Every individual should make a point of reciting this at times of difficulty.
A recommendation is to stipulate a daily amount to be recited, e.g. 50/100/200 times.
Every individual should make a point of reciting this at times of difficulty.
A recommendation is to stipulate a daily amount to be recited, e.g. 50/100/200 times.
Sayyidah ‘Aaishah (radiyallahu ‘anha) reported:
“I heard Rasulullah (sallallahu ‘alayhi wa sallam) say, ‘Allah records a good deed and expiates a sin whenever anything afflicts a believer, even if it be a thorn prick.’”
(Sahih Muslim, Hadith: 2572)
“Istighfaar in abundance removes difficulties and brings barakah in earnings.”
(Hakimul Ummat Maulana Thanvi)
Who is not aware of Hadhrat Imam Bukhari (R.A) and his kitaab ‘Saheehul- Bukhari’?
However in this present day, the majority of Muslims use his kitaab to refer to whenever in need of a supporting reference for their actions or deeds without the knowledge of the life of the great author.
The famous and respected Muhaddith, Imam Bukhari’s (R.A) genealogy is as follows: Mohammed Ibn Ismail Ibn Ibrahim Ibn Mugheera Ibn Bardizbah.
His father Ismail was a well-known and famous Muhaddith in his time and had been blessed with the chance of being in the company of Imam Malik, Hammad Ibn Zaid and also Abdullah Ibn Mubarak (R.A.).
Imam Bukhari (R.A) was born on the blessed day of Friday 13 Shawwaal 194 (A.H). He had lost the use of his eyes in the early stages of his childhood. However, due to the pious and lengthy prayers of his mother his eyesight was returned miraculously. The news had reached his mother through a dream in which Hadhrat Ibrahim (A.S) had appeared and said, “Due to your bountiful and sacred prayers Allah Ta’alaa has returned the eyesight of your son.”
The dream was proven to be true in the morning.
Ismail the father of Imam Bukhari (R.A) had died in Imam Bukhari’s childhood, leaving him in the care of his mother where he was nourished with love and care.
At the age of sixteen after having memorized the compiled books of Imam Waki and Abdullah Ibn Mubarak, he performed Haj with his elder brother and mother. After the completion of Haj Imam Bukhari remained in Makkah for a further two years and upon reaching the age of eighteen headed for Medinah, and spent his nights next to the grave of the Prophet Sallallahu Alaihi Wasallam compiling the books of ‘Qadhaayas-Sahaabah Wat-Taabi’een’ and ‘Taareekhul-Kabeer’ with the moonlight as a means of lighting.
Imam Bukhari (R.A) travelled a great deal in order to expand his knowledge. He made two trips to Syria and Egypt and stayed six years in Arabia. He also happened to return to Kufa, Baghdad and Basra four times and at times remained there for a period of five years. Also at Haj season he used to return to Makkah.
Imam Bukhari ( R.A) first started listening and learning ahaadeeth in 205 A.H., and after profiting from the Ulamaa of his town he started his travels in 210 A.H. There are a great number of teachers from whom Imam Bukhari (R.A) actually gained his much respected knowledge. It has been known to be said by Imam Bukhari (R..A) himself that, “I have written ahaadeeth from 1080 different people all of whom were scholars.” However, he profited most from Ishaq Ibn Rahway and Ali Ibn Madeeni (R.A). Imam Bukhari (R.A) has narrated ahaadeeth from Ulamaa of five different categories. He has also narrated ahaadeeth from his students believing in the fact that no person shall be titled a scholar of ahaadeeth until he has narrated from his elders, youngsters and contemporaries.
Imam Bukhari (R.A) also had a vast amount of students. It has been stated that approximately 9 000 people were privileged to sit in his lessons where he taught his Kitab ‘Sahih-Ul-Bukhari’. There were travellers amongst these from all corners of the world in order to join these pious sittings and to be honoured with a glimpse of the knowledge that he held and which never failed to astonish anybody.
Imam Bukhari’s (R.A) memory was considered to be inhuman, for as soon as the praying of a hadith would finish Imam Bukhari (R.A) would repeat it orally. It has been known that in his childhood he had memorized 2 000 ahaadeeth.
There is one spectacular incident which took place in Baghdad when Imam Bukhari (R.A) took up temporary residence there. The people having heard of his many accomplishments, and the attributes which were issued to him, decided to test him so as to make him prove himself to them. In order to do that they chose one hundred different ahaadeeth and changing the testimonials and the text of the ahaadeeth they were then recited by ten people to Imam Bukhari (R.A).
There was a crowd of gathered people from within and outside the city to witness the outcome of such a test. When the ahaadeeth were recited Imam Bukhari (R.A) replied to all in one manner, “Not to my knowledge.” However, after the completion of all the ahaadeeth Imam Bukhari (R.A) repeated each text and testimonial which had been changed followed by the correct text and testimonial, such was the memory of Imam Bukhari (R.A).
His abstinence was also an attribute which was incomparable and undauntless. He had been left a considerable amount of wealth by his father however, due to his generosity he spent it all in the path of Allah so that at the end he had been left with no money forcing him to spend his day on one or two almonds.
He never took advantage from the generosity of any king or ruler, although many occasions arose. Once he fell ill and when his urine was tested, the results showed that he had not consumed curry for a long time. Upon questioning he said, “I have not consumed curry for the last forty years.
The Governor of Bukhara made a special request for Imam Bukhari (R.A) to make daily visits to his home in order to teach his children. Imam Bukhari (R.A) declined stating that, “I give greater respect to knowledge rather than to people, for it is they who are in need of the knowledge and it is they who should seek it.”
Upon hearing this the Governor was further annoyed by Imam Bukhari’s (R.A) answer and made a second request that Imam Bukhari (R.A) make a special arrangement to teach his children alone without anyone else being present which was also refused by Imam Bukhari (R.A). The Governor was infuriated by the second refusal and ordered Imam Bukhari (R.A) out of Bukhara. The people of Samarqand hearing of this quickly issued an invitation to Imam Bukhari (R.A) to come to their town. However, there was also a difference of opinion within the people of Samarqand which forced Imam Bukhari (R.A) to turn towards Khartang.
It was here that he spent the month of Ramadaan and in the month of Shawwaal headed towards Samarqand, where death found him whilst he was traveling. Imam Bukhari died in the month of Shawwaal 256 A.H., at the age of 62.
(To Allah we belong and to Him we shall return.)
There are a number of books compiled by Imam Bukhari (R.A) however, Bukhari Shareef has gained great esteem and a high status in the learning and praying of ahaadeeth.
A specific date has not been known as to when he had started the writing of Bukhari Shareef, however, we do know that after he had finished he had shown the manuscript to his teachers Imam Ahmad Ibn Hanbal (R.A) for approval who died in 241 A.H, along with Ibnul-Madeeni who died in 234 A.H, and lastly Ibn Maeen who passed away in 233 A.H. It has also been recorded that it took the noble writer a period of 16 years to gather the ahaadeeth and to write Bukhari Shareef which sets the date back to 217 A.H, as the year in which he started the compilation; Imam Bukhari (R.A) being merely 23 years of age.
Before Imam Bukhari (R.A) had started to collect ahaadeeth there had actually been quite a few published books of ahaadeeth in which Imam Bukhari (R.A) found ahaadeeth of both weak and strong testimonials, which gave him the idea to compile such a kitaab containing ahaadeeth of only strong testimonials. Ishaaq Ibn Rahway (R.A) agreed to this idea which strengthened Imam Bukhari’s (R.A) decision.
Imam Bukhari (R.A) states, “There was once a time during one of our sessions when my teacher Ishaaq Ibn Rahway remarked it would be appreciated if someone could collect ahaadeeth which held strong and reliable testimonials and write them in the form of a kitaab.” This inspired Imam Bukhari (R.A) which was later strengthened by a dream in which Imam Bukhari (R.A) was positioned in front of the Prophet Sallallahu Alaihi Wasallam with a fan in one hand to aid him in ridding the Prophet Sallallahu Alaihi Wasallam of all flies which would rest upon him. Upon waking, Imam Bukhari (R.A) visited several interpreters for an appropriate interpretation. They all answered that it meant he would in future cleanse the Prophet Sallallahu Alaihi Wasallam of all lies spoken by the people through narrating misunderstood ahaadeeth. This gave Imam Bukhari (R.A) great comfort and strength once he started the writing of his kitab Al-Jame-ul-Sahih. The complete name of the kitaab is ‘Al-Jame-ul-Sahih-al-Musnad-min-ahaadeethe-Rasulillah Sallallahu Alaihi Wasallam-wa-sunanihi-wa-Ayyaamihi,’ which means a collected version of ahaadeeth in the form of a kitaab which relates to us the sayings, actions and the life of the Prophet Sallallahu Alaihi Wasallam.
Imam Bukhari (R.A) had taken great care in writing the ahaadeeth and choosing those which met the standards and conditions which he set to find ahaadeeth with only strong testimonials which included only reliable and trustworthy testifiers. He spent 16 years in writing the kitaab, altering it a total of three times. Allaamah Ayni (R.A.) reports of Ibn Tahir’s remark that Imam Bukhari had written Sahih-ul-Bukhari in his hometown Bukhara. Ibn Bujair however, relates that he had started his compiling in Makkah, and some have reported of seeing him in Basra. There is still another differing remark made by others who comment on seeing him in Madinah to write his kitaab. However, we find Imam Bukhari (R.A) relating himself that he wrote Sahih-ul-Bukhari in Masjid-e-Haraam.
Before he actually placed a hadith in his compilation he used to perform ghusl and prayed to Allah through two rakah nafl prayers asking for guidance. Imam Bukhari ( R.A) worked such that only after being completely satisfied with the hadith in question did he give it a place in his kitaab. Due to this great care which was taken, the people were heard to say that the ahaadeeth which Imam Bukhari (R.A) has narrated have been so carefully phrased and with such precision that it is felt Imam Bukhari (R.A) had heard the ahaadeeth directly through the Prophet Sallallahu Alaihi Wasallam.
Abu Zaid Marwazi reports that I was once asleep in between the ‘Black stone’ and ‘Maqaam-e-Ibrahim’ when the Prophet Sallallahu Alaihi Wasallam appeared in my dream he stated, “O Abu Zaid! For how long shall you teach Imam Shafi’s (R.A) kitaab ? When shall you start the teaching of my kitaab ?”
I questioned, “O Prophet Sallallahu Alaihi Wasallam! Which kitaab is yours?” He replied, “Mohammed Ibn Ismail’s Al-Jame-ul-Sahih.”
Hafiz Ibn Hajar (R.A) reports that Imam Bukhari (R.A) has kept it of utmost importance to only narrate ahaadeeth of a strong testimonial which can be proven by the name of the kitaab. However, along with this Imam Bukhari (R.A) also made an effort to explain all points which are difficult to understand, which is the reason why he has given a plentiful host of meanings for one sentence which may include a word that is in reality difficult to understand. Imam Bukhari (R.A) has included within his kitaab the art of narrating ahaadeeth which have been divided into eight different chapters. These chapters contain subjects which have been sub-titled and are famous for the ingenious way in which they have been phrased.
Imam Bukhari (R.A) has imposed conditions which all narrators and testifiers must meet before the hadith can be selected. One condition requires that all testifiers must have a strong memory.
There are also restrictions made upon this condition :
1. All the Muhadditheen who possess great knowledge of ahaadeeth must agree upon the testifiers’ in question ability to learn and memorize, along with his reporting techniques.
2. The testimonial must be complete without any missing testifiers.
3. If there are two different narrators of a hadith related to them by a Sahaabi then the hadith shall be given a high stage in rank. However, if only one narrator can be found and the testimonial proves to be a strong one then this shall be accepted without any doubts.
Allaamah Nawawi (R.A) relates that all scholars in Islam have agreed that Sahih-ul-Bukhari has earnestly gained the reward of being the most authentic after the Holy Qur’an. Sahih-ul-Bukhari consists of 7 275 ahaadeeth including those ahaadeeth which have been repeated. However, should the repeated ahaadeeth be excluded then the total number of ahaadeeth will be 4,000.
Hafiz Ibn Hajar counted the ahaadeeth and concluded that there was 7 397 where the ahaadeeth have been passed down from the Prophet Sallallahu Alaihi Wasallam directly and with the narrations of Sahabah or Tabi’een etc.; procuring a total of 9 407 ahaadeeth in all. Although after excluding the repetitions he found 2 353 narrations of the Prophet Sallallahu Alaihi Wasallam and 160 sayings of the respected Sahabah totaling to 2 513 narrations in all.
Bukhari Shareef has been set apart from other compilations, gaining a distinctive honour due to the following reasons :
1. Whilst Imam Bukhari (R.A) was engaged in the writing of Bukhari Shareef, if the need arose to stop work for a period of time, then he would continue his work only after writing ‘Bismillah’ which is the reason why ‘ Bismillah’ has been found to be written in between in many places.
2. At the end of all chapters Imam Bukhari (R.A) has concluded by use of a word within the sentence so as to give one a point to ponder upon and hopefully so that one becomes more aware of the primary objective of life. e.g. after the first chapter he has included a word which brings one to think of their short life in this world and of their death. His intention is that one reads Kitaabe-Bukhari with death in mind.
3. Imam Bukhari (R.A) has paid great attention towards the beginning and ending his kitaab with an appropriate hadith. For the first hadith narrated within the kitaab is based upon intention which gives one the opportunity to be sincere with himself as to what he intends to gain from studying the words of the Prophet Sallallahu Alaihi Wasallam which have been narrated throughout the kitaab. Also the last chapter which Imam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’ which gives one a whole host of words which may be said in order to praise the oneness of Allah; for it is this which is believed to be the sole aid for all humans when they shall find themselves in the unbearable position of being reckoned for their sins on the Day of Judgment.
Hadhrat Shaikh Moulana Muhammad Zakariyya (R.A) has summed up the above in these words,” Imam Bukhari (R.A) has commenced his kitaab with the hadeeth ‘ Innamal Aamaal….’ and concluded it with ‘Kalimataan.
Read Sahih Bukhari online
In realms where ascetic souls reside,
Where worldly charms they choose to hide,
Abstaining from life’s tempting game,
In Allah’s love, they find their aim.
For pleasures fleeting, they won’t yearn,
In solitude, a lesson learned,
In quiet moments, hearts find peace,
From worldly bonds, they seek release.
No laughter loud, nor fragrance sweet,
Can lure them from their faith’s heartbeat,
In prayer and fasting, they immerse,
Their souls in worship, free from curse.
The beauty of the world they shun,
For in submission, life is won,
In simple acts of love and care,
They find Allah’s presence rare.
In every trial and every test,
They see a path that’s truly blessed,
Abstaining from life’s fleeting pleasures,
They seek Allah’s eternal treasures.
In detachment, they find bliss,
From worldly ties, they gently kiss,
For in surrender, they are free,
Embracing life with piety.
اَلْحَمْدُ لِلَّهِ الَّذِىْ اَحْيَانَا بَعْدَ مَا اَمَاتَنَا وَ اِلَيْهِ النُّشُوْرُ
All praise to Allah, who gave us life after having given us death and to him is our final return.
Back to Duas index
Once upon a time, there was a mouse, which, whilst passing a pond witnessed a frog emerge from the depth of the pond. Astonished by this unusual sight, the mouse began to converse with the frog and through this, a very warm and friendly conversation took place. A very close friendship grew between the two of them, until it developed into a love relationship.
By mutual arrangement, they appointed a specific time at which they could meet each other in the mornings daily and converse with each other for a long time. At these special meetings they use to enlighten each other with their own opinions regarding certain topics or they use to entertain each other with exciting stories regarding their past. Their hearts opened up to each other and were joy filled at the sight of one another.
One day the mouse said to the frog “You are swimming around in the water while I am left all alone on the dry earth. I suffer the pangs of sorrow over being parted from you. When lonely, I come to the edge of the water to call to you, but while you are in the water, even the voice of a lover cannot be heard. I cannot be at peace by meeting you for such a short time each day.”
The mouse replied, “O beloved frog: I cannot live a moment of my life peacefully without seeing your face. By day, the sight of you is my life: by night the thought of you is my tranquillity and sleep. It will be very courteous on your part that you will permit me the pleasure of meeting you time upon time at every opportunity possible.”
The mouse carried on by saying “My respected friend, I am a creature that can live on land alone, whereas you can live on land and in water. But how is it possible for you to know inside the water that I have the desire to meet you?”
For quite a while they pondered upon this and consulted each other until finally, the mouse put an opinion forward. This opinion was that one end of a piece of string is to be tied to the foot of the frog and the other end is to be tied to the foot of the mouse. Thus, when the mouse has a desire to meet the frog he will just need to pull the string and the frog will respond by returning to the surface of the water.
The frog considered the mouse’s suggestion to be a bad one and said in his heart, “This evil one, wishes to tie me up and make me live like a prisoner.”
Despite disliking the mouse’s suggestion, the frog found an inclination within himself to accept to the request.
The two of them, by pulling the string were able to meet each other repeatedly each day until destruction struck them one morning. A vulture seeing it’s pray i.e. the mouse, from high above soared down upon the mouse, it also unknowingly, lifted the frog out of the water where until now he was safe and comfortable. This was due to the fact that the string held the mouse and the frog together. Unfortunately, what fate awaited the mouse befell the frog as well. The vulture killed them both and devoured them. If the frog remained in the water and had not formed a friendship with the evil mouse, nothing would have happened to him and he would not have been the prey of the vulture.
Hadrat Rumi Rahmatullahe alayhi uses this story as an example to draw our attention to the harms and effects of having bad company. It is a very good story with a powerful moral lesson.
Hadrat Rumi Rahmatullahe alayhi says:
“In this story we see the soul, the self and the shaytaan. The self represents the mouse, the soul represents the frog and the vulture represents the shaytaan.
The self, in order to satisfy its desires engages the soul in evil practises, endeavours to tie it with a string so that the soul indulges in these evil practises as well. When the soul reluctantly obeys the desires of the self and befriends the self, it allows the shaytaan to pull it whenever it wishes. In this way the soul is also humiliated because of the contact with the self. Hence, when shaytaan will go to hell, the self, who was in its beak, will also go to hell and so will the soul which was tied to the self.
In this day and age, we live in the midst of bad people and evil company. By befriending these evildoers, we will eventually be affected by their foul doings and will also indulge in these sins. By indulging in things that are wrong, we will only become more and more sinful and we will be dragged with the evildoers into Jahannam, which is the totally the opposite direction to where we should be heading.
Whereas if we are to befriend the pious, we will be affected by their good deeds and we will eventually get in to Jannat.
My dear respected readers, we have been given two choices only, but the big question is, which one will we choose? In this world we are not forced to do anything, we act upon our desires.
May Allah Ta’ala grant us the ability to choose what is right and may he the Almighty grant us protection from one’s self and from shaytaan.
When your weary body finds solace upon the earth’s embrace,
And your head rests in tranquil grace,
Whisper Subhana Rabbi al a’la, in whispers so profound,
For your Lord alone to hear the sacred sound.
It is Allah, welcoming you home, His embrace so wide,
For it’s been a while since you last came to His side.
It is Allah, speaking to you, His words profound and true,
Did We not find you lost, and guide you too?
So, why not be grateful, in every prayer you make,
For Allah is with us, make no mistake.
It is Allah, comforting you in times of despair,
Do not be sad, for I am always there.
It is Allah, the Divine Healer of your pain,
Verily, with hardship, ease will follow, like gentle rain.
So, why not be patient, in every trial you face,
For in your Sujood, you’ll find your sacred space.
As you pour your heart out in prostration so deep,
Sharing your aching limbs, and secrets you keep,
Your Lord will reply, with love in His voice,
“Come home, my dear, in My embrace, rejoice.
Come home, and you will find healing’s embrace,
Come home, and you’ll be loved, in My endless grace,
Come home, and you’ll be nourished, heart and soul,
And you’ll wonder why you left, as the seasons roll.”
Sheikhul Islam Hadhrat Maulana Sayyid Hussein Ahmad Madani Sahib (Rahmatullahi Alayhi) was a descendant of Rasulullah (Salla Allahu alayhi wa sallam). His father’s name was Sayyid Habibullah Sahib. He was a headmaster of a school. Hadhrat Maulana Hussein Ahmad Madani (Rahmatullahi Alayhi) commenced his Nazirah (reading of Quran) at a very early age. He completed approximately five juz of his Nazirah by his mother.
Hadhrat Maulana Hussein Ahmad Madani’s mother was a very pious woman. She would recite Surah Ikhlas 200 times daily and offer that as Isaale Thawab to Rasulullah (Salla Allahu alayhi wa sallam). He completed the remainder of his Nazirah by his father. Hadhrat Maulana Hussein Ahmad Madani (Rahmatullahi Alayhi) had two brothers, Maulana Ahmad and Maulana Muhammad Siddique. They were elder than Hadhrat Maulana and were already studying in Darul Uloom Deoband.
His father decided to send Hadhrat Maulana Hussein Ahmad Madani (Rahmatullahi Alayhi) to Darul Uloom Deoband with his two brothers to study there. Hadhrat Maulana studied his Darsi Nizami (general syllabus) in Darul Uloom Deoband and qualified at the very young age of 21. Maulana’s Father, Sayyid Habibullah Sahib, was bayat to Hadhrat Maulana Fazlurahman Ganj Moradabadi (Rahmatullahi Alayhi). Allah Ta’ala had blessed Hadhrat Maulana Fazlurahman Sahib with a very long life. He had passed away at the age of 105. He was a very great saint and pious person.
When Maulana Fazlurahman passed away, Sayyid Habibullah said, “Now there is no enjoyment for us to stay in India” and made the intention to migrate to Madinah Munawwarah. That was the place where they originally came from because they are Sayyids, descendants of Rasulullah (Salla Allahu alayhi wa sallam), and for 19 generations they were in Hindustan.
When they left for Madinah Munawwarah, Sheikhul Hind (Rahmatullahi Alayhi) and the ustadh of Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi), went to leave him at the station. At the time of leaving him he emphasized, “Never ever leave dars and tadrees (teaching)!”
When Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) came to Madinah Munawwarah, upon the instruction of his ustadh, he started teaching. Initially he had difficulty in the Arabic language. This was due to him not being an Arab, but within a short period of time, he got a grip of the Arabic language and slowly his class began expanding.
Ulama from different places such as Madinah Munawwarah, Syria, Yemen etc. started sitting in his discourses. Hadhrat Maulana conducted lessons in Hadith for approximately 18 years in Masjid Nabawi (Salla Allahu alayhi wa sallam). Once he and his brother decided to go to Gangoh to visit Hadhrat Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi). It was during this visit that Hadhrat Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi) bestowed them with khilaafat.
They then returned to Madinah Munawwarah. Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) continued with his discourses in Masjid Nabawi (Salla Allahu alayhi wa sallam) and it was during this time that Sheikhul Hind (Rahmatullahi Alayhi) came for Hajj. He stayed in Madinah Munawwarah by Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi). It was only then that Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) came to learn of Sheikhul Hind’s plan to liberate India.
Sheikhul Hind (Rahmatullahi Alayhi) was then arrested thereafter and taken to Jeddah and thereafter taken to Malta. Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) had so much love and reliance upon his ustadh that he was prepared to sacrifice his comfort teaching in Madinah Munawwarah and handed himself over voluntarily to be arrested in order to be with his ustadh so that he could make the khidmat of Sheikhul Hind (Rahmatullahi Alayhi).
He remained with Sheikhul Hind in Malta for approximately three years. One can imagine what a great sacrifice this was. With such a sacrifice how could such a person not get barakah in his uloom? Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) and Sheikhul Hind (Rahmatullahi Alayhi) were freed together from Malta.
After Sheikhul Hind passed away, Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) was in the forefront of the liberation struggle. He was the essence of this entire movement. Sheikhul Hind started this struggle at an old age towards the end of his life and thereafter Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) followed it up until India was liberated.
When India was liberated, Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) left everything aside but he carried on with his Dars and Tadrees. Normally what happens after a person takes part in a liberation struggle and they achieve their objective is that the issue of position and status plays its role. However, Maulana wasn’t interested in such things. His objective was the liberation of India and since it was liberated his objective was achieved. If he wanted he could have received the highest position that any person could have received but Maulana left all of that and went to Darul Uloom Deoband and dedicated himself to teaching.
When the time came for distribution of awards and honors to those who partook in the liberation struggle, then the call was also made for Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi). This was a very prestigious honor whereby his name would have become elevated throughout the world. Yet, Maulana declined to go forward to accept such an award. He explained his refusal by simply mentioning that this was against the way of our pious predecessors. This is a prime example of Ikhlas (sincerity). He took part in the struggle solely for the pleasure of Allah and not because of attaining a position in society.
Hadhrat Maulana Hussein Madani’s (Rahmatullahi Alayhi) very outstanding quality was hospitality. One person had observed that on an average there would be at least 50 people in the house of Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi). In 1946, one person by the name of Sanul Haqq Siddiqui met Hadhrat Maulana. While staying at Maulana Madani’s home, Sanaul Haqq Siddiqui mentions regarding the first night that while he was trying to sleep, at about midnight the people were waking up and the sounds of “Allah, Allah” could be heard from Maulana’s house.
The following morning he had mentioned to Maulana, “It’s a real pleasure for me to stay here. My islah could be made very quickly and I could inculcate all the good habits and qualities that all those people who stay around you have; waking up for tahajjud in the middle of the night, making zikr and so forth but the only thing is that my nature can not tolerate it. I must have my sleep at night. By everyone waking up in the middle of the night, I can’t sleep and I can not keep up to their standards.” So Maulana understood and arranged a separate room for him to sleep.
Maulana did not impose upon him the trend that was taking place there. He then stated that one night a very strange thing happened. He says that he happened to be walking around the whole day and thus he became very tired and went to sleep. And whilst he was sleeping he noticed that someone was pressing his legs. He was in the midst of enjoying this treatment when suddenly he just happened to turn and he saw none other than Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) himself pressing his legs. He woke up in a shock and actually held Maulana’s hand and said, “What are you doing!” Hadhrat Maulana replied and said, “You are tired. The whole day your were walking around. I feel pity for you and here I got a chance to make some khidmat for you and here you are stopping me for which I am very upset because you are depriving me of thawaab.”
Here Sheikhul Islam is making the khidmat of an ordinary visitor who can’t even wake up for tahajjud and zikr whereby separate arrangements had to be made for him and still too with all that comfort Sheikhul Islam goes to press his legs.
Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) was the Sheikhul Hadith of Darul Uloom Deoband for approximately 28 years. One can imagine the level of his discourses especially after having taught in Masjid un Nabawi (Salla Allahu alayhi wa sallam) for 18 years before that. There, different types of students would come to him from the different parts of the world and after that he taught at Darul Uloom Deoband for another 28 years.
He was accustomed to a hectic way of life. As a politician he would travel the length and breadth of India and when he would reach Deoband, no matter what time of the day or night, be it the middle of the night, when the bell would ring then the students of Daur-e-Hadith would have to come to attend their classes. After his long arduous journeys as a politician, without any sleep, he would come to the classroom and conduct his lesson on Bukhari Sharif. Considering all this it is mentioned that his lessons were a detailed Dars. Even after the lesson he would conduct a question and answer session for the students in case they had any question to ask. Then too, very patiently he would listen to the students and answer them in complete detail. Once the students were completely satisfied and contented only then would he terminate the lesson and go. How fitting is the poem of the poet boasting about his forefathers,
Oh Jareer, these are my forefathers,
So bring forth of their likeness
When the assemblies unite us.
One noteworthy point about Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) is that whenever he would travel around India he would never travel in first class or second class. He would always travel in the third class. One can imagine how often he would have to travel as a politician, continuously traversing the different regions of India for years on end. Some allegations were made that the Congress was paying Hadhrat Maulana but this is incorrect, as Maulana wouldn’t take even a single cent.
It was Hadhrat Maulana’s habit to always travel in the third class compartment and would never travel in the first class or second class. This in itself is proof because if one has to see the conditions of the third class compartments then they would understand the reality of this situation. In the third class compartment, rarely does a person find a seat. For hours on end he would have to remain standing. Then to he would be lucky to find a sufficient place to stand comfortably being surrounding by hoards of people. If Hadhrat Maulana wished, he could have booked first or second-class tickets at the expense of the Congress, but he never did that.
Hadhrat Maulana reached a high position in regards to Sulook as well. In spite of him being a great politician, many people had ascended the heights of spirituality under his guidance. When he passed away, he had approximately 167 khulafaa.
It is also mentioned that one of his habits were that whenever he was invited for any program, he would make sure that there were no acts of Bid’ah or un-Islamic activity taking place. If he were invited to a Nikah also, he would make sure that no innovated traditions taking place there. This was especially rampant in the customs of India. Upon witnessing such nikahs in India one would wonder if the participants were Muslim or not. It was also special habit that he would only attend such a Nikah where the husband agreed to give the wife Mehr Fatimi.
Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) passed away in 1957 at the age of 81. He was buried in Darul Uloom Deoband next to his ustadh Sheikhul Hind (Rahmatullahi Alayhi). The name of the graveyard there is Maqbar-e-Qasimi.
May Allah Ta’ala fill the qabr of Hadhrat Maulana Hussein Madani (Rahmatullahi Alayhi) with noor and allow us to benefit from his roohaniyah. Ameen.
Source: Al Mahmood