An Incomplete Victory, A Severe Test

By: Mufti Muhammad Salman Mazahiri

Today, when the gavel of the Supreme Court fell, its echo was heard in the hearts of crores of Indian Muslims. It was an echo that carried a faint ray of hope alongside a deep apprehension of danger. It was a moment when breaths were held, eyes were fixed on the scales of justice, and the question was not merely about a few pieces of land, but about our heritage, our history, and the trust of our future generations.

When the Supreme Court's verdict arrived, the situation felt as if a boat caught in a storm had been given a temporary moment to breathe, though the waves of the ocean are still raging. The court did not reject our plea entirely; it has temporarily extracted some of the venomous teeth of this controversial law. It accepted that the management of Waqf must remain in the hands of Muslims and that demanding proof of someone's faith to establish a Waqf is an injustice. This is a small relief, a swab of ointment placed on a deep wound.

But can we celebrate this incomplete victory? Perhaps not, because the wound is still deep and the sword of danger hangs over our heads. The spirit of the law, which speaks of government interference and a lack of authority, is still alive. This decision is not a complete win, but a respite—a period of extension granted by Allah so that we may compose ourselves, recognize our identity, and correct our ranks.

Today, we must think with a calm mind: how did we reach this point? This law did not descend from the sky. It has grown from the soil of our own negligence and shortcomings. What did we consider this great trust left behind by our ancestors? We turned it into personal estates and political arenas. When we ourselves could not become the guardians of our heritage, what right do we have to complain about others? Our internal weaknesses gave external forces the audacity to interfere in our matters. This law is a mirror in which we must also see our own non-practicing face.

Now the question is, what happens next? Will we spend this respite in the slumber of negligence as well? Or will we turn this hour of trial into an opportunity? Now, there is only one path forward. It is the path of unity, self-accountability, and reform. Now is the time to break the idols of sectarian and personal egos, become one Ummah, and fight this legal battle considering it a battle for our survival. We must make our Waqf system so transparent and strong that no one dares to raise a finger against it.

Today, history is questioning us. It is asking: will you be able to protect the trust of your elders? Will you be able to transfer this great heritage to future generations? The answer to this lies not in our words, but in our actions. This decision marks a crossroads. One path leads to further negligence and destruction, while the other path leads to struggle, unity, and ultimately, success. The choice is in our hands.

May Allah Almighty decree what is best.

ارے بھائی!

اگر آپ ہزاروں کتابیں، نعتیں، تصاویر، ویڈیوز، اخبار، مضامین، قبلہ نما، اوقات نماز، اسلامک گھڑی اور بہت کچھ آسانی کے ساتھ حاصل کرنا چاہتے ہیں تو بس ہمارے Islamic Tube ایپ کو پلے سٹور سے انسٹال کرو، اور بالکل مفت اور آسانی کے ساتھ اسلامک مواد حاصل کرو

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Corrections and Amendments in Certain Places of Behishti Zewar and Taleem-ud-Deen

Corrections and Amendments in Certain Places of Behishti Zewar and Taleem-ud-Deen

Corrections in certain places of Behishti Zewar and Taleem-ud-Deen: (1) In Behishti Zewar, four Sunnahs have been written after the Isha prayer; the correct ruling is that there are two Sunnahs and two Nafl. (2) In Behishti Zewar, the dates for Ayyam-e-Beed (the white days of lunar fasting) have been written as the 12th, 13th, and 14th; the correct dates are the 13th, 14th, and 15th. (3) In Taleem-ud-Deen and Behishti Zewar, while mentioning Teeja (3rd-day ritual), Chaliswan (40th-day ritual), etc., as innovations (Bid'ah), the phrase "doing it considering it necessary" was used. This could create a doubt that perhaps doing it without considering it necessary is permissible. This qualification was descriptive (waqi'ee), not restrictive (ihtirazi). The ruling is that no matter how it is performed, it is a Bid'ah (innovation). (4) In Taleem-ud-Deen, regarding lighting lamps over graves, the phrase "lighting lamps in abundance" was written. This should also be understood in the same manner as the third point; the ruling is that keeping even a single lamp is a Bid'ah. Friends are requested to pray that Almighty Allah forgives my unintentional and intentional errors, and does not let my speeches and writings become a cause of misguidance. _____________________________________ (Ashraf-us-Sawanih: 3/135, Bawadir-un-Nawadir: 428)