Shaykh Muhammad Ashiq Phulati mentions the following in the biography of his teacher Shah Waliullah al-Dihlawi (Qawl a-Jalli p.52-53):
Point of benefit: When the desire to undertake travel to the Haramain Sharifain (May Allah increase them both in nobility and honour!) occurred and this blessed resolve became firm, in Rabi al-Akhir 1143 hijri he (Shah Waliullah) set off in the company of his elder maternal uncle Shaykh Ubaydullah (May Allah Taala protect them) via the route of Lahore.
During this blessed journey wherever they came across a tomb (mazar) of a wali they would go to it and spend a little time there, and whichever nisbat the wali possessed would become apparent to him which he would then explain in detail.
When they reached Panipat they visited the tomb of Shah Bu Ali Qalandar, Shah Shams Turk and Shah Jalal (Allah sanctify their secrets). After this after reaching Sirhind they visited the tomb of Hazrat Mujaddid Shaykh Ahmad Sirhindi and from there they went to Lahore and the tomb of Shaykh Ali Hujwiri (Allah sancitify his secret).
They then reached Multan where they visited the shrine of Makhdum Baha al-Din and Shah Rukn Alam (Allah sanctify their secrets) and he proceeded to detail the spiritual states (ahwal) of each person.
In the city of Multan most of the students of knowledge took the pledge of spiritual allegiance (bayat) and received instruction on spiritual exercises to perform. Some even attained the station of “spiritual ecstasy” from merely one blessed spiritual gaze and only came to their senses after some time. Some others began to shout ecstatically without being able to control themselves .
At the time of Shah Waliullah’s departure most peoples state was that they were insistent on leaving friends and family behind and departing with him. However Hazrat-e-Aqdas keeping in mind what was best consoled everyone and then departed.
Please find below a pdf of a primer on the science hadith which is based on two works of the recent great Meccan hadith specialist: Sayyid Muhammad bin Alawi al-Maliki. This text was prepared for the second year students of the Alimiyyah programme being run in High Wycombe by the Karima al-Marwaziyya Foundation. Alhumdulillah a group of approximately 20 students completed the study of this text this academic year, may Allah Taala grant them and us tawfiq and taysir in all of our studies.
I found the following from Shaykh Ahmad Zarruq, the great Shaykh of the Shadhili tariqah who said in his book Uddat al-Murid al-Sadiq:
“I heard a person saying whilst indicating to himself:
‘Every Shaykh who does not guarantee for his murid [that he will help him] in three places – meaning at the time of death, at the time of being questioned [in the grave] and on the bridge [sirat] – is a fraud.’
This is an immense affliction! this is because the state of the Shaykh in these three places is unknowable, likewise the state of all of the creation, and the next world will be a day where Masters will not be able to help each other nor can they be sought help from – except those whom Allah bestows His mercy upon! The supplication of the Messengers upon the Sirat will be “Allahumma sallim sallim” so how can other than the Messengers possess that which they do not? May Allah protect us from this disgraceful matter and lying against Him. This is a great tribulation and mistake which has occurred from this person, and this is due to his ignorance, good opinion of himself and love of leadership. Added to this is his eating in the name of the religion, accompanying the oppressors, giving preference to the rich over the poor and those who hold him in esteem over those who do not…”
Please find below an extract from a work showing the difference in approach of the classical Hanbali scholars and modern day scholars of the Salafi Movement of Najd.
Imam Ibn Aqil al-Hanbali (d.513 hijri) said in his fiqh work al-Tadhkirah regarding what a person should say when visiting the Prophet (Allah bless him and give him peace) in Madina the Illuminated,
“O Allah, I turn to you by means of Your Prophet (Allah bless him and give him peace), the Prophet of Mercy. O Messenger of Allah! I turn by means of you to my Lord to forgive my sins. O Allah I ask You by his right that You forgive my sins.”
1. Shaykh Nasir Salamah, the editor of this text (and a Qadi at a Shariah court in Saudi Arabia at the time of publishing) footnotes this statement with the following,
“Seeking dua from the Prophets and other than them such as the Awliyah and seeking help from them after their passing away is Shirk al-Akbar…”
2. This extract clearly highlights the divergence in approach of the classical Hanbalis and the Salafi scholars of the Najd.
3. Does Shaykh Nasir Salamah and other Salafi scholars regard Imam Ibn Aqil al-Hanbali to have left the folds of Islam? According to their principles of takfir recorded in Durar al-Saniyyah and other works Imam Ibn Aqil al-Hanbali was not Muslim as he committed Shirk al-Akbar on a clear cut issue and had access to the Quran and Sunnah and thus has no excuse.
Please find below a downloadable pdf of our publication of the Bayquniyyah poem on hadith terminology along with the notes of Shaykh Hasan al-Mashat (1899-1980), one the recent great Maliki Ashari scholars of Mecca (picture above). Alhumdulillah we were able to pass on this work to some of the students of Shaykh Hasan who are still living in the sacred city and who read extensively with him and benefited from his tarbiyah. We hope this work is of use and benefit to students of the sacred sciences.
Dear friends, in the month of Rabi al-Awwal we are pleased to announce that you can now download the translation of the summary of the Shamail al-Tirmidhi by the notable scholar of the Maghrib: Shaykh Abd al-Hayy al-Kattani. This blessed text is an excellent introduction to the contents of the Shamail and suitable for use in study circles and as a quick overview of Imam al-Tirmidhi’s celebrated work. You are welcome to print off this pdf for your personal and teaching use, please note that this work is available in print format on amazon via this link for a reasonable price and that all proceeds for the sale of this book will go towards educational projects.
This booklet is a combination of two works:
- Some virtues of the day of Arafah by Shaykh Abdullah bin Abi Bakr al-Mulla
- Supplications for the day of Arafah by Shaykh Abu Bakr al-Mulla (starting on page 41 of the pdf).
«Gathering at the Masjid on the Day of Arafah in the Hanbali School»
Al-Tarif is people in different places outside of Mecca gathering on the day of Arafah after Asr in a masjid, and busying themselves in dua, dhikr and supplicating to Allah Taala, just as the people in Arafah do. (Mughni al-Muhtaj)
«Ruling in the Hanbali School»
Imam Ibn Qudama al-Maqdisi reports in al-Mughni that Imam Ahmad stated that it was permitted to conduct such a gathering on the day of Arafah. This is the relied upon view of the madhab.
Imam al-Mardawi in his work al-Insaf that there was a view attributed to Imam Ahmad that such a gathering was Mustahab, however this is not regarded as the strongest position within the Madhab.
It is also reported from Imam Ahmad that he was asked whether he attended such a gathering, he replied that he did not.
Imam Ahmad stated (as recorded in al-Mughni) that conducting the Arafah gathering was the practice of a number of the salaf.
Shaykh Taqi al-Din Ibn Taymiyyah in his work Iqtida Sirat al-Mustaqim stated that conducting such gatherings was the practice of companions such as Ibn Abbas and Amr bin Hurayth (Allah be pleased with them) and a group of the people of the Basra and Medina.
Imam al-Nawawi mentions that in the Sunan al-Bayhaqi there is a narration that Hasan al-Basri would conduct such a gathering where he would make dua, make dhikr and people would gather.
Please find below some points related to the hanbali school’s view on supplicating with the hands raised and wiping the face after completing the obligatory prayer.
Shaykh Mansur al-Buhuti said in Kashaf al-Qina (1/367):
The Imam supplicates after the Fajr and Asr prayers due to the presence of angels, meaning the angels of the night and day at that time, and they say “amin” to the supplications and thus they are more likely to be answered. Likewise the Imam supplicates after the other prayers as after the concluding of the prayer is a time of answering.
Wiping the Face After Dua
Imam al-Mardawi in al-Insaf (2/173) said:
A person raises their hand in qunut to their chest and spreads them out, with the palms facing the sky, this was explictly mentioned. Should a person wipe their face with their hands? there are two views…one of them is that wiping the face is the madhab position and was the practice of Imam Ahmad. Al-Majd said in his commentary as did the author of Majma al-Bahrayn that this is the strongest of the two views, the author of al-Kafi said this (meaning the view that a person should wipe their face) is superior.
The author of Matalib Uli al-Nuha (1/559) said:
Then a person wipes their face with their hands at this point (after qunut) and also outside of the prayer if they supplicate. This is due to the generality of the hadith of Umar that, “The Messenger of Allah (Allah bless him and give him peace) when he would raise his hands in supplication would not lower them until he wiped his face.” this is reported by al-Tirmidhi. Also due to his (Allah bless him and give him peace) statement in the hadith of Ibn Abbas, “When you conclude (your supplication) then wipe your face with your hands.” This was reported by Abu Dawud and Ibn Majah.
The picture above is of Shaykh Abd al-Baqi al-Ayyubi al-Luknawi, one of the great Hanafi scholars of the last 100 years from the illuminated city Medina.
He is best known for his work Manahil al-Salsalah on Musalsal hadith which is regarded to be the most extensive work in this genre.
A number of our teachers were taught by students of Shaykh Abd al-Baqi, such as Shaykh Muhammad al-Mulla and Shaykh Muhammad Yasin al-Fadani.
Only a handful scholars today remain (to my knowledge) who are able to transmit the Manahil al-Salsalah with all of its conditions. I queried Shaykh Khalid al-Turkestani about the Manahil and Shaykh al-Fadani, he mentioned to me that he did not have the opportunity to read the full text with Shaykh al-Fadani but rather took some narrations from him from the text, he was however permitted to borrow Shaykh al-Fadani’s copy of the Manahil and transcribe his notes from his personal reading to the author.
Here is a link to a biography of Shaykh Abd al-Baqi:
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