Ramadan Dowra 2015

dowra 2015

Salam

We are pleased to announce a FREE Ramadan Dowra taking place inshAllah during the blessed last ten days of Ramadan at the Jamia Masjid in High Wycombe.
We will be joined by the Meccan hadith scholar Shaykh Khalid al-Turkestani who will be teaching a summary of the Shamail al-Tirmidhi along with other lessons for more advanced students.  Local scholars will also be in attendance and delivering lessons throughout the days and nights.  Itikaf places for non locals are extremely limited and will be assigned based on organizers discretion.  All attendees are requested to register by clicking here:

http://goo.gl/forms/gUEyBDJoL8

We will be mailing out further details and information to those registered soon. We will also endeavour to broadcast a live audio feed of the various lessons.

Wassalam

About Shaykh Khalid al-Turkestani

Shaykh Khalid al-Turkestani is a Meccan scholar of hadith who was born and raised in Mecca. His ancestors migrated to the Holy City from Kyrzygstan after the country fell to the communist Soviet Union. He is a student of the great Shaykh Muhammad Yasin al-Fadani, Sayyid Muhammad Alawi al-Maliki, Sayyid Ahmad al-Ruqaymi and numerous others. He is a graduate in Islamic Studies from the Umm al-Qura University and has been working as a primary school teacher in Mecca for many years.

In addition to his full time job he is actively involved in the preservation of the remnants of the traditional scholarly heritage of Mecca and teaches Sahih al-Bukhari to students who reside in the home of the late Sayyid Abbas al-Maliki (Allah have mercy on him).

Bayquniyyah Commentary Release

bayquniyyah cover

Salam

We have for some time been working on and off on a project related the beginners text in hadith terminology entitled the Bayquniyyah.  This brief poem is popularly studied in the Arab world as an introductory text to this science.  It was therefore thought appropriate that it should be presented in an accessible format for English speaking audiences who may wish to improve their knowledge of this field of learning.

This book is now with the Tawfiq of Allah Most High in its final stages and comprises of the following parts:

Part 1.  A translation of the poem with explanatory notes selected from the commentary of the recent great Meccan hadith scholar:  Shaykh Hasan al-Mashat.

Part 2. Verses of the poem presented with detailed explanatory notes and diagrams.  Popular commentaries on the poem were consulted and quoted from, but particular care was taken to refer to the manual of Shaykh Nur al-Din Itr entitled Manhaj al-Naqd.  The diagrams were created by the compiler of this work and will inshAllah help to simplify the concepts presented in the poem.

Part 3.  A brief extract from the Risalah al-Mustatrifah of Shaykh Muhammad bin Jafar al-Kattani regarding the important books of hadith a student should be familiar with.

Those interested in further details regarding this project can contact:  info@daralhadith.org.uk

Wassalam

Reciting the Fatiha for Attaining One’s Needs

fatiha2

Salam

For some years now I have attended gatherings where attendees have been asked to recite the Fatiha after the request for a specific dua.  For example someone may make a request for xyz dua, and then everyone would be asked to make dua by reciting the Fatiha.  I have been looking for the reason why this was the case for some time now, and was interested to find the information presented below in the Hanbali scholar, Allamah Yusuf Ibn Abd al-Hadi’s treatise entitled Seeking Help by Means of the Fatiha for Success in Matters.  It is a small work of his on this topic which provides evidences for why the Fatiha should be recited at the time of making dua as a means of acceptance of the dua.  He said the following:

Ata said, “If you have a need, then recite the Fatiha until you complete it, and your need will be fulfilled Allah willing.”  [Kitab al-Thawab of Shaykh bin Hayyan as in Dur al-Manthur 1/24]

He then cited the following narration of Abu Hurayrah regarding the recital of the Fatiha, the end of which is:

(If the person praying says) ‘Guide us to the straight path, the path of those You have favoured, not those who have earned Your anger nor those who have gone astray’ [Allah Most High says] This is for my servant, and my servant will have whatever he asks for.”  [Musnad al-Humaydi 973, a version is also related by Muslim 4/101]

Ibn Abd al-Hadi explained:

Some have cited this hadith as evidence that no one recites the Fatiha to fulfil and ask for their need except that it is fulfilled.

He added:

The most learned scholar [Ibn al-Qayyim al-Jawziyyah] said at the beginning of his book, ‘It is the Umm al-Kitab, the seven oft revealed verses, a complete cure, a beneficial medicine, a complete healing, the key to wealth, success and a protection of strength. It repels worries, sadness, fear and sorrow from the one who knows its rank and gives it its due right…knows the manner of seeking cure and treatment by means of it, and the secret due to which it is thus.

He also said:

When some of the companions understood this they performed ruqya upon someone who had been bitten and he was cured immediately.

Ibn Abd al-Hadi also mentioned:

Our Shaykh Abu al-Faraj Ibn al-Habbal would use it often to fulfil his needs and obtain success in his matters, and utilising it for the fulfillment of important matters…I have myself witnessed the successful fulfilment of great matters, for there are few exceptions from the needs which I encounter from the needs of this world and the next world for which I recite the Fatiha except that they are fulfilled and are successful…It is an immense Surah, so you should (Allah have mercy on you) recite it often for your matters, needs, cures and all important situations that you encounter.

 

Beneficial Prayers (Selections from Hizb al-Azam)

Salam

Please find a link below to a text entitled Beneficial Prayers, which was compiled by Shaykh Abu Bakr al-Mulla from Mulla Ali al-Qari’s Al-Hizb al-Azam.

It was the habit of the compiler to recite these prayers in the middle of the night when he would awaken to worship.  We are presenting this Beneficial Prayers draft translation here at this time for gathering of Mid Shaban for those who might wish to take benefit from the text.  As pointed out the text is in need of significant revision, but is inshAllah useable.

Wassalam

 Beneficial Prayers

Musalsal Hadith Text in English

Safahat Cover

Salam

Please find uploaded below (at the end of the post) a brief text on Musalsal hadith which was compiled for the recent visit of Shaykh Yahya bin Muhammad al-Mulla.  I believe it is the first text of its kind in the English language, and we pray to Allah Most High for the ability to translate further on this topic to enable students in the West to be able to linked to this academic legacy left behind by our ulema.

Readers will find the following in the text:

  1. A very simplified diagram of some chains of transmission of Shaykh Yahya al-Mulla
  2. A selection of Musalsal hadith selected from the works Ithaf al-Ikhwan and Al-Ujalah (which Shaykh Yahya read with his teachers)
  3. The Arabic text and translation of the whole chain and hadith
  4. A discussion on the narrations presented taken from a number of sources
  5. A sample ijazah to be signed for scholars or competent students of knowledge who might meet the Shaykh

Wassalam

Safahat 1.2

Before You Listen to a Lecture on Imam al-Mahdi

msq-eclip

Salam

The topic of Imam al-Mahdi is one which naturally attracts the interest of concerned Muslims, not least in the times that we live in.    There is no doubt that belief in Imam Mahdi (Alaihi Salam) is part of our Sunni beliefs, however a more than normal interest in elusive information regarding the Imam’s appearance can be of concern.

Basic Principles

Those afflicted with an obsession with secretive information regarding the Imam’s appearance should apply a couple of principles to any lectures or lessons they hear regarding this topic, which can be summarized as follows:

  1. Authenticity of the hadith cited:  This is a crucial criteria which enables Sunni Islam to sift between reports which are authentic and those which have been invented or have been altered due to the bad memory of the narrator.  This central principle is what allows the Sunni Islam position on Imam al-Mahdi to be argued against the Shia position on Imam al-Mahdi, as the Shia books of hadith are replete with reports which support their claims regarding the Mahdi.
  2. Errors in Non Prophetic Sources:  Kashf and Ilham of the great Sufi Shuyukh is open to error and mistake, and to believe otherwise goes against the teachings of the great Sufi masters themselves [see below].   Likewise which Kashf and Ilham do you follow when there is clear disagreement between scholars on certain aspects of Imam al-Mahdi?  A good example is Allamah Adawi al-Hamzawi citing a pious person from centuries ago writing that he had met Imam al-Mahdi in person, that he was alive and when he had met him had already exceeded 100 years of age. It is of concern therefore when Kashf and Ilham of scholars is presented to audiences without explicit mention that it is based on Kashf and without highlighting it is open to error and may never materialise.

Distorted Picture

Thus with the combination of both weak or forged narrations and Kashf/Ilham a picture may be presented of the scenario at the end of times which is far from certain, the problem however the audience believes it to be an authentic relaying of how events will play out.  What then happens to the faith of believers if events unfold differently in reality, which is a realistic possibility?

The above points were brilliantly pointed out centuries ago by the great Indian hadith master Imam Ali al-Muttaqi, author one of the largest hadith collections of Sunni Islam, the Kanz al-Ummal.   His work on Imam al-Mahdi entitled Al-Burhan fi Alamat Mahdi Akhir al-Zaman is a collection of hadith on the topic of Imam al-Mahdi based primarily on Imam al-Suyuti’s work (printed in his Al-Hawi lil Fatawa).  Note: Imam al-Muttaqi however does not analyse the authenticity nor grade the narrations he has presented in his work.

Imam al-Muttaqi discusses in the preface of his work on Imam al-Mahdi (Alaihi Salam) a scholar in India who mistakenly made a claim of being the Mahdi.  He points out the root cause of this scholar and his followers misguidance was: 1.  Not understanding that a Wali can be wrong, as can his Kashf and Ilham. 2. Lack of knowledge of the hadith regarding the topic of the Mahdi.

Imam Ali al-Muttaqi’s Analysis 

In his work he says the following:

Ustadh Abul Qasim al-Qushayri and Imam Izz al-Din bin Abd al-Salam and other than them (Allah be pleased with them all) have said:  A murid should not have the belief that the Mashaikh are divinely protected from mistakes and errors.

Shaykh Abul Hasan al-Shadhili (Allah be pleased with him) said:  Allah Most High has guaranteed divine protection (from error) for the Book and the Sunnah, whereas there is no such guarantee for Kashf and Ilham.

It is known to the people of truth that many of the Mashaikh (Allah be pleased with all of them) who were of enlightened spiritual ranks (maqamat al-saniyyah) and lofty miracles – whom the people, both the elite and common man have been in agreement regarding their virtue, nobility and uprightness of their way – have laid claims to be the Mahdi.  Their description did not correspond with that which has been transmitted regarding the Mahdi in the Prophetic narrations and reports of the companions and Tabieen (Allah be pleased with them all).

Therefore there must be a reason for this phenomena, and this matter is not known except by one who understands the states of those who have drawn close (Muqarrabin), their statements and their spiritual stations.  He understands that these claims which issue forth from them are a necessary by product of their spiritual state and their spiritual rank which results in this claim emanating from them.

There is a group in India which has become numerous which holds the belief that a noble person born in India, his name being Al-Sayyid Muhammad bin Sayyid Khan al-Jaunpuri, who died (Allah have mercy on him) at around the age of 40, was the promised Mahdi who would emerge at the end of time.  His attributes did not correspond that which is related in the Prophetic narrations and reports from the companions and Tabieen (Allah be pleased with them all) regarding the promised Mahdi.  I saw that their belief in this matter was due to two reasons:

First:  Their not comprehending the difference between a Prophet and Wali, for it is known that the the difference between a Prophet and Wali is in many matters, as is explained in the relevant place [books of Aqidah], amongst these differences being:

A Prophet is divinely protected from sin (Masum), however a Wali is not so but rather is Mahfuz, meaning it is possible for a Wali to make a mistake and error, however he does not persist on it, as was stated by the author of Qawaid al-Tariqah.

In his book it is mentioned:  A Wali remains a Wali even if he commits a crime demanding a Hadd punishment which is applied on him, as long as he does not reach the level of being a Fasiq which is by habitually committing this sin.  The outward ruling of Wilayah is negated for him as related [in a hadith]:  “Do not curse him for he loves Allah and His Messenger.”

I say [Muttaqi al-Hindi]:  If a Wali does not leave the rank of Wilayah by committing a major sin, how can he exit from the rank of Wilayah by means of problematic words which are a necessary by product of their spiritual states?

The Second reason:  The belief of this group in this matter due to their not understanding principles of knowledge and having knowledge of the corpus of Prophetic narrations.  For I myself in the beginning of my matter was seeking to verify the belief of this group and accompanied them for some time.  I did not verify anything in this matter even when I travelled in India and discussed with its scholars regarding this matter. However when Allah Most High destined for me to travel to the the Two Noble Sanctuaries (Haramain) and I busied myself for ten years in the study of hadith and discussing with expert scholars regarding this matter, Allah Most High gave me understanding of the falsehood of the belief of this group, and All Praise and thanks are due to Him, and He is Most Knowledgeable of those who are rightly guided.

Also it is sufficient proof for the falseness of this group’s belief is their killing of the scholars, for this attribute of theirs points to the absence of any proof for their beliefs and their inability to prove their beliefs.  This attribute alone is sufficient to nullify their belief, so how is it if the Book and the Sunnah itself nullifies their belief and objectives?

We ask Allah Most High for protection from deviation, misguidance and oppression.

Mukhtasar Bukhari Reading

Bukhari Reading 1

Salam

The picture above is from the Mukhtasar Sahih al-Bukhari reading which was conducted in Ramadan in the town of High Wycombe (UK).  Shaykh Khalid Abd al-Karim al-Turkestani (on the left) who is a student of Shaykh Muhammad Yasin al-Fadani and Sayyid Muhammad bin Alawi al-Maliki amongst others traveled from Makka to teach the text, which was completed in around a week.

The above picture is of a catch up session in the students living area in the masjid,  which was conducted for Shaykh Amjad Mahmood from Birmingham on the right, as he was unable to make it to the first day of the reading, and therefore asked to read the hadith he had missed from the first session.

InshAllah additional pictures will follow soon.

Wassalam

Pattern Chain Narration of Tying the Turban

الشيخ عبد الله بن محمد الغازي المكي

Sayyidi Fadani

Salam

The following is the translation of the Musalsal hadith (pattern chained narration) which a number of students received upon the completion of the reading of Imam Ibn Abi Jamrah’s abridgement of Sahih al-Bukhari.  The reading took place in the latter part of the month of Ramadan 2013, spanning approximately 8 days and culminating at iftar time on the 27th night in the town of High Wycombe (UK).

The reading was supervised by Shaykh Khalid Abd al-Karim al-Turkestani, a Makkan born and raised scholar who is noted for his being a close student of the great Makkan hadith specialist, Shaykh Muhammad Yasin al-Fadani.

In the course of the 8 days we read a number of musalsal hadith narrations from the text Ithaf al-Ikhwan, however Shaykh Turkestani saved a number of special musalsal hadith narrations for the Khatam of the text, amongst them being the narration below.  InshAllah a more detailed review of the reading will be posted in the near future along with some pictures of the event.

Note 1:  The picture above is of Shaykh al-Fadani wearing a Turban along with a picture of Shaykh Abdullah Ghazi al-Makki from whom he received this musalsal, also wearing a Turban.

Note 2:  There is a video online of Shaykh Habib Ali Jifri transmitting a similar narration of the Turban via the Ba Alawi Shuyukh.  When Shaykh Turkestani was asked about this mentioned that the chain of the Ba Alawi Shuyukh in the video was for the wearing of the Khirqah (Sufi Cloak) as opposed to the Turban. Tthus these are two separate narrations which it would appear have become mixed up, and Allah Taala knows best.

♦♦

Shaykh Muhammad Yasīn al-Fādānī said:

I was informed by the two scholars Abdullah bin Muĥammad al-Ghãzī and Shãkir bin Saeed al-Farrã’ Ibn al-Ĥussain al-Ad-hami al-Tamimi al-Salihi, both of them tying their turban upon my me;

Both of them said:  Abd al-Razzaq bin Hasan al-Baytar al-Dimashqi narrated to me and tied his turban upon me and said;

My uncle Muhammad Amin Effendi al-Baytar al-Dimashqi tied his turban upon me and said;

Ibrahim bin Muhammad al-Bajuri narrated to me in Egypt and tied his turban upon me and said;

Abdullah bi Hijazi al-Sharqawi narrated to me and tied his turban upon me and said;

Muhammad bin Salim al-Hanafi al-Azhari narrated to me and tied his turban upon me and said;

Ahmad bin Muhammad al-Khalifi narrated to me and tied his turban upon me and said;

Abu al-Diya’ Ali bin Ali al-Shabramalsi narrated to me and tied his turban upon me and said;

Ali bin Ibrahim al-Halabi narrated to me and tied his turban upon me and said;

Ali bin Yahya al-Ziyadi narrated to me and tied his turban upon me and said;

The jurist Ahmad bin Muhammd Ibn Hajar al-Makki narrated to me and tied his turban upon me and said;

Yusuf bin Abdullah al-Armiyuni narrated to us and tied his turban upon me and said;

Abd al-Rahman bin Abi Bakr al-Suyuti narrated to us and tied his turban upon me and said;

Ahmad bin Abd al-Qadir al-Shawi narrated to us and tied his turban upon me and said;

Abd al-Wahhab bin Ali al-Subki narrated to us and tied his turban upon me and said;

Ahmad Ibn Ali bin al-Hasan al-Jazari narrated to us and tied his turban upon me and said;

Muhammad bin Abd al-Hadi al-Hanbali narrated to us and tied his turban upon me and said;

Abu al-Tahir Ahmad bin Muhammad bin Ibrahim al-Silafi narrated to us and tied his turban upon me and said;

Abu Ja’far Ahmad bin Muhammad bin al-Hussain al-Siraj al-Baghdadi al-Qari narrated to us and tied his turban upon me and said;

Ismaeel Ibn Ibrahim bin Urwah al-Bandaar narrated to us and tied his turban upon me and said;

Muhammad bin Abdullah Ibn Ibrahim al-Shafi’i  narrated to us and tied his turban upon me and said;

Al-Numan bin Nuaym bin Aban al-Qadi Abu al-Tayyib al-Wasiti narrated to us and tied his turban upon me and said;

Al-Hasan bin Khalaf narrated to us and tied his turban upon me and said;

Ubaydullah bin Tamam narrated to us and tied his turban upon me and said;

Khalid al-Khuzai narrated to us and tied his turban upon me and said;

Ghunaym bin Qays narrated to me and tied his turban upon me and said;

Abu Musa al-Ashari narrated to us and tied his turban upon me and said;

“Gibril (upon him be peace) descended upon the Messenger of Allah (Allah bless him and give him peace) whilst he was wearing a black turban, the tail of which was hanging behind him”

♦♦

[Shaykh al-Fadani said:] This is the pattern chained hadith of tying the turban, where each of the narrators had his Shaykh tie his turban upon him and hang the tail behind him.  This is how the two Shaykhs transmitted it, in this form and wording, however it is not mentioned that the Messenger of Allah tied the turban upon Abu Musa al-Ashari.

In the version of al-Nasai in Amal al-Yaum wal-Laylah as cited by Hafiz Abu al-Shaykh in Kitab al-Libas, Ibn Adiyy, Al-Harith bin Abi Usamah in his Musnad, Abu Yaala and Hafiz Abul Hasan bin Jadid al-Alawi in his Musalsalat, the wording of which is:

 Muhammad bin Nasir al-Baghdadi narrated to us and tied his turban upon me and hung its tail behind me and said;

Abu Jafar al-Siraj al-Baghdadi narrated to us and tied his turban upon me and hung its tail behind me and said; [and so on to the end of the chain.]

 It was likewise narrated with this wording and form of transmission by Hafiz Abu Amr Salah al-Din Muhammad bin Ibrahim al-Salihi al-Maqdisi in his Musalsalat from Shams al-Dhahabi from Muslim bin Allan al-Qaysi from Yusuf bin Abd al-Mu’ti from Abi al-Tahir al-Silafi who mentioned it in a pattern chained form with wording of every one of its narrators “So and so tied his turban upon me and hung its end behind me.”

 It is from the most rarest of pattern chained narrations and it was not narrated by the people of knowledge except a few.

Musalsal Hadith of the Handshake

madinah habibah

Salam

On this site I have previously uploaded a biography of Shaykh Abd al-Baqi al-Ayyubi, originally from Lucknow (India) who settled in Madinah the Illuminated and became one of the prominent ulema of his era in the Hijaz.  When discussing him with Shaykh Yahya al-Mulla, I was informed that Shaykh Yahya’s father would during his holidays from the Sawlatiyyah school in Makka travel to Madinah al-Munawwarah and study with Shaykh Abd al-Baqi.  He added that his father had a good relationship with the Shaykh and that he has in his possession documents signed by Shaykh Abd al-Baqi which belong to his father.  Shaykh Abd al-Baqi is perhaps best known for his work on Musalsal hadith narrations entitled Manahil al-Salsalah, which is regarded to be the most comprehensive work on this topic (though not exhaustive).

In the course of Shaykh Abd al-Baqi’s relating the various types of Musalsal handshakes he related the following incident which he narrates via the scholars of his home city Lucknow. The incident took place with the notable Indian scholar widely known in scholarly circles by his title Bahr al-Ulum (d.1810), who authored a number of works in the Islamic sciences, and whose relating of the following incident should be taken seriously, as it is from a pious scholar respected for his mastery of the Islamic sciences.

Shaykh Abd al-Baqi al-Ayyubi said the following on page 57 of his Manahil al-Salsalah: 

We narrate the handshake of allegiance by means of the aforementioned chain, the story of which we narrate from our Shaykh who related it in Umdat al-Wasail hearing it from Malawi Abd al-Rab bin Bahr al-Ulum who heard it from Mulla Ala al-Din who has been mentioned earlier.

 The story is that Bahr al-Ulum was one night researching in a book as was his practice in the upper level of the house, this was whilst his students were sitting on the ground level of the house.

An Arab Shaykh came and went to him upstairs and greeted him with Salam.  Bahr  replied to his greeting and went back to his important research.

The Shaykh said: Will you not honour your guest?

At this he [Bahr al-Ulum] closed his book and turned his attention towards him.

The Shaykh said: Come with me,  a great person is calling you.

Bahr al-Ulum thus accompanied him until he came upon a rider upon a horse below a tree with his face covered.

The rider said to him:  Do you know that the Shaytan cannot impersonate your Prophet (Allah bless him and give him peace)?

Bahr al-Ulum replied: It is established in the Sahih hadith

The rider then said:  Do you know the physical description of your Prophet (Allah bless him and give him peace)?

Bahr al-Ulum replied:  Yes, and then proceeded to detail it

At this point the rider unveiled his blessed face and said: I am your Prophet and this is Abu Bakr al-Siddiq.

A cloth was then spread out for him and Bahr al-Ulum was ordered to take allegiance, and he took allegiance with the Prophet (Allah bless him and give him peace) by means of a handshake, and this was in the city of Rampur.

The Arab Shaykh was seen by Bahr al-Ulum’s students including the previously mentioned Ala, and [later] Bahr informed them of what took place.  The form of the handshake which we took is the joining of one hand with the other and thumb with the other.

Note 1:  For those who may have questions about the possibility of meeting the Messenger of Allah (Allah bless him and give him peace) in a waking state, Imam al-Suyuti and others have authored works where they argue such an occurrence is possible.

 Note 2: InshAllah, with the tawfiq of Allah Taala a project that has been discussed is to prepare a new edition of the Manahil al-Salsalah based on the copies of the students of the students of Shaykh Abd al-Baqi.

Hadith of Brotherhood

image

Salam

We were honoured in the UK for this year’s Ramadan to host Shaykh Khalid Turkestani from Makkah, a student of Shaykh Muhammad Yasin al-Fadani and Sayyid Muhammad bin Alawi al-Maliki amongst others.  During his stay of 9 days we completed a reading of Imam Ibn Abi Jamrah’s abridgement of Bukhari as well as reading a number of musalsal hadith from the collection Ithaf al-Ikhwan.  A quick translation of the Musalsal hadith on brotherhood which was narrated at the Mukhtasar Bukhari Khatam on Sunday 4th August 2013 is presented below.  Alhumdulilah this is a rare musalsal narration not commonly found with scholars but transmitted by Shaykh al-Fadani to his students at special gatherings.

****

Shaykh Khalid Turkestani said: I was informed by  Shaykh Muhammad Yasin al-Fadani who said to me, “You are my brother in this world and the next” and said:

I was informed by our brother in Allah, the Shaykh, the Allamah Abd al-Qadir bin Muhammad Salih ibn Abdullah al-Shaybi al-Makki who said to me, “You are my brother in this world and the next” and said:

I was informed by Mulla Ismail bin Muhammad Nawab al-Hindi al-Hanafi who said to me, “You are my brother in this world and the next” and said:

I was informed by Sharif Muhammad bin Nasir al-Hazimi al-Tihami al-Yamani who said to me, “You are my brother in this world and the next” and said:

I was informed by Qadi Muhammad bin Ali al-Shawkani who said to me, “You are my brother in this world and the next” and said:

I was informed by Abd al-Qadir al-Kawkabani al-Hasani who said to me, “You are my brother in this world and the next” and said:

I was informed by our Shaykh Muhammad Hayat al-Sindi who said to me, “You are my brother in this world and the next” and said:

I was informed by Salim bin Abdullah bin Salim bin Muhammad bin Isa al-Basri al-Makki who said to me, “You are my brother in this world and the next” and said:

I was informed by my father who said to me, “You are my brother in this world and the next” and said:

I was informed by Shams al-Din Muhammad bin Ala al-Din al-Babili al-Shafi’i who said to me, “You are my brother in this world and the next” and said:

I was informed by Salim bin Muhammad al-Sanhuri who said to me, “You are my brother in this world and the next” and said:

I was informed by Shams al-Din Muhammad Ibn Abd al-Rahman al-Alqama who said to me, “You are my brother in this world and the next” and said:

I was informed by Hafiz Jalal al-Din Abd al-Rahman bin Abi Bakr al-Suyuti who said to me, “You are my brother in this world and the next” and said:

I was informed by Abul Qasim bin Yusuf al-Tujibi who said to me, “You are my brother in this world and the next” and said:

I was informed by Musa Ibn Abdullah bin Asim by ijazah who said to me, “You are my brother in this world and the next” and said:

I was informed by Abu Ali Umar Ibn Abd al-Majid al-Randi who said to me, “You are my brother in this world and the next” and said:

I was informed by Abul Hasan Ali bin al-Kawthar who said to me, “You are my brother in this world and the next” and said:

I was informed by Abul Fath al-Karukhi who said to me, “You are my brother in this world and the next” and said:

I was informed by Mahmud Ibn al-Qasim al-Marwazi who said to me to me, “You are my brother in this world and the next” and said:

I was informed by Abd al-Jabbar who said to me to me, “You are my brother in this world and the next” and said:

It was narrated to me by Muhammad Ibn Ahmad bin Mahbub al-Tajir who said to me, “You are my brother in this world and the next” and said:

It was narrated to me by Muhammad bin Isa bin Sawrah who said to me, “You are my brother in this world and the next” and said:

It was narrated to me by Yusuf bin Musa al-Qattan al-Baghdadi who said to me, “You are my brother in this world and the next” and said:

It was narrated to me by Ali bin Qadim who said to me, “You are my brother in this world and the next” and said:

It was narrated to me by Ali bin Salih Khuyay who said to me, “You are my brother in this world and the next” and said:

It was narrated to me by Hakim bin Jubayr who said to me, “You are my brother in this world and the next” and said:

It was narrated to me by Jami’ bin Umayr al-Taymi who said to me, “You are my brother in this world and the next” and said:

On the authority of Ibn Umar (Allah be pleased with them both) who said: The Messenger of Allah (Allah bless him and give him peace) established ties of brotherhood between his companions.  Ali (Allah be pleased with him) came with tears in his eyes and said, “O Messenger of Allah, you have established the ties of brotherhood between your companions but not established this tie between me and anyone else”.  The Messenger of Allah (Allah bless him and give him peace) said: “You are my brother in this world and the next”.

Ibn Umar said:  Ali bin Abi Talib (Allah ennoble his countenance) said to me: “You are my brother in this world and the next”.

Jami’ Ibn Umayr al-Taymi in turn said: Ibn Umar said to me, “You are my brother in this world and the next.”

I [Shaykh al-Fadani] say:  This hadith is Hasan Gharib, containing a pattern chain of brotherhood where each of the narrators says “So and so narrated to me and said to me: You are my brother in this world and the next,”  Some of the people of knowledge have questioned the authenticity of this pattern as al-Tirmidhi narrated it in his Jami’ with this chain without the pattern.  However this does not necessitate Tirmidhi not narrating it with the pattern chain as on some occasions he may have done so along with it being one chain of transmission.