alahazrat's ijazah to the famous muhaddith abdu'l Hayy al-kattani

abu Hasan

Administrator
the book fahras al-faharis by the famous muhaddith of maghrib, sayyid `abdu'l Hayy ibn sayyid `abd al-Kabir al-kattani, that lists the ulama he has taken ijazah from.


this is a 27MB file.
http://www.archive.org/download/waq12708/12708.pdf


alahazrat imam ahmed rida khan is mentioned on the following pages:

86
179
369
391
427
752
875

snapshots of those paragraphs included.

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the shaykh refers to alahazrat as ahmed rida ali khan al-barelwi al-hindi; the reason is that arabs usually have their own name followed by that of father and grandfather.

alahazrat would be:

ahmed rida ibn naqi ali ibn rida ali - perhaps hence the small confusion. but he is alahazrat without any doubt.

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the year is 1323 AH and these ijazahs were given during the writing of his ad-dawlah al-makkiyyah. alahazrat even interrupted writing the dawlah (and the deadline was fast approaching) and he mentions this in al-malfuz.

many ulama of hijaz mentioned have given taqariz in husam al-haramayn; we will examine them inshaAllah.
 

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http://www.daralhadith.org.uk/?p=213

Imam Ahmad Rida Khan's Ijazah to Sh Abd al-Hayy al-Kattani
Salam. Me and a number of others were surprised to read the chain of narration (cited by Dr Akram al-Nadwi in the introduction to Shah Abd al-Aziz al-Dehlawi’s work ‘Bustan al-Muhaddithin’)- in which Dr Akram narrates via Sh Abd al-Hayy al-Kattani to Imam Ahmad Rida Khan. Dr Akram translated the book from its original Persian into Arabic, this translation later received an English edition wherein the above chain of Dr Akram was produced. May Allah the Exalted rewards him generously for his meticulous work!
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Looking through the work called ‘Al-Ijazatul Matinah li Ulama Bakkah wal Madinah’ which is a collection of ijazah’s granted by Imam Ahmad Rida to various scholars of the haramain who requested it from him, I found a copy of the ijazah granted to Sh Abd al-Hayy al-Kattani.
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A Close Link to Shah Abd al-Aziz
What readers should note is that between Imam Ahmad Rida and Shah Abd al-Aziz al-Dehlawi is only one Sheikh. And therefore should also dispell any doubts regarding the close relationship of Imam Ahmad Rida and scholars of the same viewpoint as him to Shah Waliullah and his family.
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My Link
As for me, seeing as this post deals with the Hijazi chains of transmission to Imam Ahmad Rida, and mentioning by way of giving thanks for blessings bestowed on someone totally undeserving:
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I was fortunate enough to hear the hadith of firstness (awwaliyyah) and listen to, read and hear the recitation of other fellow students to parts of Sahih al-Bukhari from Sh Ibrahim al-Khalifah al-Hasani al-Ahsai, who in turn narrates from Sh Diya al-Din al-Madani, who was given ijazah by Imam Ahmad Rida. From this chain I have between myself and Imam Ahmad Rida two narrators.
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I also directly narrate the hadith of firstness and have general ijazah from Sh Muhammad Alawi al-Maliki, obtained a few months before his passing away in his home in Makka. He in turn narrates from Sh Mustafa Rida Khan, who is from the family of Imam Ahmad Rida.
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What follows below is a partial translation of the meaning of the ijazah granted to Sh Abd al-Hayy al-Kattani (p.119 onwards).
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In the name of Allah, the All Merciful, the Most Merciful
.All praise is due to Allah, the one for those who have no one, and the support for the one who has no support. The most excellent blessings and perfect peace upon the master of the generous and support of the creation, the seal of the chain/series of honoured Prophets. And upon his family and companions, the narrators of his knowledge and preservers of his manners.
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To proceed: The righteous hadith specialist, complete scholar, the Sayyid of noble lineage, expert, gathering point of virtues, source of excellence: Mawlana, al-Sayyid, al-Sheikh Muhammad Abd al-Hayy Ibn al-Sheikh al-Kabir al-Sayyid Abd al-Kabir al-Kattani al-Hasani al-Idrisi al-Fasi. The Muhaddith of the west, rather the Muhaddith of the non Arabs and the Arabs, the Lord willing, visited me whilst I was staying in the holy land (Balad al-Haram), with three days remaining from Dhil Hijjah in the year 1323.
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He came and heard from me the pattern chained hadith of firstness (musalsal bil awwaliyyah), and this was the first hadith he heard from this weak servant. Just as I heard it from my master and guide, my liegelord and support in this world and the next: Sayyidina al-Shah Aal-Rasul al-Ahmadi, Allah be pleased with him eternally. And this was the first hadith he heard from the Muhaddith of India, well known to the Arabs and those in Sindh: Mawlana al-Shah Abd al-Aziz al-Dehlawi. And this was the first hadith he heard from his Sheikh and father: al-Shah Waliullah al-Dehlawi. And his chain is well known and mentioned in his work on pattern chained narrations (musalsalat). And he also requested from me an ijazah and permission for all that I narrate from my noble Sheikhs who are:
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1) Our master and guide whose noble mention has just passed
.2) My master and father, the patron of the blessings upon me, the seal of the verifying scholars, the Imam of the earlier scholars, the defender of the sunnah and effacer of tribulation. Author of amazing works, overpowering proofs and radiant path: Hadrat Mawlana Muhammad Naqi Ali Khan, al-Qadiri al-Barkati al-Barelwi, Allah sanctify his powerful secret (died 1297) narrating from his noble father the knower of Allah Sayyidina Mawlawi Rida Ali Khan, Allah sanctify his secret.
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3) The Sheikh of the scholars of the secure city, the trustworthy Imam, hadith specialist, jurist: Our master al-Sayyid Ahmad bin Zayn Dahlan al-Makki, Allah sanctify his angelic secret, narrating from Sheikh Uthman al-Dimyati.
.4) Mawlana Imam al-Hummam, the lantern of Allah in the holy land: Abd al-Rahman bin Mawla Abdullah al-Siraj, the Mufti of the hanafi’s in Makkah the protected, Allah protect them both, narrating from al-Mawla Jamal bin Abdullah bin Umar the Mufti of the hanafi’s.
.5) Mawlana the pious Sayyid Hussein Salih Jamal al-Layl, the Sheikh of the preachers and Imam of the Shafi’s in the holy lands, Allah the most High protect him, narrating from al-Mawla Abid al-Sindhi.
.6) Mawlana, the grandson of my guide, and his successor, possessor of exalted mastery, beautiful felicity and immense stations: Sayyidina al-Shah Abil Hussein Ahmad al-Nuri, Allah most High perpetuate his enlightenment with both metaphorical and actual light, narrating from al-Shah Ali Hussein al-Muradabadi.
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This low servant was not at that rank (such that he be requested for an ijazah by Sh al-Kattani)and is not fit for this:


It was incumbent upon me that I should go to him
But was preceded, and the noble ones are the first
.Despite that the one ordered is excused, not least when the order is from the likes of the well known Sayyid, with the hope that he encompass all of us in the blessings of the pool (hawd) and praiseworthy station (maqam mahmud) by linking to him in the well known way, by sending the most excellent salutations, perfect peace, beautiful greetings and abundant blessings.

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And this is because the Sayyid is from the family of the Messenger, and the family (ahl al-bayt) who are honoured in this world and the next and are under divine care. So whoever attains between himself and them a link, it is hoped for him from the generosity of Allah and his blessings of His Messenger (Allah the most High bless him and give him peace) every blessing and gift.
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It is due to this beautiful hope and obeying the command of this esteemed Sayyid I have given him permission to narrate all that it is cor
rect for me to narrate from the noble scholars who are praised. I request from him not to forget this low weak servant his brothers, family and lovers in his righteous supplications. And the greatest hope is that with the power of the Lord of the earth and the heavens, on the day we meet his noble grandfather, the master of the Prophets, upon him and them the most excellent blessings and peace.
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O Allah the one who sent this beloved as a mercy and blessing, sends salutations, peace and blessings upon him, by the number of that which is in your knowledge and words. And by his status with you, rectify our actions and realise our hopes, lighten our scales, take pity/have mercy on our states. And our last prayer is that all praise is due to Allah the lord of the worlds, peace and blessings upon the master of the Messengers Muhammad, his family and all of his companions.
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Saying this with his tongue and writing with his pen, the needy one: Ahmad Rida al-Muhammadi al-Sunni al-Hanafi al-Qadiri al-Barkati. Allah forgive him for all his sins that have passed and those that are to come. Ameen.
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Posted 29 Nov 2008 by al-Kakazai

Interesting. Who is the admin of this blog?
 
al-kakazai is a regular poster at marifah. what I understood from his posts is that he is another fence-sitter on the sunni-devbandas issue, for good or for bad.

Here's another one of his articles on Hazrat Ahmad-e-Noori (raDiyAllahuanhu): http://www.daralhadith.org.uk/?p=1474
I don't know if he is aware about 'nuzhat-al-khawatir''s take on alahazrat (raDiyAllahuanhu).

nice blog though.
 
Hmm, yes it seems he's another fence sitter. I looked through his blogs he praises Devs but also A'la Hazrat and other Sunni scholars in places. He has mentioned the disbute between 'Barelwis' and 'Deobandis' a couple of times in passing but not commented upon it also. He seems to have studied with the Hanafi scholars of al-Ahsa. Brother @Unbeknown or Sidi @abu Hasan if possible please share some info on these scholars, I had no idea there were native Sunni Hanafis in Saudi. Are they aware of the deviancy of the Deobandis? And what are/were their views on A'la Hazrat? Apparently some of them met Sayyidi Qutb e Madinah and took ijazat from him also.
Forgive me if I should have created a new topic for this, only realised I've kinda hijacked this topic now.
 
However, he also took from Kandehlawi.
it would be an issue if devbandis boldly proclaimed their true aqidah instead of acting like hypocrites that they are. may Allah give them a just recompense, these munafiqin went to arabs as sunnis and to this day do a two-face.
 
http://www.daralhadith.org.uk/?p=124
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shaykh muHammad ibn abi bakr al-mulla raHimahullah.

if our assessment is right, five of his shaykhs from Hijaz are signatories to Husam al-Haramayn (unless of course, these are contemporary ulama with similar names):

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3- Sh. Saeed al-Yamani (#19 in Husam)

4- Sh. Abu Hafs Umar bin Abi Bakr Ba Junaid al-Makki (#8 in Husam)

12- Sh. Muhammad Ali bin Hussein al-Maliki (#10 in Husam)

13- Sh. Abu Hafs Umar bin Hamdan al-Mahrasi (#28 and #29 in Husam; as he wrote TWO attestations)

14- Sh. Abd al-Qadir bin Tawfiq al-Shibli al-Madani (#34 in Husam)

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ijazah from alahazrat

15- Sh. al-Sharif Muhammad Abd al-Hayy al-Kattani

Allah ta'ala knows best.
 
A deobandi told me that Kattani scholars are Salafi Wahhabi in Aqidah. I did not believe him until I did my own research and I came across
https://ar-ar.facebook.com/elkettani.ma/posts/563620323685847


ذكر الشيخ عبد الحي الكتاني عن نفسه في "منية السائل في اختصار الشمائل"، انه سلفي العقيدة ، و ذكر في "المظاهر السامية في النسبة و الطريقة الكتانية" ان الكتانيين اشاعرة على مذهب "الابانة" لا على مذهب المتكلمين، و ذكر جدنا محمد المنتصر الكتاني في تقديمه ل"الرسالة المستطرفة" ان مؤلفها جده الامام محمد بن جعفر كان سلفي العقيدة و كان يرى ان الاشاعرة و الماتريدية انما اولوا بحسن نية تنزيها لله تعالى، و ذكر الامام ابن جعفر في "نظم المتناثر في الحديث المتواتر" فصولا في اثبات عقيدة اهل السنة و نقل فيها كلام شيخ الاسلام ابن تيمية من كتبه، و وصفه بشيخ الاسلام. و كذلك دعا جدنا محمد المنتصر في "فتية طارق و الغافقي" لتدريس الناس عقيدة اثرية مستمدة من الكتاب و السنة و ترك كتب الكلام، و قال لي بأنه على عقيدة اهل الحديث، و كذلك كان شقيقه المحدث محمد الناصر كما في كتابه "عيون الآثار"، و صنف العلامة محمد ابراهيم بن احمد بن جعفر رسالة قيمة و هي "سلفية الامام مالك"، و قرر فيها عقيدة اهل السنة بكلام جميل.
فهؤلاء هم آل بيتنا، و قد كانوا اوسع من مذاهبهم و مشاربهم، همهم رفعة الاسلام و شريعته، و قال لي والدي علي بن المنتصر : كان وادي يقول لي: قال الامام مالك: اهل السنة من لا اسم لهم سوى السنة.

I think we should avoid Kattani and Ghumari Scholars. They are salafi wahhabi in aqidah
 
This is new to me; however, the works of the likes of Shaykh Muhammad b. Ja`far al-Kattani and others are pretty much the total opposite of Salafi creed. Take for example the points mentioned in his muqaddima to Salwat al-Anfas [regarding awliya]? Or his Jala' al-Qulub [on Prophetic knowledge]?
 
ذكر الشيخ عبد الحي الكتاني عن نفسه في "منية السائل في اختصار الشمائل"، انه سلفي العقيدة
i read this book not very long ago, and i don't remember having seen this "confession". i just browsed through right now, and starting from the author's preface, and ran through it twice, but i didn't see it. if anyone has a reference, please do. i doubt that it would figure in shamayil.

however, he does mention sufiyah in his work that would be anathema to even the mildest "salafi" and the person whose copy was scanned has the following comments - notice that shaykh kattani "asked" the Prophet sallAllahu alayhi wa sallam, and the salafi scribbler is indignant:


munya1.jpg
 
on p.89 he mentions sayyidi abd al-Aziz dabbagh; as if salafi-wahabis love ibriz and fondly quote from it! besides, this is about seeing RasulAllah sallAllahu alayhi wa sallam with waking eyes!

munya2.jpg
 
in post #14, the citation is from jamiy karamat al-awliya of nab'hani - in sayyidi abd al-Hayy kattani's words:

jamiynabhani,1-379.jpg
 
Muhammad Abd al-Hayy al-Kattani quotes Shaykh Nabahani or Shaykh Abd al-Aziz al-Dabbagh isn't proof of anything, because the deobandis also do quote. Infact deobandits have translated Ibriz of Shah Abd al-Aziz al-Dabbagh, then again that's not a proof of sound itiqad of Deobandits.

The problematic issue is his position on Asma wa Sifat and his love for Ibn Taymiyyah and Muhammad ibn Abd al-Wahhab.

You can read his biography authored by Wahhabites here http://www.alukah.net/culture/0/27301/

and you can also read Kattani's defence of Wahhabi kingpin

http://www.azahera.net/showthread.php?t=1294


رسالة للسيد عبد الحي الكتاني للمكي بن عزوز
رسالة للسيد عبد الحي الكتاني وجهها للمكي بن عزوز يبين فيها وموقفه الجديد من ابن تيمية ومن المتعصبين, أنقلها هنا كما نقلها السيد حمزة الكتاني في روض الرياحين:
قال الحافظ الشيخ عبد الحي الكتاني في رسالة منه للعلامة المكي ابن عزوز رحمه الله حول هذا التقريظ:
خطبت وده - الشيخ النبهاني - أولا بمكاتبته، فكتبت مستجيزا من أستاذنا الوالد، وشيخنا الأخ، والفقير، فوفقت في إجازتهم له وأجزته أيضا، واستجزته. فلما سافرت للحج كان نزلي في مصر بمنزل العلامة السيد أحمد الحسيني، فأوقفني على هذا الكتاب "شواهد الحق"، قبل إكماله، ورغبني في تقريظه، فصدر مني ما صدر من التوغل والإفراط في ذم ابن تيمية شيخ الإسلام، وأتباعه، لموجبات أوجبت لي ذلك، أعظمها: أني إذذاك لم أتمكن من مطالعة كتب شيخ الإسلام حق المطالعة، ولا استوعبت واحدا منها، لأنها ما وصلتنا لفاس، لأن أرباب الكتب لعلمهم بأن سوقها غير نافذ، لا يجلبونها إلا بطلب خاص".
 
maybe you see things that i don't do. please help me here.
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first about the biography on alukah. i didn't see anything that proves your claim that he differed from the sunni path on the matter of sifat. about his praise for ibn taymiyyah, he is not alone; many ulama whom we respect - suyuti and ibn abidin included have called him shaykh al-islam and praised him. i personally don't like ibn taymiyyah, but i have made peace with the fact that many great sunni ulama have reconciled with the conflict that iT was a prominent Hafiz and hadith scholar, but at the same time had aberrant opinions.

in shawahid al-Haqq itself, a citation by sayyidi ahmad zarruq sums up the dilemma and a fair standpoint: that he was a major hadith scholar, but he had aberrations in certain issues. we do not follow him in his aberrant opinions.


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on the second link, i didn't find any mention of ibn abd al-wahhab (unless by kingpin, you refer to ibn taymiyyah).

there is this purported letter by al-kattani apologising for his comments in his taqriz upon nab'hani's shawahid al-Haqq. i don't know of the authenticity of the letter (apart from the observation, that citation on that page appears to be incomplete and chunks seem to have been omitted from the missive). firstly, all of these claims of his becoming a salafi are those of his descendants and students who seem to have become enamoured of ibn Taymiyyah.

yet, from that very citation, it is clear that sayyid abd al-Hayy al-kattani never wavered from the mas'alah of visiting RasulAllah sallALlahu alayhi wa sallam; he also defends sufis from the criticism of ibn Taymiyyah and refuses to accept anything from him concerning them:

فلا أقبل أنا في مثل ابن العربي والشاذلي وابن الفارض مائة ألف من ابن تيمية، مع إقامة العذر له، والعلم بأنه لو اطلع على ما اطلعوا

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from the same citation (reiterating that i am unaware of its authenticity):

فسلكت أنا ذلك المسلك، وبينما نحن نستقبح مسلك النابغة نعمان الألوسي في "جلاء العينين"، ومبالغته في بعض المواضع، إذ ظهر ذلك الشيطان المارق المفتون عن دينه ودنياه، المتلاعب بدين محمد تلاعب الرياح العاصفة بالشجرة اللينة العزيزة في الجبل العالي، صاحب "غاية الأماني في الرد على النبهاني"، انظر كيف عمد إلى الغزالي وإمام الحرمين وابن السبكي وأولاده وحزبه، والسيوطي وابن حجر المكي، والسيد المرتضى خاتمة الحفاظ، الذي ما أتى بعد تلاميذ العسقلاني أعلم منه بهذه الصناعة، فلمز أعراضهم، ونقض فضائلهم، وشرح مثالبهم التي خلقها وولدها. وانظر كيف عمد إلى محمد عبده ورشيد رضا والحلبي صاحب "التعليم والإرشاد"، فجعلهم كالأيمة الأربعة، وجعل الدليل على فضل ابن تيمية مدح هؤلاء له. وانظر كيف خاطب الشيخ عبد القادر الجيلي، والأستاذ الرفاعي وأمثالهم؟. هل يسوغ لمسلم السكوت عن ذلك أو تحمله؟. فإن كان جمال الدين القاسمي ممن يرضيه ذلك فسأعلمه بأني مباين له في المشرب، ومعاد لهذا المذهب وأهله

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about ibn abd al-Hadi and his screed:
يشهد بأن ابن عبد الهادي صاحب "الصارم المنكي"، صنع شيئا ما هو إلا مختال خابط خبط عشواء، عالم بالجرح غافل عن التعديل، يتمسك بالإطلاق ويغفل عن التقييد، يتمسك بالألفاظ ولا يحكّم معانيها ومقاصدها
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Allah ta'ala knows best.
 
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al-kakazai is a regular poster at marifah. what I understood from his posts is that he is another fence-sitter on the sunni-devbandas issue, for good or for bad.

Here's another one of his articles on Hazrat Ahmad-e-Noori (raDiyAllahuanhu): http://www.daralhadith.org.uk/?p=1474
I don't know if he is aware about 'nuzhat-al-khawatir''s take on alahazrat (raDiyAllahuanhu).

nice blog though.

http://www.daralhadith.org.uk/?p=205

Al-Kakazai wrote;

Salam

Tawassul Through the Awliyah in the Hanafi School

http://2.bp.blogspot.com/_q6pj-PRso...AAAWg/V2sWek3T56E/s1600-h/double+tawassul.JPG

Please find above an extract from the hanafi fiqh primer ‘Nur al-Idah/Maraqi al-Falah’ along with its supercommentary called ‘Hashiyah al-Tahtawi’. The text underlined clearly mentions that when we visit Madinah the Illuminated, and visit Masjid al-Nabawi one should ask our Masters Abu Bakr al-Siddiq and Umar (Allah be pleased with them) to not just make dua to Allah for us, but rather ask the Messenger of Allah (Allah bless him and give him peace) to make dua for us. Which can be described as a ‘double tawassul’. It should be noted that our Masters Abu Bakr and Umar are from companions and are not Prophets. [Take note those who may seek to explain away this clear example from an established hanafi text for making tawassul via the awliyah].
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Competing Groups and Confusion

When growing up and being confronted by the numerous groups at university I would often hear of the concept of ‘grave worship’ from many quarters, including those who said they were hanafi and that the position of the madhab was that it was shirk to ask a deceased person to pray to Allah for one. This period of time was characterised by much confusion as back in the mid-late 90’s there was little material in english on the matter, and few people around who I was able to trust to clarify convincingly regarding the issue.
I agree there are strange and unlawful acts which take place at tombs. However the correct way to deal with them is through the proper transmission of the fiqh of our ulema, not the rather confusing positions of : No its haram/shirk/bida, and when confronted with the position of the akabir of the akabir the stance suddenly changes to: No actually it is ok, but we are saying that for the masses.

Hmm right, so something changes from being shirk/bida to an act of good based on a person being from the awam? This position is somewhat better than those who deny outright and seek to construct long winded interpretations of texts which affirm the permissibility of seeking help from the deceased( in the form of asking them to pray for one).
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Transgressions and a Balanced View


As with many issues there are balances, I am no expert on mazars, and have only visited Pakistan once. I visited a mazar on a urs or celebration of sorts (from what I remember) and its was no religious gathering, all I recall is noise and being dragged through crowds where there seemed to be no segregation. Judging by the numerous video’s posted on the internet of abuses of the sacred law which occur at such places it would be difficult to deny there is a problem.
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How is this to be dealt with? I leave it up to the ulema, however an approach which has not helped matters is having the confusing double edged policy which only exacerbates tensions between people and does not solve the problem. Instead we currently have the reactionary attitude of both camps, the ones who seek to deny and excommunicate from the religion, and those who seek to affirm and try to claim there is no problem in the indo pak subcontinent on this issue. What is more unfortunate is that we often have both of the above groups claiming to be hanafi.
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Imam Ahmad Rida and the Baseless Blame

For the record, as mentioned (even in Nuzhat al-Khawatir) Imam Ahmad Rida has a treatise in which he labels a number of the practises of the ignorant masses as unlawful, such as prostrating to a grave, and a womans visiting a mazar. [Someone please correct me if I am wrong]. Yes there maybe fiqhi discussion’s on some points such as tomb structures, cloths on graves, flowers on graves etc…
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Therefore those who seek to attribute positions to those who are free of such views take note, and seal your lips from continuously labelling as shirk something which has not been declared as such by the akabir of the akabir. And yes this principle should be applied in our transaction with all muslims no matter which group they belong to.Inshallah may Allah (the exalted) give us tawfiq to traverse the balanced path of the akabir of the akabir.
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Additional Notes:

-We have already posted material from Sh Abd al-Haq al-Dehlawi on the permissibility of tawassul through the awliyah, and Inshallah If we can find the quote from Shah Abd al-Aziz al-Dehlawiaffirming it also we will try to post it. Something which will make clearer the maslak of the Akabir of the Akabir on this contentious issue, and help many of those who may have been confused over this.
-The above quotes of the akabir clarify what can sometimes be understood as the opposite of such positions from some ulema, ie. the mashaikh have declared unlawful as asking from the deceased directly thinking they are the ones that benefit/harm etc, when this is understood then the confusion regarding the nuanced fatawa of the ulema becomes understood.
-Finally a brief extract from ‘al-Muhannad’ which is of interest and relates to this point:
السؤال الحادي عشرو هل يجوز عندكم الاشتغال بأشغال الصوفية و بيعتهم ؟و هل تقولون بصحة وصول الفيوض الباطنية عن صدور الأكابر و قبورهم ؟و هل يستفيد أهل السلوك من روحانية المشايخ الأجلة أم لا ؟
الجواب يستحب عندنا إذا فرغ الإنسان من تصحيح العقائد و تحصيل المسائل الضرورية من الشرع : أن يبايع شيخاً راسخَ القدم في الشريعة زاهداً في الدنيا راغباً في الآخرة قد قطع عقبات النفس و تمرن في المنجيات و تبتل عن المهلكات كاملاً مكملاً و يضع يده في يده و يحبس نظره في نظره و يشتغل بأشغال الصوفية من الذكر و الفكر و الفناء الكلي فيه و يكتسب النسبة التي هي النعمة العظمى و الغنيمة الكبرى و هي المعبَّر عنها بلسان الشرع بِ’الإحسان’ ، و أما من لم يتيسر له ذلك و لم يقدر له ما هنالك فيكفيه الانس
لاك بسلكهم و الانخراط في حزبهم ، فقد قال رسول الله صلى الله عليه و سلم : ” المرء مع من أحب أولئك قوم لا يشقى جليسُهم “و بحمد الله تعالى و حسن إنعامه ، نحن و مشايخنا قد دخلوا في بيعتهم و اشتغلوا بأشغالهم و تصدوا للإرشاد و التلقين ، و الحمد لله على ذلكو أما الاستفادة من روحانية المشايخ الأجلة و وصول الفيوض الباطنية من صدورهم أو قبورهم فيصحّ على الطريقة المعروفة في أهلها و خواصِها لا بما هو شائع في العوام


Posted 15 Nov 2008 by al-Kakazai in Fiqh

He must be aware of the disgusting lies written by Lakhnawi in Nuzhat al-Khawatir;

Imam Ahmad Rida and the Baseless Blame
For the record, as mentioned (even in Nuzhat al-Khawatir) Imam Ahmad Rida has a treatise in which he labels a number of the practises of the ignorant masses as unlawful, such as prostrating to a grave, and a womans visiting a mazar. [Someone please correct me if I am wrong]. Yes there maybe fiqhi discussion’s on some points such as tomb structures, cloths on graves, flowers on graves etc…

If he was unaware of what was written in Nuzhat al-Khawatir he would not have written
even in Nuzhat al-Khawatir
This article was written in 2008, a full year before he posted the extract from Nuzhat al-Khawatir, on Sayyid Ahmad-i Nuri (radiAllahu 'anh).
His tone and what he has written does seem to suggest that he does not agree with Lakhnawi in relation to the slander he penned in Nuzhat al-Khawatir regarding Sayyidi A'la Hazrat. He mentions the author/commentators of the aforementioned books of Hanafi Fiqh as

the akabir of the akabir

I think maybe the latter 'akabir' he mentions in the article are the akabir 'ulama of the Deobandis, seeing as this article seems to be addressed to them, or atleast to a group from amongst them.

The entire article seems to be in refutation of Deobandis who call tawassul shirk and Sunnis grave worshipers. He also quotes from al-Muhannad at the end. All in all it seems very clear that he is absolutely a fence sitter.
 
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kakazai is a very moderate British Pakistani deobandi, this is my opinion. He is the type of Hamza KaramAli and Faraz Rabbani's students like Salman, who do not call themselves as deobandi, but would like to remind the staunch deobandis of their misunderstandings in the case of the akabr e deobandi, who they deem followed correct Sunnism; but kakazai has respect for 'Ala HaDrat's scholarship more than the others mentioned in this post due to probably two reasons that I can think of considering his daily encounters
 
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