Hanbalis and Cat Food

Salam

This last year I undertook some studies of hanbali fiqh of worship via listening to recorded lessons, reading with a teacher in Kuwait over skype and corresponding with teachers in Saudi Arabia regarding specific issues. Coming from a hanafi background it has been a breath of fresh air for me, and teaching the rules of purification from a primer on hanbali fiqh did help to consolidate what I had learned. InshAllah from time to time I will be posting some answers here relating to the hanbali school and any details of any recorded lessons.

Cat Food in the Hanbali School

A question was asked regarding the purchase of pet food containing haram meat to feed a cat. The answer below is based on a response provided by Shaykh Salih al-Asmari (a talented athari Hanbali scholar based in Saudi Arabia):

There are two aspects to this question:

First: the sale transaction of something which is classified as impure such as pork, the madhab position is that this sale transaction is not permitted.

Second: the use of something regarded as impure in sacred law or haram meat to feed a cat, there are two opinions mentioned in al-Furu (6/272), namely the permissibility and impermissibility of doing so.

Wassalam

Saleh

This Blog’s Telegram Channel

Salam

Some of you may be familiar with the telegram app which can be used on smartphones and computers.  Telegram provides the use of a channel feature to relay information to potentially large groups of people.  Subscribers to the channel cannot post to the channel but only read the messages posted.

We are trialing the use of the channel feature to see if it is beneficial to update people with new posts and any brief points which may not always make it to this site.

The link to the channel is:

http://telegram.me/daralhadith

Wassalam

Jaliyat al-Kadr Author

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Salam

We were honoured to host Shaykh Khalid Turkestani from Mecca in the last few days of Ramadan.  An event he attended was a reading of the Jaliyat al-Kadr poem which he narrates from his teachers back to the author.  Alhumdulillah Manaqib productions have beautifully put together the translation of the text undertaken by Shaykh Abd al-Aziz Fredericks.

Before Shaykh Turkestani’s arrival he undertook some research on the authorship of the poem and was unable to locate a manuscript of the commentary on the text in the Bayt al-Mawlid al-Sharif due to refurbishments.

Shaykh Turkestani was finally able to locate the manuscript and sent me the following scans which indicate that the author of the poem is Imam Jafar bin Hasan al-Barzanji, the brother of the author of the original text.

The author of the commentary from which the scan is taken is Imam Jafar bin Ismail al-Barzanji.

Shaykh Turkestani requested that this information be conveyed to those interested, may God reward him for his efforts to locate this information.

Wassalam

Thabat Shaykh al-Lahji

Thabat Sh Lahji

Salam

Please find via the link below the Thabat (Compilation of the chains of transmission in hadith) of the great recent Meccan scholar:  Shaykh Abdullah bin Saeed al-Lahji.

Shaykh al-Lahji is best known for his phenomenal four volume commentary on the Shamail which is a personal favourite of a number of scholars.  Further information on him can be found on this blog.

This document was kindly provided by Shaykh Khalid Turkestani who corrected this text by comparing his copy against the copy of Shaykh Ali al-Ahdal, who in turn corrected his copy with the author himself.

Thabat Sh Lahji

Aqidah Hasanah of Shah Waliullah

Salam

Please find attached in the link below (in red) a translation by a UK based Hanafi scholar and translator – Shaykh Tahir Kiani – of Sayyidi Shah Waliullah al-Dihlawi’s epistle on belief entitled Aqidah al-Hasanah.

Shaykh Tahir Kiani has also translated Mukhtasar al-Quduri and other valuable works which can be found on the marifah website.  We pray that he has continued tawfiq in his teaching and translation.

This translation was originally uploaded to the marifah site some time back, but was recently re-typeset by myself.  I hope readers find the new layout of the material to their liking.

Wassalam

Aqida Hasana V2

 

About Shaykh Abdullah bin Saeed al-Lahji

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Salam

Mention the name of Shaykh Abdullah bin Saeed al-Lahji to someone who is well versed with scholarly works from the Middle East and you will most likely receive a response with the word Shamail included in it somewhere.  The impact of Shaykh al-Lahji’s scholarly contribution is such that he has become well known for his masterpiece and lifelong work on the Shamail entitled Muntaha al-Sul.  It was because of this work that I came to know of the Shaykh – as mentioned in previous articles on this site – and resulted in seeking out his students when visiting the Hijaz and the UAE.   What follows are some glimpses in to the life of Shaykh al-Lahji that were recently shared with me by one of his students who studied with him both in the Haram al-Makki and the Madrasa al-Sawlatiyyah.  The points below are not a flowing account, however it is hoped some benefit can be derived from the information presented.

His student told me that he first met Shaykh al-Lahji in the Haram al-Makki as a small child when he was of primary school age.  He was assigned tasks related to handwriting and carried on these primary studies for a short time.  He then left these studies in the Haram al-Makki and attended a regular school and was to only study with the Shaykh again when he was enrolled in the Sawlatiyyah.  From then on the studies in the Sawlatiyyah were to be the means for keeping the close company of the Shaykh and benefiting from him.

Those familiar with Shaykh al-Lahji’s life will know he was already an established scholar before his migrating from Yemen to the Hijaz,  on arriving in Makkah he took up residence in a home on Jabal Umar with his family and children.  His home on Jabal Umar was to be his abode until he passed away and was buried in the Ma’ala graveyard in Makkah.   His daily practice in addition to his teaching in the Sawlatiyyah school was to come to the Masjid al-Haram before Maghrib time and stay till Isha in the Masjid.  This was his well known routine which would only be altered if he would leave the Masjid to pay condolences to the family of someone who was recently deceased.

His devotion to his students was absolute both physically and spiritually, early in his teaching career he was very strict with his students and would discipline them, but as his teaching career progressed this changed and his tarbiyah came by way of his spiritual state (hal).  As in the words of his student who emphasized this point to me saying, “I personally witnessed this”.  Likewise his firasah (insight) was keenly developed such that his students would not have to say anything to him regarding that which was on their minds, but rather he would broach the subject which was troubling them and offer them advice.  This firasah was witnessed in his lessons such that Shaykh al-Lahji would at times veer away from the subject of the lesson and directly answer a matter on the students mind totally unrelated to the topic at hand.

The two days holiday in the week from studies in Makkah were not a real holiday as such, Shaykh al-Lahji would gather together with his students as in the picture above and everyone would be busied with their respective task.  Whether it was the memorization of texts, recitation of Quran or worship, everyone was expected to be engaged in something of benefit.  On seeing the picture above the student I met mentioned this picture was taken on one of their days off in the week which was always used as an opportunity to review and reinforce what they had learnt.  Indeed there was healthy competition between the students in terms of what they had memorized and how far they had progressed.

Shaykh al-Lahji loved books, and his students had formed the habit of presenting their recently purchased books to him for approval, more specifically the books that they read with him which he would take and write with his own hand the name of the student who was studying the work with him inside the front cover.  I personally saw this handwriting in a couple of the books that his student had at hand to show me, namely the Shamail of Imam al-Tirmidhi and the Yaqut al-Nafis of Shaykh al-Shatiri in fiqh.

In terms of tasawwuf the Shaykh did not talk openly of any tariqah affiliations throughout the long contact his students had with him, the only possible link his student knowing of being his association in Yemen with the tariqah of the Ahdal family of scholars who have one wird which is called the Thaqbah al-Ahdliyyah.  Shaykh al-Lahji personally dictated some adhkar to his students to recite in the morning and evening as a wird which was published as the Hizb al-Lahji.  When asked whether the Shaykh could be regarded as a follower of the approach of Imam al-Nawawi of practising tasawwuf without a tariqah his student agreed to this as a sound description of the Shaykh.

Lessons in the Haram al-Makki took place under the watchful eye of those who were unhappy with Shaykh al-Lahji not being aligned to the Salafi school of thought.  Care was taken to not give ammunition to those seeking to cause problems, such that the older students of the Shaykh advised the younger students in the circle in the Haram al-Makki to avoid wearing turbans so as to not draw attention to themselves.  Likewise during lessons in the Haram al-Makki if the Shaykh came across any passage which might be a cause of contention between the Salafi school and others he would pass quickly over it without going in to too much detail.

Shaykh al-Lahji’s life was devoted to teaching, and he suffered immensely at the hands of his opponents when barred from teaching in the Haram al-Makki and giving fatwa in the last couple of years of his life.  A few months before he passed away he had a dream which was interpreted as an indication of his impending journey to the next world. His close friend in Makkah Shaykh Ismail Zayn al-Dahwi mentioned that Shaykh al-Lahji rang him and  told him that “relief has come!.”

I end these brief notes with something I had been longing to know, namely whether Shaykh al-Lahji had mentioned to any of his close students any of his dreams related to the Messenger of Allah (Allah bless him and give him peace).  I was told that the Shaykh had mentioned that he had dreamed of being outside Bab al-Jibril with all the scholars of his time being present with him.  The dream had Shaykh Hasan al-Mashat (one of the great Makkan scholars of recent times and a teacher of Shaykh al-Lahji) walking around and arranging the different scholars in to rows/lines to go in to the Masjid to visit the Prophet (Allah bless him and give him peace); with Shaykh Hasan taking Shaykh al-Lahji and positioning him at the front to be the first to go in for ziyarah.

On my recent trip to the Hijaz I was fortunate to accompany someone who pointed out to me Shaykh al-Lahji’s grave in the Maa’la graveyard where he was resting in close proximity to his colleagues and other scholars of Makkah. Allah Most High have mercy on him and allow to benefit from him.

Shaykh Ahmad al-Nuri of Marehra

mahrera

Shaykh Ahmad al-Nuri
From Hakim Abd al-Hayy al-Hasani’s ‘Nuzhat al-Khawatir’ (p.1166)

Salam.  I found the following brief biographical entry for the spiritual guide of Mawlana Ahmad Rida Khan which I wanted to share with others who might find it of interest.  This same scholar was mentioned by Mawlana Ahmad Rida himself in his Ijazah to Shaykh Abd al-Hayy al-Kattani mentioned elsewhere on this blog.  Hakim Abd al-Hayy al-Hasani said:

The pious scholar, Shaykh Abul Hussain bin Zahoor Hasan bin Aal Rasul bin Aal Barakat bin Hamza bin Aal Muhammad bin Barakatullah al-Hussaini al-Wasiti al-Marehrawi, better known as Ahmad al-Nuri.

He was from the Sufi scholars, he was born and raised in Marehra and began studies from a young age.  He took hadith and the spiritual path from his grandfather Sayyid Aal Rasul.

He took the pattern chained narration of firstness (musalsal bil-awwaliyyah) from Shaykh Ahmad Hasan al-Muradabadi from Shaykh Ahmad bin Muhammad al-Dimyati from Shaykh al-Muammar Muhammad bin Abd al-Aziz from Shaykh al-Muammar Abil Khair bin Amus al-Rashidi from Shaykh al-Islam Zayn al-Din Zakariyyah al-Ansari.  And this is a very high/elevated chain.  I met him in Bhopal more than once and took from him the pattern chained narration of firstness. He was a pious scholar, possessed a radiant face, noble/honourable/generous, heavy set, of a medium height and eloquent.

He has a number of works in the furu and usul, amongst them being:

  • Al-Nur wal-Baha fi Asanid al-Hadith wa Salasil al-Awliyah

He passed away with 11 days of Rajab having passed in the year 1324.

Some Adab of Dhikr

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Salam.  Please find some Adab of dhikr taken from the ‘Mawsuah’ (21/242).  As always any corrections are welcome from fiqh experts.

Adab of Dhikr

Rememberance of Allah (Most High) has certain adab which have been mentioned by the scholars as being of benefit.

Seeking Help from Allah (Most High) With Dhikr

The Prophet (Allah bless him and give him peace) encouraged Muadh to say: “O Allah, help me wth your dhikr and worshipping you well” [Reported by Ahmad (5/437) with a similar wording, al-Hakim (3/273-274) who graded it as Sahih and al-Dhahabi agreed]

That The One Making Dhikr Being Ritually Pure

The evidence of this is from the hadith of al-Muhajir bin Qunfudh who said: “I saw the Prophet (Allah bless him and give him peace) relieving himself, I greeted him but he did not reply until he had performed wudu and then excused himself to me saying: I disliked to make dhikr of Allah except in a state of purity…”

Ibn Allan said: It is taken from the hadith that it is superior that adhkar are not recited except in the most perfect of states, such as purity from both states of ritual impurity, and the purity of the mouth from filth. [Al-Futuhat al-Rabbaniyyah (1/396)]

However it is not a condition because it is established that the Prophet (Allah bless him and give him peace):  Would make rememberance of Allah in all of his states. [Muslim (1/282)]

And that: When He would exit from the place of relieving oneself he would say: “Ghufranak”. [Al-Tirmidhi (1/12) and said it was a Hasan Gharib Hadith.

This dhikr (whilst not being in a ritual impurity) is agreed upon as being permissible with the heart and tongue for the one in a state of minor and major ritual impurity, a woman menstruating and with post natal bleeding. [Al-Futuhat al-Rabbaniyyah (1/127)]

The view of the Hanafi scholars as in ‘Al-Hidayah’ and its commentaries is that it is desirable for the one making dhikr to be in a state of wudu. From these cases is the Adhan and Iqamah, for if he made Adhan without wudu it is permissible without it being disliked according to the Zahir al-Riwayah as is the case with all forms of dhikr.

If a person was to pronounce the Iqamah without wudu it is permissible along with it being disliked due to that which it entails from a seperation between the Iqamah and the prayer due to the person being busied with the actions of wudu, and the Iqamah is legislated to be directly before the prayer without any gap. [Al-Hidayah and Fath al-Qadir (1/176, 414)

What is understood from the statement of the Hanafi’s is that the the desirability of the being in a state of ritual purity is in specific situations situations such as the Friday sermon (khutbah) and the Adhan. [Fath al-Qadir (1/414)]

In Dur al-Mukhtar it is mentioned: Wudu for general dhikr is desirable, even for a junub (person in major ritual impurity). Leaving it is against the optimum (khilaf al-awla) [Dur al-Mukhtar and Hashiyah Ibn Abidin (1/117, 195)]

Using A Toothstick

Al-Shawkani said: Cleaning of the mouth at the time of dhikr with the toothstick (siwak) is a good etiquette, because it is the place where the dhikr of the prayer will be. It is authentically reported: “That he (Allah bless him and give him peace) when he was greeted by one of his companions made tayammum from a wall and then replied to him'” This is just for replying to the greeting so the rememberance of Allah the Glorified is more deserving. [Sharh Hisn al-Hasin (p.32) Nuzul al-Abrar (p.29) The hadith cited be found with a similar wording in al-Bukhari (al-Fath 1/444)].

ahlabkum wa sahlabkum

Asslamu Alaikum

I have seen so many others with blogs, so I decided to jump on the bandwagon! One of life comforts is to sit down with a warm mug of tea and some nice biscuits and read a good book. I read a bit a bit about the deen in Arabic so I thought I would set up this blog to share with you occasionally some gems that I regularly come across.  Also hopefully increasing other peoples desire to learn Arabic as well and access this immense ocean that is within all our grasps.

I decided to call it Dar al-Hadith in honour of the great tradition of transmitting the Prophet Sunnah that has been carried out by Islamic institutions across the world, some of which were called Dar al-Hadith. This is also because I have an interest in the hadith sciences which is reflected in my reading, may Allah (Most High) facilitate the study of the Prophetic Sunnah at the feet of the inheritors of the Prophet (Allah bless him and give him peace). Amin.