Hamza Mursaleen’s blog

Opulent Perfumes - Arabic attar and oil oudh

The prices they offer are just unbeatable. It's good to finally find a shop who offer discounted original perfumes as others are just money makers.

http://www.opulentperfumes.com

Wasalam,

Habibi

It is a pleasure to announce that QTV (UK Sky number 804) is airing English lectures of Shaykh-ul-slam Dr Muhammad Tahir-ul-Qadri on Sahih al-Bukhari starting from 6th May 2008. These lectures were delivered during UK Al-Hidayah annual retreat 2006. These Lectures will be aired at the following times:
18:00 Hours
02:00 Hours
10:00 Hours

By Shahid Mursaleen (shahid.mursaleen@gmail.com)

The tragic events of 9/11 have changed the world scene and the gap between Islam and the West has widened further. Radical Islamists, rightly or not, have been held responsible for the horrific events and once again, due to flawed journalism, anti-Islamic sentiments have been promoted in the West. Consequently Islam is now one of the most misunderstood religions and furthermore the contribution of medieval Islam on which modern western civilisation is based on is being ignored.

Interestingly Prince Charles in his lecture at Oxford University also recognised this fact and said, “If there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilisation owe to the Islamic world. The medieval Islamic world, from central Asia to the shores of the Atlantic, was a world where scholars and men of learning flourished. But because we have tended to see Islam as the enemy of the West, as an alien culture, society, and system of belief, we have tended to ignore or erase its great relevance to our own history."

The present global political injustices are classified by international relations experts, as the worst in human history and regrettably terrorism is now linked with Islam.  Dr Muhammad Tahir-ul-Qadri, a professor and leading contemporary thinker and author, has clarified how terrorism does not belong to any religion. He makes clear that it is neither an Islamic phenomenon, Jewish or a Christian one, rather it is a social, political and an economical problem. It should be noted that as in every society extreme ideas have always existed among a minority of followers in every religion and these ideas are then justified in its name.

Radical Islam

As is the case with other major world religions, there have also been followers of Islam who have deviated from its true message to politicise their interests. These people who adopted radical extremist ideas were declared as deviants as early as the onset of Islam by the Prophet Muhammad (Peace be upon him) himself. Their ideology was based on the notions of intolerance, disrespect, ignorance, arrogance and confrontation. It has been reported that the first such deviant group started from a small village called Harura near Kufa in modern Iraq, who were then later known as the Kharijite.

It is reported in the authentic Hadith compendium of Sahih Bukhari (Hadith number 6532) that Abu Salama and Ata ibn Yasar reported that they went to Abu Sa'id al-Khudri and asked him about the Haruriyya (based on the village Hurura, Iraq), "Did you hear the Prophet, may Allah bless him and grant him peace, say anything?" He said, "I do not know what the Haruriyya are, but I heard the Prophet, may Allah bless him and grant him peace, say, 'Some people will emerge in this nation whose prayer will make you think little of your prayers in comparison. They will recite the Qur'an, but it will not go beyond their throats. They will pass through the deen as an arrow passes through game. The archer looks at his arrow, arrowhead and its fastening and is unsure about its notch, and whether there is any blood on it.'"

In another Hadith, (no. 6535), it is reported that Yusayr ibn 'Amr said, "I said to Sahl ibn Hunayf, 'Did you hear the Prophet, may Allah bless him and grant him peace, say anything about the Kharijites?' He answered, 'I heard him say while pointing towards Iraq. 'Some people will emerge from there who will recite the Qur'an, but it will not go beyond their throats. They will pass through Islam as the arrow passes through game.'"

The ideology of the Kharijite is based upon disrespect as it is reported in Hadith (number 6534), in which a man called 'Abdullah ibn Dhi'l-Khuwaysira at-Tamimi verbally disrespected the Prophet Muhammad (peace be upon him) and walked away with his back towards him. After which the Prophet said “He has companions whose prayer will make yours seem paltry and whose fasting makes yours seem paltry. They will pass through the deen like the arrow passes through game. They will emerge when there are parties among the people.”

Intellectual and political Islam

On the other hand there was the mainstream Islam or intellectual/political Islam, under the dynamic leadership of the Prophet Muhammad (Peace be upon him), who created the first democratic and multicultural state of Madina providing equal rights and freedom of religious practice for minorities, Jews or Christians. In the year 622 the first written constitution of human history was drafted by the Prophet consisting of 63 articles, called the Misaq al-Madina or the Constitution of Madina, in which he ensured that all communities had equal citizenship and democratic rights. He guaranteed human and women rights, justice, peace and security for all citizens of the state. The first Islamic state was based on the principles of democracy and social-welfare and it is these very principles that were adopted later by the West. The Constitution of Madina also ensured state benefits and taxation policies.

As a political reformer and professor of law, Dr Tahir-ul-Qadri analysed the constitution of Madina and consequently published the book ‘Constitutional Analysis of the Constitution of Madina.” He has catagorised the headings of the articles according to the modern legal constitutions. Dr Qadri aims to bridge the gap between Islam and the West by highlighting the fact that the modern western concept of constitution and democracy is based on the constitutional articles of the first written constitution, which was drafted by Prophet Muhammad (Peace be upon him) more than 1400 years ago. The assertion that Islam is not compatible with the modern day has thereby been clearly rejected.

It is another fact that it was Islam that laid the foundations of transmitting knowledge to later generations, upon which modern academia is based. Intellectual Islam had already started during the time of the Prophet Muhammad (Peace be upon him) when the Sahaba or companions of the Prophet were recording the Qur’an and his sayings, teachings and actions which are known as Hadith. Each and every detail was written down as well as memorised by various companions and mutually transmitted along with the chain of narrators. This ensured that the Hadith remained authentic.  Islam produced Hadith scholars who memorised tens of thousands of Hadith before they compiled multi-voluminous compendia for later generations. This unique system in the Science of Hadith of transmitting knowledge by using chain of narrators has been preserved throughout the centuries, to ensure the authenticity of the knowledge. Today there are only few scholars left who have connected themselves to that chain of narrators in order to link themselves back to Prophet Muhammad (Peace be upon him) in terms of transmitting knowledge.

Dr Tahir-ul-Qadri is one of the few scholars who has one of the shortest chain of authority consisting of only 13 narrators between himself and Prophet Muhammad (Peace be upon him). In an in-depth research Dr Qadri highlights the historic fact that during pre-modernity or what is called the dark ages of the West, the Islamic world was progressive based on scientific knowledge, justice, and peaceful democratic political systems. It spanned from the Sub-Indian continent to as far as modern Spain.

Furthermore the Islamic nation was ruled under a democratic process. Prophet Muhammad (peace be upon him) did not appoint his successor himself; he left it to the people or ummah to decide. After his demise Abu Bakr was unanimously elected as the first caliphate to head the Islamic state. The constitution drafted by the Prophet was followed to ensure peace and justice to humanity.

The contributions of Islam to the modern world have also been recognised by Prince Charles who expressed that "Medieval Islam was a religion of remarkable tolerance for its time, allowing Jews and Christians the right to practise their inherited beliefs, and setting an example which was not, unfortunately, copied for many centuries in the West. Islam is part of our past and our present, in all fields of human endeavour. It has helped to create modern Europe. It is part of our own inheritance, not a thing apart."

Contemporary organisations in the future

As the world entered into the modern industrialised era and after the fall of the Ottoman Empire, the last notable Islamic power, the significance of Muslim contributions to modernity were slowly being disregarded by the West and at the same Muslim contribution became less evident. Many principles of the modern world are based on Muslim theories and discoveries; one such example is the binary calculations within Information Technology which is based on the theories of the Muslim mathematician Al-Khwarzimi, who is regarded as the Father of Algebra.

The fall of the Ottoman Empire resulted in the postmodern era, which resulted in various global injustices, wars, cruelties, oppression and human right abuses which have triggered radical extremism in the modern era. It can be argued that the global war on terror has fuelled radical extremists who act in the name of Islam, but as Prophetic Hadith shows that their ideology is in fact deviant from the mainstream Intellectual/Political Islam. These organisations are trying to highjack Islam with the slogans like “No rule but God's” - which interestingly enough was the similar slogan to the Kharijites. They ignorantly ignore the true Islamic values of democracy, justice and peace and security drafted by Prophet Muhammad (Peace be upon him).

The French professor Olivier Roy has developed a theory that suggests that radical Islam has now failed and is ending and that what he calls ‘Post-Islamism’ will prevail. Professor Bayet defines Post-Islamism as the departure of the Jihadi and Salafi doctrines. Incidentally it can be argued that his term ‘post-Islamism’ is a misleading one and that in fact what he really means is that  ‘intellectual and political Islam’ will prevail and instead it can be phrased as ‘Post-Radicalism’.

Contemporary moderate organisations like Minhaj-ul-Quran International are seen as intellectual/political Islamic organisations with charismatic and wise leadership. Dr Tahir-ul-Qadri has presented Islam to the West in such an intellectual manner, providing a frame of reference of dialogue, integration, mutual understanding and global unity of the Islamic world. He has highlighted the contributions of great Muslim thinkers, philosophers, scientists and jurists, who have laid the foundations of the revolution of the Western world.

The efforts of Dr Tahir-ul-Qadri in bridging the gap between Islam and the West have been widely appreciated. Speaking at a conference on Muslims in Europe in Turkey in 2006 organised by the British Foreign & Commonwealth Office, he clarified that Islam provides a mutual atmosphere, peaceful co-existence and tolerance between societies. Dr Qadri further clarified that in order to bridge the gap between the West, Muslims need to be much more integrated in western societies and live and work together to promote multiculturalism and mutual understanding.

In his speeches on Islam and Politics, Dr Qadri explains how Islam introduced the concept of Parliament and the establishment of peaceful relations with other states for peaceful global co-existence. He highlights the fact that Islam guaranteed economic justice along with the system ensuring the equitable circulation of wealth. He points out that Islam eradicated all kinds of oppression, cruelties, injustices and evil practices which are detrimental to mankind. His organisation Minhaj-ul-Quran aims to revive this frame of reference to ensure global peace between civilisations.

Dr Tahir-ul-Qadri founded the organisation Minhaj-ul-Quran in order to revive the true values of Islam and to promote the intellectual aspects of Islam. It has been working in the West for the last decade and has been successful in bridging the gap between the two cultures and societies. In order to meet with the changing requirements of the human life at social and global levels, Islam provides a process of dynamics and evolution which Minhaj-ul-Quran has adopted. Dr Tahir-ul-Qadri has reformed, revived and re-interpreted the teachings - a technically term known as Ijtihad - in a way to bridge the gap between cultures and societies and to face the global challenges of radicalism. This is how post-radical Islam will compete with the developmental requirements of contemporary eras and meet with the changing contemporary global political map.

Minhaj-ul-Quran emphasises the importance of forming closer links with religious leaders of other faiths and societies through diplomatic means as dialogue. It has developed the capacity for leading intellectual and political Islam by uniting the different groups and sects of Islam. This International organisation aims to follow the teachings of Prophet Muhammad (Peace be upon him) using modern and scientific interpretation of Islam through the academic writings of its founder Dr Tahir-ul-Qadri. Minhaj-ul-Quran has a dynamic approach of uniting intellectual and political Islam through peace, tolerance and through a progressive approach.

The era of radical Islam will hopefully end sooner rather than later and the moderate Islamic approach based upon the true teachings of the Prophet will prevail. Intellectual Islam has always played a vital role in preserving the true essence of Islam. Through his various academic writings and classical scholarly works, Dr Tahir-ul-Qadri has provided a frame of reference for the 21^st century to the Muslim ummah and the world to follow in order to ensure global peace, tolerance and security.

Celebrating Mawlid un Nabi is not Haram

Why is celebrating Mawlid un Nabi (birthday of Prophet Muhammad) not unlawful or haram? It would only be so if the Quran or Hadith had declared it to be. The simplest answer to this question is that the basic principle of Islamic jurisprudence is that everything is halal unless it is declared haram by the Quran or Sunnah of the Prophet Muhammad (peace be upon them). Example: Quran says alcohol, gambling, adultery or murder etc are haram but it did not list everything which is halal - only haram things.

In light of this basic principle of Islamic jurisprudence, the burden of proof is always on the person who is arguing that something is haram and it is never on the person who is arguing that something is halal. All laws are based on this principle including (English and other western law). So the question should be "Where is the light of the Quran and the Hadith is celebrating Mawlid un Nabi (or Milad un Nabi) declared unlawful or haram?"

There is NO Qur'anic verse or hadith which has declared it as unlawful/haram. In fact Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri as delivered numarous lectures giving ample evidence proving the legality of celebrating Mawlid in the light of Qur'an and Hadith. Please refer to his books or DVD, CD lectures. You may buy some of the related literature from www.minhaj.co.uk.

May Allah guide us on the path of his beloved Messenger (peace and blessings be upon him and his Ahl ul Bait)

Ever since 9/11 struck the world, Pakistan has been the worst affected country of the phenomenon of terrorism. Other than Iraq and Afghanistan, where naked civil wars are being fought as a result of foreign interventions, Pakistan is the only country, which has paid so immensely for its contribution to the so-called War on Terror.
The assassination of national leader Benazir Bhutto on December 27, 2007 is a cruel reminder of the penetration of terrorists in the bodypolitic of the country. Going by the statistical data on terrorist attacks in the recent years, one is left gasped and aghast at its fast-speeding occurrence. The incorporation of suicide bombing into the terrorist strategy aimed at bleeding Pakistan has posed a major challenge to the national security planners.
What is even more horrifying is the fact that the state and its symbols are also the target of attack by the terrorists. The perpetrators of gloom and doom have declared a war on the state of Pakistan. The state needs to bounce back with full might at its disposal to take on terrorism in a befitting manner and arrest its onward march. It would be in the fitness of things on the part of policy makers to make an assessment of Pakistan's anti-terrorism strategy, identify its flaws and suggest proposals for mid-course correction. Some of the points given below are instructive in this regard:
Right from the word go when the Pakistani establishment turned its back on the terrorist organizations and declared its support for the US-led war on terror, certain flaws bordering on strategic errors were too discernible to be neglected. No formal channels were utilized for arriving at consensus on the issue. In hindsight it appears that our ruling class chose to move ahead, single-handedly, on the question of cooperation with the US.
The terms of engagement negotiated for participation in war on terror left much to be desired. Our policy makers should have calculated the nature and enormity of backlash in case of such a policy turnaround. The guardians of our national security have long been in touch with such shadowy characters due to their mutual involvement in Afghan Jihad in the 1980s. We should have told the US about our domestic compulsions while jumping on the American bandwagon, at the same time, extending our cooperation to the US.
Secondly, our anti-terrorism strategy has been based on the use of force to the exclusion of other available means. Such an exclusivist approach has been counter-productive for our national unity and internal law and order. It should have been known that this war is not a traditional war with a foreign enemy for which our armed forces have been trained. Here the enemy is nameless, faceless and regionless closely intermixed in populations of our tribal areas and parts of NWFP. Although some sporadic attempts were made for solution of the issue through political engagement, the approach was soon to be jettisoned under foreign pressure much to our own detriment. Therefore, we need to revisit our policy of use of force in the light of our experience of fighting militancy and in the larger national interest.
Thirdly, our government has been under fire from the US and other allied quarters to 'do more' in spite of delivering so much in war on terror. We have always been on the defensive vis-a-vis the US demands. Dictation seems to have been the order of the day. Coupled with sporadic acknowledgement of cooperation and praise on the leadership, the US has used the policy of stick effectively.
Our internal disturbances and law and order situation, a natural corollary of our role in war on terror, is being invoked as a sufficient reason for lack of security of nuclear assets. These clearly are the pressure tactics being employed to force the Pakistani government to do more. Unfortunately, our government has been equally ready to accept all sorts of pressures owing to its own legitimacy problems.
Our internal situation is touching the boiling point by any standard. This is high time we thought of making mid-course correction to arrest our downward march into abyss and anarchy. There is no time for further procrastination. It is high time for action. Our reformulated anti-terrorism strategy should be aimed at following two planks for the achievement of both short-term and long-term interests.
The first and foremost is the tactical plank in order to salvage the fast-deteriorating situation. We need to rethink our engagement with the US on the present terms and conditions.
Our further staying the course can be disastrous. We need to disengage ourselves from the American baggage to ensure our tribal brothers and sisters that we are not fighting someone else's war. In the light of peculiar conditions and tribal traditions of the area we should enlist the support of local elders for alienating and defeating the terrorists. This calls for a shift onto political approach. Military approach subordinated to the political strategy can have the potential of healing the wounds and restore some semblance of normalcy in the country.
At the strategic level, there is a need to think of long-terms steps for calming the situation. The top most at the agenda is the conduct of fair and free electoral exercise resulting into the formation of democratically elected government. Democracy provides the best shield against terrorism and militancy in that people have the feeling of participation in the national decision-making, which is not the case in authoritarian regimes. Thus in this way they come to own governance and its institutions.
The biggest challenge at this point in time is to enlist the support of common man against terrorists and terrorism. This can only be done if they are made stakeholders in policy-making. In the long run, it is the institutions, which can eliminate the feelings of deprivation and dispense justice. Therefore when national institutions are credible and above-board, it is easier to fight such scourges as terrorism.
The government needs to take an initiative to reach out to all religio-political parties to form unity among all strands of opinions and develop consensus on all the thorny issues facing the country. Our foreign policy decisions should be informed by such consensus. Political parties also need to realize that rising above party divide for national interest is the need of the hour. Only such a holistic and repackaged strategy may reverse the situation and heal our festering wounds.

By: HUSSAIN MOHI-UD-DIN QADRI

Email: hmq@hmqadri.com

Those people who say that the clash between Imam Hussain (AS) and Yazid was for acquiring power will have to admit (God forbid) that Hussain (AS) did not have his belief in the sayings of the Holy Prophet (SAW). If this is not so, which is factually the case, then we will have to admit that Imam Hussain (AS) was all set for embracing martyrdom, not power. The history of Islam is littered with many scores of martyrdoms having their respective place in history but the worldwide fame and importance of martyrdom of Hussain (AS) owes itself to the fact that those martyred were related with the Prophet of Islam (SAW) through bloodline. It is not merely the sacrifice of one individual but of many kith and kin of the Holy Prophet (SAW). The history cannot forget the epoch of Karbala, its details and importance at any stage.

However, some people out of their flawed thinking or lack of wisdom are bent upon belittling the sacrifices rendered in Karbala by dubbing it as a political clash between two princes aimed at acquiring power. Adopting this line of thinking is dangerous and is an attempt at disfiguring the history of Islam. The fact of the matter is that Karbala represented clash between the forces of truth and falsehood. The events of Karbala in particular and the entire reign of Yazid in general are reflective of the fact that he left no stone unturned to expose people to the worst forms of cruelty and oppression who refused to hold allegiance to him. When Yazid took over the mantle of power, his first act was to replace all experienced, pious, noble and wise governors with those from among his relatives having sordid conduct and questionable character. It was in this way that the entire government was handed over to such people and the culture of governance was changed. That is why we find that the Holy Prophet (SAW) did not single out one such individual of rotten character but branded the whole empire as representing sin and moral decay.

The government of Yazid was established on the foundation that negated the principles set out for Islamic Caliphate. He tore apart the Islamic system of democracy and consultation and replaced it with the one characterized by dictatorship and state terrorism. No space was available for tolerance, peace, freedom of expression and dissent in the Yazidi system. It was a horrible period where mischief and disorder reigned supreme.

Before the induction of Yazid in the corridors of power, planned efforts were set in motion to force people to take allegiance at the hands of Yazid and accept him as their Caliph. The policy of stick and carrot was mercilessly used to achieve the purpose. Marvan, who was appointed governor of Madina, tried his best to win support of people by equating the Yazid's nomination for mantle of Caliph with that of rightly-guided Caliphs. When confronted by the faithful and told bluntly that it was big lie and deception employed by him because the rightly-guided Caliphs never nominated their sons or relatives for Caliphate, he stooped so low as to cast aspersion on the character of the such dissenting people. Later on, the way was smoothed for Yazid in the entire country including Syria and Hijaz and he held the mantle of power in the 60th of Hijra unleashing the forces of oppression, cruelty and darkness. So it was Yazid who inaugurated the reign of terror and pattern of evil governance at the political and governmental levels. Since the issue involved the honour of religion, Imam Hussain (AS) embarked upon the mission of saving the Islamic teachings from the Yazidi catastrophe. The ultimate result was the epoch of Karbala.

The Yazidi monster was let loose. In short, people started disobeying Yazid due to his activities and refused to accept him as their ruler. The people of Madina were at the forefront in such courageous initiative. The martyrdom of Imam Hussain (AS) served to unleash the raging volcano of anger and disgust against Yazid. He, on the contrary, became more arrogant, power-drunk and evil incarnate after the martyrdom of Hussain (AS). His cruel and promiscuous practices knew no end. Due to these factors, all people especially those belonging to Hijaz broke their allegiance to him and became his opponents. When Yazid saw people of Makkah and Madina breaking apart, he feared that the onward march of such movement of opposition would have domino effect in other areas of the empire. So in order to arrest the trend, he dispatched a strong army of twenty-thousand under the leadership of Muslim bin Uqba.

The soul trembles at the thought of huge magnitude of miseries the holy city of Madina was exposed to by the Yazidi army. Heart-rending cruelties were committed against the residents of the holy city. Massacre, plundering, anarchy were the order of the day. People were required to take allegiance to Yazid under duress and those who refused were put to sword. About ten thousand people were mercilessly killed. After the destruction of the holy city of Madina, the Yazidi forces led by Haseen bin Numairi attacked the city of Makkah. The Yazidi army besieged the city for sixty-four days, killed people at will and pelted stones.

In short, both holy cities of Islam were dishonoured. Firstly, the relatives of the Holy Prophet (SAW) were put to sword and their beheaded heads were bandied about in the bazaars of Damascus. The religion, Islam, was disfigured and dishonoured for the retention of illegitimate power. Imam Hussain (AS) knew that the government of Yazid was illegal, which wanted to invest the history of Islam with authoritarian, dictatorial and immoral character. At a time when many preferred escape, the Imam chose the path of action not of passivity. Although he knew that there was no organized support available to him and that he was faced with the brute and overwhelming might of a cruel government, he opted for the way shown him by his respected father, Huzrat Ali (RA) and grandfather, the holy Prophet of Islam (SAW).

For any wavering and faltering at that point in time in the face of the challenge to Islamic ideology would have cleared the way for dictators and despotic rulers till the Day of Judgment. Through his courageous martyrdom, the Imam proved that the forces of truth are destined to prevail. Whatever be the thickness of darkness, there is always light at the end of tunnel. Thus Imam Hussain (AS) chronicled a golden chapter in the history of Islam. The struggles for freedom and self-determination, being waged anywhere, derive their inspiration from this gigantic struggle of Hussain (AS). The poet has very rightly said:

Insan ko bedar to ho lanay do
Har qaum pukaray gi hamaray hain Hussain
(Let man awaken himself, every nation would say that Hussain is theirs.)

By Shaykh ul Islam Dr Muhammad Tahir-ul-Qadri

This short synopsis is based on a lecture of His Eminence Prof. Dr. Muhammad Tahir- ul- Qadri. It is based on reminiscing histories greatest tragedy with the martyrdom of Imam Hussain (RAA) subsequently described by Sheikh Tahir-ul-Qadri as ‘zibah-e-azeem’ (great/momentous sacrifice). There is a great deal of inspiration that we can derive from the martyrdom of Imam Hussain (RAA); the events of Karbala reflect the collision of good verses evil, truth and falsehood and right and wrong. The unforgettable references drawn from the events of Karbala serve as lesson to the contemporary Muslims of today. For a full detailed clarification of this topic I advise you to watch the video titled ‘Zibh-e-azeem kiyoon aur kaisay’

Prophet Ibraheem (AS) was tested with a vision. He saw a dream in which he was sacrificing his son. Prophet Ibraheem (AS) knew that his vision was in fact a divine order from Allah (swt). So Prophet Ibraheem (AS) and his son Prophet Ismail (AS) got ready to participate in the sacrifice. However, before Prophet Ibraheem (AS) could sacrifice his son, Prophet Ismail (AS) was replaced with a lamb instead.

As we can see Prophet Ismail (AS) was not sacrificed. The Holy Qur’an indicates that he was ‘replaced’ with ‘zibah-e-azeem’ (tremendous sacrifice). Bear in mind that Allah (swt) Himself is describing the sacrifice as ‘azeem’ (great/momentous); this must mean that the sacrifice is of great worth and esteem.

Logic and reason refuse to accept that a mere lamb can be a ‘replacement’, to Prophet Ismail (AS). This is because replacements are usually equal in value and worth. From this we can easily distinguish two separate sacrifices; the sacrifice of Prophet Ismail (AS) and a great sacrifice.

If we ponder over the Qur’anic verses we will note that the ‘zibah-e-azeem’ (the momentous sacrifice) should be worth more in value then the sacrifice of Prophet Ismail (AS). Even when compared to the magnitude of Prophet Ibraheem (AS) and Prophet Ismail (AS) it is described as ‘azeem’ (great/momentous) and has apparently been postponed to till another time.

When Prophet Ibraheem (AS) and Prophet Ismail (AS) were building the house of Allah (swt), they prayed to Allah (swt) to accept their labour. Prophet Ibraheem (AS) and Prophet Ismail (AS) prayed to Allah (swt) and requested that the Ummat (community) which is prophesied as being better then all other Ummats (communities) may come from their progeny. They also requested for the Prophet (saw) who has been prophesied by Prophet Isa (AS) to appear from their progeny.

Prophet Isa (AS) was held in high esteem by his followers. He healed the sick and resurrected the dead. As a result some of his followers mistakenly began to call him the Son of God. Prophet Isa (AS) told his followers that a Prophet will appear in the near future who will the Beloved of Allah (swt) and will be of a higher status and calibre then himself.

For our understanding, this then raises the following question ‘Why would a Prophet of such a high calibre ask for Prophet to appear from his progeny’. What is the hikmah (wisdom) behind such a request?

Referring to this question Qaidi Mutharram informs us that the hikmah (wisdom) behind such a request is that on the Day of Judgment Prophet Ibraheem (AS) will be honoured with title of being the Great Grandfather of the most beloved of Allah (swt). Subhanallah! To be honoured with such a prestigious title is truly an impressive privilege.

When Prophet Ibraheem (AS) was making his request, Allah (swt) wanted the stone that he was standing on to capture this auspicious moment. Therefore He (swt) commanded the stone to become soft. After Prophet Ibraheem (AS) made his request to Allah (swt) the stone that he was standing on imprinted his footprints on it. If one thinks that the stone had become soft simply and only because Prophet Ibraheem (AS) was standing on it, then how come all the other stones that Prophet Ibraheem (AS) had ever walked on during his lifetime never become soft?

The stone had become soft and imprinted the footprints of Prophet Ibraheem (AS) on it, simply and only because Prophet Ibraheem (AS) had stood on it and asked Allah (swt) for the Holy Prophet (saw) to appear from their progeny.

Hence, until the Day of Judgment not one individuals Tawaf (seven circulation around the Holy house), will be accepted until they pray two Rakahs behind the footprints of Prophet Ibraheem (AS). A big question-mark that should come to one's mind is the pre-Islamic Arab idolaters who used to practise polytheism and idolatry. Our Beloved Prophet (saw) arrival obliterated polytheism; He (saw) removed 360 stones from inside the Ka’ba yet left the footprints of Prophet Ibraheem (AS) which were imprinted on a stone. This proves beyond a shadow of doubt that it is one thing to venerate stones under Divine Orders, and another thing to worship a stone or an idol.

The third Dua (prayer) that Prophet Ibraheem (AS) asked for was Imamat (spiritual leadership on Earth) in his progeny. Allah (swt) accepted his request and the Divine promise of Imamat (spiritual leadership on Earth) being reserved for the progeny of Prophet Ibraheem (AS) was fulfilled, as history has recorded.

Shah Wali-ullah has stated that the Holy Prophet (saw) ran two types of Khilafat (leadership); Zaahiri (evident) and Baatini (hidden). The Sahaba’s (companions) of the Holy Prophet (saw) ran Zaahiri (evident) Khilafat (leadership). Imam Ali (ra), Imam Hassan (ra) and Imam Hussain (ra) ran Baatini (hidden) Khilafat (leadership). Zaahiri (evident) and Baatini (hidden) khilafat work together; it is impossible to have one without the other.

After the earthly demise of the Holy Prophet (saw); faiz (spiritual benefits) was expected from the sons of the Holy Prophet (saw). However, none of the sons of the Holy Prophet (saw) survived beyond the age of maturity. It is stated in the Holy Qur’an that ‘Muhammad (saw) is not the father of any of your men, but he is the Messenger of Allah (swt) and the last of the Prophets’ (33:40). What is the link between these two statements? On one hand Allah (swt) is informing us that the Holy Prophet (saw) is not the father of any of our men, and on the other hand we are told that He (saw) is the last of the Prophets.

Referring to this question, Qaidi Mutharram points out that Prophet Ibraheem (AS) and Prophet Ismail (AS) were father and son as well as Prophets. Similarly, Prophet Yaqub (AS) and his son Prophet Ayub (AS) were also father and son as well as Prophets.

On the Day of Judgment Prophet Ibraheem (AS) will express his gratitude to Allah (swt) for bestowing on him and his son prophet-hood. Similarly, Prophet Yaqub (AS) will also express his gratitude to Allah (swt) for bestowing on him and his son prophet-hood.

It is often the case that pious parents often bring up pious offspring’s. For example the son of an Awliya (friend of Allah), is usually also an Awliya (friend of Allah). If for any reason the son of an Awliya (friend of Allah swt) fails to reach that high status, he would be subjected to malicious taunts from onlookers. Conversely, if one is fortunate enough to be an Awliya (friend of Allah) and also has a son who is an Awliya (friend of Allah) then the status of such a person automatically elevates.

To preserve the finality of prophet-hood, Allah (swt) never let any of the sons of the Holy Prophet (saw) survive beyond maturity. Hence, Tawheed (oneness) was placed in finality of prophet-hood. It is stated in the Holy Qur’an that ‘If Allah (swt) had a son, he would also be God’. This is because if the son of Allah (swt) was not God then onlookers would pass judgements and whisper ‘what kind of God can’t make his son God?’. Conversely if Allah (swt) did have a son then the Tawheed (oneness) of Allah (swt) would no longer be maintained.

Similarly, it is stated in Hadith Bukhari, that after the death of the Holy Prophets (saw) son Ibraheem. The Holy Prophet (saw) informed his companions that if there was a Prophet after him then it would have been his son Ibraheem. Therefore, the hiqmah (wisdom) behind the death of his son was to preserve the finality of prophet-hood.

This then raises the following question; ‘how can the followers and devotees of the Holy Prophet (saw) derive faiz (spiritual benefits) from their leader when He (saw) had no male offspring?’

Referring to this question; Qaidi Mutharram informs us that the Holy Prophet (saw) progeny runs from His most beloved daughter Hadrat Fatima (raa). It is stated in Hadith Bukhari, that Imam Hassan (ra) possessed striking resemblance to his grandfather from the waist up, whereas the second son of Hadrat Fatima (raa), Imam Hussain (ra) possessed striking resemblance to his grandfather from the waist down. When the Holy Prophet (saw) passed away the Sahaba (companions) of the Holy Prophet (saw) used to knock on the door of Imam Hassan (ra) and Imam Hussain (ra) house, and used to ask them to stand together so that their grieving hearts may receive some solace.

The Holy Prophet (saw) considered those two beloved grandchildren as the substitute of His own sons. Whenever He (saw) went out of the house, He would always carry one of them on his shoulders. Another famous saying of the Holy Prophet (saw) was ‘Hussian-o-Minni wa Ana Minul Hussain’; Hussain is from me and I am from Hussain.

One can understand that being the biological grandson of the Holy Prophet (saw), Imam Hussain (RAA) is from the Holy Prophet (saw). How a grandfather is from his grand son needs to be explained. The message of the Holy Prophet (saw) in this saying is that whatever goodness one notices in Him (saw) is also prominent in Imam Hussain (ra).

This statement was not accidental or the result of emotional strains. This statement came from a responsible wise leader; our Beloved Prophet (saw) who could never commit a mistake during the performance of his Prophetic task. By declaring such a statement, He (saw) was delivering the Islamic Message and informing people of those who will act as springs and guardians for this Message in the future.

The parents of Imam Hassan (ra) and Imam Hussain (ra) were also held in high esteem by the Holy Prophet (saw). Once the Holy Prophet (saw) said, "When I am patron of anyone, Ali is his patron also."

In another incident, Hadrat Umar (ra) ran to Imam Ali (ra), and offered his congratulations. He informed Imam Ali (ra) about the statement that the Holy Prophet (saw) made regarding Imam Ali (ra) high status in his absence. He told him that the Holy Prophet (saw) had said ‘Ali is the Wali (guardian) of every Momin (believer). Only a hypocrite will refuse to accept Ali as his Wali (guardian)’.

In another incident Hadrat Aisha (raa), was sitting with her father. She had noticed that in gatherings her father had a tendency to stare at Imam Ali (ra). She asked him the reason behind this action, to which he replied ‘I heard from the Holy Prophet (saw) that to stare at the face of Imam Ali (ra) is considered ibadat (worship)’.

It was the custom of that time for people, out of love or affection for each other to say ‘May my family sacrifice their life for you’. Hadrat Umar Farooq (ra) narrated in Hadith Tibrani that he heard the Holy Prophet (saw) say to his beloved daughter Hadrat Fatima (raa) ‘May your father sacrifice his life for you’.

From the hadiths narrated above we can conclude that all the sahaba’s (companions) of the Holy Prophet (saw) lived amiably together and possessed no prejudices or ill feelings for each other in their hearts. If they did possess ill feelings for each other they would never reveal something that they heard or said in seclusion.

Qaid-e-Muthurum then raises an interesting point, ‘Why was our Beloved Prophet (saw) deprived of the greatest honour a Muslim can receive namely; Shahadat (martyrdom)?’. All deeds inclusive of charity, alms, prayers, fasting, and pilgrimage etc are attributed to the Holy Prophet (saw), however Shahadat (martyrdom) is not evident in His (saw) life.

Qaid-e-Muthurum then answers this question; he declares that Shahadat (martyrdom) is of two types; zaahiri (evident) and baatini (hidden).

Allah (swt) wanted his Beloved Prophet (saw) to have both types of Shahadat (martyrdom). So He gave the Holy Prophet (saw) two grandsons who were like His own sons in a zaahiri (evident) and baatini (hidden) manner; Imam Hassan (ra) and Imam Hussain (ra).

Imam Hassan (ra) was given some poison which affected his liver and thus he attained his martyrdom on 28th Safar. This type of shahadat (martyrdom) links in with the attempt to poison the Holy Prophet (saw) in Khaibar. The Holy Prophet (saw) complained of the effects of the poison for the rest of his blessed life. It is reported that the Holy Prophet (saw) during his illness, just before passing away, continued to complain from the poisoned food he ate at Khaibar.

Similarly, Imam Hussain (ra) was killed on the battlefield by the armies sent by Yazeed bin Mu'awiyyah. This type of martyrdom links in with the injuries that the Holy Prophet (saw) was afflicted with in the Battle of Uhud. Hence, each one of those grandsons filled in for their Grandfather, the most beloved Prophet of Islam, so that he could receive the glory of both types of martyrdom.

In conclusion, the events of Karbala teach us that Imam Hussain (ra) did not compromise with the falsehood. He sacrificed not only his own life but all of his family and children for the sake of truth and to save the glory Islam. This teaches us that commitment to right and truth should be above all other personal benefit and interests. Furthermore, an individual in Islamic society is not an independent individual but rather a person who is integrated in his society and who should perform his duties towards the Islamic message.

There is much that we can derive inspiration from in the anniversary of Imam Hussain (ra); for they did not remain neutral in the face of the reality of oppression and arrogance. We should not move with Imam Hussain (ra) in history, instead we should move with him in reality, revolution and change. We should all have Hussainiat rather then Yaazediat in us. The real tragedy of our Ummah (community) today is that we are facing another Karbala in Iraq or Palestine, but that there are too many Yazids and no Imam Hussain’s (ra) among us.

MAY ALLAH (SWT) GIVE US THE TAWFEEQ TO SEEK INSPIRATION FROM THE EVENTS OF KARBALA, AND MAY HE GIVE US THE TOWFEEQ TO FULFILL THE COMMITMENTS TOWARDS HIS SHARIAH IN ENJOINING THE GOOD AND FORBIDDING THE EVIL. AMEEN

Translated by Alveena Salim

Please watch the video ‘Zibh-e-azeem kiyoon aur kaisay’

Available from Minhaj Book Shop 294 Romford Road Forest Gate London 0208 257 1786

The minhaj sisters team accept full responibility of a serious error reported within this transcription. The mistake has now been corrected and we would like to state that any mistakes that occure whilst transcribing are from ourselves and are not related to Sheykh -ul- Islam. We ask Allah(swt) for forgiveness.

In its continued efforts to bring unity among followers of different faiths, Minhaj-ul-Quran International (MQI) has an annual interfaith program at the time of Christmas at its central headquarters in Lahore. This year again the local Christian community was invited to celebrate Christmas at the MQI secretariat with their Muslim friends. Another great aim of this annual event is to show to the Christian minority of Pakistan and the wider Christian community, the true moderate face of Islam and to wash away misconceptions propped up by extremists who claim to represent the true Islam.

This event took place on the 27th of December 2007. The chief guest was Mr. Brain De Hunt, Principal officer American Consulate Lahore. Other guests included priests Marqas Fida and Chaman Sardar together with many other representatives from the Christian community.

The program began by recitations from the Holy Quran and Holy Bible. Brig. (r) Iqbal Ahmad Khan, Deputy Ameer Minhaj-ul-Quran International, made the introductory remarks.

Dr Raheeq Ahmad Abbasi, Secretary General Minhaj-ul-Quran International (MQI) said that commemorating the birth of Prophet Isa (peace be upon him) is a part of our faith. He added: Islam regards and respects other religions with love and peace. Islamic teachings instruct us to live in peace and harmony with all communities of the world demonstrating a true climate of brotherhood. Islam also expects tolerance from its followers. Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri has provided a practical example of the true message of Islam by showing solidarity with our Christian brothers. Every year Minhaj-ul-Quran International celebrates christmas with our Christian brothers to show solidarity and unity between us, and this shall continue. Islam is a faith of piece and does not allow any kind of terrorism; we totally condemn all kinds of terrorism that are going on around the world.

Mr. Brain De Hunt, Principal officer of American Consulate Lahore, in his talk said that he is very happy to attend this program. He added: There is a need to promote mutual tollerence between religions. The Quran and the Bible both preach a message of peace for mankind. If we share in each others joys like we are doing today, then society would be a place of peace throught the world. The holding of such programes brings us closer together and eradicates misconceptions. Minhaj-ul-Quran International under the leadership of Dr Muhammad Tahir-ul-Qadri is promoting unity among world religions. Dr Tahir-ul-Qadri is an enlightened leader and his teachings are helpful in restoring peace to the world. Such efforts of Dr Tahir-ul-Qadri towards the establishment of world peace will always be held in high esteem.

Bishop Abdrew Francis was unable to attend the program, his message was read out by Javed William. Priests Marqas Fida and Chaman Sardar, in their talks, praised the efforts of Dr Tahir-ul-Qadri with regards to inter religous harmony.

Anwar Akhtar Advocate, Secretary General Pakistan Awami Tehreek (PAT) said: World peace is only possible though Muslim-Christian unity. Dr Muhammad Tahir-ul-Qadri is a torch bearer of Muslim-Cristian unity, part of which he set up the Muslim Christian Dialogue Forum (MCDF) in 1997 in collaboration with Pakistani Christian leaders.

GM Malik, principal secratry to Dr Tahir-ul-Qadri and secratry general MCDF said: Dr Tahir-ul-Qadri has succesfully wiped out misconceptions about Islam while at the same time reducing the distance between followers of different religions. Centres of Minhaj-ul-Quran International accross the globe are disseminating inter-religous harmony, peace and brotherhood.

In conclusion, Mufti Abdul Qayyum Khan Mufti Azam Pakistan, prayed for world peace and unity among communities. A candle was lit to signify peace. A christmas cake and Christmas dinner was prepared for the honourable guests and participants.

A condolence meeting of the PAT Working Council was held at the Central Secretariat of the Party in Model Town Lahore and supplication for emancipation and forgiveness of the martyred Benazir was made and seven-day mourning was announced by the party leadership. The meeting also decided to call off all the programmes and activities scheduled to be held in all the MQI centers round the world. The Central Working Council of the Party awarded Benazir Bhutto the title of 'Martyre of Democracy' in recognition of the most commendable services to democracy accomplished by her. The meeting was attended by all the central leaders of the Party including Nazim-e-Aala Rahiq Ahmed Abbasi, Naib Nazim-e-Aala Shaikh Zahid Fayyaz, Anwar Akhtar Advocate, GM Malik, Ahmed Nawaz Anjum, Sajid Mahmud Bhatti, Dr Ali Akbar, Rana Muhammad Idrees, Farhat Husain Shah, Jawwad Hamid, Haji Manzur Ahmed and others. The Party Chairman Dr Muhammad Tahir-ul-Qadri addressed the meeting telephonically from Canada. Addressing the meeting he called assassination of Benazir Bhutto the murder of democracy. He said her murder was the most heinous and shocking conspiracy and the most wicked assault against the solidarity of the federation. Expressing his deep grief over the tragic assassination of a national leader like Benazir, he condemned in most strong words this brutal, timid and barbarous act of terrorism. Expressing solidarity with the family members of the martyr, PPP workers, leaders and the whole nation at large he urged to face this most wicked conspiracy with patience and resolve.

In the meeting it was decided to organize sessions for recitation of the Quran and forgiveness supplication for the late Benazir Bhutto in all the MQI branches in-country and abroad on Saturday, the 29 Dec 2007. Nazim-e-Aala Rahiq Ahmed Abbasi said while talking to the PAT Central Working Council Meeting that Benazir Bhutto was a symbol of the federation and an identity of Pakistan the world over. It is the worst tragedy in the history of the country as it is passing through its most crucial period. He demanded an impartial inquiry into the tragic incident. He said it was always government that was responsible to ensure security and safeguard of the national leaders and the people of the country. He deplored that the government had badly failed in fulfilling this responsibility.

In the meanwhile Sahibzada Husain Mohyuddin Qadri son of Dr Tahir-ul-Qadri and a member of Supreme council of MQI said while addressing the Juma Congregation at Jami Masjid Minhaj-ul-Quran Model Town Lahore that the grievous incident of Mohtarma's murder was the most condemnable tragedy. What can one expect for the security of life and property of common man where the political and religious leaders are most insecure and vulnerable? He said Benazir Bhutto's assassination was an attempt to damage solidarity of the country. In this hour of hardship and adversity we will have to hold fast to unity, unanimity and harmony among us. The most painful tragedy has in fact shaken our hearts most violently. Those who perpetrate such callous acts of terrorism do not deserve any lenient view.
http://www.minhaj.org/org/index.php?lang=en

Benazir Bhutto was a gallant daughter of a dauntless father: Dr Tahir-ul-Qadri

Chairman PAT Dr Tahir-ul-Qadri says his heart is filled with grief and sorrow over the brutal murder of PPP Chairperson Benazir Bhutto. May Allah bless her with forgiveness and peace. Expressing solidarity with the family members of the late Benazir Bhutto, PPP workers, leaders and the nation at large, Dr Qadri strongly condemned her assassination saying: It is the murder of democracy and political freedom and a heinous conspiracy and a dangerous maneuver of hidden hands to dismember Pakistan. Paying tributes to the dynamic leadership of Banazir Bhutto he called her a gallant daughter of a dauntless father whom the unforeseen forces have removed from the scene. She was a political leader of high stature. Dr Qadri was addressing a press conference at Lahore Press Club telephonically from Canada. Nazim-e-Aala MQI Dr Raheeq Ahmad Abbasi, Naib Nazim-e-Aala Shaikh Zahid Fayyaz, Anwar Akhtar Advocate, GM Malik and Director Media MQI Dr Shahid Mahmud were present on the occasion.

Zulfiqar Ali Bhutto was also removed from the seen by the hidden hands for his Nuclear Programme and holding Islamic Summit Conference at Lahore and now Benazir Bhutto has also been targeted and eliminated in continuation of the same antagonism of the hidden forces. But it is also a serious failure of the government and the law enforcing and peace keeping agencies, Dr Tahir-ul-Qadri said. He told the conference that he and Benazir Bhutto worked together on the platform of Pakistan Awami Ittihad and in GDA political struggle. ‘She visited Minhaj-ul-Quran Secretariat and my place on many occasions and I also visited Bilawal House Karachi. She was a leader with a political vision,’ Dr Tahir-ul-Qadri said while talking about his political contacts with Benazir Bhutto. He told the press that a funeral prayer in absentia for the late Benazir Bhutto was offered in MQI’s Islamic Centre Jami Masjid Al-Mustafa Toronto Canada which was attended by the local PPP leaders.

He said that Benazir, greatly impressed by the social, welfare and educational projects of Minhaj-ul-Quran, came to the MQI Centre London filled the membership form in my presence and became the life member of Minhaj-ul-Quran International.

Answering a question Dr Qadri said it is premature to say who has murdered Benazir. The wave of terrorism has hit the country in the recent years so strongly that it is unprecedented in our history. I have not seen this extreme of terrorism in my life. Pakistan is a victim of the worst terrorism of its history. Answering another question Dr Qadri said: I have traveled two-thirds of the world; the name ‘Al-Qaida’ was never heard over the globe before 9/11. But now the situation is so worsened that whether it is Pakistan or some other location on the earth, wherever an act of terrorism is committed it is attributed to Al-Qaida. How far it is true is a question to ponder over. Replying a question he said: There are many Mulla and Amir-ul-Mominin in Pakistan nowadays. Nobody’s life, property and prestige is safe and secure. The government’s strategy to eliminate terrorism has badly failed. The culture and values of Northern and tribal Areas have not been understood with the result that their reaction has reached an intolerable extreme. Talking about elections he said: Democracy does not exist in the country. So I tabled my 80 page resignation from National Assembly 3 years before which is a history. About federation he said: Allah bless and protect our country and federation. Our enemies want to weaken us while although small we are a country with great potential and we are in a position to make progress. Our enemies are concentrating on Sindh, Frontier and Baluchistan. They are creating hatred against Punjab to undo our solidarity.

Later Nazim-e-Aala MQI Dr Raheeq Ahmad Abbasi said while talking to the newsmen that PAT flag will fly at half mast; PAT has already announced to mourn the assassination of Benazir Bhutto for seven days and has given her the title of Martyr of Democracy. All our centres round the world have suspended their activities; they will stage a peaceful protest on Sunday in-country and abroad. The contradictory statements being given by the government agencies are creating doubts about the murder. It is therefore inevitable that impartial inquiry be held of the tragic incident. He said that PPP was a patriotic party and was a symbol of federation. He said: We pay tribute to PPP leadership and workers that they have not gone impatient in this moment of extreme hardship. The world-wide mourning on the assassination of Benazir Bhutto is a manifest proof of her popularity. No leader has been paid such a homage at global level in the recent past. The PAT leaders held that the government has badly failed in maintaining law and order and eliminating terrorism from the country. Benazir’s assassination is the failure of the present regime. The security measures must have been stringent and fool proof. They urged the people that they should keep a watch over the miscreants and mischief-mongers to avert losses of life and property of the people. They appealed to the workers of the PPP and other political parties to remain peaceful. At this juncture the miscreants will attempt to damage the solidarity of the country. The nation therefore must remain united to face this great tragedy with patience, perseverance and firm resolve.

http://www.asiantribune.com/index.php?q=node/8927

Asalamu alaykum,

This is what I can remember about the lectures; please do not quote me on the exact words since I am only writing this from my Dhaif (weak) memory and not from my notes.

Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri explained the concept of Usul ul Hadith in very detail. He said that Imam Abu Hanifa (R.A) composed the first ever book on Usul ul Hadith but he never published it. It was later published by other Imams. He explained the 'Sahih' and 'Dhaif' Hadith in very detail giving many examples. He quoted from books of many many Imams who wrote on Usul ul Hadith to establish the fact about Sahih and Dhaif Hadith. He mainly used most authentic texts of Shaykh Ibn Salat “Muqadama” and Imam Nawawi’s “At Taqreeb”. He also explained the 15 conditions of Dhaif Hadith in very detail and he also explained the ruling of implementation of Dhaif Hadith in Shariah. He said that the people who say ‘show us from Sahih Bukhari or Sahih Muslim are Jahil because there are hundreds of thousands of Sahih Hadith which are not collected in those two books but are in many other Hadith books.’ People who say some Hadith in Sahih Bukhari or Sahih Muslim are Dhaif are also Jahil because these two books only have Sahih Hadith like the names “Sahih Bukhari or Sahih Muslim” suggest and the category of Dhaif did not even existed during their time. That type of Hadith was considered as “Hasan” not Dhaif. This is the main argument for those who do not believe in many Hadith abot the love of Holy Prophet Muhammad (peace be upon them). He also made clear that when a Hadith is Dhaif, its Isnad (chain of narration) is considered as Dhaif NOT the Matan (text). In many cases that Dhaif Hadith is upgraded as Hasan or even Sahih by a different Isnad with the same Matan.

Talking on Aqida, Shayhk-ul-Islam also explained that ALL the Muhadithin and Imams of the early centuries were Sufis and true lovers of Rasool Allah (peace be upon them). Their Sufi appearance was apparent on some Muhadithin or Imams but it wasn’t on others because on some their spiritual “Hal” was Ghalib on them hence they left everything else and devoted to Sufism and others devoted themselves for other works like Hadith, Fiqh. He said that they were all Ahl ul Sunnah Wal Jammah and whoever was not according to their Aqida, they referred to him as Ahl ul Biddah. Unfortunately, today the people of the truth (who celebrate Mawlid, Tawassul, love of Prophet and Awliya) are pointed to as Biddah and who have left the practises of previous Muhaditin and Imams are considered as people of Salaf. Shaykh-ul-Islam, quoting the books of the Founders of Deobandi and Ahl ul Hadith (Salafi) school of thoughts, said that they also had same beliefs when it comes to Mawlid, Tawassul, Knowledge of Unseen, love of our beloved Prophet Muhammad (peace be upon them) and even about Awliyas/Sufis and Tawassul from them. However he said unfortunately now a days they do not follow the teachings of their own founders anymore. He gave a simple formula to unite the Ummah by going back and following the teachings of founders of these schools of thoughts.

Talking of our detachment from knowledge, Dr Muhammad Tahir-ul-Qadri said that the status of knowledge has been confined to the holding of and participation in religious gatherings like Mawlid or Urs etc. But if the intellectual logjam was not broken, it would be next to impossible to transfer real traditions of Islam to succeeding generations because they would seek arguments and intellectual justifications, which we would be unable to offer. Therefore Shaykh-ul-Islam urged the Ulama of Ahl-us-Sunnah to revive their relationship with books and studies.

In particular he gave full confidence to the Ahl ul Sunnah Wal Jammah that they are on the right path on Aqida, which was the Aqida of their previous Muhadithin and Imams. He also urged that Ulema and Scholars of Ahl ul Sunnah to start waking up about Ilm because we are too far behind in Ilm and Islamic literature work. He urged the scholars to build their interests in reading and research on Islamic knowledge so that Ahl ul Sunnah Wal Jammah can contribute towards Islamic knowledge. I believe Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri has contributed immensely towards the knowledge for the for the Ummah and its also duty of other Ulema and scholars to research and contribute towards Ilm.

Here the report and photos of Daura Sahih Muslim.
http://minhaj.org/org/index.php?contents=text&tid=738&lang=en