From the Malfoozaat (statements and anecdotes) of Faqeeh-ul-Ummat Mufti Mahmood Hasan Gangohi رَحِمَهُ ٱللَّٰهُ
About the Shaykh
Allah Ta`ala had endowed Faqeeh-ul-Ummat Mufti Mahmood Hasan Gangohi رَحِمَهُ ٱللَّٰهُ with innumerable astounding qualities and features. Hadhrat’s linage traces back to the honourable host of Nabi ﷺ, Hadhrat Abu Ayyub Ansaari رضي الله عنه.
Hadhrat’s grandfather, Haji Khaleel Ahmad was a special attendant of Hadhrat Moulana Rasheed Ahmad Gangohi رَحِمَهُ ٱللَّٰهُ.
Hadhrat’s father was an outstanding student of Shaikh-ul-Hind Moulana Mahmood-ul-Hasan رَحِمَهُ ٱللَّٰهُ
and a classmate of Moulana Husain Ahmad Madani رَحِمَهُ ٱللَّٰهُ.
Hadhrat’s bismillah (initiation into primary Islamic studies) was done at the hands of Shaikh-ul-Hind and Moulana Shah Abdur Raheem Raipuri رَحِمَهُ ٱللَّٰهُ.
He then completed his hifz (memorisation of the Qur’aan) at the maktab of the daughter of Hadhrat Gangohi رَحِمَهُ ٱللَّٰهُ which was situated in Gangoh.
Hadhrat studied the initial kitaabs of the aalim course under his respected father and Moulana Fakhruddeen Gangohi رَحِمَهُ ٱللَّٰهُ. He thereafter furthered his studies at Madrasah Mazaahir-ul-Uloom, Saharanpur where he graduated. During his stay at Mazaahir-ul- Uloom, Hadhrat studied under the great luminaries of the time such
Moulana As`adullah Sahib رَحِمَهُ ٱللَّٰهُ
Moulana Abdur Rahman Kemilpuri رَحِمَهُ ٱللَّٰهُ
Mufti Sa`eed Ahmad – head mufti of Mazaahir-ul-Uloom رَحِمَهُ ٱللَّٰهُ
Hadhrat Shaikh Moulana Muhammad Zakariyya رَحِمَهُ ٱللَّٰهُ
After graduating at Mazaahir-ul-Uloom, Hadhrat went to Darul Uloom Deoband to study the final year again. Here as well, Hadhrat had the opportunity of studying under the great luminaries of Darul Uloom Deoband such as:
Shaikh-ul-Islam Moulana Husain Ahmad Madani رَحِمَهُ ٱللَّٰهُ
Moulana Mia Asghar Husain رَحِمَهُ ٱللَّٰهُ
Moulana I`zaaz Ali رَحِمَهُ ٱللَّٰهُ
Allamah Ebrahim Balyaawi رَحِمَهُ ٱللَّٰهُ
As far as sulook and tasawwuf is concerned, Hadhrat Mufti Sahib had taken bay`at at the hands of Hadhrat Shaikh Moulana Muhammad Zakariyya رَحِمَهُ ٱللَّٰهُ from whom he received khilaafat.
Apart from this, Hadhrat had the great fortune of sitting in the blessed company of Hakeem-ul-Ummat Moulana Ashraf Ali Thanwi, رَحِمَهُ ٱللَّٰهُ Moulana Shah Abdul Qadir Raipuri رَحِمَهُ ٱللَّٰهُ and Hadhrat Moulana Muhammad Ilyaas Sahib رَحِمَهُ ٱللَّٰهُ
Hadhrat Mufti Sahib رَحِمَهُ ٱللَّٰهُ was a master in every subject of any Islamic science. His immaculate and superb memory would astonish even leading ulama. Hadhrat رَحِمَهُ ٱللَّٰهُ would be able to read pages over pages of many kitaabs from memory.
Every sitting of Hadhrat رَحِمَهُ ٱللَّٰهُ seemed to be a gathering of a whole board of intellectuals of various fields, for Hadhrat was able to speak on any topic of any science.
A poet very beautifully sums up this fact in Arabic:
It is not impossible for Allah to gather the whole world within an individual
The tradition of compiling the malfoozaat (anecdotes and statements) of the akaabir (pious elders) has continued for many years. Their writings and statements serve as a substitute for their suhbat (company) and their majaalis (sittings).
May Allah Ta`ala accept this task and allow it to be a means of illuminating the hearts of those who study it.
Mufti Farooq Meeruti Sahib (دَامَت بَرَکاتُہُمُ)
Q: What is the law with respect to holding the belief of tasarruf i.e. believing that someone besides Allah Ta`ala controls the universe?
Another answer to this that is given in Sharh-ul-`Aqaaid (pg 79) is that the questioner is confused because of being unable to differentiate between qadha and muqtadha.
Qadha (judgement) is a quality of Allah that is also called iraadah (intention).
One needs to be pleased with this.
Kufr is a quality of a kaafir and the result of qadha. To be pleased with this (result) is kufr.
The kuffaar are not pleased with qadha (Allah’s quality), but with the muqtadha (result) i.e. kufr. In short, they are not pleased with what they ought to be pleased with. Instead, they are pleased with something that to be pleased with it is kufr. Therefore, they will be punished.
A: It is kufr (disbelief) to believe that anyone besides Allah Ta`ala has the power of controlling the affairs of the universe. One needs to distance himself from such beliefs.
Is kufr decreed?
Objection: Why are the disbeliever’s punished for their disbelief when it is predestined?
Answer: In a debate with an Aryan, Moulana Murtadha Hasan Sahib Chandpoori رَحِمَهُ ٱللَّٰهُ was asked if he accepts the principle: “The action of the Wise Being is not void of wisdom.”
Moulana replied in the negative. Allamah Anwar Shah Kashmiri رَحِمَهُ ٱللَّٰهُ, who was present, asked Moulana as to why he denied such an accepted principle.
Moulana replied, “If I had accepted it, then the Aryan would have said that disbelief is the action of Allah Ta`ala which is not void of wisdom. What answer would I have then given? Furthermore, this is not a verse of the Qur’aan (so it will not amount to sin if I deny it.).”
Shaitaan doesn’t have the ability to harm a person in the grave
Q: Does shaitaan have the ability to cause harm to a person in the grave?
A: He does not have the ability to destroy a dead person’s Imaan. Nevertheless, he has the ability to cause mischief before burial by entering the bodies of the deceased. That is why the hadeeth prohibits us from leaving the mayyit (dead body) alone.
A teacher at Madrasah Khaadimul Islaam, Hapur, enquired, “Hadhrat! Apparently, some aayaat (verses) of the Qur’aan show that the servant is majboor (compelled) and this substantiates the view of the Jabariyya sect. The answers given by the Ahl-us-Sunnah are unsatisfactory and there still remains confusion in the belief of taqdeer.”
Hadhrat Mufti Sahib رَحِمَهُ ٱللَّٰهُ replied, “In Mishkaat Shareef (vol 1, pg 22) Hadhrat Abu Hurairah رَحِمَهُ ٱللَّٰهُ reports that once Nabi ﷺ had come to them whilst they were discussing the belief of taqdeer. On hearing them Nabi ﷺ became so angry that his blessed countenance turned red and then he said,
‘Is this what you have been commanded with or was I commissioned with this? Those before were destroyed once they began discussing the belief of taqdeer. I command you not to discuss the belief of taqdeer.’”
Thereafter Hadhrat Mufti Sahib رَحِمَهُ ٱللَّٰهُ remarked:
“This world is despicable and perishable. Everything on it is also to perish. The time for its destruction has been fixed and until then it will remain beneficial. Beyond that, it will be of no use. Take for example power and strength. If someone is asked to carry a hundred kilograms of stone, you will say that he does not have the strength to carry it, or if someone is asked to read something written on a wall two hundred metres away, you will say that his sight is not so strong. Similarly, if one is asked to buy an incredibly expensive item, you will say that he does not have enough money. In short, these three things viz. sight, strength and money reached their limitations. Everybody agrees with there being a limitation to strength and wealth. Intelligence is similar, in that it reaches its limit and cannot perceive anything beyond that. Thus, there are certain things that are imperceptible and one will simply have to accept it.
Regard the belief of taqdeer to be from those beliefs that one’s understanding cannot fully grasp. Hence, there is no need to understand nor explain it. It is necessary to believe in it without full understanding. Just as one acknowledges being deficient in every other sphere, by the same token one needs to admit being deficient even in intelligence and reasoning.
Is the rank of man higher than that of angels?
Q: Is the rank of man higher than that of angels?
A: Some human beings like the ambiyaa and especially Nabi ﷺ are higher in rank than the angels. However, some angels like those who are appointed to bring wahi (revelation) are of a higher rank than some human beings like the general masses. The common and general masses amongst humans have a greater rank then the common angels. This detail appears in the following text of Sharh-ul-Aqaa’id:
Proof of Nabi ﷺ being alive
Q: Since when did the issue of hayaat-un-nabi (Nabi ﷺ being alive in his grave) come about?
A: From the time the Nabi ﷺ was born the issue had come into existence.
Q: Nowadays, different sects have sprung up. Some claim that Nabi ﷺ is alive and some claim that Nabi is dead.
A: How can this second claim be true when Nabi ﷺ himself has mentioned, “I am alive in my grave.”
An Incident of Hadhrat Madani رَحِمَهُ ٱللَّٰهُ in relation to Hayaat-un-Nabi ﷺ
Once while conducting a hadeeth lesson in Musjid-un-Nabawi, the issue of hayaat-un-nabi came up and Hadhrat Moulana Husain Madani رَحِمَهُ ٱللَّٰهُ presented proof for it. The students present there continued raising objections and Moulana continued to answer each of them. Suddenly Moulana looked to the right. The place that was the Rawda-e-Aqdas was no longer visible and instead Nabi ﷺ himself appeared in his physical form. Moulana then said: “If you do not believe it through proof, then believe it through seeing.” When they looked back after turning around, the Rawda-e-Aqdas again appeared as normal.
Tawsee-e-Qudrat or Imkaan-e-kizb
There are two categories of impossible (mumtani`) things. One is that which is impossible in itself (mumtani` biz-zaat)
The second is that which is possible in itself but because of some other reason it is impossible.
If that reason was absent then the impossibility will also cease to exist.
Attributing to Allah Ta`ala the possibility of saying that which is not true is in itself possible, but due to other reasons it is impossible. The gist of this is that it is possible in itself that a person who is promised Jannah be sent to Jahannum. However, it is impossible due to some other reason i.e. Allah’s promise that he will not be sent. Nevertheless, Allah Ta`ala indeed has the ability to send him to Jahannum, but due to His promise He will not send him.
Similarly, a person who is promised Jahannum, Allah Ta`ala most certainly has the ability to admit him into Jannah, but Allah will not do so because He is true to His word. This is called imkaan-e-kizb.
For example the verse of the Qur’aan:
Allah will not punish them whilst you are amongst them [8: 33]
In this verse, Allah Ta`ala has promised not to punish the disbelievers and it is true that Allah will not punish them. However, Allah definitely has the power to do so as mentioned in another verse of the Qur’aan:
Say, He is able to send a punishment from above you and from below your feet, or to put you into confusion through divisions and to make some of you taste the brutality of some. [6: 65]
In another verse Allah Ta`ala says:
Had We willed, We would have guided every person to the straight path, but I have decided to fill Jahannum with jinn and man. [32: 13]
In this verse, Allah has promised to fill Jahannum with man and jinn but He also mentions that He nonetheless has the ability to do the contrary as he says: “Had We wished We would have guided every soul.” If everyone is guided, how will Jahannum then be filled? Who will then go into Jahannum?
It appears in the hadeeth that Nabi ﷺ took the names of certain Sahaabah and said that they are jannatis (dwellers of paradise). Amongst them was also Hadhrat Umar رضي الله عنه. Hadhrat Umar رضي الله عنه knew of this saying of Nabi ﷺ. Despite this, he would secretly repeatedly ask Hadhrat Huzaifah as to whether his name was included in the list of the munaafiqeen (hypocrites). Nabi had disclosed the names of the munaafiqeen to Hadhrat Huzaifah ibn Yamaan. A munaafiq cannot enter Jannah as mentioned in the Qur’aan:
Indeed the munaafiqeen are in the lowest stage of Jahannum. [5:145]
Hadhrat Umar رضي الله عنه asked Hadhrat Huzaifah رضي الله عنه as to whether he was on the list of the munaafiqeen despite being promised Jannah because Allah Ta`ala indeed has full power to do as He pleases.
In another hadeeth it is mentioned that Nabi ﷺ used to become extremely worried when rain clouds used to appear. The Sahaabah asked: “O Nabi of Allah! People are generally joyous upon seeing rain clouds. Why do you become worried?” Nabi ﷺ replied: “Punishment had come to some of the past nations in the form of clouds. What surety do I have that there is no punishment in these clouds.”
Despite Nabi ﷺ being promised that no widespread punishment was to befall his ummat yet he used to become so perturbed because he knew that Allah Ta`ala does as He pleases.
This is mentioned in the following verse:
When they saw the clouds coming towards their valley they said, “This is a cloud that will shower rain on us.” Nay, it is the calamity you were asking to be hastened. A wind wherein is a grievous punishment. It will destroy every thing by the command of its Lord. Then by the morning, nothing was to be seen but the ruins of their houses. Thus do we recompense the sinful ones. [46: 24]
Hadhrat Shaikh-ul-Hind رَحِمَهُ ٱللَّٰهُ called this Imkaan-e-Kizb “Tawsee`- e-Qudrat” i.e. showing the expanse of the power of Allah Ta`ala.
Sajdah to anyone other than Allah
An answer to those who infer the permissibility of sajdah to anyone other than Allah on the basis of the sajdah of the angels.
Q: Hadhrat Yusuf’s عليه السلام parents and brothers made sajdah to him. What was the basis of the sajdah at that time? Why was it made? Similarly, the angels made sajdah to Hadhrat Aadam عليه السلام. Why then isn’t it permissible for us to make sajdah in front of some grave or to one’s peer and murshid (spiritual mentor) like how it was permissible for those people?
A: A son used to be born for Hadhrat Aadam عليه السلام in the morning and a daughter in the evening. The daughter born on one day could marry the son born the next day. What answer will be given to one who says that just as it was permissible for a person to marry his or her brother or sister in the past then it should be made permissible for us to do the same today as well! Obviously, it will be said to him that it was permissible for them and not for us. Allah Ta`ala has the right to make lawful whatever He wishes for whichever nabi He desires. It is not necessary that we may do whatever they were allowed to do.
With regards to the Qur’aan, Nabi ﷺ said that it is the kalaam (speech) of Allah Ta`ala. Nabi ﷺ also said, “I am a nabi. The kalaam (speech) of Allah Ta`ala has been revealed to me.” We believe in this.
Now Nabi ﷺ himself has prohibited making sajdah to anyone besides Allah. Therefore, it is necessary to believe in this as well. Why is it that they do not believe in this?
It appears in the hadeeth shareef that a sahaabi had gone abroad and saw people there making sajdah before their king, who was an atheist. After returning, he said to Nabi ﷺ : “O Nabi of Allah! You are even more deserving of our making sajdah before you.” Nabi ﷺ asked him, “If I pass away will you make sajdah before my grave?” The sahaabi replied in the negative. Nabi ﷺ then said, “It is impermissible to make sajdah before anyone besides Allah. Had making sajdah before anyone besides Allah been permissible, I would have commanded women to make sajdah to their husbands.”
Nabi ﷺ has mentioned, “May the curse of Allah befall the Jews and Christians. They have made the gravesites of their prophets into places of worship.” Similarly, Nabi ﷺ has cursed the grave worshippers.
Towards the end of his life Nabi ﷺ had made this du`aa:
O Allah I entrust my grave to you. Do not make it an idol that people prostrate to.
Now if any ummati (follower) has to say that we will do that which Nabi ﷺ had strongly prohibited, then how can he be a true ummati ?
If someone says that just as it was permissible in the past nations then it should be permissible in this ummat as well, the reply to him will be that: “Was it Nabi ﷺ who had informed us of it being permissible in the past nations or was it someone else who told us?” It is evident that Nabi ﷺ himself informed us.
This person completely relies on the information of Nabi ﷺ about it being permissible in the past nations yet he does not accept the prohibition of Nabi ﷺ directed specifically towards this ummat. How surprising indeed!
The Nature of the Malaaikah’s sajdah for Hadhrat Aadam عليه السلام
The Ulama have said that before Allah Ta`ala created Hadhrat Aadam عليه السلام, He had expressed his intention before the angels. Allah Ta`ala mentions in the Qur’aan:
Remember the time when Allah had addressed the Malaaikah,
“I am going to create my vicegerent on earth.”
The angels replied,
Are you going to create such people on earth as your vicegerents who will cause corruption and bloodshed? [2: 30]
The angels had expressed their feelings in this manner because they had prior to this witnessed the jinn causing havoc on earth. It was for this reason that they assumed that man would do the same. However, they were not aware of the wisdom of this. That is why Allah Ta`ala admonished them by further mentioning:
You do not know what I know. [2: 30]
Thereafter, Allah Ta`ala created Hadhrat Aadam عليه السلام and bestowed him with His special knowledge. Allah Ta`ala had then put both to a test in which Hadhrat Aadam عليه السلام was successful. By means of this, the angels realised that Hadhrat Aadam عليه السلام possessed such knowledge that they do not have and it was due to this knowledge that he was superior to them.
Then to show the superiority of Hadhrat Aadam عليه السلام, Allah Ta`ala ordered the angels (the Ulama have translated it as),
“Make sajdah because of Aadam.”
It means: “O angels! You had objected to the creating of Aadam but now you have seen his superiority and the excelling knowledge he possesses. Hence make sajdah to him!”
Allah Ta`ala did not say that make sajdah to Aadam عليه السلام. Instead, he said: “Because of Aadam, make sajdah.” In the like manner sajdah is made towards the Ka`bah. The sajdah is not made to the Ka`bah but to Allah Ta`ala. The Ulama have gone to the extent of writing that if one makes sajdah facing the Ka`bah and intends that he is prostrating to the Ka`bah then he comes out of the fold of Islam.
Hadhrat Yusuf’s عليه السلام parents and brothers had made sajdah for him in a similar manner.
Proof for two sajdahs in Salaah
Q: I have heard that the reason for there being two sajdahs in salaah is that when the angels together with Iblees were commanded to make sajdah, Iblees did not make sajdah. When the angels raised their heads from the sajdah they saw that Iblees was still standing. Thus, the angels went in to sajdah for the second time.
A: It appears in the books of fiqh that one sajdah is proven from the Qur’aan and the second is established from ijmaa` (consensus of the ummat.) Iblees had clearly opposed the command of Allah and said:
I am better than Aadam. You have created me from fire and created him from sand. [7: 12]
Fire is superior to sand. How can I make sajdah to him! Thus, Iblees had attempted to present evidence in order to oppose the command of Allah. This is kufr (disbelief). That is why it is said:
Iblees was the very first person to use analogy against the command of Allah.
Evidence is recognised in shari`ah in order to support a law and apply it to another case. Iblees had presented evidence to break the command of Allah Ta`ala. That is why it is kufr.
The Definition of Taqdeer
Taqdeer in actual fact is the knowledge of Allah. In other words, whatever Allah Ta`ala had planned before bringing the creation into existence; that a certain thing will be created at a certain time, it will remain alive for so many years and it will have such and such effects. This planning is called taqdeer. Thereafter whatever transpires in accordance with taqdeer is called qadhaa. The example of this is that of an architect who draws a plan of the house before building. According to the plan, the house is built. The only difference between the two is that there is a possibility of a mistake occurring in the plan of the architect and upon realising it; work is sometimes done contrary to the plan. This is contrary to the knowledge of Allah, in which there is no chance of any mistake occurring.
Taqdeer (Pre-destination) cannot be understood
Someone enquired, “Hadhrat! If a person says that he will not believe in taqdeer unless it is fully explained to him and he is satisfied with the explanation then how should it be explained to him?”
Hadhrat replied, “What answer will you give to a person who says that he will not bring imaan unless he lifts up an object two hundred kilos in weight? Or what answer will you give to someone who says that I will not become a Muslim unless ten kilos of food enters my stomach?”
The questioner replied, “Hadhrat! These things are impracticable. How can it be an answer to that person?”
Hadhrat then said, “The belief of taqdeer is beyond comprehension. It is sheer foolishness to suspend imaan on being able to comprehend taqdeer. Like how strength is limited and only a certain weight, not more than that, can be lifted. Vision is also restricted and one is able to see to only a certain distance and not beyond that. Human appetite is also limited and one is able to eat to a certain extent and beyond that his stomach will not be able to take anything. Similarly, human intelligence has limitations. The intelligence may be used to a certain limit and not beyond that. Some things can be understood and some things are such that intelligence cannot grasp. The issue of taqdeer is from those things that are beyond human comprehension.
Is Imaan (faith) the chief `ibaadat or salaah?
Q: Allah has sought `ibaadat (worship) from man and the greatest `ibaadat is salaah which is unacceptable without Imaan. Hence pondering over this matter I understand that salaah is in itself sought and Imaan is a prerequisite for the salaah. This is what continuously comes to mind. But at times the confusion arises that the scholars have mentioned that Imaan is the greatest `ibaadat and salaah is just a physical `ibaadat. Hadhrat Nanotwi رَحِمَهُ ٱللَّٰهُ has mentioned that salaah is complete submission.
A: This discussion is of no benefit. Just do as Allah Ta`ala has commanded us to do. There is no need to discuss what is in itself sought and what is not. We should do whatever Allah has said.
It is not obligatory on Allah to do that which is most beneficial for His slaves
It is the claim of the Mu`tazilah sect that it is waajib (obligatory) for Allah to do that which is most beneficial for His bondsmen. However, this is incorrect because waajib comes from the root word wujoob.
Wujoob demands isti`laa (i.e. the commander regards himself superior to the addressee) as it is one of the requirements of amr (command). Further, isti`laa is entailed in the definition of amr as mentioned in Noor-ul-Anwaar (pg. 28):
to tell someone to do something whilst the commander considers himself superior.
Who can consider himself to be superior to Allah and make anything waajib on Him let alone that which is most appropriate for his bondsmen!
Discussion of Imaam Abul Hasan Ash`ari رَحِمَهُ ٱللَّٰهُ with Juba’ee regarding the above
Imaam Abul Hasan Ash`ari رَحِمَهُ ٱللَّٰهُ asked his teacher Abu Ali Juba’ee,
“How will Allah Ta`ala deal with three brothers one of whom was pious, the second was a sinner and the third passed away during infancy?”
“Allah will admit the pious brother into Jannah, the sinful brother into Jahannum and the infant brother will be sent to A`raaf (a stage between Jannah and Jahannum).”
On hearing this Imaam Ash`ari رَحِمَهُ ٱللَّٰهُsaid,
“Sir, the answer was simple and clear but I failed to understand it.”
He then asked,
“What answer will Allah give if the infant brother says, ‘O Allah! Why did you cause me to die during infancy? You should have allowed me to live so that I could have carried out good actions and thereby enter Jannah?’”
Abu Ali replied,
“Allah will say, ‘I knew that had you grown up you would have disobeyed me. So the most beneficial thing for you was that I save you from Jahannum by taking away your life during infancy.”
Imaam Ash`ari رَحِمَهُ ٱللَّٰهُ then said,
“What answer will Allah then give if the sinner has to ask Allah, ‘Why did you not give me also death during infancy so I would also have abstained from sin and be saved from Jahannum?’”
On hearing this, Abu Ali was dumbfounded and unable to answer.
Shaikh Abul Hasan Ash`ari رَحِمَهُ ٱللَّٰهُ had thereafter abandoned Abu Ali Juba’ee and formulated the usool (principles) of the Ahl-us-Sunnah wal-Jama`ah. The Asha`irah are attributed to him. (Sharh-ul-Aqaa’id, pg 6)
It is not a condition that Allah Ta`ala is always pleased with what He intends
In reply to a question Hadhrat said that iraadah (intention) and mashiyyat (will) are one and the same but it is not necessary that Allah Ta`ala be pleased with everything He intends.
For example, consider those bondsmen of Allah Ta`ala who disbelieve in Him. Their disbelief falls within the wish of Allah Ta`ala yet Allah is not pleased with it as mentioned in the Qur’aan:
and Allah Ta`ala is displeased with the disbelief of His bondsmen [39:7].
Thus, it is understood that intention and radha (pleasure) are two different entities.
Understand by way of an example. A student is very mischievous and the teacher has asked him to hold his ears. A passer by asks the teacher the reason for him doing so. The teacher replied, “The student misbehaves a lot. As soon as he is left alone he begins misbehaving.”
Thereafter the teacher left him in order that he resumes to his previous misbehaviour so that the people passing by witness his misbehaviour by themselves. Now the ustaad (teacher) wants the child to misbehave but he is not pleased with it.
The Proof of the Simple-minded
Imaam Razi رَحِمَهُ ٱللَّٰهُ once met Shaitaan on a path. Both of them recognised each other. They saw a peasant drawing a plough on his shoulders. Imaam Razi رَحِمَهُ ٱللَّٰهُ asked Shaitaan,
“Tell me! Is my Imaan stronger or this peasant’s?”
“This peasant’s Imaan is stronger. I will be able to destroy your Imaan just by a few proofs.”
Imaam Razi رَحِمَهُ ٱللَّٰهُ said,
“My Imaan is based on research and his Imaan is just blind following. Imaan based on research is stronger than Imaan based on blind following.”
He then called the peasant and asked him,
“How many gods are there?”
Shaitaan then asked,
“What if I prove to you that there are two gods?”
Immediately the peasant lifted his plough and said,
“Just try to prove two gods and I will tear open your belly.”
Shaitaan at once fled. Who can give an answer to this man’s proof?
99 reasons for pronouncing kufr and one reason for declaring Imaan
The people in South Africa call a person who studied in Egypt a ‘shaikh’ and one who studied in India a ‘molvi’. Once a few Egyptian shaikhs were discussing the view of the Hanafi jurists that if there are ninety-nine reasons for pronouncing kufr on a person and just one reason for declaring him a believer then he will not be classified as a kaafir (disbeliever). They had understood it in this manner, that if a person has ninety-nine factors of kufr in him but
did not have one factor of kufr, then he will not be regarded as a kaafir. They had come to me asking me to explain what it really meant.
“The meaning is not what you have understood. Rather, the correct explanation is that if someone’s statement has ninety-nine interpretations of kufr and just one interpretation in favour of Imaan then we will not label him a kaafir.”
Saying that Allah Ta`ala’s name is bitter
A person went to a tobacconist and asked him to show him the different varieties of tobacco. After being shown many varieties he asked for yet a stronger (more bitter) blend. The shopkeeper showed him more varieties but again he requested for an even bitter blend. After being shown even more he asked to be shown the most bitter blend of all, which the tobacconist showed him. When he asked him for the fourth time for an even more bitter blend the tobacconist replied,
“The bitterest of them all is the name of Allah Ta`ala.”
Will you call this person a kaafir for saying that Allah Ta`ala’s name is the most bitter? Never! The reason is that bitterness is a quality of perfection in tobacco and the meaning of Allah Ta`ala’s name being bitter is that Allah Ta`ala has the greatest perfection. Tobacco contains bitterness (a quality of perfection) only to a certain extent. It
cannot be more bitter than that.
Is a man’s lifespan five times his age of maturity?
Question: From the biological point of view, each person’s life span is five times his age of maturity. For example, if a person matures at the age of seventeen, he will die at the age of eighty-five. If a sheep matured at the age of one, then its lifespan will be five years. Similarly, each person has a natural lifespan. However, if someone was immoral, drank intoxicants or carried out any similar action, then due to these evil actions his limbs will weaken and he will pass away before his time.
Like how an oil lamp with only one wick will normally burn for the entire night, but if five wicks are placed into the lamp the oil will burn out much quicker.
Hadhrat, can a person hold such a belief and is this not in contradiction to the teachings of the Qur’aan and hadeeth?
Answer: All this is absurd and futile. Nevertheless, it appears in the hadeeth that the lifespan of a person who carries out good actions will be increased. This means that in a short period of time he will be able to accomplish much work. Besides this, there is nothing else.
The dunya is a place of asbaab (cause and effect)
Will the shaikh be making the claim of being Allah Ta`ala if he has to say, “Obey Allah Ta`ala?”
Leave alone the shaikh, everything that is in one’s possession belongs to Allah Ta`ala as described in the du`aa:
“O Allah! Verily our hearts, our forelocks and our limbs are all in your control.”
Hence, will it be claiming godhood by entrusting yourself to him i.e. the shaikh?
A man was executed by being hung. What was the cause of his death? Why did he die? His neck was broken. Why was his neck broken? The executor carried out the execution. Why did he do so?
The judge passed the judgement in court. Why did the judge make the decision? The witnesses bore testimony to the murder. So this death is linked and attributed to so many people whereas death is only in the hands of Allah Ta`ala. Every cause is a catalyst for the one after it. This world is a place of cause and effect. The cause of this person’s death was his neck breaking, his being executed, the judge’s sentence, the witnesses’ testimony and also the murder that he committed with his own hands.
This is borne out in the following verse:
“It was not you who had shot the arrow but rather it was Allah Ta`ala who had shot. [8:17]
In this aayah, Allah Ta`ala is attributing the shooting of the arrows to Himself whereas He did not shoot. The person being addressed was the one who shot the arrows. However, Allah Ta `ala is negating the shooting of the one who had actually shot and attributing it to the One who did not do the actual shooting.
Allah Ta`ala has made the world a place of need
I used to go to a doctor in Calcutta to examine my eyes. One day the doctor told me, “You are a pious person and you have a cataract in your eye. So why have you come to me for a check up?” I began laughing.
He said, “What’s the matter? I have posed this question to many people and none of them answered me. They all laughed but did not answer.”
I told him, “I am laughing because you are asking about such a simple thing. In this world Allah Ta`ala has made the greatest of men dependent on the lowest of them. Allah Ta`ala has made this world a place of need and want. Each person is dependant on the other. This is how the system of Allah works.”
I further explained to him, “You are a doctor and a great expert. You operate on such a delicate organ like the eye, yet if a splinter pricks you in your shoulder, won’t you ask someone else to remove it? Why don’t you remove it by yourself? If you have a problem in your intestine, why do you go to someone else for an operation? What is the reason for not doing it yourself?”
A voice reciting Surah Mulk was heard from the grave
It appears in the hadeeth that once the Sahaabah had gone out in jihaad. After pitching up their tents to rest, they heard a voice reciting Surah Mulk emanating from beneath the ground. On hearing this, the Sahaabah informed Nabi ﷺ .
Nabi ﷺ responded,
“This person used to recite Surah Mulk during his lifetime. Allah Ta`ala has now allowed him to recite it after his death also and sometimes others are able to listen to it.”
Nabi ﷺ has shown many methods of saving oneself from the punishment of the Hereafter and of acquiring the pleasure of Allah Ta`ala. However, we have to muster up the courage to carry them out. If we muster up the courage, ask Allah Ta`ala to grant us taufeeq (ability) and practise them, Insha-Allah our salvation will be guaranteed.
An incident regarding the punishment in the grave
Approximately twenty-five to thirty years ago a woman in Pakistan passed away. Her janaazah (body) was brought to the graveyard. As she was being lowered into the grave a snake was seen inside it. The people were shocked at this and a second grave was dug. This grave was clear. As the body was being lowered into this grave the people saw the very same snake that was in the first grave. A third grave was dug and that very same snake was seen again.
The people realized that this snake will not leave her and they resolved to place the body into that very grave. The snake moved on to one side and allowed the body to be placed. As soon as the body was placed, the snake arose and removed the kafan (shroud). It then caught hold of the woman’s tongue. The onlookers were perturbed and bewildered as to the cause for this occurrence. The husband who was present was asked the reason.
He replied, “She used to verbally abuse me and I always tolerated it. Never did I retaliate and answer her.”
All those present requested the husband to pardon her fault and make du`aa for her maghfirat (forgiveness). All those present made du`aa for her forgiveness including her husband. Thereafter, the snake was nowhere to be seen.
After narrating this incident Hadhrat رَحِمَهُ ٱللَّٰهُ commented,
“Sometimes Allah Ta`ala allows the scenes of the grave to be exposed to His bondsmen in order that they may develop the required fear and stay away from sins.”
Carrying out the injunctions of Shari`ah with Sabr
Once a person from Iran requested, “We the Sunnis are in the minority in Iran and the Shias are in the majority. Make du`aa that Allah Ta`ala allows us to overcome them.”
Hadhrat replied, “Allah Ta`ala mentions in the Qur’aan:
Many a small group through the will of Allah overpowers a large group, and Allah Ta`ala is with the patient ones. [2: 249]
After this Hadhrat said, “Practise the injunctions of the Shari`ah with sabr (patience). Insha-Allah, you will be victorious.”
Carrying out the injunctions of Shari`ah with Sabr
Once a person from Iran requested, “We the Sunnis are in the minority in Iran and the Shias are in the majority. Make du`aa that Allah Ta`ala allows us to overcome them.”
Hadhrat replied, “Allah Ta`ala mentions in the Qur’aan:
Many a small group through the will of Allah overpowers a large group, and Allah Ta`ala is with the patient ones. [2: 249]
Both Deen and dunya are according the pre-destined amount
Q: Is it correct that one will receive deen in proportion to his effort and dunya in accordance to what was predestined? Some brothers of the Tableeghi Jamaat say this.
A: Deen is also predestined. One will receive deen according to how much has been predestined for him.
The difference between the path of nubuwwat (prophethood) and the path of wilaayat (sainthood)
Q: What is the difference between the path of prophethood and the path of sainthood?
A: Look at the sainthood of Hadhrat Ali رضي الله عنه. He was born in the Ka`bah when his mother had come to pay a visit. Before hijrat (migration to Madinah) Nabi ﷺ had once taken Hadhrat Ali رضي الله عنه into the Ka`bah and asked him to sit down. Thereafter, Nabi ﷺ placed his mubaarak (blessed) feet on the shoulders of Hadhrat Ali رضي الله عنه and asked him to stand. He was unable to do so.
Then Nabi ﷺ himself sat down and ordered Hadhrat Ali رضي الله عنهto stand on his shoulders. Nabi ﷺ then stood up and he then instructed Hadhrat Ali رضي الله عنه to drop down all the idols that were in the Ka’bah.
From this incident, the difference between sainthood and prophethood becomes evident.
Nabi ﷺ was able to bear the weight of the sainthood of Hadhrat Ali رضي الله عنه, but Hadhrat Ali رضي الله عنه was unable to bear the weight of the prophethood of Nabi ﷺ .
Some people have deduced from the abovementioned incident that Hadhrat Ali رضي الله عنه was a wali and not a nabi. A wali does not have the capacity to bear the weight of prophethood. Others have also deduced from here that a nabi possesses both nubuwwat (prophethood) and wilaayat (sainthood). A nabi is not void of wilaayat. Instead, the highest degree of wilaayat is also found within him in addition to his nubuwwat. On the other hand a wali only possesses wilaayat which is also lesser than the wilaayat of a nabi. For this reason, a wali in the position of wilaayat is not superior to a nabi but the nabi in the position of wilaayat too is superior to a wali.
Another Difference between the path of nubuwwat and that of wilaayat
Another difference is that in wilaayat the focus of the wali is to Allah Ta`ala whereas in nubuwwat the focus of the nabi is to the creation of Allah Ta`ala. This is because a nabi is sent to guide the people and to show them the path of Allah thereby turning their focus to Him. Since this is the command of Allah Ta`ala, it is no way of a lesser rank. Nevertheless his focus is still towards the creation. In short, preventing and saving the sinful from evil and engaging them in good actions is the path of nubuwwat. In the path of wilaayat one’s focus is towards Allah Ta`ala and not at all to the creation.
Umoor-e-Takweeni and the incident of Hadhrat Moosa عليه السلام and Hadhrat Khidhr عليه السلام
Q: What is meant by umoor-e-takweeniyyah?
A: This is actually another term for the knowledge of Allah Ta`ala. Allah Ta`ala had planned before the creation of everything that a certain event will take place in a particular manner. An event occurring in accordance with the plan of Allah Ta`ala is called takween. For example, it was predestined that a certain person will die at a certain age. His passing away at that precise time is called takween.
Q: Do the sufis have any role in the takween?
A: Hadhrat Moosa عليه السلام had met Hadhrat Khidhr عليه السلام and asked him for permission to remain with him and that he impart to him some of his knowledge.
Hadhrat Khidhr عليه السلام replied:
“This is not within your ability. You will raise objections and will be disturbed by every action of mine. To what extent will I continue explaining to you? I will become tired by continuously explaining to you.”
Hadhrat Moosa عليه السلام said:
“Insha-Allah, this will not happen.”
Hadhrat Khidhr عليه السلامreplied:
“Fine! The condition is that you do not question me about anything you see.”
Hadhrat Moosa عليه السلام agreed and promised to comply.
As they were travelling, at one place they boarded a ship. Hadhrat Khidhr عليه السلام damaged the ship a little. Hadhrat Moosa عليه السلام could not restrain himself and said,
“These poor people allowed us to board the ship without charging a fee and you have now damaged their ship! What! Do you wish to drown the people on board!”
Hadhrat Khidhr عليه السلام replied:
“You had promised not to ask any questions and you are now questioning me!”
Hadhrat Moosa عليه السلام excused himself and replied,
“I had forgotten.”
As they continued further, they saw a young boy playing with few other children. Khidhr عليه السلام caught hold of him and killed him.
Hadhrat Moosa عليه السلام said,
“Why have you killed this innocent child?”
Hadhrat Khidhr عليه السلام replied,
“Have you forgotten your promise once again?”
Hadhrat Moosa عليه السلام said,
“If I question you once more or object then you may part from me.”
They continued on their journey until they reached a town where they saw a wall about to collapse. Khidhr عليه السلام leaned against it and repaired it. Hadhrat Moosa عليه السلام said,
“You should have taken some remuneration for straightening the wall so that it could be of some benefit to us.”
Hadhrat Khidhr عليه السلام then said,
“Now, part from me. You are unable to remain with me. Go, in the protection of Allah!”
Thereafter Khidhr عليه السلام explained his actions thus:
“I had damaged the ship because there was an oppressive king ahead. Whenever he saw a ship in good condition, he would forcefully take it with his authority and would declare it to belong to the state. Outwardly, damaging the ship seemed to be ruining it but in reality the owners of the ship were not harmed and their ship was saved.
The child who was killed was born a disbeliever. Had he lived he would have done evil and his parents would have been harmed by his actions.
Finally, the wall belonged to two orphans whose father was a pious person. He had buried a treasure for them beneath that wall. If the wall had fallen, someone would have taken that treasure. Hence I straightened the wall, so that these orphans will themselves remove the treasure after becoming of age.”
All these things that Khidhr عليه السلام had done were takweeni and Moosa’s عليه السلام objecting to it was tashree`ee, due to these actions outwardly contradicting the Shari`ah. It was his duty to object, because it is incorrect for a sahib-e-shari`at (a person obligated to propagate the Shari`ah) to remain silent upon seeing something in conflict to the teachings of the Shari`ah.
Basis for the Madrasah’s laws of admission and expulsion
There was a lot of tension and worry at the time of the boycott in Deoband. When the troubles had subsided and some peace had come about Qari Tayyib Sahib رَحِمَهُ ٱللَّٰهُ delivered a lecture, in which he related the above incident. He then mentioned that this incident provides the basis for having a madrasah; expulsion for violating the
rules of admission etc.
Samaa`-e-Mauta (Hearing of the dead)
There are three aspects related to the hearing of the dead:
1) Istimaa`: This means that the dead are able to hear by their own volition. This has been negated.
2) Ismaa`: This means that the living, by their volition make the dead hear. This has also been negated as mentioned in the Qur’aan:
You are unable to make the dead hear. [27:80]
In another verse Allah Ta`ala says:
You are unable to make those in the graves hear. [35:22]
3) Samaa`: This means that Allah Ta`ala grants them the ability to listen. This is subject to the will of Allah Ta`ala.
Did Ambiyaa come to India?
Q: I have heard some people say that ambiyaa had come to India. Is this true? It is also said that the graves of some Sahaabah are to be found in South India.
A: Your only responsibility regarding the ambiyaa is that you bring Imaan and believe in all the ambiyaa Allah Ta`ala had sent whether they came to India or not. Once you have believed in them, your obligation is fulfilled. It is not your shar`ee (religious) responsibility to investigate as to which nabi went where. Nevertheless, mention is made of them in the Maktoobaat (Letters) of Mujaddid Alf-e-Thaani رَحِمَهُ ٱللَّٰهُ
He mentioned that ambiyaa had come to the village of Barsah in Punjab. A few miles away from Mujaddid Sahib’s رَحِمَهُ ٱللَّٰهُ grave, there is a hilly area. I also visited this area. It is quite big and in a state of ruin. The area is enclosed but there is no sign of any grave. People say that ambiyaa are buried in this enclosure.
When we went, amongst our companions there was a sahib-e-kashf (one who receives inspiration) who used to also experience kashf-equboor (i.e. he was able to view the scenes of the grave). He said that he had met six ambiyaa in this area who had come several hundred years before Hadhrat `Isa عليه السلام during the era of a certain rajah. I asked him about their followers. He replied that they did not pay any heed to those who propagated the truth to them and whatever destruction was meant to come had come. Their entire village was turned upside down.
Therefore, it now seems like an overturned village. The locals say that at times, when bricks move, corpses emerge. Perhaps this is as a result of the same incident.
Prophets among the Jinn
Q: Hadhrat, did prophets come from among the jinn? Are there any human or jinn sahaabi still alive?
A: A few years ago, someone from Muzaffar Nagar published an article in a magazine titled ‘Roohani `Aalam’ i.e. “The Spiritual World” in which he stated that there was a jinn sahaabi residing at Muzaffar Nagar and Hakeem Ihsaan Ilaahi Sahib had met with this jinn.
The jinn had told him that he was born in Arafaat during the life of Nabi ﷺ and had believed in Nabi ﷺ and had also participated in every jihaad with Nabi ﷺ . Thereafter he was appointed as the king of the jinn in India.
Once Shah Waliyullah’s رَحِمَهُ ٱللَّٰهُ brother, Shah Ahlullah رَحِمَهُ ٱللَّٰهُ, was brought to his court due to his being accused in the murder of a jinn who had come in the form of a snake.
The article also stated that this jinn will appear at the commencement of the fifteenth century Hijri. Since then it has been eleven years, but this jinn has not yet made an appearance.
The publisher had also written in the magazine that if this information is incorrect then a retraction would be published in the very same magazine.
It was also written in the article that this sahaabi jinn had appointed Hakeem Ihsaan Ilaahi as his khaleefah. However, since he was not an `aalim, Moulana Haneef Aslam Sahib رَحِمَهُ ٱللَّٰهُ was made to join him so that conveying the message will prove easier.
This entire incident was sent to me as an istiftaa (request for a fatwa). In reply to it I wrote that it is correct that the jinnaat are a creation of Allah Ta`ala. Surah Jinn is an entire surah in the Qur’aan. It is also correct that their lifespan are much longer than that of humans’. It is also true that Nabi ﷺ had gone to the jinnaat for the purpose of tabligh and that they had brought Imaan at his hands. However, Nabi ﷺ had never appointed any jinn as his khaleefah (representative) nor as an imaam.
Ulama have written that Nabi ﷺ had participated in many wars yet he had never appointed a jinn as the ameer (leader). On several occasions, Nabi ﷺ happened to leave Madina Munawwarah and appointed someone to lead the salaah but never did he appoint a jinn. Allah Ta`ala has not made man subservient to jinn. Rather, being ashraf-ul-makhlooqaat (best of creation), man has been kept free from the subordination of the jinn. It is for this reason that a jinn can narrate a hadeeth from a human but a human cannot narrate from a jinn. How can such a report be reliable when it is not known who he is narrating from and who related it? In short, man has not been kept in subordination to the jinn in any way.
It becomes clear from the context of the narration recorded as ‘zuhoor-e-sahaabah’ (appearance of the sahaabah) that towards the end of the fourteenth century Hijri a very old jinn sahaabi will emerge. The ummat at that time will be split into seventy-three sects. One sect will obey this old jinn sahaabi and only this sect will attain salvation. The other seventy-two sects will not obey this jinn sahaabi and will enter Jahannum despite practising on the Qur’aan Kareem and authentic ahaadeeth.
The akaabir-e-aslaaf (the past senior elders) have already given a detailed explanation of the seventy-three sects in their kitaabs centuries before. In this narration, salvation has been restricted to the following of just one person, whereas this is incorrect.
Imaam Maalik رَحِمَهُ ٱللَّٰهُ had compiled his kitaab Al-Mu’atta and seventy Ulama had endorsed its authenticity. The khaleefah of the era wished that the Mu’atta be hung on the Ka`bah so that all the people practise on it. Imaam Maalik رَحِمَهُ ٱللَّٰهُ stopped him from doing this and said,
“The Sahaabah had gone to far off lands taking with them the ahaadeeth which they had heard directly from Nabi ﷺ . They will practise on those ahaadeeth. Why should they be forced to practise on this Mu’atta?”
Hence, it is incorrect to take one narration and compel the entire ummat to practise on it. For this reason, I had very strongly refuted this.
Furthermore, on seeing the stamp on that letter it is evident that this jinn was not acquainted with Arabic. How could have he have been possibly born in Arafat?
The stamp read Sultan-ul-Ajinnah. The Arabic word ‘ajinnah’ is the plural of ‘janeen’, which means ‘foetus’. The plural of jinn is not ajinnah. This word appears in the Qur’aan also:
And when you were foetuses in the wombs of your mothers [52: 32]
Once, when the editor of that magazine had come to Deoband, I reminded him that he had declared that if this article was false then a retraction would be published. However, up to this date no retraction has been made. He replied, “Disregard it.”
I told him, “This is not a matter to be ignored. By publishing it in your magazine, you have drawn the attention of people to it and you had promised them that should the article turn out to be false a refutation will be written in those very pages. Therefore, it is waajib (compulsory) upon you to refute it.”
Despite all this, he did not write any refutation. It is very well possible that the magazine is no more in circulation.
Indeed this person has frequented many places, writing taweezaat (amulets). He had once gone to South Africa and I happened to meet him there. However, I was unable to meet the person who had met the jinn directly and was appointed as his khaleefah. Since he was not an `aalim, others have been sent together with him so that he may
fulfil the duty of khilaafat. As far as his commission is concerned, we do not know how much has been fixed (A retraction was later published.)
Question: Hadhrat, since narrating on the authority of jinnaat is unreliable then how is it that in some kitaabs like Tazkirat-ur- Rasheed the narration of Shah Ahlullah Sahib رَحِمَهُ ٱللَّٰهُ is recorded?
Answer: Any narration that has been related by any of the akaabir from the jinnaat in some of their kitaabs, it is because of its being something unique and rare.
For example, Shah Waliyyullah Sahib رَحِمَهُ ٱللَّٰهُ has recorded many such narrations in his book An-Nawaadir. That is why Shah Sahib رَحِمَهُ ٱللَّٰهُ named the book An-Nawaadir (The Rarities). No action or belief is based on it. It is not intended that masaa’il be deduced from them. Rather whatever has been narrated is because of it being something unique and strange.
The Episode of Shah Ahlullah Sahib رَحِمَهُ ٱللَّٰهُ
Q: Hadhrat, what is the incident regarding Shah Ahlullah Sahib رَحِمَهُ ٱللَّٰهُ?
A: Once the state police came to Shah Sahib رَحِمَهُ ٱللَّٰهُ and produced an order of summons. He thought to himself that sometimes the king summons to enquire about shar`ee matters. Therefore, he accompanied them. Instead of them taking him to the king’s palace, they took him towards the jungle. He thought that perhaps the king was out hunting and ordered for him to be brought there. However, through their behaviour he soon realised that they were not humans.
After some time they came to a place where there was a court and the qaadhi (judge) was seated. A janaazah (dead body) was also placed there and someone was sitting at its head side.
It was said to him, “This person has a claim against you. He says that you have killed his son. Did you really do this?”
Shah Saheb رَحِمَهُ ٱللَّٰهُ replied in the negative. He was then asked, “Did you kill anything?”
He replied that once a snake had come and I had killed it.
It was then said to him, “It was this man’s son in the form of a snake.”
On hearing this, the qaadhi (judge) said, “I heard Nabi ﷺ saying: “The jinn who assumes another form and is killed, his blood is shed in vain.This jinn had assumed the form of a snake which is the enemy of man. Thus this man had killed his enemy, which he was allowed to do.”
Shah Sahib رَحِمَهُ ٱللَّٰهُ then asked the qaadhi, “Did you yourself hear this from Nabi ﷺ ?”
The qaadhi replied, “Yes.”
He then asked him, “Are you a sahaabi?”
The qaadhi replied in the affirmative. Upon this Shah Sahib رَحِمَهُ ٱللَّٰهُ shook hands with him and sought permission to depart.
Shah Sahib رَحِمَهُ ٱللَّٰهُ thereafter returned home.
This is the incident that is mentioned in Tazkirat-ur-Rasheed.
Jinnaat’s effect on human beings
Q: Some people speak with ambiguity saying that so and so has been affected by jinnaat. How true is this?
A: It is possible. What problem do you have in believing this? Nabi ﷺ mentioned that my ummat would die mostly through plagues and killings. The Sahaabah said that they knew the meaning of طعن ta’n i.e. to fight with swords and spears but they did not know the meaning of طاعون – taa’oon Nabi ﷺ replied,
“The jinnaat who are your enemies prod you and their prodding is called taa`oon (plague).”
Sometimes you experience some swelling in your throat or under your armpit or on your thigh. This is also the effect of jinnaat. Besides this, at times jinnaat raise people and throw them to the ground. They also cause people to become unconscious. Similarly, they destroy people’s memories. Allah Ta`ala has given all this strength to them.
One of our friends used to ask as to whether jinnaat are able to annoy human beings (whereas man is ashraf-ul-makhlooqaat)? I answered that let a wasp sting this human being on his face once and then see how this ashraf-ul-makhlooqaat looks.
Is there bad luck in anything?
It is commonly known that there is misfortune in three things, in a woman, an animal and a house. In another hadeeth it appears that if there was such a thing as misfortune then it would have been in these three things.
Hadhrat Mujaddid Alf-e-Thaani رَحِمَهُ ٱللَّٰهُ has written that misfortune has been lifted from this ummah.
Categories of miracles
Q: What is the difference between a mu`jizah and karaamat?
A: Supernatural feats are either carried out by a nabi or a non-nabi. If it occurs at the hand of a nabi then it could either be before his claiming nubuwwat or after. If is before then this is called irhaas.
For example, before Nabi ﷺ was granted nubuwwat the clouds used to shade him when on a journey. When Nabi ﷺ sat beneath a tree, the branches would incline towards him to shade him. Salaam to Nabi ﷺ would be heard from trees and stones. These occurrences are known as irhaasaat.
If the supernatural feat occurred at the hands of a nabi after nubuwwat as proof for the people, then it is called mu`jizah. For example, by the gesture of his finger Nabi ﷺ split the moon into two. Stones made tasbeeh in his blessed hands.
Once Nabi ﷺ called a tree and it came forth and bowed. Nabi ﷺ once went to relieve himself at some place. The trees split open and allowed him to enter and thereafter closed after him (in order to grant him privacy.)
If a supernatural event occurs at the hands of a non-nabi then it could either be at the hands of a wali (saint) or a non-wali. If it is at the hands of a wali then it is called karaamat.
If it occurs at the hands of a non-wali then it could either be a righteous person or not. If the person is righteous then this occurrence is called ma`oonat, otherwise it is istidraaj.
Taqdeer is actually the knowledge of Allah Ta`ala
In South Africa a person once told me that he does not believe in taqdeer. I told him that taqdeer is actually the knowledge of Allah Ta`ala and whoever denies the knowledge of Allah Ta`ala is a jaahil (ignoramus).
Hadhrat رَحِمَهُ ٱللَّٰهُ then said: “People readily do those things that conform to their desires, but in those things that are the hukm (command) of Allah Ta`ala they use taqdeer as a shield to excuse themselves from performing it.
For example, if it is said, ‘Do a certain action and you will benefit tremendously and make huge profit,’ then people get to doing it without delay. On the other hand, if it is said to them, ‘Offer salaah,’ then they say that if it is in their taqdeer to read they will do so.”
Fluctuation of Imaan
Q: Hadhrat, from these two aayats (verses):
The revelation of this surah increases the faith of the believers. [9:124]
And when the verses of Allah Ta`ala are recited to them it increases their Imaan. [8:2]
it is understood that fluctuation does occur in Imaan whereas the view of Imaam Abu Hanifah is:
Imaan does not fluctuate.
A: There is no fluctuation in the actual Imaan. Yes, with regards to the elements of faith, Imaan can fluctuate. For example, ten aayaat were revealed and one believes in them. Thereafter another ten aayaat were revealed and one brought Imaan in that also. Therefore, it is evident that before the second ten aayaat were revealed one’s Imaan was lesser with respect to the elements of faith. After the second ten aayaat were revealed one’s Imaan increased in this respect.
In the two aayaat mentioned above, this is the meaning of the increase in Imaan.