Maalik that the beloved
Rasool of Allah(Peace Be Upon Him) said, "Jibra'eel proceeded with me till the Sidratul-Muntaha. Then, the
Divine Power of the Almighty Lord drew me to a distance of two bows close to Him,
in fact, even closer”. This closeness was above the Arsh as mentioned in the
Hadith-e-Shareef.
Allama Shi'haab
Khafaji(Radi ALLAH Anh),
in his Naseemur-Riyaad Sharha Shifa Imam Qaadi Ayaad(Radi ALLAH Anh),
states:
ورد
في المعراج
انه صلى الله
تعالى عليه و
سلّم لما بلغ
سدرة المنتهى
جاءه بالرفرف
جبرئيل عليه الصلوة
والسلام
فتناوله فطار
به الى العرش
It is
reported in the Hadith of Meh'raaj that when the Master(Peace Be Upon Him) reached Sidratul-Muntaha then, Sayyiduna Jibra'eel presented the Rafraf, which
carried him to the Arsh.
It is noted in the same Kitaab:
عليه
يدل صحيح
الاحاديث
الاحاد
الدالة على
دخوله صلى
الله تعالى
عليه و سلّم
الجنة و وصوله الى
العرش او طرف
العالم كما
سياتى كل ذالك
بجسده يقظة
The units of
Sahih Ahadith emphasize that the Master(Peace Be Upon Him) visited Jannah and the Arsh or the boundaries of that region beyond which lies
the extra-terrestrial domain (La-Makaan). This all happened physically and in
wakefulness.
Sayyidul-Makashifeen
Sheikh-e-Akbar Muhiyyudeen ibne Arabi(Radi ALLAH Anh),
in the 216Th chapter of his famous Futuhaat-e-Makkiyya,
states:
اعلم
ان رسول الله
صلى الله
تعالى عليه و
سلّم لما
كان خلقه
القرآن و تخلق
بالاسمآء و
كان الله
سبحانه و
تعالى ذكر فى
كتابه العزيز
انه تعالى
استوى على
العرش على
طريق التمدح و
الثناء على
نفسه اذ كان
العرش اعظم
الجسام فجعل
لنبيّه عليه
السلام من هذا
الاستواء
نسبة على طريق
التمدح و
الثناء به
عليه حيث كان
اعلى مقام
ينتهى اليه من
اسرى به من
الرسل عليهم
الصلاة
والسلام و
ذالك يدل على
انه اسرى به
صلى الله
تعالى عليه
وسلّم بجسمه و
لو كان
الاسراء به
روياء لما كان
الاسراء ولا
الوصول الى
هذا المقام
تمدحا و لا وقع
من الاعراب
انكار على
ذالك
The Holy
Quraan was the beautiful character of Sayyiduna Rasoolullah(Peace Be Upon Him) and the Unique characteristics of the Divine Names of
ALLAH
was found in him. In the Holy Quraan,
ALLAH
Announces through the praise of His Attributive Qualities of His appearance on
the Sacred Arsh. Similarly, Allah UThe
Supreme, blessed His Beloved(Peace Be Upon Him)
with the reflection of His Divine Appearance of the sacred Arsh and Praised him.
The Arsh is that high station where the Isra of Rasools end. This proves that
the Isra of Sayyiduna Rasoolullah(Peace Be Upon Him) was physical because if it was a dream then Almighty
ALLAH
would have not praised his appearance on the Sacred Arsh. Only the unpleasant
reject this reality.
Imam Allama
Arif-e-Billah Abdul Wahhab Sha'raani(Radi ALLAH Anh) , in his Al-Yuwaqeet wal Jawahir, quotes from
Sheikh-e-Akbar(Radi ALLAH Anh)
that:
انما
قال صلى الله
عليه و سلّم
على سبيل
التمدح حتى
ظهرت لمستوى
اشاره لما
قلنا من ان
منتهى السير
بالقدم
المحسوس
العرش
Verily, he
(Sheikh-e-Akbar t)
said that the statement of
praises of
the exalted Habeeb(Peace Be Upon Him)
“And until that time when
I
was elevated to the Divine Levels" reflects to the fact that
the
termination of the physical feet's journey was at the
Sacred Arsh.
Sheikh-e-Muhaqqiq
Imam Abdul Haq Muhaddith Dehlawi(Radi ALLAH Anh) states in his Madaarijun-Nubuwwah:
فرمود
صلىالله
تعالى عليه و
على آله و بارك
وسلم بس
كسترانيده شد
برائى من رفرف
سبز كه
غالب
بود نور او بر
نور آفتاب بس
درخشيد بآن
نور بصر من و
نهاده شدم من
بران رفرف و
برداشته
شدم تا برسيدم
بعرش
Sayyiduna
Rasoolullah(Peace Be Upon Him)
said, “Then a green Rafraf (Divine Carrier) was laid for me. Its light was
even greater than that of the sun. Its brilliance brightened my vision. I was
seated on it and taken into the Heavens until I reached the Arsh of
ALLAH.
He further states:
آورده
اند كه جون
رسيد ان حضرت
صلىالله
تعالى عليه و
على آله و بارك
و سلم بعرش دست
زدعرش بدامان
اجلال وى
It is narrated
that when Sayyiduna Rasoolullah(Peace Be Upon Him)
reached the
Arsh, it respectfully touched his Sacred Garb.
He states in Ash'atul-Lam'aat Sharha
Mishkaat that:
جز
حضرت بيغمبر
ما صلىالله
تعالى عليه و
على آله و بارك
وسلم بالا تر
ازان هيج كس نه
رفته و ان حضرت
بجائى رفت كه
آنجا جانيست
No one else
besides the Beloved Habeeb(Peace Be Upon Him) reached
this
Height
in the Heavens. This was a timeless and
spaceless
transcendental region.
برداشت
از طبيعت
امكان قدم كه
آن
اسرى بعبده
است من المسجد
الحرام
Meh’raaj
surpassed the limits of human nature
As Allah’s special servant was taken from
Musjid-e-Haraam.
تا
عرصه وجوب كه
اقصاى عالم
است
كانجانه
جاست نى جهت و
نى نشان نه نام
He reached the Divine Arcane Zone that
cannot be explained.
This zone has no place, description, name or
direction.
Also Sheikh-e-Muhaqqiq(Radi ALLAH Anh) states in the same Kitaab,
in the third section, under “Divine Vision of Allah U”,
while discussing the Hadith Shareef
قد راى
ربه مرّتين
that:
بتحقيق
ديد آنحضرت
صلى الله
تعالى عليه و
آله و بارك و
سلّم
بروردكار خود
را جلّ و علا
دو بار يكى
نزديك سدرة
المنتهى بود ،
دوم جون بالاى
عرش بر آمد
Indeed,
Sayyiduna Rasoolullah(Peace Be Upon Him) saw
his Sublime Creator twice. First at Sidratul-Muntaha and then at the Arsh.
It is recorded in the fourth volume, letter
number 283, in the Maktobaat of Hadrat Mujaddid Alfe Thaani
Sheikh Ahmad Sirhindi(Radi ALLAH Anh) that:
آن
سرور عليه
الصلوة و
السلام دران
شب از دائرهء
مكان و زمان
نبرون جست و
ازتنكى امكان
بر آمده ازل و
ابد را آن واحد
يافت و بدايت و
نهايت
را
در يك نقطه
متحده ديد
On the night of
Meh’raaj, Sayyiduna Rasoolullah(Peace Be Upon Him) did not leave the boundaries of time and space and surpassed the restrictions of
human nature. He saw the Secrets
from
Eternity till
Eternity combined in a dot of Unity.
He further states in the letter number 272
that:
محمدصلى
الله تعالى
عليه و آله و
بارك و سلّم كه
محبوب ربّ
العالمين ست و
بهترين
موجودات
اوّلين و
آخرين بدولت
معراج بدنى
مشرّف شد و از
عرش و كرسى در
كزشت و از
مكان و زمان
بالا رفت
Sayyiduna Muhammad(Peace Be Upon Him)
is the most Beloved of Allah
and the most unique in creation. He was the only creation to be blessed with
physical Meh’raaj. He traveled further than the Arsh, Kursi and limitations of
time and space.
Imam Ibnus-Salaht
states in Ma’arifate Anwa’e-Ilmul Hadith
(معرفة
أنواع علم
الحديث)that:
قول
المصنّفين من
الفقهاء و
غيرهم قال
رسول الله صلى
الله تعالى
عليه و سلم
كذا و
كذا و نحو ذالك
كله من قبيل
المعضل و سماه
ابوبكر
الحافظ
مرسلا و ذالك
على مذهب من
يسمّى كل ما
لايتصل مرسلا
The Authors and Jurists say that the Beloved
Habeeb(Peace Be Upon Him) said
so and so (signs). Nobody understood the explanation of the Nabi. Muhaddith
Abu-Bakr Al-Haafiz named this Hadith
“Al-Mursal” in accordance to that School
which classify all
the non-Muttasil Ahadith as Mursal.
It recorded in Tal'weeh, etc.
that:
ان لم
يذكر الواسطة
اصلا فمرسل
If the chain of
narration have not been mentioned then it
will be regarded
as Mursal.
It is stated in Musallamul-al-Thuboot
(مسلّم
الثبوت)
that:
المرسل
قول العدل قال
عليه الصلاة و
السلام
The Mursal
Hadith will be regarded as authentic because it is the words of Sayyiduna
Rasoolullah(Peace Be Upon Him).
It is stated in Fawateh-ar-Rahmoot
((فواتح
الرحموت ,)
that:
الكل
داخل في
المرسل عند
أهل الاصول
According to the
Principles of Hadith (Osool), all Mursal Hadith will be classified as Sahih.
It further states:
المرسل
ان كان من
الصحابى يقبل
مطلقا اتفاقا
و ان من غيره
فالاكثر و
منهم الامام
ابوحنيفه و
الامام مالك
والامام احمد
رضى الله
تعالى عنهم
قالوا يقبل
مطلقا اذا كان
الراوى ثقه
الخ
If a Sahaba
narrates a Mursal Hadith then it will be unanimously accepted. If a non-Sahaba
narrates it then it will also be considered as accepted. Imam Abu-Haneefa, Imam
Maalik and Imam Ahmad Ibne Hambal say that the Mursal
of
a non-Sahaba will be unconditionally accepted if the
Narrators
are indisputable.
It is recorded in Mirqaat Shar’ha
Mishkaat that:
لايضر
ذالك فى
الاستدلال به
ههنا لانّ
المنقطع يعمل
به فى الفضائل
اجماعا
There is no harm
to present a Mursal Hadith as proof because a Hadith-e-Munqata’ah (Hadith with
broken chain of narrators) is accepted as useful in Fada’il (in praise of
Luminaries).
Imam Qaadi Ayaad(Radi ALLAH Anh)
states in Shifa Shareef:
اخبرصلى
الله تعالى
عليه و آله و
بارك و سلّم
لقتل علي و انه
قسيم النار
Sayyiduna
Rasoolullah(Peace Be Upon Him) informed of the Shahada
of Sayyiduna Alit
that his attacker is a Jahannami.
(This is an
example of a Mursal Hadith)
It states in Naseemur-Riyaad:
ظاهر
هذا ان هذا مما
اخبر به
النبيى صلى
الله تعالى
عليه و آله و
بارك و سلّم
الا انهم
قالوا لم يروه
احد من
المحدّثين
الا ان ابن
الاثير قال في
النهاية ان
عليا رضى الله
تعالى عنه قال
انا قسيم
النار قلت ابن
الاثير ثقة
وما ذكره على
لا يقال من
قبيل الراى
فهو فى حكم
المرفوع
ملخصا
It is obvious
that this information came through the Prophet of Allah. All the Muhadditheen
accept the above Hadith, besides Imam Ibne-Atheer, who says that in Nihaya, that
Sayyiduna
Alit
said, “I am the distributor of fire.” Imam Sha’haab
Khafaji(Radi ALLAH Anh) says
that Ibne-Atheer is correct in his decision about what Sayyiduna Ali said which
is not used as an opinion.
Therefore, this Hadith will be classified as a Marfoh.
Imam Ibnul-Humaam(Radi ALLAH Anh) states in Fathul-Qadeer:
عدم
النقل لا ينفى
الوجود
If a Hadith does not have any narrators, its
origin will
not be rejected.
والله
تعالى اعلم
Almighty ALLAH
knows best!
كتبه
عبده المذنب
احمد رضا
البريلوي عفي
عنه
بمحمدن المصطفىالنبىالامي
صلي الله
تعالى عليه و
سلّم
Written and
Signed by:
The humble
servant of Allah
Ahmed Raza
Al-Barellwi
(May the
Merciful Lord forgive him)
Friday, 16th
Shabaanul-Mo'azzam 1321 Hijri.
The Imam Ahmed Raza
Academy is an organisation that was established on the 5th of July 1986
(1406 A.H.) in South Africa with the sole purpose of serving the Muslim
community and to provide some
form of academic and spiritual direction to the Muslims.
The organisation has been named
after the great Muslim scholar and Saint, Imam Ahmed Raza Khan
Bareilvi(Radi ALLAH Anh), who lived in India between 1856 and 1921, and
was popularly known as
"Ala’ Hadrat" in the Islamic world. Ala’ Hadrat Imam Ahmed
Raza Al-Qaadiri(Radi ALLAH Anh) achieved the status of a versatile scholar and
obtained a high distinction in over 50 branches of learning. On his visit to
Makkatul Mukarramah and Madinatul Munawwarah, Imam Ahmed Raza Al-Qaadiri(Radi ALLAH Anh)
was treated with great dignity
and was conferred the title of "Imam-e-Ahle-Sunnat"
by eminent Ulama. He was also hailed as the Mujaddid or Revivalist of the Century. He acted as a shield against
those who wanted to assault the principles of the Ahle Sunnah Wa Jamaah.
As a devout Sufi, Ala’Hadrat Imam Ahmed
Raza(Radi ALLAH Anh) was awarded the Ijaazah
and Khilafat (Certificate of Spiritual Successorship) in the Qaadiriyya
Silsila (Order), as well as in 13 other branches of Sufism. As an
author, Imam Ahmed Raza Khan(Radi ALLAH Anh) has
left to his credit more than a 1 000 books on 50 different subjects ranging from
Tafseer, Logic, Grammar, Literature, Islamic Jurisprudence, Education,
Sociology, Astronomy, Mathematics, Physics, History, Science of History,
Engineering, Biographies, Philosophy, Mysticism to Persian, Arabic, Urdu
and Hindi Literature.
We
are presently offering a variety of services to the community on a daily basis,
from being a center for imparting Islamic education for our children - to
issuing Fatawa (Legal Islamic Decrees). At the same time, in the last few
years, we have also developed as an organization laying emphasis on the
publication of Sunni literature for the community and have thus far to
our credit a regular newsletter – “Raza” and numerous titles of
authentic Sunni books, and we will,
Insha-Allah, be adding more titles each year. We have already
designed a set of Madrassa textbooks that are being implemented locally
and, we are proud to add that these textbooks have gained international repute.
The key aim of the Imam Ahmed Raza Academy
is to promote and propagate the teachings of the Ahle Sunnah Wa Jamaah.
In order to achieve this key objective we have dedicated ourselves to
translate, compile, publish and distribute useful Islamic literature, books,
magazines, brochures, periodicals, newsletters, pamphlets, etc. with special
reference to the teachings of Ala’Hadrat Imam Ahmed Raza Al-Qaadiri(Radi ALLAH Anh)
and his Successors(Radi ALLAH Anh)
In this age of immorality and emergence of
corrupted Sects claiming to be the beacons of salvation, it is our
responsibility to save our society from such wickedness and adopt the correct
perspective of Islam based on the teachings of the Ahle Sunnah. A vital
ingredient in this work is the publication of Sunni literature in English
– to which we have committed ourselves.
We need your help not only to retain but promote
our Ahle Sunnah Aqaa’id at a time when we are surrounded and
bombarded by non-Sunni publications, which have corrupted our Aqeeda
and have made deep inroads in the minds of the youth. All such activities in Islam
that helps in promoting Islam constitute an act of Jihad for which
there will be an enormous reward. The celebrated Saint, Hadrat Sheikh Sirri
Saqti(Radi ALLAH Anh) said, “That person can never become perfect until he does not give
preference to Deen over his personal desires.”
The Imam Ahmed Raza Academy is an
organisation that relies solely on the assistance and Wasila of Sayyiduna
Rasoolullah(Peace Be Upon Him) and the Fuyood and Barakaat
of the Awliya Allah, and
the support of our well-wishers, and our vision for the future and our
dedication to the mission of Ala’Hadrat Imam Ahmed Raza Al-Qaadiri(Radi ALLAH Anh) has a significant contribution to be made
locally and in the world - a world in which, we pray, that Sunni Islam
dominates. Insha-Allah!
Secretary General
Yunus
Abdul-Kareem Al-Qaadiri Radawi
