Shaykh Abdullah bin Saeed al-Lahji was born in Hadramawt, Yemen in 1343 Hijri. He studied extensively with a number of scholars in his native Yemen before coming to Makkah to perform Hajj in 1374 Hijri. He stayed for a year and in 1377 Hijri moved permanently to Makkah where he resided until he passed away in 1410 Hijri aged 67 years old.During his time in Makkah he taught in the historic Al-Sawlatiyyahschool for 23 years as well as being honoured with teaching in the Masjid al-Haram.Shaykh al-Lahji had a number of students, but is perhaps best known in scholarly circles for his amazing handwritten 2,200 page, four volume commentary on Qadi Yusuf al-Nabhani’s work on the Prophetic Shamail.These 40 hadith were compiled by him for students of the Sawlatiyyah school, and was published during his lifetime. We hope this text will also be of benefit to English speaking students.
Please find below a downloadable pdf of our publication of the Bayquniyyah poem on hadith terminology along with the notes of Shaykh Hasan al-Mashat (1899-1980), one the recent great Maliki Ashari scholars of Mecca (picture above). Alhumdulillah we were able to pass on this work to some of the students of Shaykh Hasan who are still living in the sacred city and who read extensively with him and benefited from his tarbiyah. We hope this work is of use and benefit to students of the sacred sciences.
Dear friends, in the month of Rabi al-Awwal we are pleased to announce that you can now download the translation of the summary of the Shamail al-Tirmidhi by the notable scholar of the Maghrib: Shaykh Abd al-Hayy al-Kattani. This blessed text is an excellent introduction to the contents of the Shamail and suitable for use in study circles and as a quick overview of Imam al-Tirmidhi’s celebrated work. You are welcome to print off this pdf for your personal and teaching use, please note that this work is available in print format on amazon via this link for a reasonable price and that all proceeds for the sale of this book will go towards educational projects.
This booklet is a combination of two works:
- Some virtues of the day of Arafah by Shaykh Abdullah bin Abi Bakr al-Mulla
- Supplications for the day of Arafah by Shaykh Abu Bakr al-Mulla (starting on page 41 of the pdf).
«Gathering at the Masjid on the Day of Arafah in the Hanbali School»
Al-Tarif is people in different places outside of Mecca gathering on the day of Arafah after Asr in a masjid, and busying themselves in dua, dhikr and supplicating to Allah Taala, just as the people in Arafah do. (Mughni al-Muhtaj)
«Ruling in the Hanbali School»
Imam Ibn Qudama al-Maqdisi reports in al-Mughni that Imam Ahmad stated that it was permitted to conduct such a gathering on the day of Arafah. This is the relied upon view of the madhab.
Imam al-Mardawi in his work al-Insaf that there was a view attributed to Imam Ahmad that such a gathering was Mustahab, however this is not regarded as the strongest position within the Madhab.
It is also reported from Imam Ahmad that he was asked whether he attended such a gathering, he replied that he did not.
Imam Ahmad stated (as recorded in al-Mughni) that conducting the Arafah gathering was the practice of a number of the salaf.
Shaykh Taqi al-Din Ibn Taymiyyah in his work Iqtida Sirat al-Mustaqim stated that conducting such gatherings was the practice of companions such as Ibn Abbas and Amr bin Hurayth (Allah be pleased with them) and a group of the people of the Basra and Medina.
Imam al-Nawawi mentions that in the Sunan al-Bayhaqi there is a narration that Hasan al-Basri would conduct such a gathering where he would make dua, make dhikr and people would gather.
Please find below some points related to the hanbali school’s view on supplicating with the hands raised and wiping the face after completing the obligatory prayer.
Shaykh Mansur al-Buhuti said in Kashaf al-Qina (1/367):
The Imam supplicates after the Fajr and Asr prayers due to the presence of angels, meaning the angels of the night and day at that time, and they say “amin” to the supplications and thus they are more likely to be answered. Likewise the Imam supplicates after the other prayers as after the concluding of the prayer is a time of answering.
Wiping the Face After Dua
Imam al-Mardawi in al-Insaf (2/173) said:
A person raises their hand in qunut to their chest and spreads them out, with the palms facing the sky, this was explictly mentioned. Should a person wipe their face with their hands? there are two views…one of them is that wiping the face is the madhab position and was the practice of Imam Ahmad. Al-Majd said in his commentary as did the author of Majma al-Bahrayn that this is the strongest of the two views, the author of al-Kafi said this (meaning the view that a person should wipe their face) is superior.
The author of Matalib Uli al-Nuha (1/559) said:
Then a person wipes their face with their hands at this point (after qunut) and also outside of the prayer if they supplicate. This is due to the generality of the hadith of Umar that, “The Messenger of Allah (Allah bless him and give him peace) when he would raise his hands in supplication would not lower them until he wiped his face.” this is reported by al-Tirmidhi. Also due to his (Allah bless him and give him peace) statement in the hadith of Ibn Abbas, “When you conclude (your supplication) then wipe your face with your hands.” This was reported by Abu Dawud and Ibn Majah.
The picture above is of Shaykh Abd al-Baqi al-Ayyubi al-Luknawi, one of the great Hanafi scholars of the last 100 years from the illuminated city Medina.
He is best known for his work Manahil al-Salsalah on Musalsal hadith which is regarded to be the most extensive work in this genre.
A number of our teachers were taught by students of Shaykh Abd al-Baqi, such as Shaykh Muhammad al-Mulla and Shaykh Muhammad Yasin al-Fadani.
Only a handful scholars today remain (to my knowledge) who are able to transmit the Manahil al-Salsalah with all of its conditions. I queried Shaykh Khalid al-Turkestani about the Manahil and Shaykh al-Fadani, he mentioned to me that he did not have the opportunity to read the full text with Shaykh al-Fadani but rather took some narrations from him from the text, he was however permitted to borrow Shaykh al-Fadani’s copy of the Manahil and transcribe his notes from his personal reading to the author.
Here is a link to a biography of Shaykh Abd al-Baqi:
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Archery has over the past few years become increasingly popular amongst the Muslim community in the UK. This is primarily due to several Prophetic narrations regarding the virtue of this activity such as:
The Messenger of Allah (Allah bless him and give him peace) said, “Whoever learns archery and then leaves it is not from amongst us, and has done wrong.” (Sahih Muslim 1919)
The Messenger of Allah (Allah bless him and give him peace) said, “Whoever learns archery but then forgets it, then it is regarded as a blessing which has been lost.” [Tabarani in Al-Awsat]
These above narrations along with a number of others can be found in Imam Murtada al-Zabidi’s work listing his students and teachers entitled Mujam al-Mukhtas. Whilst looking through this book (p.536 onwards) I was interested to find a lengthy ijazah an expert bowyer (the term used for a person who makes bows) asked him to write on their behalf regarding the issue of archery and more specifically the art of bow making. Imam al-Zabidi after mentioning several narrations regarding the virtue of archery (including the above) wrote on behalf of Ali bin Abdullah al-Rumi (the Mawla of Ahmad Katakhda Salih) saying:
It is established that the first person who practised archery with an Arabian bow was Adam (upon him salutations and peace), for Gibril (Upon him be peace) descended from Paradise with a bow, a bowstring ad two arrows in his hand, which he passed to him and taught him how to practise archery. It was then passed on to Ibrahim (Upon him be peace) and then on to his son Ismail (upon him be peace) at whom the chain of transmission (isnad) of the scholars of this science ends. This being the case…I issue this specific license (ijazah) to him (Hasan bin Abdullah Mawla Ali) in this noble art, with the witnessing of the brethren, just as I was authorised by the Shaykh, the pious complete expert, the deceased: Abdullah Effendi bin Muhammad al-Busnawi, on the basis of his taking from his Shaykh, the deceased, al-Haj Ali al-Albani, from his Shaykh Muhammad al-Istanbuli with his continuous chain to Abdur Rahman al-Fazari and the Imam, the author of al-Ikhtiyar and author of al-Idah, better known as al-Tabari, on the basis of both of them taking from the well known Imams of this art: Tahir al-Balkhi, Ishaq al-Rafa, Ibn Hashim al-Barudi by means of their continuous chains via Shaykh from Shaykh until it reaches Sayyiduna Ismail (Upon him be peace).
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The following pdf is a combination of two texts which were produced for a one day reading of the Dalail al-Khayrat with sanad in 2011.
The pdf consists of:
1. An introduction to the Dalail al-Khayrat including a biography of Imam al-Jazuli, praise of the book by scholars of the past and points regarding it’s format and transmission.
2. The second part is a translation of the dua to be recited upon the completion of the Dalail by Shaykh Ahmad al-Nakhli, a scholar of the Hijaz whom Shah Waliullah wrote about in his book ‘Anfas al-Arifin‘. This dua is found in some editions of the Dalail from the Indian Subcontinent.
The position of the Hanbali School Regarding the Turban and it’s Description
The ruling for the turban in the Hanbali School is that it is sunnah. Allamah al-Saffarini said in his commentary on the poem regarding Adab:
The description of the turban in accordance with the sunnah:
The sunnah of the turban after donning it is to hang (it’s tail) and to wrap the tail around the neck. If the turban is without a tail then this is disliked by the scholars. I (Saffarini) say this was the position of our scholars.
Imam al-Saffarini also said:
It is sunnah to hang the tail of the turban, this is why the author of the poem (Allah have mercy on him) said: It is good to hang the tail behind, even it is a hands length or less as transmitted from Ahmad. “It is good” means it is a sunnah and desirable for men…Shaykh Taqi al-Din (Allah be pleased with him) said: hanging the tail between the shoulders is well known in the sunnah…and transmitted from Imam Ahmad (Allah be pleased with him) in hanging the tail behind, but not regarding it’s length as stated in Adab al-Kubra.
You have learned that tahnik is sunnah, and it is to wrap the turban tail under the chin. Shams al-Shami said: wrapping the turban tail under the chin is a sunnah of the Prophet (Allah bless him and give him peace) and righteous predecessors.
Imam Ibn Muflih states in his Adab al-Kubra that the upshot of his statement in al-Riayah is that it is recommended to have a turban tail for everyone as well as tahnik.
Al-Hijjawi said: meaning combine between wrapping under the chin and a tail.
Imam Ahmad’s Turban
Abd al-Malik al-Maymuni said: I always saw the turban (tail) of Abu Abdullah under his chin, and he held the view that other than this was disliked. Siyar Alam al-Nubala.
Shaykh Taqi al-Din Ibn Taymiyyah would wear a Turban
Ibn Abd al-Hadi said about him:
He walked a little further and came across another poor person. He took his turban and split it in to two parts, he gave half of the turban to the poor person and wore the other half.
Source: taken from a post by Shaykh Faris Falih al-Hanbali
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