Saturday, 7 September 2013

{Kantakji Group}. Add '12054' Fwd: خياراتنا الصعبة بين ترجمة العلوم الاقتصادية وترجمة العقول الاقتصادية د.عبدالباري مشعل

---------- Forwarded message ----------
From: Mohanad AL-Dakash <mohanadaldakash@hotmail.com>
Date: 2013/9/8
Subject: خياراتنا الصعبة بين ترجمة العلوم الاقتصادية وترجمة العقول الاقتصادية د.عبدالباري مشعل

خياراتنا الصعبة بين ترجمة العلوم الاقتصادية وترجمة العقول الاقتصادية د.عبدالباري مشعل

http://www.raqaba.co.uk/node/1051/


دعاني أحد الذين اعتادوا ترجمة بعض الكتب الإسلامية من العربية إلى الإنجليزية ذات مرة لمراجعة ترجمته لكتاب عنوانه "الفائدة" من الإنجليزية إلى العربية قبل تسع سنوات تقريباً.
بدأت بقراءة الترجمة فشعرت أنني أفك ألغازا وأحلل كلمات متقاطعة مصطلحات لا تمت بصلة للاقتصاد، فضلا عن تراكيب لغوية سقيمة بسبب تأثرها الكبير باللغة الإنجليزية. فطلبت إليه أن يهتم باستخدام المصطلحات الاقتصادية وأن يهتم بإعادة بنية العبارة. اتصل بي متذمرا وشرح لي بعصبية خبرته الكبيرة في الترجمة حيث ترجمة لكتاب فقه السنة للسيد سابق وغيره من الكتب الدينية، وأنه لا يطلب مني سوى مراجعة ترجمته العتيدة فكانت النتيجة أني أهملت طلبه.

تظهر المكتبة الاقتصادية المتخصصة أن فترة الستينات والسبعينات من القرن الماضي تميزت بحركة ترجمة نشطة وواعية. فقد نقلت إلينا أفضل ما كتب في الاقتصاد والتنمية والفكر الاقتصادي في الغرب. والمطلع على الكتب المترجمة في ذلك الوقت من قبل المصريين وأيضا العراقيين يستمتع بسلاسة العبارة ومتانتها العلمية وجمال بنيتها اللغوية والبلاغية دون أن يدرك أن أصل الكتاب بلغة أخرى.

لقد قام بتلك الترجمات وراجعها أساتذة متخصصون في الاقتصاد وفي الوقت نفسه يتمتعون بسلامة اللغة والنحو والبلاغة. والحقيقة ليس لدي معلومات دقيقة عن البيئة التي ساعدت على هذا النجاح غير أنه من المؤكد أنه ساهم في ذلك الفكر القومي لجمال عبدالناصر الذي دعم رسميا هذه الحركة. وربما شهد العراق نشاط مماثلاً للأسباب نفسها.

لقد تمكن المصريون بلغتهم العربية السليمة أن يضعوا ترجمات علمية مختصرة ومعبرة لكل المصطلحات الاقتصادية. وأصبحت تشكل كتبهم مراجع علمية معتبرة للدراسة المنهجية وغير المنهجية. وأعتقد أن اعتماد الترجمات الناجحة للكتب الاقتصادية الدراسية أولى بكثير من اعتماد كتب عربية، لأن الواقع أثبت أن الكتب العربية المتخصصة في الاقتصاد ما هي إلا ترجمات تقل عن أصولها الإنجليزية في الفصول الدراسية والوسائل التعليمية فما يصل لطلبتنا من علم ومهارات إلا جزء مما يصل لنظرائهم في الجامعات الأمريكية.

في الثمانينات من القرن الماضي ما تلاها تلاشى تدريجيا هذا التميز في المواكبة في نوعية الكتب المترجمة وفي لغة الترجمة، ونشطت الترجمة اللبنانية بالتوازي مع نشاط ترجمة للكتب الدراسية المتخصصة في مجال الاقتصاد في السعودية لكن المطلع على هذه الترجمات يلاحظ أنها تفتقد إلى كثير من العناصر الأساسية في فن الترجمة. وانتشرت في هذه الفترة كتب الأساتذة التي تفتقد إلى الهوية التي يمكن أن يتميز بها الدراسون للاقتصاد حيث يكون الكتاب في أصله عبارة عن كتاب للمدرس قد ترجمه من أحد الكتب الإنجليزية أو نسخه مباشرة عن أحد الكتب العربية المترجمة أصلا ًوألزم به طلبته كمرجع دراسي والزمهم بشرائه أو تصويره وربما اتفق مع مركز التصوير لمقاسمة العائد.

وعلى صعيد آخر انتاب الضعف الدراسة الاقتصادية عندما تولاها العائدون من الدراسة في الجامعات الأمريكية والغربية فهؤلاء غابت عنهم المصطلحات الاقتصادية المستقرة التي تحدثنا عنها وأصبحوا يدخلون ترجمات جديدة لا ترقى إلى صفة المصطلح لكثير من المصطلحات الاقتصادية فأحدث ذلك فجوة بين الدراسين للاقتصاد على أيد الأساتذة المصريين الكبار والمراجع العلمية المترجمة ترجمة متميزة وبين الدارسين الجدد ولا أتوقع أن تميزا قد حدث بناء على هذا لصالح الدارسين الجدد لأن الطبخة في الحال الثانية قد تدخل فيها طباخون كثر ولم تكن وفق رؤية منهجية متكاملة.

لقد حصل هؤلاء الأساتذة على دراسة منهجية جيدة في بلاد الابتعاث لكنهم لن يستطيعوا بمفردهم نقل تلك المنهجية الدراسية بشكل متكامل لجامعاتنا. لا بد أن يكون ذلك في مطبخ واحد على مستوى الجامعة أو الجامعات في الدولة. بل إن ممارساتهم الفردية قد أحدثت ازدواجية في المنهجية في جامعاتنا العربية.

أرى أن جامعاتنا في حاجة ماسة لمراجعة الكتب الدراسية المقررة في أقسام الاقتصاد وأمامنا خياران في هذا الاتجاه:
الأول: اعتماد منهجية دراسية متكاملة تتطابق مع منهجية الدراسة في الجامعات الأمريكية المتخصصة، واعتماد ذات الكتب بترجمات عربية متقدمة من حيث سلامة المصطلحات واللغة وصياغة العبارة وهو عمل كبير ولا يمكن القيام به إلا من خلال فرق عمل كبيرة ورعاية حكومية وجامعية عليا. وتخدمنا في هذا سلسلة ملخصات شوم الدراسية بنسبة كبيرة التي تتمتع بسلامة الترجمة في كل مجالات الدراسة المنهجية المتخصصة. وبالتالي نستغني عن كثير من التعب والعناء والتشتت الذي يواجهه المدرسون والطلبة في كليات الاقتصاد.

الثاني: اعتماد الكتب الدراسية كما هي في الجامعات الأمريكية المتخصصة بلغتها الإنجليزية، ودراستها باللغة نفسها، وهذا يريحنا من عناء الترجمة وضرورة مواكبة المستجدات. وهذا سيساعد على ترجمة العقل الاقتصادي ليحفظ المصطلحات والمعاني والمرامي بلغتها الأم.

إنني أفضل دراسة الاقتصاد بلغته الأم أو عن كتاب مترجم ترجمة شاملة لشروط السلامة من حيث المصطلحات واللغة والصياغة مع ضرورة وضع المصطلح الإنجليزي والعربي مع بعضهما بصفة مستمرة ولا أعبأ وألا ألتفت لعشرات الكتب المؤلفة في الكتب الدراسية الاقتصادية باللغة العربية؛ بل أرى أن البعد عنها من فضائل الأعمال. وكما يقول المثل: "اسأل مجرِّب ولا تسأل خبير".

أتمنى من كليات الاقتصاد في العالم العربي أن تقوم بعمل توأمة مع جامعات أمريكية أو أوربية كحل دائم لتطوير دراسة الاقتصاد في بلادنا العربية. وهو أقصر الطرق لضمان أرضية سليمة منهجياً لخدمة الاقتصاد الإسلامي.

إن الذين أتحفونا بعطائهم في مجال الاقتصاد الإسلامي كلهم من دراسي الاقتصاد في الغرب، والذين شوهوا الاقتصاد الإسلامي بكتاباتهم الفارغة كلهم من خريجي الاقتصاد في جامعات عربية. أما أنا وأمثالي من طلبة الاقتصاد الإسلامي فمن همومنا أن نتلمس الطريق بين هؤلاء وهؤلاء لخدمة الاقتصاد الإسلامي بشكل أفضل.


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سياسة النشر في المجموعة:
ترك ما عارض أهل السنة والجماعة... الاكتفاء بأمور ذات علاقة بالاقتصاد الإسلامي وعلومه ولو بالشيء البسيط، ويستثنى من هذا مايتعلق بالشأن العام على مستوى الأمة... عدم ذكر ما يتعلق بشخص طبيعي أو اعتباري بعينه باستثناء الأمر العام الذي يهم عامة المسلمين... تمرير بعض الأشياء الخفيفة المسلية ضمن قواعد الأدب وخاصة منها التي تأتي من أعضاء لا يشاركون عادة، والقصد من ذلك تشجيعهم على التفاعل الإيجابي... ترك المديح الشخصي...إن كل المقالات والآراء المنشورة تُعبر عن رأي أصحابها، ولا تعبّر عن رأي إدارة المجموعة بالضرورة.
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{ISTABA} Inshallah Tomorrow starts AS-SALAM Sunday School [غداً مدرسة الأحد بالمسجد الجامع]


AS-SALAM Weekend School
With Imam SAI'D AL-ALBANI
تحت اشرف وادارة الشيخ أبو عبد الرحمن سعيد الألباني
Saturday OR Sunday
10:00 am - 3:00 pm
Please, find attached registration form

Contacts;
SlighMasjid@Gmail.com
813.628.0007               813.270.5441
813.951.4269               267.235.3483

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Re: [PF:172539] Decisive Proofs of the Finality of Prophethood [Khatm-e-Nabuwwat]

On 5 Sep 2013 08:54, "Erphan 3dhi" <erphanedhi@gmail.com> wrote:
https://fbcdn-sphotos-h-a.akamaihd.net/hphotos-ak-prn1/37528_416070320333_4836088_n.jpg
It is the unanimous belief of the entire Muslim Ummah that Prophet Muhammad (SallAllahu Alaihi wa Sallam) is the Last and Final Messenger and Prophet of Allah. In other words Prophethood has ended with Prophet Muhammad (SallAllahu Alaihi wa Sallam) and those who do not believe in it are ventured out of the bounds of Islam. This belief in the finality of Prophethood has been an established belief of the Muslims since the time of the Prophet (SallAllahu Alaihi wa Sallam). Every time a false prophet has arisen, the Muslims knew he was false because belief in the finality of Prophethood has been established as part of the Muslim's Aqidah (tenets of faith). Here we wish to prove this fact beyond a shadow of a doubt.

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..:: Proof from the Holy Qur'an ::..

The Noble and Exalted Qur'an states:  

ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شيء عليما
Muhammad (Peace and Blessings of Allah be upon Him) is not the father of any man among you – but he is the Noble Messenger of Allah and the Last of the Prophets; and Allah knows all things. [Surah al-Ahzab, Verse 40]

This Qur'anic verse is an unequivocally decisive primary text [nass] that there will be no prophet after him. And since there will be no Prophet (Nabi), it follows a fortiori that there will be no Prophetic Messenger (Rasool). Exalted Muslim Scholars, since the time of our beloved Prophet (SallAllahu Alaihi wa Sallam), have correctly understood this verse to indicate that no new prophet or messenger will be sent to humanity until the day of judgment. Following are few interpretations of well-known Muslim Scholars on the finality of prophethood in chronological order.

Allama Ibn Jarir Tabari [224-310 AH] interprets:

Muhammad (SallAllahu Alaihi wa Sallam) is the last prophet, the one who has closed up Prophethood or sealed it.  This seal will not be opened for anyone till the Day of Judgment. [Tafsir Ibn-e-Jarir, Vol. 22, Page 12]

Imam Abu Hayyan al Andalusi [d. 445 AH] after decisively proving Finality of Prophet Muhammad (Peace be upon him) from Quran and Sunnah writes in his Tafsir Al-Bahr al-Muheet:

A person who has a viewpoint that Prophethood is not closed, or one who thinks that a Wali is superior than Nabi then such a person is Zindeeq (Heretic) and "Wajib al-Qatl". Those who had claimed Prophethood amongst people then Muslims have killed them. [Tafsir Bahr al-Muheet, Under 33:40]

Muhiyy as-Sunnah Baghawi [d. 510 AH] has written:

Allah has closed the line of Prophethood after Prophet Muhammad (SallAllahu Alaihi wa Sallam). Sayyiduna Ibn Abbas (Radi Allahu Anhu) says that Allah has declared that there is no Prophet after him [Tafsir Ma'alim at-Tanzil, Vol. 3, Page 158]

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Allama Zamakhshari [467-538 AH] has stated:

If you say how can he (SallAllahu Alaihi wa Sallam) be the Last Prophet when Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come in the future ages, I will reply that he (SallAllahu Alaihi wa Sallam) is the Last Prophet in the sense that after him no New Prophet will come; Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) is one of those Prophets who have already come before him. When Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come again, he will follow the Shari'ah of Prophet Muhammad (SallAllahu Alaihi wa Sallam) and will face Qibla in his Salah; this means that he will come as an individual of this Ummah.

Imam Raazi [543-606 AH] is of the opinion that:

The words Khatam an-Nabiyeen are used to show that the Shari'ah of Islam is complete. The view that no prophet will come after Muahmmad (SallAllahu Alaihi wa Sallam) is also more affectionate too and particular about his (SallAllahu Alaihi wa Sallam) Ummah and gives the significance of the words in more details. This is like the example of a son who has no guardian after his father. [Tafsir al-Kabir, Vol. 6, Page 581]

Allama Baydawi [d. 685 AH] says:

Prophet Muhammad (SallAllahu Alaihi wa Sallam) is the last of all Prophets. He has sealed the Prophethood of all Prophets, or their Prophethood has been sealed by him. It makes no difference that Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come again after him, because he will come as a follower of his (SallAllahu Alaihi wa Sallam) Noble Shari'ah. [Tafsir al-Baydawi, Vol. 2, Page 196]

Allama Nasafi [d. 710 AH] recorded that:

Prophet Muhammad (SallAllahu Alaihi wa Sallam) is at the end of all Prophets (SallAllahu Alaihi wa Sallam); and after him there will be no New Prophet; and Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) was made a Prophet before him (SallAllahu Alaihi wa Sallam); and when he comes again, he will come as a follower of the Shari'ah of Prophet Muhammad (SallAllahu Alaihi wa Sallam) as if he (Sayyiduna Eisa) were an individual of this Ummah. [Tafsir Madarik al-Tanzil,Vol. 3, Page 234]

Allama Alauddin Khazin [d. 725 AH] has expressed the view that:

Allah has ended the line of Prophethood through him (SallAllahu Alaihi wa Sallam). Therefore, neither there is Prophethood after him, nor any other Prophet during his own time. Indeed, Ibn Abbas has said that Allah has declared there will be no Prophet after him (SallAllahu Alaihi wa Sallam). [Tafsir al-Khazin, Vol. 5, Page 218]

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Ibn Kathir [d. 774 AH] comments:

Allah Most Blessed and Exalted has stated in His book, as has His Messenger (Allah bless him and give him peace) in hadiths of numerous channels of transmission (mutawatir) that there will be no prophet after him, so that whoever claims this rank thereafter is a lying (kadhab) pretender (dajjal), misled and misleading, even if he should stage miracles and exhibit all kinds of magic, talismans and spells. [Tafsir Ibn Kathir, Vol. 3, Page 493]

Imam Jalal al-Din Suyuti [d. 911 AH] says:

The words Khatam an-Nabiyyeen mean there will be no new prophet after him (SallAllahu Alaihi wa Sallam) and when Sayyiduna Eisa (Ala Nabiyyina wa Alaihis Salat wa as-Salam) will come again, he will act according to the Shari'ah of Prophet Muhammad (SallAllahu Alaihi wa Sallam). [Jalalayn Ala Hamish Jamal, Vol. 3, Page 442]

Allama Ismail Haqqi [d. 1137 AH] has stated:

Read the phrase Khatam an-Nabiyyeen with the upsound of "Taa" which means the instrument by which something is closed (sealed). The meaning is that he (SallAllahu Alaihi wa Sallam) was the last of all Prophets by whom the office of all Prophets has been sealed. In Persian, "Seal of Prophets" means that by him the doors of Prophethood have been sealed, and the line of Prophethood terminated once and for all. Some other scholars have read this with a down sound of "Taa" which indicates he was "Khatim" in the sense of "Fa'ail". In Persian, it will mean the one who seals (ends) the prophets, in which case, the meaning is the same. [Tafsir Rooh al-Bayan, Vol. 22 Page 188]

Qadhi Thanaullah Panipatti [d. 1255 AH] writes in his Tafsir al-Mazhari:

Khatam has been mentioned (in this Aayah) in the meaning of Aakhir (Last) and someone who came to bring an end to something as Last Nabi after whom no Prophet will come. [Tafsir al-Mazhari, Vol. 9, Page 266]

Allama Aaloosi [d. 1270 AH] writes:

Hadrat Muhammad (SallAllahu Alaihi wa Sallam) is also Khatim al-Mursaleen meaning that after his Prophethood there will be no Prophethood at all. [Tafsir Rooh al-Ma'ani, Vol. 22, Page 23]

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..:: Proofs from the overwhelming Ahadith ::..

Narrated Sayyiduna Abu Huraira (Radi Allahu Anhu): The Prophet (SallAllahu Alaihi wa Sallam) said,

"The Children of Israel used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number." The people asked, "O Allah's Apostle! What do you order us (to do)?" He said, "Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship." [Sahih al-Bukhari, Vol. 4, Hadith 661]

Narrated Sayyiduna Sa'ad (Radi Allahu Anhu):

Allah's Apostle (SallAllahu Alaihi wa Sallam) set out for Tabuk appointing Sayyiduna 'Ali as his deputy (in Madinah). Hadrat 'Ali said, "Do you want to leave me with the children and women?" The Prophet said, "Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me." [Sahih al-Bukhari, Vol. 5, Hadith 700]

Narrated Sayyiduna Abu Huraira
(Radi Allahu Anhu): Allah's Apostle (SallAllahu Alaihi wa Sallam) said,

"The Hour will not be established (1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, (2) till about thirty dajjals (liars) appear, and each one of them will claim that he is Allah's Apostle, (3) till the religious knowledge is taken away (by the death of Religious scholars) (4) earthquakes will increase in number (5) time will pass quickly, (6) afflictions will appear, (7) Al-Harj, (i.e., killing) will increase, (8) till wealth will be in abundance..." [Sahih al-Bukhari, Vol. 9, Page 237]

Narrated Sayyiduna Isma'il
(Radi Allahu Anhu):

I asked Abi Aufa, "Did you see Ibrahim, the son of the Prophet?" He said, "Yes, but he died in his early childhood. Had there been a Prophet after Muhammad then his son would have lived, but there is no Prophet after him." [Sahih al-Bukhari, Vol. 8, Page 214]

Narrated Hadrat Sayyidah Ayesha (Radi Allahu Anha):

"Prophethood will NOT continue after me, except the harbingers of good news". They asked "What are the harbingers of good news, O Apostle of Allah?." He replied: "Virtuous and pious dreams a Muslim sees or are shown to him". [Musnad of Imam Ahmad ibn Hanbal]

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Narrated Abu Huraira: Allah's Apostle (SallAllahu Alaihi wa Sallam) said,

"My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of "ONE" brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets."

Sahih al-Bukhari, Vol. 4, Hadith 735
Sahih Muslim, Hadith 5675
Musnad Ahmad, Hadith 7479
Sunan al-Bayhaqi, Hadith 11422


Sayyiduna Anas bin Malik
(Radi Allahu Anhu) narrates from the Prophet (SallAllahu Alaihi wa Sallam) who said:

The Messengership and Prophethood have ended and there will be no Messenger and Prophet after me.

Sunnan Tirimdhi, Hadith 2274
Musnad Ahmad bin Hanbal, Vol. 3, Page 467
Mustadrak ala al-Sahihayn lil Hakim, Vol. 4, Page 391


Sayyiduna Abu Huraira
(Radi Allahu Anhu) reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) said:

I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies); spoils have been made lawful to me; the earth has been made for me clean and a place of worship; I HAVE BEEN SENT TO ALL MANKIND AND THE LINE OF PROPHETS IS CLOSED WITH ME. [Sahih, Muslim, Hadith 1062]

The Prophet (SallAllahu Alaihi wa Sallam) said:

Allah has not sent any Prophet who did not warn his nation about Dajjal, but Now "I AM THE LAST OF PROPHETS" and you are the last Ummah, he will for sure arise from amongst you. [Sunan Ibn Majah, Hadith 4067]

The Prophet of Allah (SallAllahu Alaihi wa Sallam) said:

I was Last Prophet in (sight) of Allah when Adam's Khameer was being created. [Shu'ab al-Iman, Vol. 2, Page 134]

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Hadrat Jabir bin Abdullah (Radi Allahu Anhu) narrates that the Prophet (SallAllahu Alaihi wa Sallam) said:

I am the leader of all Prophets and there is no boast, I am the Last of all Prophets and there is no boast. [Sunnan al-Daarimi, Hadith 50]

Hadrat Abdullah bin Umar (Radi Allahu Anhu) narrates:

Once the Prophet (SallAllahu Alaihi wa Sallam) came to us in a way as If he is leaving us, then he said thrice: I am Muhammad the Ummi Prophet (SallAllaho Alaihi wa Sallam) and there is no Prophet after me. [Musnad Ahmed bin Hanbal, Vol. 2, Page 172]

The Prophet (SallAllahu Alaihi wa Sallam) said:

There is no Prophet after me, and there is no Ummah after you, so you should worship your Lord and say your five daily prayers, and fast in your month (Ramadan), obey your leaders and thus enter the Blessed garden of your Lord. [Mu'jam al-Kabir, Vol. 8, Hadith 7217]

Narrated Jubayr bin Mutim: Allah's Apostle (SallAllahu Alaihi wa Sallam) said,

"I have five names: I am Muhammad and Ahmad; I am Al-Mahi through whom Allah will eliminate infidelity; I am Al-Hashir who will be the first to be resurrected, the people being resurrected there after; "AND I AM ALSO AL-AQIB (i.e. THERE WILL BE NO PROPHET AFTER ME)." [Sahih al-Bukhari, Vol. 4, Hadith 732]

Hadrat Ibn Abbas (Radi Allahu Anhu) narrates that the Prophet (SallAllahu Alaihi wa Sallam) said:

I am Ahmad, Muhammad, Hashir, Muqaffi (One who is sent in the last) and I am Khaatim. [Mu'jam al-Saghir, Hadith 152]

Now, the above is just a small portion of the vast amount of mutawatir evidence that proves conclusively that there are no prophets after the Prophet Muhammad (Allah bless him and give him peace), if someone believe that there is a prophet after him he is a kafir. There is absolutely and utterly no room for any doubt in this matter. In the face of such overwhelming evidence then why is it that the Qadianis persist in their misguided and misguiding belief?

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..:: Consensus of Muslim Scholars and Ummah ::..

Throughout the centuries, Muslim Scholars have unanimously supported the fundamental doctrine of Finality of Prophethood in Prophet Muhammad (SallAllahu Alaihi wa Sallam). So much so, that the entire Ummah has recognized anyone who claims to be a prophet (in any capacity), supports someone else's claim to prophethood, or views such claimant as a religious leader, to be an unbeliever (Kafir).

Imam Qadhi Iyadh al-Maaliki (Alaihir Rahmah), the author of magnificent Seerah work i.e. Al-Shifa, writes:

We declare that person as Kafir who considers someone along with you or after you as a Prophet, just like this we also declare him Kafir who claims that Revelation (Wahi) is sent to him even if he does not claim propethood, Thus all such people are disbeleivers because they do Takdhib of Prophet (i.e. call him liar – Na'udhu Billah). The Prophet (Peace Be Upon Him) has informed us that he is Khatam al-Nabiyyeen and no prophet will come after him and that he has been sent to all people. The ummah is unanimous that this Kalaam is to be taken on its apparent and there is no room for any Ta'weel, or Takhsees and the Kufr of such people is Qat'i (i.e. Definite) Ijma'i (i.e. Unanimously Agreed). [Ash-Shifa, Page 237-238]

The great Hanafi Imams, Allama Khafaji (Alaihir Rahmah) and Mullah Ali Qari (Alaihir Rahmah) have also endorced this strongly in Naseem ar-Riyadh, Vol. 6, Page 355-256 and Sharh ash-Shifa Vol. 2, Page 515-516.

Hujjatul Islam Imam Muhammad al-Ghazzali (Rahimuhullah) have stated:

We have known through "Consensus" that La Nabi B'adi (There is no Prophet after me) proves that the door to Prophethood has been permanently closed after Prophet Muhammad (Peace be upon him) and the word "Khatam an-Nabiyyeen" also includes all Anbiya. We are thus certain that there is no room for any kind of Ta'weel (interpolation) or Takhsees (to make specific such as Nabi could come in this form or that form – Na'udhu Billah). Whosoever does Ta'weel in this hadith then he is Munkir of Consensus. [Al-Iqtisad fil I'tiqad, Page 163]

Imam Ibn Qudama al-Maqdisi, the great Hanbali Imam said:

Whosoever claims Prophethood or one who accepts his claim then (both) become Apostates because when Musaylama Kaddhab claimed to be Prophet and his people testified to it then all of them became apostates along with him. [Al-Mugni, Vol. 9, Page 33]

Imam al-Tahawi [d. 321 AH] states:

"Every claim to prophethood after him is falsehood and deceit." [al-Aqidah al-Tahawiyya]

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This is the greatest favour of Allah Almighty upon this Ummah that He has perfected for them their religion. Therefore, they will not be needful of a religion other than Islam nor of another Prophet other than their Prophet. May Allah's peace and blessings be upon him. This is why Allah has made him the last and final Prophet and sent him to both the humans and the Jinns.

The sheer amount of evidence provided here should suffice to convince anyone believing in the divinity of Islam that the Prophet Muhammad (SallAllahu Alaihi wa Sallam) is the last Prophet of Allah and that anyone with a claim to prophethood should be considered an outcast from Islam.

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[PF:172538] Fwd: 2nd Dhu al-Qa'dah | Sadr al-Shari'ah Allama Mawlana Mufti Amjad Ali al-Aa'zmi (Alaihir Rahmah)

Khalifa-e-Majaz (Accredited Successor) of AlaHadrat
Sadr al-Shari'ah Mufti Abu al-'Ulaa Amjad Ali al-Aa'zmi

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BIRTH

Sadr-e-Shariat ("Chief of the Islamic Law"), Badr-e-Tariqat (Shining Moon of the Spiritual Path or Tariqah), Hadrat 'Allama Mowlana Shah Amjad Ali Aazmi the son of Hakim Jamal al-Din, son of Maulana Khuda Bakhsh, son of Moulana Khairuddin (1299 AH – 1878-9) was born in the district of Ghosi in India, Mohalla "Karimuddin", district Azamgarh.
 
His father and grandfather both were renowned scholars in religious theology and expert specialists in the "Unani" (Greek) system of medicine.
 
When his grandfather, Hadrat Maulana Khudabakhsh went to perform Hajj, then on his return from Makkah al-Mukarramah to Madinah al-Munawwarah, he received the permission (ijazah) for the recitation of Dala'il al-Khayrat.
 
EDUCATION
 
He received his elementary education from his grandfather. After that he studied books in general education for the beginners from his elder brother, Maulana Muhammad Siddique. At the end of the elementary course and on the advice of his elder brother, he was admitted to the "Madrasa-e-Hanfiyya" in Jaunpur, for further education under the supervision and guidance of Jami' Ma'qulat wa Manqulat, Hadrat 'Allama Moulana Hidayatullah Khan Rampuri, Jaunpuri (d. 1326 ah – 1908 AD – student of Imam al-Falsafa, Mujahid-e-Jalil, Hadrat 'Allama Fadhl-e-Haqq Khayrabadi). At that time, there was no 'proper' rail system and it was also quite difficult to get hold of any transport by which Sadr al-Shari'ah could easily travel from Azamgarh to Jaunpur and vice versa. Hence, he would travel from Ghausi to A'zamgarh by foot. Then from there, he would reach Madrasa-e-Hanfiyya, Jaunpur, via a camel-driven carriage.
 
On completion of the prescribed course (Dars-e-Nizami) at the Madrasa-e-Hanfia Jaunpur, he presented himself before the great scholar, Shiekhul Muhadditheen (the Master of the people who are elite in the subject field of Hadith), Allama Maulana Wasi Ahmed Surti (d.1334 AH – 1916 AD) for higher education in Ahadeeth and with that end in view, he joined Madrasat-ul-Hadeeth, in PiliBhît and received the Sanad (authenticated certificate or degree) from that Madressa in 1320 AH – 1902 AD.
 
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AS A TEACHER
 
During this time, AlaHadrat, the Great Reviver of Islam, Maulana Shah Ahmed Raza Khan fadhile-e-Bareilly needed the services of a teacher at the Darul-Uloom, Manzar-e-Islam, which he founded.
 
Maulana Amjad Ali then left his clinic and proceeded to Bareilly. At Bareilly, he first worked as a teacher. Later on he was also entrusted with the supervision of the Matbah-e-Ahle Sunnah (Printing Press), and was also given presidency of the Education branch of Tehreek Jam'at-e-Raza-e-Mustafa, in Bareilly. These responsibilities he conducted with great endeavour, devotion, in addition to this was the issuance of Fatawas (Juridical Opinions), which he continued as his newly acquired mission.
 
He took oath of allegiance (Baiy'at) on the hands of the great eminent scholar, faqih, Imam, Muhaddith, Mufakkir, Musannif, Mudabbir, al-Sheikh Mufti Hafiz-o-Qari Imam Ahmed Rida Khan Bareilly and was soon honoured with the bestowment of Khilafat (headship of the various mystical paths, e.g Silsila Qadriya, Chistiya, Soharwardiya, Naqshbandiya, Barkatiya, and so on). He derived affectionate blessings and guidance from his Chief Mentor (shaykh), and quickly rose to the heights and ranks of perfection.
 
In the matters concerning fatawa, Imam Ahmed Rida Khan had complete reliance and full confidence in 'Allama Amjad Ali Khan on account of his diligence and competence in the Mission entrusted to him. Paying tributes to his capabilities Imam Ahmed Rida on one occasion stated:
 
You will find the quality of understanding the religion (tafaqquh) to a greater degree in Maulvi Amjad Ali (Sadr al-Shari'ah) incomparable to others present here (in the field of learning). The reason being that he is adept in announcing, writing and examining the various fatawa. He writes down what I say in response to the inquiries sought in this behalf. He has the adoptive nature; he grasps the point of issue without much effort. He has acquired familiarity with methods and procedures (which is an asset for him in this profession)
 
During the stay of Hadrat Sadr al-Shariah at Bareilly, the work-load demanding immediate attention had increased tremendously, even to the extent of wonderment and amazement because of the multi-dimensional varieties of the work involved, such as the supervision of the publishing press, proof reading, guidance (briefing) to the pressmen, dispatch of parcels and letters, writing/dictating of the Islamic Juridical fatawas, and so on. Each of which demanded uninterrupted attention. On top of all this, he had to conduct all these work almost single-handedly. The blessings and supplications of Imam Ahmed Rida had revitalised and rejuvenated his spirit of work for the sake of the religion (deen) to such an unbelievable degree that he did not feel any kind of tiredness, mental exhaustion or even any physical disindination, for the work at hand. People often in amazement of this phenomenon, would quite truly exclaim:
 
Mawlana Amjad Ali Sahib is a work machine
 
Maulana Amjad Ali saheb contributed and rendered enormous and uncountable services in the initiation and finalisation of the grandiose, matchless and unique translation of the Holy Qur'an, by Imam Ahmed Rida, entitled Kanz al-Iman, under the chronological title Kanz al-Iman fi Tarjamah al-Qur'an (1330A.H., coinciding 1911A.D.)
 
He adopted teaching as a professional career at his early youth and continued to serve as such till the end of his life. He produced such unique, matchless, peerless and illustrious students/disciples who left an indelible and ever shining marks in the annals of proficient crusaders and research scholars which even the sublime erudition and meteoric learning itself shall be proud of (as achievement by disciples/students) which in fact will itself be a praiseworthy and a pride worthy tribute to the learning and its potentials to attain the high mark of proficiency. For a considerable length of time, he served as a teacher in the renowned centre of knowledge, Madrasah Manzar al-Islam, in Bareilly Shareef.
 
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In the year 1924 A.D./1343 A.H., he went to Ajmer Sharif to join as the Head teacher (Sadr al-Mudarrisin) for Dar al-'Ulûm Mu'iniyah Uthmaniyah.
 
In 1933 A.D./1351 A.H., he returned back to Bareilly, and stayed here for a continuous 3 years. After that he joined as the Sadr al-Mudarrisin of Dar al-'Ulum Hafiziah Shervani, in response to an invitation of Nawab Haji Ghulam Muhammad Khan Shervan ruler Dadun (Ali Garh), and stayed there in that capacity for a full seven years, rendering yeoman service, for the cause of learning and for the uplifting of the institution. The great scholar and administrator Maulana Habib al-Rehman Shervani while delivering a presidential speech on the occasion of the Annual function of the school, in 1937A.D./1356 A.H., paid glorious tributes to the personal and professional qualification of Moulana Amjad Ali in the following words:
 
Mawlana Amjad Ali is one of the four or five teachers in the whole sub-continent whom I recognise as having been appointed on merits.
 
At that time, Maulana 'Abd al-Mushahid Khan was working as an assistant teacher in the same school. He has also expressed his impression in these words:
 
Maulana Amjad Ali was the Chief teacher (Sadr al-Mudarris) in this institution for more than seven years. He had also worked as a Head Master in various schools at Bareilly, Ajmer, and many other places all around the sub-continent of India. Being an experienced teacher for quite a number of years, he has full command over the profession of teaching.
 
Up to 1943 A.D./1327A.H. He stayed at Dadun, then he remain at Banaras for a year; thereafter, till 1945 AD/1364 A.H., he taught at Dar al-' Ulum Manzar al-Islam, in Bareilly.
 
In the vicinity of the Ajmer shrines, the descendants and offspring of Prithvi Raj had settled as permanent inhabitants. Though these settlers were converts to Islam, they retained and followed practices, which were openly contrary to Islam, and its teachings, and at times bordering the fringes of atheism, and cults of idolatry. They were also deficient and negligent about the fundamental modes of worship, and their fulfilment with due regard to the Farai'dh (compulsory), and Wajibat.
 
At the advice and guidance of Hadrat Sadr al-Shari'ah, his students and disciples chalked a programme of Tabligh (conveying the message of Islam, especially its fundamentals, and basic principles), amongst these nominal Muslims. The programme was religiously implemented. It had pleasant effects. The visits and preaching of young students under the command of the religious leaders worked magic on those eager and God-fearing minds, because their Islamic nomenclature was at stake, unless it was corrected in time and tuned to Islamic Ideology. The verve and zest displayed by these people soon transformed their entire outlook and they clustered around these enthusiastic preachers and they open-heartedly and whole-heartedly welcomed their Iman arousing sermons and resolved to act upon them.
 
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AS A LEADER
 
Hadrat Sadr al-Shari'ah was basically and mentally tuned as a religious scholar, but he was also at home and conversant with the politics of the day (which was raging throughout the length and breadth of the sub-continent). And whenever and wherever necessity chose, he defended and extolled the Islamic nation, even as a political entity with sound reasoning and in political parlance. His murshid-e-tariqat (mystic leader), Imam Ahmed Rida Bareilly was a staunch supporter of the "Two Nation Theory", which was based on the fundamental issue that the nations of idol worshipers (but parast) and idol breaker (but shikan), cannot be joined into a single nation. This was the basic foundation of the demand for Pakistan.
 
Hadrat Sadr al-Shari'ah was a true believer of the Muslim nationhood as a separate entity, and so was Sadr al-Afadhil Sayyid Na'eemuddin Muraadabadi, and many of our great and eminent scholars, and he spread no endeavours for the cause of Muslim entity. He preached this theory with full force of his command on the 14th of Rajab 1339, corresponding 24th March 1921, Jami'ah al-'Ulema al-Hind (which consisted mostly of the Nationalist Muslims) held their convention, at Bareilly in which Maulana Abu al-Kalam Azad and other leaders participated.
 
The leaders of the Jamiat had come fully prepared, and confident that they will outwit and defeat the opponents of Muslim-Hindu unity. Maulana Amjad Ali, being the president of the Academic branch of Jam'ah al-Raza-e-Mustafa accepted the challenge and presented to the leaders of the Jami'ah 'Ulema-e-Hind a comprehensive questionnaire based on 70 questions related to the so-called Hindu-Muslim unity, and demanded their reply to the said-questionnaire. But the pro-Hindu "Ulema" of the Jami'ah 'Ulema-e-Hind failed to send even one reply to the questions posed, in spite of repeated reminders which were sent to them.
 
The great learned scholar, Maulana Sayyid Na'im al-Din al-Muradabadi, expressed the under-noted opinion of the said questionnaire in a letter addressed to Imam Ahmed Rida Khan:
 
"Our Master! Your blessings abound
 
After presenting my greeting of salaam, I beg to submit that after taking the leave of yours, I reached my residence and studied the comprehensive questionnaire. Really these questions are based on "Divine Dispensation". Surely these questions do not provide the opponents any room for a convincing reply (and definitely they are defenceless at the moment)
 
At the time of departure, Abu al-Kalam Azad said at the Bareilly-Ry Station: All the various objections raised in the questionnaire are real and correct. Why should people commit errors, which cannot be (adequately) replied and defended. Such errors (falsehoods) provide the other party an opportunity to seize upon it"
 
On 19-20 Sha'ban corresponding 3/4th October 1350 A.H./1939 A.D., a meeting was held in Muradabad, under the chairmanship of the Khalifa al-Awwal of Imam Ahmed Rida, al-Sheikh, al-'Allama Mufti Hujjah al-Islam, Hamid Rida Khan. In this meeting, Hadrat Sadr al-Shari'ah was prominent by his august presence. All this jamiat later became popular with the name of "All India Sunni Conference"
 
In April 1946, a convention on a grand scale was held at Banaras, under the auspices of Sunni Conference. The session so held was unique and unparalleled as a very large number of Scholars and Saints, to the tune of over 5, 000 in number participated. This convention had assumed the fundamental significance for the establishment and consolidation of Pakistan. In that session, a committee was set up, comprising of prominent 'Ulema and Masha'ikh to suggest ways, and also to give their views and opinions for a means for the smooth running of an Islamic Government body. Among the distinguished participants, was none other than the name of Hadrat Sadr al-Shari'ah.
 
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ISLAMIC JURIST
 
ALLAH, blessed Mawlana Amjad Ali with the bestowment of many different sciences and branches of knowledge and craft to perfection, but he had an intrinsic inclination towards the knowledge, which is regarded as sacred, as Imam Shafi' once stated:
 
Every kind of knowledge except for that related to the Holy Qur'an is just a pastime... and except for Hadith, and Fiqh in the religion (Islamic Jurisprudence)
 
He had a great inclination towards Tafseer, Hadith and Fiqh (Islamic Jurisprudence). He had the detailed, but complex Islamic rulings of many different topics, of the Fiqh on the top of his tongue. In recognition of his multi dimensional acquisition of the various branches and sciences of knowledge , Imam Ahmed Rida, the Great Reviver of Islam, has conferred the title "Sadr al-Shari'ah" to him during his stay at Dadun (District of Aligarh).
 
GENIUS WRITER
 
Hadrat Sadr al-Shari'ah started writing marginal notes (annotations or hawashi) on the voluminous book of Imam Abu Ja'far Tahawi (d. 321A.H./933A.D.) on hadith, entitled "Sharh Ma'an al-'athar", and in the short period of seven months, he completed a comprehensive annotation. The special feature and note of surprise is that the annotation was hand-written with a fine-pointed pen, and that too with one pen; it comprised 450 pages, each page consisting of 35-36 lines! It means that having retired after each days' arduous preoccupation, which consumed and enormous time and energy he found the time to write about 2 ½ pages each day. The heart rendering tragedy in this connection is that that composition of the marginal notes (Annotation) could not remain preserved (if this masterpiece had survived, it would have surely revolutionised the word of Islamic erudition as a monument of universal acclaim. It is really unfortunate that the Muslim ummah has been deprived of an ever-lasting source of learning and guidance) .
 
His second masterpiece is Fatawa Amjadia, which is a unique 4-volumed book, comprising of the various fatawa enquired in his service, as regards to many Islamic topics. One must note that these were only a few of the many questions that were asked to him, and most have not been recorded till date. Nonetheless, it is still quite a unique book of Academic Researches. Then he turned to writing books for the children, when the illustrated book of Primary education (in Urdu) was introduced, which contained pen-drawn pictures and drawings to illustrate the various letters of the Urdu alphabet.
 
Hadrat Amjad Ali wrote a primer (Urdu Qa'idah), containing pictures of lifeless objects. the Qa'idah had the blessing that the child experienced no difficulty in recognising and getting familiar with the alphabets. He could read the book of his standard in a much shorter time than through other methods.
 
He had the proficiency and skill of explaining very complex, and difficult passages in a simple and easy to understand language.
 
Bahâr-e-Sharî'at is that universally acclaimed book of Hadrat Sadr al-Shari'ah which can be justifiably called the Encyclopedia of the Hanafi Islamic Jurisprudence . Hadrat Sadr al-Shari'ah wrote 17 parts of the 20-chaptered book, and the other remaining 3 parts he could not write due to great subsequent sorrows of the death of members of his blessed family.
 
Nevertheless, to complete this great service he gave counsel that, due to his persistent illness, any of his students or family members should complete. Hence, the 3 parts were completed by his great students.
 
The renowned book of fatawa, entitled "Fatawa-e-'Alamgiri" or "Hindiyya" was compiled by the efforts of more than 500 outstanding scholars at that time. Despite this, there is not much written as regards to which proposition (mas'alah) is the most authentic and which one is weak. The respect that Alamgir showed and had for these great 'Ulema who compiled Fatawa-e-'Alamgiri was that whenever they entered his court, 'Alamgir would immediately stand up in respect for them.
 
On the other hand, Sadr al-Shari'ah wrote the famous Hanafi Encyclopaedia of Fiqh on his own, and in addition to this, he also made it clear and mentioned which proposition were authentic so that it is easier for the reader to learn and memorise the authentic propositions, without having to refer to books in languages which one could not understand. Furthermore, this book has been written in such a beautiful, but simple manner that not only can the 'Ulema (scholars) use it, but also the public in general can gain much benefit from it.
 
If we look at it in this manner, then Bahar-e-Shari'at is a much more beneficial and advantageous service for Islam and the Muslim ummah, in comparison to Fatawa-e-'Alamgiri compiled by more than 500 outstanding scholars.
 
This book is said to have been started in writing, sometime in 1915 AD/1334 A.H., and was complete (up to the seventeen parts, then written in 1943 A.D./1362 A.H.). he had the desire to write the remaining 3 more parts, but circumstances did not permit. Within a short span of four years, eleven dear members of his family breathed their last. These bereavements took such a heavy toll of his mental and physical capability that he lost his sight and all the work of writing and completing anything came to a sudden halt.
 
The initial six parts of Bahâr-e-Sharî'at were personally heard (the author, Sadr al-Shari'ah, reciting them) by al-Sheikh Imâm Ahmed Ridâ Khan. He corrected or modified at carious places and embellished them with his introductory notes. The significant aspect of the Bahâr-e-Sharî'at is that each chapter begins with the verses of the Holy Qur'an, then the various ahâdîth as related to the topic, then an introductory note, followed by a detailed and concise annunciation of the jurisprudential problems and their answers according to the Qur'ân, Hadîth, Sunnah and the aqwal of the 'Ulema.
 
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EMINENT STUDENTS:
 
Below we note the names of all the great students of Hadrat Sadr al-Shari'ah, Hakim Abu al-'Ula Amjad 'Ali A'azmi:
  • "Sh'er Besha-e-Sunnat", Munadhir al-A'azam, Moulana Hashmat 'Ali of Pilibhit
  • "Muhaddith al-A'azam Pakistan", Maulana Abu al-Fadhl Sardar Ahmed of Layal Pura, now Faisalabad
  • "Mujahid-e-Millat", al-Sheikh al-'Allama Maulana Habib al-Rehman, President of the All India Tabligh-e-Sirat (Orissa – India)
  • Imam al-Nahw, Sadr al-'Ulema Sayyid Ghulam Jilani Merthi (author of Bashir al-Kamil, Bashir al-Najiyah, Bashir al-Qari, and many more works)
  • "Hafiz-e-Millat" al-Shah, 'Allama Hafiz 'Abd al-'Aziz Muhaddith-e-Muradabadi thumma Mubarakpuri, Principal of the renowned Islamic University, "al-Jamiâ' Ashrafia, Misbah al-'Uloom" in Mubarakpur, Azamgarh, India
  • "Amin-e-Shari'at", Munadhir-e-Ahl-e-Sunnat, Mufti-e-Azam Kanpur, Maulana Rifaqat Husain Muzaffarpuri
  • "Shams al-'Ulema", Qadi Shams al-Din Jaunpuri (author of Qanun-e-Shari'at")
  • "Khayr al-Adhkiya" Hadrat Mawlana Ghulam Yazdani A'azmi, former Head teacher (Sadr al-Mudarris) of Jami'a Razviyya, Mazhar-e-Islam, in Bareilly Sharif.
  • "Sayyid al-'Ulema", Sayyid Al-e-Mustafa – Marehra Sharif
  • "Fakhr al-Amathi"l "Jami' Ma'qulat wa Manqulat", 'Allama Muhammad Sulaiman Bhaghalpuri
  • "Sheikh al-Hadith" Hadrat 'Allama 'Abd al-Mustafa A'azmi
  • Hadrat 'Allama 'Abd al-Mustafa Azhari (son of Hadrat Sadr al-Shari'ah)
  • "Khalil al-'Ulema" Hadrat Maulana Mufti Khalil Khan Barkati
  • "Sheikh al-'Ulema", Hadrat 'Allama Ghulam Jilani Ghausvi
  • "Ra'is al-Muhaddithin" Hadrat 'Allama Mubin al-Din Amrohwi
  • "Abu al-Mahasin" Hadrat Maulana Mohammad Mohsin Sahib Faqih al-Shafi' – Lahore, Pakistan
  • "Faqih-e-Azam" "Na'ib-e-Mufti-e-Azam", al-Sheikh al-'Allama Mufti Sharif al-Haq Amjadi
  • Hadrat Maulana Mohammed Ilyas Siyalkoti
  • Hadrat Maulana Mufti Mohammed A'jaz Radhwi
  • Hadrat Maulana Waqar al-Din, Dar al-'Ulum Amjadiya – Karachi - Pakistan
  • Hadrat Maulana Taqaddus 'Ali Khan, Sheikh al-Jami'ah Rashidiyah, Pir Gauth (Sindh – Pakistan)
  • Hadrat Maulana Mukhtar al-Haq – Bikiturdir Sharif
  • Hadrat Maulana Israr al-Haq Indori
  • Hadrat Maulana Mukhtar al-Haq – "Khatib-e-A'azam" – Dar al-Salam
  • Hadrat Maulana Khalil Ahmed Sahib Kichaucha Sharif
  • Hadrat 'allama Sayyid Zahir Ahmed – Aligarh
  • Hadrat Maulana Mujib al-Islam saheb Adrawi
  • Hadrat Maulana Afdhal al-Din M.P.
  • Hadrat Maulana Mufti 'Atfullah – Aligarh
  • Hadrat Maulana Mehbub Rida Khan Sahib – Karachi
  • Hadrat Maulana Sadiqullah sahib – Banaras
  • Hadrat 'Allama Ghulam Asi saheb – Balya
  • Hadrat Maulana Qari Asad al-Haq Muradabadi
  • Hadrat Maulana 'Atiq al-Rehman tilshepuri
  • "Muhaddith al-Kabîr", al-Sheikh Dia al-Mustafa (son of Sadr al-Shari'ah)
  • Hadrat 'Allama Qari Raza al-Mustafa (son of Sadr al-Shari'ah)
  • Hadrat Maulana Hakim Shams al-Huda sahibzadah
  • Hadrat Maulana Mohammad Yahya – Ghausi
And many more great students upon whom, not only the ahle Sunnah, but also the entire Islamic nation looks with pride and honour.
 
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CONTEMPORARY SCHOLARS:
  • Sadr al-Afadhil 'Allama Sayyid Na'im al-Din Muradabadi
  • Hujjah al-Islam, 'Allama Hamid Rida Khan (son of Imam Ahmed Rida)
  • Mufti-e-A'zam-e-Hind, 'Allama Mustafa Rida Khan (son of Imam Ahmed Rida)
  • Malik al-'Ulema 'Allama Zafr al-Din Bihari
  • 'Umdah al-Mutakallimin Sayyid Sulaiman Ashraf Bihari
  • Hadrat 'Allama Sayyid Ahmed Ashraf ibn Ashrafi Miya – Kichaucha sharif
  • Muhaddith-e-A'zam-e-Hind Sayyid Muhammed Kichauchavi
  • Hadrat Maulana Hakim Barakat Tonki
  • Hadrat 'Allama Wakil Ahmed Sikandarpuri
  • Hadrat 'Allama Maulana Fadhl-e-Haqq Rampuri
  • Hadrat 'Allama Mu'in al-Din Ajmeri
  • Hadrat Maulana Nur al-Hasan Rampuri
  • Maulana Qadi 'Abd al-Wahid sahib – Patna
  • Hadrat 'Allama Dia al-Din Pilibhiti
  • Muballigh-e-Islam, Hadrat 'Allama 'Abd al-'Alim Siddiqi Merthi
  • Hadrat Maulana Sayyid Misbah al-Hasan
BLESSED KHULAFA (Accredited Successors)
 
Here are the names of his famous Khulafa:
  • Sher Besha-e-Sunnat, Mazhar-e-Alahadrat, al-Sheikh 'Allama Hashmat 'Ali Khan
  • Muhaddith-e-azam Pakistan, Maulana Sardar Ahmed Khan
  • Hafiz-e-Din-o-Millat, Hadrat 'Allama 'Abd al-'Aziz "Muhaddith-e-Muradabadi"
  • "Sheikh al-'Ulema" Hadrat 'Allama Ghulam Jilani A'azmi
  • Mufti-e-Azam Kanpur, al-Sheikh Mufti Rifaqat Husain Kanpuri
  • Hadrat 'Allama Hafiz Qari MuHammad Musleh al-Din Siddiqui
  • Sharih Bukhari, Faqih-e-Azam, al-Sheikh Mufti Sharif al-Haqq Amjadi
  • 'Allama Ghulam Yazdani Ghausvi
  • Hadrat Maulana 'Abd al-Haq Mubarakpuri
CHILDREN
 
1st wife: Mohtarama Karima Khatun Sahiba:
  • Hakim Shams al-Huda Marhum
  • Zubeda Khatun marhuma
  • Maulana Mohammed Yahya Marhum
  • 'Allama 'Abd al-Mustafa Azhari Marhum
  • 'Allama 'Ata al-Mustafa Marhum
2nd wife: Mohtaramah Safiyy al-Nisa Sahiba
  • Ra'isa Khatun Marhuma
3rd wife: Mohtarama Rabi'a Khatun Sahiba
  • Muhammad Ahmed Marhum
  • Qari Raza al-Mustafa Sahib
4th wife: Mohtarama Hajra Bibi Sahiba
  • Mohtarama Sa'ida Khatun Marhuma
  • Mohtarama 'Aisha Khatun
  • Muhaddith-e-Kabir, Hadrat 'Allama Maulana Dia al-Mustafa Qadri
  • Muhammad Marhum
  • Maulana Thana al-Mustafa Sahib
  • Maulana Baha al-Mustafa Sahib
  • Maulana Fida al-Mustafa Sahib

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JOURNEY TO THE HEREAFTER
 
Hadrat Sadr al-Shari'ah had already been blessed by performing his first Hajj ritual in 1337/1922. For the second time, he accompanied his spouse, and set off from Ghosi on the 26th of Shawwal 1367 A.H. the events, which occurred before and also after the event are quite astonishing.
 
The candle of the love of the Holy Prophet which Hadrat Sadr al-Shari'ah had in his heart illuminated and burnt even more brightly in this particular journey to Haramain Sharifain (but, actually, the journey to the hereafter). He would ask people to recite the na'at sharif, and would feel emotional after hearing the beautiful verses of the na'at.
 
As scheduled, in the masses of hundreds of people waiting patiently to see Hadrat Sadr al-Shari'ah he came to the railway station. At the station in front of the masses of people, he delivered an inspirational speech. Then the car arrived, and Hadrat Sadr al-Shari'ah departed. From the very beginning of his departure from his house, he felt ill, and in addition to this fact was that rain fell immensely during this journey, which made him deteriorate in health even more. This was why he had a fever, to the extent that on reaching Bombay, he had pneumonia. At the Bombay station, his treatment started. Even after so many days of treatment, he would still be in the state of unconciousness.
 
Hudur Mufti-e-Aa'zam was also accompanying him on this journey, and because of his regular visit to meet Hadrat Sadr al-Shari'ah to ask as to how he was, mass of people always came with him.
 
Once during his visits, a person recited a na'at written by Imam Ahmed Rida, immediately hearing this, Hadrat Sadr al-Shari'ah opened his eyes, and stated to give him a pillow so that he could sit up. Throughout the time that the na'at was read, Hadrat Sadr al-Shari'ah sat there, in that position, as though he was meditating.
 
Hudur Mufti-e-Aa'zam-e-Hind and Hadrat Sadr al-Shari'ah both were going to depart in the same plane.
 
However, due to Hadrat Sadr al-Shari'ah's illness, Hadrat Mufti-e-e-Aa'zam-e-Hind, after the Maghrib (Sunset) prayers came to pay his final visit and to meet Hadrat Sadr al-Shari'ah for his last time. With eyes full of sorrowful tears for this great personality, Hadrat Mufti-e-Aa'zam-e-Hind stated:
 
"Go on (Carry on the final stages of your spiritual journey), I shall follow behind you"
 
And then Hadrat Mufti-e-Aa'zam-e-Hind departed for his journey to Hajj, and after his departure, Hadrat Sadr al-Shari'ah's health became even worse.
 
Finally, on the 2nd of Dhu al-Qa'dah 1367 A.H, coinciding Monday the 2nd of September 1949, at 12:26pm, this great scholar departed to a celestial journey; instead of the intended pilgrimage, upward to the heaven and as a prelude thereof.
 
We are belongings of ALLAH and we are to return to Him... Whatever He takes is His, whatever He gives is His, and there is a fixed period for everything.

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The following verse: Indeed the pious are amidst Gardens and springs. [15:45] solemnises the death of Hadrat Sadr al-Shari'ah, Badr al-Tariqah, 'Allama Hakim Abu al-'Ula Amjad 'Ali A'azmi Radi Allahu Ta'ala Anhu.

— — —
Download:
Bahar-e-Shari'at, Vol. 16
Islamic Morals and Etiquettes

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