Hanbali Text on Imam Hussain and Karbala

Salam

Have any of the classical Hanbali scholars made mention of Imam Hussain and Karbala in their works? The answer is: Yes.

Imam Ibn Abd al-Hadi al-Maqdisi, better known as Ibn al-Mibrad (d.909 Hijri) discussed this in his work related to the Islamic months of the year in the entry for Muharram.

He said in his book Ma-arif al-Inam wa Fadl al-Shuhur wal-Ayyam p.71:

“Section:

The Messenger of Allah (Allah bless him and give him peace) said, “Hasan and Hussain are leaders of the youth of Paradise.” [Tirmidhi 3768; Ibn Majah 118]

Abdullah bin Nujayy reports from his father that he was travelling with Ali (Upon him be peace)…when they came close to Nineveh on their way to Siffin, Ali called out: Have patience O Abdullah at the banks of the Euphrates! I said: What is this?
Ali replied: I entered upon the Prophet (Allah bless him and give him peace) one day and found that he had tears in his eyes. I said: O Prophet of Allah, has someone upset you? He replied: No. I then said: Why is it that you have tears in your eyes?
The Prophet (Allah bless him and give him peace) replied: Gibril visited me and informed me that Hussain will be killed at the bank of the Euphrates, and he said to me: Would you like to smell the fragrance from its soil? I said: Yes. He [Gibril] then extended his hand and took a handful of soil which he gave to me, and I was unable to stop myself crying.” [Imam Ahmad in his Musnad 1/85]

(Poem) I weep over the one murdered in Karbala
His body soaked with blood
I weep over the one murdered by oppressive tyrants
For no reason except Wafa (faithfulness)
I weep for the murdered one for whom weeped out of sorrow
The people of the earth and the heavens

We narrate that: A rock was found 300 years before the coming of the Prophet (Allah bless him and give him peace) upon which it was written in Greek:

(Poem) Do the group who murdered Hussain hope for
The intercession of his grandfather on the day of reckoning?

Woe be to the killer of Hussain, how will his matter be with Hussain’s parents and his grandfather!

My brothers! I ask you by Allah, those who were treacherous to Yusuf, with which face can they face Yaqub?

(Poem) Fatima will pass through on the day of judgement
Her shirt having the blood of Hussain on it
Woe be to the one whose supposed intercessors will in fact be his enemies
On the day of judgement when people are resurrected.

Some Reflections on Love of Madinah al-Munawwarah

Salam,

The following is a quick rough translation of a recent beneficial post by Shaykh Abd al-Wahid al-Azhari, a young Hanbali scholar based in Qatar. In this he talks briefly about his experiences in the Salafi movement and the issue of love of the Prophet (Allah bless him and give him peace).


O Lord, grant us death in the land of your Messenger (Allah bless him and give him peace), in a manner which You are pleased with, and grant us burial there!

I have pointed out in the past, even when I was counted as being a part of the Salafi movement (and records are a witness to this) that some of the viewpoints of the Wahabis relating to the understanding of love of the Prophet (Allah bless him and give him peace) and the issues of difference between them and the majority of the Ummah: the jurists and others – and I do not say it is only the sufis – such as tawassul, tabarruk, travelling to visit the Prophet etc, contain an element of animosity and injustice… which is not hidden to intelligent folk. 
I do not say as some of their extreme enemies do that they do not love the Prophet (Allah bless him and give him peace) or do not honour him as they should, nor do I say that this exists in each of them, no by Allah, there are those amongst them who are not like this… 
However I say: the manifestation of animosity, coarse disrespect and aversion are apparent in many of them which cannot be missed by the observant person.

This is a reaction of theirs as to what they perceive of exaggeration of their opponents in loving the Prophet (Allah bless him and give him peace), praise of him, and attachment to him…the examples of this are many and evident.

It is sufficient as evidence that you will not find them (the Salafis) holding gatherings of praise for the Prophet (Allah bless him and give him peace) not gathering together to recite his sirah or salawat upon him, and even it does occur then it is little and cannot be compared to those that they accuse of going to extremes!

You will not find in their literary output anything which comes close to the Burdah or that which is similar to it, even if it is free of that which they criticise, except for some recent efforts by them, but that is a separate topic of discussion.

It is sufficient for you to present to them the statements of the Imams…regarding the excellence of the blessed resting place of the Prophet and it being superior to the Kabah, or some of that which is recorded regarding their spiritual states in Medina such as that which is reported from Imam Malik and what is mentioned by Qadi Iyad in al-Shifa, and then look at their behaviour in such places and attitude.

They proclaim assertively that the meaning of love is following the Prophet!

This is an understanding which there is no difference of opinion over, rather the discussion is about a matter at a higher level which only a deprived person is ignorant of.

I will here mention a story of one of the prominent students of knowledge from my friends, a pleasant Salafi, advanced in knowledge with some beneficial published works. He resided in a city close to Medina al-Nabawiyyah – I will not name it so he is not identified – he was living there for a number of years. He said to me after the passing of several years: I have not visited Medina since I have come here, not even once!

I was greatly shocked at his statement, for I know those who would expend their wealth and health just to visit it once, rather they are prepared to choose visiting Medina over their continuing to live if they had a choice. 
I asked him – out of disbelief almost – Why? 
He said: “Because prayer in Mecca is rewarded at 100,000 and in Medina it is 1000, so what is it that can make me give preference to visiting Medina over Mecca? When I have the opportunity the visit to Mecca is given preference without a doubt.”

The above statement is a financial calculation (if it can be described as such) which a lover (of the Prophet) would not utter. Neither would someone who understands the statements of the fuqaha truthfully or has examined the states of the truthful lovers (of the Prophet).

This statement can only be uttered by an uncouth idiot who does not understand and is unaware, or a materialistic fool who is devoid of affection. This statement should not be stated by a pious man who I know well is righteous and desirous of doing good. It is however the distorted understanding and comprehension that these people inherit, and this person is a senior figure amongst them.

Were it that this person had looked at the longing of visiting the Prophet (Allah bless him and give him peace), attachment to the places which his blessed foot touched, the resting place wherein resides his noble body along witth longing to see those famous places and other necessary results of truthful love – and that this is more beloved to Allah than many righteous bodily acts – he would not have made this statement nor would have thought in this diseased way.

Were it that he had he looked at the strengthening of faith and serenity which occurs for a visitor to Medina.

Were it that he had looked at the statements of the Fuqaha and great Imams such as Ahmad bin Hanbal who said, “If you are performing an optional Hajj then go first to Medina.” Ibn Nasrullah commented on this saying, “This means that the visiting (of Medina) is superior to an optional Hajj.”, and there are numerous other statements and well known stories…

However this is a veil of coarsness and animosity which a person does not realise he is afflicted by, rather they are deceived by the shaitan that they are intelligent and possess understanding, and help is sought from Allah.

This post is for the purpose of sincere advice and evaluation, not to shame or defame, and Allah is the guider to the straight path.

Walking

Imam Ibn Balban said in his work Mukhtasar al-Ifadat:

“Point of benefit: If a person walks with someone who is higher than them in terms of rank and virtue, then he should walk on the other person’s hand side, similar to how he would be to the Imam in the prayer. If however the other person (he is walking with) is lesser than him in rank then he should walk on the other person’s left hand side, meaning that this person is to his right.”

How Are You?

Salam,

Please find below some advice regarding a matter which we may regard as insignificant but was identified by the scholars of the past as in need of rectifying.  Shaykh Abd al-Wahab al-Sharani said in his work Tanbih al-Mughtarrin p.128:

And from the Salaf’s character traits – Allah the Exalted be pleased with them – was their regularly asking about the condition of their friends, this was in order to be able to assist them regarding their needs such as food, clothing, money, paying of debts…and the possessors of this character trait in this age are rare.  People in this time practice the opposite of this, a person may say to his friend, “how are you?” To which his friend will respond, “I am fine” but in fact hiding his true state of affairs because of his knowing of the emptiness of heart of his friend…rather many a time a person will pass by his brother and say, “How are you” but not wait for an answer, thus the one asking does not wait for an answer nor does the person being asked trouble himself to utter a response.
It was due to this that Sayyidi Ali al-Khawwas – Allah the Exalted have mercy on him – would say: If you do not have a firm resolve to help your brother or share in his worries or supplicate for him – then do not ask him “How are you” for this will become a case of hypocrisy.
Hatim al-Asam – Allah the Exalted have mercy on him – said: if you say to your friend: How are you this morning? and he replies: “I am in need of a particular thing”, however you do not deal with it seriously and do not fulfil his need, then your saying “How are you this morning” is a mockery of him, and this is predominant amongst the folk of this age.

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Shah Waliullah & a Ba-Alawi Saint

Salam,

We have detailed elsewhere on this blog the great Indian scholar Shah Waliullah al-Dehlawi’s link to the Ba Alawi tariqah by means of his Hajj journey where he met scholarly members of the family in the Hijaz.  Shaykh Muhammad Ashiq al-Phulati in the biography of his teacher (Qawl al-Jalli p.100-101) records an additional incident related to the Ba Alawi order writing that:

An Arab man by the name of Ahmad Ba Raja was afflicted by fever, an illness which increased daily. One day he saw in a dream that he was at the tomb of Sayyid Abd al-Rahman Saqqaf who is from the Sadat of the family of Ali (Allah be pleased with him) and is buried in Hadramawt. At the tomb he found that our Hazrat-e-Aqdas (Shah Waliullah) was also present and that he recited Surah Yasin to donate the reward to the deceased. This man then proceeded to recite Surah Mulk, after which both of them recited Fatiha. Hazrat-e-Aqdas gave this man a small amount of halwa and said, “Eat this, for the cure for your illness is in this halwa.”
After this the man awoke and came to to visit Hazrat-e-Aqdas and informed him of the whole dream. Shah Waliullah affirmed this dream and proceeded to recite Surah Yasin, Surah Mulk and then recited Fatiha for this saint (Sayyid Abd al-Rahman Saqqaf). Shah Waliullah then asked for some halwa and said to the man, “Eat this, the cure for your illness is in this”, the man duly ate and went to his home. It was only a few days later that he returned back to Shah Waliullah and said, “I ate the halwa and my tribulation has vanished.” (Akaltu al-Halwa Zalat al-Balwa).

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A Note to the Deluded – Introduction

Salam,

Imam Abd al-Wahab al-Sharani’s work entitled Tanbih al-Mughtarrin (which could be roughly translated as “A note to the deluded”) is a book I have dipped in to many times over the past 15 years. In this book the author highlights the different akhlaq (character traits) of the salaf (pious early Muslims) which the people and scholars of his era had abandoned. I will InshAllah see if I can share some extracts from it in the near future, in the meantime the introduction to the work presented below gives a fascinating insight in to the reason for its being written and the reception it received.  Imam Abd al-Wahab al-Sharani said:

“From the main reasons for my writing this work was what I witnessed from the investigation undertaken by the staff of Mawlana, the Sultan Sulayman bin Uthman in second half of the 10th [Islamic] century looking in to the theft of his wealth by government employees and others, and their reason for [this investigation] was in order to support him.
I noticed that none of the scholars of the sacred law had undertaken an investigation – with the intention of supporting the Messenger of Allah (Allah bless him and give him peace) – in to the prominent akhlaq of the Muhammadan shariah which had become extinct, just as the staff of Mawlana the Sultan (May Allah grant him victory) had done so.
I was overcome by a feeling of protectiveness (ghayrah al-imaniyyah) to the sacred law and thus authored this book as clarification as to what has disappeared from the prominent akhlaq from the world of scholars of the outer and inner (al-zahir wal-batin). It is a work which is beneficial to every jurist and Sufi in this age to the point that perhaps none of them are without need of looking in to it as you will find out when you examine the book – InshAllah Taala.
This book is akin to a sword striking the neck of every unqualified claimant to being a Shaykh in this time. This book will bankrupt him because he will find that he is divorced from the akhlaq of righteous people just as snake sheds its skin.
I know a group of people who have become aware of this book and are grieved, if it was possible for them to steal it and delete its contents they would do so out of fear that a person who holds them in esteem will read it and as a result change their view regarding them when they see that they do not possess the akhlaq of the righteous people whom they claim to be the deputies of.
It is more appropriate that they had rejoiced and been happy at its being written for all of it is sincere advice, and they will not find anyone in this age who will give the likes of this advice.”

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40 Hadith Sawlatiyyah Students

Salam
One of the hidden elderly scholarly gems in the city of Mecca is Shaykh Abdul Qadir Dabwan, someone I have had the fortune to visit for several years now since coming to know of him.  It occurred to me on a visit to Mecca several years ago to ask about the students of the great Shaykh Abdullah al-Lahji, someone who I (and numerous others) love dearly for his phenomenal commentary on the Shamail.  When I asked our teacher Shaykh Khalid al-Turkestani about students of Shaykh al-Lahji, he replied, “The senior most living student in Mecca is Shaykh Abdul Qadir Dabwan, he has an itr shop near the Haram belonging to the Abdul Qadir Qurashi chain, more than this I do not know as I don’t have a contact number for him.”  This information was sufficient for me, and after the process of elimination and visiting a number of itr shops around the Haram al-Makki by the grace of Allah (Most High) I managed to locate Shaykh Abdul Qadir’s shop.   One of the texts he gifted me was the 40 hadith collection of his teacher written for the students of the Sawlatiyyah school.  Please find below a pdf of a translation of this text alongside explanatory footnotes I compiled for the aid of teachers.  This text received a small private print of 100 copies in 2011 from the Karima al-Marwaziyya Foundation and was studied in High Wycombe in the Ramadan of that year.
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From the blurb of the first edition is the following:
Shaykh Abdullah bin Saeed al-Lahji was born in Hadramawt, Yemen in 1343 Hijri. He studied extensively with a number of scholars in his native Yemen before coming to Makkah to perform Hajj in 1374 Hijri. He stayed for a year and in 1377 Hijri moved permanently to Makkah where he resided until he passed away in 1410 Hijri aged 67 years old.
During his time in Makkah he taught in the historic Al-Sawlatiyyahschool for 23 years as well as being honoured with teaching in the Masjid al-Haram.
Shaykh al-Lahji had a number of students, but is perhaps best known in scholarly circles for his amazing handwritten 2,200 page, four volume commentary on Qadi Yusuf al-Nabhani’s work on the Prophetic Shamail.
These 40 hadith were compiled by him for students of the Sawlatiyyah school, and was published during his lifetime. We hope this text will also be of benefit to English speaking students.

Gatherings of Hope

Salam,

Please find in this pdf a collection of short works which can be recited during a gathering or when alone. The works are taken from a variety of celebrated scholars and consist of the following:

1, Qasīda ‘Iqd al-Thamīn by Shaykh Abu Bakr al-Mullā : A poem in praise of the Prophet (Allah bless him and give him peace) which can be sung to the tune of the Burda.

2. Selected Prophetic Supplications for Morning & Evening (Wasīlatul Falāḥ)
by Shaykh Abu Bakr al-Mullā

3. A Prayer for the Muslim World by Shaykh Yusuf al-Nabhānī: A short collection of concise prayers for the relief of suffering across the Muslim world.

4. Ḥizb Imām al-Nawawī via Sayyid Muhammad bin ‘Alawī al-Mālikī

5. Beneficial Prayers by Shaykh Abu Bakr al-Mullā : A collection of Quranic verses and Prophetic supplications which the author selected from the Hizb al-Azam of Mulla Ali al-Qari.

6. Selections from Dua Khatm al-Qurān of Shaykh Abdullah al-Khaṭīb al-Ja‘farī & Shaykh Abu Bakr al-Mullā : A combination of two works on this topic which will facilitate those who have completed a Quran recital to donate the reward of their recital to the deceased.

7. Forty Ṣalawāt from Hadith by Imām Taqī al-Dīn al-Subkī : Taken from the classic work Shifa al-Siqam.

Download document here:

Order of Events in the Afterlife

Salam

The following order of events to take place on the day of judgement has been summarized from a work on aqidah by Shaykh Mustafa al-Khin, (a recent Sunni scholar from Damascus).  I found it useful in its explaining how the different Quranic verses and hadith link together.

The order of events is as follows;

  • After the dead are resurrected they are taken to the gathering place.
  • They will head towards the Hawd (Lake)  as they will be thirsty.  Note: each Prophet will have a Hawd as per the hadith in Tirmidhi.
  • In the gathering place there will be intense heat as the sun draws closer.  Note:  some people will not suffer here as per the hadith of those shaded by the Throne.  A hadith in the Musnad of Imam Ahmad mentions that this stage will pass very quickly for the pious.
  • The great intercession of the Prophet Muhammad (Allah bless him and give him peace) will then take place for the reckoning to begin.  This is after people rush to other prophets asking them to intercede.
  • Then the accounting (hisab) will take place of actions.  Note: people will differ on this stage, some bypassing it as being those who ‘enter paradise without being taken to account’.
  • After this a person receives their book regarding their actions.
  • Then there will be the weighing of actions.  Note:  those who have equal level good and bad actions are referred to as the people of Araf.
  • Then people will traverse the sirat, some falling off in to the hellfire.
  • Then people will enter Paradise, at their head the Prophet Muhammad (Allah bless him and give him peace).

We ask Allah Taala to make us from those who drink from Hawd, are under the shade of the throne, are not taken to account, receive our books in the right hand, have a heavy scale of good actions. Traverse the sirat easily and enter Paradise. Amin