Hassam-Ul-Haramain Urdu: Book + Taqreezat (Urdu + Arabic) (By Nooria Razwia Publishing Company). Hassam Ul Haramain Bma Taqreezat. Hassam ul Haramain This is the english translation to Hassam ul. Husamul Haramain (Ḥusām al-Haramayn) or Husam al Harmain , is a treatise written by Ahmad Raza Khan ( ) which declared the founders of Deobandi, Ahle Hadith and Ahmadiyya movement as heretics. The treatise is published in Arabic, Urdu, English, Turkish and in Hindi Taqweeyat-ul Imaan” by Ismaeel Dehlwi; “Seerate Mustaqeem” by Ismaeel.
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Search the history of over billion web pages on the Internet. In this respect the large number of religious leaders who pretended to be alim-cum-sufis played a critical role in popularizing these movements among the Muslim masses.
However, most of these so-called Ulamas were illiterate and worldy minded, and they have been described as Ulama-e-Su degenerate UlamaThe British government took full advantage and sought their support to popularise false doctrines vis-a-vis the basic postulates of the Islamic orthodoxy.
Ala Hazrat Imam Ahmad Raza Barelvi was able to put up scholastic attack against these heretical tendencies among the Muslims. In this respect his major contribution was to assert the supremacy of the Shariah in all his writings but in particular in this scholarly tract, Imam Ahmad Raza propounded his basic doctrines against the popular heretical tendencies. However, in order to appreciate his significant contribution, it might be useful to examine his views in the historical perspective.
In this connection one may also mention the work of Ghulam Ahmad Qadiyani’s book entitled, Khutbat-e- Ghulamiya SpQeches of Gulam Ahmad and other works in which he claimed for himself the status of prophethood. These writings tended to destroy the doctrinal foundations of Islamic orthodoxy. Imam Ahmad Raza in fact dedicated himself to wage war against these popular heresies and presented a powerful defense of true Islam.
ImamAhmad Raza visited Holy places in Hejaz for performing pilgrimage. Imam Ahmad Raza collected scholarly opinions of the Ulama of Hejaz and compiled them in a compendium written in Arabic language with the title, Husam al Harmain The Sword of two sanctuaries.
This volume is a monumental work containing the thirty-three Ulamas’ thirty -four verdicts 20 Meccan and 13 Medinese Ulama. All of them gave their verdicts based on the consensus, that all popular factions were tantamount to apostasy. All of them condemned in unequivocal terms blasphemy. If these heretics do not resort to repentance after imprisonment, the head of the state must order their execution. This is mandatory obligation of the rulers to kill the apostates.
According to him, “Imam Ahmad Raza is the phoenix of time and epitome of day and night. He is such a great and illustrious scholar, pride of the past and the present era”.
Book : Hassam-Ul-Haramain In Urdu , English And Arabic – Radd-e-Badmazhab Per Books – IslamiMehfil
Shaikh Ahmad Makki writes, “illustrious author is a surging ocean of knowledge in view of his erudition. No body can raise his hands before his genuine and accurate arguments.
He is trustee of traditions of his ancestors and would be a light-house for the coming generations of the Ulama”. About Husaam-Ul-Haramain, he writes, harramain book is husam and authentic”, Shaikh Asad goes on to say, “I have found in this book a strong citadel of Shariah on the basis of firm and matchless arguments”. In nutshell, this book is an authentic defense of the articles of faith.
It proposes to expurgate the true Islamic orthodoxy from the corrupting influences of popular heresies and blasphemies. Its several editions have got a popular currency in the market, several publishers of sub- continent have published its Urdu and Arabic versions and now it is being published in English version on the demand of the lovers of A’ la Hazrat Imam Ahmad Reza Khan Brailvi to know what is Husaam-ul-Haramain all about, as haramaln are not fully conversant with Arabic and Urdu hhussam.
The blissful book is actually a treatise, which contains the concerted opinions, laudable views and elegant reviews of the great savants, erudites and scholars of two sacred Sanctuaries, which were collected and compiled by ATa Hazrat Imam Ahmad Reza Khan Brailvi during the days of pilgrimage and englissh to Madinah Munawwarah and other holy places.
It was the time when some dark-minded Maulavis of sub-continent and so-called leaders of religious factions started arguing and interpreting the station of Finality of Prophet-hood of the last of the prophets A that the advent and existence of a prophet during the times of the Prophet A or after his departure does not effect the Finality of Prophet-hood in anyway. This so-called freedom of expression created disturbance and chaos, which fragmented the unity of Islamic community.
This lame excuse of philosophy gave a diabolical urge to Mirza Ghulam Ahmad Qadiani to make a fake claim of prophet-hood under the umbrella of his British masters. They not only reprimanded such mullas vehemently but also made them aware of their prevarication and pulled their ears asking them to repent over their false notions, but due to the fake egoism and criminal freedom of expression of thought allowed by the Britishers, they did not refrain from their bubbub and jargons.
Both Urdu and Arabic versions were brought out in the market simultaneously. The publication of this book was hailed by the men of faith and beliefs with great fervour and ebullience hjssam the mullas professing bad beliefs were put on the pinion by illustrious Ulama and celebrated scholars of Haramain.
A charge sheet was waiting for them. They screamed like kites and made great clamour over the publication of this illustrious book. Actually, those mullas felt a dire convulsion. They started hhussam so-called fatawa and books, arranging gatherings for making interpretations over interpretations. However, the wounds and cuts of Husaam- hsramain were so deep that the fellers of edifice of Finality of Prophet-hood and breakers of the grand building of prophet-hood are hitherto perplexed.
They had neither any reply to Husaam-ul-Haramain nor had repented over their obnoxious writings. Mirza Ghulam Ahmad Qadiani having a false claim of prophet-hood, dragged himself from the pale of Islam, and the mullas protected the sham ideas of their elders very obdurately. Huswam this respect the services of Maulana Hasanain Reza Khan Brailvi are laudable and worth remembering. His Urdu translation of Husaam-ul-Haramain in currency is most beneficial.
Some lovers of A’la Hazrat Imam Ahmad Reza Khan may his secret be sanctified who are not fully acquainted with Urdu and Arabic, to understand the contents, have been requesting for rendering the unique work of A’la Hazrat into English for general benefit. He accorded to our request and has translated Husaam-ul. The book was published from India during the author’s lifetime 2. This note of Fazal Barelvi has been published for more than one time from Lahore and Istanbul, along with the book on which the note has been made.
Fazal Barelvi, when he was in Makkah for second and last time 4himself prepared an abridgement of this note and presented it before celebrated scholars of Haramain Sharifain asking them for shar’i order.
It was during his stay in Makkah that 33 Ulama 5 of the hzramain issued their detailed fatawa and declared the beliefs of these sects non Islamic mentioned in al Mo ‘tamad al Mustanad.
Afterwards, Urdu translation of Hussam al Harmain ‘ala Minhar al Kufr wal Main along with Arabic text was published more than one time.
Moreover, Arabic text can be viewed on the website developed by Barkati Foundation. In when Hussam al Harmain was published, the magnificent Empire of the Ottomans- which covered most of the Muslim areas- was subjected to its downfall. The capital of this vast empire was at Istanbul and the Holy Hijaz was a province of it. In Hijaz, Makkah was of the central position for the high officials and scholars resided here.
Sami Pasha Faruqi 12 was the Governor of Madina. The former two have been styled as Ahle-Sunnat-Wa-Jamaat while later one is acclaimed of Wahhabi thoughts.
Supporters of Husaam-ul-Haramain were among leading Ulama of not only Hijaz but of whole Islamic world in earlier decades of 14 n engglish AH. But as the time of one century has uaramain passed detailed accounts of these Ulama are not available for readers of non Arabic circles.
In running lines an account of 25 out of 33 Ulama of Haramain is given. These accounts have been extracted from Arabic books mentioned in the endnotes.
Afterward he was appointed as sheikh ul Ulama, a duty of supervising all the Ulama of the entire Holy city. He served this post till his death. He also made some publications and was known as Sheikh ul Islam. One of these was al Qoul ul Majdi, which has been published from Indonesia. He was also naib of Mufti Ahnaf, while the designation of Mufti was also presented to him but he declined to accept. The government had established a department for the supervision of the affairs of a large number of yussam and khatibs appointed in Haram, and sheikh ul a ‘imma wal khutba was the head.
This designation had been in the family of Mirdad for almost two centuries. Sheikh Abd ur Engilsh Mirdad d. He was appointed Mufti Ahnaf in later days. He was famous in delivering lectures on Hadaya in Haram mosque. He wrote some books on topics like tragedy of Karbala. He was also granted Khilafat haramaain Fazal Barelvi with permission in different Islamic sciences. He was an important Hanfi ‘alim and had been appointed as qadi in sharia court of Jeddah.
He also wrote review on al Dawlat ul Makkiyah 20 5. He was a mufassar, muhaddis, Sufi and sahib -i- karamat. For about half century he delivered lectures on his residence in Makkah during which a large number of Ulama and mashaikh from all over the world learnt from him the knowledge of tafsir, hadith and tasawwuf etc.
They also took permission for Dalail ul Khairat from Maulana. Maulana also wrote some books which gained public fame. He wrote commentary on Minhaj ul ‘Abidin of Imam Ghazali, which has been published. More over he wrote an Arabic note on Tafsir Nasfi which has been published from India in three volumes entitled as alAklil ‘ala Madarik al Tanzil He was also the reviewer of al Dawlat ul Makkiyah.
Besides holding the post of emglish qadi in Makkah, he had been appointed on several official and non official duties in Ottoman age. He had been the member of education department and khilafat conference during Hashmite rule. In Saudi government he was appointed sadr judge of local 22 court and also was the member of Islamic conference.
He was entrusted khilafat by Fazal Barelvi. Besides hafiz Quran and qari, he was murshid of sufi silsila ‘alvia. He had been a mudarris of hadith, tafsir and shafite fiqh. He was appointed as Mufti Shafi’a in Hashmite rule. He gained fame for the love of Ahl ul Bait. A special lecture of Sheikh was used to hold at the palace of Shah Hussain, the founder of Hashmite rule. The King also used to consult the Sheikh in several affairs and paid confidence to him.
Though he was mudarris at Haram mosque, his residence was not less than any madrasah. He had been Mufti Malikiya in Ottoman and Hashmite reigns. He exiled some leading Ulama from Makkah for their righteousness; the Sheikh was one of them. He could not come to his native city for several years.
He was also khalifa of Fazal Barelvi. He had been Mufti Malikiya during Ottoman and Hashmite rule. He was the head of a department in judiciary in Ottoman reign, while under Hashmites he was deputy minister of education and member of shura and senate subsequently. Under Saudi rule he had been member of supreme committee of court system. He was an expert of nahv Arabic composition that is husam called imam hadamain Nahviyyin.
For numerous writings throughout the fourteenth century Hijra, the name of Sheikh Muhammad ‘Ali Maliki was top listed.