User:Vaid naqeeb

From Wikipedia, the free encyclopedia

Positions[edit]

Several beliefs and practices differentiate the Ahle Sunnat (Barelvi) movement from others (particularly Deobandis and Wahhabis including beliefs in the intercession of Muhammad, the knowledge of Muhammad, Nur Muhammadiyya (Light of Muhammad) and Hazir-o-Nazir (Prophet views and witnesses actions of people ).[1][2][3][4]

Intercession of Muhammad[edit]

All jurists comprising Imami, Shafi'i, Maliki, Hanafi and Hanbali are unanimous on the permissibly of tawassul whether during the lifetime of Muhammad or after his death.[5][6]

Tawassul is a fundamental belief of all traditional Sunni movements. The belief is that Prophet Muhammad helps in this life and in the afterlife.[4] According to this doctrine, God helps through Muhammad (Tawassul). Sunni Muslims of the Barelvi movement believe that any ability that Muhammad has to help others is from God, who helps through Muhammad. The help received from Muhammad is therefore considered God's help.[4] Proponents of this belief look to the Quran 4:64 as a proof that God prefers to help through Muhammad. One of the titles of the Prophet is ‘shaafi’, one who performs intercession. Other spiritual leaders who will act as intermediaries will be prophets, martyrs, huffaz of the Quran, angels and pious people whom God deems fit. Prophet Jesus’ intercession for his people on the Day of Judgment is mentioned in the Quran (5:16-18).[7] They also believe that in the afterlife, on the day of judgement, Muhammad will intercede on the behalf of his followers and God will forgive his nation of sins and allow them to enter Jannah (paradise).[4] The belief of Muhammad providing support and help is a common theme within classical Sunni literature. The Quran says, O you who believe! Fear Allah and seek a wasila to him (5:35). Further, the Quran says, We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(Al-Qur'an, Surah an-Nisa, 4:64)[8]

The belief of Muhammad interceding is found in various hadith as well. A Bedouin of the desert visited the Prophet's tomb and greeted the Prophet, addressing him directly as if he were alive. "Peace upon you, Messenger of God!" Then he said, "I heard the word of God 'If, when they had wronged themselves . . .,' I came to you seeking pardon for my mistakes, longing for your intercession with our Lord!" The Bedouin then recited a poem in praise of the Prophet and departed. The person who witnessed the story says that he fell asleep, and in a dream he saw the Prophet saying to him, "O 'Utbi, rejoin our brother the Bedouin and announce [to] him the good news that God has pardoned him!"[9][10][11]

Syrian Islamic scholars Salih al-Nu`man, Abu Sulayman Suhayl al-Zabibi, and Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi have similarly released Fatwas in support of the practice.[12]

Al-Suyuti in his book History of the Caliphs also reports Caliph Umar's prayer for rain after the death of Muhammad and specifies that on that occasion ‘Umar was wearing his mantle (al-burda), a detail confirming his tawassul through Muhammad at that occasion.[13] Sahih al-Bukhari narrates similar situation as:

Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al-‘Abbas ibn ‘Abd al-Muttalib, saying, "O Allah! We used to request our Prophet to ask You for rain, and You would give us. Now we request the uncle of our Prophet to ask You for rain, so give us rain." And they would be given rain."

— Sahih al-Bukhari Book 57 Hadith 59

Hadith states that on that day people will be running to and fro looking for an intercessor, until they come to the Prophet Muhammad, who will answer, “I am for intercession”. The Lord will then ask him to “...intercede, for your intercession will be heard” (Bukhari). [7]

Sunni Muslims of this movement also commonly say Ya Rasool Allah ('O Messenger of Allah'), addressing Muhammad in the present tense with the belief that he is able to listen. They believe that Muhammad is a Rahmah (mercy) to all creation as mentioned in the Quran 21:107.[4] Muhammad therefore is a means by which God expresses his attribute, Ar-Rahman, to creation.[4]

Light of Muhammad (Nur Muhammadiyya)[edit]

A central doctrine of this movement is that Muhammad is both human and (Noor) light.[2] Muhammad's physical birth was preceded by his existence as a light which predates creation. The primordial reality of Muhammad existed before creation, and God created for the sake of Muhammad.[14] Adherents of this doctrine believe that the word Nur (light) in the Quran5:15 refers to Muhammad.

Sahl al-Tustari, the ninth-century Sunni Quran commentator, describes the creation of Muhammad's primordial light in his tafsir.[15] Mansur Al-Hallaj (al-Tustari's student) affirms this doctrine in his book, Ta Sin Al-Siraj:[16][15]

That is, in the beginning when God, Glorified and Exalted is He, created him as a light within a column of light (nūran fī ʿamūd al-nūr), a million years before creation, with the essential characteristics of faith (ṭabāʾiʿ al-īmān), in a witnessing of the unseen within the unseen (mushāhadat al-ghayb bi’l-ghayb). He stood before Him in servanthood (ʿubūdiyya), by the lote tree of the Ultimate Boundary [53:14], this being a tree at which the knowledge of every person reaches its limit.

When there shrouded the lote tree that which shrouded [it]. This means: "that which shrouded" the lote tree (ay mā yaghshā al-shajara) was from the light of Muḥammad as he worshipped. It could be likened to golden moths, which God sets in motion towards Him from the wonders of His secrets. All this is in order to increase him [Muḥammad] in firmness (thabāt) for the influx [of graces] (mawārid) which he received [from above].

According to Stūdīyā Islāmīkā, all Sufi orders are united in the belief in the light of Muhammad.[17]

Prophet views and witnesses (Hazir o Nazir) actions of people[edit]

Another central doctrine of this movement is that Prophet Muhammad views and witnesses (Hazir o Nazir) actions of people.[3] The doctrine appears in the works predating this movement, such as Sayyid Uthman Bukhari's (d. ca. 1687) Jawahir al-Quliya (Jewels of the Friends of God), describing how Sufis may experience the presence of Muhammad.[18] Proponents of this doctrine assert that the term Shahid (witness) in the Quran (33:45, 4:41) refers to this ability of Muhammad, and cite hadiths to support it.[19]

This concept was interpreted by Shah Abdul Aziz in Tafsir Azizi in these words: The Prophet is observing everybody, knows their good and bad deeds, and knows the strength of faith (Imaan) of every individual Muslim and what has hindered his spiritual progress.[20]

Hafiz Ibn Kathir says: “You are witness of the oneness of Allah Almighty and that there is no God except Allah. You will bear evidence about the actions and deed of whole mankind on the day of judgment. (Tafseer Ibne Katheer, Vol. 3, Page 497).[20]

Muhammad's Knowledge of the Unseen (Ilm-e-Ghaib)[edit]

A fundamental Sunni Barelvi belief is that Prophet Muhammad has knowledge of the unseen, which is granted him by Allah (ata'e) and is not equal to God's knowledge.[1] This relates to the concept of Ummi as mentioned in the Quran (7:157). This movement does not interpret this word as "unlettered" or "illiterate", but "untaught". Muhammad learns not from humankind, but from Allah; his knowledge is universal, encompassing the seen and unseen realms. This belief predates this movement, and is found in Sunni books such as Rumi's Fihi Ma Fihi:[21]

Mohammed is not called "unlettered" [Ummi] because he was incapable of writing or reading. He is called "unlettered" [Ummi] because with him writing and wisdom were innate, not taught. He who inscribes characters on the face of the moon, is such a man not able to write? And what is there in all the world that he does not know, seeing that all people learn from him? What can the partial intellect know that the Universal Intellect [Muhammad] does not possess?

Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you" [Sura an-Nisa, verse 113].

Imam Jalal udin Al-Suyuti writes: (Taught to you what you did not know) means that Allah Most High has told the Prophet (may Allah bless him and grant him peace) of Ahkam and Unseen.[22]

Qur'an states: This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).[Surah Hud (11), verse 49] [22]

Qur'an states: Nor will He disclose to you the secrets of the Unseen. "But He chooses of His Apostles [for the purpose].[Sura Aali-Imran, verse 179][23]

Practices[edit]

  • Public celebration of Muhammad's birthday[24][25]
  • Veneration of pious. This consists of the intervention of an ascending, linked and unbroken chain of holy persons claimed to reach ultimately to Muhammad who Barelvis believe intercede on their behalf with God.[26][27][28]
  • Visiting the tombs of Prophet Muhammad, his companions and pious Muslims, an act they believe is supported by the Quran, Sunnah and the acts of the companions.[29][30][31]
  • Group dhikr: synchronized movements of the body while chanting the names of God. Some groups, notably those in the Sufi Chishti Order, sing Qawwali; others do not use musical instruments.[32][33][29][34][35]
  • Letting the beard grow. The four schools of fiqh genrally (with the exception of the Shafi school of fiqh) consider it unlawful to trim a beard less than a fistful length.

Sufi tradition[edit]

Mosque-like building with green onion-shaped dome and a tall minaret
Shrine to Naqshbandi saints from Allo Mahar

Sufism is a fundamental aspect of this movement. Imam Ahmad Raza Khan Barelvi was part of the Qadri tariqa and pledged bay'ah (allegiance) to Sayyid Shah Al ur-Rasul Marehrawi.[36][37] Ahmad Raza Khan Barelvi instructed his followers in Sufi beliefs and practices. Traditional Sufi practices, such as devotion to Muhammad and the veneration of walis, remain an integral part of the movement[38][39] (which defended the Sufi status quo in South Asia.[40] They was at the forefront of defending Sufi doctrines such as the celebration of the birth of Muhammad and Urs, pilgrimages to wali tombs, and tawassul.[40]

It is through the many thousands of ‘urs festivals held annually at Dargahs/shrines throughout south Asia, as well as in England and elsewhere, that Sufi regional silsilas are linked into, and sustain, the wider Ahle Sunnat Wal jamaat Barelvi movement.[41]

[42]

The efforts of Ahmad Raza Khan Qadri and his associate scholars to establish a movement to counter hard line anti-Sufi Deobandi, Ahl-i Hadith, resulted to in the institutionalization of diverse Sufi movements and their allies in various parts of the world.Naqeeb ibn Farhan

My name is Naqeeb Ibn Farhan i live in wallarhama pahalgam .i am 16 years old .I am reading in class 10th

in Wallarhama. I am the person who likes education ,culture & literature . I am sincerely thankful of you if you will

help me in make an educational organisation

  1. ^ a b Allama Abul Faiz Muhammad Shareef Qadri Razavi, فیض نبوت یعنی علم غیب رسولﷺ, Akbar Booksellers Lahore
  2. ^ a b Ahmed Raza. "Noor o Bashar ::Islamic Books, Books Library". Faizaneraza.org. Archived from the original on 22 February 2012. Retrieved 2012-09-24.
  3. ^ a b Faith-Based Violence and Deobandi Militancy in Pakistan, Springer, 2016, p. 377, ISBN 9781349949663
  4. ^ a b c d e f علامہ مشتاق احمد نظامی علیہ الرحمہ, وسیلہ نسبت تعظیم, Noor Masjid Ka Ghazi Bazaar - Karachi
  5. ^ al-Zurqani, Muhammad. Sharh al-Mawahib al-ladunniyah. Beirut: Dar al-Ma'rifa. pp. 304–305.
  6. ^ Ibn Juzayy, Muhammad (1926). Al-Qawanin al-Fiqhiyyah. Matbaat al-Nahda. p. 148.
  7. ^ a b "Intercession in Islam". 24 November 2011.
  8. ^ "Tawassul(Waseela)".
  9. ^ Ph.D, Coeli Fitzpatrick; Walker, Adam Hani (2014-04-25). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]. ABC-CLIO. pp. 300–301. ISBN 9781610691789.
  10. ^ Ibn Kathir (1983). Tafsir al-Qur'an al-'Azim. Beirut: Dar al-Ma'rifa. pp. 1:521.
  11. ^ al-Nawawi, Yahya ibn Sharaf. al-Majmu: sharh al-Muhadhdhab. Medina: al-Maktaba al-Salafiyya. pp. 8:256.
  12. ^ "Salih al-Na'man's fatwa on Tawassul".
  13. ^ "Asjad Raza appointed leader of Barelwi Muslims". Daily News. Retrieved 30 April 2019.
  14. ^ Jorgen S. Nielsen (2015), Muslims in Western Europe, Edinburgh University Press, p. 218, ISBN 9781474409353
  15. ^ a b The Cambridge Companion to Muhammad, Cambridge University Press, 2010, p. 127, ISBN 9780521886079
  16. ^ Tafsīr al-Tustarī, Royal Aal al-Bayt Institute for Islamic Thought, 2011, p. 213
  17. ^ Stūdīyā Islāmīkā Volume 8 Issues 1-3, State Institute for Islamic Studies of Syarif Hidayatullah, 2001, p. 42
  18. ^ Qamar-ul Huda (8 August 2005), Striving for Divine Union: Spiritual Exercises for Suhraward Sufis, RoutledgeCurzon, pp. 103–107, ISBN 9781135788438
  19. ^ Mufti Muhammad Ameen, مسئله حاضر و ناظر, Maktaba Suhj Nur
  20. ^ a b Author, Sana Email (29 June 2013). "The Prophet is Hazir o Nazir". Kanzul Islam. {{cite web}}: |last= has generic name (help)
  21. ^ And Muhammad Is His Messenger: The Veneration of the Prophet in Islamic Piety, translated by A. J. Arberry, University of North Carolina Press, 2014, pp. 72, 257, ISBN 9781469619606
  22. ^ a b Knowledge of Unseen (In the light of Quran and Sunnah)https://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=54&Itemid=119
  23. ^ Knowledge of Unseen (In the light of Quran and Sunnah)https://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=54&Itemid=119
  24. ^ Sirriyeh 1999: 49
  25. ^ Sirriyeh 2004: 111
  26. ^ Netton, Ian (19 December 2013). Encyclopedia of islam. Routledge. p. 88. ISBN 9780813543451.
  27. ^ Martin Parsons (1 January 2006). Unveiling God: Contextualizing Christology for Islamic Culture. William Carey Library. p. 149. ISBN 978-0-87808-454-8. Retrieved 2011-04-20.
  28. ^ Abdulkader, Tayob. Muslim Schools and Education. Waxxman Verlag. p. 76. ISBN 9783830975540.
  29. ^ a b N. C. Asthana; Anjali Nirmal (2009). Urban Terrorism: Myths and Realities. Pointer Publishers. pp. 67–. ISBN 978-81-7132-598-6.
  30. ^ "outlookindia.com". M.outlookindia.com. Archived from the original on 31 January 2013. Retrieved 24 September 2012.
  31. ^ Yates, Lyn; Grumet, Madeleine (25 February 2011). Curriculum in Today's World: Configuring Knowledge, Identities, Work and ... - Lyn Yates, Madeleine Grumet - Google Books. ISBN 9780203830499. Retrieved 2012-09-24.
  32. ^ Roy & Sfeir 2007, p. 339.
  33. ^ Robinson, Rowena (5 November 2005). Tremors of Violence: Muslim Survivors of Ethnic Strife in Western India - Rowena Robinson - Google Books. ISBN 9780761934080. Retrieved 2012-09-24.
  34. ^ Verma, Bharat (19 February 2008). Indian Defence Review: April - June 2007 - Bharat Verma - Google Books. ISBN 9788170621461. Retrieved 2012-09-24.
  35. ^ Bruinessen, Martin van; Allievi, Stefano (17 June 2013). Producing Islamic Knowledge: Transmission and Dissemination in Western Europe. Routledge. ISBN 9781136932861 – via Google Books.
  36. ^ Dr. Muhyuddin al-Alwayi, An Islāmic Personality of India – Imām Aḥmed Riḍā Khān, Al-Azhar University, p. 2
  37. ^ Sufi Ritual: The Parallel Universe, Routledge, 2000, p. 14, ISBN 9781136833977
  38. ^ South Asian Sufis: Devotion, Deviation, and Destiny, Bloomsbury, March 2012, p. 271, ISBN 9781441135896
  39. ^ Carl W. Ernst (2010), The Cambridge Companion to Muhammad, Muḥammad as the Pole of Existence, Cambridge University Press, p. 130, ISBN 9781139828383
  40. ^ a b Elizabeth Sirriyeh (9 January 2014), Sufis and Anti-Sufis: The Defence, Rethinking and Rejection of Sufism in the Modern World, RoutledgeCurzon, p. 49, ISBN 9781136812767
  41. ^ “Pilgrims of Love” Sufism in a Global World Article · January 2005 https://www.researchgate.net/publication/277198389_Pilgrims_of_Love_Sufism_in_a_Global_World
  42. ^ Continuity and transformation in a Naqshbandi tariqa in Britain, The changing relationship between mazar (shrine) and dar-al-ulum(seminary) revisited Ron Geaves https://www.bloomsburycollections.com/book/sufism-today-heritage-and-tradition-in-the-global-community/continuity-and-transformation-in-a-naqshbandi-tariqa-in-britain
Retrieved from "https://en.wikipedia.org/w/index.php?title=User:Vaid_naqeeb&oldid=1033706098"