09 July 2020   17. Zul Qadah 1441
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Ahadith in Faza'il-e-A'maalQ: I have a question regarding the text Faza'il - e - A'maal by Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi. From many I've heard that this text contains many weak hadiths and should not be read for the hadiths all are not saheeh. Is this correct? If so, please explain if this text would be appropriate to read and are the hadiths with strong chains?

‘Not in the Masajid’The best of places are the Masajid. Therefore, time spent in the Masjid is indeed meritorious and greatly rewarding.

‘Good Character’ - The Best Quality in ManThe decadence of man is accelerating at an appalling rate. Surprisingly, the world is turning a blind-eye and is least concerned about this.

It's Importance in Islam

Islam greatly exhorts the practice of Mashwara (mutual-consultation) in all matters of importance. Whether relating to individual issues, matters relating to the home, matters relating to the community or a country, Islam emphasizes the importance and great benefits of Mashwara. This meritorious practice of great benefit is strongly encouraged:

1. by the Quraan Majeed

2. by the Hadith Shareef

3. by the practical example of Rasulullah (sallallahu-alayhi-wasallam)

4. by the practice of the Sahaabah (Radiyallahu-anhum) and the Pious Elders of all eras


All Muslims must strive to bring alive this vital practice in all facets and matters of their individual and collective lives. Whenever any issue of importance arises; before making any decision, always resort to


We have been informed by the most truthful of men, Sayyidina Rasulullah (sallallahu-alayhi-wasallam) in one of his gems of wisdom: "He who resorts to Istikharah will not be at a loss; and he who resorts to Mashwara will never regret."


(Relevant Quranic Aayaat regarding the importance of Mashwara:)

Aayah 1:

"And make Mashwara (consult) with them in affairs (of importance). Then when you have firmly decided, have trust on Allah. Verily Allah loves those who have trust (in Him)" -

Lessons from this aayah:

1. Rasulullah (sallallahu-alayhi-wasallam) was not really in need of the views and consultation of the Sahabah (radiyallahu-anhum), because he was educated and taught directly by Allah (Rabbul-Izzat) via the medium of Wahi. Allah Ta'ala could have guided him to the correct decision even without mutual consultation. Yet we find the Quran has instructed even Rasulullah (sallallahu-alayhi-wasallam) to resort to Mashwara with his companions. This alone speaks volumes on the importance of Mashwara.

2. What is the reason for Rasulullah (sallallahu-alayhi-wasallam) consulting and making Mashwara with his companions? In order to emphasize the importance of Mashwara, he practically carried it out and showed them the ways and etiquette of Mashwara. In this manner the importance and method of Mashwara was embedded in the minds of the Sahaba (radiyallahu-anhum) and thus this practice gained prominence and priority in the life of the Sahaba and those that followed their ways.

3. Islam has always advocated the policy of adopting the means first and then trusting upon Allah - Tawakkul. "Tie the camel first, then trust upon Allah." This is the true concept of Tawakkul from Quran and Hadith. It is this same principle as far as Mashwara is concerned; first adopt all the means: Consult, collect all the views and deliberate on the issue at hand from all angles, then take the decision and leave the rest to Allah (Rabbul-Izzat) - thereafter trust on Him alone.

4. Although this aayah is directed to Rasulullah (sallallahu-alayhi-wasallam) in the first instance, it applies to all Muslims in general by way of implication. By directing Rasulullah (sallallahu-alayhi-wasallam) firstly towards this command, the emphasis on this matter is trebled in importance.

5. A very important Hukm (directive) of Mashwara is laid out in this aayah - the final and binding decision lies with the Ameer. The aayah states:

"...then when you have decided..." - this implies that the decision lies with one person alone - not the entire Shura Body. The Quran does not say "when all of you have decided" or "when the majority of you has decided" etc. This points out the invalidity of the system of democracy or majority rule. Islam espouses the system of Mashwara. Unfortunately Muslims all over the world blindly follow and upkeep the invalid system of democracy in almost all their affairs - even as far as the affairs of the Masajid is concerned, the entire constitution and voting system is based on the principles of democracy to the letter! What a tragedy! Whereas Muslims should have been administering all their affairs on the basis of Mashwara and more than all the houses of Allah should at least have been administered in the way of the Quraan Majeed i.e. by Mashwara and not by the system of democracy. May Allah open the eyes of the Muslim Ummah to realize their folly.

Aayah 2:

In praise of the true Mu'mineen - Believers, Allah (Rabbul-Izzat) extols a unique quality in their lives. What is this quality? It is the quality of Mashwara or Mutual Consultation. Says Allah Ta'ala:

"And their affairs are decided upon by Shura between them"

This is another glaring aayah of the Qur'an that emphasizes the importance of Shura in the life of a Muslim, whose affairs of life pivot around Mashwara. May Allah grant all Believers this great quality

Disregard For Ulama: An Open Sign Of Qiyamah

Rasulullah (sallallahu-alayhi-wasallam) prayed:

"O Allah! let me not be alive and may you (O Sahabah!) also not be alive at such a time when the Aalim will not be followed, and when no respect will be shown to the wise-learned ones. The people of that time will have hearts like kuffaar and their tongues will be eloquently sweet like the tongue of the Arabs." - Targheeb (al-I'tidaal of H.Shaikh)

Rasulullah (sallallahu-alayhi-wasallam) said:

"Such a time will come when the Ulama will be killed like dogs. If only the Ulama could become insane ...." (al-I'tidaal of H.Shaikh)

Rasulullah (sallallahu-alayhi-wasallam) said:

"Such a time will come when the death of the Ulama will be more sought after than red gold" (al-I'tidaal of H.Shaikh)

Rasulullah (sallallahu-alayhi-wasallam) said:

"That man is not from us (Muslims) who does not respect our elders, neither shows mercy on our young ones nor appreciates the Alim (scholar of Deen amongst us)" - Targheeb (al-I'tidaal of H.Shaikh)

Sayyidina Abdullah bin Abbas (RA) says:

"Whosoever harrasses any Alim has caused trouble and pain to Rasulullah (sallallahu- alayhi-wasallam) and the one who causes trouble and pain to Rasulullah (sallallahu- alayhi-wasallam) has caused trouble to Allah" (al-I'tidaal of H.Shaikh)

Maulana Abdul Hayy (R) writes in his "Fatawa":

"If the object of one who humiliates and causes pain to the Ulama is because of their knowledge of Deen, then the Fuqaha have passed a verdict of Kufr against him. If however, he has any other object then too there is no doubt in that person being a Faasiq, sinful person, worthy of Allah's anger and deserving of His punishment in this world and the Hereafter" - (Al-I'tidaal of H.Shaikh)

Imam Abdul Wahhab Sha'rani (R) writes:

"A covenant was made with us (Muslims) on behalf of Rasulullah (sallallahu-alayhi-wasallam) that we respect the Ulama, the saintly and the elders, whether they themselves act according to their knowledge or not. And that we shall continue to discharge their necessary rights and entrust their personal matter to Allah Ta'ala. Whosoever fails to discharge the Ulama's rights and fails to show them the necessary respect and honour is indeed guilty of sin towards Allah and His Rasul (sallallahu-alayhi-wasallam), for the Ulama are the successors of the Ambiya (AS), the heirs of Rasulullah (sallallahu-alayhi-wasallam), the bearers of the Shariah and they are His servants. When anyone insults them, the insults set forth a chain reaction which reaches Rasulullah (sallallahu-alayhi-wasallam). This is kufr. Now think for yourself: The king appoints someone as his ambassador. The king will with attention listen to this ambassador and debar the insulter from his court. On the other hand, the king will make a favourite out of that man who showed respect and honour to his ambassador and who discharged the rights due to his emissary" (al-I'tidaal of H.Shaikh)

Rasulullah (sallallahu-alayhi-wasallam) said:

"In a certain house of Bani Israeel, there was a bitch that was about to give birth to puppies. A guest arrived at the house. The bitch decided that she would not bark at the guest that night (so as to cause him trouble). However from inside the womb of the bitch, the puppies began to bark. Then Allah Ta'ala revealed: This is the example of that Ummah which will come after you. The foolish ones of that Ummah will overcome and subdue its Ulama" (Al-I'tidaal of H.Shaikh)

Fatawa Aalamgiri states:

"There is fear of kufr against that person who harbours hatred against any Alim without any acceptable, clear reason" (Al-I'tidaal of H.Shaikh)

The Role, Position And Rights Of The Ameer In Islam
Gleaned from the writings of our learned and pious elders

Our Nabi (sallallahu-alayhi-wasallam) said regarding obedience to the Ameer:
"He who obeys me has obeyed Allah; he who obeys my Ameer has obeyed me. He who disobeys me has disobeyed Allah; he who disobeys my Ameer, disobeys me" - Bukhari

He also said (sallallahu-alayhi-wasallam): "Hold fast to piety and hold fast to listening and rendering obedience, even if a negro slave was to be appointed as an Ameer over you" -
Abu Dawood

How necessary is it to obey the Ameer?

Hazrat Maulana Maseehullah (R) writes:

"Allah Ta'ala, along with His obedience, has ordered the obedience of those in authority (Ameer) in the Qur'an. Refer Nisaa'." - Ihtimaam-wa-Shura - Hazrat Ml.Masihullah (R); p.12

Is it necessary to obey the order of the Ameer in all matters so long as it does not contravene the Shari'ah?

Hazrat Mufti Mahmood Sahib's reply:

"It is Waajib (compulsory) to obey the order of the Ameer so long as it is in accordance with Shari'ah and is not an order of sin" - Shura-wa-Ihtimaam by Hazrat Mufti Mahmood Sahib (R); p.71

What is the importance of obeying the Ameer in Islam?

The Ameer occupies a very lofty and respectable position. He has to be obeyed in all lawful matters as long as he does not instruct towards sin and disobedience. Verses of the Holy Qur'an and Ahadith of Nabi (sallallahu-alyhi-wasallam) speak openly and clearly about the importance of the Ameer's position in Islam. Obedience to the Ameer alone will ensure the smooth functioning of the state, the army, any institutions and even the home. Disobedience to the Ameer will result in great anarchy and strife, as is evident from the 'democratic' system of the Western world.

Is it appropriate to expect the Ameer to bow down to individual whims and pressures?

Hazrat Maulana Maseehullah (R) writes:
"To expect the Ameer or head of an institution to submit before the demands of his subordinates is unreasonable and wrong. Instead of trying to rectifying the Ameer, it is better for the subordinates to be concerned about their own islaah. Every form of opposition or clash with the Ameer or head must necessarily be avoided." - Ihtimaam-
wa-Shura by Hazrat Maulana Masihullah Sahib (R); p.57

If for any reason, a subordinate in any institution is unable to have his own way with the Ameer or head, what is he supposed to do?
"If a subordinate cannot get along with his ameer, then with grace, dignity and in a respectful manner, without showing any hostility or animosity or any evil intention of causing harm, such a person should leave the institution." Ihtimaam-wa-Shura by Hazrat Maulana Masihullah Sahib (R); p.57

What is the main cause for the corruption of the Ummah?

Hazrat Maulana Masihullah (R) writes:
"The primary cause of the corruption of the Ummah is the rejection of the ways of the pious elders of the past and disobedience to the Ameer. It is therefore very important to hold fast to the obedience of the Ameer at all times." Ihtimaam-wa-Shura by Hazrat Maulana Masihullah Sahib (R); p.73

Does the Ameer have the power to dismiss any of his subordinates from a position without any particular reason?

Yes, an Ameer may dismiss his subordinates without any reason or merely on the basis of some future fears or misgivings with regard to such a person as is evident from the incident of Hazrat Umar (RA) and his dismissal of Habis bin Sa'd Tai' (RA) merely on the basis of a dream - Shura-wa-Ihtimaam by Hazrat Mufti Mahmood Sahib (R); p.44/45

Is it advisable to give a post to a person who hankers after positions, titles, etc.?

Hazrat Mufti Mahmood Sahib (R)'s reply to this:

"The person who hankers after positions or asks for a position is not deserving of it. Hazrat Abu Musa (RA) says I and two men form my tribe came to Rasulullah (sallallahu-alayhi-wa- sallam) and each one of them requested a position of power to which Rasulullah (sallallahu- alayhi-wasallam) replied that we do not give positions to
those who are desirous of them nor to those who ask for them. This greed and quest for position is a very undesirable practice, and such a person's end result in Qiyamah will be a bad one - Shura-wa-Ihtimaam by Hazrat Mufti Mahmood Sahib (R); p.90


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