"Most of the narrations say it is after 'Asr."

Ishaq said: "After 'Asr, I almost have no doubt about it."

- Masail of Ahmad and Ishaq by Al-Kawsaj 2/874.

A Scholar of Rare Depth

Shaykh Muhammad Amin Al-Harari was a master of multiple Islamic sciences: hadith, tafsir, Arabic grammar, and Shafi'i jurisprudence. Originally from the Horn of Africa region (Eritrea or Ethiopia), he spent several decades as a resident scholar in Makkah, where he dedicated his life to teaching and writing.

His scholarly output is nothing short of remarkable. His 32-volume tafsir of the Qur'an stands as a monument of detailed exegetical work, while his extensive commentaries on hadith demonstrate the depth of his engagement with the prophetic tradition. These are not superficial works—they reflect a lifetime of deep learning, careful analysis, and devotion to preserving and transmitting sacred knowledge.

A Regret and a Blessing

I must confess a deep regret: I only discovered Shaykh Muhammad Amin Al-Harari and came to appreciate his works after his passing. During my visits to Makkah, when he was still teaching there, I had no knowledge of him. The opportunity to sit in his presence, to benefit from his wisdom directly, to ask questions and receive guidance—that opportunity has passed.

Yet even in this regret lies a blessing. His works remain, and through them, he continues to teach. I recently acquired his magnificent 32-volume Qur'anic commentary, and it has become an invaluable companion in my own teaching. When I conduct lessons where we read through Qur'an translations, pausing for commentary and explanation, I find myself turning again and again to his insights.

A Dream

Recently, I came across a biographical note about Shaykh Muhammad Amin al-Harari that touched me deeply. It was an account shared on Facebook by an Algerian scholar, relating a dream that the Shaykh had experienced. What follows is that account narrated by the Algerian scholar:

Our teacher, the Great Scholar Muhammad al-Amin al-Harari al-Ethiopi (al-Habashi) al-Shafi’i al-Makki—may Allah have mercy on him—saw the Prophet ﷺ in his sleep while he was researching Sahih Muslim. He kept this vision a secret out of fear of fitna (tribulation) and vanity, but his son, Ridwan, shared it after his father's passing.

The Shaykh (may Allah have mercy on him) said:

"I was seized by intense pain one night from sciatica after I had written what I wrote concerning the Hadith of al-Miqdad. I went out to the Haram (in Makkah) and prayed the Dawn prayer there. When I returned home and had breakfast, I intended to write but was unable to do so because of the severity of the pain.

I lay down on my bed, overcome by great anxiety, fearing that death might overtake me before I could complete this book. I fell into a slumber and saw the Prophet ﷺ standing and delivering a sermon.

The earth was radiant with a light the likes of which I have never seen. We sat around him in a circle, everyone racing to take the spot closest to him ﷺ; most of those occupying the nearest spots were his Companions (may Allah be pleased with them). I sat in a narrow gap near him that was not large enough for sitting, but it became spacious for me due to my slim frame.

When everyone had taken their place in the circle, the Noble Prophet ﷺ said: 'Who among you wishes to study Hadith with me?' I stood up from the circle and said: 'I wish to study with you, O Beloved of Allah.' He said: 'Read, and I shall listen to you.'

I began reading this Hadith of al-Miqdad to him. I intended to ask him about the meaning of: 'the sun will be at a distance of a mile from them.' When I reached the middle of the Hadith, Abu Hurayrah stood up and said: 'We Arabs have more right to study with you, O Messenger of Allah. This is a Black non-Arab (A'jami) man; he is not suited to study with you because he makes grammatical mistakes in your speech.' The Messenger ﷺ and his Companions remained silent.

I said: 'You gained the companionship of the Messenger ﷺ, you were the narrator of his Hadith, and you gained the status of closeness to the Messenger ﷺ. As for me, I am a non-Arab man who was deprived of what you gained. Therefore, I have more right to study with him ﷺ, for I am a stranger/slave, lost in your lands, seeking from you the greatest prize and the inheritance of my brother Bilal ibn Rabah (may Allah be pleased with him).'

The Messenger ﷺ said to his Companions: 'This man has spoken the truth in his words, in what he seeks from us, and in his complaint of being a stranger. Leave him be, O Abu Hurayrah, let him read.'

Then the Messenger ﷺ looked at me and said: 'Read, O inheritor of my Mu'adhin (caller to prayer).'

So I read to him. When I reached the point that was confusing to me, I asked him. He said: 'Look at the sun; it will be like this on the Day of Resurrection.' I looked at it, and it was stationary while the clouds were moving above it—meaning, it was closer to the earth than the clouds.Then I woke up, and the anxiety and pain had left me. I returned to my writing, energetic and healthy.

To Allah belongs all praise and thanks for this immense blessing. This glad-tiding vision occurred to me on Sunday, at the time of Duha (forenoon), on the first day of the month of Rajab, 1428 AH."

May Allah Almighty have mercy on him with an expansive mercy and grant him dwelling in His spacious gardens.

Note: Our teacher, the Great Scholar, the Jurist, the Blessing, the Long-lived, Muhammad al-Amin al-Harari al-Shafi’i al-Makki (may Allah have mercy on him), was among the saints of Allah (Awliya). He was a man of miracles (karamat). May Allah Almighty have mercy on him.

May Allah have mercy on Shaykh Muhammad Amin al-Harari and elevate his rank. And may we benefit from the knowledge he left behind.

The Yemeni Tailor - Khobar, Saudi Arabia 2006-2007

One such person is a Yemeni tailor I once knew.

In 2006-2007, I lived for a year in Saudi Arabia while working at a school in Khobar, in the Eastern Province. Reflecting on it now, as that time disappears into the distance in the rear-view mirror of my memories, it was a year rich with unique experiences—an invaluable opportunity in terms of life lessons and personal growth.

I lived in a small one-bedroom flat, which I later came to realize was an excellent location, especially for someone without a car—alhamdulillah. It had great amenities nearby and was within walking distance of Khobar’s Pakistani district, which felt like a mini version of Pakistan whenever I visited.

Just around the corner from my apartment was an elderly Yemeni tailor, whom I was introduced to by a British brother who also lived nearby and used him for tailor-made thawbs. The tailor’s shop had a large window, and he would sit behind his sewing machine, working late into the evening. He was a slender man, with a naturally sparse white beard and sharp, handsome features.

I vividly remember seeing him many times as I walked past his shop, where he would be bent over his sewing machine, dressed in his white garment, a hat on his head, and glasses perched on his nose. I can still visualize him looking over the lenses and watching me as I walked by.

As the year went on, he must have noticed me passing by frequently in the evenings and on weekends. One day, he waved me over as I walked past his shop. I went in, and it became clear that he was working alone and simply wanted someone to chat with to break up the monotony of his long hours at the machine. From that point on, throughout the year, I often stopped by his shop for these conversations.

On one of those visits, as he got to know me better and perhaps noticed that I was different from the other expat Pakistani Brits he knew, he said, “Saleh, listen to this,” and pressed play on a tape recorder next to him. The sound that filled the room was that of traditional religious qasaid from Yemen. I was pleasantly surprised, delighted to meet someone connected to the tradition of religious poetry. He mentioned some Yemeni shuyukh in the UK, though I can’t recall their names, nor did I know them at the time. I believe might have been referring to the early Yemeni migrants and scholars who settled in the UK before the Indo-Pak community arrived.

This piqued my curiosity, and I wanted to learn more. I discovered that he was a pious Muslim, raised in Yemen in an environment where devotional poetry (qasaid) was a natural part of religious life, unencumbered by labels. This pattern reminded me of others from my parents’ generation, who were familiar with and respectful of religious poetry, often tied to Islamic spirituality, but who didn’t identify themselves with any particular label beyond “Sunni Muslim.”

I’m not sure if the Yemeni tailor shared his love of qasaid with anyone else. Based on my visits with others, I don’t think he did. In any case, I’m grateful that he felt comfortable enough to share it with me.

The summer of 2007 came, and it was time for me to leave and bid farewell the Eastern Province. I don’t specifically recall if I stopped by his shop to bid him farewell, but I like to think that I did do so considering our regular interactions.

A couple of years ago (2022), I returned to Saudi Arabia and made plans to visit Khobar, hoping to see if the Yemeni tailor was still there, sitting in his shop behind his sewing machine. He was already aging back in 2006, so I wasn’t sure what I would find. Unfortunately, our flights were rescheduled by the airline and cut short by a few days, making it impossible to fit the visit to Khobar into my already tight schedule.

Below is the neighbourhood where I lived and the approximate location of his shop.

Wherever the Yemeni tailor is now, may God protect and bless him—Amin.

I thought of the term "Shaykhverse" recently and used it in a class yesterday evening.

I don't know if anyone has used it previously, in which case I am claiming it. Further information below:

Shaykhverse (noun)

Pronunciation: /ʃeɪk-vɜːrs/

Plural: Shaykhverses

Definition

A conceptual world or sphere dominated by Muslim scholars (shaykhs) and their discussions, debates, and academic interests. The term implies a unique intellectual and cultural domain often unfamiliar or inaccessible to the average person, characterized by nuanced theological arguments, legal opinions, and traditional Islamic sciences.

Etymology

Derived from the Arabic word shaykh (شيخ), meaning an elder, teacher, or Islamic scholar, combined with the English suffix -verse, as in universe or multiverse, to denote a self-contained or specialized world.

Characteristics of the Shaykhverse

Dense use of Arabic terms and classical texts.

Engagement in niche theological, jurisprudential, and historical debates.

Emphasis on traditional scholarship, often rooted in centuries-old methodologies.

A sense of exclusivity due to the specialized knowledge required for participation.

Badr al-Din al-Himsi better known as Ibn al-Isyani (circa 834 Hijri) was initially not intelligent. It so happened that he fell from a high place causing hima sever head injury. He received treatment and recovered and became a Hafiz and excelled in the rational sciences as well as others.

Inba al-Ghamar of Hafiz Ibn Hajar 3/468.

The Prophet (Allah bless him and give him peace) is reported to have said,

“Seek knowledge, even if it be in China, for the seeking of knowledge is compulsory upon every Muslim.”

Imam al-Ajluni in his Kashf al-Khafa commenting on the grading of this narration said, “Reported by Bayhaqi, Khatib, Ibn Abd al-Barr, Daylami and others from Anas. It is weak (daif), rather Ibn Hibban said it was false (batil) and Ibn al-Jawzi mentioned it in his collection of fabricated narrations.

However this was disputed as per the view of Hafiz al-Mizzi, namely that this hadith has chains of transmission which may collectively reach the level of Hasan. Likewise the view of Dhahabi in Talkhis al-Wahiyat that this hadith in narrated via a number of severely weak routes of transmission, some of which are however strong.”

A brief extract from an online event last year in commemoration of the life of Shaykh Mahmud Effendi (Allah have mercy on him).

Shaykh Thaqib Mahmood studied in Instanbul in 2001, long before it was a popular place to study and at a time when restrictions on the public wearing of the turban and hijab on university campuses was in place.

Salam,

How many a dua is uttered as a routine with little focus or attention? I find this with the dua after the prayer which is often offered as a ritual formality. Compare this with the times when you feel a special connection and closeness when making your dua, this is the ideal scenario (may God grant us this always, amin). This latter state – a special feeling of closeness – was regarded by some of the early Muslims as being an indicator that this is a time when duas are accepted. The following incident involves the great Tabiee (student of a companion) Saeed bin Jubair:

Dawud bin Abi Hind said: when Hajjaj arrested Saeed bin Jubair, Saeed said to Hajjaj: I only see myself being killed, however I want to tell you: I was one day supplicating with two friends of mine-at a time when we noticed a special feeling in our dua, and we all asked Allah for martyrdom. Both of my friends have attained it, and I am awaiting it.
Dawud bin Abi Hind said: It is as if he was of the view that duas are answered when you have a special feeling [of closeness].

Siyar – Fawaid 1/153

The following Qasida Burda was recited at the closing gathering of the month long Rihla deen intensive course held in Nottingham in August 1997. An amazing life changing month which will be etched in memories of those who attended inshAllah. The recitor is Shaykh Abdullah al-Khateeb, at that time a young Saudi Shafi scholar who graced the course with his beautiful recitation and singing.

For those who attended in person, close your eyes and be transported back to that summer's day.  May Allah grant us countless number of those again, amin!

Remember: When making dua always couple any request with a statement along the lines of “O Allah please grant me XYZ if it is good for me, or grant me better than this.” This is because it is very much possible you may ask for a matter which will have negative consequences. It is reported in some narrations that a companion repeatedly requested the Messenger of Allah: “I ask you to pray to Allah for me for immense wealth” – and this ultimately resulted in severe negative consequences for him due to his being unable to deal properly with his wealth.

Shaykh Abul Hasan al-Shadhili said:

If Allah gives you a choice in a matter, beware of making a specific choice in your dua, rather turn to Allah’s choice (in requesting what is best), for you have no knowledge of how matters will turn out.

Lawaqi al-Anwar 1.434

Remember: The food and drink you consume – specifically from the haram – will impact on your spiritual state at a number of levels. This is not limited to checking the ingredients or searching for the vegetarian symbol, it also extends to haram sources of wealth. So take care as much as possible in this regard.

Shaykh Ali al-Khawwas (God have mercy on him) said:

It is incumbent upon every believer in this age if food or drink is presented to them to not eat except before saying: O Allah: if there is any haram source in this food, then divert it away from me. If You will not divert it away from me then do not let it remain in my stomach. If You will let it remain in my stomach then then protect me from any disobedience which results from it. And if You will not protect me from disobedience then grant me the ability to make sincere repentance. And if repentance is not written for me then do not take me to account O Most Generous and Merciful.

Lawaqi al-Anwar 1.245 of Imam al-Sharani

Remember: Be on guard regarding negative speech whilst meeting others, and if you do slip up to ensure that you make dhikr as a means of payment of a penalty (kaffarah) for any negative speech that occurred.

The Messenger of Allah (Allah bless him and give him peace) – toward the latter part of his life – would say when departing from a gathering: Subhanak Allahumma wa bi hamdika, ashadu an la ilaha illa anta, astaghfiruka wa atubu ilayk. A man said: O Messenger of Allah! You now recite something that you did not in the past? He replied: this (dhikr) is a kaffarah for that which occurred in the gathering.”

Abu Dawud

Some advice: Shaykh Muhiyyudin Ibn Arabi said: If you commit an act of disobedience against God in a place, then do not leave it until you perform a good action in that place, such as saying La ilaha illalah, subhanAllah, alhumdulillah. For just as a physical location can bear witness against you it can also bear witness in your favour on judgement day. Indeed Allah protects whom He wishes in the way that He wishes.

Remember: Most of those drowning in blessings do not value them until they are taken away from them.

The Messenger of Allah (Allah bless him and give him peace) saw a hardened fragment of bread covered with dust below a wall in the quarters of Aishah (Allah be pleasefd with her). He picked it up, blew the dust from it and then ate it, and said:

“O Aishah, be a good host to the blessings of Allah the Exalted. For it is rare that when a blessing departs from a household that it returns back to them”

(Ibn Majah with similar wording, Busiri commented that its chain is weak

In the Quran it states:

“God presents the example of a town that was secure and at ease, with provisions coming to it abundantly from all places. Then it became ungrateful for God’s blessings, so God afflicted it with the garment of famine and fear, for what its people had done.”

Nahl:112

Understand: Blessings are not removed from a person if they are grateful and show thanks to Allah Taala for them.

Salam,

Please find below a series of tips and techniques I have found beneficial in enabling me to complete a reading of the whole Quran al-Karim in the blessed month of Ramadan.

1. Start before Ramadan:  this is vitally important, Mid Shaban should be the latest when you start reciting if possible 1 juz a day.  This means that by the start of Ramadan you will already have at least 10 if not more Juz recited, and you can give yourself some leeway during the month to allow for days when you are not feeling well or are exhausted from a busy work day or family errands.

2. Utilise Technology: At work you can open a pdf of the Mushaf on your screen and when you have a few minutes throughout the day when gaps in work appear – read a few pages in short bursts.  Technically you will not be required to be in wudu as you will not be making direct contact with the Quranic text.  Ideally you should be in wudu, but this can often not be helped in the workplace.

3. Keep a Record: If you complete a juz then send yourself a sms or message to keep a record.  If you dont finish a juz then message yourself the page number or verse number of the Surah you are reciting.

4. Prepare for Your Khatam: With various khatams taking place in the last ten days you can also pick a day for your khatam.  You can choose to donate the reward of your recital to someone and also make dua for yourself and others.  If you are not sure about which duas to recite then please refer to the “Gatherings of Hope” booklet which has duas for Khatam al-Quran and a selection of duas based on Prophetic hadith called “Beneficial Prayers”.

5.  Multiple Khatams: If you have different family members close to a Khatam then stagger the days of Khatam and maximise the blessed opportunities.  

May Allah Taala grant us tawfiq in this month, amin.

Question: The new Hijri year is drawing near, the start being the month of Muharram. I am confused though – wasn’t the blessed Prophetic migration (Hijrah) in Rabi al-Awwal? If so why is Muharram the start of the Hijri year?

Answer: Yes you are correct, this being the case was answered by Hafiz Ibn Hajr (d.852) who explained: The Islamic calendar could have started from 4 possible places:

1. the date of birth of the Prophet (Allah bless him and give him peace),
2. the date of his being sent as a Prophet,
3. his migration or
4. his passing away.

As for the date of his [1] blessed birth and [2] sending forth as a Prophet, then there are differing views regarding the exact year when these took place, thus these were left as a starting point.

As for his [3] passing away, then it is a reminder of a time of sadness and was thus avoided.

This leaves [4] the Hijrah (migration) as the remaining option and this was moved from Rabi al-Awwal (its actual date) to Muharram. Why?

Because the pledge of allegiance to the Prophet (Allah bless him and give him peace) was taken in Dhul Hijjah and after this the firm resolve to migrate to Medina was taken. Therefore the first full month after the pledge and the resolve to migrate was in the month of Muharram. It was thus thought it most appropriate to start the Hijri calendar with this month.

And Allah Taala knows best.

I asked: What is a millionaire?
The teacher replied: It is a person whose death helps to relieve the financial difficulties of his/her close relatives (who inherit).

Shaykh Ibrahim bin Shuayb al-Maliki al-Makki (22)