"A completion (khatam) for Hifz students is organized as follows at a Madrasah: Sometimes a Qiraat or name of a student is first recited.

Answer

This function is another bid‟ah. It has no basis in the Sunnah. It is a function of riya. Both the Madrasah and the parents engage in an ostentatious (riya) display. The Qur‟aan and Ahaadith are made objects for fulfilment of nafsaani desires. The acts displayed by the students at the behest of the Ustaadh are bereft of any benefit whatsoever. On the contrary, their display is nugatory of Ikhlaas and Tawadhu‟.

The motive of the Madrasah is to impress the parents with its teaching prowess and the products it produces. The hidden motive of the nafs is shuhrat (name and fame). The parents become bloated with false pride by the display of their children.

The chorus recital is a despicable act of bid‟ah. Just from whence did the Madrasah acquire this sing-song method is a mystery. But its source appears to be the Nafs.

The Sunnah does not prescribe any function for any khatam of any kind whatsoever. The demand of Ilm is Tawaadhu' (humility) and Ikhfa' (concealment), not ostentation (riya). These jalsahs or whatever they may be dubbed are functions of riya and ujub. Regardless of the excuses and reasons proffered for justifying these khatams, if the organizers reflect with sincerity and try to fathom their nafs, they will not fail to understand their error which comes within the scope of the Qur‟aanic Aayat:

"In reality man has baseerat (insight/awareness) of his own nafs despite him presenting excuses."

(Surah Al-Qiyaamah)

If a person reflects with sincerity, he will detect the thief lurking in his nafs. Teaching and learning Hifz and Ahaadith are supposed to be solely for the Pleasure of Allah and for Thawaab in the Aakhirah. But the Deen is utilized for nafsaani and worldly motives. Jalsahs and khatam functions are of this nafsaani brand.

INTEREST AND AN

EVIL DEATH

Once Hadhrat Maalik Bin Dinaar (rahmatullah alayh) went to visit a sick man. On reaching the place, he realized that the man was in his death throes. Each time Hadhrat Maalik attempted to instruct him in the recitation of the Kalimah, the man would say: „Ten, eleven‟. Then the dying man said: „O Maalik Bin Dinaar! There is a mountain of fire in front of me. When I make an attempt to recite the Kalimah, the mountain of fire moves towards me threatening to engulf me." When Hadhrat Maalik questioned his relatives, they said that this man was a devourer of interest, and he would give short measure and weight.

THE EFFECT OF HAQQ & BAATIL

Imaam Shaafi‟ (Rahmatullah alayh) said: "Awe and honour enter my heart for a person who accepts the Haqq in a discussion with me. I then become his follower. I despise a man who presents excuses to justify his baatil."

One Day in his Khutbah, Hadhrat Umar (Radhiyallahu anhu) mentioned that the mehr (dowry) of women should not become excessive. He warned that any excessive amount would be confiscated and assigned to the Baitul Maal.

After Ameerul Mu‟mineen descended from the mimbar, an old lady said:

"O Ameerul Mu‟mineen! Is it more befitting to follow your ruling or what is mentioned in the Kitaab of Allah (the Qur‟aan)." Hadhrat Umar (Radhiyallahu anhu) responded: "Kitaabullah is more befitting. Why do you ask this?" The old lady said: "You have just now prohibited people from increasing in mehr whereas Allah Ta'ala says in His Kitaab: "And if you have given any of them (women) a heap (of gold), then to not take back anything from it."

Acknowledging the correctness of the lady‟s statement, Hadhrat Umar (Radhiyallahu anh) again mounted the mimbar and said: "I had forbidden you from increasing mehr. However, every one may do as he wishes with his wealth. Everyone has more understanding than Umar, even the old lady." He repeated this statement twice or thrice.

This attitude of humility of Hadhrat Umar (Radhiyallahu anhu) is a wonderful lesson for Ulama who are soiled with pride and arrogance. They react arrogantly when laymen proffer naseehat or criticize them for their shenanigans.

Another lesson is that severity is not nugatory of humility. Hadhrat Umar (Radhiyallahu anhu) was extremely severe in the enforcement of the Shariah. He

was the Man with the Whip.

Hadhrat Molvi Muzaffar Husain (Rahmatullah alayh) exercised excessive care regarding food. Even his physical constitution could not tolerate any mushtabah (doubtful) food. If by error he ate even a morsel of mushtabah food, he would immediately become nauseous and vomit out the food. He never attended any functions to which he was invited.

Among the Students of Shah Ishaaq (Rahmatullah alayh), three were extremely Muttaqi (pious). The one of the loftiest Taqwa was Molvi Muzaffar Husain, the second was Shah Abdul Ghani and the third was Nawaab Qutbuddin Khan. One day Nawaab Qutbuddin invited Shah Ishaaq, Molvi Ya‟qoob and Molvi Muzaffar Husain and some others for meals. Shah Ishaaq and Molvi Ya‟qoob accepted while Molvi Muzaffar Husain declined. His refusal had aggrieved Nawaab Qutbuddin Khan, hence he complained to Shah Ishaaq.

Reprimanding Molvi Muzaffar Husain, Shah Ishaaq said that his taqwa was extreme and baseless. "What, is the food of Nawaab Qutbuddin haraam?" Molvi Muzaffar Husain responded: "Never can I entertain such illsuspicion of Nawaab Sahib." Then he explained that Nawaab Qutbuddin Khan was in debt. The money which he will spend for the lavish meal should be paid towards his debt. Therefore it was Makrooh to eat his food.

This reasoning of Molvi Muzaffar Husain appealed to Shah Ishaq. He then also decided to decline the invitation.

Commenting on this episode, Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) said: "This Taqwa is indeed subtle and wonderful. Just look at the noble Ustaadh. Initially he rebuked his Student, then on being apprized of the daleel, he followed him. A Student should not abandon his daleel merely for making taqleed of his

Ustaadh."

WARA' "Wara‟ has three constituents:

1. To speak the truth even in anger. Wara' is an extremely lofty state of Taqwa 2. Abstention from prohibitions. (piety which is the effect of obedience). Ha- 3. Constancy in observance of the Comdhrat Hasan Basri (Rahmatullah alayh) said: mands."