2019 – Page 221 – Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi

THE GOLDEN HORDE AND ISLAM

May 15, 2019 aal-e-qutub

When studying the history of the Golden Horde, Russian school textbooks, as a rule, do not see a special difference between Mongols and modern Tatars, and this in turn leads to such a widespread, but obviously erroneous view that the warriors of Khan Baty represented the Muslim army.

This opinion is formed as if by default. An in-depth approach to the coverage of this topic in the study of the Golden Horde period of Russian history is practically absent.

However, historical facts show us that the clashes with the conquerors did not follow the principle – Christians against Muslims, and even – not Slavs against the Turks. The battle on Kalka already makes one think about the obvious fallacy of this approach, as it is known that the army of Subede was confronted by the united army of Russians and Polovtsians, who, as it is known, were Turks.

Another historical fact, which makes it clear about the crept in error, is the defeat of Batu in the Muslim Volga Bulgaria, after which part of the Bulgars even find shelter in the Russian territory.

But what was the ethnic and religious background of the warriors of Genghis Khan? Obviously, the top of the army was the Mongols, although there were many Turks in the army. But were they Muslims? It can be said that if there were followers of Islam in the army, they were 0.01%, since the overwhelming number of soldiers were ordinary pagans.

But within a short period of time the Chingizids turned to Islam, which is undoubtedly a kind of miracle, since the conquerors actually accept the religion of the peoples they have conquered. Approximately from the mid-thirteenth to the mid-fifteenth centuries, the Islamic dogma, significantly expanding its borders, becomes the ideological basis for many tribes and peoples of Eastern Europe and Western Siberia. The first Muslim khan was Batu’s brother Khan Berke who accepted Islam from Sufi preachers.

Despite this, no religious harassment in the virtually independent state was followed. But the Muslim tribes and peoples that have entered the new state received additional impetus for their further development.

However, Chingizids almost never interfered in the internal way of life of the conquered peoples, as evidenced by the history of Orthodoxy in Russia. Even the notorious historian N. Karamzin, who did not experience much sympathy towards the Tatars, had to admit that Khan Berke “allowed the Russians … to freely send Christian worship, so that Metropolitan Kirill in 1261 established for them a special exarchy called Sarskaya.”

Under Khan Berke, close contacts were established with the state of Mamluks in Egypt, which, naturally, spiritually enriched the peoples of the Golden Horde. At the same time in the capital, named after Khan Saray-Berke, as well as in many other cities, the construction of mosques and madrassas was encouraged.

However, soon such a policy met with fierce resistance from the elite surrounding the khan, who demanded that he observe Yasa of Chingiz-khan. As a result, the spread of Islam has come up against tangible obstacles in the face, especially of the supreme shamans, who still had a certain weight in pagan circles, whose representatives made up a large part of the Horde elite.

After the death of the first Muslim khan, pagans rose to the throne, but many representatives of the elite were already subdued by the strength of the spirit of Islam, which eventually helped Khan Uzbek, who not only officially professed Islam, but also elevated it to the rank of state religion. The new ruler of the Golden Horde, unlike his ancestor, Khan Berke, did not tolerate the resistance of the shaman nobility and after their frank speeches he dealt with them according to the laws of wartime (especially since disagreeable khans often died under unclear circumstances, such as Khan Berke).

With the rise of Islam to the rank of official religion, an unprecedented flourishing of this powerful and vast state began. It is at this time marked by the violent construction of new cities, in which mosques and madrassas are almost everywhere erected.

Does this mean that non-Muslim nationals are oppressed and discriminated against? Some historians speak of the extreme intolerance of the Uzbek Khan, elevating him to the status of such “Islamic fundamentalists”, but citing the example of the destruction of the shaman elite, the reasons for which have already been said. But at the same time, the attitude of the Khan to Christians, and first of all to the Orthodox, is ignored.

What was it like? “It’s amazing,” writes the famous historian R.Landa, “but the strengthening of Islam in the Horde was accompanied by the strengthening of Orthodoxy in Russia.” Yes, for many it really seems amazing, but not for those who are familiar with the history of the spread of Islam.

As we know, it was on the territory of the Caliphate that numerous Christian (and not only) communities were preserved, which were constantly oppressed by the official Church, be it Roman or Byzantine. Thus, a tolerant attitude towards Orthodoxy was the usual continuation of a true Islamic policy towards the Gentiles. And if one or another ruler refused such a policy, it was just the result of his departure from the norms of the Islamic code of laws and regulations.

The reign of Khan Uzbek is considered to be the highest point in the history of the Golden Horde, because at this time military actions have become so subtle that many cities, including the capital itself, do not even have barriers and fortifications. Naturally, with such realities, science and trade are on the first row.

As already noted, educational institutions and libraries are being built everywhere, which were an integral part of any madrasah. In addition to religious, various social and social structures were built, from the chambers of justice to hospitals.

Despite the fact that at the level of mass consciousness in Russia the Golden Horde is perceived as a kind of barbaric “parasite state”, it is obvious that this absolutely does not correspond to the truth. After all, in such states, one could hardly expect the appearance of all that has been described. And one more example, testifying against such an unfair and biased approach, is the flowering of poetry and literature, which can not be expected from ignorant barbarians.

As for trade, the geographical position of the Golden Horde simply gave in hand all the necessary prerequisites for the successful development of this vitally important industry. The famous “Great Silk Road” ran practically through the entire territory of the state, which, of course, contributed to the prosperity of the superpower of that time. In fact, the “steppe” state was turned into a “merchant-trade” state, which, undoubtedly, is due to Uzbek Khan and his Islamic policy.

In addition to relations with the countries of Central and East Asia, relations with the Arab region, and especially with Mamluk Egypt, also strengthened. As already noted, for the first time such connections were established by the first Muslim Khan Berke, under the Uzbek khan, the relations reached a new level, which was connected with another interesting and remarkable historical fact.

The fact is that the Mamluks were in a very difficult situation, being in close proximity to other Chingizids. Khan Khulagu, being a pagan, went through the remnants of the Caliphate with fire and sword, almost reaching Egypt. And in this situation Khan Uzbek rendered his resolute support to his co-religionists, sending his troops to the rescue.

After the defeat of Khan Khulagu, the army of the Golden Horde defeated the army of his son, who inherited his father’s throne. Naturally, this contributed to the revival of Muslim lands, ruined and overturned by pagan invasions.

Unfortunately, the Khan did not find worthy successors, as a result of which, within two decades, the state enters a period of internal feuds. But even in these conditions, Islam still continues to rapidly conquer an increasing number of tribes and peoples.

For example, according to archaeological data from about the XIV-XV centuries in the steppes of Eastern Europe the pagan burial rite of burial disappears, which is replaced by the Muslim rite. All this once again proves the mighty potential of Islam, both the religion proper and the way of life.

The history of the Golden Horde, undoubtedly, still awaits its objective researchers, who would reveal to Russians much of what remains behind the scenes.

Bayah & The Necessity of a Spiritual Guide/Murshid explained through Quran & Ahadith

May 15, 2019 aal-e-qutub

Whoever dies and did not make an oath of allegiance (to a Muslim leader) has died a death of jahiliyah (ignorance). [ Sahih Muslim, Kitab-ul-Immarah]”

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1.0 Introduction: The meaning of Bay’at

Pledging allegiance, also known as taking bayah or bayt, is a tradition from the times of Beloved Messenger of Allah.

The meaning of Bai’at or pledging allegiance is to totally surrender yourself to a Muslim leader to guide you to Allah Taala. The one to whom you surrender, the one who helps you to walk on the path of Shari’ah and Tariqah is known as a “Murshid” in Arabic (teacher/ guide/sheikh) and the one who follows the guide is called “Mureed” (Disciple)

If a person wants to learn any art form or gain knowledge/science he will seek help from an expert in that field. Knowledge of deen and the AllahSubhanahu wa Ta’alaZaat (Being) is the important knowledge, science and difficult secret in the universe. It can only be achieved with the help of its experts. Only the expert’s can be accepted as Murshids (guides). The aim of this article is to define the need and necessity of a guide. The selection of spiritual guide/qualities/ranks is different discussion and will dealt separately inshallah azzawajal in the forthcoming articles.

Pledging allegiance (Bayah) is a tradition from the times of Beloved Messenger of Allah. The bayah & tajdeed-e-Bayah (renewal of bayah) used to take place in the time of the Holy Prophet (sallal laahu alaihi wasallam), followed by khulfa-e-rashideen, Sahaba radi allahu tala anhu and generations after that until now.

Though the index quote should suffice to understand the necessity of pledging allegiance to a Muslim leader, more references have been cited from Quran and Ahadees for better understanding.

2.0 Quotes from Quran:

The baya’h is established in the Qura’n, the baya’h was given to the Prophet (peace be upon him) not only as part of the belief in Islam and his messenger ship but also as part of his authority and organization of the affairs of the Muslims in the deen and duniya:

Once such example is when the Noble Companions pledged oath to Prophet under the tree (Bayah-Al-Ridwan), before Al Hudaiba treaty. In this incident, each Companion placed their hand in the hand of the Beloved Prophet, and affirmed their faith in the oneness of Allah (tawheed).

This incident is reported in the Holy Qur’an, which states,

1) “Certainly Allah was pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest.” [Surah Al-Fath 48:18]

More evidence from the Quran:

2) The one who gives baya’ah is making a promise in front of Allah to worship Allah by clinging to the Islamic system.
“Those who swear allegiance to you (O dear Prophet Mohammed – peace and blessings be upon him), do indeed in fact swear allegiance to Allah; Allah’s Hand* of Power is above their hands; so whoever breaches his oath, has breached his own greater promise; and whoever fulfils the covenant he has with Allah – so very soon Allah will bestow upon him a great reward”. (allah’s hand used as a metaphor to mean Allah’s power). [Surah Al-Fath 48:10]

3) Allah azzawajal says

“O dear Prophet (Mohammed – peace and blessings be upon him)! If Muslim women come humbly to you to take oath of allegiance that they will neither ascribe any partner to Allah, nor steal, nor commit adultery, nor kill their children, nor bring the lie that they carry between their hands and feet, nor disobey you in any rightful matter – then accept their allegiance and seek forgiveness from Allah for them; indeed Allah is Oft Forgiving, Most Merciful.” [Surah Mumtahenah 60:12]

4) It is recorded in Sura Kahf, where Allah had ordered Hazrat Musa (Alaihis Salaam) to seek the company of Hazrat Khizr (Alaihis Salaam) to gain certain hidden knowledge that Allah had bestowed upon Hazrat Khizr (peace and blessings be upon him). [Sura Kahf 18, verses 65-82]

5) Allah azzawajal took the solemn pledge of all Prophets and Messengers to believe in the final Messenger and to support him. Allah says,

“And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger (Prophet Mohammed – peace and blessings be upon him) comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter?” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.” [Surah Al mran 3:81]

6) And remember O dear Prophet (Mohammed – peace and blessings be upon him) when We took a covenant from the Prophets – and from you – and from Nooh, and Ibrahim, and Moosa, and Eisa the son of Maryam; and We took a firm covenant from them, So that He may question the truthful regarding their truth; and He has kept prepared a painful punishment for the disbelievers. [ Surah Ahzab 33, verses 7 & 8]

7) O People who Believe! Fear Allah, and seek the means towards Him, and strive in His cause, in the hope of attaining success. [Surah Maidah 5:35]

8) “… whomever Allah guides – only he is therefore guided; and whomever He sends astray – you will never find for him a friend who guides”. [Surah Kahf 18:17]

(The word ‘Murshid’ has come from this verse 18:17)

9) The general implication of the following ayah also makes the baya’h to the Imaam obligatory because it is the method to enter into the sharia’h system, structure and authority along with the beliefs

“O you who believe! Obey Allah, obey the messenger and those in authority amongst you and if you differ in anything between yourselves then refer it back to Allah and His messenger if you believe in Allah and the Last Day. That is better and more suitable for final determination.” (Surah Nisa 4:59)

There are many other ayah’s indicating the obligation of the sharia’h authority, unity and the prohibition of disunity in a’qeedah or authority in general however the selected one are quoted. Inshallah the forthcoming sections will shed more light clarifying what is authority and how is it passed on in chain.

10) “And fulfil the covenant of Allah when you have made the promise, and do not break your oaths after ratifying them, and you have made Allah a Guarantor over you; indeed Allah knows your deeds”. [Surah Nahl 16:91]

11) “…and fulfil the promise; indeed the promise will be asked about.” [Surah bani israel 17:34]

As seen in the above verses the Qur’an is encouraging the people to give their oath and to keep their oath to the Prophet (peace be upon him), who leads them to the presence of Allah, Almighty and Exalted. Initiation of bayah muslims was done in the time of the Prophet (peace be upon him) and continued after his physical departure from our vision.

The Companions of the Prophet (peace be upon him) gave bayah to the caliphs of the Prophet (peace be upon him) after his physical passing away from the world. It is narrated through the books of Sirah of the Sahhaba that the Sahaba gave bay’ah to Abu Bakr as-Siddiq, the to Umar ibn al-Khattab, then to Uthman ibn Affan, to Ali, to Muawiya, and to all the caliphs who came later, as they had given it to the Prophet (peace be upon him)

3.0 Quotes from Ahadees:
According to the Sunnah of the Prophet (peace be upon him), the oath was taken from men, women, as a group, as a group or as individuals, and from children as narrated by Imam Bukhari and Muslim.

The Companions of the Prophet (peace be upon him) gave bayah to the caliphs of the Prophet (peace be upon him) after his physical passing away from the world. It is narrated through the books of Sirah of the Sahhaba that the Sahaba gave bay’ah to Abu Bakr as-Siddiq, the to Umar ibn al-Khattab, then to Uthman ibn Affan, to Ali, to Muawiya, and to all the caliphs who came later, as they had given it to the Prophet (peace be upon him)

There are several ahadith discussing the incidents of bayah on various occasions such as bayah al ridwan, bayah al aqaba, hijrah, jihad, oath for listening and obeying to muslim leaders/imam, renewal of bayah etc however again only few are selected to limit the article. Those who are interested can easily get more quotes in books and particular volumes referred below.

3.1 Pledge of Allligiance to Prophet (peace be upon him):

a)     Abdu’r-Rahman ibn Razin said, “We passed by az-Zubda and were told, ‘There is Salama ibn al-Akwa’. I went to him and he greeted us. Then he brought out his hands and stated, ‘With these two hands I offered allegiance to the Messenger of Allah, may Allah bless him and grant him peace.’ He held out his palm which was as huge as a camel’s foot, and we got up and kissed it.”

Reference: Al-Adab al-Mufrad Al-Bukhari by Imam Bukhari. Greetings Chapter 445 Hadith No 973.

b)     Narrated Jabir bin ‘Abdullah: On the day of Al-Hudaibiya, Allah’s Apostle said to us’ “You are the best people on the earth!” We were 1400 then. If I could see now, I would have shown you the place of the Tree (beneath which the pledge of allegiance was given by us),” Salim said, “Our number was 1400.” ‘Abdullah bin Abi Aufa said, “The people (who gave the pledge of allegiance) under the Tree numbered 1300 and the number of Bani Aslam was 1/8 of the Emigrants.” (Sahi Bukhari, Book 59, Hadith 475)

c)     Narrated Urwa: Hazrathe Aisha the wife of the Prophet, said, “Allah’s Apostle used to examine the believing women who migrated to him in accordance with this Verse: ‘O Prophet! When believing women come to you to take the oath of allegiance to you… Verily! Allah is Oft-Forgiving Most Merciful.’ (60.12) Hazrathe Aisha said, “And if any of the believing women accepted the condition (assigned in the above-mentioned Verse), Allah’s Apostle would say to her. “I have accepted your pledge of allegiance.” “He would only say that, for, by Allah, his hand never touched, any lady during that pledge of allegiance. He did not receive their pledge except by saying, “I have accepted your pledge of allegiance for that.” (Sahi Bukhari, Book 60, Hadith 414)

d)     Narrated ‘Ubada bin As-Samit: who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-‘Aqaba pledge: Allah’s Apostle said while a group of his companions were around him, “Swear allegiance to me for:

1. Not to join anything in worship along with Allah.
2. Not to steal.
3. Not to commit illegal sexual intercourse.
4. Not to kill your children.
5. Not to accuse an innocent person (to spread such an accusation among people).
6. Not to be disobedient (when ordered) to do good deed.”

The Prophet added: “Whoever among you fulfills his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter).” ‘Ubada bin As-Samit added: “So we swore allegiance for these.” (Points to Allah’s Apostle)  [Sahi Bukhari, Book 2, Hadith 17]

3.2 Pledge of Allligiance to Caliphs and imams:

a)     Pledge of Alligiance to Abu Bakr

After physical passing away of prophet, Umar ra said to Abu Bakr, that we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah’s Apostle.” Then ‘Umar took Abu Bakr’s hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr.

The detailed hadith is narrated by hazrathe aisha is recorded in Sahi bukhari, Vol 57 hadith 19.

b)     Pledge of Alligiance to caliphs

Narrated Abu Huraira: The Prophet (peace and blessings be upon him) said, “The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. ”There will be no prophet after me, but there will be caliphs who will increase in number” people asked, “O Allah’s Apostle! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.”

[Sahih Bukhari Volume 4, Book 56, Number 661]

c)     Pledge of Allegiance (Bay’t) to sahaba:

Narrated ‘Abdullah bin Dinar: When the people took the oath of allegiance to ‘Abdul Malik, ‘Abdullah bin ‘Umar wrote to him: “To Allah’s Slave, ‘Abdul Malik, Chief of the believers, I give the pledge of allegiance that I will listen to and obey Allah’s Slave, ‘Abdul Malik, Chief of the believers, according to Allah’s Laws and the Traditions of His Apostle in whatever is within my ability; and my sons too, give the same pledge.”

(Sahi Bukhari, Book 89, Hadith 312)

d)     Pledge of alligiance (Bay’t) to Imam (Having Authority):

Abu Huraira (may allah be pleased with him) narrated on the authority of Abu Bakr that the Messenger of Allah (may peace be upon him) said: Three are the persons with whom Allah would neither speak on the Day of Resurrection, nor would He look towards them, nor would purify them (from sins), and there would be a tormenting chastisement for them:

1) A person who in the waterless desert has more water (than his need) and he refuses to give it to the traveler.

2) A person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact,

3) A person who pledged allegiance to the Imam but for the sake of the world (material gains). And if the Imam bestowed on him (something) out of that (worldly riches) he stood by his allegiance and if he did not give him, he did not fulfil the allegiance. (Sahi muslim, Book 1, Hadith 196)

e) Pledge of Alligiance to Imam mehdi:

Umm Salamah relates: she heard the messenger of allah, say: there willl be difference of opinion over the death of the caliph, (i.e difference on who should be appointed as the next caliph. on seeing this) a person from the tribe of Hashim (fearing he may be selected to take the burden of caliphate) will leave for makkah from medina. Some people will come and take him out of his house although he will resist it. Then they take the oath (of caliphate) on his hand between the black stone and station of ibrahim (maqam ibrahim) (on hearing the news of their allegiance) an army will set out towards them from Syria but it will be crushed into the ground as it reaches Bayda (a plain between makkah and medina). after this, the saints of Iraq and the abdal (substitutes) of Syria will call on him. then a (sufyani) person will come from syria, his maternal relatives belonging to the kalb tribe, he will dispatch his army to wage war on him. Allah will defeat them, resulting in them facing a catastophe. This is the battle of kalb. so anyone who(does not take part in the battle of kalb and as a result) does not share in the booty, will be in loss. Then the caliph Mahdi will discover treasures and distribute them generously (among the people). Islam will be fully established on earth. people wil live (in this state of prosperity and comfort) for seven or nine years (that is people will live in peach and comfort until the death of Mahdi)

Ref: Abu Dawud, as sunan, book of mahdi (kitab al mahdi) Hadis nu. 4287

f)     Hadith on obeying the leaders:

The Prophet (Peace be upon him) said: There is no Prophet after me, and there is no Ummah after you, so you should worship your Lord and say your 5 daily prayers, and fast in your month (Ramadan), obey your leaders and thus enter the Blessed garden of your Lord [Imam Tabarani in Muj’am al Kabir, Volume No. 8, Hadith 7217]

g)      Those who separated from amir would die the death of one belonging to the pre-islamic days.

It has been narrated (through a different chain of transmitters) on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Who defected from obedience (to the Amir) and separated from the main body of the Muslim-then he died in that state-would die the death of one belonging to the days of Jahillyya. And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe-is not from my Umma, and whoso from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me (i. e. is not my follower). (Sahih Muslim Book 20, Hadith 4557)

h)     “Whoever dies and did not make an oath of allegiance (to a Muslim leader) has died a death of jahiliyah (ignorance)”. (Sahih Muslim, Kitaab al-Imaarah)

4.0   Sayings of pious:

In regards to surah maida 5:35, “seek means to approach Allah” Hazrat Sheikh Abdul Qadir Jilani states in Ghunyatut Talibeen that a murshid is to be accepted as a link and a mediator between himself and his lord, and also as a method and a means by which to attain him. He further says that the spiritual guides are the road to Allah, the signposts to it, and the gate by which it is entered. For every seeker of Allah a spiritual guide is therefore necessary. – [Hazrat Sheikh Abdul Qadir Jilani]

“Whoever travels without a guide needs two hundred years for a two-day journey” – Moulana Rumi.

In regards to Sura Kahf verses 65-82 where Allah had ordered Hazrat Musa (Alaihis Salaam) to seek the company of Hazrat Khizr (Alaihis Salaam) to gain certain hidden knowledge that Allah had bestowed upon Hazrat Khizr (Alaihis Salaam). Hazrat Shaikh Abdul Qadir Jilani says “Allah has caused it to be a normal state of affairs on this earth for there to be a murshid (guide) and a mureed (seeker) a follower and one who is followed from the time of Hazrat Adam (Alaihis Salaam) through the era of the various Prophets, Hazrat Noah (Alaihis Salaam), Hazrat Ebrahim (Alaihis Salaam), Hazrat Musa (Alaihis Salaam), Hazrat Isa (Alaihis Salaam) and the Holy Prophet Muhammad . The Sahaba learnt from the Holy Prophet , then the Taba’in learnt from the Sahaba, then the Tabe Taba’in learnt from the Taba’in. In this way, century after century the master and disciple sequence continued without a break through the saints until the present period and will continue till the advent of the final hour. [Ghunyaat-ut-Talibeen – Hazrat Shaikh Abdul Qadir Jilani ]

“Maulvi hargis na shud Maula e Rum, Ta ghulame Shams Tabrizi na shud”

Maulana (religious teacher) Rumi could never have become Maulana Rum (Spiritual Guide) without submitting to Spiritual Guide Shams Tabrez – Moulana Rumi.

Imam Abu Hanifa said, emphasizing the importance of sitting at the feet of a spiritual guide and teacher, “If it were not for two years, I would have perished. For two years, I accompanied Imam Jafar al-Sadiq and I acquired the spiritual knowledge that made me a knower in the Way (i.e. Tasawwuf).” [Ad-Durr Al-Mukhthar, Vol. 1, page 43]

Mawlana Jalaluddin Rumi states in his Masnavi, “Butter cannot be acquired without milk, as recognition of Allah (ilm-e-baatin) cannot be obtained without a spiritual guide or Murshid.

Ghaus-ul Azam (radi Allahu anhu) says: “If a person is unable to differentiate between a true and false Murshid, he should perform 2 Rakaats Nafil for achieving recognition of Allah at Tahajjud time. Then he should ask Allah to inform him of those pious people who will be able to guide him on the Right Path. He should beseech Allah to show him the person who will intoxicate him with Allah’s love and adorn the eyes of his heart with the light of Allah’s closeness and inform him of unseen happenings that he personally witnessed”. (Insha-Allah by doing so, one will receive the answer)(Al-Fath-ur Rabbani, pg.146) (If someone is unable to do this then he should seek the advise of a well versed Sunni Aalim. At times, people take advice from the ignorant and become Mureeds of Shaitaan. May Allah Taala protect us )

Hazrat Ghausul Azam- Hadrat Sheikh Abdul Qaadir Jailani Radi Allahu anhu brings home the necessity of a Murshid in a beautiful metaphor. He says: “The heart is the plantation for the Aakhirah (Hereafter). Sow the seeds of Imaan in your heart. Irrigate, fertilise and mature it with regular good deeds. If there is kindness and energy in the heart it will be fertile and an abundant harvest will result. Should the heart be harsh and contemptuous, the soul becomes infertile and barren and no crop will be able to grow. Learn this art of farming by its farmers/ experts, the Awliya Allah. Do not think your opinion to be sufficient. Our ProphetSalla Allahu ‘alayhi wa Salam says, Seek help in every field from an expert in that field”. (Al-Fath-ur-Rabbani, pg. 202)

Hazrat Ghausul AzamRadi Allahu anhusaid: “Arrogance, hypocrisy, egoism, are all arrows of Shaitaan aimed at your hearts. One should formulate a strategy to defend oneself from this attack. The correct strategies are explained and demonstrated by the Mashaaikh (Guides). You should heed to their commands and act on them. They will guide you on the path of AllahSubhanahu wa Ta’ala since they have already travelled on this path. Ask their advise on matters relating to the Nafs (carnal desires), cravings and other weaknesses because they have also suffered their consequences and are well aware of the dangers and harms of evil desires. They have battled these over a long period of time and can confront, control and defeat them”. (Al-Fath-ur-Rabbani, pg. 150)

5.0 Summary & Conclusion:

The Baya’tu Taa’ah [pledge of obedience] is a contract of listening and obeying between the Imaam and the Muslims.

The bayah is an agreement in the Sight of Allah (swt) to follow the Sunnah of the Messenger (saw) in clinging to the jama’h of the Muslims through the system of unity via the acceptance of leader. This agreement takes place between the Imaam and those pledging their obedience to him. The Imaam is promised general obedience including the mentioned articles and in exchange for this, the one fulfilling those conditions will get paradise, as long as they avoid kufr and the major sins, and repent for any lapses, dedicating their lives to the worship of Allah subhanahu tala. The one taking the baya’h is also benefited by all of the worldly and spiritual consequences emanating from the system of unity and the Imaam’s command in accordance with the shari’ah.

The Bayah should not be done as a fashion or for the wordly gain, but disciple should to submit oneself whole heartedly to the true guide to seek closeness to Allah, follow the sunnah and to adhere to his commands in accordance with sharia
Through the baya’ah the Muslim enters into the system of unity and Islamic authority by which the Quran and Sunnah have explained the structure of the Islamic way of life.

As evident from quran and ahadith pledge of allegiance to imam (true guide/kamil murshid) is obligation on every muslim. At the same time it is necessary to identify the guide whom we select so we will not fall in the wrong hands and the one who has the capacity to lead the followers close to allah azzawajal and increase spiritual state of his followers/disciples.

“(OAllah) Guide us on the Straight Path, The path of those whom You have favoured” [Surah Fatiha 5l6]

The Prince and The Four Dervishes

May 14, 2019 aal-e-qutub

The night sky was coal black; the Moon was hidden by a blanket of thick grey clouds, but the prince could see a fire burning at a distance. Four dervishes crouched around the flames to keep the howling icy wind at bay; the graves around them whispering stories of days gone by. One was a minister; another a soldier; one a farmer; another a beggar. The prince had cremated his father, the king, two nights ago. There was no trace of the royal life he had lived; there was nothing to mark his reign, thought the prince to himself. The life of absolute power; of arrogance; of intolerance to a diverse thought. The land was rich and fertile, but the people were filled with a sadness in their hearts. The king would not listen to their clamour for reform. The crooked nobility thrived; the subjects lived a life of poverty. And the prince wondered: how is it that in this graveyard, the minister and the beggar share the same earth?

He edged closer to the dervishes. And one spoke up: “The prince is to be crowned seven days from now. How do we help him learn from the mistakes of his father, who listened to no one but himself?” The prince muttered to himself: “The reason I have wandered into this graveyard is because I have set out to learn from life.”

The prince decided to follow the four dervishes. They had covered themselves with patched blankets and retired for the night. The prince, shivered; he shifted restlessly. He was tired, but sleep seemed a distant comfort on the cold ground. Fatigue eventually overcame the harshness of the elements and the hard bed. The prince slept. One thought swirled through his head: how could a minister and a beggar share the same earth?

He was awakened by voices. The Sun was creeping through the blanket of clouds. He smelt a fire smouldering. The dervishes were preparing to leave. As they walked out of the graveyard, the prince hurried behind. They came upon a temple. The dervishes greeted the priest, who gave them puffed rice. The dervishes stood in prayer as the bells rang. How strange? the prince thought. What is their belief? And one dervish seemed to speak on cue: “There are as many paths to The One as there are grains of sand.” The prince and his father knew just one path; their path.

The dervishes stopped by a hut. They shouted out. A one-legged man hobbled out. The dervishes handed him the puffed rice. The one-legged man said: “You don’t have to pray again today. For your prayer is this puffed rice. There is no one to take care of us. The king didn’t bother. Will the prince look after us?”

The dervishes continued their journey. A trader sat by a dusty lane selling bread. “How do you do business, my friend?” asked one of the dervishes. “I place bread on one scale and the customer places coins on the other scale. If the scale with the coins is heavier, I give the customer bread.” “But what if the customer is poor?” another dervish queried. “I must accept his humility and give him bread,” the trader replied. The prince was in awe. Such compassion he had not seen within the walls of his grand palace. This was a trader; his livelihood was selling bread.

The dervishes wandered through the village until they came upon an ashram. A scholar was speaking to a group of students: “You will now go out into the world to make the best of your education. But I ask this: you have mastered all the texts, but now journey to your soul and master your thoughts, which will translate into deeds.”

Evening fell, the dervishes returned to the graveyard. The prince saw the graves of the minister and the beggar. And he understood the meaning of life.

He returned to his palace and the next morning he formed his council ministers: there were four dervishes, a priest, a one-legged man, a trader and a scholar. The kingdom saw prosperity and peace. The land was happy.

Hazrat Abu Bakr Sadiq: In words of Allama Iqbal

May 14, 2019 aal-e-qutub

Hazrat Abul Bakr Siddiq R.A. was the first Caliph of Islam. He was the first male adult to be converted to Islam. While other persons argued and raised questions at the time of their acceptance of Islam Abu Bakr accepted the new faith without asking any questions. He was most truthful and he could discern where the Truth lay. He was also the father-in-law
of the Holy Prophet SAW, since he was father of Hazrat Aisha R.A.

When the Holy Prophet SAW decided to migrate from Mecca to Madina, Abu Bakr had the honour of being his companion. In the Holy Quran God has referred to Abu Bakr as ‘the second of the two*.

Abu Bakr’s devotion and love for the Holy Prophet SAW is proverbial and unique.

One day the Holy Prophet of Islam asked his companions that those who were wealthy should contribute a part of their wealth for financing a campaign of ‘Jihad* against the Byzantines.

When the companions heard this call, they hastened to contribute all they could to finance the campaign. Hazrat Umar had with him considerable amount and he felt very happy at having been afforded an opportunity to play his part in the Jihad.

Usually Abu Bakr excelled Umar in the matter of contributions in the name of God,

Umar went home and returned laden with considerable wealth. In his heart of hearts he thought that that day he would excel Abu Bakr in the matter of contribution, to the cause of Islam.

As the Holy Prophet SAW took count of the contribution that Umar had made, Hazrat Muhammad (peace be on him) felt very happy.

He looked at Umar admiringly and enquired “Umar, what have you left for your family?*’
Umar answered; “I divided all that I had in two equal parts. One part I have brought for being used in the name of God; the other part I have left for the benefit of my family”.

Then Abu Bakr came loaded with much money and other contributions. As the Holy Prophet SAW surveyed the contributions made by Abu Bakr the Holy Prophet SAW felt much impressed.

He put Abu Bakr the same question, namely : “What have you left for your family?”

Abu Bakr said “i have brought all the material wealth that I had. I have left God and the Holy Prophet SAW for my family?”

In the words of Allama Iqbal, Sidiq said:

“For the moth nought is needed but the lamp;
The nightingale needs nothing but the flower;
Sidiq needs nought but the Holy Prophet SAW of Islam”.

This story is illustrative of the height of Tuwakkol, which stands for complete confidence and trust in God. The doctrine Implies that if you repose perfect faith in God, God will certainly come to your help.

Umar contributed one half of his property in the way of Allah, and left one half for his family. Abu Bakr R.A. gave all that he had in the cause of Allah. He had perfect trust in God, and had the faith that if he gave all that he had in the name of God, God will Himself look after the needs of his family. That is the height of Sufism; faith in God and His Prophet SAW.

Story by Abu Hanifa and a man visiting him asking, is his neighbour a Muslim and should he pray Janazah prayer for him or not?

May 14, 2019 aal-e-qutub

“A man once came to the learning-circle of Imām Abū Hanīfah (RA-may God have mercy on his soul) and asked the great Imam whether or not his neighbour was a Muslim. He asked the Imam that if his neighbour died, if he had to wash his body, bury him, and pray the Janazah prayer over him.

Imam Abu Hanifah (RA) asked him, “Why do you think that he is not a Muslim?”

The man replied, “My neighbour says the following seven things, and because of this, I do not know whether or not he is still a Muslim.

The first thing is that he says he has no Iman (faith) in the signs of Allah that he sees.
The second is that he says that he does not fear Allah.
The third is that he says he does not have any hope for Paradise.
The fourth is that he says he does not fear the Hell-Fire.
The fifth is that when he prays, we see him praying without any bowing (rukū`) or prostration (sajdah).
The sixth is that he says he eats meat that he already finds dead.
The seventh, and last statement, is that he says that he doesn’t like truth (haqq) and he loves corruption/chaos (fitnah).

The Imam smiled and looked around his circle of students and fellow scholars. He asked them, “What do you say after listening to this account? Is this man’s neighbour a Muslim?”…

The students all looked around at one another, confident that this matter was quite easy. They looked to the senior most student-scholar of the gathering, Qādī Abū Yūsuf (may God have mercy on his soul), who also had the same look on his face that this matter was quite clear. Abu Yusuf confidently said to the Imam that the opinion of all the scholar-students present was that this man was not a Muslim.

Abu Hanīfah (RA) smiled and asked if this was the students’ final decision, and they all replied in the affirmative. The Imam remained quite pensive for a while, then he smiled and said, “Have you not heard the hadith of the Prophet (may God’s peace and blessings be upon him) wherein he said, “Think good of the believers (Zunnu bi’l-mu’minīna khayran)”. He continued and said, “If a man’s faith can be divided into 100 parts, and if 99 of them are corrupted and false, and even one is sound and whole, then we look at that sound part first, disregard the other 99 parts, and consider him as a believer.”

Have you not heard the Hadith of the Holy Prophet (SWS,may God’s peace and blessings be upon him) wherein he said, “Think good of the believers (Zunnu bi’l-mu’minīna khayran)”. He continued and said, “If a man’s faith can be divided into 100 parts, and if 99 of them are corrupted and false, and even one is sound and whole, then we look at that sound part first, disregard the other 99 parts, and consider him as a believer.”

He continued, “However, this case goes beyond simply just that. In fact, after hearing this man’s description of his neighbour, I am quite pleased to listen to his narration and I wish that every believer would have a similar creed (Aqīdah) as this man’s neighbour.”

A hush fell over the students. They thought to themselves, How could the great Imam make such a statement? How could he not only give this man excuses, but then say that every believer should have a similar creed?

Imam Abu Hanifah (RA) continued, “I will now explain to you why I have made such a statement and tell you why that perhaps this man’s creed is a model for all believers.

“As for the first statement, that he says he has no faith in the signs of Allah that he sees. Have you not read the verses in the Qur’an when Prophet Musa (Alayhi al-salām) asks Allah to show him Himself: ‘And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested His glory to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee, and I am the first of the believers.’

Now Musa did not see this sign of Allah that he asked for, yet he believed. Compare this to Fir’awn, who at the moment of his drowning saw the sign of Allah and said he believed: “…until when drowning overtook him, he said: ‘I believe that there is no god but He in Whom the children of Israel believe and I am of those who submit.’ And then Allah said to him, “What, now? and indeed you disobeyed before and you were of the mischief-makers.”

So here, Fir’awn saw the sign of Allah but it was too late for him since he brought faith only after seeing. So perhaps it may be that this man is saying he has no faith in those types of signs of Allah that when upon seeing them, it is too late for him to benefit from such a witnessing.

“As for the second statement, that he says he doesn’t fear God. Now, you know that on the Day of Judgment, Allah will have complete dominion over all things and there is no one who can question Him in His decisions and choices. He has the choice to judge with fairness and equity or to judge without it. Yet, He says that He will judge with truth and balance, “…and they shall be judged with truth and they shall not be wronged.”, and in another place, He says, “…and they shall be judged with equity.” So perhaps it may be that this man is saying that he doesn’t fear that Allah will judge without truth and fairness, and he has full certainty that God will judge with fairness.

“As for the third and fourth statements, wherein he said that he has no hope for Paradise and no fear of the Hell-fire. We know that both of these things are creations of Allah, and they have no power or authority to determine who will enter them and who will not. Only the One who created them has the authority to decree who will enter Paradise and who will enter Hell-fire. Why should anyone fear Hell or put their hope in Paradise. So perhaps it may be that this man is saying that he doesn’t fear Hell or hope for Paradise since he knows that God will decide who goes where.

“So perhaps it may be that this man is saying that he doesn’t fear Hell or hope for Paradise since he knows that God will decide who goes where.”

“As for the fifth thing, which is that you say that when you see him praying, he doesn’t make any bowing or prostration. Know then that the Prophet said that a believer has six rights over another believer: when he meets him, he should greet him; when he is sick, he should visit him; when he invites him, he should accept the invitation; when he sneezes, he should pray for mercy on him; whether he is present or absent, he should think only good of him; and when he dies, he should pray the funeral prayer over him.

Now, when this man prays, he is only standing and not making any bowings or prostrations. So perhaps it may be that this man is taking part in a Janazah prayer that is going on anywhere in the Muslim lands when you see him like this. We know that one does not have to be present in front of the dead body to pray the Janazah prayer, as the Prophet SWS prayed the funeral prayer of the Negus (who was in Abyssinia) while he was in Madinah. So perhaps he is always praying the Janazah prayer for any Muslim that has passed away and therefore fulfilling his obligations.

“As for the sixth thing, which is that he says that he eats meat that is already dead (al-maytah). Know that the Prophet said in a hadith, “Made lawful for us are two bloods and two dead meats (Uhillat lana al-damān wa’l-maytatān) [i.e., the two bloods are the liver and spleen of a lawful animal and the two dead things are fish and locusts… a person may freely eat these if he chooses]”. So perhaps it may be that he is referring to dead fish or dead locusts that he finds and he eats of them. So therefore, perhaps this statement is correct.

“As for the seventh and final thing, wherein he said that he loves fitnah and hates the Haqq. How is he any different from any of you in this statement. When he said that he hates the Haqq, don’t you recall that the Qur’an says, “and the stupor of death will come in truth.” There is not a man amongst us who loves the stupor of death and does not hate it. No man in his right mind would love the stupor of death, so perhaps it may be that he when he says he hates the truth, that he is referring to this. Now, the Qur’an also says, “Indeed your wealth and your children are a fitnah.” There is not a man amongst us who does not love his wealth and his children. What makes him any different than us? So perhaps it may be that when he says he loves Fitnah, that he is in fact referring to this.

“You did not meet this man’s neighbour or ever speak to him, yet you all unanimously agreed that he was not a Muslim. You did not think good of him after you heard these seven things. And now that you have heard my responses, perhaps this is why his creed is indeed sound, and why every Muslim should have a similar creed.”

Those who were present were astonished and amazed by the Imam’s insight, intelligence, leniency, and wisdom.

A hush fell over the students and scholars as they became silent out of respect.

Imam Abu Hanifah (RA) had spoken.

Bir hurmati Habib bir hurmati Anzalta Surat al-Fatiha for Imam Abu Hanifa (RA)