Monthly Archives: May 2008

Sh. Muhammad al-Mulla

Salam, just a short while ago I received this picture of Sh. Muhammad al-Mulla. Some information regarding the Sheikh is mentioned elsewhere on this blog (in a number of posts). Summarizing briefly, he studied in al-Ahsa with its scholars, and then travelled to the Hijaz where he graduated from the Madrassa al-Sawlatiyyah. I would like to add here that from amongst the scholars he studied with the following maybe mentioned:

In al-Ahsa:

1- His father Sh. Abu Bakr bin Abdullah al-Mulla, with whom he studied Fiqh, Tafsir and Hadith

2- Sh. Abd al-Aziz bin Salih al-Ulji, with whom he studied Arabic and related sciences

3- Sh. Abd al-Aziz al-Akkas, with whom he studied Fiqh and Usul

4- Sh. Abd al-Latif al-Jafari and other scholars

In the Hijaz:

1- Sh. Sayyid Abbas bin Abd al-Aziz al-Maliki

2- Sh. Abd al-Sattar al-Dehlawi al-Siddiqi

3- Sh. Saeed al-Yamani

4- Sh. Abu Hafs Umar bin Abi Bakr Ba Junaid al-Makki

5- Sh. Muhammad al-Khidr al-Shinqiti

6- Sh. Khalifah bin Hamd bin Nabhan

7- Sh. Abdullah Niyazi

8- Sh. Abd al-Baqi al-Ansari al-Ayyubi al-Luknawi

9-Sh. Muhammad bin Habibullah al-Shinqiti

10- Sh. Isa Rawwas

11- Sh. Hussein Abd al-Ghani

12- Sh. Muhammad Ali bin Hussein al-Maliki

13- Sh. Abu Hafs Umar bin Hamdan al-Mahrasi

14- Sh. Abd al-Qadir bin Tawfiq al-Shibli al-Madani

15- Sh. al-Sharif Muhammad Abd al-Hayy al-Kattani

16- Sh. Muhammad al-Arabi al-Tabbani al-Husseini


Till relatively recently al-Ahsa was a centre of learning for the Persian Gulf region, students would come from nearby Gulf countries and sometimes further to study there. An insight into this lies in the range of backgrounds of the Sheikhs students:

His students from al-Ahsa:

1- Sh. Muhammad bin Abdullah Abu Bakr al-Mulla

2- Sh. Ahmad bin Abdullah Abu Bakr al-Mulla

3- Sh. Abdullah bin Muhammad Abu Bakr al-Mulla

4- Sh. Abd al-Latif bin Abdullah al-Arfaj

5- Sh. Abd al-Latif bin Muhammad al-Nuaim

6- Sh. Abdullah bin Salih al-Mulhim

7- Sh. Abd al-Aziz bin Yahya al-Yahya

8- Sh. Muhammad bin Abd al-Rahman al-Khatib

9- Sh. Abdullah al-Umair

10- Sh. Ibrahim bin Muhammad al-Buraikan

11- Sh. Ibrahim bin Abdullah al-Khalifah

12- Sh. Yahya bin Muhammad al-Mulla

His Students from Kuwait:

1- Sh. Ahmad al-Ghanam

2- Sh. Khalil al-Farisi

His Students from Bahrain:

1- Sh. Yusuf al-Siddiqi

2- Sh. Abdullah al-Fadalah

3- Sh. Abdullah bin Huzaim

4- Sh. Isa bin Muhammad bin Isa bin Rashid

His Students from Qatar:

1- Sh. Abdullah bin Ibrahim al-Ansari

2- Sh. Abdullah al-Mutawwa

His Students from Oman:

1- Sh. Sayf al-Sabiri

2- Sh. Ali bin Sulaiman al-Buraiki

His Students from Yemen:

1- Sh. Muhammad al-Yafi’i

2- Sh. Sultan al-Mamari

His Students from Iran/Persia:

1- Sh. Abdullah Rafi’

2- Sh. Ibrahim al-Farisi

His Students from Pakistan:

1- Sh. Muhammad Afdal Mumtaz al-Lahori

2- Sh. Yaqub al-Balushi

3- Sh. Muhammad Amin

His Student from Bangladesh:

1- Sh. Jafar Ahmad al-Bengali

His Student from Palestine:

1-Sh. Abd al-Salam Abu Shakhaidam

May Allah (the Exalted) have mercy/protect all those mentioned in this post

It-haf: Leftover Water -Pt.11

Salam. Alhumdulilah we continue with our eleventh lesson on the hanafi fiqh text from al-Ahsa entitled ‘It-haf al-Talib’ by Sh. Abu Bakr al-Mulla. This lesson covers the rulings related to water which has come into contact with humans and various animals. I chose to use the term ‘remnant’ as opposed to ‘leftover’. As always feedback for these rough drafts is welcome. Wassalam


[Rulings of Remnants]
The remnant of a human,
– Meaning that which remains after his drinking it, even when in a state of janabah. Or that of a disbeliever whose mouth is clean.

that whose meat is consumed
– Including a horse according to the most correct opinion

is pure,
– And purifying without being disliked to use

– The remnants

Of a dog[1], pig and predatory animal
– Such as a leopard and fox

is filthy,
– It is regarded as heavy filth[2]

– The remnants

of a cat[3],
– Which is domesticated

undomesticated chicken
– Which walks in filth, if it does not then there it is not disliked

– The remnants of a

predatory bird
– Such as a hawk, falcon, kite and crow. If one is sure that there is no filth on its beak its remnant is not disliked

is disliked.
– It is slightly (tanzihi) disliked to use whilst other pure water is available, however if other pure water is not available it is not disliked. Likewise its consumption by a poor person is not disliked.[4]

A donkey
– Which is domesticated

and mule (baghl) are doubtful.
– Meaning it is pure, but there is no certainty in its being purifying. If a person can not find any other purifying water they perform wudu with this and also perform tayammum out of precaution. It is correct to perform either of the two first.[5]

And perspiration is like the remnant.
– Meaning the sweat of all animals takes the ruling of purity and impurity as that of the remnant. Therefore it follows that the sweat of a donkey if it comes into contact with water renders it doubtful

[1] The evidence that a dogs drinking from water renders it impure are the words of the Messenger of Allah (Allah bless Him and give Him peace) that He said: “If a dog drinks from one of your containers, wash it three times.” The is due to it being impure. It is desirable that it be washed seven times because of the varying transmissions of this hadith, and also that one of the washings be with soil/dust. The evidence that anything which a pig drinks from is impure is the text of the Quran, in His words: ‘It is filth’
[2] Because its saliva is produced from its body which is impure, thereby extension its saliva will also be impure. Therefore when it drinks from water it saliva comes into contact with it and renders it impure. See Maraqi al-Falah (p.19).
As for Imam Malik, he holds the view that their remnants are not impure, because he holds the view that all living creatures are pure. Imam al-Shafi agrees with Imam Malik regarding the purity of predatory animals due to that which is reported by Ibn Majah from Abu Hurayrah that he said: ‘The Messenger of Allah (Allah bless Him and give Him peace) was asked regarding the watering pools between Makka and Madinah, it was said to Him that dogs and predatory animals drink from them. He said: It has what it has drunk, and what remains is for us to drink and is pure.’ They also cite as evidence the narration: ‘Can we perform wudu from that which donkeys have leftover (from drinking)? He said: Yes, and also that which has been leftover from all predatory animals’. Reported by al-Darqutni in his Sunan (1/62)
The hanafis evidence for the impurity of that which predatory animals have drunk from is that which is reported from Umar and Amr bin al-Aas that they came to a pool of water, Amr bin al-Aas said: ‘O owner of the pool, do predatory animals drink from your water? Umar said: O owner of the pool do not tell us’. It is reported by Malik in al-Muwatta (1/23). The proof in this narration is that if the owner of the pool of water had informed them of predatory animals drinking from it, the companions would not have been able to us the water due to the prohibition of doing so.
The evidences for the two hadith cited as proof for the other madhabs is that the they relate to the earlier period of Islam before the meat of predatory animals was made forbidden, or that the question was asked regarding large pools of water which are not rendered impure by these animals drinking from them. The hanafis also say that the narrations contain some weakness, the first contains the narrator Abd al-Rahman bin Zayd, the second contains Dawud bin Husain, he was weakened by Ibn Hibban and Ibn Abi Habibah, and also weakened by al-Darqutni in al-Sunan. See Fath Bab al-Inayah (1/103)
[3] Because it does not avoid filth. The karaha here is tanzihi, even though when karaha is mentioned alone it usually refers to tahrimi as is the practise of the hanafi scholars.
[4] Meaning its leftovers are not disliked for a poor person to eat. Included in this are the likes of bread and other food items which may come in contact with them as they are not free of its saliva. This however does not apply to the left over food items which have not come into contact with their saliva as opposed to water as clarified in ‘al-Hilyah’. The author also indicates to it being disliked for a rich person because he can find other than it. This is when it is thought that its beak is filthy. See Hashiyah Ibn Abidin (1/225).
[5] The cause for the remnants of donkeys being doubtful is the conflicting evidences regarding the permissibility of consuming its meat. There are narrations which indicate to it being permissible, and narrations which state indicate the opposite. When there was a conflict of evidences the hanafis chose that the remnant being purifying was doubtful, also with the mule being born from a donkey it takes its ruling. See Fath Bab al-Inayah (1/107).

The Siege of Masjid al-Jawatha

Salam. We mentioned in a previous post the masjid of ‘Jawatha’ in al-Ahsa which was where the second Juma of Islam was performed. There occurred another incident with regards to this masjid which is of note and bears testimony to the virtue of the people of al-Ahsa who resided there at the time.

Imam Ahmad reports in Fadail al-Sahabah (1510) and Abd al-Razzaq in his Musannaf (11/52) that:

“After the Messenger of Allah (Allah bless Him and give Him peace) had passed away, the Arabs apostated except for three masjids: The Masjid al-Haram, Masjid of Madinah and Bahrain.”

It is mentioned the works of history that after the passing away of the Prophet (Allah bless Him and give Him peace) many of the Arabs left the muslim faith (apostated), such that only these three communities in Makka, Madinah and Bahrain remained. A short period after the passing away of the Prophet (Allah bless Him and give Him peace) the ruler of Bahrain al-Mundhir bin Sawaya al-Abdi died, after which a group from the people of Bahrain left the muslim faith and only the masjid of Jawatha remained faithful. The Arabs who had returned to idol worship decided to surround this community of Muslims and placed an embargo preventing supplies reaching them. Severe hunger ensued and one of the muslims in Jawatha composed a poem whilst besieged and experiencing great suffering, he said:

If only a Messenger would reach Abu Bakr
And all of the people of Madinah
Do you not wish to help a noble group
Sitting in Jawatha surrounded?
It is as if their blood is in every street
Like the rays of the sun envelops the ones looking
We have placed our reliance on ‘al-Rahman’ for indeed
We have found patience is for those who place their trust (In Allah)

Ibn Kathir mentions in al-Bidayah wa al-Nihayah (6/720) that one of their nobles: al-Jarud bin al-Mualla, who was from those who had migrated to the Messenger of Allah (Allah bless Him and give Him peace) gathered them together and addressed them saying:

O people of Abd al-Qais, I will ask you regarding a matter, answer me if you know it, but do not reply if you do not.
They said: Ask
He said: Do you know that Allah sent Prophets before Muhammad?
They said: Yes
He said: Do you know this or did you see this?
They replied: We know this
He said: What happened to them?
They replied: They passed away
He said: Indeed Muhammad (Allah bless Him and give Him peace) has passed away just as they have passed away, and I bear witness that there is no god except Allah, and the Muhammad is the Messenger of Allah
They said: We also bear witness that there is no god except Allah, and the Muhammad is the Messenger of Allah. You are the best of us and our master.

They remained firm on their Islam and left the rest of the people as they were.

Sh. Abdullah al-Mulla (Allah have mercy on him)

Salam. I listed in a previous post some of the names of the scholars from the hanafi family of al-Ahsa known as ‘al-Mulla’. One of their well known members passed away in January of this year, may Allah have mercy on him. In the list of scholars mentioned elsewhere on this blog, I briefly wrote the following:
16- Sh. Abdullah bin Abd al-Rahman al-Mulla: Born in the year 1330, he took from the scholars of al-Ahsa, then studied in India at Dar al-Ulum Deoband. After graduating from Dar al-Ulum Deoband he taught at the al-Amiriyah madrassa in al-Ahsa. He also opened a bookshop named ‘Maktaba al-Tawun al-Thaqafi.
Unfortunately when I was in al-Ahsa last year I was unable to meet him due to his being in a comatose state, it seems he had been ill for some time. He passed away aged approximately 98 years old. May Allah (the Exalted) protect all of our scholars and give them a long life such that we can benefit from them. A picture of the Sheikh can be found above

The Best of the People of the East

Salam. In addition to the narration from al-Bukhari regarding the virtue of the people and area of al-Ahsa, I thought I might add another narration regarding the praise for this area and the tribe (Bani Abd al-Qais) which inhabited it and established the second Juma of Islam as mentioned in our previous post.

[It is also narrated with a chain from one of the recent ‘giants’ of al-Ahsa scholarship: Sh. Abd al-Rahman bin Abi Bakr al-Mulla who studied in al-Ahsa and in the Hijaz, passing away aged nearly 100 (Allah have mercy on him). The isnad is mentioned at the end of the post.]

Imam al-Bayhaqi narrates in Dalail al-Nubuwwah (5/327) that:

Whilst the Prophet (Allah bless Him and give Him peace) was talking to his companions He said to them: A group of riders will appear here who are the best of the people of the east. Umar stood up and went in their direction and met thirteen riders. He said : who are you? They replied: from Bani Abd al-Qais. He said: What has brought you to this land? Is it for trade? They replied: No
He said: Indeed the Prophet just mentioned good regarding you, he then walked with them until they came to the Prophet (Allah bless Him and give Him peace).
Umar said to them: this is the person who you are looking for
The group (of riders) jumped off their mounts, amongst them were those that walked, those that ran, and those that sprinted until they reached the Prophet (Allah bless Him and give Him peace), they took His hand and kissed it.

The Isnad stretching back to Imam al-Bayhaqi:
-Sh. Abd al-Rahman bin Abi Bakr al-Mulla (d.1421) narrates
-from the Musnid of the world in his time: Sh. Abd al-Hayy al-Kattani (d.1382)
-from Sh. Badr al-Din Abdullah bin Darwesh al-Rikabi al-Sukri (d.1329)
-from Sh. Wajihuddin Abd al-Rahman al-Kuzbari (d.1262)
-from Sh. Zayn al-Din Mustafa al-Ayyubi al-Ansari al-Rahmati (d.1205)
-from Sh. Abd al-Ghani al-Nabulsi (d.1143)
-from Sh. Najm al-Din al-Ghazzi (d.1061)
-from Sh. Badr al-Din al-Amiri al-Ghazzi (d.984)
-from Sh. Zakariyyah bin Muhammad al-Ansari (d.926)
-from al-Hafidh Ahmad bin Hajar al-Asqalani (d.852)
-from Sh. Siraj al-Din al-Bulqini (d.805)
-from Sh. Abul Hajjaj al-Mizzi (d.743)
-from Sh. Muhammad al-Muafiri
-from Sh. Abul Qasim Ibn al-Harastani
-from Sh. Muhammad bin al-Fadl al-Furawi (d.530)
-from Imam Abu Bakr al-Bayhaqi (d.458)

A Virtue of al-Ahsa

Much has been mentioned regarding the unfortunate disappearance of historical sites of religious significance in Saudia Arabia. One such place which still remains (in some form atleast) is the masjid where the second Juma of Islam was performed. The place is called ‘Jawatha’ and it is located in the area of al-Ahsa in Saudia Arabia, a relatively short distance from the city of Hofuf (also referred to as al-Ahsa by locals).

The significance of this place is that for a period of time in the history of this blessed ummah, the Juma prayer was only being offered in the Madina the Illuminated and the Masjid al-Jawatha, and nowhere else. Unfortunately not having access to a car during my travels in Saudi I was unable to visit this blessed place. May Allah (the Exalted) facilitate its visitation. Please find the hadith reference for this in Sahih al-Bukhari and a picture of its current condition:

[Note: At the time of the Prophet (Allah bless Him and give Him peace) the area of al-Ahsa was referred to as ‘Bahrain’, a common misconception to be avoided for those reading hadith literature who may think reference is being made to the small island which currently bears this name.]

No. 850 – Narrated Ibn ‘Abbas:
The first Jumua prayer which was offered after a Jumua prayer offered at the mosque of Allah’s Messenger (Allah bless Him and give Him peace) took place in the mosque of the tribe of ‘Abdul Qais at Jawatha in Bahrain.

It-haf: Water for Purification -Pt.10

Salam, after a break we continue with our postings of the translation of the text ‘It-haf al-Talib’ by Sh. Abu Bakr al-Mulla, along with commentary and footnotes based loosely on the authors and Sh. Yahya al-Mulla’s notes. As mentioned previously the matn is in bold. The rulings in this part of the work (with regards to the different types of water) can be a little confusing but hopefully will not be off putting. Wassalam

Section: [The Waters by Which Purification Is Correct*]
It is correct/valid to purify
– From ritual impurity (hadath) and filth (khabath)

with absolute water,
– It is that which is usually described as water without any qualification

such as water from the sky
– Meaning that which descends from it such as rain, snow and hail[1]

-water from the

– Such as from a spring, well, river and ocean, these are just examples of waters found on the ground, and are not meant to be taken as a limiting of the types of waters which can be used.
Therefore it is not correct to remove a state of ritual impurity with water from a tree or fruit, even it appears by itself without being squeezed according to the more apparent view, as its appearing by itself has no impact upon its being conditioned. As water from a tree or fruit is conditioned by not being normally described as water, as opposed to the other types of water mentioned above which when seen are described as being water without necessarily having to add any other condition.
Subsidiary ruling: It is correct to attain purity with water which can become salt.

even if it changes
– Meaning the absolute water

due to being stagnant.
-Meaning because of it. Being stagnant is to stay still and not flow, it is conditioned as such because if a person was to know that the water changed due to some filth then purification with it is not correct. And the basis with doubt is purity.

– Meaning it is not correct to purify from ritual impurity

with water whose nature
– Its nature is liquidity, flowing, quenching/irrigating and causing to grow

has changed by cooking[2],
– Such as water used to cook any items in such as chickpeas and not intended to increase the cleansing quality of the water. For in the case when something is cooked with the water to increase its cleansing properties such as Ushnan[3] and its like, then purification with it is correct as long as the water remains a liquid.

or is admixed
– Meaning the absolute water

with something pure which dominates it,
– Meaning the water, because the ruling is for that which is dominant. Dominance is defined in the case when water is admixed with solids is that the water is no longer a liquid nor flowing, whether this admixed substance be to cleanse such as Ushnan and soap, with or without cooking. Or from other than it such as saffron, fruits and leaves of trees, if they are mixed with water it is correct to purify with it, even if it changes the colour, odour or taste, but with the condition that the name water and its attributes still apply to it, such liquidity, flowing and quenching thirst.[4]

As for liquids: if the admixed amount from them are the same as the three attributes[5] of water such as rosewater which no longer has an odour, and used water based on the fatwa position that it is pure, then the volumes of water will be taken into consideration. If the absolute water is more, then wudu will be permissible with it, however if other liquids are more than the absolute water then it will not be valid to use.
If the admixed liquid differs from water in all of its attributes such as vinegar, if when mixed with water it changes it, or is more than it, it is not valid to perform wudu with it, if the above does not occur then it will be permissible to use this mixed water.

If the admixed liquid differs with the water in one attribute, then the consideration will be whether there is dominance of the attributes which differ. An example of this is milk, it differs from water in that its colour and taste is different, if the colour or taste of the milk dominates the waters colour or smell then wudu will not be valid with this mixed water, however if this does not occur then it will be valid. Likewise liquid from a watermelon only differs with water in terms of its taste, dominance will be considered by the taste becoming apparent.

or changes
– Meaning one of its three attributes

due to an impurity.
-Whether a small or large amount, whether flowing or stagnant

– Is purification valid/correct

with a small amount of stagnant water[6]in which filth has fallen,
– Likewise if the person is reasonably sure that some filth has fallen into the water, even if a small amount, such as a drop of urine, however small amounts of excrement are excused especially in wells. The chosen view is that criteria for small and large amount is that the one looking at it not regard it to be a large amount.

– Is it correct to remove a state of ritual impurity

with water used to remove ritual impurity
– For both major and minor ritual impurity, even if without an intention such as the wudu of a person in ritual impurity in order to cool off, likewise a person in ritual impurity washing a body part not washed in wudu, such as the knee etc, the more correct view is that the water is not regarded as used because of this.

– Is used

for an act of obedience,
– Meaning reward, such as renewing the wudu. Other acts of obedience are: washing the hands before eating with the intention of fulfilling the sunnah[7].

The scholars have differed over when water is regarded as becoming ‘used’. Some of them mentioned that it becomes ‘used’ by its mere separating from the body part/limb being washed, not the actual time it is on the body part itself, and this was the position of the verifying scholars. A large number of the scholars mentioned that water does not become ‘used’ until it flows and settles in a place, this was the chosen position of al-Nasafi[8]

it is pure
– In of itself

but not purifying.
– For one in the state of ritual impurity, because it is not absolute water. It is permissible to benefit from it and use it for other things.

– The more correct view is that which people regard as flowing

and Stagnant water which reaches ten by ten cubits,
– Meaning all o
f its four sides are ten cubits in length and the surface area of the water be 100 cubits, this is if the pool of water is square shaped. The fatwa position regarding its depth is that the when water is scooped from it the bottom of the pool does not become visible. Flowing water and that which reaches ten by ten cubits

does not become filthy
– By filth falling in it

except by an trace (athar) becoming apparent,
– Meaning of an impurity in it

and they are taste, colour and smell/odour.
– Of an impurity. What has been mentioned regarding ten by ten cubits is the position cited in many of the books of the hanafi madhab, because it is helps to give a guideline for those who are not sure as to what constitutes a large pool of water. Even though the chosen view is the leaving it up to the person faced with the situation. A large pool of water is defined such that one is reasonably sure that an impurity falling in one side of the pool would not spread to the other side, this is reported from Abu Hanifah (Allah have mercy on him) as the Zahir al-Riwayah. The author cited this position in his other fiqh work entitled ‘Jawahir al-Masail’[9] mentioning in its commentary that which supports this position as cited by the author of al-Bahr.[10]
Note: All liquids in terms of when considering them to be a small or large amount are akin to water, as mentioned in al-Bahr.

[1] Purification with snow and hail is only after both of them have been melted such that they become dripping water
[2] Meaning because of cooking, as when water used for cooking it no longer remains absolute water and term water would not be normally and unrestrictedly applied to it.
[3] It is a plant which is used to clean clothes and the body, it has a similar effect to that of soap.
[4] Because the ruling is based on that which is dominant as the Prophet (Allah bless Him and give Him peace) as reported in al-Nasai : ‘Bathed on the day of al-Fath from a container containing a trace of dough’, and it is evident that there will be some change taking place in the water due to the presence of the dough.
And al-Bukhari, Muslim and others report that: ‘While a man was riding (his Mount) in ‘Arafat, he fell down from it (his Mount) and broke his neck (and died). The Prophet (Allah bless Him and give Him peace) said, “Wash him with water and Sidr and shroud him in two pieces of cloth, and neither perfume him, nor cover his head, for he will be resurrected on the Day of Resurrection saying, ‘Labbaik,’ (i.e. like a pilgrim).’ A deceased person is not washed with that which is not permissible for a living person to purify with.
As for the issue of the covering of the head and perfuming of the deceased pilgrim the position of the hanafi scholars is based on another proof which is discussed in their works. See Fath Bab al-Inayah (1/81-82) of Mulla Ali al-Qari.
[5] The three attributes of water are the absence of taste, colour and smell.
[6] Meaning even if it does not change any of its attributes. Imam Malik however regards the changing of the attributes of the water as being the cause for it not being fit for use, whether it be a small or large amount. This is due to His (Allah bless Him and give Him peace) saying: ‘Water is pure except if its odour, taste or colour change due to an impurity occurring in it’, it was reported by al-Bayhaqi in al-Sunan (1/260).
And His (Allah bless Him and give Him peace) saying: ‘Water is pure and is nothing makes it impure’ which was reported by Abu Dawud (1/54-55).

The hanafi scholars did not hold this view because the first hadith mentioned is not strong as was mentioned al-Bayhaqi, and the second hadith is not taken in its absolute/general sense due to His (Allah bless Him and give Him peace) saying: ‘None of you should urinate in stagnant water nor bathe in it from janabah’ in other versions the wording are: ‘then bathe from it’ and ‘then bathe in it’ as mentioned in the Sahih’s. The hanafi scholars argued that if the urinating in water would not render the water unusable then there would be no benefit in the prohibition. See Fath Bab al-Inayah (1/87).
[7] Imam Malik (Allah have mercy upon him) was of the view that it is permissible to purify with used water because it is pure and has come in contact with a pure area, and therefore remains upon its pure state, such as if the water had been used to wash an already clean garment.
[8] See Kanz al-Daqaiq (1/95) along with its commentary al-Bahr al-Raiq.
The author of Kanz al-Daqaiq is: Abdullah bin Ahmad bin Mahmud al-Nasafi, al-Hanafi (Hafidh al-Din, Abul Barakat). He was a jurist (Faqih), Usuli, Mufassir and theologian. He passed away in the year 710 [AH] in the place ‘Idhaj’. From his authored works are:
-Umdah al-Aqaid on theology and its commentary called al-Itimad
-Madarik al-Tanzil wa Haqaiq al-Tawil in Tafsir
-Manar al-Anwar in Usul al-Fiqh
-Al-Kafi fi Sharh al-Wafi and Kanz al-Daqaiq, both of them on hanafi fiqh.
Refer to Mujam al-Muallifin (6/32) and Kashf al-Zanun (2/1515).
[9] Jawahir al-Masail: A text on hanafi fiqh authored by Sheikh Abu Bakr al-Mulla, he began writing a commentary of it, however he did not complete it as mentioned in his biography. The commentary was completed by his son Sheikh Abdullah who passed away in the year 1309 [AH].
[10] Referring to al-Bahr al-Raiq Sharh Kanz al-Daqaiq (1/78). It was authored by the Jurist Zayn al-Din bin Ibrahim, better known as Ibn Nujaim al-Misri al-Hanafi. He was a Faqih and Usuli. From his other works are Sharh al-Manar in Usul al-Fiqh and al-Ashbah wa al-Nazair amongst others. He passed away in the year 970 [AH]. See Mujam al-Muallifin (4/192).

The hadith of the Qullatain: The hanafi scholars did not base their rulings on the hadith of the ‘qullatain’ as they regarded it as not being established, as was stated by Ali bin al-Madini (the Sheikh of al-Bukhari). It was graded as weak by a group of scholars, amongst them Hafidh Ibn Abd al-Barr, Qadi Ismaeel bin Ishaq and Abu Bakr Ibn al-Arabi. Al-Bayhaqi said it was not strong, and it was left by al-Ghazali and al-Ruyani despite their close following of the Shafi school (Allah have mercy on all of them).

The hanafi scholars also argue that Ibn Abbas and Ib Zubair ordered the emptying of the well of Zamzam due to someone dying in it, they argue that if the hadith of the ‘qullatain’ was Sahih it would have been cited as an evidence by the other companions and tabieen. The narration was also weakened by Abu Dawud due to idtirab in its chain and text. See Fath Bab al-Inayah (1/86).

A Shattered Glass

I made reference in a previous post to meeting in al-Ahsa the sons of Sh. Muhammad Awwamah. I had met them first at the home of one of the historians from the al-Mulla family (may Allah give us the tawfiq to record what occurred there).
Some of us had moved on to the home of Sh. Yahya al-Mulla to read some fiqh with him, during the course of the lesson the Sheikh received a call to say that the visitors from Madinah were on their way.

They entered, greeted the Sheikh and asked him if they could record some of the answers to their questions, what followed was Sh. Yahya mentioning in response to his visitors request the history of the Hanafi school in al-Ahsa, going on to reluctantly grant (due to his not feeling worthy) his guests request for an Ijaza to narrate from him.

Then as a final question the visitors asked the Sh. Yahya to relate to them the story that they heard about the broken glass.

Sh. Yahya expressed surprise at their knowledge of this and mentioned that he actually met the person who witnessed the event.

The Story
Sh. Yahya’s father Sh. Muhammad al-Mulla was known for his piety and people would often come to him so that he may recite and blow on water for them to drink. However due to his teaching commitments and lack of time, Sh. Muhammad al-Mulla would recite ‘Bismillah’ or the Fatiha (I cant recall exactly which of the two it was, but I think it was the former) and blow into a cup of water. A lady came to the Sh. Muhammad and asked him to recite and blow, which due to his busy schedule he quickly did, however the lady was not satisfied and requested the Sheikh to recite and blow properly. Sh. Muhammad paused, agreed to her request, recited (Bismillah or Fatiha) and then blew into the cup which to everyone’s amazement shattered to pieces.Sh. Yahya having recounted the story, found that one of his visitors had duly stood up and had asked him to recite and blow into his cup of tea that had been poured for him.

Sh. Yahya’s expression was: ‘Come on..! you must be joking’ mainly because the visitors were looking for a repeat of this extraordinary feat from the son.
After finally agreeing he recited and blew into the cup…..Wassalam


Zamzam: Stories of Fulfilment

Salam. We mentioned previously the noble hadith which encourages us to use Zamzam as a means to have our prayers fulfilled. Please find below some accounts of the Imams of our community (ummah) who literally tasted the reality of the words of the Most Truthful One (Allah bless Him and give Him peace). This is a rough draft which we will add to Inshallah, taken from Sh. Bakdash’s work.
Imam Abu Hanifah and Knowledge
Al-Zamzami mentions in Nashr al-Aas (L16) citing from ‘Qurrat al-Ain’ by Sh. Ghassan al-Waiz al-Rumi that:
Imam Abu Hanifah (Allah be pleased with him) drank Zamzam so that he may be the most knowledgeable of the scholars, and he was

Al-Busnawi said in his treatise on the Maqam Ibrahim (L20) that:

It is reported that Abu Hanifah (Allah have mercy on him) drank Zamzam for knowledge and understanding, and he was the most knowledgeable of the people of his time

A Student Drinks Zamzam So That His Sheikh Narrates to Him
The student of Imam Ibn Uyaynah drank Zamzam so that his Sheikh would narrate a hundred (100) hadith to him. Abu Bakr al-Dinawari relates in his work al-Mujalasah[1] from al-Humaidi who said:

We were with Sufyan bin Uyaynah, he narrated to us the hadith: ‘The water of Zamzam is for whatever it is drunk for’. A person got up from the gathering (left) and then returned and said: O Abu Muhammad: Is not the hadith which you related to us regarding Zamzam Sahih? He replied: Yes, the man said: I just drank a bucket of Zamzam water so that you narrate a hundred hadith to me. Sufyan said to him: Sit, and he sat, and he narrated a hundred hadith to him.

Imam al-Shafi Hits His Target
Hafidh Ibn Hajar said:

It has become well known regarding al-Shafi, the Imam, that he drank Zamzam water for archery, such that he would hit his target nine times out of ten

And in another version:

Imam al-Shafi (Allah have mercy on him) said: I drank Zamzam water for three matters: For archery, and I would hit the target ten times out of ten or nine times out of ten, for knowledge, and I am as you see me, and for entering paradise, and I hope to attain this[2]

Imam Ibn Khuzaimah Explains His Scholarship
It is related from Imam al-Hafidh Ibn Khuzaimah the author of the Sahih who passed away in the year 311 (Allah have mercy on him) that:

He was asked from where did you gain knowledge? He said: The Messenger of Allah (Allah bless Him and give Him peace) said: ‘The water of Zamzam is whatever it is drunk for’, when I drunk it I asked Allah for beneficial knowledge[3]

Khatib al-Baghdadi’s Three Prayers
It is reported from Imam al-Khatib al-Baghdadi, Abu Bakr Ahmad bin Ali, the great Hafidh, the Muhaddith of al-Sham and al-Iraq, who passed away in the year 463 AH (Allah have mercy on him) that when he performed Hajj he drank Zamzam three times and asked Allah (the Exalted) for three things….

The first: That he narrate the history of Baghdad
The second: That he dictate hadith in the Jami’ al-Mansur
The third: To be buried next to the grave of Bishr al-Hafi

Allah decreed all of the above to take place[4]

Imam Ibn Arabi al-Maliki: Knowledge and Action
It is reported from Qadi Abu Bakr Muhammad bin Abdullah Ibn al-Arabi al-Maliki, author of Ahkam al-Quran [d.543 AH] (Allah have mercy upon him) that he said:

I was staying in Makkah in Dhul Hijjah in the year 489. I would drink a large amount of Zamzam water, every time I drank it I intended with it knowledge and faith, until Allah opened for me knowledge from its blessing in a period that He made easy for me. However I forgot to drink it for action, if only I had drunk it for them both! So that Allah give me an opening in them both, but He did not decree this, and my desire towards knowledge is more than that of action. And we ask Allah for protection and success through his mercy[5]

Imam al-Jazari and His Fathers Intention
The Imam, Hafidh and Quran recitor Muhammad bin Muhammad al-JAzari [d.833 AH] in his book Jami al-Asanid mentioned his Sheikhs, the first whom was his father Muhammad al-Jazari (725-785) May Allah have mercy on all of them. He said:

He (meaning his father) told me: I drank Zamzam water so that Allah bless me with a son who would be from the people of the Quran, I married your mother in the year 750, and you were born on the 25th of Ramadan in the year 751

Hafidh Ibn Hajar and His Maqam
Hafidh Ibn Hajar al-Asqalani [d.852] (Allah have mercy on him) said:

And I drank it on an occasion and asked Allah, this was at a time when I was at the beginning of my study of hadith, that He bless me with the rank of al-Dhahabi in terms of memorisation of hadith. I then preformed Hajj again after a period of approximately 20 years and I find in myself a desire to exceed this rank, so I asked Him for one higher than it, and I hope that I reach it.[6]

His student Hafidh al-Sakhawi said:

Allah realised this wish of his, and a number bore witness to it[7]

Likewise Imam al-Suyuti said after mentioning the above that:

He reached this (rank) and exceeded it[8]

Imam al-Suyuti and High Standards
Imam al-Suyuti [d.911 AH] (Allah have mercy on him) said:

When I performed Hajj I drank from Zamzam water for some matters, from them: That I reach in Fiqh the level of al-Sheikh Siraj al-Din al-Bulqini, and in hadith the level of Hafidh Ibn Hajar[9]

The student of al-Suyuti Imam Shams al-Din Muhammad bin Ali al-Dawudi al-Maliki, author of ‘Tabaqat al-Mufassirin’ [d.945 AH] (Allah have mercy on
him) said:

By the One in whose Hand is my soul, that which I believe and is a blessing from Allah upon me is that the level that he (al-Suyuti) reached in knowledge, and comprehended, no one else has reached, nor has any of his Sheikhs been acquainted with, let alone those who are less than them.[10]

We ask Allah (the Exalted) to forgive our shortcomings, grant us wellbeing and deflect from us all calamities, for Indeed he does not burden His servants with more that they can bear. And we ask Him to help us realise all of our prayers made whilst drinking Zamzam.
[1] It was mentioned by Hafidh Ibn Hajar in his ‘Juz Ma Zamzam’ (p.271), the work is ‘al-Mujalasah wa Jawahir al-Ilm’ (2/342) by Ahmad bin Marwan Abi Bakr al-Dinawari. He was a Qadi, Maliki Faqih, the Allamah and Muhaddith. He passed away in the year 330 (AH). A biographical entry can be found for him in Siyar al-Ialam al-Nubala (15/427) and Ialam (1/256).
[2] Nashr al-Aas (L16), al-Jawhar al-Munazzam (p.44-45) citing from al-Jawahir al-Maknunah of Ibn Zahirah
[3] Siyar al-Ialam al-Nubala (14/370), Tadhkirah al-Huffadh (2/721)
[4] Tadhkirah al-Huffadh (3/1193), Tarikh Dimashq of Ibn Asakir (7/24), al-Jawahir wal Durar of al-Sakhawi (1/166)
[5] Ahkam al-Quran (1/1124)
[6] Juz’ fi Hadith Ma Zamzam of Hafidh Ibn Hajar (p.271)
[7] Al-Jawahir wal-Durar fi Tarjamah Sheikh al-Islam Ibn Hajar (1/166)
[8] Tabaqat al-Huffadh (p.547)
[9] Husn al-Muhadarah (1/338)
[10] Al-Jawhar al-Munazzam (p.45)

Zamzam: Answering of Prayers

Salam. Please find the referencing for a noble hadith which encourages us to drink Zamzam as a means to have our prayers answered. I pray that I can write up something on some of the scholars of our community (ummah) who experienced the truth of these blessed Prophetic words. [Notes taken from Sh. Bakdash’s work]

Jabir (Allah be pleased with Him) said: I heard the Messenger of Allah (Allah bless Him and give Him peace) say “The water of Zamzam is for whatever it is drunk for.”
Reported by: Ibn Majah (2//1018), Ahmad (3/357), al-Bayhaqi (5/148)
Hafidh al-Dimyati said in al-Muttajir al-Rabih (p.318): Its chain is Hasan
It was graded Hasan by Ibn al-Qayyim in Zad al-Ma’ad (4/393)
Imam al-Zarkashi said in al-Tadhkirah (p.151): Its chain is good (jayyid)
Al-Ajluni in Kashf al-Khafa (1/328) mentions Imam Ibn Nasir al-Din al-Dimashqi commenting that the narration is established
Al-Suyuti in al-Hawi (1/353) quoted Hafidh Ibn Hajar saying that it was Hasan due to supporting narrations
Al-Sakhawi in al-Maqasid al-Hasanah (p.359) said: It was graded as Sahih from the early scholars by Ibn Uyaynah, and from the later scholars by al-Dimyati and al-Mundhiri
It was likewise graded Sahih by al-Suyuti in his notes to Sunan Ibn Majah (2/1018) and al-Hawi (1/354)
Ibn Hajar al-Haytami said in Tuhfa al-Muhtaj (4/143): The hadith is Hasan rather Sahih as was mentioned by the Imams