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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Shah Waliullah al-Dihlawi Visit to Punjab & Mazars of the Awliyah

Salam,

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.
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Shaykhs Saving in the Afterlife

Salam.

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…”

Isnad for Archery Bow Making

Salam

Archery has over the past few years become increasingly popular amongst the Muslim community in the UK.  This is primarily due to several Prophetic narrations regarding the virtue of this activity such as:

The Messenger of Allah (Allah bless him and give him peace) said, “Whoever learns archery and then leaves it is not from amongst us, and has done wrong.” (Sahih Muslim 1919)

And:

The Messenger of Allah (Allah bless him and give him peace) said, “Whoever learns archery but then forgets it, then it is regarded as a blessing which has been lost.” [Tabarani in Al-Awsat]

These above narrations along with a number of others can be found in Imam Murtada al-Zabidi’s work listing his students and teachers entitled Mujam al-Mukhtas. Whilst looking through this book (p.536 onwards) I was interested to find a lengthy ijazah an expert bowyer (the term used for a person who makes bows) asked him to write on their behalf regarding the issue of archery and more specifically the art of bow making.  Imam al-Zabidi after mentioning several narrations regarding the virtue of archery (including the above) wrote on behalf of Ali bin Abdullah al-Rumi (the Mawla of Ahmad Katakhda Salih) saying:

It is established that the first person who practised archery with an Arabian bow was Adam (upon him salutations and peace), for Gibril (Upon him be peace) descended from Paradise with a bow, a bowstring ad two arrows in his hand, which he passed to him and taught him how to practise archery.  It was then passed on to Ibrahim (Upon him be peace) and then on to his son Ismail (upon him be peace) at whom the chain of transmission (isnad) of the scholars of this science ends.  This being the case…I issue this specific license (ijazah) to him (Hasan bin Abdullah Mawla Ali) in this noble art, with the witnessing of the brethren, just as I was authorised by the Shaykh, the pious complete expert, the deceased: Abdullah Effendi bin Muhammad al-Busnawi, on the basis of his taking from his Shaykh, the deceased, al-Haj Ali al-Albani, from his Shaykh Muhammad al-Istanbuli with his continuous chain to Abdur Rahman al-Fazari and the Imam, the author of al-Ikhtiyar and author of al-Idah, better known as al-Tabari, on the basis of both of them taking from the well known Imams of this art:  Tahir al-Balkhi, Ishaq al-Rafa, Ibn Hashim al-Barudi by means of their continuous chains via Shaykh from Shaykh until it reaches Sayyiduna Ismail (Upon him be peace).

Wassalam
Saleh

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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:

Dua for End of Hijri Year

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Salam

Please find above scans of the supplication to be recited thrice at the end of the hijri year, taken from Shaykh Abd al-Hamid Quds from Mecca’s work Kanz al Najah.

A quick translation is as follows:

In the name of Allah, Most Merciful, Most Kind
Salutations and blessings of Allah Most High be upon our Master Muhammad, his family and companions.
O Allah, those actions that I have performed in the past year which You forbade me from but I did not repent from and resulted in You being displeased, likewise that which I forgot to perform but You did not forget. You also gave me respite despite Your power to punish me and invited me to repentance after my transgressing against You.
O Allah, I seek Your forgiveness from this so please forgive me.
O Allah, any action which I performed which pleased You and for which You promised a reward and forgiveness, then please accept it from me and do not cut off my hopes in You, O Generous One, O Most Merciful.
Salutations and blessings of Allah Most High be upon our Master Muhammad, his family and companions.

To be repeated thrice. This is not from a Prophetic hadith but a general prayer which some Sunni scholars have found favourable.

 

 

Dua for First Ten Days Dhul Hijjah

Salam

I came across the following dua for the first ten days of Dhul Hijjah that a Meccan scholar from 100 years ago presented in his work and highlighted as something to be recited if unable to read all of the different azkar for these ten days.

It is related from the Prophet (God bless him and give him peace) as collected by Imam Tabarani that he said,

Whoever recites in the ten days of Dhul Hijjah ten times

La Ilaha Illalahu adada duhuri

La ilaha illalahu adada amwajil buhuri

La ilaha illalahu adada-nabati wa-shajari

La ilaha illalahu adadal qatri wal matari

La ilaha illalahu adada lamhil uyun

La ilaha illalahu khayrun mimma yajmaun

La ilaha illalahu min yawmina hadha ila yawmi yunfakhu fissuri

Will be forgiven for their previous and future sins
Reference Kanz al-Najah wal-Surur
Abd al-Hamid Quds al-Makki al-Shafi
Teacher in the Sacred Mosque in Mecca d.1335.

 

 

 

 

A Prayer for the Muslim World

Salam

I came across the following prayer in the famous Azhari/Ottoman scholar of Palestine, Shaykh Yusuf al-Nabhani’s book Al-Wird al-Shafi, which is a compilation of the wording of the prayers contained in the book Al-Hisn al-Hasin of Imam al-Jazari.  I think the readers will agree that the words of the prayer are just as relevant today as when they were originally authored in the last century.  The additional point that Shaykh  Yusuf al-Nabhani hailed from Palestine should not be lost on readers, not least in these final days of Ramadan when events in Palestine are foremost on the mind of many believers.

If possible, please take the opportunity to recite this brief prayer when possible and easy to do so, whether in the original Arabic or the English, whichever is easy for you.  [It still being Ramadan, at the time of breaking the fast would be an excellent time]

Click link below:

A Prayer for the Muslim World