#Ilm-e-Tasawwuf

[amatullaaaah]

An increase in knowledge should be matched with an equal or greater increase in practice.

-A Translation and Commentary of Riyād al-Sālihīn, Volume 1

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 106

The meaning of Tasawwuf

Part 1

Tasawwuf can be called the inwardness of Islam. Islam, like most other faiths, to a greater or lesser extent consists firstly of certain beliefs, such as the existence of God, the coming of the Judgement, reward, and punishment in the next life, and the outward expression of these beliefs in forms of worship, such as prayer and fasting, all of which are concerned with man’s relationship to God. Secondly, it consists of a system of morality that concerns man’s relationship with man, and has its outward expression in certain social institutions and laws, such as marriage, inheritance, civil and criminal laws. But it is obvious that the basis of this faith, the spirit that gives it life, is man’s relationship with God. Forms of worship are simply the physical vehicles of this relationship, and it is this relationship again which is responsible for the origin, the significance, and the ultimate sanction of the principles of morality and their formulation into a specific social and legal system. If the interior converse with the Supreme Being and inspiration from Him are present, then they are comparable to the soul within the body of the exterior religion; if they die away, or in proportion to the extent they wither or become feeble, the outward form of the faith becomes like a soul-less body, which by the inexorable law of nature swiftly succumbs to corruption. It is therefore man’s direct relationship with his Maker which is the breath and life of religion, and it is the study and cultivation of this relationship that the word Tasawwuf connotes.

It may be wondered why the words “Sufi”, which means “woolen-clothed” and “Tasawwuf” which means “the path of the Sufis,” i.e., the woolen-clothed ones, should have become so universal in order to denote something which belongs properly to the realm of the spirit. This name is symbolic rather than descriptive. To be a Sufi does not require a person to literally wear woolen clothes, but presumes an inner quality that was at one time characteristic of those who wore them. In the early generations of Islam, through the closeness to the time of the Noble Prophet (Sallallahu Alaihe Wa Sallam) and the illumination of his incomparable spirituality, which encompassed so completely the inner and the outer, the comprehension of the inwardness of Islam enwrapped in its outward expressions was so general that no group of people who devoted themselves especially to this aspect of the faith was distinguishable. It was only when the inevitable course of development of human affairs began to run and the original trunk of universality to throw out branches of specialization, that Islamic knowledge was progressively divided into the interior and the exterior and the general word Ilm (Knowledge) began to denote more the academic study of the Qur'an, Hadith, and Fiqh than their spiritual content, contrary to its Qur'anic use in the sense of “Knowledge of Allah”.

At this stage, that body of Muslims who devoted themselves more particularly to the cultivation of the spiritual heritage of their Prophet (Sallallahu Alaihe Wa Sallam), began to use the term Ma'rifat (Recognition of Allah) and Arif (One who recognizes Allah) to denote this inward aspect of knowledge, and indeed still do to the present day. So it was possible that instead of Sufis they might have been termed Ahle-e-MaarifatI or Arifin. But every aspirant to spiritual development is not an Arif, and the average human mind seeks more the outer badge than the inner reality, which in this case is anyway difficult to describe; so the habit observed in certain Godly persons (in reaction to the excessive luxury of the times) of wearing coarse woolen clothes, which were then the mark of extreme poverty, was taken as the symbol of all those who sought the inner life, and this term’s convenience and simplicity have withstood all the vagaries of time and place throughout the Islamic world.

[goharshahi]

**Turn on CC for English & Urdu Subtitles**

New Video: Youm Ashura: Yazideeyat Ki Kaat Ilm e Tassawuf | By His Holiness @YounusAlGohar https://www.youtube.com/watch?v=s_ZEKErheAg

Disclaimer: Yazidism here refers to Yazid bin Muawiya and those who follow in his footsteps, not the pre-Islamic Kurdish religion.

SPECIAL EPISODE - Episode 3, Muharram Series: In this earth-shattering finale to his series on Karbala and Youm Ashura, Sayyidi Younus AlGohar explains why people today unknowingly follow Yazid bin Muawiya. He also reveals how to practically follow the footsteps of Imam Hussain today to put an end to the rise of tyranny and injustice.

This video is the third a three-part series centred around Muharram and Imam Hussain's martyrdom.

Main points:

- Has the incident of Karbala put an end to cruelty in the world? Mischief arose in the religion 1400 years ago. Is there no mischief in the religion today? Do you not see anyone like Hussain or Yazid today? Times change and faces change, but truth and falsehood always face each other off. Karbala happened because those who practised the religion at the time only knew of the Exoteric Knowledge. They were unaware of the Esoteric Knowledge.

- Sufism and spirituality are the paths which do not allow any human being to become another Yazid. Sufism cultivates Hussains; If there is one Hussain; Sufism will create 100 000 Hussains. Syedna Ghous-e-Azam [Abdul Qadir Jilani] said, 'Every Muttaqi (Purified One) is a member of Prophet Mohammad's Household.' Salman Farsi was a Zoroastrian who adopted Islam, purified himself and was included in Prophet Mohammad’s Household. If it could happen to him then, then why can’t it happen to someone today?

- A true Sufi is one upon whose heart a Perfect Spiritual Guide has placed an image of God and the Motto of Faith through his spiritual concentration, whose Lower Self has been purified. It is a true Sufi who will love God and Prophet Mohammad. Until you adopt Sufism, no matter what worship you perform or how much you beat yourself in mourning of Imam Hussain, you will continue to give rise to Yazidism. Without Sufism, your mourning of Imam Hussain will be hypocritical.

- The age we live in today is more dangerous than the age of Yazid. In Yazid’s time, everyone knew that Imam Hussain was Prophet Mohammad’s grandson. However, this is the era of Imam Mehdi Gohar Shahi - whom Prophet Mohammad would shed tears in the longing for. He is the One whose spiritual concentration takes a common sinner to the court of Prophet Mohammad. And people have committed all sorts of tyrannical and unjust acts against Imam Mehdi Gohar Shahi - from throwing bombs to filing false cases of blasphemy to putting a bounty on His head.

- Either your inner is pure or it is impure. If it is pure, you are with the Household of Prophet Mohammad. And if it is impure, you are with the impure ones - you are with Yazid. The Koran mentions that Prophet Mohammad, in return for connecting the Muslim nation to God, asked nothing of them for except that they love his Household. Only those loved Prophet Mohammad’s Household who were part of his nation.  If you don't want Yazidism to thrive, then adopt Sufism. If we want Hussainism to thrive, then the hearts must be purified. Hussainism begins in the feet of Imam Mehdi Gohar Shahi. If you want to follow the path of Imam Hussain, come to Imam Mehdi Gohar Shahi.

-----------

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[rest-in-being]

Sufism- Tasawwuf 

(This note is for those who have asked again about what is tasawwuf and sufism)

The note is under categorie # notes under this page.

Bismillah ir Rahmaan ir Rahiim

Tasawwuf or Sufism is the essence of Islam and its Practices and Teachings are based upon the Quran and Hadith. From the word Tasawwuf, we derive the word Sufi. “ A Sufi is a person who treads on this path and its teachings. ”

Some Mashaikh have said that the word Sufi originated from the " ASHABE-SUFFA".

These were approximately 70 Sahabi's ( radi Allahu anhu ) of the Prophet Muhammad (salallahu alaihi wasallam) who stayed in the Musjid-Un-Nabawi. A special platform was built for them from where they where taught the Quran, morals and how to worship Allah directly from the Holy Prophet (salallahu alaihi wasallam). They ate very little and slept very little. Many other Aulia have given their own interpretation. Below listed are a few:

According to Sultan Aulia Ghouse Azam Sheikh Abdul Qadir Jilani ( radi Allahu anhu ) , the Arabic word Tasawwuf consists of four consonants T,S,W,F

The first letter T stands for TAWBA or Repentance - This is the first step to be taken on the path.

The second Letter S stands for SAFA - This is to purify ones inner self by Rememberance of Allah.

The third letter W stands for WILAYA - This state depends on inner purity. The one in this state is totally conscious : in love with, and connected to Allah as a result he is beautified with the best of characters, morals and manners.

The forth letter F stands for FANA - This is the annihilation of oneself. In this state the " false self " melts and evaporates. When divine attributes enter one's being.

Hazrat Data Ganje Baksh (radi Allahu anhu) in his famous kitaab KASHFUL MAHJOOB states that Hazrat Junaid Baghdadi (radi Allahu anhu) says a true Sufi possesses:

The courage of Hazrat Ibrahim alayhi salam

The obedience of Hazrat Ismail alayhi salam

The patience of Hazrat Ayub alayhi salam

The signs of Hazrat Zakariya alayhi salam

The poverty of Hazrat Yahya alayhi salam

The travelling nature of Hazrat Isa alayhi salam

The simplicity in dressing of Hazrat Musa  alayhi salam

The renunciation and contentment of Sayyid-ul-Ambiya Hazrat Muhammad Mustafa (salallahu alaihi wasallam)

Some say it comes from the word "SAFAA" which means Cleanliness, mainly of the heart and soul .

According to Hazrat Khwaja-e-Khwajegaan Zohdul Ambia Baba Fariduddeen Ganj-e-Shakr ( radi Allahu Anhu ) , Tasawwuf is a code of mans morals, religious life and conduct. Although a sufi is "cut off" from the world yet he never curses or looks down upon its affairs that is he neither has love for the world nor hatred towards it. He also said , A Sufi is one who has nothing corrosive around his heart which he must keep clean and clear with no interference .

The aim and objective of Sufism is the purification one's inner and outerself by which one can become aware of his Creator at all times and to attain His nearness and divine proximity.

Outer Purification - To cleanse oneself from impurities which according to “Shariah” makes one impure.

Inner Purification - firstly to repent for one's sins and to purify one's innerself from things which make the heart rotten such as; Pride, Hatred Jealousy etc.

The knowledge of Shariah is important for those who adopt this path. As Hazrat Imam Malik (radi Allahu anhu ) states :

"ONE WHO HAS INDULGED IN GAINING KNOWLEDGE WITHOUT TASAWWUF IS A HERETIC, THE ONE WHO HAS INDULGED IN TASAWWUF WITHOUT GAINING KNOWLEDGE IS A MAJOR SINNER AND, THE ONE WHO HAS INDULGED IN BOTH TOGETHER HAS ACHIEVED ONE'S GOAL."

To adopt this path it is compulsory for one to be under the giudance of a Spiritual Guide or a Murshid who is qualified in this field. It is very dangerous and difficult to adopt this path without any guidance.

NB: Tasawwuf as you can now see, is not a type of new “ bidat ”or a cult where intoxicants are used to make people feel that they are in some state of ecstacy .. Allah forbid !

Sufi's were highly spiritualised people who ruled and still rule over the hearts of people therefore one see's that all types of people ranging from the very wealthy to the very poor flocking to their Khanqha's and Mazaar's because in their presence everyone is equal and people find peace and tranquility in their company.

Basically SUFISM consists of: 

a) Shariat

b) Tariqat

c) Haqiqat

d) Marifat

Success on this road depends on three degrees of faith.

* Ilm-ul-Yaqeen - knowledge of belief eg. knowing about fire.

* Ain-ul-Yaqeen - To witness what one believes eg. To know about fire by seeing its flames and light

* Haqq-ul-Yaqeen - To experience ones belief eg. To feel the fire and feeling its burning capabilities.

Each degree of faith showing itself through the Shariat which is the road, Tariqat which is the journey on this road, Haqeeqat which is the destination, and Marifat which is the secret which is revealed upon arriving at the destination.

All are dependent on one another like a bird which is dependent on its wings for flight. There is no such thing that Shariat is one form and Tariqat is another. Both are linked to one another.

This relationship can be described as follows using a circle as an example: The circumference is the Sharia, the center is the Marifa' and the radius proceeding from the circumference to the center represents the Tariqat.

[younusalgoharsvoice]

**ENABLE CC FOR ENGLISH SUBTITLES***

Sayyidi Younus AlGohar’s reply to a viewer who asked what Sufism is, whether or not Sufism comes from Prophet Mohammad and whether or not Prophet Mohammad also granted the Companions the Opening of the Spiritual Heart (Zikr-e-Qalb). https://youtu.be/OkAG_qj0vOs

Summary:

- The Koran mentions the teachings of Sufism. In one verse, God said to invoke upon God while standing, sitting and tossing and turning in bed. It mentions that those will be successful who bring with them a Qalb-e-Saleem (Secured Spiritual Heart). A Sufi is one who cleanses his heart and body through invocation of God’s name and divine energy - and he does so in a way that he removes all else but God from within him. A Prophetic Tradition states that the hearts of Devout Believers become the divine abode; so there must be teachings that shape up such a heart: Sufism. Prophet Mohammad and God appointed Ali to spread the teachings of Sufism; Prophet Mohammad said that he is the City of Knowledge and Ali is its gate. The knowledge of Sufism was transferred spiritually from the chest of Prophet Mohammad to the chest of Ali, and Ali then transferred it to Sufis in the same fashion.

- Prophet Mohammad also gave the Opening of the Spiritual Heart just as HDE Gohar Shahi does. Prophet Mohammad told Ali, ‘Close your eyes. You will hear the Motto of Faith resounding from your heart. Listen.’ The Koran 39:22 says that whosoever has obtained Shahr-e-Sadr (Opening of the Chest) for Islam, they will receive divine energy from their Lord. So in light of this, you adopt Islam only once you have obtained Shahr-e-Sadr. The same verse of the Koran states that destruction will be upon those whose hearts are so hard that invocation of God’s name does not enter it; all their worship will go to waste. The Koran 21:7 instructs the seekers who would come after Prophet Mohammad’s era to ask the Ahle Zikr (Saints) for what they did not know. The heart is the only instrument through which man is connected to God; when God grants you guidance, he guides your heart. If God’s name enters your heart, you are a Devout Believer; and the Koran says that if God’s name does not enter your heart, it is open misguidance.

- Prophet Mohammad said, ‘My eyes sleep but my heart does not.’ What is it for the heart to sleep or stay awake? Prophet Mohammad’s heart engaged in the invocation of God’s name; that is what it meant for his heart to stay awake. If this referred to the physical heart, then the heart’s activity is to pump and oxygenate blood - if this act of the heart is stopped, then you will die. So how can you tell whether your physical heart is ‘sleeping or awake’ in light of what Prophet Mohammad said? Objections to the role of the heart in spirituality and Sufism come from people who are not familiar with Sufism. Islam itself is Sufism; Sufism means to cleanse oneself: to purify their Lower Self, heart and entire being.

- A Tradition of Prophet Mohammad states, ‘If you have even a trace of arrogance in your heart, you are unworthy of entering Paradise.’ But how does one remove arrogance from the heart? People read the Koran but they don’t have the teachings through which they can get rid of the arrogance in their hearts. The knowledge that purifies the heart of arrogance is Sufism.  It is strange for a Muslim to object to the invocation of God’s name in the heart. Whether God’s name is mentioned verbally or in the heart, it is a good thing. Secondly, the only way to follow God’s instructions in Koran 4:103 is to have the name of God throbbing in your heart; otherwise how can one mention God’s name while they sleep?

.............. Have a question for Sayyidi Younus AlGohar? Text your questions to us on WhatsApp: +447380315726 or Facebook messenger: http://m.me/alratv . . Watch the live recordings of these lectures every day at 22:00 GMT at: http://www.younusalgohar.com . .

[sgybabar]

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ایک دوا جس کا نام (cyclodextrine) ہے جب یہ دوا خون میں شامل ہو جاتی ہے تو خون میں جم جانے والی چکنائی کو ختم کر دیتی ہے جس کی وجہ سے خون کی نالیوں کی تنگی دور ہو جاتی ہے اور خون کا بہاؤ معمول کے مطابق ہو جاتا ہے ، دل بہتر طور پر اپنا کام انجام دینے لگتا ہے جس کے نتیجے میں صحت پر بھی اس دوا کا اثر نظر آنے لگتا ہے ۔

اسم اللہ سے بیدار ہوجانے کےبعد لطیفہ قلب روزانہ کی بنیادوں پر نور بنانے لگ جاتا ہے اور بھلے رات ہو یا دن کوئی لمحہ ایسا نہیں گزرتا جس میں لطیفہ قلب میں ذکر اللہ سے نور نہ بن رہا ہو ،قلب میں بننے والا یہ نورہمارے لطائف کو تو طاقت ور کرتا ہی ہے لیکن اس کے ساتھ ساتھ ہمارے ظاہری کردار میں بھی خدائی صفات نمایاں کرتا ہے ۔کسی چیز کو جاننے کا ایک طریقہ تو یہ ہے کہ جس چیز کے بارے میں ہم نہیں جانتے کوئی آکر ہم کوبتا دیتا ہے کہ وہ کیا ہے ،مثال کے طور پر اگر ہمیں معلوم نہ ہو کہ گلاس کیا ہے اور کسی کے بتانے سے ہمیں یہ پتا چل جائے کہ گلاس میں کوئی بھی مشروب ڈال کرپی�� جاتا ہے ، ہمارے اطراف اسی طرح کا عمومی علم ہے لیکن علم روحانیت بالکل مخلتف علم ہے ،تصوف میں کسی چیز کو جاننے کے معنی بھی مختلف ہیں ، روحانی علم میں جاننے سے مراد یہ ہے کہ آپ نے جو جانا ہے پھر آپ اسی چیز کا حصہ بن جائیں ، اگر اللہ کا نور آپ کے اندر بننے لگ گیا ہے تو پھر اس کا اظہارآپ کے کردار سے ہونا ہوگا اور اگر ایسا نہیں ہو رہا تو آپ نور سے کوسوں دور ہیں یا محروم ہیں ۔ بھلے ہی کسی نے تیس سال مشن کی خدمت کی ہو لیکن اس کا باطن اللہ کے نور سے نا آشنا ہے

https://www.mehdifoundation.com/latest/articles/ilm-e-tasawwuf-mein-dawa-jesi-taseer-o-khasiyat/

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[tawakkull]

ISLAM 101: Spirituality in Islam: Part 106

The meaning of Tasawwuf

Part 1

Tasawwuf can be called the inwardness of Islam. Islam, like most other faiths, to a greater or lesser extent consists firstly of certain beliefs, such as the existence of God, the coming of the Judgement, reward, and punishment in the next life, and the outward expression of these beliefs in forms of worship, such as prayer and fasting, all of which are concerned with man's relationship to God. Secondly, it consists of a system of morality that concerns man's relationship with man, and has its outward expression in certain social institutions and laws, such as marriage, inheritance, civil and criminal laws. But it is obvious that the basis of this faith, the spirit that gives it life, is man's relationship with God. Forms of worship are simply the physical vehicles of this relationship, and it is this relationship again which is responsible for the origin, the significance, and the ultimate sanction of the principles of morality and their formulation into a specific social and legal system. If the interior converse with the Supreme Being and inspiration from Him are present, then they are comparable to the soul within the body of the exterior religion; if they die away, or in proportion to the extent they wither or become feeble, the outward form of the faith becomes like a soul-less body, which by the inexorable law of nature swiftly succumbs to corruption. It is therefore man's direct relationship with his Maker which is the breath and life of religion, and it is the study and cultivation of this relationship that the word Tasawwuf connotes.

It may be wondered why the words "Sufi", which means "woolen-clothed" and "Tasawwuf" which means "the path of the Sufis," i.e., the woolen-clothed ones, should have become so universal in order to denote something which belongs properly to the realm of the spirit. This name is symbolic rather than descriptive. To be a Sufi does not require a person to literally wear woolen clothes, but presumes an inner quality that was at one time characteristic of those who wore them. In the early generations of Islam, through the closeness to the time of the Noble Prophet (Sallallahu Alaihe Wa Sallam) and the illumination of his incomparable spirituality, which encompassed so completely the inner and the outer, the comprehension of the inwardness of Islam enwrapped in its outward expressions was so general that no group of people who devoted themselves especially to this aspect of the faith was distinguishable. It was only when the inevitable course of development of human affairs began to run and the original trunk of universality to throw out branches of specialization, that Islamic knowledge was progressively divided into the interior and the exterior and the general word Ilm (Knowledge) began to denote more the academic study of the Qur'an, Hadith, and Fiqh than their spiritual content, contrary to its Qur'anic use in the sense of "Knowledge of Allah".

At this stage, that body of Muslims who devoted themselves more particularly to the cultivation of the spiritual heritage of their Prophet (Sallallahu Alaihe Wa Sallam), began to use the term Ma'rifat (Recognition of Allah) and Arif (One who recognizes Allah) to denote this inward aspect of knowledge, and indeed still do to the present day. So it was possible that instead of Sufis they might have been termed Ahle-e-MaarifatI or Arifin. But every aspirant to spiritual development is not an Arif, and the average human mind seeks more the outer badge than the inner reality, which in this case is anyway difficult to describe; so the habit observed in certain Godly persons (in reaction to the excessive luxury of the times) of wearing coarse woolen clothes, which were then the mark of extreme poverty, was taken as the symbol of all those who sought the inner life, and this term's convenience and simplicity have withstood all the vagaries of time and place throughout the Islamic world.

[goharshahi]

**Turn on CC for English translation**

New Video: Ilm-e-Tasawwuf Quran Se Sabit | ALRA TV | By His Holiness @younusalgohar https://www.youtube.com/watch?v=OkAG_qj0vOs

Sayyidi Younus AlGohar’s reply to a viewer who asked what Sufism is, whether or not Sufism comes from Prophet Mohammad and whether or not Prophet Mohammad also granted the Companions the Opening of the Spiritual Heart (Zikr-e-Qalb).

Main points:

- The Koran mentions the teachings of Sufism. In one verse, God said to invoke upon God while standing, sitting and tossing and turning in bed. It mentions that those will be successful who bring with them a Qalb-e-Saleem (Secured Spiritual Heart). A Sufi is one who cleanses his heart and body through invocation of God’s name and divine energy - and he does so in a way that he removes all else but God from within him. A Prophetic Tradition states that the hearts of Devout Believers become the divine abode; so there must be teachings that shape up such a heart: Sufism. Prophet Mohammad and God appointed Ali to spread the teachings of Sufism; Prophet Mohammad said that he is the City of Knowledge and Ali is its gate. The knowledge of Sufism was transferred spiritually from the chest of Prophet Mohammad to the chest of Ali, and Ali then transferred it to Sufis in the same fashion.

- Prophet Mohammad also gave the Opening of the Spiritual Heart just as HDE Gohar Shahi does. Prophet Mohammad told Ali, ‘Close your eyes. You will hear the Motto of Faith resounding from your heart. Listen.’ The Koran 39:22 says that whosoever has obtained Shahr-e-Sadr (Opening of the Chest) for Islam, they will receive divine energy from their Lord. So in light of this, you adopt Islam only once you have obtained Shahr-e-Sadr. The same verse of the Koran states that destruction will be upon those whose hearts are so hard that invocation of God’s name does not enter it; all their worship will go to waste. The Koran 21:7 instructs the seekers who would come after Prophet Mohammad’s era to ask the Ahle Zikr (Saints) for what they did not know. The heart is the only instrument through which man is connected to God; when God grants you guidance, he guides your heart. If God’s name enters your heart, you are a Devout Believer; and the Koran says that if God’s name does not enter your heart, it is open misguidance.

- Prophet Mohammad said, ‘My eyes sleep but my heart does not.’ What is it for the heart to sleep or stay awake? Prophet Mohammad’s heart engaged in the invocation of God’s name; that is what it meant for his heart to stay awake. If this referred to the physical heart, then the heart’s activity is to pump and oxygenate blood - if this act of the heart is stopped, then you will die. So how can you tell whether your physical heart is ‘sleeping or awake’ in light of what Prophet Mohammad said? Objections to the role of the heart in spirituality and Sufism come from people who are not familiar with Sufism. Islam itself is Sufism; Sufism means to cleanse oneself: to purify their Lower Self, heart and entire being.

- A Tradition of Prophet Mohammad states, ‘If you have even a trace of arrogance in your heart, you are unworthy of entering Paradise.’ But how does one remove arrogance from the heart? People read the Koran but they don’t have the teachings through which they can get rid of the arrogance in their hearts. The knowledge that purifies the heart of arrogance is Sufism.  It is strange for a Muslim to object to the invocation of God’s name in the heart. Whether God’s name is mentioned verbally or in the heart, it is a good thing. Secondly, the only way to follow God’s instructions in Koran 4:103 is to have the name of God throbbing in your heart; otherwise how can one mention God’s name while they sleep?

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Liked on YouTube: Excellent teaching - ilm e tasawwuf https://youtu.be/b5IndPLSFzw

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ilm e tasawwuf | tasawwuf malayalam | amliyat o tasawwuf | tasawwuf o su...

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(via 1323-1414 AH: Maulana Manzoor Nomani)

1323-1414 AH: #Maulana_Manzoor_Nomani #مولانا_منظور_نعمانی Personal Details Born c. 15 December 1905 Sambhal, United Provinces,British India (in present-day Uttar Pradesh, India) Died 4/5 May 1997 (aged 92) Lucknow, Uttar Pradesh, India Nationality Indian Occupation Islamic scholar, writer, debator Religion Islam Denomination Sunni Islam Jurisprudence Hanafi Movement Deobandi Main interest(s) Hadith studies, Polemics Alma mater Madrasa Islamiay Arabiya Sirajul Uloom Sambhal Darul Uloom Deoband Disciple of Abdul Qadir Raipuri Husain Ahmad Madani   Son                                Khalilur Rahman Sajjad Nu’mani

Muḥammad Manz̤oor Nomānī was an Indian Islamic scholar. Prominent among his written works are Maariful Hadith, Islam Kya Hai?, and Khomeini and the Iranian Revolution.

He graduated from Darul Uloom Deoband in 1927, where he studied hadith under Anwar Shah Kashmiri. He held the post of Shaykh al-Hadith at Darul Uloom Nadwatul Ulama for four years, and was a close associate of Abul Hasan Ali Nadwi. A founding member of Jamaat-e-Islami in 1941, he was elected the group’s Deputy Amir, second to Abul A’la Maududi. However, in 1942, following disagreements with Maududi he led a group in resigning from the organization. Afterwards he became affiliated with the Tablighi Jamaat of Muhammad Ilyas Kandhlawi. He served on the Majlis-e-Shura and Majlis-e-Amilah (Executive Council) of Darul Uloom Deoband and was a member of the Muslim World League.

Biography

Nomani was born on 18 Shawwal 1323 AH (c. 15 December 1905) in Sambhal, United Provinces, British India. His father, Sufi Muhammad Husain, was a moderately wealthy businessman and landlord. Nomani received his primary education in his hometown, graduating from Madrasa Sirajul Uloom Hilali Sarai Sambhal. Later he studied at Darul Uloom Mau, Azamgarh. Finally he enrolled at Darul Uloom Deoband where he remained for two years. He graduated in 1345 AH (1927), receiving the highest marks in the examination for dawrah hadith. Among his teachers at Darul Uloom Deoband were Anwar Shah Kashmiri, Mufti Azizur Rahman, and Siraj Ahmad Rashidi.

After completing his studies he taught for three years at Madrasa Chilla, Amroha. Thereafter for four years he held the post of Shaykh al-Hadith at Darul Uloom Nadwatul Ulama, Lucknow.

In 1353 (1934) he established a monthly journal, al-Furqan, from Bareilly. The journal began with a focus towards polemics, but in 1361 (1942) it became more of an academic and religious journal.

Nomani was a founding member of Jamaat-e-Islami. At its Founding Session in August 1941 he led the seven-member committee that proposed Sayyid Abul A’la Maududi as Amir. He himself was selected as Na’ib Amir (Deputy Amir). Six months later, in 1942, Nomani arrived at the Jamaat’s Darul Islam community in Pathankot with the intention of permanently settling there. He was appointed as the first Muhtasib of Darul Islam. However, due to differences with Maududi he left Jamaat-i Islami in Sha’ban 1361 AH (August/September 1942) and returned home to Sambhal. Detailing his time with Maududi and the reasons for his departure from Jamaat-i Islami he wrote Maulana Maududi ke sath meri rifaqat ki sarguzasht aur ab mera mauqif (1980).

After leaving Jamaat-e-Islami, he and Abul Hasan Ali Nadwi became affiliated with the Tablighi Jamaat movement. Nomani’s compilation of the malfuzat (sayings) of Muhammad Ilyas comes from the period of 1943 to 1944, mostly during Ilyas’s final illness.

In 1362 AH (1943) he was appointed a member of the Majlis-e-Shura of Darul Uloom Deoband. He regularly attended its meetings and those of the Majlis-e-Amilah (Executive Council).

He died in Lucknow on 4 or 5 May 1997.

Written Works

Islām kyā hai (1952) Dīn o sharī‘at (1958) Qur’ān āp se kyā kihtā hai Ma‘āriful-Ḥadīs̱ Kalimah-yi ṭayyibah kī ḥaqīqat Namāz kī ḥaqīqat Āp Ḥajj kaise karaiṉ Barakāt-i Ramaẓān Taḥqīq mas’alah-yi īṣāl-i s̱awāb Tasawwuf kyā hai Taẕkirah-yi Imām-i Rabbānī (1959) Malfūz̤āt-i Maulānā Muḥammad Ilyās (1950) Bawāriqul-ghaib Haẓrat Shāh Ismā‘īl Shahīd par mu‘ānidīn ke ilzāmāt (1957) K͟hāksār taḥrīk Qur’ān ‘ilm kī roshnī meṉ Islām aur kufr ke ḥudūd Qādiyānī kyūṉ Musalmān nahīṉ Saif-i Yamānī Maulānā Maudūdī ke sāth merī rifāqat kī sarguzasht aur ab merā mauqif Shaik͟h Muḥammad ibn ‘Abdul-Wahhāb ke k͟hilāf propaiganḍah aur Hindūstān ke ‘ulama’-i ḥaqq par us ke as̱arāt Īrānī inqilāb, Imām K͟humainī, aur Shīʻiyat (1984)