ISSUE 1 / FREESHA’BAN 1433 / JULY 2012

Ramadhan 02

The 15th of Sha’ban 05

The Life of Umar Ibn Abd-ul-Aziz 07

The Student Life of Shaykh Zakariya 08

Fountain of Hadith 09

In this issue

By the students of Imam Zakariya Academy under the guidance of Mufti Shah Sadruddin

This is our humble beginning for “Al-Man’ba”, the Arabic word which means “The Fountain”, the Fountain of Knowledge, which comes from Allah c and His holy Prophet g. By using the word Manba’, we mean the knowledge of Wahi which is the foundation of all knowledge. Allah c Himself is the All knowing and His name is Al Aleem. The fountain of all knowledge came down through the Lawhe Mahfooz and trans-formed into the human hearts. We have named this magazine Al-Manba’ as it will contain matters relating to the fountain of all knowledge i.e. the Qur’an and Sunnah. We want to restrict our self in the strict ordinance and understanding of the Qur’an and Sunnah. This magazine has been achieved through the effort of the graduates and the students of Imam Zakariya Academy.

Imam Zakariya Academy

Imam Zakariya Academy was established in 2003 at Forest Gate Masjid in co-oper-ation with the trustees and management committee. The name of the institu-tion was given to us by our Teacher and Guide, Shaykhul Hadeeth Hazrat Maul-ana Yusuf Motala Sahib (May Allah bless him with a long and healthy life), who named it after his mentor and teacher the great Imam of Hadeeth Hazrat Shaykh Zakariya Kandhalwi r. Alhamdulillah, we have established a full Aalim course (taught in the English Medium) for over 15’s. This Aalimiyyah course allows students over the age of 15 to undertake Islamic studies along with their secular

education and other commitments. After Ramadhan, we will be starting Mishkat class and after the following Ramadhan (2013) we will have our 1st Graduation Class Insha’Allah.

Imam Zakariya Academy was established with the ideology to promote the true understanding of Deen primarily to the young English speaking generation in the UK, and extending towards wider Europe. Our aim is for these students to fully equip themselves with the texts of shariah in classical Arabic, gain an understanding of Islamic Theology and propagate this true understanding of the shariah through the English language. Insha’Allah we would be justified in our claim that IZA is the first institution to establish a Madrasah with full Aalim Classes in the English medium right up to the end of Graduation.

We ask our readers to pray that Allah c makes our humble effort and Imam Zakariya Academy a contribution to the promotion of Islam and to the true understanding of Deen. We pray that our readers fully benefit and understand from the magazine, and we hope that our gen-eration can gain the correct knowledge of the Qur’an & Sunnah.

May Allah guide us all to the straight path and make it easy for every one of us to follow his true deen according to the guidance of Allah and His Prophet g.

MUFTI SHAH SADRUDDINRector Imam Zakariya Academy

Foreword

Subscribe to The Fountain Magazine for only £5 a year (includes post & packaging). To subscribe or for more info, email: shahtalha@hotmail.co.uk

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In this verse Allah c informs the believers with regards to the essence of fasting; to attain taqwa. Taqwa is to guard oneself from the displeasure of Allah by abstaining from the disobedi-ence of Allah. To achieve this, Allah has provided us with a divine oppor-tunity in the form of Ramadhan; a month in which ‘the gates of Heaven are thrown open, the doors of the Hellfire closed, and the devils are imprisoned’ [Al Bukhari].

This is such a virtuous month that the reward of every fardh (compulsory) act is multiplied seventy times, while every Nafl (optional) act earns the reward of one fardh outside of Rama-dhan. [Ibn Khuzaimah]. The abun-dance of mercy in this month is such that the person who lets these days pass without achieving the forgiveness of Allah c has been cursed [Ibn Hib-baan]. Hence we must make a firm resolve to make this month produc-tive and fruitful towards attaining the pleasure of Allah c.

Why fast?

In light of the Qur’an and Ahaadith, scholars have mentioned that there is a clear link between Ramadhan, taqwa and the Holy Qur’an. In order for a person to understand the wisdoms and teachings of the Quran, possessing taqwa is a necessity, and as mentioned above, fasting in Ramadhan has been decreed by Allah c for the purpose of attaining taqwa. Therefore it is clear that if a person observes their fast cor-rectly, not only will they attain taqwa, but also if Allah c wills, begin to gain an understanding of the Quran.

Beyond acquiring taqwa, scholars have outlined numerous wisdoms behind fasting. One of these is to subjugate the desires of the nafs (inner self ). Fasting allows the individual to gradu-ally gain control over those desires, which if followed, can result in disobe-dience. Hence, depriving the body of food reduces the inclination towards sins. Fasting teaches patience and steadfastness against the disobedience of Allah c as is apparent at the time of iftar, when despite the presence and yearning towards the food, the fasting person restrains himself. This is a clear demonstration of the discipline and control which should develop as the month of Ramadhan progresses. One of the more evident outcomes is that a person can build empathy with those who are poorer than himself. This realisation is important for Muslims to comprehend the plight of their broth-ers and sisters throughout the world; a characteristic the Muslim Ummah is desperately in need of today.

How to spend Ramadhan

It is evident from the brief discourse above, that there are countless boun-ties and blessings which descend in this month. It is therefore vital to ensure that not a moment is wasted and that every opportunity is grasped. One of the challenges that we face is attempting to balance other commit-ments whilst ensuring that we do not disregard the virtues and significance of this month. This article will discuss practical methods and routines to at-tain maximum benefit in Ramadhan. Particular focus has been directed towards helping working individuals manage their time effectively to facili-

tate for worship, whilst also assisting the many university, college and secondary school students who will be free this Ramadhan.

I’m busy working

It is advisable that we try and take some days off during this month, so that we can devote some time exclu-sively for Allah c. However, this may not be possible for all of us. For those that will be working, we will list some practical steps which if followed, will Insha’Allah allow us to make the most of the time available.

• The key to time management is to devise a structured timetable, which if adhered to, will result in a person making maximum use of time avail-able. Each person must outline the time dedicated to various acts of worship such as the recitation of the Qur’an, dhikr and salaah. Targets should be set which are challenging but achievable.

• The fasting person’s day should begin with Suhur (pre-dawn meal). Not only is this a rewarding Sunnah, but it will allow for physical strength, particu-larly important in these long fasts. A person should try to wake up 15 minutes before Suhur in order to pray Tahajjud salaah albeit only 2 rakaats. Dua should also be made during this time, as the last portion of the night is a time of acceptance. One should use the time between Suhur and Fajr to recite the Qur’an. If a person recites only 21 verses before and after every salaah, then Insha’Allah, they will finish one Qur’an throughout the month. After Suhur, one must pay

Ramadhan‘O you who believe, the fasts have been enjoined upon you as they were enjoined upon

those before you, so that you may be God-fearing.’ (Holy Qur’an 2: 183)

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By 4th year Alimiyyah studentsForeword

particular attention to the fact that Fajr salaah is performed with congregation. • During the day, a person must be mindful of utilising every moment. This starts on the journey to work. Most people will easily spend up to an hour on journeys to and from work. This provides a great opportunity to do dhikr, and to recite or listen to the Qur’an. At the same time, one should be mindful of refraining from the disobedience of Allah, with a particular emphasis on controlling one’s gazes. This can be achieved simply by read-ing the Qur’an or any other beneficial literature. The same routine should be practiced on the return journey.

• If the work location is situated close to a masjid, then it is advisable that a person performs his Dhuhr salaah in

the masjid. This also provides an op-portunity to rest for a while, keeping you refreshed and active for the rest of the day. During this time, one should also aim to continue his recitation of the Qur’an. If it is not possible to go to the masjid, then one should try to identify an area within the workplace suitable for worship, and encourage Muslim colleagues to also attend the prayer. This time should not be wasted in idle talk or surfing the internet. • Once a person gets home, he should rest for a short while and assist in the preparations of Iftar. There is much reward to be attained by undertaking such activities, as the Prophet (pbuh) himself would assist in various house-hold tasks. Care should be taken to free oneself from these activities 10-15 minutes before Iftar for supplication.

One should ask Allah to accept their fast as well as supplicating for all of one’s needs and necessities to the All Hearing Lord.

The advice above provides a simple formula to increase productivity throughout the month. A concerted ef-fort should be made to implement this timetable on a daily basis and achieve any targets set. The messenger of Allah g has said, “The best of actions in the sight of Allah are those that are continuous even if they be little” [Muslim], so whatever acts you do, be sure they are consistent and continu-ous throughout the month.

I’m on holiday, I’m chillin’

Those of us not working this Ramad-han have received the most precious

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gift of free time. Don’t waste it! Any aims and objectives set should be achieved with ease, as nothing should occupy us away from the worship of Allah c. We must ensure that time is utilised constructively as it is com-monly known that the empty mind is the devil’s workshop. We should also avoid distractions, such as TV’s, PlayStations and browsing the Inter-net as these time squandering devices lead to very little benefit both in this world and in the Hereafter. Whilst we are on these devices, we can become neglectful of the obligations to Allah c and lose track of time. Therefore, it is said with great emphasis to the youngsters on holiday, that we must guard ourselves from wasting time by making and adhering to a timetable.

Work or no work, just don’t sin!

Regardless of the situation we find ourselves in (whether we are working or not), it is incumbent upon every Muslim to stay away from the disobe-dience of Allah, especially whilst fast-ing. Abu Hurairah h, reported: The messenger of Allah g said, “If one does not avoid lies and false conduct, Allah has no need that he should abstain from his food and his drink” [Al Bukhari].

This hadith exhorts those observing fasts to fulfil all the requirements of fasting. One should not conduct him-self in such a manner that on the one side he observes fasts, and on the other side he is fearless of Allah.

To save oneself from Allah’s wrath and to get the reward of the fasts one must abstain from all sorts of vices, such as lying, cheating, backbiting, and using obscene language. One must make a conscious effort to fast with the tongue (refrain from lying, swearing, etc.), ears (refrain from listening to music and indecent things), hearts (re-frain from corrupt and evil thoughts), and with every limb of the body. The stern warning in this hadith should

make one fear that their fasts will go to waste and they may be deprived of its reward.

I’tikaaf

The coinciding of the Summer holidays with this year’s Ramadhan provides a unique opportunity for the youth to truly attain the benefits of Ramadhan by observing a great Sunnah of our beloved messenger g: I’tikaaf. As the month of Ramadhan progressed, the prophet g increased his worship, to the extent that in the last 10 days, he secluded himself in a part of the masjid. This seclusion is known as I’tikaaf, with numer-ous virtues and benefits outlined in various narrations. Ibn Abbas k narrates that the Prophet g said, ‘The person performing I’tikaaf remains free from sins, and is indeed given the same reward as those who do righteous deeds (in spite of not doing those deeds because of being secluded in the masjid). [Mishkaat]

The most virtuous night in Ramadhan is Laylatul Qadr (Night of Power) with the rewards that can be achieved in this night being truly extraordinary. We learn from various sayings of the Prophet g that it is likely to be in one of the last ten nights. This night alone is better than 1000 months and by sitting in I’tikaaf one can ensure that this reward is secured. The giving of charity is also highly recommended in this month. If one was to give £1 in charity on Laylatul Qadr, it is equivalent to giving charity for 1000 months, so imagine the reward if one was to give £10, £50…. One should try to make a habit of giving charity every day, even more so during the last 10 days, and also attempt to sit in I’tikaaf at least for a few nights. 

Final advice

My respected readers, it suffices us to say that there dawns upon us a month in which the Most Merciful Lord

showers and extends a portion of His immense mercy. The King of the Uni-verses will soon open up His treasures to His slaves, so we must take and grasp all that we can, leaving behind any corrupt traits that drag us behind, as there is no space for evil with good. Let us make a firm resolve that this Ramadhan we will leave our sinful ways and beg Allah for his forgiveness, freedom from the fire and entry into paradise. Let us also make dua for our Muslim brothers and sisters around the globe who find themselves in demanding trials and afflictions.

May Allah give us the ability to make this Ramadhan extremely productive, fruitful and a means of salvation in the Hereafter. Aameen.

Top Targets this Ramadhan1. Perform 5 times Salaah every day

2. Pray every salaah with con-centration and devotion

3. Learn to recite Qur’an with Tajweed

4. Learn more about Islam

5. Give up bad habits such as smoking

6. Make sincere tawbah (re-pentance)

7. Use this month to trans-form your life, become a better Muslim, and continue to do so well beyond the passing of Ramadhan

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15th of Sha’ban is a topic which is debated annually, and on occasion vari-ous scholars deliver lectures regarding the issue. Some of these talks are filled with controversy and bias whilst many others are found to be beneficial. For this reason, I have decided to write an article which will clarify the stance of majority of the scholars, and will look at the evidences for both sides. Is there any virtue to this night, and is it rec-ommended for a person to fast specifi-cally on the 15th?

It should be noted that many acts are commonly performed in the masaajid on the 15h of Sha’ban with the inten-tion of following the Sunnah, but in reality they have no basis. Amongst them are:

• Performing exact prayers with specific verses recited in them. This may be in 11, 20 or even 100 rak’ahs. All of the texts supporting these acts are based upon fabricated narrations, as is clarified by Abdullah Al-Ghumari in his ‘Husn al-Bayan fi laylati nisfi min Sha’ban’ and many others (like Mulla Ali al-Qari, Ibn Taymiyyah, Ibn al-Arabi etc.)

• Reciting Surah Yaseen 3 times after Asr or any other specific Surahs a fixed number of times, thinking there is re-ward in that act or Sunnah. Again refer

to the work of Abdullah al-Ghumari. Let us first look at fasting on the 15th specifically. The narrations supporting fasting from the Prophet g have been proven to be fabricated as is mentioned by Shaykh Yunus al-Jawnpuri in his Yawaqeet al-Ghaliyah (2/283-323). He concludes that it would be a bidah (innovation) if a person fasts exclusively on this day. As for fasting throughout the month of Sha’ban or fasting the middle 3 days, then that is proven because of the following Hadith:

“Aishah radhiallahu anhaa narrates: The Blessed Prophet g fasted for so long [so many days] we thought he would never break his fast. Then he would do iftar (for so many days) we thought he will never fast. I have never seen the Blessed Prophet g fast for a whole month besides the month of Ramadan and keep more fasts [out-side of Ramadan] than in the month of Sha’ban”. (Reported in Bukhari, Muslim, Nasa’i, Abu Dawood)

Therefore, we have established that fasting generally in Sha’ban is virtuous as is clarified by the above Hadith, but giving preference merely to the 15th for fasting is an innovation.

With that mentioned, we ask the ques-tion ‘is there any virtue established for the night of Mid-Sha’ban?’

“Some of the tabi’een (followers of the prophetic companions) based in Shaam such as Khalid ibn Ma’dan, Mak’hul, and Luqman ibn ‘Amir would revere the 15th of Sha’ban by offer-ing supererogatory prayers during the night - it is said that they were influ-enced by isra’eeliyyat (Judaic traditions). Gradually, this custom spread to many areas of the Muslim empire, creating mis-understandings and differences of opinion amongst the people. Some accepted it, among whom were devout worshippers from Basra, but most of the scholars of the Hijaz rejected and condemned it such as ‘Ataa’ and lbn Abi Mulaika, as well as the scholars of Madinah such as Abd Al Rahman ibn Zayd and the Maliki school of law, all agreeing to it being an innova-tion.

The scholars of Shaam differed as to how the 15th of Sha’ban should be distin-guished. The first set preferred spending the night in the mosque collectively as being recommended. Amongst those who opined this were Khalid ibn Ma’dan, Luqman ibn ‘Amir et al, all who would adorn themselves with special apparel for the occasion and hasten to the mosque where they would remain in wor-ship throughout the night. Is’haq bin Rahaway’h endorsed such a practice and said that celebrating this night collectively in the mosque is not to be considered an innovation.

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The 15th of Sha’banBy 1st year students with contributions from Zeeshan (5th Year)

The other set of scholars regarded marking the 15th of Sha’ban by collective prayer, story-telling and supplication as being disliked. However, Al Awza’i, the Imam, jurist and scholar of Syria opined that it is not disliked for a person to pray at home individually; and this is closest to the truth. (translation from islam21c”)

Here Ibn Rajab narrates from major scholars from the early generations; some who would do excessive wor-ship on that night, and others who condemned it, considering it to be an innovation. Imam al-Awza’I took a middle stance, which is that praying individually on the night is permissible, and this is what Ibn Rajab agrees with.

The famous Indian Sub-Continent Ahl al-Hadith scholar Abdur Rahman Mubarakpuri mentions in his celebrat-ed explanation to Tirmidhi, Tuhfat al-Ahwadhi (3/161), after listing many Ahaadith regarding nisf al-Sha’ban:

‘Know, many narrations have come regarding the virtue of nisf min Sha’ban, and (all the Ahaadith) together indicate that it has a base’

Here, he is mentioning that the Ahaa-dith regarding the 15th of Sha’ban are so numerous, that it can be concluded there is virtue for it specifically.

Ibn Taymiyya mentions in his Majmoo’ al-Fatawa, answering a question regard-ing praying on this night:

‘If a person prays alone or in a select congregation on the 15th of Sha’ban, as a group from the early generation (salaf) used to do, then it is better. As for gathering in the Masjid upon a fixed prayer, like praying 100 units together while reciting Surah Ikhlaas a 1000 times, then this is an innova-tion. No one from the scholars has encouraged it. Allah knows best.’

Imam al-Shafi’ mentions in his Kitab

al-Umm 1/231 (and Imam Nawawi affirms this):

‘Of the narrations that have reached us, verily, dua is accepted on five nights: the night of Juma’, the night of E’id Al-Adha, the night of E’id Al-Fitr, the first night of Rajab, and the 15th night of Shabaan’.

Abdullah al-Ghumari concludes in his work Husn al-Bayan fi laylati al-nisfi min Sha’ban p35 (after going through many narrations) by saying:

‘Indeed the virtue of the night of mid Sha’ban is established as a whole and rejecting it unconditionally, as Ibn al-Arabi al-Muafiri has done, is wrong.’

Nasir al-Deen al-Albani mentions in his Silsilatul Ahadith al-Saheehah Ha-dith no. 1144:

‘As a whole, all the hadith together, are authentic without doubt. Rather authenticity is established for hadith which are less in number then this, as long as it is free from severe weak-ness. As is the case in this hadith. Thus what Shaykh al-Qasimy mentions in ‘Islah al-Masajid’ (p. 107) from the scholars of ta’deel (praise) and tajreeh (disparagement) ‘that regarding the virtue of Mid Sha’ban, no authen-tic hadith is found’. (Albani says) It should not be relied upon...’’

Many others have also mentioned something similar including the likes of Umar bin Abdul Aziz, Ibn Abidin and Ibn Nujaym from the earlier genera-tions, and Mufti Taqi Usmani, Shaykh Yunus and others from the later Hanafi scholars.

On the other hand, there are many scholars who have opposed any virtue being attributed to this day. Looking at the quote of Ibn Rajab (mentioned above) we find that the scholars of Hijaz would reject any virtue to this

night. Amongst them were scholars of the stature of Imam Malik bin Anas. We also find the great atbaa’ tabi’een scholar Abdur Rahman bin Zayd bin Aslam, one of the early scholars of Madinah, saying:

“I have not found any of our Shaykhs, nor any of our Jurists taking notice of Mid Sha’ban. And we have not found any of them mentioning the hadith of Makhool. And they have not seen for it any (superior) virtue then other nights’’. (But it should be noted that Abdur Rahman bin Zayd bin Aslam is a weak narrator, although he is not narrating a hadith here. See al-Taqrib al-Tahdhib, no. 3865) Hence we see many Malikis (as the school was founded in Madinah) rejecting any virtue. Amongst the most famous is Ibn al-Arabi al-Maliki, where he says: ‘Not one hadith is established regarding Mid-Sha’ban’

Other scholars who also hold this view include Imam Qurtubi, Imam Ibn al-Salah, and Shaykh Ibn Baz and Shaykh Hatim al-Aawni from the contempo-rary scholars s.

So the crux of the debate is, do the narrations regarding Mid-Sha’ban give us any knowledge of virtue for this day? As is evident from what has been men-tioned above, major scholars of past and present have held opinions on ei-ther side of the debate. With regards to fasting specifically on the 15th, this has been considered to be an innovation. As for whether there is any virtue for this day, whilst a person who gives no importance to it cannot be condemned, it can be said that due to the significant number of narrations mentioned, this day does have virtue, and the person who believes in this and acts according-ly is correct to do so. May Allah accept our efforts.

And Allah knows best

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The Life of Umar Ibn Abd-ul-Aziz r

The Student Life of Shaykh Zakariya Kandhalwi

[As adapted from a talk by Shaykh Ahmad Ali on Umar ibn Abd-il-Aziz] By 3rd year students

When Yunus Ibn Abi Shabib spotted Umar Ibn Abd-il-Aziz t before his caliphate performing Tawaaf (circumam-bulation) of the Ka’bah, he related how he could not see the the straps of Umar’s belt because it was hidden by the folds of his stomach. When he saw Umar Ibn Abd-il-Aziz in Tawaaf again after gaining the caliphate, Ibn Abi Shabib noted how he could now see and count the ribs of the same man; such was the emaciation of the once glutted figure. Despite being the most powerful man in Arabia, the commander of a vast Islamic Empire that spanned the East of the globe in China to the West in Spain, Umar Ibn Abd-il-Aziz, named by many as the Second Umar, adopted a lifestyle of self-sacrifice and asceticism. He had the world at his fin-gertips, and yet he refused to be drowned in his desires for it.

Umar Ibn Abd-il-Aziz’s caliphate was envisioned in a dream of the great Umar Ibn Al-Khattab h, the 2nd caliphate of Islam, who stated: “There will be among my offspring a man with a scar on his face who will fill the earth with justice same as it was filled with injustice and oppression”. Once while patrol-ling the streets of Madinah, Umar Ibn Al-Khattab h, exhausted in his efforts, leaned against the wall of a home in rest. His hearing suddenly fell upon a conver-sation between a mother and daughter. The mother was requesting her daughter to add water to the milk to increase the volume as the family were in a dire state of poverty. The daughter replied that an announcement had been made by a caller from the Ameer ul Mu’mineen prevent-ing the dilution of milk. The mother then told the daughter to dilute the milk, for they lived in such a place that neither the Ameer ul Mu’mineen nor the caller could see them. Upon this the daughter replied: “Oh mother, I would not have obeyed the Ameer ul Mu’mineen in the open if I were not to obey him while hidden”. Umar h was so amazed and impressed by this response that he married off his son, Asim Ibn Umar to this girl. Through this marriage came a daughter, and from this daughter was born a young boy in the 61st year of Hijrah, who, whilst playing

in an open field, was wounded by one of his father’s horses, leaving on his forehead a scar, the mark of a man who would live to fulfil the divine dream of his great grandfather, the noble Umar Ibn Al-Khattab h.

This child was brought up in the riches of royalty, adorned with the finest clothing, and fed only the highest quality food. Laundrymen would be paid by citizens of Madinah simply for their clothes to be washed in the same water as Umar Ibn Abd-il-Aziz’s clothes, in the hope that the potency and rich aromas of the perfumes on Umar’s cloth may be washed onto their clothes. Indeed, the great exegete Ibn Kathir r once cited how “we do not know anyone who inherited as much wealth as what Umar Ibn Abd-il-Aziz and his brothers inherited”.

The most inspiring aspect of Umar’s life was his transformation, from the lavish to the ascetic, a change as swift as it was profound. Indeed a complete transforma-tion was said to have taken place from the time taken for the burial of the preceding Khalif and for him to be appointed the next. Having buried the preceding Khalif Suleiman Ibn Abd Al Malik, Ibn Abd-il-Aziz delivered the Friday sermon. Whilst leaving the masjid he was met by a loud commotion and noise and discovered it to be the entourage of royal chariots and horses, the fleet of animals to be custom-arily presented to the caliph of the Islamic empire. He did not even look at this fleet, asking for them to be removed from his sight, opting instead for a mule, the trans-port of paupers, to carry him.

Umar Ibn Abd-il-Aziz abandoned the luxuries of his privileged position through his fear and concern for the Ummah. It is said by scholars that up to his death, never did he eat a full meal - he would subsist thereafter upon boiled lentils, the feedstock of the poor, in anxiety that “if even the young she-goat would die on the bank of the Euphrates, then Umar Ibn Abd-il-Aziz would be responsible”. Furthermore, when Maymun Ibn Mihran stayed with the caliph for 6 months, he noticed how not once throughout his stay

did he see the upper garment of the Ca-liph change, with the cloth being washed every Friday whereupon it would again be worn.

One of Umar Ibn Abd-il-Aziz greatest achievements was his effective use of Bait-ul-Mal (public treasury), used to alleviate and assist needy citizens. Of all the vast and many lands inherited to him and ac-quired by him, Umar Ibn Abd-il-Aziz de-posited all but one into the public treas-ury. He cut his own salary from 50,000 dinars as a minister of a portion of the Islamic empire, to a mere 200 as khalif of the entire kingdom, while dispensing to some of his ministers 300 dinars a month, in the hope that his ministers would focus less on acquiring wealth, and more on assisting the needy.

Umar Ibn Abd-il-Aziz’s great reforms favoured the common person rather than the noble or privileged. This angered the Umayyad (one of the major clans of the Quraysh tribe) and it was they who ulti-mately had a servant spike his food. How-ever, even upon hearing of the betrayal by his fellow Muslims, Umar Ibn Abd-il-Aziz pardoned the culprits. He died at the tender age of 37 in the year 720 AD (May Allah elevate his status in Jannah).

It is stated that Umar Ibn Abd-il-Aziz was the first person in Islam to be elevated to the position of mujaddid (reviver of Islam). As mentioned by one of the great modern historians, Shaykh Abyl Hasan Ali Nadwi r, had it not been for these years in khilafah, history would not have held Umar in such high regards. Therefore, it is correct to say that Islamic politics can turn a normal man into the greatest of men.

Much literature has been written regard-ing Umar Ibn Abd-il-Aziz, and this short article is a brief introduction to one of the greatest men and leaders in history. It is hoped that it is a means of encour-agement for further reading about this Caliph of Islam, as well as other inspira-tional leaders. May Allah c reward them all abundantly. Aameen.

In the past century, the Indian subconti-nent has been honoured by Allah c with producing some of the world’s greatest scholars. One of them was a man born in the village of Kandhla (India) in Febru-ary 1898, a revivalist and muhaddith, whose lineage joins with Abu Bakr Sid-dique h; Shaykh Muhammad Zakariya r. Born into a house deep-rooted in knowledge; (his grandmother was a Hafi-zah of the Quran whilst his uncle was the great Imam and reviver of Tablighi Jamaat, Moulana Muhammad Ilyaas), Shaykh Zakariya grew up under the strict guidance of his revered father Moulana Yahya r, who was one of the teachers of Hadith in Sahranpur, and the author of ‘Laami-ud-Duraari’ the commentary of Sahih Bukhari. Moulana Yahya was also the mentor of Moulana Muhammad Ilyas r. Such was his disciplined upbringing, occupied by memorising the Quran and studying Islamic books, that he became a master in the field of hadith and au-thored books which are read by millions around the globe. Indeed his expertise

in hadith led to him being given the title ‘Shaykhul Hadith’ by his respected teacher Moulana Khalil Ahmad Sahran-puri, the author of Badhl-ul-Majhood (commentary of Sunan Abi Dawud).

His student life began at an early age under the tutelage of his father, by whom he had memorized the Qur’an. Later, he went to study at Mazahirul Uloom at the age of twelve. He spent his first 5 years advancing in Arabic exponentially by studying classical texts in Grammar and Morphology. It was during his time here that he wrote his first book at the mere age of 13, a commentary on Arabic Grammar; Sharah Kitab Alfiyah Ibn Ma-lik. By the time he was seventeen, Hadith became the primary focus of his life. His mentality was not one of roaming and wasting time, rather, he would prefer to occupy himself in reading and learning.

One such example was when he lost his shoes. He did not require another pair for six months due to not having any need to go out. He would not sleep for more than two hours and after Ishaa Salah, would remain engaged in his studies till the early hours of the morning, not-ing down any queries in order to clarify with his teachers. It was his dedication to his studies, and his confidence in his ability that led him to debate an issue with his teacher Moulana Khalil Ahmad Sahranpuri for 3 months. This effort of his amazed his teacher so much that he included him in writing the commentary of Abu Dawud. In later years, Shaykh would go on to write Awjazul Masaalik in 18 volumes, one of the greatest com-

mentaries of Muwatta Imam Malik. One of his greatest traits was his love and devotion for the ahaadith of the Prophet g. Due to his immense re-spect for the ahaadith, he was mindful of two points; one, that he would not leave any hadith unread in front of his teachers, and secondly, he would never read or hear a hadith from his teachers without wudhu. In fact, if the need for performing wudhu arose, Shaykh would request one of his fellow students to ask the teacher a question, and ensure that the teacher remained occupied until he returned. Perhaps it was this extreme love and devotion to the words of the Messen-ger that resulted in Allah c showering him with His Blessings and led to Shaykh Zakariya becoming one of the leading scholars of hadith in recent times. May Allah c also put the love of the Prophet g in our hearts, and give us the ability to honour and respect the ahaadith like Shaykh did.

Perhaps his biggest contribution was that he left behind scholars of the calibre of Shaykh Yunus from Sahranpur, and Hazrat Moulana Yusuf Motala sahib. With his encouragement and duas, he convinced Moulana Yusuf to establish the first Darul Uloom in the Western world, by the means of which many other Is-lamic institutions have flourished. Shaykh Zakariya spent the last years of his life in the blessed city of Madinah, and passed away in the year 1402 AH (May 1982). He was buried in Jannatul Baqee’ next to his teacher Moulana Khalil Ahmad (May Allah have mercy on them all). Aameen

The Life of Umar Ibn Abd-ul-Aziz

The Student Life of Shaykh Zakariya Kandhalwi

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rBy Huzaifah Abhi (2nd Year)

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