بسم الله الرحمن الرحيم

اللهم صلى على سيدنا و مولانا محمد معدن الجود و الكرم و آله و صحبه و سلم

As Salamu ‘alaykum wa rahmatullahi wa barakatuHu.
 

After much time, hard work and deliberation, Itrah Publications is pleased to announce the release of its first work:

The Compendium of Prophetic Beauty – A translation & commentary of Imam al-Tirmidhi’s al-Shamail al-Muhammadiyya By: Muhammad Danyaal

Many brothers will already know that this work has been in the pipelines for over a year. However, due to several factors, its release had to be delayed. Still, all praise is due unto Allah, we can confirm that the book has been printed, and we are now awaiting the delivery of hard copies which will be arriving shortly. In Sha Allah.

From ‘About the Translation’:

This translation of al-Shamā’il al-Muḥamadiyya is a complete translation of all 415 narrations of the original Arabic text. For the ease of the reader, the chains of narration have been omitted in the translation but retained within the original Arabic.

All linguistic and narrator related notes have been omitted from the translation. Where Imām Tirmidhī has commented on the meaning of a particular word, rather than translate the commentary, the meaning has been employed within the translation.

The translation and annotations are in plain English and have been kept as simple as possible in order to cater to a wider audience. The translation is as close to the Arabic text as possible, however, where a literal translation would seem discordant to the correct etiquette that must be maintained when speaking of the Messenger of Allāh (Peace be
upon him), the text has been translated as best befitting.

For the sake of annotation we employed the use of a series of commentaries on the Shamā’il, as well as a number of independent works on the topic. Namely the commentaries of: Imām al-Bājūrī, Imām Ibn Ḥajr al-Haythamī, Mulla ‘Alī
al-Qārī, Imām al-Manāwī, Imām Jasūs and Imām al-Suyūṭī. As well as employing the use of the independent works of Imām al-Nabhānī and Imām Naqī ‘Alī Khān al-Baraylawī. The annotation focuses largely on the topic of the Shamā’il itself rather than elaborating on the various differences of opinion or Fiqh rulings which can be extracted from select narrations.

As the Shamā’il was not authored with a formal and explanatory introduction, we have inserted the introduction of Imām Yusuf al-Nabhānī’s Wasā’il al-Wuṣūl at the beginning of the work. We have also inserted two appendices at the
end of the work: A Concise Biography of Imām Tirmidhī by Shaykh ‘Abd al-Ḥaq al-Muḥaddith al-Dehlawī and a series of additional narrations on the topic of the Shamā’il taken from Ibn al-Jawzī’s al-Wafā bi Aḥwāl al-Muṣṭafā.

A few points regarding the print:
 

*The work is a total of 268 pages long.

*It has been printed on some of the best quality wood-free [cream] Munken paper.

*Custom hand-drawn calligraphy from Egypt has been especially created for this work.

*The text has been printed in two colours

* The Jacket for the work has been produced on an expensive and high quality paper, and has been printed upon with high quality dye.

Details & Trailer for the launch event will be up shortly. In Sha Allah.

About Itrah Publications:

The Messenger of Allah, peace and blessings of Allah be upon him, said: “I have left amongst you two weighty things, they shall not part from one another until they return to me at the Pond: The Book of Allah and my progeny [Itrati].

Itrah Publications was set up in early 2013 with the sole intention of providing translations & English renditions of classical literature relating to the Messenger of Allah, peace and blessings of Allah be upon him. Named after, and in honour of, the blessed progeny of the Messenger of Allah, peace and blessings of Allah be upon him, Itrah Publications prides itself on focussing solely on three facets of traditional Sunni literature: Sirah, Shama’il and Khasais. Living in an era in which old and young alike are becoming ever more disconnected with the rich corpus of Islamic Academia, our priority is to educate the masses about the best of creation, our master Muhammad (Peace be upon him).

We aim to produce our works in an English accessible to all, yet not falling to the degree of being impoverished. We also aim to have the prints of our works produced to the highest standard possible.

As we do not profess to claim any form of perfection, if anyone finds any mistake [contextual, grammatical, typographical or otherwise] in our works; we pray that you forgive us and you alert us as soon as possible, and we will take the relevant steps to ensure that the error is rectified.

Continue to pray for us and pray to Allah that He makes our efforts purely for His sake, and that he makes this small act a means in spreading the message of the Ahl al-Sunnah wal Jama’ah. Amin

Who is Shaykh Murabit al-Hajj Hafidahullah from Mauritania?

Shaykh Murabit al-Hajj is a master of the sciences of Islam, but perhaps more wondrous than that, he has mastered his own soul. His discipline is almost angelic, and his presence is so majestic and ethereal that the one in it experiences a palpable stillness in the soul.

Shaykh Murabit al Hajj’s birth name is Sidi Muhammad bin Salek bin Fahfu. He is from the Massumi clan who trace their lineage back to the Himyar clan of Yemen. He is a descendant of a long line of scholars and is renowned throughout Mauritania for his knowledge and piety.

After studying at the school of his father, he decided to perform the Hajj pilgrimage and at the age of nineteen, set out to Mecca from Mauritania for a trip that would total three years. He traveled by foot crossing Mali, Niger, Chad, and the Sudan and then by boat to Yemen where he then made his way to Mecca, spending time along the way teaching in many areas. He was offered a position of teaching in Mecca and although he had a great love to live in the city of the Prophet (peace and blessings be upon him), he did not think he could assume the right of being a neighbor to the Best of Creation (peace and blessings be upon him).

Upon his return, he spent most of his time in solitude; worshiping through prayers, fasting, and reading the Book of Allah. Staying near the encampment, he rarely interacted with people and had his food and drink brought to him. It was only after students came to sit with him upon hearing about his knowledge that he left his solitary worship. Subsequently, he spent most of his time teaching with little time for family, sleep, and other basic needs. He would teach late into the night by the fire light and then get up in the last part of the night to pray. However, if a student came for a lesson, the Shaykh would quicken or give up this time for prayer, as well as all other types of extra devotional practices. He has continued this way of life up until the present day where he still teaches, and the only thing that has slowed him down, although not considerably, is old age as he is about 100 years old. May Allah give him a long life to continue benefiting the Community of the Prophet (peace and blessing be upon him).

Through his perseverance and sacrifice, Murabit al Hajj has produced many scholars, some of whom are his own children and relatives. At his present school, his cousin Shaykh Muhammad al Ameen, his son, Muhammad Tahir, and his grandson, Shaykh Abdullah bin Ahmadna lecture alongside him to provide a comprehensive system teaching the necessary sciences.

A day in the life of The Legendary Shaykh Murabit Al-hajj | Scholar Of Our Times:

During the blessed time that I was fortunate to have lived with him in his own tent, I observed his daily routine: He would usually awake at about 2:30 or 3:00 in the morning and begin the Tahajjud or night prayers. He would often recite for a few hours, and I heard him repeat verses over and over again and weep. Just before dawn, he would sit outside his tent and recite Qur’an, and then when the first light of dawn was discernible, he would walk to the open-air mosque and call the adhan. He would then pray his nafilah and wait for a short period and then call the iqamah. During that time, I never saw anyone else lead the prayer, and he would almost always recite from the last 60th of the Qur’an as is the Sunnah for a congressional Imam to do so according to Imam Malik.

After the sun rose and reached the level of a spear above the horizon, he would pray the sunrise rak’ahs and then return to his tent where he would have some milk brought fresh from a cow. He would then teach until about 11:00 in the morning and nap for a short while. After that, students would start coming again, and he would continue to teach until about 1:00pm at which time he would measure his shadow for the time of the midday prayer. He would then call the adhan at the time his shadow reached an arm’s length past the post meridian time as is the Maliki position on the midday prayer, if performed in congregation, to allow for others to come from their work after the heat dissipates. He would always pray four rakahs before and after the midday prayer and then return to his tent where he would teach until afternoon. He would usually have a small amount of rice and yogurt drink that is common in West Africa. Then, he would measure his shadow for the afternoon prayer, and when he ascertained its time, he would proceed to the mosque and call the adhan.

After Asr, Murabit al-Hajj would return to his tent and usually resume teaching and sometimes listen to students recite their Qur’an lessons from memory and he would correct their mistakes. During any lulls in his teaching, anyone in his presence could hear him say with almost every breath, “La ilaha illa Allah,” or he would recite Qur’an. At sunset, he would go and call the adhan, pray Maghrib, and then sit in the mihrab and recite his wird until the time of the night prayer. He would call the adhan, lead the pray and return to his tent. He would usually have some milk and a little couscous and then listen to students recite Qur’an or read Qur’an by himself. At around 9:00 pm whe would admonish himself with lines of poetry form Imam Shafi’s Diwan and other well-known poets. He would often remember death with certain line that he repeated over and over again, especially the following that I heard him many times:

O my Lord, when that which there is repelling alights upon me,

And I find myself leaving this adobe

And become Your guest in a dark and lonely place,

Then make the host’s meal for his guest the removal of my wrongs.

A guest is always honored at the hands of a generous host,

And You are the Generous, the Creator, the Originiator.

Surely kings, as a way of displaying their magnanimity

Free their servants who have grown old in their service.

And I have grown old in Your service,

So free my soul from the Fire

Rare footage of Shaykh Murabit al-Hajj Hafidahullah:

http://www.youtube.com/watch?v=0cAwdn8Jxmo

The Appeal

‘A Blessed Appeal for the Mahdarah (School) of Shaykh Muhammad bin Salik bin Fahfu (may Allah safeguard him)’, was launched with the delivery partner, Muslim Hands, in the presence of al-Habib Kazim as-Saqqaf and Syed Lakhte Hassanain Shah (the Chairman of Muslim Hands) at the Objectives Matter Conference on 26th of Jumada al-Awwal/7th April 2013.

The Mahdarah of Shaykh Muhammad (known to the world as Murabit al-Hajj) is situated in the Tuwamarat Village, which is located in the Tagant Region of Mauritania.

Currently, the Mahdara, which accommodates approximately 250 students of knowledge, is in great need of both immediate and long-term assistance. The Trust, with the help of Muslim Hands, have identified four phases of support and through your generous donations we hope we can fulfil the needs of those at the Mahdarah.

For more information regarding the Mahdarah and the Appeal, please view the official Blessed Appeal documentary “A Blessed Appeal – Serving the Awliya – Mauritania ” at http://vimeo.com/63510045

Phase One: The construction of a fully concrete Ground Water Well having a depth of around 70 metres down into the mountain and a diameter of 1.5 metres – £31,500

Phase Two: The purcase and installation of Two Solar Panels; one for the existing borehole to replace the damaged and costly diesel generators there and the second one for the new ground water well to pump water from the wells to the surface – £11,000 (£5,500 each)

Phase Three: Construction of Student Accommodation Block (each block measures 5 x 6 metres, thus providing 30 square metres of floor space, and would house eight students) – £5,500

Phase Four: Student Support & Maintenance Grants – £240 per student per year

So Far

On the eve of the appeal, by the grace of God, the amount raised was:

Donations: £1,127.20
Pledges: £20,611
Standing Orders: (Potentially) £1,248 per year

How to Help

It would be greatly appreciated if awareness of this noble cause could be raised via email, social media and any other medium.

Donations

Online: http://uk.virginmoneygiving.com/MauritaniaAppeal

Bank Transfer: Using the payment reference: DON MA 1434

BANK DETAILS

Account Name: Greensville Trust
Bank: Islamic Bank of Britain
Sort Code: 30-00-83
Account Number: 01234401

(The IBAN number for international transfers is GB52 LOYD 3096 3401 0241 92.)

By Cheque: Please make cheques payable to ‘Greensville Trust’ and post to Greensville Trust, Felicity House, Northdale Road, Liverpool, L15 4HT.

If donating by cheque or bank transfer, please send an email to info@greensvilletrust.org detailing the date, the amount and payment reference (where applicable).

Standing Order: A standing order can be setup to make regular monthly contributions. Please email info@greensvilletrust.org for a Standing Order form.

May Allah reward you all with abundant good!
Jazakumu-Allahu khairan!

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

The Erudite Scholar Shaykh Abdul Wahid al-Naqshbandi (Haji Pir Sahib) from Jhelum has Passed Away . Inna lillahi wa inna ilayhi raji’un. May He give him to drink from the Basin of His Prophet (alayhi salat wa salam), that he may never thirst thereafter, and may He enter him into the highest gardens of Paradise! Ameen.

al-Fatiha!

The Janaza of Sayyiduna Hji Pir Sahib RadiAllaahu ‘anhu will take place after Zuhur salaah tomorrow (1 PM), at Kala Deo sharif, Jhelum

May Allah Paak grant sangiyaan-e-Tareeqat sabr-e-Jameel and Grant Qibla Haji Peer sahib a high rank in Jannat-ul-Firdaws, aameen Ya Rabb Bi-Jaahi Rahmatal-il-’Aalameen

Hazrat Sahib was the Eldest son of the Qutb of Kashmir al-Arif Billah Hazrat Qazi Pir Muhammad Sadiq al-Naqshbandi Rahimahullah from Kotli.

”Shaykh and Spiritual mentor of thousands, the great sufi gnostic and man of Allah Almighty, Qibla Haji Peer Sahib (Qazi Abdul Wahid) of Jehlum Pakistan son the late Naqshbandi Murshid Hazrat Qazi Sadiq Sahib of Kotli has passed away today to the mercy of Allah Almighty.

He was noted for loving the ulama and many of his mureeds were major ulama of Punjab. He lived a life marked with simplicity and service of the deen establishing many madrasahs throughout Pakistan and publishing some of the finest rare books of the Indian Subcontinent. I visited them several times last year at their noble hospice in Kaladev in Jehlum. He always greeted me with immense love and gifted me books and other wonderful gifts. May Allah Almighty accept his efforts, raise his ranks in the hereafter, extend his benefit to the entire ummah and allow his children (all sons are fine huffaz and scholars) to carry his scholarly and sufi legacy, ameen.”

- Shaykh Monawwar Ateeq

Kotli Hazrat Sahibs Biography:

http://seekerofthesacredknowledge.wordpress.com/biographies-of-awliya-allah/pir-muhammad-sadiq-of-gulhar-sharif/

Pir Zahid Sultani Sahib with Haji Pir Sahib in Gulhar Sharif:

The Qutb of Kashmir Hazrat Pir Muhammad Sadiq al-Naqshbandi Rahimahullah:

Favourite Kalam Of Hazrat Pir Muhammad Sadiq The Grand Shaykh Of Kashmir:

‘’When Sultan Salahuddin Ayubi was on his death bed, someone asked him Oh Ayubi you are a great warrior of Islam, you have been fighting in the path of Allah for such a long time but you weren’t martyred, you weren’t blessed with martyrdom, Sultan Salahuddin Said ‘’Throughout my life I was yearning to be martyred in the path of Allah, but did you know that the sword of the enemy could not touch my neck’’, he said why Oh Sultan Salahuddin, why couldn’t the sword of the enemy touch your neck ? Sultan Salahuddin Ayubi said ‘’In my childhood my father took me to Shaykh Abdul Qadir al-Jilani and Shaykh Abdul Qadir al-Jilani placed his hand on my neck, how could the sword of the enemy touch my neck when my neck was touched by the blessed hands of Shaykh Abdul Qadir al-Jilani Rahimahillah.’’

- Biography of Sultan Salahuddin al-Ayubi Rahimahullah from Ala Hazrat.net and the Naration on Sultan Salahuddin al-Ayubi | A Miracle of Shaykh Abdul Qadir al-Jilani from Baghdad is from a lecture given by Shaykh Saqib Shami Hafidahullah!

A Slide Show on the Resting Places of Sultan Salahuddin al-Ayubi Rahimahullah in Damascus Sharif and Shaykh Abdul Qadir al-Jilani Rahimahullah in Baghdad Sharif:

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

The Erudite Scholar Shaykh  Sayyid Hamid al-Haddad Passed Away on friday in Jeddah. Inna lillahi wa inna ilayhi raji’un. May He give him to drink from the Basin of His Prophet (alayhi salat wa salam), that he may never thirst thereafter, and may He enter him into the highest gardens of Paradise! Ameen.

Shaykh Sayyid Hamid al-Haddad, was the son of Habib Ahmad Mashur ibn Taha al-Haddad Rahimahullah.

Who was the Great Shaykh Habib Ahmad Mashur Ibn Taha al-Haddad Rahimahullah?

Al Habib Ahmad Mashhur bin Taha Al-Haddad, was one of the most powerful Alawi influences in East Africa and is generally considered to have been the “Renewer” of Islam in those parts.  He was born in the town of Qaydun, one of the towns of Hadhramawt, in the year of 1325 H (1907).  He was raised up in the bosom of ‘ilm and taqwa and righteousness by his mother, the virtuous and saintly Safiyya, daughter of the great Imam Taher ibn Umar al-Haddad, from whom she received her instruction in the Quran and religious sciences.

His early education was taken over by another two great masters of the house of Al-Haddad, Habib Abdallah and Habib Alawi, the two brothers who founded the Ribat of Qaydun, the school of religious sciences where Habib Ahmad was soon to become, at an early age, a teacher.  Then he joined the Ribat at Tarim and studied under the firmly established Master as well as its ulama’.

Knowledge in Islam must be supported by unbroken chains of transmission to the Prophet, may God’s blessings and peace be upon him.  Those who receive one or more sciences or part thereof from a master and are considered by him worthy, receive the ijaza, the authorisation to transmit it, in their turn, to others.  Habib Ahmad, as has always been the Alawi custom, sought to receive the ijaza from as numerous master as was possible.  Habib Ahmad learned from dozens of shaykhs in Hadramawt, the Hijaz, Indonesia and East Africa.  As for the Shaykh under whose tutelage he attained his spiritual unveiling, he was al-Imam ar-Rabbani Ahmad bin Muhsin al-Haddar.

He travelled to Indonesia to add to his sum of knowledge and supplement his heart-to-heart and soul-to-soul corpus of ma’arif from the firmly established Masters who were there.  He also went there for the purpose of trade so that he may thereby gird his integrity.  However, his stay there did not last long.

In the early 1350’s H (1931) he settled in Mombasa, the major seaport of Kenya. In addition to his business affairs, he held study circles in mosques as well as at his own home.  By the grace of Allah, he climbed up the African firmament as a luminary amongst its luminaries, a leader, a guide, a reconciler, a religious and social eminence.  People gathered around him and turned up in large numbers to listen to his distinguisheddarsas.  He was the ultimate authority to whom people turned in matters of religion and Shari’a.  He extinguished a lot of innovations and quickened to life a lot of Sunnas.

He took innumerable trips to the villages in the Kenyan bush, calling the tribes to Islam.  His fame spread across all of East Africa and he was soon to become known simply as “Habib”.

In 1375 H (1955). he moved to Kampala in Uganda where he was to stay for 13 years.  Eventually, he gave up commerce and devoted himself exclusively to teaching and calling people to Allah.  Many African youths benefited and graduated from his school and went on to become Qadis, teachers and caller-unto-Allah.  He himself also went into the bushes and forests that he may call people unto Allah – he travelled to Uganda, Congo, Tanzania and to other East African countries, as a caller unto Allah, as a guide.  He succeeded in building many mosques and schools. Countless idol worshippers and Christians embraced Islam at his hands.

Habib Ahmad’s work in Kenya and Uganda led to a massive increase in the number of Muslims.  He was a tireless teacher and all those who wanted knowledge, baraka, advice, or comfort flocked to his house.  Arabs, Indians and Africans in their thousands came to him and benefited from his knowledge and the light radiating from his presence and also from his du’a.

Habib Ahmad Mashhur was amongst servants of Allah who singled themselves to exclusively serve Allah, preserve the awrad and the Sunna and the supererogatory prayers.  He would not fail to rise for tahajjud, both when at home and away; he walked in the footsteps of his ancestors, he was their very replica in their conduct a living exemplar of how the Prophet’s Sunna is to be lived.  Every movement, every word, every smile immediately evoked the radiant presence of the Prophet r.  None looked at him without remembering God.  His awesome dignity imposed courtesy on his visitors and excluded frivolity, yet his gentle, gracious manners and equal respect for everyone soothed their hearts and made them forget their trouble and experience the serenity and joy of being accepted by one so close to God and His Messenger.

Then towards the end of his life, he took to commuting between Africa and the two Sacred Places.  When old age overwhelmed him and his strength weakened he resided in Jeddah amongst his people and children.  He was an open house for guests of all walks of life because in him they found the righteous murshid and a sincere guide and an erudite scholar.  They partook from him the aroma of ma’arifah and sainthood and divine secrets.  He continued with his virtuous works until the decisive writ came down to meet him and he journeyed to meet the Ever-Living, the Self-Sustaining

Al-Habib Ahmad Mashur Al Haddad passed away on Wednesday 14 Rejab 1416 (7 December 1995 M) at the age of 87. His life had been in complete service to Allah in all its total manifestation.  He was buried at Ma’la, at Mekah Al Mukarammah.

اللهم انشرنفحات الرضوان عليه وإمدنا بالأسرار التي أودعتهالديه

. اللهم صل وسلم على جده النبي الأمين سيدنا محمد وعلى آله وصحبه أجمعين 

الفاتحة إلى حضرة النبي محمد صلى الله عليه وآله وسلم وإلى روح سيدنا الحبيب أحمد مشهور بن طه الحداد وأصوله وفروعه وتلامذته والمنتسبين إليه أجمعين، أن الله يعلي درجاتهم في الجنة ويكثر من مثوباتهم ويضاعف حسناتهم ويحفظنا بجاههم وينفعنابهم ويعيد علينا من بركاتهم وأسرارهم وأنوارهم وعلومهم ونفحاتهم في الدين والدنيا والآخرة – الفاتحة

The above article had been copied and recompiled from The Introduction in the book “Key To The Garden” by Mostafa Al-Badawi and also from the article by Sayyid Abdal Qadir bin Abdal Rahman bin Umar Al-Junaid in Q-News dated 15 December 1995 – 4 January 1996

Addedum Note

Leading Alawis were originally given the title “Imam”, this was later changed into “shaykh”, then by the time of Imam Abdallah al-Haddad in the eleventh century H., into “Habib”, which is one of the attributes of their ancestor,

the Prophet, صلى الله عليه وآله وسلم, the literal meaning of which is “beloved”

Kwowledge of Islam must be supported by unbroken chains of transmission to the the Prophet, may God’s blessings and peace be upon him. Those who receive one or more sciences or part thereof from a master and are considered by him worthy, receive the ijaza, the authorisation to transmit it, in their turn, to others.

We do have of a living example in our day and age of a Habib who embraced completely this ‘Alawi custom. (refer to previous blog entitled “In Loving Rememberance-AlHabib Ahmad Mashor“. Habib Ahmad Mashuur Al-Haddad sought to receive the ijaza from as numerous masters as possible. He learned from dozens of shaykhs in Hadramawt, the Hijaz, Indonesia and East Africa.

He was a living exemplar of how the Prophet’s Sunna is to be lived. Every movement, every word,every smile immeditely evoked the radiant presence of the Prophet  صلى الله عليه وآله وسلم. None looked at him without remembering God. His awesome dignity imposed courtesy on his visitors and excluded frivolity, yet his gentle gracious manners and equal respect for everyone soothed their hearts and made them forget their troubles and experience the serenity and joy of being accepted by one so close to God and His messenger (Sallallahu Alayhi Wasallam)

1  Abridged from the book, “Key to the Garden “ by Habib Mashhur Al-Haddad and translated from the Arabic by Mostafa Al-Badawi. The excerpt is abridged from the translator’s preface.

- A Speciel Thanks to Bani Alawi for the Biography of the father of Shaykh Sayyid Hammid al-Haddad Rahimahullah!

Audio Of Habib Mashhur Haddad :

Video of Habib Mashur Haddad Rahimahullah:

Sayings of Habib Ahmad Mashhur al Haddad Rahimahullah:

The Crown of the Muslim jurists – Shaykh Abd al-Haq Bandyalwi Hafidahullah from Pakistan:

“Taj al-Fuqaha” (crown of the Muslim jurists), Allamah Shaykh Abd al-Haq Bandyalwi is perhaps the “greatest accepted scholarly authority” alive among the Ahl al-Sunnah circles of ulama today in Pakistan. At the age of ninety (90) he beholds the oceans of ulum and irfan of his honourable father “Faqih al-Asr” (most prominent jurist of his era) Yar Muhammad Bandyalwi فقيه العصر استاذ العلماء العلامة يار محمد بنديالوي (d. 1947CE) who was the teacher of the most remembered and accepted master of the Islamic and rational sciences, ” malikul Ulama” (King of the ulama) Shaykh Ata Muhamad Bandyalwi ملك العلماء عطا محمد بنديالوي (d.1991CE) and grand-student of Allamah Fazle- Haq Khayarabdi (1857CE) رحمهم الله اجمعين.

Those aware of the scholarly isnad traditions (student teacher links) of Pakistan are aware that the Madrasah of Bandyal (District Khushab, Punjab) is the flag-bearer of Allamah Fazl-e Haq Khairabadi’s (d. 1857CE) silsilah of khayrabadiyah in teaching. It has produced an overwhelming number of major ulama over the past 100 years (it was established by Allamah Yar Muhammad in 1910CE) around two hundred 200 of which became the greatest teachers of Pakistan imparting Islamic sciences and issuing Fatwa such as Sharih Bukhari Allamah Ghulam Rasul Rizvi, Peer Muhammad Chishti, Allamah Ghulam Rasool Saeedi, Allamah Abd al-Hakeem Sharaf Qadri (one of my teachers), Allamah Ghulam Muhammad Tonswi (under whom I am studyied), Ghulam Muhammad Sharaqpuri, Justice Peer Muhammad Karam Shah etc. All of the major sufiya and peer sahibs of Pakistan would send their sons to the Madrasah of Bandyal to attain the Silsilah Khayrabadiyah (link to Allamah Fazle Haq) and that’s why we find major personalities of Sayyal Shareef, Golra Shareef, Baseerpur shareef, Sultan-e-Bahu Jahng Shareef (Pir Sultan Mu’azzam) are students of the Madrasah Bandyal.

Allamah Abd al-Haq Bandyalwi, the living blessing of this Silsilah Khayarabadiyah, is a full-fledge accomplished teacher of all of the transmitted and rational sciences, those taught and hidden. He studied under his honourable father, then under “Malikul ulama” Ata Muhammad Bandyalwi, “Muhaddise Azam Paksitan” Allamah Sardar Ahamd Qadiri and Allamah Muhammad Deen Badhoowale (the last was also the teacher of majors such as Huzur Shaykh al-Islam Shah Qamarudeen Siyalwi and Hazrat Sayyid Zubayr Shah of Chakwal). The Shaykh’s taqwa & wisdome is visible from far and his knowledge and examination of the ulum has been the subject of hundreds of ulama for years. There is no doubt that he is a living sign of our noble predecessors and a walking encyclopaedia of the sciences. 

Alhamdulillah, with the kind duas offered by my parents and teachers, the Shaykh accepted me and my colleague Allamah Sayyid Gazanfar Shah Sahib of Shahdarah Lahore, among his smallest students at Madrasah Bandyal on Sunday 11th March – 17th Rabi al-Thani 1433H last year. Allahu akbar! He recited to us the beginnings of the Hadith compilation “Mishkat al-Masabeeh” and bestowed us with jubbahs and khilafat in his private gathering. 

The Silsilah Khayrabadiyah (from below to the top):

4. Allamah Fazle Haq Khayrabadi (Rahimahullah)
3. llamah Hidayatullah Jawnpuri (Rahimahullah)
2. Faqih al-Asr, Yar Muhammad Bandyalwi (Rahimahullah)
1. Huzur Sayyidi Taj al-Fuqaha, Abd al-Haq Bandyalwi (hafizahullah)

This pathway links me to Allamah Fazl-e-Haq Khayrabadi through only 3 people, alhmadulillah, the shortest possible chain at the moment. I was blessed with khilafat (permission) in the the silsilah Saabriyyah Chishtiya of Haji Imdadullah Makki through the Shaykh linking me to the honourable legend through only 2 people which is also the shortest possible link today. 

May Allah Almighty make this ijazah an opening for me in the Divine Court, bring me closer to the Noble Habeeb SallalAllahu alayhi wa sallam and reflect its tajalliyaat and barakaat in my life and hereafter, ameen. May all the friends of Allah Almighty be rewarded the best of rewards. May we all be granted the love, adab and ishq of the awliya, ameen.

Attached is a picture of our majlis with the Shaykh at the Madrasah of Bandyal (Tajul Fuqaha, Abdul Haq Bandyalwi, may Allah Almighty preserve him).

- Shaykh Monawar Ateeq Hafidahullah

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

The Grave of the Sahabi Sayyidina Hujr ibn Adi Radi Allahu Anhu has been desecrated In Syria and his grave has been dug up and his blessed body has been stolen.

Confirmed: Who desecrated the Grave of the Sahabi Hujr ibn Adi In Syria?

http://seekerofthesacredknowledge.wordpress.com/2013/05/03/confirmed-who-desecrated-the-grave-of-the-sahabi-hujr-ibn-adi-in-syria/

In the Arabic Language:

Photos of the Blessed Maqam and Grave before and after it was destroyed and the grave dug up:

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

It has been confirmed that the Wahabi Adnan ‘Arours group Liwa’ al-Islam was behind the destruction of the Maqam of the Sahabi Sayyidina Hujr ibn Adi Radi Allahu Anhu in Syria.

Our Previous Article ‘The Grave of the Sahabi Hujr ibn Adi has been desecrated In Syria’

http://seekerofthesacredknowledge.wordpress.com/2013/05/02/the-grave-of-the-sahabi-hujr-ibn-adi-has-been-desecrated-in-syria/

In The Arabic Language:

بعد تضارب الأنباء التي وصلتنا والتي نشرناها البارحة عن الفاعل الحقيقي لجريمة نبش قبر الصحابي حجر بن عدي الكندي رضي الله عنه قمنا بتحقيق وتحليل يكشف عن هوية الفاعل بالأشخاص والانتماء وتبين لنا مايلي:

أولاً: قد نشرنا في ٣١ _٣_٢٠١٣ صور للمجرمين والمنشور لايزال موجود على أرشيف صفحتنا بذلك التاريخ، ولم نستطع التأكد آنذاك من هوية صاحب القبر ولم يجرؤ هؤلاء من الإفصاح عن هوية القبر الذي نبشوه.

ثانياً: نؤكد لكم مما تبين لنا أن المجرمين هم للأسف من لواء الإسلام المحسوب رسميا على عدنان عرعور، وبناءً عليه نطالب شيخهم عدنان عرعور بتوضيح موقفه الشخصي علناً ونحمله مسؤولية الفعل إن لم يظهر علناً ويقدم هؤلاء المجرمين للمحاكمة ونطالبه مبدأيا بفصل هؤلاء ومن ساعدهم بالعملية من اللواء وإلا فنحمله المسؤولية الكاملة عن تسببه بشق الصف والمسؤلية الكاملة عن أي فتنة بسبب موقف اللواء العدائي من أهل السنة المشكلين الغالبية العظمى في سوريا

ثالثاً: : نرفق لكم صورالأشخاص التي نشرناها في ٣١_٣_٢٠١٣ والتي أخذناها من صفحات هؤلاء الشبيحة الشخصية على الفيسبوك بالمقارنة مع الصورة الحديثة النشر ويظهر بشكل واضح صور الرخام نفسه في خلفيات الصور كما يظهر غطاء القبر الأخضر نفسه، كذلك يظهر في زاوية المدفن صورة لمبرد لونه أبيض فضلاً عن باقي الأشياء المتناثرة والمطابقة لتلك الصور التي التقطوها لأنفسهم وتفاخروا بها بين رفاقهم على صفحاتهم الشخصية.

الصور على اليسار مأخوذة من صفحة هؤلاء الشبيحة التابعين للواء الإسلام والصور على اليمين صور نشرتها المواقع مؤخرا بعد تصويرهم للمكان

رابعاً : يؤكد صاحب الحساب المدعو وزير أنس أبو براء والعامل في لواء الإسلام القيادة العامة لما سأله رفاقه عن موقع القبر فقال: قرب ريف دمشق ولم يفصح عن اسم صاحب القبر لكي لايتبناه رسمياً علماً أنه قد سئل على الخاص عدة مرات ورفض الإجابة، كما يظهر معه

خامساً: ندعو باقي علماء ومشايخ الشام وباقي الهيئات الشرعية كرابطة علماء الشام من التصديق على ما أتينا به لإرسال رسالة واضحة لمثل هذه الأفاعيل الغريبة عن بلدنا

ملاحظة: هذا الكشف خاص بصفحة الثورة الصوفية، صفحة إعلامية مستقلة لاتتبع لأي جهة ومتواجدة من بداية الثورة السورية

Photos of the Blessed Maqam and Grave before and after it was destroyed and the grave dug up:

Click to view slideshow.

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

The Erudite Scholar Haji Jamil Dayi passed away yesterday in Cyprus. Inna lillahi wa inna ilayhi raji’un. May He give him to drink from the Basin of His Prophet (alayhi salat wa salam), that he may never thirst thereafter, and may He enter him into the highest gardens of Paradise! Ameen.

The Shaykh was the oldest murid of Mawlana Shaykh Nazim al-Haqqani from Cyrpus.

Clarity about the Maqam of Sayyiduna Hujr bin ‘Aadi (Radi Allah ‘anhu)

It has been suggested that Sayyiduna Hujr bin ‘Aadis (Radi Allah ‘anhu) body was dug up from his grave and buried somewhere else by a group of Salafi-hoodlums. There is also a picture floating around on the web suggesting it is of his blessed body. Both of this assertions are false, and have no basis in reality.

A big Facebook group (25 000 followers) belonging to Shiites from Tunisia published the following statement today:

تنبيـــــــــــــه :

انتشرت اليوم في أغلب الصفحات الشيعية صورة نقلها ارهابيوا سوريا عل انها صورة مسربة لجثمان الصحابي حجر ابن عدي الذي نبش قبره التكفيريون ….

ونحن ناكد لكم ان هذه الصورة قديمة جدا ومركبة وليست لحجر ابن عدي عليه السلام وانما تشبه صورة المجاهد عمر المختار الليبي الذي شنقه الاحتلال الايطالي

كما ان الارهابيين اعترفوا انهم لم يصلوا الى جثمان حجر ابن عدي لان القبر كان عميقا جدا وذلك لتراكم ترسبات الارض عليه عبر السنين

نرجوا النشر والتعميم لتتوضح الصورة للجميع فحجر ابن عدي لم ينقل جثمانه لاي مكان وشكرا لكم ……

In short: “Many Shiite websites have spread a picture supposedly of Hujr bin ‘Aadi. We confirm to you that this picture is old and is not of Hujr bin ‘Aadi. [..] The terrorists themselves admitted that they couldnt reach the body of Hujr bin ‘Aadi because the grave is very deep.”

Source: https://www.facebook.com/photo.php?fbid=491742004226493&set=a.144107765656587.29075.144106992323331&type=1&theater

I have managed to find out that the picture is the product of a screenshot taken from a video produced by the opposition activists. The logo on the left top corner says, “الغوطة الشرقية”

Here is the supposed picture of the Sayyiduna Hujr bin ‘Aadi (Radi Allah ‘anhu):

http://sphotos-h.ak.fbcdn.net/hphotos-ak-frc1/p480x480/577536_456447457764885_558926104_n.jpg

Here is an example of a video where one can find the same logo:

http://www.youtube.com/watch?v=vZgDPU000Do

“You can easily conclude that the picture to begin with isnt a picture, it’s a screenshot taken from a video produced by the opposition activists.”

The Facebook-page of one of those who have taken a photograph of himself next to the destroyed maqam wrote as a comment on his despicable picture that he couldnt find anything in the grave [I visited his page and read this comment myself, which also is confirmed by the statement of the Tunisian Shiites]. He has removed (or disabled) his account after all the condemnations.

Here is the link (which doesnt work anymore because his FB-page is gone):

https://www.facebook.com/photo.php?fbid=362664440517120&set=pb.100003207016481.-2207520000.1367625338.&type=3&theater

In other words: The first assertion that the body was dug up and buried some place else is completely false. And this new assertion that the picture is of Hujr bin ‘Aadi is also false. ”It is another example of Neo-Safavid propaganda.”

Sidi Mohammad Khalil

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

We have written a short article on a meeting between Shaykh Ibn al-Jawzi and Shaykh Abdul Qadir al-Jilani Rahimahullah in Baghdad Sharif:

” Once Shaykh Ibn Jawzi attended a gathering of Shaykh Abdul Qadir al-Jilani Rahimahullah and one of his friends came with him, Shaykh Abdul Qadir al-Jilani realized that Ibn al-Jawzi was a great scholar, so Shaykh Abdul Qadir al-Jilani started speaking about the different Tafsir’s of the Quran because he wanted to change the views of Ibn al-Jawzi  about Tasawwuf so he put the real image of Tasawwuf in the mind of Ibn Jawzi.

A verse was recited he gave one explanation to it the friend of  Shaykh Ibn Jawzi said do you know this Tafsir ? he said yes this is a famous Tafsir of the verse for the same verse Shaykh Abdul Qadir al-Jilani gave a Second Tafsir then a Third Tafsir, Fourth Tafsir, Fifth Tafsir sixth , seventh , eighth , ninth he gave Eleven Tafsir’s to one verse every time he gave a Tafsir the companion of Ibn al-Jawzi asked him do you know these Tafsir’s, Eleven Tafsir’s he knew, The twelfth Tafsir that Shaykh Abdul Qadir al-Jilani gave Ibn al-Jawzi had never heard of it Thirteenth Tafsir, Fourteenth Tafsir, Fifteenth Tafsir, Forty Tafsirs Shaykh Abdul Qadir al-Jilani gave to one verse, they say the State of Ibn al-Jawzi had changed he was so impacted, this took him back, they say he stood up in Haal in Wajd (ecstasy) he said ‘La illah ila Allah Muhammad Rasul Allah’ and Ibn al-Jawzi ripped his clothes!”

Ibn al-Jawzi ripped his clothes because, he understood the true meaning of ‘Faqir’. May Allah grant us barakah in understandings as he has granted Ibn al-Jawzi .

- This incident is mentioned in Qala’id al-Jawahir (Necklaces of Gems) by Shaykh Muhammad ibn Yahya al-Tadifi al-Hanbali Rahimahullah

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

The Erudite Scholar Shaykh Muhammad  Ziauddin Sabouni has passed away. Inna lillahi wa inna ilayhi raji’un. May He give him to drink from the Basin of His Prophet (alayhi salat wa salam), that he may never thirst thereafter, and may He enter him into the highest gardens of Paradise! Ameen.

The Shaykh was a Poet and the author of dozens of large works interpreting the Quran and he was the older brother of his Eminence Shaykh Muhammad Ali al-Sabouni Hafidahullah, the Shaykh passed away today after friday Prayers in Makkah Sharif, he will be buried in Jannatul Mualla.

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

News has reached us that The Erudite Scholar Shaykh ash-Sharif Mahdi Attibr has passed away in Jeddah. Inna lillahi wa inna ilayhi raji’un. May He give him to drink from the Basin of His Prophet (alayhi salat wa salam), that he may never thirst thereafter, and may He enter him into the highest gardens of Paradise! Ameen.

The Greatest Imam [al-Imam al-Aa'zam] Abu Hanifa Nau’man Ibn Thabit Radi Allahu Anhu

Imam al-A’zam Abu Hanifa’s (Alaihir raHma) full name was Nuʿman ibn Thabit ibn Zuta ibn Marzuban. He was born in Kufa in Iraq in 80 A.H. He belonged to the pious period of the Taabi’in (Successors of the Sahaba).

DIVINE MISSION

It is stated in a Hadith Shareef which Imam al-Harizmi reported from Sayyiduna Abu Hurayrah (Radi Allahu Anhuma) that Sayyiduna Rasoolullah (SallAllahu Alaihi wa Sallam) said: “Among my Ummah, there will come a man called Abu Hanifa. On the Day of Resurrection, he will be the light of my Ummah.” Another Hadith Shareef states: “In every century, a number of my Ummah will attain to high grades. Abu Hanifa will be the highest of his time.” These two Ahadith are recorded in “Durr al-Mukhtar.”

EARLY LIFE

While still in his youth, he met great Sahaba like Sayyiduna Anas bin Maalik, Sayyiduna Sahl bin Saad and Sayyiduna Abul Tufail Amir bin Wathilah (Radi Allahu Anhum Ajma’een). Imam A’zam Abu Hanifa (Alaihir raHmah) was first brought up as a trader, but soon started taking deep interest in Islamic learning.

EDUCATION

He attended the lectures of Sayyiduna Hammad Basri (Radi Allah Anhu) in Fiqh and then began to study the Hadith. He learnt under great scholars in Kufa. In Basrah he studied under two great Taabi’ie scholars who had learnt Hadith under the Sahaba. In Makkatul Mukarammah and Madinatul Munawwarah, he learnt under Sayyiduna Ata bin Abi Rabah and Sayyiduna Ikramah (Radi Allahu Anhuma). In fact, Imam A’zam Abu Hanifa (Alaihir raHmah) had numerous teachers. Some historians say that he learnt Hadith from about 4000 scholars. Some of his famous teachers were:
 

Sayyiduna Imam Baaqir
Sayyiduna Imam Jafar Saadiq
Sayyiduna Ali
Sayyiduna Abu Hurayrah
Sayyiduna Abdullah ibn Mas’ud
Sayyiduna Abdullah ibn Umar
Sayyiduna Aqabah bin Umar
Sayyiduna Safwaan
Sayyiduna Jabir
Sayyiduna Abu Qatadah and etc. (Radi Allahu Anhum Ajma’een).

AS A TEACHER

When his teacher, Sayyiduna Hammad Basri (Alaihir raHmah) passed away, Imam A’zam Abu Hanifa (Alaihir raHma) was 40 years old and he began teaching. He became very famous and travelled many places. Students from all over the Muslim world came to him to listen to his lectures, interviews and debates. Imam Maalik (Alaihir raHmah) also learnt under him. When he was 56 years old, Caliph Mansur came to power after the Ummayad dynasty was overthrown by the Abbasids in 132 A.H. Since Imam Abu Hanifa (Alaihir raHmah) opposed the Caliph’s ruthless killing of the Ahle Bait, he was arrested. The Caliph offered the Imam the post of a Qaadi (Judge), but he refused. The Caliph Mansur had him beaten with a stick 30 strokes. His feet bled. Caliph Mansur repented and offered Imam A’zam Abu Hanifa (Alaihir raHmah) 30000 pieces of silver. The great Imam refused once more. He was imprisoned again and thrashed 10 more strokes every day.

PASSES AWAY

Imam A’zam Abu Hanifa (Alaihir raHmah) passed away while in Salaah. He had been poisoned by the orders of Caliph Mansur. His Janaza Salaah was performed six times and each time 50 000 people took part. People continued to come and pray for him for 20 days after he was buried. He was 70 years old. In 459 A.H. a Mazaar (Tomb) was built for him by the Seljuki ruler Alp Arsalan. He lies buried in a Tomb situated near Baghdad in Iraq.
 

STUDENTS

Imam A’zam Abu Hanifa (Alaihir raHmah) left behind about 980 students. The most famous among them being:
 

a. Sayyiduna Qadi Abu Yusuf (Alaihir raHmah)
b. Sayyiduna Imam Muhammed (Alaihir raHmah)
c. Sayyiduna Imam Zufur (Alaihir raHmah)
PERSONALITY

Imam A’zam Abu Hanifa (Alaihir raHmah) earned his living by trading. Every Friday, he distributed 20 gold coins to the poor for his parents soul. For 40 years Imam A’zam Abu Hanifa (Alaihir raHmah) performed the Fajr Salaah with the Wudu that he made for the Esha Salaah (ie. he did not sleep after the night prayer). He performed Hajj 55 times. He used to recite the entire Holy Quran once every day and once every night. Imam A’zam Abu Hanifa (Alaihir raHma) had so much of Taqwa (Piety) that for 30 years he fasted every day (except for the 5 forbidden days). He often read the Holy Quran in one rakaah or two. He did not accept any presents from anyone. He wore clothes like those of the poor. Imam A’zam Abu Hanifa (Alaihir raHma) once said: “I laughed once in my life and I regret it.” He talked little and thought much. It is said that at the place where his soul was taken, he read the Holy Quran 7000 times.

GREATNESS OF IMAM ABU HANIFA

Yahya ibn Sa`id al-Qattan said:
 

“We have not heard better than Abu Hanifa’s opinion and we have followed most of his positions.”
 Yahya ibn Ma`in, he said of Abu Hanifa that
 

“He is not only thiqa (trustworthy) but thiqa thiqa. Al- Dhahabi even calls Ibn Ma`in a fanatic Hanafi.”
Al-Fadl ibn Dukayn, one of the major authorities of Ahl al-Hadith. He said:
 

“Muslims should make du`a to Allah on behalf of Abu Hanifa in their prayers, because the Sunan and the fiqh were preserved for them through him.”
Waki` ibn al-Jarrah, he replied to some of them:
 

“You barred us from Abu Hanifa, are you going to bar us from Zufar??” (Zufar took over the teaching of Hanafi Fiqh in Kufa and Basra after the Imam.)
Abu Mu`awiya al-Darir, he said:
 

“Love of Abu Hanifa is part of the Sunnah”.

‘Abdullah Ibn Dawud al-Khuraybi:
 

“Among the people there are plenty of enviers and ignorant ones concerning Abu Hanifa. Anyone who desires to free himself of the humiliation of ignorance and desires to learn jurisprudence should study the books of Abu Hanifa”
Bishr al-Hafi, he said:
 

“None criticizes Abu Hanifa except an envier or an ignoramus”.
 Ibn al-Mubarak. When al-Awza`i criticized Abu Hanifa, Ibn al-Mubarak copied a compilation of Abu Hanifa’s fiqh under the name al-Nu`man. Al- Awza`i read it without interruption except for Salat al-Fard. Then he said:
 

“This Nu`man is a grand master (hadha nabilun min al-ashyakh). Go to him and take as much as you can from him!” Ibn al-Mubarak said: “This is the Abu Hanifa you had forbidden me to see.” (Tarikh al-Baghdad)
Ibn al-Mubarak considered one’s hatred of Abu Hanifa a mark of Divine wrath.

He also said:
 

“If Allah had not rescued me with Abu Hanifa and Sufyan [al-Thawri] I would have been like the rest of the common people.” Al-Dhahabi relates it as: “I would have been an innovator.”
Ibn `A’isha mentioned a fatwa of Abu Hanifa then said:
 

“Truly, if you had seen him you would have wanted him ! Truly, his similitude and yours is as in the saying:

Curse them much or not, I care little to blame you;
But fill – if you can! – the space they left vacant.”

Imam Malik (May Allah shower His mercy on him) says:

“In Islam, there are 60,000 utterances of Abu Hanifa, meaning that so many rulings of Jurisprudence are from him.”
After relating this Tradition, Imam Muwwaffaq (May Allah shower His mercy on him) relates the Tradition of a reliable narrator that

“Imam Azam Abu Hanifa (May Allah be well pleased with him) has written 83,000 rulings of which 38,000 are about worship and 45,000 are about affairs and dealings.”

It is also related that Imam Shafa’ee said that

The person who doesn’t study the books of Abu Hanifa cannot gain erudition in Jurisprudence (Fiqh).
Abu Ishaq says that

I pity those people who didn’t gain anything from the knowledge of Abu Hanifa.  These are the people who are bereft of Jurisprudence.
Yahya bin Atham says:

I heard from Wahb bin Jareer that he would say:  My father Jareer bin A’azim would exhort me to study the books of Abu Hanifa and he was among those who sat in the study circle of the Imam.
Muhammad bin Dawood says:

I once went to ‘Isa bin Younus and saw that books of Abu Hanifa are placed before him and he is reading them. I asked him:  Do you narrate on his authority?  He said:  I was pleased with him in his life.  Will I be displeased with him after his death?
Ma’aroof bin ‘Abdullah says:

Once, I was with ‘Ali bin A’asim.  He told his students:  You people acquire knowledge and jurisprudence.  We said:  That which we learn from you is not knowledge?  He said: Knowledge is the knowledge of Abu Hanifa.
Muhammad bin Sa’adaan says:

I, Yahya bin Ma’een, ‘Ali bin Al Madeeni, Ahmed bin Hambal and Zuhair bin Harb, etc. (all of whom are experts in Hadith) were sitting with Yazid bin Haroon.  A person asked him a question.  He said:  Go to the people of knowledge.  ‘Ali bin Al Madeeni said:  Shouldn’t he come to you?  Meaning he himself was also a man of knowledge.  Yazid bin Haroon said:  The men of knowledge are the associates of Abu Hanifa and all of you are musk-sellers.
‘Abdur Rahman bin Mahdi (May Allah shower His mercy on him) says:

Abu Hanifa is the Chief Justice among the scholars.
‘Abdur Rahman is that person whom Imam Dhahabi writes as “Hafidh Ul Kabeer” and “Alim Ush Shaheer”

Yahya bin Adam says that

When the incidents and rulings of Abu Hanifa were related before Hasan bin Sabah bin Hayy Al Hamadani, he would praise them.  Hasan bin Sabah was so meticulous in matters of religion that because of the irreligiousness of the rulers, he considered even the Friday Salaat as inappropriate.
Abu Numayla says:

Muhammad bin Talha told me: When you hear a saying of Abu Hanifa from a reliable person, rely on it, as his opinion is very firmly based on evidence.  These books of Jurisprudence in our hands are all those firm opinions of the Imam which have reached us through reliable people.
‘Abdullah bin Mubarak once told his students:

Accept Hadith after checking them and understanding them as they are your religion… Then he said:  When a reliable person relates the opinion of Abu Hanifa to you, accept it.
Abu Muslim asked Yazid bin Haroon:

What do you say about the books of Abu Hanifa?  He said:  If you want to gain jurisprudential acumen and understanding of religion, then study the books of Abu Hanifa.  I haven’t seen any Jurisprudent (Faqeeh) who considers it undesirable to study the books of Abu Hanifa.

 
One person said before Wak’ee bin Al Jarrah that Abu Hanifa made a mistake. Wak’ee scolded him and said:

The person who says anything like this is like an animal and even worse than them. Jurisprudents like Abu Yusuf and Muhammad were with him.  There were many Imams of Hadith, Arabic language and Imams of piety like Fudhail and Dawood Taai.  The one whose associates are like these can never make any mistake and even if he does make a mistake then these people will turn him towards the truth.
The names of the Imams mentioned here are only as an indication. Otherwise, there always used to be a huge gathering there.
 

GOLDEN WORDS OF WISDOM:

Knowledge without deeds is like a body without a soul. As long as knowledge does not embrace the existence of action it will not be enough not agreeable nor sincere.

Difficulties are the result of sin. The sinful therefore does not have the right to lament when difficulties befall him.

To reduce the connection of the World means that a person takes that which is essential from the World and leaves that which is non essential.

That person who seeks knowledge to attain the World finds that knowledge has no place in his heart.

That person whose knowledge does not prevent him from committing sin and transgressions then who is that person who has suffered or incurred a greater loss than him.

For the attainment of knowledge satisfaction is useful and satisfaction is not gained by increasing information but by decreasing it.

Mawlid an-Nabawi Sharif Celebrations at the Mosque of Imam al-Aa’dham Abu Hanifa Nau’man Ibn Thabit Radi Allahu Ta’ala Anhu in Aa’dhamiya, Baghdad Sharif, Iraq

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

His Eminence Shaykh Sayyid Muhammad Abul Huda al-Yaqoubi al-Hassani Hafidahullah will be visiting the UK in  June and July 2013, below we will add the events of the Shaykh. (please keep watching this page for updates)

Event 1 | Gateway To Divine Mercy  | Seeking Our Beloved

Gateway To Divine Mercy | Seeking Our Beloved

Saturday 29th June 2013 | 12 pm to 7.30 pm (Doors will open at 11.00am)

LG Arena, National Exhibition Centre (NEC), Birmingham, B40 1NT (UK)

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Gateway 2013 | Seeking Our Beloved

Event 2.  How to Erase Our Sins by His Eminence Shaykh Muhammad al-Yaqoubi

QUERY: What do the noble scholars state with regards to the following issue? Is writing in sha’ Allah (ان شاء الله) on the pattern of insha’ Allah (انشاء الله) correct? Does the meaning change due to the difference of writing in these two patterns? Kindly explain the matter and gain reward. ʿAbdullah Qadiri, Karachi.

REPLY: The phrase in sha’ Allah is based upon three words and all the three words have their own individual positions in the science of nahw .

1. In is shartiyah .
2. Sha’ is fi’l madhi m’aruf
3. Allah is ismu jalalah and the doer of the action sha’, according to grammatical analysis.

These three words are written separately. The conditional word in was not written jointly along with the verb, anywhere in the Arab or Ajam. They have been written separately in the Qur’an, hadith and Arabic literature contained in the books of the past fourteen centuries. But nowadays, the error of writing the conditional in jointly with the verb sha’ has become widespread in the Arab and non-Arab lands. This error, contained in certain Arabic websites and careless writing ways, is spreading rapidly in non-Arab lands, especially India and Pakistan. The correct way of writing it is in sha’ Allah (ان شاء الله) only. Writing it as insha’ Allah (انشاء الله) is absolutely incorrect. It is necessary for every Muslim to abstain from writing in this manner because the meaning that occurs due to this way of writing is kufr .

Qur’anic Verses:

1. وَإِنَّا إِنْ شَاء َ اللَّه لَمُہْتَدُونَ – al-Baqarah, 70
2.  وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاء َ اللَّه آَمِنِینَ –Yusuf, 99
3. قَالَ سَتَجِدُنِی إِنْ شَاء َ اللَّه صَابِرًا وَلَا أَعْصِی لَکَ أَمْرًا – al-Kahf, 69
4. سَتَجِدُنِی إِنْ شَاء َ اللَّه مِنَ الصَّالِحِینَ – al-QaSaS, 27
5. سَتَجِدُنِی إِنْ شَاء َ اللَّه مِنَ الصَّابِرِینَ – al-Safat, 102
6. لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاء َ اللَّه آَمِنِینَ – al-Fath, 27

It is evident from the above-mentioned Qur’anic verses that the conditional in has been written separately from the past tense verb sha’.

The way in which in sha’ Allah has been written in the Prophetic narrations:

1. فَقَالَ لَه رَسُولُ اللَّہِ صَلَّی اللَّه عَلَیْہِ وَسَلَّمَ سَأَفْعَلُ إِنْ شَاء َ اللَّه – Sahih Bukhari, #407
2. لِکُلِّ نَبِیٍّ دَعْوَۃٌ یَدْعُوہَا فَأَنَا أُرِیدُ إِنْ شَاء َ اللَّه أَنْ أَخْتَبِئَ دَعْوَتِی شَفَاعَۃً لِأُمَّتِی یَوْمَ الْقِیَامَۃِ – Sahih Muslim, #295
3. إِنَّہَا لَرُؤْیَا حَقٌّ إِنْ شَاء َ اللَّه – Sunan Abi Dawud, #421
4. أَنَّ رَسُولَ اللَّہِ صَلَّی اللَّه عَلَیْہِ وَسَلَّمَ قَالَ مَنْ حَلَفَ عَلَی یَمِینٍ فَقَالَ إِنْ شَاء َ اللَّه فَلَا حِنْثَ عَلَیْہِ – Tirmidhi, #1451
5. أنَّ رسُولَ اللَّہِ صَلَّی اللَّه عَلَیْہِ وَسَلَّمَ خَرَجَ إِلَی الْمَقْبُرَۃِ فَقَالَ السَّلَامُ عَلَیْکُمْ دَارَ قَوْمٍ مُؤْمِنِینَ وَإِنَّا إِنْ شَاء َ اللَّه بِکُمْ لَاحِقُونَ – Sunan Nasa’i, #150
6. اجْتَمَعَ عِیدَانِ فِی یَوْمِکُمْ ہَذَا فَمَنْ شَاء َ أَجْزَأَه مِنْ الْجُمُعَۃِ وَإِنَّا مُجَمِّعُونَ إِنْ شَاء َ اللَّه –Sunan Ibn Majah, #1301

Clarification of the meaning of insha’ Allah (انشاء الله):

When in is written jointly with sha’, it becomes insha’ which is a root word in the category of actions and its meaning is ‘to create’, ‘to invent’. Its past and present continuous tense forms are insha’ (انشأ and yunshi’ ینشیٔ) respectively. Its meaning is ‘to create or invent something, the like of which never existed before’. Allah states:

1. وَهوَ الَّذِی أَنْشَأَ لَکُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَۃَ قَلِیلًا مَا تَشْکُرُونَ – al-Mu’minun, 78
2. قُلْ سِیرُوا فِی الْأَرْضِ فَانْظُرُوا کَیْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّه یُنْشِئُ النَّشْأَۃَ الْآَخِرَۃَ إِنَّ اللَّہَ عَلَی کُلِّ شَیْء ٍ قَدِیرٌ – al-Ankabut, 20
3. إِنَّا أَنْشَأْنَاهنَّ إِنْشَاء ً – al-Waqi’ah, 35

In the above-mentioned verses, insha’ is the masdar belonging to the category of actions. Insha’ is active past tense and yunshi’ is present continuous tense form, the meaning of which is ‘to create’. Now consider the third verse. The root word insha’ is present in it. The forms of the root word insha’ and the one written in insha’ Allah are one and the same. When the conditional in is written jointly with the verb sha’, its meaning will contain kufr.

انشاء الله ای كاننا نقول اننا اوجدنا الله… العیاذ بالله
Meaning, ‘we created Allah’ or ‘we invented Allah’. We seek refuge in Allah from this (meaning)!

The meaning of in sha’ is ‘the Divine Will’, whereas, insha’ means ‘to create’ or ‘to invent’. Writing in jointly with sha’ gives such extremely abominable meanings. Thus, it is necessary for all the Muslims to abstain from this way of writing. Wherever they see this written, they should rectify it immediately. It is our fair perception that not even the thought of the vile meanings ever crosses any Muslim’s mind. But, while writing, in sha’ should be written instead of insha’, i.e., the way in which it is written in the Qur’an and hadith texts, so that every trace of thenefarious meaning is eliminated. We do not want to begin a nahwi explanation here, otherwise the discussion will become lengthy. A new discussion can be started to explain the relationship between the root word insha’ as mudaf and the Lofty Name (Allah) as mudaf ilayh , but there is no scope for it here (to keep the discussion simple). Our aim is to explain to the common people. We request the scholars and students of knowledge that they make the laymen aware of this matter.

Insha’ as mudaf and the Lofty Name (Allah) as mudaf ilayh :

It is mentioned in Tafsir Tabari:

إن عجبتم من إنشاء الله إیاكم

In another place:

إنّ فی إنشاء الله السحاب

In these two statements, the word insha’ is present and the meaning of the word in both these statements is, ‘to create’. In the above statements, the root word insha’ is the mudaf , and the doer, i.e., Lofty Name (Allah) is the mudaf ilayh . The meanings are, “Allah’s creation of you” and “Allah’s creation of the clouds”. The purpose of mentioning this is, even if insha’ is considered as mudaf , the purpose of saying in sha’ Allah will be nullified. Because, when we say in sha’ Allah,we hand over the results of our deeds to the Divine Will of Allah and seek help from Him. But, when we write insha’ Allah in the form of mudaf and mudaf ilayh, the meaning becomes “creation by Allah”, which is not our intended meaning. Whenever we make an intention for a good deed, we say in sha’ Allah – this is from the Islamic etiquettes and a sunnah (tradition of the Prophet – may Allah bless and greet him). We hand over our intention to the Divine Will of Allah. Here, our purpose is not to mention Allah as the Creator and the Originator.

Mufti Sayyid Shuja’at Ali Qadiri has authored a book by the name ‘Insha-ul-Arabiyyah’. The meaning of the title is, ‘building eloquence in the Arabic language’. If we write this word insha’ (used here) with the Lofty Name (Allah), it will not fulfill our purpose. The meaning will drift from ‘the Divine Will’ (the intended meaning) to ‘create’ and ‘invent’.

It is mentioned in Qasidatul Burdah, 

الحمد لله المنشی الخلق من عدم

In this verse, the word al-munshi indicates the name of the doer, the meaning of which is ‘to create’. The translation of the verse is:

All praises are due to Allah, who brought forth the creation from nonexistence.

munshi means ‘creator’, ‘the One who brings forth from nonexistence’. The difference between writing nasha’ and insha’ is similar to that between writing in sha’ Allah and insha’ Allah. After all the above explanation, we presume that the Sunni masses have understood that the correct way of writing is in sha’ Allah and that has to be followed from now on. Also bear in mind that one should abstain from words which have aberrations in them, especially when it pertains to the Divine Glory and the Prophetic Magnificence. Immense caution has to be exercised therein. Finally, I would advise that while sending messages through SMS or email, one should always write in sha’ Allah (ان شاء الله). If it is being written in English, do not write insha Allah, inshaallah or inshaALLAH. Instead, write in sha Allah, in shaa Allah or in sha’

Allah.

Bismillah …

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

Shaykh Salim al-Hammami from Damascus has passed away a few days ago in Madinah Sharif. The Noble shaykh was one of the last students of the Mujaddid, Muhaddith al-Akbar Shaykh Badruddin al-Hassani and he was one of the most respected Shaykh’s in Shaam, he was over 100 years old . Inna lillahi wa inna ilayhi raji’un. May He give him to drink from the Basin of His Prophet (alayhi salat wa salam), that he may never thirst thereafter, and may He enter him into the highest gardens of Paradise! Ameen.

The Shaykh was a master of the inner and outer sciences and he was a master of dream interpretation, when students visited Syria they would meet him and many would note about the Shaykh’s personality.

———-

Shaykh Salim Al-Hammami

By Shaykh Muhammad al-Yaqoubi

Praise be to Allah in every state and we seek refuge with Allah from the state of the misguided. We send prayers and salutations upon our Master Muhammad, his companions, family and whoever follows their way.

We give condolences to the whole Islamic world upon the demise of a towering figure in the fields of knowledge, Quran, spirituality, dhikr, sainthood and piety. He is one of the Poles of Syria and from amongst the Ulema and the righteous and a pillar of the Shadhili Way in Damascus.

He is the elderly scholar Shaykh Salim Al-Hammami who passed away at Asr time on Friday in Madina al-Munawwara at the age of 108 years. His funeral prayer will take place on Saturday after Dhuhr after which he will be laid to rest in Al-Baqi.

Shaykh Salim Al-Hammami was a leading figure in Damascus and by him it became famous. He was a scholar, jurist, spiritual guide and a beautiful reciter of the Quran; as though he was given the implements of the Prophet Dawud (Peace be upon him) for reciting the Quran. Allah Almighty gave him a melodious voice. When he would sing praises of the Prophet (peace be upon him) his love for the Prophet (peace be upon him) would be felt through every word and breath. He was annihilated in love for the Prophet (peace be upon him) and determined in following his Sunnah.

He (may Allah have mercy on him) was consistent in praying in congregation, never missing it except when an illness incapacitated him. His persistence in congregational prayers was known since the time he was appointed Imam and preacher of Al-Ghawas Mosque in the Maydan district.

He accompanied the Greatest Muhaddith, Shaykh Badr Al-Din Al-Hasani for many years and benefited from his company. He would attend Shaykh Badr Al-Din’s public classes in the Grand Omayyad Mosque and his private classes in his home. He accompanied him even when the Shaykh moved from place to place and attended to his visits and narrated numerous pearls from his discourses. He took the license [Ijazah] from him and through it benefited vast amounts of people. He relates from Shaykh Badr Al-Din that a man asked the latter for duas. Shaykh Badr Al-Din replied: “May Allah forgive all of you, whoever sees you and whoever you see.” Shaykh Salim was amongst those present at this incident and was thus included in the dua.

He met Shaykh Muhammad ibn Ja’far Al-Kattani and received his blessings. He also accompanied Shaykh Amin Suwayd and benefited from him. He recited the whole Quran to the Shaykh of the Reciters, Muhammad Salim Al-Halwani, and under his tutelage perfected his tajwid and pronunciation and articulation until the Shaykh testified to his perfection in this.

He also met the latter generation of scholars in Damascus including the famous Gnostic Shaykh Muhammad Al-Hashimi, Shaykh Ali Al-Daqr and Shaykh Sa’id Al-Burhani whom he accompanied and underwent his spiritual development at his hands according to the Shadhili Way. Shaykh Sa’id permitted him to guide people in spiritual development and gave him the licence [Ijazah] to transmit the general litany. He also accompanied the Gnostic Muhammad Uthman and benefited greatly from serving and accompanying him.

He studied under Shaykh Hasan Habannaka Al-Maydani and benefited from attending his classes and studying with him. He also taught in Shaykh Hasan’s circles from the very beginning in Manjak Mosque, Damascus and in the Al-Ghurra’a institute. He taught most of Shaykh Hasan’s students; very few students left Shaykh Hasan’s Madrasah without having benefited from Shaykh Salim Al-Hammami (May Allah have mercy on him). The Shaykhs who benefited from him include Shaykh Husayn Khitab, Shaykh Mustafa Al-Khann and Shaykh Karim Rajeh.

Allah Almighty blessed him with love for the saints and the righteous and annihilation in love for the Prophet (peace be upon him) and his noble household. I visited the Shaykh once in his home. He entered a room and returned with an extremely large sum of money and gifted it to me saying: “I want you to say: Salim is from our Ahl Al-Bayt.”

We in Syria have no doubt he was from the Abdal about whom the Prophet (peace be upon him) said in an authentic hadith: “Through them you are given sustenance and through them you are supported.” He was an Imam in religious cautiousness and the epitome of piety, superior in guarding the limbs and devoutness.

In terms of narrating he was assuredly trustworthy, firm and upright. He had an alert mind, strong memory and a quick wit. His face was illuminated and his voice sweet. He could recall events and accurately relay what he heard over 90 years ago. We accompanied him for years and heard many incidents, anecdotes, and stories from him and hadith that he narrated from Shaykh’s he met, without any additions or deductions whatsoever. His anecdotes of the scholars and saints would fill volumes.

People would flock to him seeking ijazah and blessings and he would not turn away any student of the sacred knowledge and give them ijazah in whatever he narrated and whatever he received ijazah in; and these were limitless.

However he remained humble and considered himself unworthy of ijazah. I sought ijazah from him once but he refused unless I gave him ijazah so I exchanged with him. I would ask him about the Shaykhs he met and incite him with names of Shaykhs from the first half of the 14th century. He would be delighted by this and recall his anecdotes of those Ulema.
Allah Almighty gifted him deep insight in dream interpretation. He would interpret a dream and it would be as he said it would be and he never erred in his interpretation. He was also sought for Istikhara; he would never tell someone to do something except they would find good in it and he would never tell someone to abstain from something except they would find goodness in abstaining from it.

His morals were the Prophetic morals; reaching the pinnacle in manners, humility, guarding his tongue from backbiting, tale-bearing and gossiping and never speaking ill. He would always smile, frequently visit his brothers and friends, the greatest scholars, revere the Ahl Al-Bayt and sit with the righteous. He would not see defects or ills. No-one would be mentioned in an ill manner before him. His gatherings were filled with amiability, light and serenity. He disliked photographs and disallowed them, maintaining the position of his Shaykhs in this matter. He was cautious in his food and drink and elegant in his dress. He would serve his guests, be attentative towards students and display affection towards children.

He never missed sending prayers on the Prophet (peace be upon him), having inherited this connection with the Noble Prophet (peace be upon him) and reverence for him from some of his Shaykhs after Shaykh Badr Al-Din like the Gnostic Shaykh Uthman.

He was born in 1326 AH/1908 CE but it is not unlikely he was born before this date. He reached 108 years of age before his wish to die in Madina Munawwara and to be buried in Al-Baqi was fulfilled. His children travelled with him a few weeks ago from Syria to the Hijaz where he made the farewell visit to the Noble Prophet (peace be upon him) two days ago. Allah Almighty fulfilled his wish to die in the vicinity of the Beloved (peace be upon him).

He left behind 4 daughters and 6 sons; all people of knowledge, etiquette and virtue. They grew up in the arms of their father, inheriting devoutness, etiquette and love from him. They were blessed to serve him. His sons are: Muhammad Abu Sulaym, Muhammad Khayr Abu Al-Khayr, Ahmad Muadh, Abd Al-Rahman Abu Muhammad, Abd Al-Rauf Abu Bashar and Abd Al-Fattah Abu Hassan.

We have encountered a major calamity through the loss of a leading figure from amongst the righteous. We offer our deepest condolences to the Shaykh’s children, grandchildren, relatives, family members and the people of Syria – its scholars, Sufis, elect and masses. We ask Allah Almighty he place the Shaykh in Al-Firdous and grant him the companionship of his Beloved, the coolness of his eyes, our Master Muhammad (peace be upon him). He spent his life in loving the Prophet (peace be upon him), praising him and sending prayers upon him. We ask Allah Almighty that He compensate Syria with goodness and that He confer goodness, blessings, knowledge, righteousness and devoutness to the Shaykh’s family, sons and daughters, offspring and family till the Last Day.

Translated by Ustadh Adnan al-Shadhili

Shaykh Salim al-Hammami Rahimahullah with Shaykh Shukri al-Luhafi in Damascus:

Hadrat Sayyiduna Ibn-e-‘Umar reported that the Messenger of Allah has said,

لا تصوموا حتى تروا الهلال ، ولا تفطروا حتى تروه ، فإن غم عليكم فاقدروا له

“Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky (which prevents sighting of the moon), then complete 30 days of the month.” [Sahih Bukhari, Vol 1, Page 256]

In another narration, the Messenger of Allah said,

الشهر تسع وعشرون ليلة ، فلا تصوموا حتى تروه ، فإن غم عليكم فأكملوا العدة ثلاثين

“The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month.” [Sahih Bukhari, Vol 1, Page 256]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehwli states:

According to the Islamic Law (Shari’ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi’ah al-Lam’at]

Hadrat Abu Hurairah reported that the Messenger of Allah has said,

صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة شعبان ثلاثين

“Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha’ban.” [Sahih Bukhari, Vol 1, Page 256]

Hadrat Ibn ‘Abbas reported that

جاء أعرابي إلى النبي صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان، فقال أتشهد أن لا إله إلا الله؟ قال نعم، قال أتشهد أن محمدا رسول الله؟ قال نعم، قال يا بلال، أذن في الناس أن يصوموا غدا

A desert Arab came to the Holy Prophet and said, “I have seen the new moon i.e. the new moon of Ramadhan.” He asked, “do you testify that there is no god but Allah?” he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?” He said, “Yes.” So, the Messenger of Allah said, “O Bilal, announce to the people that they must fast tomorrow.” [Sunan Abi Dawud, Vol 1, Page 320 and Tirmidhi, Vol 1, Page 148]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi states:

It has been proven from the Hadith that a person who is mastur-ul-Hal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of “shahadah” (bearing witness) is not a condition. [Ashi’ah al-Lam’at]

Important Notes on Sighting of the Moon:

1. There are a few ways of proving the sighting the moon:

A. News of sighting the moon – on the night of the 29th of Sha’ban when the sky is not clear (cloudy), then the news of sighting the moon given by a muslim male or female, equitable or Mastur-ul-Haal (a person who’s inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfills the above-mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable (‘adil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2 Pg. 94-95, and in al-Bahr al-Ra’iq – Vol. 2 Pg. 269]

B. Shahadat ‘ala al-Shahadah (witness upon witness) – this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qazi or the ‘Alim if there is no Qazi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, “I saw the moon on the night of such and such a day, and such and such a month of such and such a year.” Then each person from the secondary witnesses testify that, “Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting.” [Radd al-Muhtar Vol. 4 Pg. 409 and also in Fatawa al-Hindiyyah (‘Alamgiri) Vol. 3 Pg. 410.]

C. Shahadah ‘ala al-Qada’ (giving witness in front of an Islamic Judge) – this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, “In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day”, then this shall also be proof of sighting of the moon. [Fatawa al-Imam al-Ghuzza Pg. 6 and Fath al-Qadir Vol. 2 Pg. 243]

D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic rulings pertaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and ‘Eidain; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadhan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, “we heard” or “other people have said it”, then there is absolutely no istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapable of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar Vol. 2 Pg. 97 and Fatawa-e-Radawiyyah Vol. 4 Pg. 553]

E. Termination of the number of days in a month – when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadhan was accepted, and by this calculation 30 days of Ramadhan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar Vol. 2 Pg. 97]

2. If the moon has been sighted according to the Shari’ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5]

3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar Vol. 2 Pg. 94]

4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumors here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari’ah rules and regulations it cannot be accepted in anyway. [Anwaar al-Hadith, Chapter 6]

5. Letters also do not prove sighting of the moon, as one person’s handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah]

6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognizes the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link.

Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another [Fatawa-e-‘Alamgiri Vol. 3 Pg. 357], then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technological equipment?! Plus the fact that in worldly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful.

7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter).

Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted.

The Messenger of Allah has stated: “But if the weather is cloudy, wait till thirty days of the previous month have passed.”

But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet.

8. In a country where there is no Islamic Ruler, and nor is there any Qadi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama’ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radwiyyah – V. 4 Pg. 547]

It has been stated in “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah” – by Imam al-’Allama ‘Abd al-Ghani al-Nablusi al-Dimishqi – that:

When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the ‘ulema), and in every aspect of their life, Muslims are obliged to consult these ulema. These ulema shall be considered the ‘Islamic rulers’ and the ‘Islamic judges’. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall follow their ‘ulema. Then, if there are innumerable ‘ulema in one district, then amongst them the ‘alim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the ‘alim who shall be appouinted as the vice of the Qadi in that district).

9. The testimony of a fasiq-e-mu’lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama’ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted.

10. On sighting the moon, the supplications as mentioned in the Ahadith should be read.

11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari’at Chapter 5 Pg. 685, al-Durr al-Mukhtar and also in Fatawa-e-‘Alamgiri Vol. 1 Pg. 184]

12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir V. 4 Pg. 445]

— — —

Extracted From

Anwaar al-Hadith, Chapter 6, Pages 242 to 248

by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi

English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.]

Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh , We pray this finds everyone well, wrapped in Allah’s mercy and steadfastly traveling the path to eternal felicity, in sha Allah.

Sayyiduna Khalid bin Walid (Radi Allah ‘anhu’s) maqam has been directly hit by the bombardment of the Assad-regime and the terrororganization “Hezbollah”.

La hawla wala quwatta illa billah.

The Hezbollah support of the Syrian Army are strengthening their attacks on the people of Homs and are targeting the resting place of Sayidunah Khalid bin Waleed radi’Allahu anhu, one of the great Sahabah, in revenge for the success over Persia. Shaykh Sayyid Muhammad al-Yaqoubi has requested for us to make lots of Duas for the success of the people of Homs, (please, please, please keep them in your Duas).

In the Arabic Language: