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

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

Salam
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.

A Shattered Glass

Salam
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.”
Referencing:
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
Wassalam

Usuli Text: Sh. Muhammad al-Mulla al-Ahsai

Salam
Just discovered yesterday a book I had been searching for sometime, namely:
al-Lafz al-Maqul fi Bayan Tarif al-Usul: authored by Sh. Muhammad al-Mulla from al-Ahsa.
I came to know of the work a while back whilst at the home of the authors son (Sh. Yahya) when some of us were reading some fiqh to him and were joined by the a couple of the sons of Sh. Muhammad Awwamah who is based in Madinah. What followed was an enlightening discussion during the course of which Sh. Yahya pulled out from the cupboard in the room the work mentioned above. This book had not been edited by Sh. Yahya, thus he did not have any spare copies which he could gift his visitors from the Hijaz. I too wondered how I would be able to get hold of this interesting work, especially as it was written on hanafi usul al-fiqh which differs significantly from the usul of the other schools.
About the text: It is a beginners guide to hanafi usul al-fiqh based written in a question and answer format, written whilst the Sheikh was in Madrassa al-Sawlatiyyah. The benefits of this work are that it introduces the novice student to the main terms used by the hanafi scholars in their usul al-fiqh texts, along with the brief mention of some examples to illustrate. A welcome read for those who can only find extremely detailed usul texts in bookshops or modern works which are not based on a traditional understanding/grasp of hanafi legal principles.
I thought I would scan a page of the manuscript as reproduced by the editor of the work (Allah reward His efforts).
ws