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Muhammad Ilyas Qadri ([[Urdu|محمد الياس عطار قادرى}}) was born on the 26th of Ramaḍān, 1369 A.H. (1950 A.D.) in Karachi, Pakistan. He is widely known as Amīr-e-Aĥl-e-Sunnat دامت برکاتھم العالیہ . Amīr-e-Aĥl-e-Sunnat’s forefathers lived in the village of Kutyānaĥ in Jūnāgařĥ, India. His grandfather, ‘Abdur-Raḥīm رحمتہ اللہ تعالٰی علیہ was renowned for his virtues and exemplary character. His parents migrated to Pakistan, after independence [from the British rule]. They initially lived in Hyderabad, Bāb-ul-Islām [Sindh, Pakistan] but later moved to Bāb-ul-Madīnaĥ, Karachi.

Passion For Learning: The Prophet of mankind, the peace of our heart and mind, the most generous and kind صلی اللہ تعالٰی علیہ وسلم said, “If Allāĥ عزوجل Wills goodness for someone; Allāĥ عزوجل Bestows understanding of Dīn upon him.” (Saḥīḥ Bukhārī, pp. 42, Ḥadīš 71, Vol. 1)

Amīr-ul-Muminīn, The Valiant Sayyidunā ‘Alī کَرَّمَ اﷲُ تَعَالٰی وَجْھَهُ الْکَرِیْم said that the Noble Prophet صلی اللہ تعالٰی علیہ وسلم said, “Whoever adopts averseness [and dislike] from the [materialistic] world, Allāĥ عزوجل Grants him knowledge without him having to seek it or learn it. Allāĥ عزوجل grants him assistance to tread on the right path without any apparent means for him to do so. Allāĥ عزوجل also bestows him foresight [baṣīraĥ] and distances him from ignorance. (Al-Jami’us-Ṣagīr, pp. 528, Ḥadīš 8725)

Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ had been adorned by religious knowledge right from his youth. The main sources of this knowledge were books and the affiliation of religious scholars, specifically the Grand Muftī of Pakistan, Shaykh Muftī Waqār-ud-Dīn Qādirī Razavī عَلَیهِ رَحْمَةُ اﷲِ القَوِیْ Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ spent about twenty two years under the aegis of the Grand Shaykh and was graced with the honour of being his Khalīfaĥ [Spiritual Successor].

Zeal for Reading: By the Grace of Allāĥ عزوجل, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is proficient in and well acquainted with the sacred Islamic laws, guidelines of spirituality [Taṣawwuf] and code of morals and ethics due to his immense passion for reading and constant interaction with the prominent scholars.

Besides reading many Islamic books authored by several great and prominent scholars, his zeal to read, the Scribe of Islamic Law [Sharī’aĥ], the Guiding light of Spirituality [Ṭarīqaĥ], Muftī Muḥammad Amjad ‘Ali A’ẓamī’s prominent book “Baĥār-e-Sharī’at” is exceptional. Moreover, he is keen in reading Imām Aḥmad Razā Khān’s remarkable verdicts’ collection “Fatāwā-e-Razawīyyaĥ” for seeking knowledge. He extensively reads Imām Muhammad Ghazālī’s books, especially “Iḥyā-ul-‘Ulūm” and also instructs his associates and disciples to do the same. Additionally, books authored by other eminent scholars are also being read by him.

Furthermore, he expertly elaborates and explains, in layman’s terms, complex topics like: Bearing patience [Ṣabr]; expressing gratitude [Shukr]; entrusting in the Divine Providence [Tawakkul]; having contentment [Qanā’at]; bearing fear [Khauf]; adopting hope [Rijā]; abstaining from lying, back-biting; and avoiding malice, rancour and heedlessness.

His Writings: Master of Madīnaĥ, The Comforter of the Hearts, The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Distributor of Na’maĥ, the Owner of Jannaĥ صلی اللہ تعالٰی علیہ وسلم said, “When a person dies, his deeds come to an end except for three things: ongoing charity [Ṣadqaĥ Jāriyaĥ]; knowledge which benefits [others]; or a pious offspring, who supplicates [and prays] for him.” (Saḥīḥ Muslim, pp. 886, Ḥadīš 1631)

By the Grace of Allāĥ عزوجل, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is amongst those scholars who have authored books, in addition to other righteous activities, to reap the benefits of the actions listed in the aforementioned Ḥadīš. He is one of the distinguished authors amongst his contemporaries. When he starts writing on any subject, he finishes it with immense perfection. That’s why masses from every walk of life have been inspired by his books, and in turn they strive to inspire others to read and distribute the literature authored by him in huge quantity.

Books, Booklets and Transcripts of Discourses: Many of his books’ authored in his distinguished style and his lectures’ transcript texts have been published till date. His most prominent endeavour is Faizān-e-Sunnat, the first volume of which contains the following chapters spread out over 1,548 pages:

Blessings of Bismillāĥ – “Faizān-e-Bismillāĥ” Islamic Manners of Eating – “Ādāb-e-Ṭa‘ām” The Excellence of Hunger – “Payṫ Kā Qufl-e-Madīnaĥ” Blessings of Ramaḍān – “Faizān-e-Ramaḍān”

In addition to the above he has also authored the following books:

“Laws of Ṣalāĥ”: On the rulings pertaining to Ṣalāĥ [daily Prayers], Wuḍu [Ritual Ablution], Ghusl [Ritual bath], and Janāzaĥ [Funeral]. “28 Words of Profanity”: On the identification of phrases which, if uttered, lead a Muslim to disbelief [Kufr]. “Priceless Diamonds”: is on the importance of time management. “Cure for Anger”: On anger management. "I want to rectify myself”, “Method of becoming Pious” & “Cure for Sins”: On how to foster a change within oneself.   “Test of the Grave”, “Shocks of the Deceased”, “Helplessness of the Deceased”: On the inquisitions and events to take place in the grave.    “Heedlessness”: On the remedies for heedlessness.    “The Four Donkeys of Satan”: On how to protect oneself from the trickery of the Satan [Shayṭān], the accursed.    “Calls of the River”: To inspire to repent.    “Devastations of Music”, “Destruction of Television”: On the perils of Music, songs and television.    "Deserted Palace” & “Bones of the Kings”: On attaining averseness from the love of this materialistic world [Dunyā]. “Sweet Words”: On the subject of Politeness [Ḥusn-e-Ākhlāq]. “Respect of a Muslim”: On respecting and dignifying fellow Muslims. “Khūdkushī kā ‘ilāj”: On the importance of endurance in the wake of difficult times and remedies to abstain from suicide. “The Death of Abū Jaĥl”, “Spiritual Enthusiasm” & “Blind Flag Bearer”: To instil a passion to give sacrifice for the Sake of Allāĥ. “Ẓulm kā Ānjām”: To stop wilfully causing pain or distress to others and on the consequences of oppression. “Injured Snake” & “Parday sey Mutalliq Suwāl o Jawāb”: On the importance of secluding women from the sight of men and strangers. “Keep the Masjid Fragrant”: On the importance of perfuming the Masjid and safeguarding them from all foul odours. “Na’at with Żikr”: A collection of precious gems extracted from Fatāwā Razawīyyaĥ regarding reciting Na’at poems [praising the Holy Prophet صلی اللہ تعالٰی علیہ وسلم] and its etiquettes. “Na’at Khūwān aur Nazrānā”: On the Islamic ruling pertaining to taking money and gifts for the recitation of Na’at poems [praising the Holy Prophet صلی اللہ تعالٰی علیہ وسلم] in public. “Solution for Conflicts”: On how to resolve strained relations. “Miracles of Imām Ḥussaīn رَضِیَ اللهُ عَنْهُ on the excellence and status of Imām Ḥussaīn رَضِیَ اللهُ عَنْهُ. “21 Madanī Pearls for the Employees’”: On the Madanī Pearls and rulings of Islam pertaining to employees. “Rafīq-ul-Ḥarāmaīn”: On an extensive discussion in a layman’s term regarding the proper way of performing Ḥaj pilgrimage and ‘Umraĥ. In addition to these, many other books written on diversified topics are also serving the Ummaĥ as a guideline.

[Note: Some of the books listed have been translated into English and into various other languages while others are currently in the process of being translated].

A unique characteristic of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ writing is that he places diacritical marks over words that are difficult to pronounce in order to aid the reader in correctly pronouncing these words. An Islamic brother was astonished when he counted the number of diacritical marks on the section subtitled ‘Intentions that should be rendered while reading this book’, in the book “Faizān-e-Ramazān” they were more than 378.

Sunnaĥ-Inspiring Bayānāt [Speeches]: Speeches are an effective means to enjoin what is good and forbid what is wrong. By the Grace of Allāĥ عزوجل, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is from amongst that group of scholars, whose lectures leave a lasting impression on the hearts of Muslims. People flock in huge numbers to The Universal and non-political movement of Quran and Sunnaĥ, Dawat-e-Islami’s Annual-International Ijtimā’ [congregation] and other provincial [State-level] congregations to benefit from his sermons, filled with wisdom and guidance. Hundreds of thousands of people listen to his speeches in these congregations at a time. In addition to physical attendance, his speeches are also relayed over the telephone and streamed over the internet. Moreover, his recorded speeches are produced on audio cassettes and CDs [on DVDs and VCDs] and released by Maktaba tul-Madīnaĥ. They are also televised on Dawat-e-Islami’s Madanī Channel. These are widely available and listened to in many circles including homes, shops, Masājid and universities.

He is an excellent orator and his speeches are so lucid and his style is so sympathetic that it deeply impacts the listeners and fosters a change within them. As a result countless individuals have forgone their sinful and disobedient ways and now tread on the path of righteousness. Here is an example to highlight this very fact: The Praying Pirate

A responsible Islamic brother of Bāb-ul-Madīnaĥ, Karachi [Pakistan] said:

“A close and dear friend of mine was a chronic drunkard and a gambler and was very bold in committing wrong doings and sins. Although he was a resident of Bāb-ul-Madīnaĥ [Karachi], he would occasionally travel to Colombo, C Lanka [Sri Lanka] and had married a local woman there as well.

One time I slipped an audio cassette of a sermon of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, entitled ‘Namāzī Ḋākū’ [The Pirate who Prayed] in his luggage before he left for Colombo. After arriving at Colombo he listened to it and the spiritual words of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ pierced his heart. He went through a righteous Madanī transformation and adorned his face with a beard and permanently made the turban [‘Imāmaĥ] part of his attire. He has since engaged himself in performing the righteous Madanī works of Da’wat-e-Islāmī and has also become a disciple of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ” & became Aṭṭārī.

On the July 10, 2003 he passed away after reciting the testimonial phrase [the Kalimaĥ ] loudly.

Fear of Allāĥ عزوجل

Allāĥ عزوجل says in Sūraĥ Al-Raḥmān:

وَلِمَنْ خَافَ مَقَامَ رَبِّهٖ جَنَّتٰنِ

“But for him who fears to stand before his Rab عزوجل there are two Paradises.”

(Sūraĥ Al-Raḥmān, Juz. 27, āyaĥ. 46) (Kanzul Īmān(Treasure of Faith)[Translation of Quran])

The Companion Ḥaḍrat Sayyidunā Abū Hurairaĥ رَضِىَ اللهُ تَعَالٰی عَنْهُ has narrated that the Exalted Prophet صلی اللہ تعالٰی علیہ وسلم said: “Allāĥ عزوجل Says, ‘I Swear by My Dignity and Glory, I will not gather two states of fear and nor will I gather two states of peace upon my servant [‘abd]. If he remained fearless [from me] in the world then on the day of Resurrection I will afflict him with fear, if he remained fearful of me in the world I will keep him in peace on the Day of Resurrection.” (Shu’bul Īmān, pp. 483, Ḥadīš 777, vol. 1) /// Love of Rasūlallāĥ

Companion Ḥaḍrat Sayyidunā Anas رَضِىَ اللهُ تَعَالٰی عَنْهُ narrated that the Raḥmatul-lil-‘Ālamīn, the Holy Prophet صلی اللہ تعالٰی علیہ وسلم said, “Anyone from amongst you, cannot be a true believer [momin] until I am more dearer to him than his father, his children and all the people.” (Saḥīḥ Bukhārī, pp. 17, Ḥadīš 14, vol. 1)

Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ life is an embodiment of following the Sunnaĥs because of his deep rooted and profound love for the Makkī Madanī Mustafā صلی اللہ تعالٰی علیہ وسلم. Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is, therefore, known as ‘Āshiq-e-Madīnaĥ’ [Devotee of Madīnaĥ].

He has often been observed to be incessantly shedding tears and at times becomes so restless in devotion to the Makkī Madanī Muṣṭafā صلی اللہ تعالٰی علیہ وسلم that the observer involuntarily begins to shed tears on seeing such out-pour of love. His ecstatic condition is beyond words during the Ijtimā’ [congregations] of Żikr [remembering Allāĥ عزوجل] and the Na’at poem recitals.

Sarkār صلی اللہ تعالٰی علیہ وسلم kay qadmon kay nishān ḋĥūnḋ raĥā ĥay

Jo ashk mayrī ānkĥ kī putlī say girā ĥay

In the quest of the footprint of the Holy Prophet صلی اللہ تعالٰی علیہ وسلم

Is the tear drop of my eye which has departed?

Spiritual Successor-ship and Permissions:

Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ is the Khalīfaĥ [Spiritual Successor] of Grand Muftī of Pakistan, Shaykh Muftī Waqār-ud-Dīn رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. The Commentator of Ṣaḥīḥ Bukhārī, Grand Master of Jurisprudence of India ‘Muftī Sharīful-Ḥaq Amjadī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has also granted Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ with his Khilāfaĥ [Successor-ship] of the four major Spiritual Sufi Orders [Salasil], Qādirīyyaĥ, Chishtīyyaĥ, Naqshbandīyyaĥ, and Suĥarvardīyyaĥ. He also granted him permission of transmission of the books of Ḥadīš, and dissemination of Islamic knowledge etc.

Furthermore, the Khalīfaĥ of Sayyidī Quṭb of Madīnaĥ, Shaykh Faḍlur Raḥmān عَلَیهِ رَحْمَةُ اﷲِ القَوِیْ granted him Khilāfaĥ and authorized him with his permission [Ijāzaĥ] of transmission of the books of Ḥadīš. Furthermore, he has received Khilāfaĥ from other great Shuyūkhs and scholars as well.

Initiating Others and Spiritual Guiding:

Even though he had the permission and Khilāfaĥ to initiate others, out of humility, Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ did not make people his own Murīd [disciples of his own Sūfī Order] for several years. He would instead initiate them into his Shaykh’s order at the time of initiation. It was only after his Shaykh, Quṭb of Madīnaĥ, Ziā-ud-Dīn Madanī’s passing away that he started initiations into his own Spiritual Sufi Order of Qādirīyyaĥ, Razawīyyaĥ, ‘Aṭṭāriyyaĥ, thus making his disciples “’Aṭṭārī .”

Later on, he also began initiations [Baī’at] in large Sunnaĥ-Inspiring congregations; following the footsteps of eminent scholars such as the successor and the son of Imām Aḥmad Razā, Shaykh Muṣṭafā Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰنْ.

Founding Dawat-e-Islami:

D awat-e-Islāmī is a worldwide, non-political movement of propagating Qurān & Sunnaĥ. In the era of evils, when the tides of decadent ways are rising throughout the world, when mass media is using its resources to spread indecency, when the majority of Muslims continue to adopt immodesty in the name of fashion. In times like these, when the Muslims are eager to gain merely worldly knowledge and are completely heedless of acquiring the knowledge of their noble religion; as these dark clouds of the irreligiousness loom overhead: the enemies of Islam are plotting to slander our fabulous religion; decadence is creeping into our Masjids; atheism and misguidance are in full swing; homes are turning into movie theatres; and Muslims are wasting their precious time in music, movies, alcohol, and gambling.

In these trying times, the Shaykh, The Founder of Dawat-e-Islami the Spiritual Guide, Amīr-e-Aĥl-e-Sunnat, the Honourable, Shaykh, Abū Bilāl Muḥammad Ilyās ‘Aṭṭār Qādirī Razavī Ziyāeī دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ revived the work of Calling to righteousness. He inspired each and every individual through his personal efforts and gave them an ambition that, as a Muslim, “I must strive to reform myself and the people of the entire world!”

In 1401 A.H., he founded this momentous organization, called Dawat-e-Islami, for the propagation of Qurānic knowledge and Sunnaĥ. By the Grace of Allāĥ عزوجل, by Shaykh’s endless efforts, in a short span, the work of Dawat-e-Islami has reached over 70 countries [at the time of writing] across the globe. Hundreds of thousands of “Devotees of the Rasūl” have devoted themselves to calling to righteousness, [as if they have brought a cool breeze with them to comfort the hearts of the ailing Ummaĥ].

In various countries, many non-Muslims are continuing to embrace the beautiful religion of Islām at the hands of the Muballighs [Preachers] of Dawat-e-Islami. By the diligent efforts of Amīr-e-Aĥl-e-Sunnat’s دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ, a righteous Madanī revolution has entered into the lives of hundreds of thousands of Muslims, especially the young Muslims, who have become steadfast in performing the Farḍ and Wājib matters in Islam. Furthermore, they crown their heads with green turbans [‘Imāmaĥ] and adorn their faces with beards, in accordance to the Sunnaĥ of Sayyid-ul-Mursalīn, the Prophet of mankind, the peace of our heart and mind, the most generous and kind, our beloved Rasūl صلی اللہ تعالٰی علیہ وسلم. These noble accomplishments of Amīr-e-Aĥl-e-Sunnat دَامَتْ بَرَكَاتُهُمُ الْعَالِيَهْ are evident by the number of areas Dawat-e-Islami is working in. Many of these were direly needed for safeguarding the religion and faiths of the Ummaĥ of the Exalted Prophet صلی اللہ تعالٰی علیہ وسلم.

Ameer-e-Ahle-Sunnat’s Quote:

ِI must strive to reform myself and people of the whole world. ان شاء اللہ عزوجل