ZIKR IN MASAJID

ORIGINAL SOURCE

Analysis of the evidence supporting the permissibility of gatherings of Zikr in the Masajid

By Shaykh Abd al-Hafiz Makki, translated by Mufti Zubair Bhayat

AN ANALYSIS OF THE EVIDENCE SUPPORTING THE PERMISSIBILITY OF MAJALIS (GATHERINGS) OF ZIKR IN THE MASAJID

Submitted by Shaykh Ashraf Dockrat

The subject of this paper, which analyses the permissibility of loud Zikr gatherings in Masajid, is a subject that has become a matter of substantial interest and discussion in the recent past. The visit of Mashaikh (Sufi Shaikhs) and their disciples to this country in the recent years, particularly the visit of Maulana Shaikh-al-Hadith Muhammad Zakariyya Saharanpuri (R), has given a great impetus to the establishment of Majalis-Zikr in various Masajid throughout the country. These Sufi Shaikhs have placed great emphasis on the importance and need for the establishment of Zikr gatherings in every Muslim locality and Masjid. The sources of the Qur’an and Sunnah, as well as the writings of the scholars of Islam, past and present, will be studied to understand their position on this issue. As many of the relevant texts of Qur’an, Ahadith and the practice of Sahabah (RA) and the Salaf-as-Saliheen (pious elders) as possible would be presented on this subject. Whilst it is conceded that some scholars have raised objections against the Majalis-Zikr, this paper sets out to review the subject of loud Zikr Majalis (gatherings) in the Masajid in the light of Shari’ah-based evidence.

الحمد لله وحده والصلوة والسلام علي من لا نبي بعده وعلي اله و ا صحابه اجمعين - اما بعد

All praises belong solely to Allah Ta’ala and salutations and peace be upon the final Messenger and upon all his family and companions. Amma-b’adu:

VERSES OF THE HOLY QUR’AN RELATING TO ZIKR

Many verses in the Qur’an exhort towards the Zikr of Allah, and they are Mutlaq (unrestricted). They encompass all types and forms of Zikr; whether individual or collective, loud or silent, in the Masjid or elsewhere. Some of these verses are quoted below:

Verse 1:

فاذكرونى اذكركم و اشكروا لى ولا تكفرون

"So remember Me (with Zikr) and I will remember you and be grateful unto Me and do not be ungrateful." 2:152

Verse 2:

الذين يذكرون الله قياما و قعودا وعلي جنوبهم ويتفكرون في خلق السموات و الأرض

"(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth." 3:191

Verse 3:

الذين آمنوا وتطمئن قلوبهم بذكر الله الا بذكر الله تطمئن القلوب

"Those who believe (in Allah) and their hearts acquire tranquility with the remembrance of Allah. Hear well! It is only through the remembrance of Allah that hearts acquire tranquility." 13:28

Verse 4:

رجال لا تلهيهم تجارة ولا بيع عن ذكر الله

"(People of perfect Iman are those) Men whom trade or business does not distract from the remembrance of Allah." 24:37

Verse 5:

يا ايها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا

"O Believers remember Allah in great abundance and glorify Him morning and evening." 33:41/42

Verse 6:

و من يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين

"And as for him who (purposely) ignores the remembrance of Rahman, We assign a devil for him who is his (constant) companion." 43:36

Verse 7:

الم يان للذين آمنوا ان تخشع قلوبهم لذكر الله

"Has the time not dawned for the people of faith that their hearts should submit to the remembrance of Allah?" 57:16

Verse 8:

يا أيها الذين آمنوا لا تلهكم اموالكم ولا أولادكم عن ذكر الله و من يفعل ذلك فأولئك هم الخاسرون

"O Believers let not your wealth and your children distract you from the remembrance of Allah. Those who do so, they are certainly great losers." 63:9

Verse 9:

استحوذ عليهم الشيطان فانسهم ذكر الله أولئك حزب الشيطان ألا ان حزب الشيطان هم الخسرون

"Shaitaan has overpowered them (the hypocrites) and hence made them forget the remembrance of Allah. They are the gang of Shaitaan and know well! The gang of Shaitaan are the (real) losers." 58:19

Verse 10:

واذا قاموا الي الصلوة قاموا كسالي يراءون الناس ولا يذكرون الله ألا قليلا

"And when they (hypocrites) stand up to offer Salah, they stand up with lethargy. They put up a show before the people (of offering Salah) and do not remember Allah but very little." 4:142

These and other verses regarding Zikr have been enumerated by many scholars on their works on the virtues and meritoriousness of Zikr, especially Shaikh Zakariyya (R) has accumulated many such verses in his work Fadhail-al-Zikr. A study of this work will present many other verses on this subject.

ZIKR IN THE LIGHT OF PROPHETIC TRADITIONS ( AHADITH)

After having enumerating certain verses of the Holy Qur’an, mention is now made of certain Ahadith relating to the subject of Zikr some of which are of a general nature (whether loud/soft, masjid/home, etc.) and some are quite specific i.e. Zikr in the Masjid or loud Zikr, which will be alluded to under the explanation of the said Ahadith. Ten Ahadith have been selected for this section.

Hadith 1:

Abu Hurairah (RA) narrates from Rasulullah (صلي الله عليه وسلم) that there is a group of angels who patrol the earth and wherever they find any gathering of Zikr they call out to each other and form a circle around this gathering that reaches to the sky. When this gathering disperses, they return to the sky where they are questioned by Allah Ta’ala, although He is All-knowing: Where have you come from? They reply: We come from a gathering of Your servants who are engaged in Tasbeeh, Takbeer and Tahmeed. Allah Ta’ala asks them: Have they seen Me? The angels reply: No. Allah Ta’ala asks: And what if they had seen Me? They reply: Then they would have engaged even more excessively in Your Ibadah and in Tasbeeh (glorifying of) You. Allah Ta’ala says: What are they asking for? They reply: They ask of You Jannah. Allah Ta’ala then asks: Have they seen Jannah? The angels reply: No. Allah Ta’ala asks: And what if they had seen Jannah? They reply: Then they would have been even more desirous, eager and keen for it. Allah Ta’ala says: What are they seeking refuge from? They reply: They ask refuge from the Fire (of Hell). Allah Ta’ala asks: Have they seen the Fire? The angels reply: No. Allah Ta’ala asks: And what if they had seen it? They reply: Then they would have tried harder to escape from it and they would have been more fearful of it. Allah Ta’ala says: I make you witness that I have pardoned them. One angel exclaims: A certain person was not from them. He came (coincidentally) for some work. Allah Ta’ala says: They are such a people that even those who sit with them (for other work) will not be deprived.

– Narrated by Bukhari, Muslim, Baihaqi

Shaikh Zakariyya’s (R) commentary on this Hadith:

This subject has also been narrated in numerous other traditions that the angels look for, listen to and sit with the ’gatherings‘ of Zikr.

Hadith 2:

Mu’awiyah (RA) narrates that Rasulullah (صلي الله عليه وسلم) once came forth to meet a group of the Sahabah (RA). He said: What has caused you to congregate here? They replied: We have congregated here to remember Allah Ta’ala and to praise Him for guiding us to Islam and blessing us with it. He said: By Allah! Is this the only reason for your gathering? They replied: By Allah! This is the only reason for our gathering. He said: I had not made you swear an oath because I disbelieved you but Jibraeel came to me and informed me that Allah Ta’ala is boasting about you before the angels.

- Narrated by Muslim, Tirmizi, Nasai, Ibn-Abi-Shaibah, Ahmad

Shaikh Zakariyya’s (R) commentary:

Mulla Ali Qari (R) explains that Allah boasts about these people because despite having worldly engagements, natural desires, temptations and the shaitaan trying to mislead them, they do not neglect and turn away from My remembrance; then the Zikr of the angels who are faced with none of these obstacles is no comparison to their Zikr.

Hadith 3:

Abu Hurairah (RA) narrates that Rasulullah (صلي الله عليه وسلم) said that Allah Ta’ala says: I treat my servant according to his opinion of Me and I am with him when he remembers Me; if he remembers Me privately, I remember him privately and if he remembers Me in public, I remember him in a gathering (of the angels which is) better than his gathering

- Narrated by Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad

Hadith 4:

Abu Hurairah and Hazrat Abu Sa’eed (RA) testify (upon oath) that Rasulullah (صلي الله عليه وسلم) said:

Any group of people who engage in the Zikr of Allah, the angels envelop them and mercy cascades upon them, tranquillity descends upon them and Allah remembers them in the presence of those who are by Him.

- Narrated by Muslim, Tirmizi, Ibn-Abi-Shaibah

It should be noted that this Hadith applies to Zikr in the Masjid and elsewhere

Hadith 5:

Anas (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: When you pass the gardens of paradise then graze well. They asked: What are the gardens of paradise? He replied: The gatherings of Zikr

Shaikh Zakariyya’s (R) commentary:

It means that the fortunate one who has an opportunity of reaching such a gathering must feel privileged that he had an opportunity of going into a ‘garden of Paradise’ in this world. ‘Graze well’ means that just as an animal enjoys grazing in a pasture and cannot be moved away easily even if it is beaten by the owner, so too the person ‘grazing’ in the ‘gardens of paradise’ must not be quickly distracted by worldly concerns or fears but should try to remain there as long as possible. Just as Jannah is a place that is free from all sorts of calamities, so too the gatherings of Zikr are ‘safe-havens’; free from all worldly calamities. This Hadith is general and applies to a Masjid or any where else

Hadith 6:

Abdur Rahman bin Sahl bin Haneef (RA) reports that Rasulullah (صلي الله عليه وسلم) was in one of his homes when the following verse of the Qur’an was revealed:

واصبر نفسك مع الذين يدعون ربهم بالغداة والعشي

"and attach yourself with those who call out to their Rabb morning and evening" 18:28
Rasulullah (صلي الله عليه وسلم) came forth in search of the people mentioned in this verse. He found a group of engaged in the remembrance of Allah; among them were those with disheveled hair and parched skin and dressed only with a single garment. He came close to them and sat down among them exclaiming: All praise belongs to Allah for having made in my Ummah such people whom (even) I have been instructed to sit with.

- Narrated by Tabrani, Ibn-Jareer

Shaikh Zakariyya’s (R) commentary:

In one Hadith it has been narrated that he searched for them and found them at the back of the Masjid, engaged in the remembrance of Allah. He stated similar words to the above Hadith and said: You (really) are my companions in life and after death. Shaikh Ibrahim Nakhai (R) says: الذين يدعون refers to those who are engaged in Zikr.

Hadith 7:

Abu Darda (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: On the Day of Qiyamah certain people will be raised by Allah Ta’ala in such a manner that their faces will be illuminated and they will be seated upon thrones of pearls, envied by the people; they will neither be Messengers or Martyrs. A bedouin exclaimed: Describe them to us so that we may recognise them. He replied: Those who love each other for Allah's sake, coming from diverse tribes and different places, they gather for the remembrance of Allah.

- Narrated by Tabrani (as reported in Targheeb and Durr)

Shaikh Zakariyya’s (R) commentary:

These days, lots of criticisms are hurled against people who spend time in the Khanqah (centers for Zikr and spiritual training). Let the critics condemn as much as they wish, but tomorrow when people’s eyes will open, will they realise the value of the people of the Khanqahs who will be sitting on thrones made of pearls.

In one Hadith it has been narrated that the building wherein the Zikr of Allah is done, begins to shine for the inhabitants of the sky just as the stars shine for the people on earth. Abu Razeen (RA) a companion narrates that Rasulullah (صلي الله عليه وسلم) said: I will show you such a thing which will strengthen you in your Deen thereby causing you to succeed in both worlds; hold fast to the gatherings of Zikr and when you are in privacy, continue to engage in Zikr.

The virtues of the gatherings of Zikr have been mentioned in numerous Ahadith. In one Hadith it has been narrated that the best safeguard is Salaah and Majalis-Zikr. All of these Ahadith are mutlaq (non-specific); they could refer to Zikr gatherings in the Masjid and elsewhere.

Hadith 8:

Abu Sa’eed Khudri (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: Engage so excessively in Zikr until they (wicked people) say He is mad!

- Narrated by Ahmad, Abu Ya’la, Haakim, Ibn-Hibban

Shaikh Zakariyya’s (R) commentary:

In another Hadith it has been narrated that engage so excessively in Zikr that the hypocrites call you an ostentatious person. From this Hadith it is clear that the hypocrites or foolish people may refer to you as a madman but this should not stop you from this wealth of Zikr. In fact, it is only loud and excessive Zikr that it will cause ignorant persons to regard him as a ‘madman’. Silent Zikr will not lead to this situation.

Hazrat Abdullah bin Abbas (RA) narrates that Allah did not make anything compulsory without setting a limit for it or accepting an excuse for it except Zikr. As for Zikr, there are no limits and no excuses are acceptable until a person is sane; hence Allah Ta’ala mentions that engage excessively in the ‘ Zikr of Allah’ this is under all possible circumstances.

Hadith 9:

Anas (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: To sit with a group of people who engage in Zikr after Fajr until sunrise is more beloved to me than all that upon which the sun rises (i.e. all the things of this world) and from after Asr to sun set is more beloved to me than the whole world and whatever it contains.

- Narrated by Baihaqi, Isbahani

Hadith 10:

Abu Sa’eed Khudri (RA) narrates that Rasulullah (صلي الله عليه وسلم) said: Allah Ta’ala will say on the Day of Judgment: Today the multitudes shall know who are the people of esteem and honour. It was asked: Who are the people of honour O Messenger of Allah? He replied: The Majalis (gatherings) of Zikr in the Masjid - reported by Imam Suyuti in Natijatul-Fikr and Allamah Lucknowi in Sabahatul-Fikr on the authority of Ahmad, Abu-Ya’la and Ibn-Hibban

LOUD ZIKR IN THE MASJID FROM THE HADITH

After enumerating the above Ahadith on the subject of Majalis-Zikr, one Hadith that is specific to the subject of loud Zikr in the Masjid follows:

Zaid bin Aslam reports from a Sahabi (RA) that one night I walked with Rasulullah (صلي الله عليه وسلم) when he passed by a person in the Masjid who was engaged in loud Zikr. I said: O Messenger of Allah perhaps he is showing-off! He replied: No but in fact he is an Awwaah.

- Narrated by Baihaqi

Allamah Hafni (R) explains: Awwaah is that person who experiences pangs of pain in the heart due to overwhelming and ardent love for Allah. The name of that Sahabi was Abdullah Zul-Bujadain (RA)

Shaikh Zakariyya (R) comments on the incident narrated in this Hadith in greater detail. He states: Abdullah Zul-Bujadain (RA) was a Sahabi who became orphaned and was brought up by his uncle when he surreptitiously accepted Islam. When the uncle gained knowledge of this, he drove his nephew out of the house without a stitch of clothing on. His mother was equally angry at him but she was after all his mother so she spared him a coarse sheet to cover himself. Cutting the sheet into two pieces, he tied one around his waist and the other he draped around his shoulders and migrated to Madinah. Here he spent his days lying at the doorstep of Rasulullah (صلي الله عليه وسلم) engaging in excessive Zikr in a loud voice. Umar (RA) remarked that he was insincere. Rasulullah (صلي الله عليه وسلم) replied in the negative saying he was from the Awwaheen (check explanation above). He passed away at the occasion of Tabuk. Sahabah (RA) saw a light burning close to the grave and Rasulullah (صلي الله عليه وسلم) inside the grave, instructing Abu Bakr and Umar to pass the body of the deceased companion over to him. Thereafter, he prayed to Allah: "O Allah! I am pleased with him, You too be pleased with him." Observing this honour Ibn-Mas’ud (RA) exclaimed: I wish I was in his place.

Some people opine that loud Zikr is an innovation and forbidden in Islam. This is due to unawareness of the Hadith corpus. Maulana Abdul Hayy Lucknowi (R) has enumerated close onto fifty Ahadith on this subject in his work Sabahatul-Fikr which establishes the permissibility of loud Zikr. However, it is necessary to uphold the conditions and limits of the Shari’ah so that a person may not cause inconvenience to anyone ( Faza’il-Zikr)

VIEWS OF LEADING FUQAHA (JURISTS) ON THE SUBJECT OF LOUD ZIKR
VIEW OF MAULANA ABDUL HAYY (R)

The Ahadith cited in the previous pages have been recorded by Maulana Abdul Hayy in his Sabahatul-Fikr whereby he proves the permissibility of loud Zikr. He writes: "These are authentic Ahadith from which it is established that there is no karahat (aversion or abhorrence) in Islam for loud Zikr. On the contrary, the jawaz or istihbaab (approval) of it is manifest and why would it not be so when loud Zikr has the capacity to soften the heart in a way which soft Zikr cannot do."

Writing further on, he quotes extensively the statements of Shaikh Abdul Haqq Muhaddith Dehlawi (R) from his work Tawseel-al-Mureed-ilal-Murad:

الجهر والاعلان بالذكر والتلاوة والاجتماع للذكر في المجالس والمساجد جائز ومشروع

"It is permissible and allowed to engage in loud Zikr and Tilawah and to congregate for Zikr in Majalis (gatherings) and the Masjids"

VIEW OF ALLAMAH DIMYAATI (R)

Writing at the beginning of his work, he quotes Allamah Abdul Mawla Dimyaati (R) from his work Ta’aleequl-Anwaar from the chapter on Ahkaam-al-Masajid in Durrul-Mukhtar where it is stated that loud Zikr is forbidden in the Masjid because of the incident of Hazrat Ibn-Mas’ud (RA) who drove out some persons engaged in loud Zikr from the Masjid stating that they were bidatis (innovators). Allamah Dimyaati clarifies this matter in the following words: "But Allamah Hafni states in his work Fadhl-Tasbeeh-wat-Tahleel that what is reported from Ibn-Mas’ud (the incident of loud Zikr) in the Masjid is not authentic, the proof of which is an authentic narration of Abu Wa’il (student of Ibn-Mas’ud) in Kitabuz-Zuhd as follows:

"This what people have attributed to Ibn-Mas’ud that he prevented loud Zikr (is incorrect) because whenever I sat with him in any gathering, he always engaged in loud Zikr". Further on he states: The evidence of the desirability of loud Zikr can also be inferred from the narration of Imam Baihaqi (R) from the incident of the person (Abdullah Zul-Bujadain) who was making loud Zikr in the Masjid when Rasulullah (صلي الله عليه وسلم) passed by him, referring to him as being an Awwah. From this it is clearly established that loud Zikr is allowed.

VIEW OF ALLAMAH RAMALI (R)

Similarly, Maulana Abdul Hayy quotes in Sabahatul-Fikr from Allamah Khairuddin Ramali Hanafi’s (R) Fatawa-Khairiyya:

"Shaikh Ibrahim from Damascus questioned with regard to the practice of the Sufis making circles of loud Zikr in the Masjid and the loud rendering of gnostic poems. Some people regard this age-old practice of the Sufis as illegal, is this true?"

Allamah Ramali (R) responded:

"The circles of Zikr and the loud Zikr and the rendering of gnostic poems is established from the Hadith such as:

وان ذكرني في ملأ ذكرته في ملأ خير منه

- an authentic tradition of Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad.

Loud Zikr in a gathering is permitted. Similarly, the circles of Zikr and the surrounding of the angels of these gatherings are all established from the Hadith. Yes the practice of silent Zikr is also established from some traditions. These traditions which support silent or loud Zikr can easily be reconciled in this way that they apply to different persons under different circumstances and states, as is the case of the traditions that support loud or silent Tilawah of the Holy Qur’an. As for the Hadith that states: خير الذكر الخفي (The best Zikr is silent Zikr) this tradition is also not contradictory of the practice of loud Zikr as it refers to the situation when ostentation or disturbance to musallis or sleeping persons is feared. Some scholars opine that loud Zikr is preferable as it benefits not only the one engaged in Zikr but also serves as encouragement for those around him, thus it is superior"

VIEW OF IMAM SUYUTI (R)

Hafiz Suyuti (R) writes in his work Natijatul-Fikr on the authority of Imam Nawawi (R) that just as the traditions of loud and silent Tilawah maybe combined according to varying circumstances, so too is the case of loud and silent Zikr. In case of fear of riya (show) or disturbance to musallis or sleeping persons, silent Zikr will be preferable; but where such situations to do not exist, loud Zikr will be more estimable and meritorious as loud Zikr arouses others as much as it enlivens the heart of the Zakir, focuses his thoughts, drives away sleepiness and reinvigorates him. Hence it has been recounted from the Sufis that loud Zikr has a very powerful effect in eliminating vile thoughts and evil whisperings from the mind and heart.

Hafiz Suyuti (R) commences his work Natijatul-Fikr with the following lines:

"May Allah honour you! Your question on the practice of the Sufis forming circles of Zikr in the Masjids and reciting the Kalimah in a loud voice refers; is this permitted or not?"
Reply: There is nothing objectionable in this at all; in fact the istihbaab (approval) of loud Zikr can be established from many Ahadith … Thereafter, Imam Suyuti (R) recounts 25 Ahadith with detailed commentary regarding the subject of loud Zikr.

Imam Suyuti has further narrated a tradition from Kitabuz-Zuhd of Imam Ahmad bin Hambal (R) on the authority of Hazrat Thabit al-Bunani (R) that the Zakir sits down (in a gathering of Zikr) with heaps of sins upon his head and leaves the gathering without a single sin (as he is forgiven due to the Zikr -Majlis).

VIEWS OF ALLAMAH IBN ABIDEEN SHAMI (R)

Maulana Nisar Ahmad al-Husaini quotes Allamah Ibn-Abideen Shami (R) from his work Raddul-Muhtar in his important article on Majalis-Zikr as follows:

و في حاشية الحموى عن الأمام الشعراني اجمع العلماء سلفا و خلفا علي استحباب ذكر الجماعة في المساجد و غيرها ألا ان يشوش جهرهم علي نائم أو مصل أو قارئ

"On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in the Masajid and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)"

VIEW OF SHAH WALIULLAH (R)

Hazrat Shah Waliullah (R) writes in his renowned Hujjatullah-al-Balighah:

لا شك ان اجتماع المسلمين راغبين ذاكرين يجلب الرحمة والسكينة و يقرب من الملائكة - ج.2 - ص.70

"There is no doubt that the gathering of Muslims for the purpose of Zikr is a source of blessing, tranquility and proximity of the angels" (v.2/p.70)

VIEWS OF THE LEADING ULAMA (SCHOLARS) OF DEOBAND ON THE SUBJECT OF LOUD ZIKR

In this section, the incidents and viewpoints of the leading scholars of the renowned institution of Deoband are recounted:

ZIKR OF HAZRAT MAULANA RASHID AHMAD GANGOHI (R)

Maulana Aashiq-Ilahi Meeruti (R) writes in Tadhkiratur-Rasheed (p.48) regarding the initial meeting of Maulana Gangohi with his spiritual guide, Hajee Imdadullah Makki Farouqi (R). Describing the first evening, he writes:

"Finally, he awoken, performed wudhu and entered the Masjid where Hajee Sahib was already engaged in his spiritual occupations in one corner of the Masjid. Maulana Gangohi went to the other corner, offered his Tahajjud (night prayers) and engaged in loud Zikr of the Kalimah ( Nafi-Ithbaat)"

Maulana Gangohi (R) explaining the above incident in his account states: "Finally, I commenced the loud Zikr. My voice was clear and good, my body healthy and strong. That morning Hajee Sahib retorted: Your Zikr was very much like that of an accomplished, old-time Zakir. From that day on, I developed a deep attachment for loud Zikr that I never felt inclined to discarding, nor is there any Shari’ reason of prohibition that I came to know of for leaving it. When an attendant asked Maulana what happened then? He replied with an amazing reply: "After that I was annihilated."

This incident is clear evidence of Maulana Gangohi’s love for loud Zikr from the very inception, his lifelong devotion to it and the effect it had upon him. This love for loud Zikr is a common heritage of all his followers, disciples and admirers.

In one of his discourses, Qari Tayyib (R) stated that outside the Khanqah of Maulana Gangohi (R) there was a large pond. On the opposite side of this pond was a little Masjid where Maulana Yahya (father of Shaikhul-Hadith) used to live with a few associates. In the latter part of the night, loud Zikr used to start-up in the Khanqah as well as the Masjid of Maulana Yahya (R). The entire environs and surroundings of the pond area used to reverberate with the sound of loud Zikr. Such was the effect of this Zikr that the washer men around the lake also used to join in and it became their lifelong practice to make loud Zikr while occupied in their work of washing clothes.

A similar version has been written Maulana Zakariyya (R) in his impressive work Shariat-wa-Tariqat-ka-talazum (p.4):

"Even the most unlettered persons among the disciples of Maulana Gangohi adhered strictly to the Sunnah. They were so steadfast on the practice of Tahajjud that such firmness I did not encounter even among great men. Even the fifty to sixty washer men around the pond of the Khanqah would engage in loud Zikr in the latter part of the night instead of making other noises or sounds."

ZIKR AT BANGLA-WALI MASJID, TABLIGH JAMAAT HEAD-QUARTERS AT NIZAMUDDIN, NEW DELHI

There numerous accounts from many persons who had met Hazrat Maulana Ilyas (R) that it was the standing practice at Bangla-Wali Masjid in Nizamuddin for the people to awaken in the latter part of the night to offer their Tahajjud Salaah and then engage in loud Zikr in the Masjid and the courtyard, right until the time of Fajr Jamaat.

In 1959 and 1960, in the era of Maulana Yusuf (R), I personally witnessed many people engaging in loud Zikr before the Fajr Jamaat inside and outside the Masjid. The entire Masjid area would reverberate with the sound of their loud Zikr.

ZIKR AT KHANQAH IMDADIYYAH ASHRAFIYYA IN THANABHAWAN

In his article entitled Khanqah Ashrafiyyah Imdadiyyah Mufti Abdur-Rauf Sukkarwi describes the details of the Khanqah under different headings. He writes under the sub-heading ‘Practices of the people of the Khanqah’:

"The people would recite their Wazaif in the Masjid after Fajr and some would recite the Holy Qur’an, while others would engage in loud Zikr until sunrise. Then lessons would commence."
Hajee Farouq (R) writes in his Majalis-Zikr (p.3): "When Maulana Thanwi would engage in his Zikr after Tahajjud, Khwaja Sahib and others would join him in his Zikr; Maulana would not prevent them from doing so."

Mufti Shafi (R) writes in his work Aadabul-Masajid: "It is impermissible to make loud Zikr in the Masjid and to recite the Qur’an loudly.. "

At the time of the second edition, Mufti Shafi (R) requested Maulana Thanwi (R) to review certain sections ear-marked for this purpose. Maulana Thanwi undertook the reviewing and wrote an addendum to this entitled Da’bul-Masajid-fi-Aadabil-Masajid. In this section he comments on this mas’ala: "It is impermissible to make loud Zikr in the Masjid and to recite the Qur’an loudly…" There are numerous views on this issue. The summation of all of these views is what has been mentioned by Allamah Ibn-Abideen Shami (R) as follows:

و في حاشية الحموى عن الامام الشعراني اجمع العلماء سلفا و خلفا علي استحباب ذكر الجماعة في المساجد و غيرها الا ان يشوش جهرهم علي نائم او مصل او قارئ

"On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masajid and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)."

In the above synopsis, all views are covered and those who have prohibited it, have most probably done so on the basis of saddan-lil-baab (as a preventative measure) - this prohibition applies to the Masjid particularly. As for loud Zikr by itself, the preferable view is it is allowed if it is not excessively loud. And Allah knows best.

ZIKR OF MAULANA FAQEER MUHAMMAD (R) AT KHANQAH ASHRAFIYYAH IN PESHAWAR

Maulana Thanwi’s (R) senior Khalifa, Maulana Faqeer Muhammad (R), like Shaikh Zakariyya (R) was greatly concerned in the latter years about the revitalisation of the Khanqah system. Hence in his Khanqah-Ashrafiyya in Peshawar, the Majalis of loud Zikr were commenced in his lifetime and continue even after his demise. Maulana used to participate himself and used to encourage others also. Maulana Azizur-Rahman Hazarwi, Khalifah of Shaikh Zakariyya (R) narrates: "Mufti Mukhtar, Prof. Masarrat Hussain and myself would go together to visit Maulana at his Khanqah. He would inquire if we had completed our Zikr and we would reply in the affirmative. He would urge us to make more Zikr and he would also join us in Zikr. At times he would call upon the students to join in and at times he would get the students and Musallis to join him in loud Zikr after Fajr Salaah. Once Maulana (R) went to Rawalpindi to visit Maulana Najmul-Hasan (R). Prof. Masarrat Shah was with him. He called for me and in that one day, loud Zikr-Majlis was held in three Masajid. After Fajr at Masjid-Siddiq, after Zuhr at Saddar Masjid and after Asr at Wah Cantt. After Zuhr there was a huge gathering and Hazrat had the entire congregation join him in Barah-Tasbeeh Zikr. Maulana then emphasised upon me and Maulana Najmul-Hasan to continue this practice here and called upon the gathering to continue inviting us to conduct such Zikr-Majlis programs."

Once Maulana was engaged in loud Zikr in the Haram of Makkah, when some person tried to prevent him from doing so, he recited the verse:

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعي في خرابها

"Who can be a greater oppressor than the person who prevents the Zikr of Allah’s name in the Houses of Allah" 2:114

VIEW OF MAULANA MADANI (R)

An article appeared in the monthly journal Anwar-Madinah entitled: The Shari’ position of Zikr Majalis in the light of a letter of Maulana Madani (R) from Maktoobat v.2/p.11. We reproduce this letter here due to its general benefit:

Question: A narration of Abdullah bin Abbas (RA) in Musnad Darimi (p.38) states:
"We used to sit at the door of Ibn-Mas’ud (RA) before Fajr to accompany him to the Masjid for Fajr Salaah. One day, Abu Musa Ash’ari (RA) suddenly arrived appearing disconcerted and perturbed, enquiring if Ibn-Mas’ud had already left for the Masjid or not? We said he had not left as yet. When Ibn-Mas’ud appeared, Abu Musa explained: I have just come from the Masjid-Nabawi and I observed an innovated practice there, though superficially it appeared to be good. I saw a number of people seated in circles, awaiting Salaah, with pebbles in their hands (for Zikr); one person in each circle would call out: Read a hundred Takbeers and they would do so. Then he would call out: Read a hundred Tahleel and they would do so and he would say: Read a hundred Tasbeehs and they would follow. Ibn-Mas’ud asked what he said to them. He replied that he said nothing as he was awaiting Ibn-Mas’ud to address them. When they arrived at the Masjid, they found the group engaged in their Zikr as described by Abu Musa. Ibn-Mas’ud asked them what they were doing. They replied that they were counting their Zikr on the pebbles. He said to them: Instead of counting Zikr rather count your sins on these pebbles. Lamentable is your situation, O Ummah of Muhammad (صلي الله عليه وسلم)! How quickly have you deviated! The companions of Rasulullah (صلي الله عليه وسلم) are still in your midst in large numbers! The utensils of Rasulullah (صلي الله عليه وسلم) have not as yet broken! Have you gone on a way that is better and more rightly-guided than that of Muhammad (صلي الله عليه وسلم)? The people apologised profusely for their action, saying: By Allah! We had not intended anything but good! Ibn-Mas’ud retorted: How many desire good but are unable to attain good!"

(The purpose of posing this question to Maulana Madani (R) was to get clarification regarding the many practices of the Sufis which appear to be innovations in the light of the above Hadith. Maulana responded in a manner that dispels all misgivings surrounding the practices of the Sufis)

Answer: Maulana Madani quotes three narrations; Hadith 1 & 3 of this booklet and a third narration of Darimi as follows:

عن عبد الله بن عمرو ان رسول الله صلي الله عليه وسلممر بمجلسين في مسجده قال كلاهما علي خير واحدهما افضل من صاحبه اما هئولاء فيدعون الله ويرغبون به فان شاء اعطاهم ان شاء منعهم واما هئولاء فيتعلمون الفقه والعلم و يعلمون الجاهل فهم افضل إنما بعثت معلما ثم جلس فيهم

Abdullah bin Amr (RA) narrates that Rasulullah (صلي الله عليه وسلم) passed by two groups of people in his Holy Masjid and stated: Both of them are meritorious but one group is superior to the other. This group is engaged heart and soul in Dua (supplication) to Allah Ta’ala; if He wishes, He may grant them and if He wishes, He may withhold from them. As for the other group, they are engaged in learning and understanding (of Islam) and teaching the ignorant, they are superior, and I have only been sent as a teacher. Saying so, he sat down with them (the group engaged in teaching and learning). Thereafter, Maulana Madani (R) writes:

"These (three) and numerous other traditions of this nature are narrated by Shaikhain (Imams Bukhari & Muslim) and others. In the light of these authentic Marfu’ (prophetic) traditions, what is the merit of the Mua’quf traditions of Darimi cited by you, more so when the narrators are not even unanimously accepted? Even if the narrators are considered authentic, on a comparative basis, the above narrations will certainly be given preference, moreover when these traditions are endorsed by verses of the Holy Qur’an such as the verse:

الذين يذكرون الله قياما و قعودا وعلي جنوبهم ويتفكرون في خلق السموات و الأرض

"(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth" 3:191; and the verse:

يا أيها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا

"O Believers! remember Allah in great abundance and glorify Him morning and evening" 33:41/42 from which the individual and collective and all other forms of Zikr are established. If an attempt is made to reconcile this narration (of Daarimi) with the Qur’anic verses and authentic Ahadith, then it could be surmised that these leading companions noticed some abnormality or deviation from the norm which prompted their censure of this group, not the fact that collective Zikr itself was the action worthy of censure. If it is not understood in this light (above explanation) then would it not lead to a situation where verses of the Holy Qur’an and confirmed Ahadith will have to be rejected and renounced? This prohibition (of the two Sahabah) will thus be taken on the basis of some unusual misdoing of these people that they observed. And Allah knows best." - Hussain Ahmad, 22/11/1370

ZIKR OF MAULANA GHULAM MUHAMMAD DEENPURI (R)

Hafiz Nisar Ahmad, Khalifa of Qazi Zahid al-Hussaini (R) writes in his article Majalis-Zikr regarding Maulana Deenpuri (R):

He was rated among the senior Awliya (saints). He played an invaluable role in the Reshmi Rumal movement of Shaikhul-Hind (R). He was the spiritual mentor of Maulana Ubaidullah Sindhi (R). Maulana Madani (R) was honoured with Khilafah (spiritual vicegerency) by him. Maulana Ahmad Ali Lahori (R) was his Khalifah. In his Khanqah at Deenpur, a Zikr-Majlis used to be held daily. Haami Ubaidi writes in his biography:

"After Maghrib Maulana Deenpuri used to conduct the loud Zikr-Majlis on the Qadiriyyah method which is referred to as Halqa-Zikr. Maulana used to participate in this gathering himself, at home and on journey. The duration was between twenty to twenty-five minutes. In Ramadhan, after every four Rak’ats of Taraweeh Salaah, one Tasbeeh (count of hundred) used to be completed. Upon the completion of the Zikr-Halqa, Muraqabah (contemplation) and Dua used to take place" - Yade-Baidhaa

ZIKR OF MAULANA AHMAD ALI LAHORI (R)

Maulana Lahori (R) is regarded among the senior saints of this era. In the Deeni, political and other fronts, he was an acclaimed guide of the Ummah. He was the Khalifah of Maulana Deenpuri (R). Thousands of Ulama and laymen were spiritually linked to him. On the pattern of his Shaikh he held a loud Zikr-Majlis every Thursday evening after Maghrib Salah. This was his lifelong practice. He established numerous such Zikr-Majalis on his authority, and even to this day, besides Indo-Pak, his silsilah (spiritual following) is found in the Middle-East and Europe.
After his demise, his spiritual successor (and his son), Maulana Ubaidullah Anwar (R) continued with the Zikr-Majlis every Thursday in the Sherawala-Masjid and this humble one also had on several occasions joined his Zikr gathering in which about two hundred people participated.

ZIKR OF MAULANA QAZI MUHAMMAD ZAHID AL-HUSAINI (R)

Hafiz Nisar Ahmed writes: Maulana Qazi Muhammad Zahid al-Husaini Sahib (R) is regarded among the leading scholars of this era. He was the student of Maulana Madani (R) and the Khalifah of Maulana Lahori (R). He combined in himself the sciences of Shari’ah and Tariqah and was equally adept at writing and oratory, in which his services will always be remembered. Excessive Zikr was ingrained in his life and he always impressed this upon his disciplines as well. He considered Zikr and Majalis-Zikr as the panacea of all evils in this era and was very active in establishing the Zikr-Majlis. The Madinah Masjid, Attock is witness to his engrossment with Zikr. He used to regard the Zikr-Majlis as the cure for all spiritual and social maladies. Towards the latter part of his life, he was very active in the propagation of Zikr-Majalis.

THE DAILY ZIKR-MAJALIS OF SHAIKH MAULANA ZAKARIYYA (R)

Maulana Zakariyya (R), in the years of his teaching, used to engage in writing from seven to eleven in the morning, in his upstairs room. In the courtyard, outside his room, floor mats were laid out, on which various persons used to come and complete their stipulated Zikr.
Then every Friday, between Asr and Maghrib, Shaikh Zakariyya’s practice was to sit for I’itikaaf (seclusion) in the Masjid. At this time, many of his associates and disciples used to join him. Most of them used to engage in loud Zikr at this time as a result of which the Masjid used to reverberate with the sound of their Zikr. It was common knowledge that Shaikh Zakariyya used to dedicate this time in the Masjid every week and as such many people from all over used to join him. Lecturers and students from Deoband used to come and Mufti Mahmood Gangohi (R) used to attend with utmost punctuality. This after Asr gathering of loud Zikr in the Masjid on Fridays continued all year round. The leading Ulama and Muftiyan of India (and elsewhere) used to occasionally attend these gatherings and none is reported to have objected to it at any time.

The time fixed for loud Zikr during the period of I’itikaaf of Shaikh Zakariyya’s (R) Ramadhan Khanqah Program used to be between Zuhr and Asr. Leading Ulama, Muftis, Mashaikh and luminaries used to participate in this gathering of loud Zikr in the Masjid. The Ramadhan of 1400 was spent at the Masjid of Mufti Zainul-Aabideen in Faisalabad, Pakistan. On this occasion, besides the multitudes of common people, great personalities such as Mufti Mahmood Gangohi, Mufti Wali Hasan (R) and other great persons were not only present but actively participated in the loud Zikr-Majalis.

In 1968, Shaikh Zakariyya (R) gave up teaching and commenced his travels the year after this, right until his demise on 1 Shabaan 1403 (1982). In this entire duration, it was his heart-felt desire and burning concern that somehow, the gatherings of Zikr must become established everywhere so that people could move away from materialism and carnality towards the Zikr and obedience of Allah.

Not only did Shaikh Zakariyya (R) consider this practice to be extremely beneficial for the Awaam (general public), but he also considered it important for the Khawaas (the elite) and the Madaris (Institutes of higher learning). The Shaikh was not only a great Alim and Mudarris (teacher), but he was a patron and benefactor of innumerable Madaris, he therefore, drew the attention of the leading authorities of his time towards this.

SHAIKH ZAKARIYYA (R) MEETS MUFTI SHAFI (R) IN PRIVACY TO EXPRESS HIS CONCERNS

In this respect, he once met privately with Mufti Shafi (R) and expressed his concerns in this regard which was recorded by the son of Mufti Shafi, Mufti Rafi Usmani, present Rector of Darul-Uloom, Karachi under the heading An important advice of Hazrat Shaikh. He writes: "It was the norm with Shaikh (R) that whenever he came to Karachi, there would be huge multitudes of people around him at all times. He however, emphasised to his attendants to set aside some time for a visit to Darul-Uloom Karachi. On his last visit to Karachi, he requested a private meeting with my father (Mufti Shafi). The room was cleared and they held their private meeting. After he left, my respected father told me: Shaikh (R) mentioned to me that the practice of Zikr and Shagl (spiritual exercises) was almost extinct in the Madaris resulting in Fitnahs, power-struggles and in-fighting. It is my humble appeal that just as you have arranged for the board and lodge of students here, also make similar arrangements for your spiritual disciples to come and stay over here so that they could engage in Zikr and Shagl and for a short period daily, even the Asaatiza (lecturers) and students should participate in the Zikr program"

- Akabir-ka-Ikhlas p.33

Similarly, Shaikh’s (R) letters to Maulana Binnori in this respect have been printed in al-Bayyinat and in his Aap-Beti. It appears as though it was Shaikh’s mission now to re-establish the decrepit Khanqahs, to establish new ones and in the interim period, to at least establish daily or weekly Zikr-Majalis in Masjids or homes even. Shaikh used to weep sorrowfully upon the opposition or disinterest shown to the importance of Khanqah and Zikr-Majalis from opponents, but more so, even from certain associates and friends. He used to engage in lots of Dua upon this. This matter has been covered in captivating detail by Sufi Iqbal Muhajir-Madani (R) in his Majalis-Zikr-aur-Hazrat-Shaikh.

THE VIEW OF SHAIKH ZAKARIYYA (R) ON THE IMPORTANCE OF THE MAJALIS-ZIKR

The views of Shaikh Zakariyya (R) and his untiring efforts for the establishment of the Zikr-Majalis is known and was witnessed by hundreds of his disciples and servants. Shaikh Zakariyya (R) was eager and desirous for the chronicles of his journeys ( Safarnamah) should be published for this very reason (that the main purpose of his journeys must become known). In the introduction of his Safarnamah, his letter to the compiler, Mufti Muhammad Shahid of Karachi is included. An extract of his letter is quoted here:

"It is a source of happiness that the Safarnamah is being published. May Allah allow it to reach completion. Innumerable requests for me to spend the coming Ramadhan are being received by me in Madinah from many people. My dear ones! For how long are you people going to drag this old man along all over? Now all of you should start the work off in your own centres, establish the gatherings of Zikr, and get down to work. After all, it is you people who now have to take over this work."

SHAIKH ZAKARIYYA’S LETTER TO MAULANA ABUL HASAN ALI NADWI (R)

"It is my firm conviction that the remedy for all evils is the Zikr of Allah. For this very aim I am wandering from country to country, because the Khanqahs have become extinct all over the world." These types of letters were written in large numbers to many persons in different countries of the world. When ever a reply came that Majalis-Zikr was established in a certain place, Shaikh Zakariyya (R) would write a letter to the people there, expressing his immense joy and blessing them with Duas. There are several hundred such letters.

THE VIEW OF MAULANA YUSUF LUDHIANWI ON THE REASONS FOR SHAIKH ZAKARIYYA’S (R) ZEAL FOR THE ESTABLISHMENT OF ZIKR-MAJALIS

Maulana Yusuf Ludhianwi writes in the Safarnamah that in the modern times, due to the preponderance of materialism, Beliefs have become shaky, the value of righteous deeds have dwindled and the attributes of Yaqeen, Ikhlas, Ihsaan and Zikrullah have all but departed from the hearts of people. The Khanqahs are vacant and forsaken, as a result of which the Ummah is deprived not only of the wealth of Ta’alluq-ma’allah (attachment with Allah) but even in the external forms of dress, appearance, mannerism, social customs, practices, ideology and thoughts; it has become difficult to distinguish between a Muslim and non-Muslim. This pitiable and miserable condition of the Ummah is sufficient to fill the heart of every sensitive person with worry and concern for the Ummah. What could then be said about the extent of grief and worry for the Ummah of that person who was the carrier of the combined spiritual force of the Akaabireen (spiritual elders) and their spokesperson, Shaikh Zakariyya (R)? Like an expert specialist doctor, he was able to diagnose the spiritual diseases and disorders of the Ummah and prescribe its effective treatment and cure. Therefore, in the latter part of his life, he was passionately consumed by the mission of reviving the system of Zikrullah and to join the broken ties of the creation with the Creator. This was the actual panacea of this spiritual sickness. It was for this purpose that Shaikh Zakariyya (R) undertook his arduous journeys; this was the main topic of discussion in his gatherings, the primary subject of all his letters and correspondences; all of this was to enliven the Majalis of Zikr and to get maximum participation of people for these gatherings of Zikr.

THE ESTABLISHMENT OF MAJALIS-ZIKR IN SOUTH AFRICA

At one instance he writes regarding the establishment of Zikr Majalis in South Africa as follows: "A substantial amount of time was spent in South Africa (by Shaikh Zakariyya). Even Ramadhan was spent in the Masjid of Stanger. In Ramadhan and especially during I’itikaaf, Shaikh Zakariyya used to intensely dislike any unnecessary talk; announcements were regularly made that ‘eat as much as you wish, sleep as you like, read as much as you want, but do not speak at all. I have only one restriction - Do not talk!’ Despite this, in the last ten days of I’itikaaf, Shaikh Zakariyya instructed all of his South African Khulafa to be gathered (for consultation) to set up the system of Majalis-Zikr in the country; where will these be held, who will attend, how these gatherings will be established and strengthened, etc. These consultation gatherings continued for four nights and up to two hours per session were spent for these. Shaikh Zakariyya used to be informed regularly about the outcome of these consultations, which he listened to very attentively and used to express happiness and give lots of Dua for it. The following six noteworthy gatherings were setup out of these consultations:

Stanger Jami Masjid - Maulana Yusuf Tootla
Isipingo, Durban - Mufti Basheer
Newtown Masjid Jhb - Maulana Sulaiman Pandor
Lenasia Jami Masjid - Maulana Ibrahim Mia
Mafikeng & White River - Maulana Muhammad Gardee
Germiston - Maulana Moosa Pandor
At these places, daily Majalis-Zikr were decided and besides these, another seven places also indicated similar intentions.

ZIKR-MAJALIS OF MUFTI MAHMOOD GANGOHI (R)

Despite the extensive journeys of Shaikh Zakariyya (R) and his concern and personal involvement in establishing the Zikr-Majalis in various countries of the world, no word of protest or objection was ever raised against this mission of his, though senior Muftis and ‘Ulama’ always accompanied him and were part of his entourage. A steady stream of these learned scholars were always coming to meet him, yet never was any objection raised before him about the Zikr-Majalis in the Masajid, but in fact approval and praises were heaped upon him from all sides for the benefit that was being witnessed from these Majalis.

From the senior and accomplished ‘Ulama’ who were associated with him, the name of Mufti Mahmood Hasan Gangohi (R) tops the list. Previously it was mentioned (p.41-42) that Mufti Mahmood, accompanied by a group of lecturers and students of Darul-Uloom Deoband, used to regularly visit Shaikh Zakariyya (R) every Friday in Saharanpur and participate in the loud Zikr-Majlis that used to take place in the Masjid of the old Madrasah from Asr till Maghrib.
After the demise of Shaikh Zakariyya (R), Mufti Mahmood’s practice remained the same as that of Shaikh Zakariyya (R) in his Ramadhan I’itikaaf programs. In this program, after Zuhr, all the Mu’takifeen and other persons used to engage in loud Zikr in the Masjid with intense engrossment.

During the rest of the year, this loud Zikr-Majlis used to be held daily in the Chattha Masjid in Darul-Uloom Deoband. Upon enquiry from the Khadime-Khaas (Personal attendant) of Mufti Mahmood, Maulana Ibrahim Pandor, it was learnt that in the beginning the Zaakireen were not that many, so the Zikr-Majlis used to be held in Mufti Mahmood’s chambers (adjacent to the Masjid), but as the number of persons grew towards the last three years of his life, the crowd could not be accommodated in his quarters so all the Zaakireen used to congregate in the Masjid for the daily loud Zikr-Majlis. During Mufti Mahmood’s extensive journeys, Zikr-Majalis were held daily where ever he used to go, at times in Masajid and at times elsewhere.

Locally and abroad, Zikr-Majlis was the constant practice of Mufti Mahmood. In Darul-Uloom, he would be based at the Chattha Masjid where daily after Fajr, the Zikr-Majlis would be held with utmost regularity. His very being and personage was ‘a mobile Khanqah’.

The editor of Darul-Uloom Monthly Journal writes: "Even towards the latter part of his life, lengthy ilmi (academic) and islahi (reformatory) Majlis-sessions were conducted by Mufti Mahmood. Wa’z (Discourses) and Majlis-Zikr were a regular feature. Long and short journeys would also be undertaken during which the administrators and management of numerous Madaris and spiritual associates and disciples would be met. Huge Ijtimas (gatherings) would also be addressed. It has been the outstanding feature of Darul-Uloom that from its very inception, effort was expended on both the branches of Ilm and Zikr. Until the era of Maulana Madani (R), without any type of interruption or deficiency, this blessed arrangement and system continued at the Darul-Uloom. Upon the arrival of Mufti Mahmood in Darul-Uloom, this system has once more been revived and Chattha Masjid, Mufti Mahmood’s residence at Darul-Uloom has become transformed into a Khanqah. In the last ten to fifteen years, such has been the attraction of people towards Mufti Mahmood that Chattha Masjid virtually echoes continuously with the Zikr of Allah." (p.10-12)

From these instances, it is understood without doubt that it was the consensus of the senior scholars that they regarded the loud Zikr-Majalis in the Masajid as not only permissible but in fact, Mustahab (meritorious).

Furthermore, it is to be noted that the actual objective is the establishment and setting-up of Majalis-Zikr which has been emphasised in Qur’an and Sunnah. As has been stated previously, it is better to establish these in homes or private venues due to certain factors, but if this is not possible due to space restrictions or other reasons, as is commonly the case, then there is absolutely no prohibition of holding loud Zikr sessions ( Majalis) in the Masjid, but is in fact deemed to be Mustahab (preferable) as has been substantiated from the research and findings of the experts and authorities of Ifta. However, it is necessary to uphold all the conditions stipulated for loud Zikr in the Masjid at all times, which however are easy and simple, and to the best of our knowledge are being complied with. An appeal is also being directed towards them to further ensure that all the conditions are complied with greater regularity, as the objective is to acquire the pleasure of Allah and may it not be that due to contravention of the etiquette of the Masjid the reward of this act is diminished in anyway or in fact, total deprivation of rewards occur.

THE ZIKR-MAJALIS OF KHANQAH OF RAIPUR

Regarding the nights and days of this Khanqah and the resonance of Zikrullah here, Maulana Abul Hasan Ali Nadwi (R) writes under the chapter, "The Khanqah of Raipur Shareef" in the biography of Maulana Raipuri (R): "In the silent atmosphere of the jungles of Raipur, the sounds of the Zikr of Allah would permeate the air and according to their abilities and propensities, people would derive great benefit from this. A general sense and feeling of spiritual joy would prevail. At such a time, everyone would be free to be occupied in his own world, none would intervene with another at this time."

Writing further on, Maulana Nadwi (R) states:

"The first, foremost and most conspicuous thing that would assail the first time or frequent visitor to Raipur would be the abundance of Zikr. It would appear as if the sound of Allah’s Zikr was emanating from every leaf and twig of every tree. Hardly any time of day or night would pass when the sound of Zikrullah could not be heard." (p.121)

Maulana Nadwi records an important advice of Maulana Raipuri (R) on the account of Maulana Abdul Waheed: "I advise you with just one advice; Hold fast onto the Zikr of Allah with utmost firmness, do not listen to anyone in this regard no matter how much proof they may present to you (to the contrary). Take my personal experience to be your guide in this matter." (p.338)

THE BENEFITS OF MAJALIS-ZIKR ACCORDING TO OTHER ‘ ULAMA’

Maulana Ashraf Ali Thanwi (R) writes in at-Takashshuf (p.329): Imam Abu Da’ud records from Abu Hurairah (RA) that Rasulullah (صلي الله عليه وسلم) said: Never do a people gather in a house of Allah (Masjid) to recite the Book of Allah (Qur’an) and to learn and teach each other but that peace of heart, special mercies and Angels envelop them and Allah Ta’ala speaks of them before the angels.

N.B. The ‘gatherings of Zikr’ where numerous Zaakireen are gathered, increases the keenness for Zikr, the Anwaar (effulgence) of hearts are reflected upon each other and enthusiasm, punctuality and determination grows; while lethargy is removed and other benefits are achieved. These gatherings are referred to as ‘ Zikr-Halqa’ which is mentioned in this and other Ahadith.

Shaikh Zakariyya (R) writes in Fadhail-Zikr that the accumulation of hearts has a special effect in drawing the help and mercy of Allah just as Salaah with Jama’ah (congregation) and the gathering of Hajees in Arafah does. This theme has been expounded in numerous places by Shah Waliyullah (R) in his Hujjatullah-al-Baalighah.

No special place is required for the gatherings of Zikr. The objective is simply to establish the Zikr-Majlis (gathering) whether it be in a home or Masjid. In some senses, a home is a better place, but there is no prohibition if it is established in a Masjid; in fact it is proven to be Mustahab as established by the findings of the great scholars in the light of Qur’an and Sunnah. Sufi Iqbal also throws some light on this matter as we will now quote from his work.

MAJALIS-ZIKR IN THE MASJID

The establishment of Masajid for the purpose of Allah’s remembrance and obedience is evident; which includes actions such as Salaah, Tilawah, Azkaar, Wa’z, Dars, etc. Congregational Salaah is offered on fixed times, but the rest of the time, the Masjid is free for the performance of any Nafl Ibadah (voluntary acts). However, since the Masjid is a public place, it is regulated by certain etiquette in order to ensure that no person is disturbed by another in anyway. The Hadith clearly states that a true Muslim is one who does not cause inconvenience to the next Muslim by way of his tongue or hand.

The desirability of Zikr, whether individually or collectively has been established from the Ahadith. If the Majlis-Zikr is arranged in such a way so as not to cause inconvenience to those performing I’itikaaf or Salaah, there is no harm in it. This is documented by Maulana Khalil Ahmad (R) in his Fatawa-Khaliliyyah. In the annexture of Aadaabul-Masajid Maulana Thanwi (R) relates the famous view of Imam Sha’rani (R):

عن الامام الشعراني اجمع العلماء سلفا و خلفا علي استحباب ذكر الجماعة في المساجد و غيرها الا ان يشوش جهرهم علي نائم او مصل او قارئ

"It is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masjids and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)."
In summation, if a suitable room or building or even a private home is not available for the establishment of Zikr-Majalis then any Masjid of the locality where the conditions are fulfilled (of not disturbing the Musallis, etc.) is suitable for this purpose. If it is not possible to arrange for this in the Masjid of one’s own locality it should be arranged in the Masjid of another locality respecting the rules of the other Masjid.

SUMMARY

Sufi Iqbal (R) summarises at the end of his work the importance of Majalis-Zikr:

1. The primary objective is to develop a special Ta’alluq (relationship) with Allah Ta’ala which requires purity and sincerity of intention which is not easily attainable without special training, as a person is easily mistaken in these matters; sincerity and purity of intention is not merely attained by wishful thinking or mere words, but it is a great spiritual deed which is not possible to achieve without rectifying the heart.

2. The way of reforming the heart is the companionship of saintly, pious persons and great abundance of Zikr

3. During these times, certain forms of service to Deen and certain movements for reformation of the Ummah, this important aspect (of spiritual reformation) is being entirely neglected. In fact Zikrullah is being opposed, resulting in a variety of fitnah and fasaad (corruption and degeneration) assailing these efforts.

4. Just as Madaris are essential for the acquisition of Ilm (knowledge), similarly, Khanqahs are essential for the establishment of Zikr, which have been generally neglected. For the establishment of Khanqahs, the first step is the establishment of Zikr-Majalis (gatherings) in homes and Masajid and these can in a sense serve as a substitute or proxy for the Khanqah.

5. In conclusion it can be stated that observing the total decimation of the spirit of Islam, Shaikh Zakariyya (R) strongly emphasized the system of Majalis-Zikr and understanding the burning need of the Ummah at this time, emphatically advised the Ummah in the correct direction and even commenced the practical implementation of this during his lifetime

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Hazratjee Maulana Ilyas; First Ameer of Tableeghi Jamaat

Early Days

On the outskirts of Delhi, near the tomb of Khwaja Nizamuddin, there lived, some seventy years ago, a godly person in the house on top of the red gate of the historical building called Chaunsath Khamba. His name was Maulana Mohammad Ismail.

Maulana Mohammad Ismail

The. ancestral home of Maulana Mohammad Ismail was in Jhanjhana in the district of Muzaffarnagar. But when, after the death of his (Ismail) first wife, he married again in the family of Mufti Ilahi Bakhsh Kandhlawi, who belonged to the same ancestry as him, he visited Kandhla frequently and it became a second home to him.

The family of Siddiqui Sheikhs of Jhanjhana and Kandhla had been known, for generations, for piety and learning, and was held in high esteem in the neighborhood. The lines of descent of Maulana Mohammad Ismail and Mufti Ilahi Bakhsh Become one, six generations upwards. with Molvi Mohammad Sharif. The lineage runs as follows: Maulana Mohammad Ismail, son of Ghulam Husain, son, of Hakim Karim Bakhsh, son of Hakim Ghulam Mohiuddin, son of Molvi Mohammad Sajid, son of Mofti Mohammed Faiz, son of Molvi Mohammad Sharif, son of Molvi Mohammad Ashraf, son of Sheikh Jamal Mohammad Shah, son of Sheikh Baban Shah, son of Sheikh Bahauddin Shah, son of Molvi Mohammad Sheikh, son of Sheikh Mohammad Fazil, son of Es Sheikh Qutub Shah.

Mufti Ilahi Bakhsh

Mufti Ilahi Bakhsh was among the most outstanding pupils of Shah Abdul Aziz. Besides being a distinguished teacher, author and legist, he was, also a Unani physician of a high order, and possessed a thorough knowledge of both the rational and traditional sciences. He had a great command over Arabic, Persian and Urdu poetry as well, as is borne out by his commentary of Banat Su'ad in which he has translated every line of Hazrat K'ab into Arabic, Persian and Urdu verse. He left behind about 40 books in Arabic and Persian of which Shiyamul Habib and Mathnaawi Maulana Rum Ka Takmial are more famous.

Mufti Ilahi Bakhsh had taken ba'it at the hand of Shah Abdul Aziz. A glowing proof of his sincerity and selflessness was that though he was a renowned spiritual mentor himself, on the death of Shah Abdul Aziz, he felt no hesitation in taking ba'it at the hand of the latter's young deputy, Syed Ahmad Shaheed, who was about 28 years his junior in age, and in seeking guidance from him. Mufti Sahib was born in 1748, and died in 1831, at the age of 83 years. All his sons and grandsons were men of learning and position. Scholarship and religiousness have been the characteristics of this family Molvi Abul Hasan's Mathnawi, Gulzar-i-Ibrahim, which forms a part of his well-known work, Bahr-i- Haqiqat, is a poem of rare spiritual feeling. Till recently, it was very popular. His son, Molvi Nurul Hasan, and all the four grandsons, Molvi Ziaul Hasan, Molvi Akbar, Molvi Sulaiman and Hakim Molvi Ibrahim, attained to fame as worthy representatives of their celebrated ancestors.

Maulana Muzaffar Husain

Mufti Saheb's nephew, Maulana Muzaffar Husain, who was a most favorite pupil of Shah Is'haq and a deputy of Shah Mohammad Yaqub, and had, also, been favored with the company of Syed Ahmad Shaheed, was a very pious and godly person. He never touched anything that was of doubtful purity in the eyes of the Shariat. Incidents of his humility and prayer and fullness are still fresh in the memory of the people of the neighboring areas and serve as a reminder to the glorious days of the earliest decades of Islam.

The maternal grand-daughter of Maulana Muzaffar Husain was married to Maulana Mohammad Ismail. It was his second marriage which was solemnized on October 3 1868. Maulana Mohammad Ismail was the tutor of the children of Mirza Ilahi Bakhsh, who was related to Bahadur Shah Zafar the last of the Mughal Emperors. He lived, as we have seen. in the house on top of the red gate of Chaunsath Khamba. Close to it, was a small mosque with a tin shed in front which used to serve as the parlor of Mirza Ilahi Bakhsh, and, owing to it, it was called Bangle Wali Masjid.

The Maulana was spending his days in obscurity and even Mirza Ilahi Bakhsh had no idea of his high station till he had a personal experience of how the Maualna prayers were granted by God. Worship, Zikr (repeating the Names, praise and Attributes of the Lord), attending to the needs of the travelers and teaching the Quran giving instruction in the Faith were his sole occupation in life. He used to take down the load from the heads of the thirsty laborers who passed the way place it on the ground, draw water from the well and give it to them to drink, and, then, offer two Rak'ats of Salaat, expressing gratitude to the Lord that He had given him the opportunity to serve His bondsmen, though he did not deserve it. He had attained the state of Ihsan.

Once, as he requested Maulana Rasheed Ahmad Gangohi to teach him Sulook, the latter remarked, "You don't need it. You have already attained the objective that is to be reached through this method. It is like a person who has read the Quran saying that he should, also, read the elementary text book of Arabic because he had not begun with it".

The Maulana was very fond of the recitation of the Quran An old wish of his was that he went on grazing the goats and reciting the Quran. He was very particular about some member of his family keeping vigil in the night. His second son, Maulana Yahya, used to study till midnight, and, then the Maulana himself got up and Maulana Yahya went to bed, and for the last part of the night, he woke up his eldest son, Maulana Mohammad.

The Maulana never bore a grudge against anyone. His detachment with the world was so complete that it had made him attached to everybody. All the persons who came into contact with him were impressed by his piety, sincerity and selflessness. Leaders of the different warring groups of Delhi held him in the highest esteem, and put an equal trust in him, though they disliked each other so much that none of them was willing to offer Salaat behind the other.

The link with Mewat, too, was established in his lifetime. It is related that, once, he went out in the hope of finding a Muslim whom he could bring to the mosque and offer Salaat with him On meeting some Muslim laborers, he inquired from them where they were going.? "We are going in search of work", they replied. "How much do you expect to earn?' asked the Maulana. The laborers, thereupon, told him about the daily wages they, generally, received. "If you get the same here," the Maulana asked, "What is the use of going elsewhere " The laborers agreed and the Maulana took them to the mosque and began to teach the Salaat and the Quran. He would pay them their wages every day and keep them engaged in their lessons. In a few days, they developed the habit of offering up Salaat. Such was the beginning of the Madrassa of Bangle Wali Masjid, and these laborers were its first scholars. After it, about ten Mewati students always remained in the Madrassa and their meals used to come from the house of Mirza Ilahi Bakhsh.

Death of Maulana Mohammad Ismail

Maulana Mohammad Ismail died on :26th February, 1898 in Khajoor Wali Masjid at the Tiraha of Bahram in Delhi. The number of mourners, at his funeral, was so large that though long bamboo poles had been tied to the either side of the bier to enable them to lend a shoulder to it, many people did not get a chance during the entire route of three- and-a-half miles from Delhi to Nizamuddin.

Muslims belonging to various sects and schools of thought, who never got together, joined the procession. The Maulana's second son, Maulana Mohammad Yahya, narrates that my elder brother, Maulana Mohammad, was a very soft-hearted person and had a most obliging nature. Fearing that he might invite someone to lead the funeral service behind whom people of another sect or group refused to offer the prayer, and, thus an unpleasant situation arose, I stepped forward and said that I would lead the service. Everyone then, offered the prayers peacefully and there was no dissent or commotion.

Owing to the vast concourse of men, the funeral service had to be held a number of times and the burial was delayed. During it, a venerable person and another man known for his spirituality had a vision that Maulana Mohammad Ismail was saying, "Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me

The Maulana had three sons: Maulana Mohammad from the first wife, and Maulana Mohammad Yahya and Maulana Mohammad Ilyas from the second, who was the maternal granddaughter of Maulana Muzaffar Husain The Maulana had married her after the death of his first wife.

Maulana Mohammed Ilyas

Maulana Mohammed Ilyas was born in 1885 His childhood was spent in maternal grandfather's home in Kandhla, and with his father at Nizamuddin. In those days, the Kandhla family was the cradle of godliness and piety so much so that reports of the high religiosity nightly devotions and Zikr and Tilawat of its members, both male and female, would seem imaginary and fictitious to the faint-hearted men of our time

The ladies used to recite the Quran themselves in the Nafl prayers as well listen to its Tarawih and other Nafl prayers. standing behind the male relatives The month of Ramadan, in particular, was the springtime for the Quran. It was read for long hours, almost in every home The limit of absorption was that, sometimes, the ladies forgot to pay attention to purdah and would not become aware of the coming of outsiders in the house at a time of urgent need.

The Quran with its translation and commentary in Urdu, and Mazaahir-i-Haq Mashariq ul Anwaar and His-i-Haseen formed the limit of the education of the ladies. Deeds and accomplishments of the families of Syed Ahmad Shaheed and Shah Abdul Aziz were the most popular themes of conversation, and facts regarding these illustrious men of God were on everybody's lips. Instead of the stories of kings and fairies, ladies of the household related these to the children.

Ammi Bi Maulana Ilyas's maternal grandmother

The Maulana's maternal grandmother, Amtus Salam, who was the daughter of Maulana Muzaffar Husain and was known in the family as Ammi Bi, was a very pious lady. About her Salaat, the Maulana, once observed "I saw her likeness of Ammi Bi's Salaat of Maulana Gangohi"

During the last phase of her life, Ammi Bi's state was that she never asked for food and ate only when someone placed before her. It was a large family and there was always so much to do. If the thought of having her meal! did not occur to her in the midst of domestic chores, she simply went hungry. Once, someone said to her, "You are so old and weak. How do you manage to without food ?" "I draw sustenance from my Tasbihat (remembrance of Allah) was her repy"

Bi Safia, Maulana Ilyas's mother

The mother of Maulana Mohammad Ilyas, Bi Safia, had learnt the Quran by heart and attained great distinction in it. It was a regular practice with her to recite the whole of the Quran and additional ten Juze (part) every day during Ramadan. She, thus, completed forty recitals of the Quran in that month and was so fluent in it that her household duties did not suffer on account of it. See, generally, kept herself engaged in some work while doing the recitation. Apart from the month of Ramadan, her daily routine of worship included: DURUD Sharif, 5,000 times; Ism-i-Zaat Allah, 5,000 times; Bismillah ar-Rahman ar-Rahim, 1,000 times, Yaa Mughnee-u 1,100 times, La illaaha illallaah, 1,200 times Yaa-Haiyyu, Ya Qaiyum 200 times, Hasbiallaah wa ni'mul Vakil, 500 times; Subhan Allah, 200 times; Alhamdu lillaah, 200 times; La ilaaha illallaah, 200 times; Allah O-Akbar, 200 times; Istighfar, 500 times; Ofwwizu amree illallaah, 100 times; Hasbunallaah wa ni'mul Vakil, 1000 times; Rabb-i in-ni maghloobun fantasir, 1,000 times: Rabb-i-inni masanni-az-zurru wa anla ar-hamur rahimeen, 100 times; Laa ilaaha enta subhanaka in-ni kunzu minaz-zalimeen, 100 times. In addition, she recited a Manzil (1/7) of the Quran everyday.

Like all other children in the family, the Maulana Ilyas began his education in the maktab, and, according to the family tradition, learnt the Quran by heart. The learning of the Quran was so common in the family. that in the one-and-a-half row of worshippers in the family mosque, there was not a single non Hafiz except the Muezzin. Maulana Mohammad Ilyas was Ammi Bi's favorite child. She used to say; to him. "Ilyas, I feel the aroma of the holy Companions in you. " Sometimes, placing her hand on his back, she would say, "How is it that I see figures resembling the holy Companions moving along with you?

From his childhood, there was present in Maulana Mohammad Ilyas a touch of the religious ardour and fervent feeling of the blessed Companions which had led Shaikhul Hind Maulana Mahmood Hasan to remark that "when I see Mohammad Ilyas, I am reminded of the holy Companions. Eagerness and enthusiasm for Faith were ingrained in his nature. Even in his early days, he, sometimes, did things which were much above the common level of the children. Riazul Islam Kandhlawi, a class fellow of his in .he Maktab, says that "when we were reading in the Maktab, he, Maulana Mohammad Ilyas, once, came with a stick and said, "Comes Riazul Islam, let us do Jihaad against those who do not offer up Salaat

Stay at Gangoh

In 1893, his elder brother, Mohammad Yahya, went to live at Gangoh with Maulana Rasheed Ahmad Gangohi. Maulana Mohammad Ilyas used to live with his father at Nizamuddin, and, sometimes, with his maternal grand-father's family at Kandhla. At Nizamuddin, his education was being neglected owing to the over- fondness of his father and his own excessive occupation with prayers. Maulana Yahya, thus, requested his father that as the education of Mohammad Ilyas was suffering, he might be allowed to take him to Gangoh. The father agreed - and Maulana Mohammad Ilyas came to Gangoh in 1896 or early 1897 where Mohammad Yahya began to teach him regularly.

Gangoh, in those days, was the seat of Sufi-saints and savants, the benefit of whose company was constantly available to Maulana Mohammad Ilyas. A greater part of his impression able age was spent there. When he went to live at Gangoh, he was 10 or 11 years old, and at the time of Maulana Rasheed Ahmed Gangohi death, in 1905, he was a young man of about 20. Thus, he stayed with Maulana Gangohi for about 9 years.

Maulana Mohammad Yahya was an ideal teacher and benefactor. He wanted his brother to derive the utmost advantage from the society of those illustrious men. Maulana Mohammad Ilyas used to tell that when the Ulema who had been the favorite pupils or disciples of Maulana Gangohi came to Gangoh, his brother would, often, stop the lessons and say that his education, then, lay in sitting with them and listening to their conversation.

Usually, Maulana Gangohi did not take bait from children and students. It was only when they had completed their education that he allowed them to take the pledge. But owing to the exceptional merit of Maulana Mohammad Ilyas, he, at his request, permitted him to do the bait at his hand.

Maulana Mohammad Ilyas had been born with a loving heart. Such a strong attachment did he develop for Maulana Gangohi that he felt no peace without him. He would, often, get up in the night, go and see the Maulana's face, and return to his bed. Maulana Gangohi, too, had a great affection for him. once, Maulana Mohammad Ilyas told his brother of severe headache after which he could not bend his head even to the extent of performing the Sajdah on a pillow for months. Maulana Gangohi son, Hakim Masud Ahmad, who was his physician, had a peculiar method of treatment. In certain diseases, he forbade the use of water for a long time which was :unbearable to most of the patients. But with the strength of mind that was so characteristic of him, Maulana Mohammad Ilyas abided strictly by the advice of his physician and abstained from drinking water for full seven years, and, during the next five years, he drank it only sparingly.

There was little hope that he would be to resume his education after the discontinuation owing to illness. He was very keen to take it up again, but his well-wishers would not allow. One day, as Maulana Mohammad Yahya said to him what he would, in any case, do by studying, he retorted, "What will I do by living?" Ultimately, he succeeded in resuming his studies.

The death of Maulana Gangohi occurred in 1905. Maulana Mohammed Ilyas who was at his bedside during the dying moments and reciting the Sura of Ya-Sin, was so deeply affected by it that he used, often, to say, "Two shocks have been most painful to me. One was of the death of my father, and the other, of the death of Maulana Rasheed Ahmad Gangohi. " In 1908, Maulana Mohammad Ilyas went to Deoband where he studied Tirmizi and Sahih Bukhari from Maulana Mahmood Hasan. The latter advised him to approach Maulana Khalil Ahmad Saharanpuri for spiritual guidance and instruction, since his mentor, Maulana Rasheed Ahmad Gangohi, was no more, and, thus, he completed the various stages of Sulook under Maulana Saharanpuri's supervision.

Absorption in prayers

During his stay at Gangoh, after the death of Maulana Gangohi, Maulana Mohammad Ilyas, generally, remained silent and spent most of his time in meditation. Says Maulana Mohammad Zakaria, "We read elementary Persian from him those days. His practice, then, was that he sat cross legged, and in utter silence, on a coarse mat behind the tomb of Shah Abdul Quddus. We presented ourselves for the lesson, opened the book, and placed it before him, indicating with the finger where we were to begin from on that day. We would read aloud and translate the Persian verses. When we made a mistake, he would shut the book with a movement of the finger, and the lesson came to an end. It meant that we were to go back, prepare the lesson thoroughly, and, then, come again . . . ................. He used to offer Nafl prayers much and often at that time. From Maghrib till a little before Isha, he devoted himself exclusively to Nawafil. His age, then, was between 20 and 25 years.

Ardor and eagerness

Ardor and eagerness, without which no real success is possible in any field, were deeply rooted in him. It was by sheer determination and earnestness that he accomplished what he did in spite of persistent ill-health. One day, during his last illness, Maulana Mohammad Ilyas related that "once I was so ill and feeling so weak that I could not go down the stairs. All of a sudden, I heard that Maulana Saharanpuri had come to Delhi and I was so excited that I left for Delhi immediately on foot and forgot all about my illness and exhaustion. It was in the way that I remembered I was sick.

Contact with other spiritual mentors

Regular contact with other spiritual mentors and disciples of Maulana Gangohi was maintained during those days. About Shah Abdur Rahim Raipuri and Maulana Ashraf Ali Thanwi he used to say that they abided in his heart. They, too, had a great regard and affection for him owing to his extraordinary qualities.

Spirit of Jehad

Together with Zikr, Saga (spiritual exercises and exertions) Nawafil and Ibadaat, Maulana Mohammad Ilyas was, also, infused with the spirit of Jehad. Throughout his life, he was never without it, and had, in fact, taken the pledge of Jehad at the hand of Maulana Mahmood Hasan for that very reason.

Estimation in the eyes of elders

From his early days, he was held in the highest esteem by the elders of the family as well as the spiritual leaders of the day. Maulana Mohammad Yahya was like a father to him, yet the former's attitude towards his younger brother was like that of the sacred Prophet towards Hazrat Usman Indifferent health prevented him from taking part in duties involving physical labor. He concentrated wholly on his studies, and on Zikr, and other forms of worship. Maulana Mohammad Yahya, on the contrary, was a very industrious person. He owned a bookshop which he managed with great care. It was not only his source of livelihood, but of his brothers as well. One day, the manager of the shop said that Maulana Mohammad Ilyas did not take any interest in the business which was not good for him, too, benefited from it. When Maulana Mohammad Yahya heard of it, he was very angry and remarked that "a Tradition has it that the sustenance that reaches you and the help you receive from the Lord is due to the blessedness of the weaker ones among you. I believe that I am receiving my sustenance owing to the good fortune of this child. Nothing should be said to him in future. If there is anything to say, it should be said to me.

Sometimes, Maulana Mohammad Ilyas was asked to lead the service in the presence of renowned theologians and spiritual leaders. Once Shah Abdur Rahim Raipuri, Maulana Khalil Ahmad Saharanpuri and Maulana Ashraf Ali Thanwi happened to be in Kandhla. When the time for Salaat came and Maulana Mohammad Ilyas was asked to lead it, a senior member of the family, Molvi Badrul Hasan, humorously remarked that "such a small engine has been fastened to so many big carriages." "It depends on the power (not the size of the engine", replied one of them.

Career with a teacher in Mazaahirul Uloom

In 1910, a large number of men, including most of the senior teachers of the Madrassa of Mazaahirul Uloom, left for the Haj from Saharanpur. It necessitated the recruitment of new teachers for the Madrassa, Maulana Mohammad Ilyas being one of them. He was given the secondary books to teach. On the return of the senior teachers from the Pilgrimage, all the new entrants were relieved of their duties, but the services of Maulana Mohammad Ilyas were retained.

At Mazaahirul Uloom, the Maulana had to teach some books which he had not read himself as, in Maulana Mohammad Yahya's scheme of instruction, it was not customary to complete the books, and Maulana Mohammad Ilyas, further, had to miss some secondary books owing to ill-health. During his teaching days, he tried hard to make up for the deficiency and prepared his lectures carefully. For instance, for teaching Kinzul Daqa'iq, he studied Bahr-ur-Ra'iq, Shaami and Hadaya, and consulted even Hisami's notes and comments when he taught Nurul Anawaar.

Marriage

The Maulana married the daughter of his maternal uncle, Maulana Rauful Hasans on Friday, October 17, 1912 was performed by Maulana Mohammad, and Maulana Khalil Ahmad Saharanpuri, Shah Abdur Rahim Raipuri an Maulana Ashraf Ali Thanwi, all the three of them, attended the ceremony. Maulana Thanwi's celebrated sermon, Fuwayid us Suhbat, which has subsequently been published times without number, was delivered on that occasion.

First Haj

In 1915, Maulana Khalil Ahmad Saharanpuri and Maulana Mahmood Hasan, decided lo go on the Haj Pilgrimage. When Maulana Mohammad Ilyas came to know of it, he was strongly seized with the desire to perform the Haj. He felt that it would become dark and gloomy in India with their departure and he would not be able to live in Saharanpur any more. But there was the question of permission. As his sister, the wife of Molvi Ikrarnul Hasan, saw his distress, she offered her ornaments to meet the expenses of the Pilgrimage. Contrary to expectations, the Maulana's mother gave her consent. after which Maulana Mohammad Yahya, also, agreed. The Maulana, then, wrote to Maulana Khalil Ahmad Saharanpuri asking for his permission, and explained that as far as she wherewithal for the journey was concerned, three courses were open to him. He could take his sister's ornaments or borrow the amount or accept the offers of money made by certain relatives. Maulana Khalil Ahmad Saharanpuri preferred the third course. Maulana Mohammad Ilyas was fortunate enough to travel by the same boat as Maulana Khalil Ahmad Saharanpuri. He sailed in August, 1914 , and returned in February, 1915, to resume the teaching at the Madrassa.

Death of Maulana Mohammad Yahya

The death of Maulana Mohammad Yahya, on Wednesday, the 9th of August, 1915, was an extremely sad and frustrating event for the Maulana. In addition to being a most affectionate brother, he was, also, his teacher and benefactor. He could not get over the shock till the end of his days. He used to get lost in thought and a peculiar kind of abstraction took possession of him when he talked about his brother.

Stay at Nizamuddin

Two years after the death of Maulana Mohammad Yahya, the eldest brother of Maulana Mohamad Ilyas, Maulana Mohammad, also, passed away. He was a man of angelic disposition and an embodiment of affection, piety and humility. He loved solitude and cared little for worldly comforts. He lived in Bangle Wali Masjid, at Nizamuddin, in the place of his late father. There was a Madrassa in the mosque which had been founded by Maulana Mohammad Ismail. Only primary education was imparted in it, and, among its pupils were mostly the children from Mewat. It had no regular source of income and reliance was placed solely upon God for meeting its needs.

Many people of Delhi and Mewat were devoted to Maulana Mohammad and had benefited from his guidance. His face had the radiance of spirituality. He, often, gave the sermon, but in an informal, conversational way. He remained seated during it, and, generally, read out the Traditions on good morals and Zuhd, ( Islamic asceticism ) and explained their meaning in a simple language.

Once Maulana Mohammad developed a boil under an eye which had to be opened seven times. The doctors insisted on administering the anesthetic but he refused to take it and lay motionless throughout the operation. The surgeon, afterwards, said, that he had not seen the like of it in his life.

Maulana Mohammad spent most of his time in prayer and meditation. During the 16 years before his death, he did not miss the Tahajjud( before dawn prayer ) prayers even once, and breathed his last while performing the Sajda in the Namaz of Witr.

Maulana Mohammad Ilyas had route to Delhi to look after his sick brother and was staying with him in the Nawab Wali Masjid of Qassab Pura. It was there that Maulana Mohammad died and the burial took place at Nizamuddin. Thousands of men attended the funeral.

After the burial, people urged upon Maulana Muhammad Ilyas to take up residence at Nizamuddin in order to fill the void caused by the death of his father and brother. They, also, promised monthly donations for the Madrassa to which the Maulana agreed subject to certain conditions which he observed throughout his life.

Maulana Mohammad Ilyas had made it clear that he would come to Nizamuddin and take charge of the Madrassa only if Maulana Khaiil Ahmad Saharanpuri approved. Upon it, several persons offered to go to Saharanpur to obtain the permission, but Maulana Mohammad Ilyas checked them saying that it was not the way to do it. He would go himself, unaccompanied by anyone.

The Maulana, thus, went to Saharanpur and explained the whole thing to Maulana Khalil Ahmad. The latter gave his approval, but added that, in the first instance, only a year's Ieave be taken from Mazaahirul Uloom and if the stay at Nizamuddin proved useful and it was decided to settle down there permanently, he could resign at any time.

But before Maulana. Muhammad Ilyas could move to Nizamuddin, he was suddenly taken ill with pleurisy and went to Kandhla where his condition worsened. One night his illness took such a grave turn that all hope was lost. The pulse sank and the body became cold, but God had to take some work from him. unexpectedly, he began to improve, and, in a few days, was able to leave the bed.

On regaining health, Maulana came to Nizamuddin from Kandhla. In those days, there was no habitation in that part of Nizamuddin, and, adjoining the mosque, there was a thick growth of trees and underbrush. Maulana Ihtishamul Hasan who, in his childhood, had come to live, for sometime, with Maulana Mohammad Ilyas tells that "I used to go out and stand in the hope of seeing a human face. When anyone appeared, I felt so happy as if someone had given me a precious gift."

A small pucca (built of bricks) mosque, a shed, a living apartment, a small settlement of the attendants of the tomb to the south of it, and a few Mewati and non-Mewati students that as all that formed the world of the mosque and the Madrassa.

The resources of the Madrassa were so meager that, some times, they had to starve, but. the Maulana bore it all with a cheerful heart. Occasionally, be would say plainly, that there was nothing to eat. Whoever wanted to stay might stay and whoever wanted to go might go and make his arrangement elsewhere. The moral and spiritual training the students were receiving, however, was such that none of them. was willing to leave. Often, they would live on wild fruits. The scholars themselves brought wood from the forest to prepare the chappati (flat bread) which they ate with chutney (pickle) The extreme poverty made no impression on the Maulana. What worried him was the prospect of abundance and prosperity which, he was sure, was going to open up, according to the practice of the Lord, after the phase of trial and tribulation.

The outward appearance of the Madrassa held no interest for the Maulana. He was supremely unconcerned with it. Once, during his absence, some residential quarters were built for its staff through the efforts of Haji Abdur Rahman, an old friend of his and an ex-student of the Madrassa, which made the Maulana so angry that he did not speak to him for a long time. The Maulana remarked that the real thing was education, and, referring to a certain Madrassa, said that its building had become pucca, but the standard of education had gone down.

Once a prominent merchant of Delhi begged the Maulana to supplicate to the Lord for him in a very important matter, and presented him a purse. The Maulana agreed to pray on his behalf, but declined to accept the money. Haji Abdur Rahman, however, took it in view of the chronic financial difficulties of the Madrassa, but the Maulana had no peace until he had it returned. He used to impress upon Haji Abdur Rahrnan that the work of faith was not carried out with motley, otherwise much wealth would have been granted to the holy Prophet

Worshipfulness

Maulana Mohamrnad Ilyas, exclusively, kept himself occupied with prayers and other spiritual exertions in those days. He had inherited the inclination for it from his ancestors which blossomed up during the stay at Nizamuddin. He sought solitude and carried out vigorous exercises for the purification of the soul. According to Haji Abdur Rahman, the Maulana remained in seclusion for long hours at the gate of Arab Sara which was the favorite place of worship of Hazrat Nizmuddin Aulia, and was situated to he north of Humayun's tomb. near the mausoleum of Abdur Rahim Khan Khana and the grave of Syed Nur Mohammad Badaynni, the spiritual mentor of Mazhar jan-i-Janan. Usually, his mid-day meal was sent there while the evening meal he took at home, He offered the five daily prayers in congregation. Haji Abdur Rahman and his fellow students used to go to the gate to form the congregation, and for their lessons, they, sometimes, went there, and, some times, the Maulana himself came to Chukkar Wali Masjid.

The Maulana performed the Wuzu (abulation) and offered two Rak'ats of Namaz before commencing the lesson of the Traditions, and remarked that the claim of the Traditions was even greater. He did not talk to anyone, however important, while teaching the Traditions, nor ever complained if the meal came late from Nizamuddin, nor found fault with food.

Interest in teaching

The Maulana took keen interest in his pupils and personally taught all the subjects, elementary as well as advanced. Sometimes, he had as many as eighty students directly under his instruction, and took the class of Mustadrak_i_Haakim before Fajr.

The main emphasis in his method of teaching was on the application of mind. He wanted the students to come thoroughly prepared. The Maulana did not follow the general syllabus of the Madrassas in the selection of books and many books that were but prescribed in the other Madrassas were taught at Nizamuddin He thought of new ways to stimulate the students and develop the faculties of imagination and understanding in them.

Beginnings of the movement of Religious Reform in Meewat

The area to the south of Delhi where the Meos have been settled from the olden days is called Mewat, Presently, it includes the Gurgaon district of the Punjab, the native states of Alwar and Bharatpur and the district of Mathura of the United Provinces. Like all other regions, its boundaries, too, have been changing from time to time and the dimensions of the old Mewat must have been different from what they are now.

The English historians hold that the Meos do not come from the Aryan stock, but are related to the non-Aryan races of ancient India. Their history, thus, dates far back than that of the Rajput families of Aryan blood. According to them, the Khanzadas (lowest order of Mughal nobility) of Mewat, however, belong to the same ethnic group as the Rajputs, and, in the Persian history books, wherever the word 'Mewati' occurs, it denotes the very Khanzadas. We, further, learn from Ain-i-Akbari that the Jatau Rajputs came to be known as Mewatis on embracing Islam.

In the annals of Firoz Shahi dynasty, Mewat is mentioned, for the first time, in the memoirs of Shamsuddin Al-timash. The Mewatis had become very troublesome during the early days of the Muslim Kingdom of Delhi. Aided by the long range of thick forests that extended up to Delhi, they used to raid it frequently and had become such a terror that the gates of the capital were shut at sunset. Still, they managed to enter the town in the night in search of plunder. Ghayasuddin Balban, thereupon, dispatched a strong military force against the Mewatis, killing a large number of them. Outposts manned by the Afghan soldiers were set up in Delhi, the surrounding forests were cut down and the land was brought under cultivation. Mewat, thereafter, remained in oblivion for about a hundred years

After the long lull, the Mewati adventuress, again, became active and started harassing the people of Delhi which forced the authorities to take punitive action against them from time to time. The names of Bahadur Nahir and his successors are, particularly, mentioned in the chronicles in this connection. They succeeded in establishing the Kingdom of Mewat which was, later, reduced to a Jagir (a feudal estate) by the rulers of Delhi.

Another prominent Mewatis was Lakhan Pal who brought the whole of Mewat and its outlying territory under his domination. He embraced Islam during die reign of Firoz Shah.

Moral and religious condition

Owing to the negligence of the Muslims religious teachers, the moral arid religious condition of the Mewatis had sunk so low that there was little to distinguish between their beliefs and practices and wholesale apostasy. Even non-Muslim historians have commented at length on their estrangement with Islam, as the following extract from the Alwar Gazetteer of 1878, written by Major Powlett, will show:

All the Meos are, now, Muslims, but only in name. Their village deities are the same as those of the Hindu landlords, and they celebrate several Hindu festivals. Holi is a season of special rejoicing among the Mewatis and they observe it like their own festivals, such as, Moharrum, Id and Shab-i-Barat. The same is the case with Janam Ashtami, Dussehra and Diwali, The Meos engage the services of the Brahmins to fix the dates of marriages. They have Hindu names, with the exception of the word 'Ram', and their last name, often, is 'Singh', though not as frequently as 'Khan'. Like Ahirs and Gujars, the Mewatis, too, observe Amawas as a holiday on which they abstain from work. When they build a well, they begin with the construction of a parapet in the name of Beeriyi or Hanuman, but when it comes to pillage, they do not show much reverence to the Hindu temples and other places of religious significance. If, on such an occasion, their attention is drawn to the sanctity of these establishments, they, unhesitatingly, says, You are "Does" and we are "Meos". Meos are, largely, ignorant of their faith, i. e., Islam. Very few of them know the Kalima, and fewer still observe Namaz regularly. About the hours and rules of namaz, their ignorance is complete. This is the state of the Meos of Alwar. In the British territory of Gurgaon, the position is a little better because of the Madrassas. In some parts of Alwar, also, where the mosques have been built, the religious duties are observed to some extent. A few of them know the Kalima and offer up namaz and an attachment for the Madrassas, also, is found among them. As we have seen earlier, the initial ceremonies of marriage are performed by the Brahmins, but the real ceremony (of nikah) is performed by the Qazi. Men wear dhoti and loin-cloth. The pajamas are not worn at all. Their dress, thus, is wholly Hinduised. Even ornaments of gold are worn by men.

At another place, Major Powlett writes:

The Meos are half-Hindu by their habits. Mosques are rarely to be seen in their villages. There are only eight mosques in the fifty villages of the tehsil of Tijarah. Leaving aside the temples, the places of worship of the Meos are very much similar to those of their Hindu neighbors. These are known, for instance as Paanch Peera, Bhaisa and Chahand Chahand or Khera Deo is consecrated to the service of Maha Davi where animals are offered as a sacrifice. In Shah-i-Barat, the banner of Syed Salar Masud Ghazi is worishipped in all Meo villages.

Similarly, ii the Gazetteer of Gtrgaon (1910), it is stated that the Meos, still, are a very loose and careless type of Muslims. They share most of tile customs of the neighboring community specially those which possess an element of fun and merriment . Their basic rule seems to be to observe the religious celebrations of both the communities and disregard the religious duties of either. Lately, some religious teachers have appeared in Mewat and a few Meos have started to keep the fasts of Ramzan and to build mosques in their villages and observe namaz. Their women, too, have taken to wearing Pyjamas instead of the Hindu Chagras. All these are the signs of religious awakening.

The Gazetteer of Bharatpur, again, says:

The customs of Meos are a mixture of Hindu and Muslim customs. They observe circumcision, perform nikah and bury their dead. They make a pilgrimage to the tomb of Syed Salar Masud Giiazj at Bahraich, and attach a great importance to the vow taken under his banner, and consider it a religious duty to fulfill it. They, also, visit the other shrines of India, but do not perform the Hajj. Among the Hindu festivals, they celebrate Holi antI Diwali. They do not marry in the family or in their own branch or sub-division of the clan, girls do not have a share in ancestral property, and they give mixed Hindu and Muslim names to their children. They are, wholly, illiterate and have a fair number of bards and minstrels among them whom they pay liberally. Many quatrains on the themes of agriculture and rural life are popular which they love to recite. Their speech is rough arid coarse, and the manner of addressing both men and women is the same. Intoxicants are widely in use. They are extremely weak of faith and highly superstitious, and believe in omens and auguries. Both male and female dresses are Hinduised. In the olden days, infanticide was prevalent, but now it has been given up. Highway robbery and pillage had been� their traditional profession, but they have been reformed lately. They. however, are still notorious ifor cattle-ifting.�

Moral virtues

All the same, the Meos are distinguished for some excellent moral qualities and their vices and weaknesses are in the nature of the evil ways and practices that become a part of the moral and social pattern of brave and adventurous races as a result of want of education, isolation from the civilized world and indifference towards religion. These were rampant even among the Arabs during the Age of Ignorance. Natural talents and capabilities had taken a wrong turn owing to the perversity of the environment. Chivalry had degenerated into banditry, man�liness had found expression in mutual warfare and bloodshed, sense of pride and self-respect, with no better purpose to serve, had sought fulfillment in the defense of imaginary standards of honor and renown, and high mindedness, for its display, had adopted the path of pomp and flourish on petty occasions in the family or clan. In brief, God-given gifts of mind and character were being put to unworthy use, otherwise there was no dearth of virtue and merit among the Meos,

Rugged simplicity, hardihood and firmness of purpose were the chief characteristics of the Mewatis in which they were far superior to the urban Muslim population. It was on account of these qualities that in spite of having drifted so far away from Islam, the floodtide of Apostasy could not submerge the territory of Mewat even in the darkest period of its history.

For centuries the Maos had been living within the shell of their ignorance keeping by themselves and isolated from the outside world. A parallel can scarcely he found in the Indian history of a community so large and living in such a close proximity to the central seat of power and yet remaining so obscure and isolated. An advantage of it, however, was that the energies of the Mewatis, on the whole, remained conserved, the soil remained virgin while the deplorable habits and customs and superstitious belief and practices were, so to speak, like the weeds and scrubs growing on an uncultivated land. The Meos, in the 20th Century, were very much like the Arabs in the Age of Perversion

Beginnings

As we have seen, contact with the Mewatis was established during the lifetime of Maulana Mohammad lsmail. It was not a chance occurrence, but an act of destiny that Maulana Mohammad Ismail came to live in Basti Nizamuddin which was the gateway of Mewat, and much before the arrival of Maulana Mohammad Ilyas, seeds of loyalty and devotion of his. family had been sown on its soil.

When the followers of Maulana Mohammad Ismail and Maulana Mohammad came to know that their true successor, the son of Maulana Mohammad Ismail and the brother of Maulana Mohammad had come to live at Nizamuddin they, again, started coming to it and requested Maulana Mohammad Ilyas for a visit so that the old suppliants of his family had an opportunity to renew the ties of fealty and spiritual allegiance.

Real remedy

Maulana Mohammad Ilyas felt that the only Way to the religious reform and correction of the Mewatis was promotion of religious knowledge and familiarization with the rules and principles of the Shariat.

Maulana Mohammad ismail, and, after him, Maulana Mohammad had adopted the same method. They used to keep the Mewati children with them and educate them in their Madrassa, and, then, send them back to Mewat to carry on the work of reform and guidance, and what little religious awareness was found there was owing to the efforts of these pioneers.

Maulana Mohammad Ilyas went a step ahead and decided to establish Maktabs and Madrassas in Mewat itself so that the influence of Faith could spread to a wider area and the pace of change was accelerated.

Stipulation

The Maulana knew what was, commonly, meant by inviting a spirtua! mentor or his successor to their place by his disciples and admirers, and he was not willing to go to Mewat only to fulfill the formalities of attending the dinner given in his honor delivering a few sermons and giving good counsel. He wanted to make sure before undertaking the trip, that some real advance would be made, as a result of his visit, towards bringing the Meos closer to Islam and improving their moral condition, arid, during those days, the setting up of Maktabs and Madrassas in Mewat appeared to him to be the most effective step in that direction. H had, thus, made it clear that he would accept the invitation only on the condition that they promised to establish Maktabs in their territory.

For the Mewatis, however, no undertaking could be harder to give. They considered the establishment of Maktabs next to impossible for the simple reason that no one would be sending his children to them, and, thus, depriving himself of their contribution to the family income as daily wage-earners. The enthusiasm of those who came to invite quickly subsided as they heard of the stipulation. In desperation, however, a Mewati, finally, made the promise, leaving the rest to God

Establishment of Maktabs

Maulana Mohammad Ilyas, accordingly, went to Mewat and demanded the fulfillment of the promise. After great persuasion, the beginning was made and the first Maktab was established.

The Maulana used to tell the Mawatis, "Give me the pupils, I will provide the money." The Meos who were, mainly, farmers, could not easily reconcile themselves to the position that their children applied themselves to reading and writing and stopped working in the fields or looking after the cattle. It took a lot of tact and perseverance to bring them round to it.

Ten Maktabs were opened during that visit. Once the ice was broken, the progress was easy. Sometimes, several Maktabs were opened in a day till, within a few years, hundreds of such schools were functioning in Mewat.

The Maulana had not undertaken the service of Faith as a �national cause�, the burden of providing the funds for which fell wholly upon the nation or the community, but as a personal affair and felt no hesitation in spending all he had on it. He believed that a person should perform a religious task as his own and expend his time and money freely in its way.

Once a person presented a purse to him with the request that he used it, exclusively, for his own needs. The Maulana replied, �If we do not regard Allah�s work our own, how can we claim to be His bondmen ?� With a sigh, he added, �Alas! We are not the just appreciators of the sacred Prophet. We do not know his true worth.�

This was the Maulana�s rule of life. First of all, he spent from his own pocket on the religious endeavor he had launched in Mewat, and, then, alone, would accept help from others.

Passing Away

Due to Maulana Mohammad Ilyas (RA)'s sincerity and hard work the work of Tableegh began to spread and Jamaats started to visit all parts of the sub-continent within his life time. Hazrat Maulana Syed Suleiman Nadwi (RA) remarks, " Hazrat Maulana Mohammad Ilyas (RA) with his simplicity and dedication to the correct principles of Dawat (invitation) quietly turned the Mewatees into sincere and pious Muslims over a twenty five years and made them the envy of even the Muslims belonging to traditional religious families.

His hard word bore fruit in his life and he raised thousands of dedicated Muslims who continued on the path of Dawat even after his passing away.

Finally the humble, physically weak and thin Maulana passed away in 1324 Hijra leaving behind not one or two but thousands to take up his cause and continue on the path of reformation.

Source: Taken (with Thanks) from As-Sidq.org