Posted by: Seeker of the Sacred Knowledge | September 12, 2011

The Etiquette of Seeking Knowledge


The Islamic tradition teaches us that both students of sacred knowledge and their teachers have lofty principles and refined codes of conduct that they must adhere to in order to ensure that they can truly achieve virtue through their knowledge and that God opens up for them (futūḥ) the full extent of wisdom and perception.  From the most distinguished of these etiquettes (ādāb) that must accompany teaching and seeking knowledge are the following.

1)      To have respect in one’s heart and exhibit reverence for gatherings of knowledge.  This is embodied in some of the following practices:

a)       To have ritual purity and cleanliness before leaving to attend gatherings of knowledge.  The Companions of the Prophet (PBUH) and their followers used to be very attentive to this matter.  It is reported that Imām Mālik used to be meticulous in his veneration of gatherings of knowledge to the point that before narrating hadiths, he would make wuḍūʼ, wear his best clothes, sit upon his cushion, comb his beard, put on perfume, and sit in the most dignified and respectful posture.  When asked about this he replied, “I love to exalt the hadiths of the Messenger of God (PBUH).”      

Another form of purification before attending gatherings of learning is that of the purification of the heart from traits such as backbiting, envy, grudges, and other spiritual diseases through various forms of worship and acts of obedience.  This is done to exert an effort to expand one’s heart and state of mind in a way that will make the student more susceptible to absorbing knowledge and implementing it.  It is commonly said, “In the presence of scholars guard your tongue.  And in the presence of the knowers of God, guard your heart.”

b)      A student should come in a state of stillness of the heart, mind, and body (sakīna) along with a demeanor of a dignified seriousness (waqār) that is derived from an understanding of the gravity and significance of being in a circle of learning.  Ḥasan al-Baṣrī used to say, “Seek knowledge and seek in order to [attain] knowledge stillness and seriousness (sakīna wa al-waqār) as well as humility towards whom you are learning from and towards those you are teaching.” 

Due to the intense reverence that Imām Mālik had for the hadiths of the Prophet (PBUH), it is reported that he once remained seated in the same position while teaching for four hours, even though he had been stung by a scorpion and his color had changed.  Upon being asked about this he replied, “I did not want to interrupt the hadiths of the Messenger of God (PBUH).”  In this is revealed the depth of Imām Mālik’s understanding of the majesty of God and the rank of His Messenger, upon him be peace.  Indeed, God has said in the Qur’an, “Whoever honors the symbols of God, verily it is from the piety of the hearts.”[1]

2)    To have humility and respect for scholars and to honor them.

Humility is an essential characteristic that a student must have to truly benefit from his or her teacher.  In the hadith of the Messenger of God (PBUH), when the angel Jibrīl (AS) came to ask the Prophet (PBUH) about Islam, Imān, and Iḥsān, he is described as having, “put his knees against the knees [of the Prophet PBUH] and placed his hands on his thighs.”[2]  When the Companions used to sit with the Messenger of God (PBUH), they did not used to raise their heads up to him out of their reverence for him.  It is reported on the authority of Anas (RA), “If the Messenger of God (PBUH) used to enter the mosque, none of us used to raise our heads except Abū Bakr and ʽUmar.  They used to smile at him and he used to smile at them.”[3]    It is also reported on the authority of ʽUbāda b. al-Ṣāmit that the Messenger of God (PBUH) said regarding respecting scholars and honoring them, “He is not from my community who does not venerate our elders, have mercy on our youth, and know the rights of our scholars.”[4]

            Imām ʽAlī (RA) would say regarding the manners of respect a student should have with his or her teacher, “From the rights of the scholar over you is that you give greeting to people generally and greet him specifically, that you do not ask him questions excessively, you do not meet his answers with discord, you do not pressure him if he tires, you do not grab his garment if he sets forth, you do not reveal to him secrets, you do not back bite anyone in his presence, you do not seek out his shortcomings, and if he makes a mistake you accept his excuse.  It is incumbent upon you to respect and honor him for the sake of God as long as he adheres to the commands of God.  And [you must not] sit with your back towards him, and if he has a need you should hasten before everyone in serving him.”

            It is related by Shaʽbī that, Zayd b. Thābit led a funeral prayer.  He then brought his riding animal near so he could ride it and  Ibn ʽAbbās came to assist him in mounting.  Upon this, Zayd said, “Do not do this O, son of the Messenger of God’s uncle.”  Ibn ʽAbbās replied, “This is how he ordered us to treat our scholars and elders.”

            Sufyān al-Thawrī entered the gathering of Imām Mālik while his students around him were seated as if there were birds perched on their heads.  He later recited the following poem to describe this:

يأبى الجواب فلا يراجع هيبة          والسائلون نواكس الأذقان

أدب الوقار وعز سلطان التقى       فهو المهيب وليس ذا سلطان

He refuses to answer [excessive questions and the questioner] will not return out of awe

Those who ask [in his presence] sit with their necks bent

Refined manners, grace, and the dignity of a chief of piety

He inspires awe [in hearts] yet he is no king

Al-Shāfiʽī said: “Out of my reverence for him, I used to turn pages while being seated in the presence of Mālik with gentleness so that he does not hear the pages turn.”

It is related by Ṣāliḥ b. Aḥmad b. Ḥanbal, “Al-Shāfiʽī came one day to visit my father while he was ill.  He [Ibn Ḥanbal] leapt towards him, kissed him between the eyes, made him sit in his place and he sat in front of him.”  He said, “Then he spoke to him for an hour.  When al-Shāfiʽī got up to leave, my father rose and took hold of his saddle and walked with him.  When [news] of this reached Yaḥya b. Maʽīn, he questioned my father saying, ‘O Abū ʽAbd Allāh, subḥānallah!  Were you forced to walk by the side of al-Shāfiʽī’s riding animal?’  My father replied, ‘And you O Abū Zakariyya, had you walked on the other side you would have benefitted.’  Then he said, ‘Who wishes for goodness should follow the tail of that beast.’”  It was said to Iskandar, “Why is your reverence for your spiritual guide (al-muʽaddib) greater than your reverence for your father?”  He said, “Because my father is the cause of my temporary life while my spiritual guide is the cause of [success] in my eternal life.”    

            Many of the Muslim rulers and caliphs also used to give immense importance to knowledge and the reverence of scholars.  It is related that Hārūn al-Rashīd used to send his two sons al-Amīn and al-Māʼmūn to learn from Imām al-Kisāʼī who was one of the seven reciters of the Qur’an.  One day after class was finished; al-Amīn and al-Maʼmūn were competing to carry the sandals of the shaykh.  Each one wanted to carry them and then they settled for each of them carrying one sandal.  Meanwhile, Hārūn al-Rashīd was watching them from an elevated place in his residence.  He later invited him to a table he had prepared for him.  He then asked him during the meal, “Who is the happiest of people?”  The shaykh said to him: “You are O Leader of the Believers.”  He said, “No.  The happiest of people is the one who the two heirs of the Leader of the Believers (amīr al-muʼminīn) quarrel to carry his sandals.”

            From amongst the forms of respect that students must have for teachers is that they should listen with complete attentiveness, even if the teacher is saying something which they already know from a quote, story, or poem.  ʽAṭāʼ said, “I listen to a hadith from a man and I am more knowledgeable of it than him.  However, I do not show him that I surpass him in anything.”  Similarly, he should not precede the scholar in explaining a matter or answering a question posed by one of the students. It is said, “Learn silence the way you learn to speak.  And be more vigilant about listening than speaking.”    

         

   As for humility, this not only means that students should be in a state of humbleness while learning but that they must also humble themselves to knowledge in the exertion of their efforts to seek it.  Ibn ʽAbbās used to say, “I lowered myself seeking, and then I became sought (dhalaltu ṭāliban fafiztu maṭlūban).”  It is also related that he said, “When the Messenger of God (PBUH) died, I said to a man from the Anṣār come lets seek out the Companions of the Messenger of God (PBUH) for they are many today.  He said, ‘I am surprised by you, O Ibn ʽAbbās!  Whom amongst the Companions of the Messenger of God (PBUH) do you see as better than yourself?’  He said, ‘So I left him and I set out to ask the Companions of the Messenger of God (PBUH) and [news of] a hadith from a man had reached me.  I came to the door of the one saying [the hadith] and I spread my cloak on his doorstep, all the while the wind was blowing sand in my face.  He came out and saw me and said, ‘O son of the Messenger of God’s (PBUH) uncle, what brought you here?  Had you sent for me, I would have come.’  I said to him, ‘It is more fitting that I should come to you.’ He said, ‘And I asked him about the hadith.  This man of the Anṣār then lived until he saw me when people had gathered around me asking me, and he would say ‘This youth is more intelligent than me.’”

            It is also related that Ibn Shihāb al-Zuhrī would not abandon anyone he knew to possess any knowledge except that he sought him out and found him.  Ibrāhīm b. Saʽd said, “I asked my father, how did Ibn Shihāb surpass you?”  He said, ‘He used to come to the center of gatherings and not leave an elderly person except that he asked him and not leave a youth except that he asked him.  Then he used to go to the homes of the Anṣār and he would not leave a youth he did not ask or an elderly person he did not ask.  He used to even speak to the women of the households.’” 

            Finally, it is incumbent that a student does not acquire pride or vanity after having gained an amount of knowledge, remembering that it is ultimately God who granted this to him or her.  Also because the amount of knowledge that one has accumulated regardless of the heights a student has reached is insignificant in comparison to the knowledge of God the Exalted and High.  God says in the Qur’an, “He has taught humans what they knew not.”[5]  He also says, “And God took you out of the wombs of your mothers [with] you not knowing anything.”[6]  God also says, “I have not given you from knowledge except a little,”[7] and He says, “Above each [person] with knowledge is [one] more knowledgeable.”[8]

3)      Sincerity:  It is essential that those seeking of knowledge do so with an intention sincerely for the sake of God, both when learning and practicing it.  This is also the case when teaching and spreading knowledge.  The Messenger of God (PBUH) said, “Who learns a science which is learnt for the sake of God not seeking from it anything but a portion of the world will not smell the scent of Heaven on the Day of Resurrection.”[9]  He also said, “Whoever learns knowledge to rival scholars, to debate with fools, or to draw people to him, is in the Fire.”[10]  Ḥasan al-Baṣrī said, “The punishment of the scholars is the death of the heart.  The death of the heart is seeking the world through the works for one’s hereafter.”  And Sahl has said, “All of knowledge is of this world except for the portion one practices which is of the other world.  And all of deeds are dust except for sincerity.”

4)      Trustworthiness:  From the codes of conduct associated with knowledge in the Islamic tradition is trustworthiness (amāna).  In a related hadith, “Be faithful in knowledge for the betrayal of one in his knowledge is worse than his betrayal in his property.  And God will be your questioner on the Day of Resurrection.”[11]  From the trusts of knowledge is that the scholar remains within the bounds of what he knows and does not say that which he does not know.  Also, from intellectual honesty is to attribute sayings and ideas to their sources. 


[1] Qur’an, Al-Ḥajj: 32. [2] Ṣaḥīḥ Muslim: vol.i/ Kitāb al-imān 1-bāb 1/h. 1

[3] Al-Mustadrak: vol.i/ p.121. 

[4] Majmaʽ al-zawāʼid: vol.i/p.127

[5] Qur’an, Al-ʽAlaq: 5.

[6] Qur’an, Al-Naḥl: 78.

[7] Qur’an, Al-Isrāʼ: 85.

[8] Qur’an, Yūsuf: 76.

[9] Sunan Ibn Māja: vol.i/al-Muqaddima-bāb 23/h. 252

[10] Majmaʽ al-zawāʼid: vol.i/ p. 141.

[11] Majmaʽ al-zawāʼid: vol.i/ p.183.

Posted by: Seeker of the Sacred Knowledge | September 12, 2011

Equality of Man and Woman [Explained]‏


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All Praises is due to Almighty Allah SubHanuhu wa Ta’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his noble Family and the illustrious Sahaba Ridwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala.

 


The religion of Islam gave women an honorable status and true dignity. Before the advent of Islam, women had no rights of any kind, or an independent identity in any form. The great importance of the Muslim woman’s role – whether as wife, sister, or daughter, and the rights that are due to her and the rights that are due from her – have been explained in the Glorious Qur’an, and further details of this have been explained in the purified Sunnah.

With the advent of Islam came the verse from the Qur’an condemning those who practiced female infanticide:

واذا بشر احدهم بالانثى ظل وجهه مسودا وهو كظيم۔ يتوارى من القوم من سوء ما بشر به ايمسكه على هون ام يدسه في التراب الا ساء ما يحكمون۔
“And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; “Will he keep her with disgrace, or bury her beneath the earth?”; pay heed! Very evil is the judgment they impose!” [Surah an-Nahl : 58/59]


The Holy Qur’an makes no distinction between man and woman as regards to the fundamental human rights. Here we may specifically state that woman, like man, is the possessor of free personality, and enjoys equality with man, in respect of:

 


Her spiritual and moral status:

The Qur’an says:

للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن
“…Unto men the benefit of what they earn (of virtue) and unto women the benefit of what they earn (of virtue)” [Surah al-Nisa : 32]


i.e. in matters of spiritual grace both, man and woman, enjoy equal status and are independent of one another. A woman’s responsibility in faith is exactly the same as that of a man. Women are to pray, fast, give charity, perform the pilgrimage and perform other forms of Ibadah. A woman is rewarded for this just like a man. A woman must believe in the Oneness of Almighty Allah, the Books of Almighty Allah , the Angels of Almighty Allah, the Prophets of Almighty, the Day of Resurrection, the Day of Judgment and Heaven and Hell, and Predestination.

Her economic rights:

The Qur’an says:

للرجال نصيب مما ترك الوالدان والاقربون وللنساء نصيب مما ترك الوالدان والاقربون مما قل منه او كثر نصيبا مفروضا
“Unto the men (of a family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which the parents and near kindred leave, whether it be little or much – a legal share.” [Surah al-Nisa : 7]


 


Her legal rights:

The Qur’an says:

ولهن مثل الذي عليهن بالمعروف
“…And they (women) have rights similar to those (of men) over them, according to what is equitable…” [Surah al-Baqarah : 228]


Islam ensured a dignified life to the fair sex, which was hitherto treated in an unfair manner. Woman became the mistress of the household. Man was not allowed to beat or manhandle them nor deprive them of their share in the property.  The Holy Qur’an declared:

لا تضار والدة بولدها ولا مولود له بولده
“A mother should not be made to suffer because of her child, nor he to whom the child is born (be made to suffer) because of his child (because both are equal before the law)…” [Surah al-Baqarah : 233]


Her right for gaining the Knowledge:

Islam has made it a duty on every Muslim male and female to gain knowledge, which is considered to be a superior act of worship in Islam. In Islam, therefore both men and women are credited with the capacity for learning, understanding and teaching. Knowledge is not only limited to the religious knowledge but includes all forms of knowledge. Acquiring knowledge will enable Muslim women and men to get a better perception and understanding of the world around them and make them more conscious of Almighty Allah SubHanuhu wa Ta’ala.

 


Conclusion:

The status of Muslim women as defined in Islam is very important because women make up half of society and they are responsible for nurturing, guidance and reformation of the subsequent generations of men and women. It is the female who imbues principles and faith into the souls of the nation. Indeed, the Muslim woman is the initial teacher in building a righteous society. Islam brought a new lease of life to women. Islam elevated the status of women to great heights so high that she stood shoulder to shoulder with man. In the Islamic family, the role of men and women is complementary rather than competitive. Their duties are described as equal in importance but not identical in substance.

Now, the issue of feminism in Islam is meaningless. The coming of Islam has brightened the life and future of women, in which Islam has lifted up their level. Islam upholds women to the highest and most respected position.

I hope my effort will be appreciated and my sisters in faith will surely remember me in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta’ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta’ala, through the Waseela of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta’ala give us the Toufeeq and Hidayah to restore the true rights to our Muslim women as dictated by Islam. Aameen!!

 


N.B.: I do not intend to restrict the readership of this note to sisters only; brothers also can benefit from this note. May Almighty Allah’s blessings be always with us and our families. Aameen!!


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The Mujaddid of the 14th Century is Mawlana alHaaj al-Hafidh al-Qarī Muhammad Ahmad Rida Khan al-Qadrī al-Barkāti al-Baraylwī radiyallahu ta’ala ‘anhu. He was born in the town of Bareilly [northern Indian state of U.P.) at the time of Duhr prayer on 10th Shawwal, 1272 AH and demised on 25th Safar, 1340 AH. He was named Muhammad and a historic name of al-Mukhtar (1272 AH) was given to him. Due to his fervent love for the Messenger şallAllāhu álayhi wa sallam; Imām Ahmad Rida would write Abdul Mustafa before his name. He was a master of Abjad and he deduced his year of birth from the verse of the Holy Qur’ān: These are they in whose hearts Allah has inscribed faith and helped them with a spirit from Himself. [58:22]


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Education and Upbringing

His initial education was taught by (1) Mirza Qadir Baig al-Baraylwī (d. 1297 AH) and he completed his education with his father, (2) Mawlana Naqī Alī Khan al-Baraylwī. He also took knowledge of Islam and Ijazahs in Hadīth from the following scholars:

1. Mawlana Abdul Ali Khan Rampurī (d. 1303 AH) – student of ‘Allama Fazle Haq Khairabadī
2. Shah Abu’l Husain Ahmad al-Nūrī Marehrawī (d. 1324 AH) – student of Mawlana Nūr Ahmad Badayunī
3. Shah Aale Rasūl Marehrawī (d. 1297 AH) – student of Shah Abdul Azīz Muhaddith Dihlawī (d. 1239 AH)

Imam Ahmad Rida went to Shah Aale Rasūl Marehrawī Radi Allahu Ta’ala ‘anhu along with his father and ‘Allama Abdul Qadir Badayunī (d. 1319 AH) who was the son of ‘Allama Fazle Rasūl Badayunī (d. 1289 AH). During their very first meeting, Imām Ahmad Rida was granted Bay’ah, Ijazah and Khilafah. Upon seeing this extraordinary event, some of the disciples of Shah Aale Rasūl exclaimed that they had been busy in worship and spiritual training for such a long time yet had not received the same benevolence. Shah Aale Rasūl answered this query by saying: “Others have to be trained whilst these people came already trained”. He then said:

“I was worried for a long time over a problem, but, by the grace of Allah, today that issue has been resolved. When Allah asks me on the day of Judgement, “Oh Aale Rasūl! What have you bought with you?” I will then present my Ahmad Rida”.


4. Imām al-Shafi’iyah Shaykh Husain Salih (d. 1302 AH)
5. Mufti Hanafiya Shaykh Abdur Rahman Siraj (d. 1301 AH)
6. Mufti Shafi’iyah Shaykh Ahmad bin Zayn Dahlan (d. 1299 AH) – Qadi al-Quddat, Makkah

His Knowledge

Imām Ahmad Rida specialised in over fifty branches of knowledge including: Tafsīr, Hadīth, Fiqh, Usūl al-Fiqh, ‘Aqaid and Kalam, Tasawwuf, Nahw, Sarf, History, Logic, Philosophy, Astronomy, Astrology and Mathematics.

Imām Ahmad Rida lived for 28 years, 2 months and 5 days in the 13th century, in which he gained recognition due to his efforts in writing and research, teaching and sermons; and he lived for 39 years, 1 month and 25 days of the 14th century, which he spent in holding up the flag of Islam, refuting the innovators, promoting the truth and fighting against falsehood. He supported the Sunnah and challenged the Bid’ah. Whenever and howsoever he possibly could, he used his knowledge to promote the Sharī’āh and refute all types of falsehood – and in doing so – he did not let anything stop him including any important personalities. He never craved fame and praise nor did he care what people said against him as long as he spoke the truth.

He was given such a brilliant mind that he completed his religious education at the age of 13 years and 10 months. He is amongst the greatest Hadith scholars of his age and in Fiqh, the whole of the 14th century did not produce a jurist to his like. Hence, ‘Allama Iqbal pays tribute to his juristic brilliance thus:

Hindustan did not produce such a genius Faqīh as him. I have read his fatawa and they are proof of his extraordinary intellect. When Mawlana forms an opinion; he sticks to it. This is because he only decrees a ruling after careful thought. Hence, there is never any need to change any ruling.

Imām Ahmad Rida was also a poet par excellence. His collection of religious poetry, Hada’iq-e-Bakhshish, has received praise by hundreds of poets, researchers, critics and scholars. There have also been Ph.D. theses that have been completed on his poetry.

He was also a master of ancient and modern philosophy. This can be seen from books of his such as al-Kalimatu’l Mulhima, Nuzul-e-Ayaat-e-Furqan and Fauz-e-Mubeen. As for his acumen relating to secular sciences, his answer to Sir Dr. Ziauddin’s mathematical problem is proof enough. Sir Ziauddin, vice chancellor of Muslim University, Aligarh, was sent to Imām Ahmad Rida by Mawlana Sayyid Sulayman Ashraf. Mufti Burhan Ul-Haq was eye-witness to this event and said:

Dr. Ziauddin came outside and addressed Sayyid Sulaiman Ashraf and said that it is doubtful that such a fine scholar is alive today. Allah has given him such knowledge that my mind is baffled. Alongside religious knowledge, he has such plentiful knowledge of mathematics, algebra and geometry that he solved that problem in a matter of minutes that I could not solve in weeks. He is certainly worthy of a Nobel Prize but he is not hungry for fame. May Allah grant him a long life and may He let people benefit from him. [1]


Imām Ahmad Rida possessed a very powerful memory. He himself says that some people who are not well acquainted with me write Hafidh with my name. I am not a Hafidh but when I hear someone recite a part of the Holy Qur’ān, I can then repeat the same part back to them. When he did memorise the whole Qur’ān, it only took him a month where he would memorise one chapter a day between ‘Asr and Maghrib.

He was also able to read very quickly and retain what he had read. He borrowed ‘Uqud ad-Dariya from Mawlana Wasī Ahmad Muhaddith Surati and managed to read the two-volume work in one day. When asked what he would do when he needed to quote from the book, he replied that the contents of the book were now in his mind for ever.

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His mastery of Fiqh

It is normally the case that scholars begin to pen their works after they have graduated from their religious education. However, Imām Ahmad Rida is amongst those scholars who began to author books during their student days. He began to issue judicial verdicts the very day he graduated and the very first fatwa he ever decreed was so well researched and comprehensive that his father, Mawlana Naqī Ali Khan – himself a renowned Mufti of his era – was astounded. Imām Ahmad Rida began writing fatawa at the tender age of 13 years and 10 months and continued this till his demise in 1340 AH – a total of 54 years.

It is unfortunate that some of his earlier fatawa could not be kept safe. Those that remain have been gathered in the form of al-‘Ataya al-Nabawiya fi al-Fatawa al-Ridawiyah. They cover 12 volumes, each of 900-1000 pages. Finding such a voluminous fatwa work is rare and the research qualities of Imām Ahmad Rida can be seen throughout the work. The fatawa have been a source of reference for the Hanafi School ever since they were written.

The total number of monographs and books written by him number around 1000 that cover over 50 subject areas. By 1887, at the age of 30 years, he had already written 75 books and treatises and by 1909, at the age of 43 years, this number had increased to approximately 500.

As is evident, Imām Ahmad Rida did write a lot of books but what must be noted is that the quantity of books is not what makes Imām Ahmad Rida great; it is the quality of each one that makes him great. In many cases, one page written by Imām Ahmad Rida is more valuable than whole books of other scholars.

His excellence in Fiqh can be seen from the number of references he cites for each issue. Some examples of this are seen below:

1. Can the Janazah prayer be repeated? Imām Ahmad Rida compiled a monograph on this matter and dealt with the issue by segregating it into 10 categories. He cited 207 references and at another place also gathered 40 other references of Hadith and books of Fiqh.

2. Can the Awliya hear and assist after their demise? He answered this by compiling a lengthy monograph named Hayat al-Mawat fi Bayani Sama’il Amwat. He first cited 60 ahadith and then gathered 200 sayings of the Sahaba, Tabi’in and then gathered a further 100 references of those scholars that are revered by the Wahābīs. Not just this, he then compiled another 150 page book on this issue.

3. He was asked about making Dū’ā after Salah. He cited one verse of the Holy Qur’ān and then presented a hadîth from 10 different books whereas Mawlana Abdul Haleem Farangi Mahalli only presented one hadîth as his answer and Molvi Muhammad Nazeer Husain, the leader of the Ahle Hadith, also only managed one hadîth.

4. Abiding by times of Salah is compulsory and joining prayers is impermissible. He wrote a monograph on this issue named Hajiz al-Bahrain in which he presented 7 verses of the Holy Qur’ān and 36 ahadīth from famous books of Hadīth.

5. The famous Hadith scholar of the age, ‘Allama Wasī Ahmad Muhaddith Surati, asked Imām Ahmad Rida a question regarding the ‘Imaama . The latter gathered 40 ahadith on the blessings of the ‘Imaama and also their references. Muhaddith Surati also questioned about a Hadīth that some claimed was weak. Imām Ahmad Rida replied in a way that all allegations were refuted.


Other aspects of his superlative knowledge of Fiqh can be seen from his answers to perennial issues. For example, when the issue of currency notes arose, the scholars were baffled. Even the Hanafi Mufti of Makkah, Mawlana Jamal bin Abdullah, was unable to provide a comprehensive answer and left it by saying:

العلم امانۃ فى اعناق العلما

It is a favour upon the whole Muslim ummah that Imām Ahmad Rida answered the question with utmost clarity. When he went to his second Hajj in 1323 AH, news of the brilliance of al-Dawlah al-Makkiyah had spread far and wide. Hence, the scholars took advantage of his visit and asked 12 questions about currency notes. Imām Ahmad Rida wrote Kifl al-Faqih al-Fahim and when he went to the library of Haram on 4th Safar 1324 AH, he found the Mufti-e-Hanafiya, Mawlana Abdullah bin Siddiq, reading Kifl al-Faqih and when he reached the point where Imām Ahmad Rida had cited Fath al-Qadir­ which said that: If a man wishes to sell a piece of paper for Rs. 1000, then this is permissible; the Mufti was shocked and whilst hitting his thigh he exclaimed: “Jamal bin Abdullah, how did you miss such a clear evidence?” By saying this, the current Mufti was addressing the Mufti of old .

Imām Ahmad Rida was a great Faqīh because he was able to convey what Fuqaha before him had researched in their own books but he was also able to add his own research to issues. For example, Fatawa Ridawiyah has 311 points on Tayammum whereas previous works of Fiqh have 72. The additional 239 points have been derived by Imām Ahmad Rida himself.

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His Mastery of Hadīth

For one to be a Muhaddith; it is not necessary to be a Faqīh but to be a Faqīh, one must be a Muhaddith and Imām Ahmad Rida was an undisputed Imām of Fiqh. He had a vast knowledge of Hadīth and its related sciences including Turuq, Nasikh and Mansūkh, Rajih and Marjūh, Tatbīq and Rijal. Sayyid Muhammad Muhaddith Kachochawi writes:

His knowledge of Hadīth can be seen by the fact that all the ahadīth that are the foundation of the Hanafi School were in his memory and those ahadith by which the Hanafi school is challenged; Imām Ahmad Rida knew the weaknesses of their Sanad and the meanings of all of them. The knowledge of Asma’ al-Rijal is the most difficult science of Hadīth; however, if any Sanad was recited before Imām Ahmad Rida and he was asked about any narrator, he would mention the strengths and weaknesses of each narrator with specific words and when the books of Rijal were checked, those exact words were found therein. [2]


Concerning the etiquettes of Takhrīj al-Hadīth, Imām Ahmad Rida wrote a monograph named al-Rawd al-Baheej fi Adab al-Takhreej. Mawlana Rahman Ali writes about this work:

If there is no book before this on this topic, then the writer can be called the inventor of this science. [3]


Sayyid Muhammad Muhaddith Kachochawi once asked his teacher, Mawlana Sayyid Wasī Ahmad Muhaddith Surati: “Was the rank of Imam Ahmad Raza the same as yours in the field of Hadith?” The latter replied, “Not at all, not at all”. He then said, “Do you understand what I mean by this? Imām Ahmad Rida is Amīr al-Mu’minīn fi’l Hadīth and if I study Hadīth at his feet for many years, I will still not reach his rank”.

Imām Ahmad Rida was once questioned about how many books of Hadīth he had studied. He replied with the names of 29 books and said that he had studied over 50 books of Hadīth. Moreover, when one researcher studied 356 books of Imām Ahmad Rida, he found citations therein from not just 50 books but 240 books of Hadīth. As mentioned, these 240 books are mentioned in just 356 of his books whereas he has authored approximately 1000 books; hence, this number is likely to be much greater.

Many a time, for only one hadîth, he cites up to 25 references. He wrote 45 books specifically on Hadīth and when answering questions, he would cite extensively from the books of Hadīth. A few examples are given:

· Is it allowed to refer to Sayyidinā Rasūlullah şallAllāhu álayhi wa sallam as ‘the remover of difficulties’? Answering this, Imām Ahmad Rida wrote al-Amnu wa’l ‘Ula wherein he proved his motif by presenting 60 verses and 300 ahadith.

Some Wahabis denied the fact that Sayyidinā Rasūlullah şallAllāhu álayhi wa sallam is the best of creation. Imām Ahmad Rida answered this fallacious claim by gathering 100 ahadith and named this monograph Tajalli al-Yaqeen bi Anna Nabiyyina Sayyida’l Mursaleen.

· When asked about having a feast to remove the difficulties of famine and smallpox, Imām Ahmad Rida presented 60 ahadith to show its permissibility.

· Whilst burying the nonsensical claim of Prophethood by Mirza Qadiani, Imām Ahmad Rida wrote a monograph wherein he presented 121 ahadith which demolished Mirza’s claim.

· On the issue of the second Adhan for Jumu’ah, Imām Ahmad Rida wrote Shama’im al-Anbar in Arabic in which he gathered 45 ahadith.

· Regarding the hearing of the dead, he presented 60 ahadith.

· On the creation of Angels, he cited 24 ahadith.

· About dyeing the hair, he presented 16 ahadith.

· Regarding Mu’aniqa , he cited 16 ahadith.

· On the importance of the beard, he gathered 56 ahadith.

· On the rights of parents, he presented 91 ahadith.

· Regarding the impermissibility of the prostration of reverence, he put forward 70 ahadith.

· On intercession, he gathered 40 ahadith.

· On the issue of pictures, he cited 27 ahadith.

His Knowledge of Tafsīr

Though he did not compile a single Tafsīr of the whole Qur’ān; he did compile numerous works that relate to Tafsīr. He wrote marginalia to books of Tafsīr and when he did write a commentary of just one Surah – Surah ad-Duha – he wrote 600 pages. Glimpses of majestic knowledge of Tafsīr can be seen in numerous works of his.

His Translation of the Holy Qur’ān

One of his most outstanding works is his translation of the Holy Qur’ān into Urdu which he named Kanzu’l Iman fi Tarjamatu’l Qur’ān which is unique and unparalleled in every sense. Each and every line of this translation gives glimpses of the beauty of the Holy Qur’ān and shows his mastery of the sciences of Tafsir. The translation takes into account the Glory of Allah and the perfection of His Messenger şallAllāhu álayhi wa sallam; hence, it is free from the faults that are found in other translations.

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Hajj and visitation to the Sacred Sanctuaries

Imām Ahmad Rida performed Hajj twice – in 1295 AH and 1323 AH. His books al-Muneeratu’l Wadiya, al-Jaamu’s Sunnah, Fatawa al-Haramayn, Husam al-Haramayn, al-Dawlah al-Makkiya and Kiflu’l Faqih al-Fahim are all masterpieces in the Arabic language that he compiled during his visits to the sacred lands. Some of these books have scores of taqaridh from the scholars of Haramayn. This shows that the views and beliefs of Imām Ahmad Rida were the same as those held by the scholars of the sacred lands.

Imām Ahmad Rida was loved by the scholars of Haramayn. Shaykh Karimullah Muhajir Madani [student of Shaykh al-Dala’il Muhammad Abdul Haq Muhajir Madani (d. 1333AH)] writes his account thus:

I have spent many years in Madina. Thousands of people of knowledge including scholars and mystics come here. They can be found in every street of the city and the locals do not pay much attention to them. However, I see that many great scholars flock towards him and continuously show their respect and reverence. This is the favour of Allah that He grants to whomsoever He wishes. [4]


The famous historian, Mawlana Rahman Ali, adds:

After Maghrib at the station of Ibrahim ‘alaihis salam, Imam al-Shafi’iyah Husain bin Salih Jamalu’l Layl, without any introduction, grabbed the hand of Mawlana Ahmad Rida al-Baraylwī and looked at his face for a long time. He then said, اِنِّى لَاَجِدُ نُورَ اللّٰه مِن هٰذا الجَبيْن . He then granted him Ijazahs for both the Sihah Sitta and the Qadrī order with a special signature in which he named him as Ziauddin Ahmad. The sanad that he granted was unbroken till Imām Bukharī. [5]


Abu’l Hasan Ali Nadwi writes:

The scholars of Hijaz discussed some issues of Fiqh and Kalam with Imām Ahmad Rida and he wrote some monographs to present to them. He also answered some questions for them. His multitude of knowledge, speed of writing, acumen and intelligence left people amazed and astonished. [6]


The ‘Ulama turn to Imām Ahmad Rida [Marja’ul ‘Ulama]

Mawlana Waqaruddīn, the student of Mawlana Amjad Ali Aa’zmī, writes regarding the knowledge of Imām Ahmad Rida:

I taught at Madrasah Mazhar-e-Islam in Bareilly for approximately 9 years and was in charge of teaching the most advanced books. Whenever I came across any difficulty I would go to the library of Imām Ahmad Rida and look for the book within which I was having difficulty and would always find that Imam Ahmad Raza had written a marginalia in the book which solved my problem. I also found that those complex parts that are left alone by other commentators, Imām Ahmad Rida had written marginalia to even those.


Volumes 1-7 and 10-11 of Fatāwa Ridawiyyah contain a total of 4095 fatāwa. Out of this, 1061 are questions sent to Imām Ahmad Rida by other scholars. This shows that along with the general public, the scholars also turned to Imām Ahmad Rida to find solutions to their problems.

His refutation of Ahlu’l Bid’ah

Those who wished to challenge the greatness of Allah by attributing deficiencies to Him were refuted by Imām Ahmad Rida. He wrote Subhan al-Subbuh ‘an ‘Aybi Kadhibi al-Maqbuh and wrote another 5 monographs on the issue of Imkan-e-Kidhb. He also refuted those who believed in Allah having a body by compiling Qawari’ al-Qahhar ‘alal Mujassamatu’l Fujjar. Refuting ancient philosophers, he wrote a lengthy monograph named al-Kalimatu’l Mulhima. He strongly refuted those who insult and curse the dear Prophet şallAllāhu álayhi wa sallam, his companions, his family, the Mujtahid Imams and the saints. As for the fitna of Qadian, he tore it from the roots by writing 5 monographs against it and was the first scholar to issue a fatwa of Kufr against it. It can easily be seen from his literary masterpieces that he strove against all the prevalent innovations of his era and saved the Muslim ummah from their dangers.

His love for Sayyidina Rasulullah Sallallahu ‘Alaihi wa Sallam

Many scholars have paid tribute to his sincerity, honesty, piety and to the purity of his heart but the whole world pays tribute to his unfaltering adherence to the Qur’an and Sunnah and his love for Sayyidinā Rasūlullah şallAllāhu álayhi wa sallam. Not only his followers; even unbiased opponents of his are witness to the reality of his love. He awakened such an inspiring love for the Prophet şallAllāhu álayhi wa sallam that the dwellings of the heart began to shine like mirrors. Every day and night in India, Pakistan, Bangladesh, Nepal, England, Holland, the USA and Africa, his poetic masterpiece is heard thus:

مصطفٰى جانِ رحمت په لاكهوں سلام
شمع بزم هدايت په لاكهوں سلام

Whenever someone returned from Hajj, he would ask them if they had been to visit Sayyidinā Rasūlullah şallAllāhu álayhi wa sallam and if they had, he would immediately kiss their feet.

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Imām Ahmad Rida and the Scholars of Haramayn

Imām Ahmad Rida was not just a personality revered and accepted by the scholars of the Indian Subcontinent – even the scholars of Haramayn accepted his leadership and his status as the Mujaddid of his era. These are the words of some scholars of Makkah in praise of Imām Ahmad Rida.

Mawlana Muhammad Yusuf al-Afghani al-Makki writes:

الذى افتخربوجوده الزمان
He whose existence the era is proud of. [9]


Shaykh Salih Kamal Mufti Hanafiya writes:

A sea of merits, the coolness of the eyes of scholars, Mawlana, Muhaqqiq, the blessing of the era, Ahmad Rida Khan al-Baraylwi. May Allah preserve him. [10]


Shaykh Abu’l Khayr Mirdad writes:

Indeed he is that ‘Allama and Fadil who solves problems with the light of his eyes – his name is Ahmad Rida Khan. [11]


Shaykh Abdur Rahman Dahlan writes:

The one on whom the scholars rely; the ‘Allama of his time; the unique; for whom the scholars of Makka bear witness that he is the leader; the unmatched; the Imam; my master; my refuge; Hazrat Ahmad Raza Khan Barelwi. May Allah make us and all Muslims benefit from his life and may He give me his mission as his mission is the mission of Rasūlullah şallAllāhu álayhi wa sallam. [12]


Shaykh Muhammad Mukhtar bin ‘Ata al-Jawi al-Makki writes:

Indeed the writer is the leader of the scholars and researchers and all his words are the truth. He is from the miracles of our Prophet sallallahu ‘alaihi wasallam and Allah revealed this miracle at the hands of the Imam. [13]


Shaykh Musa Ali Shami al-Azhari Ahmad Darderwi Madani writes:

امام الاٮٔمة المجدد لهذه الامه
The Imam of Imams and the Mujaddid of the Muslim ummah. [14]


Shaykh Muhammad Yaseen Ahmad al-Khayari Madani praises him thus:

هو امام المحدثين
He is the Imam of the Hadith scholars. [15]


 ‘Allama Mawlana Tafaddal al-Haq Makki writes:

These answers show that the writer is an ‘Alim, ‘Allama, Fahhama and he is to the scholars as the eye is to the body. [16]


Due to weakness, Shaykh al-Khutaba, ‘Ustad al-‘Ulama, ‘Allama Mawlana al-Shaykh Ahmad Abu’l Khayr Mirdad was not able to visit Imām Ahmad Rida at the latter’s residence. The Shaykh heard al-Dawlah al-Makkiya from cover to cover and when Imām Ahmad Rida was about to leave Makkah, he respectfully touched the feet of the Shaykh. The Shaykh addressed Imām Ahmad Rida and said:

انا أقبل أرجلكم انا أقبل نعالكم
I would kiss your feet and I would kiss your shoes. [17]


Shaykh Mirdad also addressed Imām Ahmad Rida as:

شيخنا العلامه احمد رضا خاں بريلوى


Shaykh Sayyid Alawi Maliki Makki says:

When someone from India comes to Makka and we want to see if he is Sunni, we simply mention the name of Imām Ahmad Rida before him. If his face lights up with happiness, we know he is a Sunni and if he shows unhappiness at his mention, we know he is something else.


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His Demise

The Imam of Ahlus Sunnah, the Mujaddid, Shaykh al-Islam wa’l Muslimīn, Imām Ahmad Rida Khan al-Hanafī al-Qadrī al-Barkatī al-Baraylwī passed away on 25th Safar, 1340 AH, at the age of 65. From beginning to end, this shining star of the Ummah was an embodiment of Sharī’āh. Hence, even on his death bed, he ordained that nothing be done in contravention to the Sunnah. He said:

From the food of the Fatiha, nothing should be given to the rich. Only the poor will be fed and that too with utmost respect. No-one will treat the poor badly and nothing will happen that is against the Sunnah. [18]


In the majority of cases, food from the Fatiha is only for the rich and only the poor miss out. Imām Ahmad Rida destroyed this ugly practice which was snatching the rights of the poor and in doing so he revived a dying Sunnah of the dear Prophet şallAllāhu álayhi wa sallam.

The benevolence of Allah and His Prophet şallAllāhu álayhi wa sallam remained with Imām Ahmad Rida till his demise. He said that my weakness has left me in such a state that I may not even recognise some of my own relatives but all the matters of the Sharī’āh are still with me and I have not forgotten any of them.

May Allah shower abundant blessings on the grave of the great Imam and may He raise us with him on the day of Judgement.
________________________________

[1] Ikram-e-Imam Ahmad Raza, p.59-60, Lahore, 1981
[2] Maqalat-e-Yawm-e-Raza, ‘Abdun Nabi Kokab, vol.1, p.41
[3] Tadkirah ‘Ulama-e-Hind, Molvi Rahman Ali, Pakistan Historical Society, p.100
[4] Translation from Arabic – al-Ijazat al-Mateena, Mawlana Hamid Rida al-Qadrī al-Baraylwī
[5] Tadkirah ‘Ulama-e-Hind, p.16, Lucknow, 1914
[6] Translation from Arabic – Nuzhatu’l Khawatir, vol.8, p.38-39, Da’iratu’l Ma’arif, Hyderabad, 1970
[7] Salla’s Suyuf al-Hindiya – Imām Ahmad Rida
[8] Ashaddu’l Adhab, p. 13
[9] Husam al-Haramayn, p.62
[10] Ibid, p.25
[11] Ibid, p.23
[12] Ibid, p.46
[13] al-Dawlah al-Makkiya, p.166
[14] Ibid, p.203
[15] Rasa’il-e-Ridawiyyah, Mawlana Abdul Hakeem Shahjanhanpuri, p.148
[16] Ibid, p.136
[17] al-Malfūdh, vol.1, p.10 – Imām Ahmad Rida
[18] Wisāya Sharīf, written on 28th October, 1921 – Imām Ahmad Rida

 
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Posted by: Seeker of the Sacred Knowledge | September 8, 2011

Using Radi Allahu Ta’ala Anhu for other than a Sahabi‏


All Praises is due to Almighty Allah SubHanuhu wa Ta’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his noble Family and the illustrious Sahaba Riwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala.

I have been writing and reciting Radi Allahu Ta’ala Anho whenever the name of the Exalted names of Glorious SaHaba and dignified Awliya Allah Radi Allahu Ta’ala Anhum Ajma’een is mentioned following the practice of highly ranked Ulama (Scholars) and Pious people of Ahl as-Sunnah wa al-Jama’ah. And for the same reason, I have been writing Radi Allahu Ta’ala Anho with names of Awliya and Ulama in my notes. I found few people, sharing with me their confusion over using Radi Allahu Ta’ala Anhu for other than a SaHabi and I also found few deviants, who were creating confusions in the minds of our unaware Muslims Brothers and Sisters for which I thought to provide them a note proving it to be permissible and a practice of prominent and pious scholars of Islam.

 

 
Dear Brothers and Sisters, Use of Radi Allahu Ta’ala Anhu for other than a companion of the Beloved Prophet Peace and Blessings of Allah be Upon Him is permissible as written in Durr al-Mukhtar:

1. To use Radi Allahu Ta’ala for a companion is Mustahab and for Taba’een and others, raHmatullahi Ta’ala Alaih is recommended and its opposite, that is , rahmatullahi Ta’ala alaih for a companion and Radi Allahu Ta’ala for Taba’een and others is also permissible. [Durr al-Mukhtar , Vol 5, Page 480]

2. Alla’ma al-Khaffaji in his Naseem ar-Riyadh [Sharah al-Shifa of Qadi Ayad Al Mailki] writes : “It is permissible to use Radi Allahu Ta’ala Anhu for Masha’ikh and others.” [Naseem ar-Riyadh, Vol 3, Page 509]

3. Shayh Abdul Haq Muhaddith al Dehalwi has used Radi Allahu Ta’ala Anhu for Hadrat Owais al- Qarni, who was not a companion. [Ashi’at-ul-Lama’at, Vol 4, Page 743]

4. Imam Ibn Abideen uses Radi Allahu Ta’ala Anhu for Imam Abu Hanifa at many places. [Rad Al-Muhtar, Vol 1, Printed from Deoband, Page 35, 36, 37 and Page 42 , Total Six times]

5. Imam Ibn Abideen has used Radi Allahu Ta’ala Anhu for Imam Shafi’i at seven places. [Page  35, 38, 41, 43] and has also used Radi Allahu Ta’ala Anhu for Sahl bin Abdullah al –Tustari. [Page 38] [Radd al – Muhtar, Vol 1]

6. Imam Haskafi has used Radi Allahu Ta’ala Anhu for Imam Shafi’i and Abdullah bin Mubarak. [Durr al-Mukhtar ,Vol 1 , Page 45]

7. Imam Fakhr al-Din Razi has used Radi Allahu Ta’ala Anhu for Imam Abu Hanifa. [Tafsir al-Kabir, Vol 6, Page 382]

8. Imam Ali Al Qari has used Radi Allahu Ta’ala Anhu for Imam Abu Hanifa and Imam Shafi’i. [Mirqat, Vol 1, Page 3 - Bombay Edition]

9. Sayyid Ahmed Tahtawi has used Radi Allahu Ta’ala Anhu for Imam Abu Hanifa. [Tahtawi ‘ala al-Miraqi, Istanbul Edition, Page 11]

10. Imam Al Ghazali has used Radi Allahu Ta’ala Anhu for Imam Malik and Imam Shafi’i. [Ihya al-Uloom al-Deen , Vol 2, Page 7]

 


11. Imam Hajar al Asqalani has used Radi Allahu Ta’ala Anhu for Imam Bukhari and Imam Shafi’i. [Muqaddima , Fat’h al-Bari , Page 18 and 21]

12. Imam Nawawi has used Radi Allahu Ta’ala Anhu for Imam Muslim. [Muqaddima, Sharah Muslim , Page 11]

13. Shayh Abdul Haq Muhaddith al Dehalwi has used Radi Allahu Ta’ala Anhu for Imam Shafi’i and Imam Bukhari. [Ashi’at-ul-Lama’at, Vol 1 , Page 9 and 16]

14. Shaykh Al Tibrizi has used Radi Allahu Ta’ala Anhu for Imam Baghawi. [Muqadiima , Mishkat al Masabih]

15. Alla’ma Al-Khaffaji has used Radi Allahu Ta’ala Anhu for Imam Qadi Iyad. [Naseem ar-Riyadh, Page 5, Cairo Edition]

16. Shaykh Abdul Haq Muhaddith al Dehalwi has used Radi Allahu Ta’ala Anhu for Sayyiduna Shaykh Abdul Qadir al-Jilani al Hasani al Hussaini at more than fifteen places. [Ashi’at-ul-Lama’at, Vol1 , Page 18 and Akhbar al Akhiyar Page 15,16, 18 21, 22, 23, 24 , 209, 210, 211, 212, 213 and 214]

17. Imam Mulla Ali al Qari has used Radi Allahu Ta’ala Anhu for Abdullah bin Mubarak, Layth bin Sa’ad, Imam Malik bin Anas, Dawud Tai’i, Ibrahim Bin Adham and Fudayl ibn Iyaad. [Mirqat, Vol 1 , Page 27]

18. Allama Al-Sa’avi al Maliki has used Radi Allahu Ta’ala Anhu for Shaykh Suleyman Jamal, Ahmed Dardeer, Salim Hafnawi, Shaykh Ameer, Imam Abul Hasan Sahykh Saeed Adawi , Allama Mohammed bin Badeeri Dimyati, Nuruddin Ali Shabralsi, Allam Halabi, Allama Ali Ajhori, Burhan Alqi, Shamshuddin Alqami , Imam Ziyaadi, Shaykh Ramli, Shaykhul Islam Zakariyya Anasari, Jalaluddin Muhalli and Imam Suyuti. [Tafsir al-Sawi , Vol 1 , Page 3]

19. Imam al Shatnufi in [Bahjat al-Asraar] has used Radi Allahu Ta’ala Anhu at many places for other than companions and in Bidaya , Radi Allahu Ta’ala Anhu has been used for Sahib al-Hidaya by his students at many places.

I hope my effort will be appreciated and my brothers and sisters in faith will surely remember me in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta’ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta’ala, through the intercession of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta’ala give us the Toufeeq and Hidayah to restore the true rights and respect towards our Ulama and Awliya as dictated by Islam. Aameen!!

Posted by: Seeker of the Sacred Knowledge | September 7, 2011

Death of Mufti of Halab Shaykh Ibrahim al-Salqini


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Inna lillahi wa-inna ilayhi raji`un

May Allah have mercy on him and grant him Jannat al-Firdaws

Condolences from Shaykh `Abd al-Fattah al-Bayanuni

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- كلمة عزاء للدكتور محمد أبو الفتح البيانوني في وفاة سماحة الشيخ إبراهيم سلقيني -

الحمد لله رب العالمين ، وإنا لله وإنا إليه راجعون ، اللهم أجرنا في مصيبتنا ، وأبدلنا خيرا منها …

أيها الإخوة المسلمون :

أعزي نفسي وإخواني علماء حلب، وعلماء بلاد الشام خاصة، والعالم الإسلامي عامة ، بوفاة شيخنا العالم الرباني ، الشيخ الدكتور : إبراهيم محمد السلقيني – مفتي حلب – الذي وافته المنية ليلة الثلاثاء 8 شوال 1432 هـ الموافق 6 9 2011 م ,

سائلا الله عزوجل أن يتغمده برحمته، وأن يجعله في عليين ، مع الأنبياء والصديقين ، والشهداء والصالحين ، وأن يجزيه عنا وعن المسلمين خير الجزاء …

فلقد كان فقيدنا – رحمه الله تعالى – ولا سيما في الأوقات العصيبة الراهنة الطودا الشامخ ، والجبل الراسخ ، الذي لايخشى في الله لومة لائم …

والذي وسع بخلقه وحلمه الناس من حوله ،وصبر على أذى المخالفين والجاهلين …

عوضه الله الجنة ،وصحبة الأنبياء والمرسلين، وعوض المسلمين عنه خيرا بالعلماء العاملين، والدعاة الربانيين ، الذين تأمن الأمة بوجودهم ، وتسعد وتنجو بالرجوع إليهم ، والالتفاف حولهم …

فإن مثل العلماء في الأرض ، كمثل النجوم في السماء،يهتدى بها في ظلمات البر والبحر، فإذا طمست النجوم ، يوشك أن تضل الهداة .

ولاحول ولاقوة إلا بالله العلي العظيم ، وصلى الله على سيدنا محمد، وعلى آله وصحبه وسلم ، والحمد لله رب العالمين …

حلب .. فجر الثلاثاء 8 10 1432 هـ ، 6 9 2011 م .

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The funeral of an outspoken Sunni cleric who died under tight security in a hospital Tuesday interrupted the calm that has largely prevailed in the Syrian commercial center of Aleppo throughout the nation’s six-month uprising. Plainclothes pro-government security forces attacked mourners, and mourners and activists calling for an end to President Bashar Assad’s regime.

Videos posted on the Internet showed at least several hundred people joining the funeral procession, chanting “death but not indignity,” a slogan of the anti-government protests.

The paid, pro-government militiamen known as “shabiha” and the regular government security forces with them beat and detained mourners when the funeral march reached the cemetery, activists said.

Dr. Ibrahim Salkini, 77, the Sunni mufti of Aleppo and dean of theology at Damascus University, died earlier Tuesday after spending several days in the hospital. According to the Union of Aleppo Coordinators, the Aleppo branch of Syria’s activist network, the Local Coordination Committees, the mufti suffered a heart attack after security forces visited him following what some deemed a defiant Friday sermon by the cleric last week.

According to the Union of Aleppo Coordinators, the family of the sheikh was not allowed to visit him in the hospital and his room was under tight security. Suspicions that the death involved foul play spread quickly Tuesday.

“I believe that the government is involved in the death of our sheikh. He had always been so courageous in speaking against the regime and we all found his words so wise. Who else would have killed him?” asked Aniseh, a 45-year-old mother of five in Aleppo, and one of several people interviewed who raised the allegation.

The Aleppo mufti was known for being critical of the regime’s brutal crackdown on pro-democracy protesters. Salkini, along with other clergy in Aleppo, issued a statement last month blaming the Syrian authorities responsible for the bloodshed in the country since they were the “more powerful” of the two sides. (Link is in Arabic.) More than 2,200 people have died, according to the United Nations.

Salkini could stir more unrest in Aleppo, where the lives of residents has been largely untouched by current bloodshed. The regime in Damascus has counted on the middle- and upper-class residents of Damascus and Aleppo to be a counterweight to protesters in other restive cities participating in daily demonstrations against the government.

Tensions over the killing of the sheikh — a member of Syria’s Sunni majority — and the suspicions involving the shabiha, many of whom are members of Assad’s Alawite religious minority, underscored constant worries that the government crackdown could spark sectarian fighting. Many activists and defectors from the nation’s military accuse the government of trying to spur clashes between Syria’s religious groups to justify an even more brutal crackdown on the uprising.

– Roula Hajjar, Ellen Knickmeyer and a special correspondent in Beirut

Condolences from Shaykh Muhammad al-Yaqoubi

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يتقدم الشيخ محمد أبو الهدى اليعقوبي إلى علماء سورية والعالم الإسلامي وأهل الفقيد بأصدق التعازي بوفاة مفتي حلب العلامة الدكتور إبراهيم السلقيني رحمه الله – وهو رجل من بيت علم وصلاح، جمع بين الفقه والورع، وكان قدوة حسنة في أدبه وأخلاقه، وخدم العلم وأهله عمره كله، كانت بين والده ووالدي عليهما الرحمة محبة ومودة اتصلت بيننا من بعد. ونحسبه من العلماء الربانيين. رحمه ووهب أهله وطلابه الصبر والسلوان.
 
Shaykh Habib Ali Al Jifri:
 
Quote
 
 نعي مفتي حلب سماحة الشيخ إبراهيم محمد السلقيني

الثلاثاء ٠٦ سبتمبر ٢٠١١ – ٠٨ شوال ١٤٣٢

بمشاعر الأسى والحزن ننعى شيخنا العالِم الرباني مفتي حلب سماحة الشيخ إبراهيم محمد السلقيني، الذي وافته المنيّة ليلة الثلاثاء 8 شوال 1432، الموافق 6/9/2011، في حلب الشهباء، فانطفأ برحيله سراج من نور العلم والتقوى والصلاح؛ سائلين الله تعالى أن يتغمّده بواسع رحمته وعظيم غفرانه وسعة فضله وإنعامه، ويُنْزلَه في منازل أهل ودّه وقربه في أعلى عليين من جنانه، وأن يُلهم أهله وأولاده وذويه ومحبيه الصبر والسلوان وأن يبارك في ذريته، ويعوض المسلمين عنه بالعلماء العاملين والدعاة الربانيين…
وإنّا لله وإنّا إليه راجعون.

 
 
Videos :
 
 

Footage Of  The shaykh …

Shaykh Ibrahim With The Ulama Of Halab :

Shaykh Ibrahim In Damascus :

Posted by: Seeker of the Sacred Knowledge | September 5, 2011

Obstacles in the Path of Knowledge‏


All Praise is due to Allah SubHanuhu wa Ta’ala and Choicest Salutations upon His August Habib Peace and Blessings of Allah be Upon Him.

 
I am sharing this brief note extracted from “Fadl al-Ilm wa al-Ulama”, the Blessed book by Aarife-Billah, ash-Shaykh al-Imam Naqi Ali al-Qadiri Radi Allahu Ta’ala Anho on the Excellence of Knowledge and the Ulama. Here we will discuss about some obstacles to the path of seeking knowledge. I humbly pray that this note will enlighten the hearts and encourage my Muslim brothers and sisters to acquire the knowledge of Deen.

 

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Firstly, The strong resistance from the cursed Shaytan.
 
Be aware that the most hated and dangerous thing to the Cursed Shaytan is the seeking of knowledge. Therefore, he uses all his powers and resources to stop a student from learning. The Shaytan puts the most Waswasa (interference) on a student of Din. No other deed or worship besides the seeking of knowledge experiences such intensified opposition. The methods of combating these interferences are very simple. All the student has to do is remember all the Ayahs and Ahadith pertaining to the excellence of Ilm-e-Din and never pay attention to the obstruction of the evil Shaytan . Surely, an intelligent man will not give preference to the cursed Shaytan over the Bounties of the Merciful Lord SubHanuhu wa Ta’ala.

 

 

 
Secondly, Carnal desires (Nafs) are very demanding.
 
It hates hardship and loves relaxing. But when one realises that this world (Duniya) is temporary and that the Hereafter (Akhirah) is the everlasting and original abode, then indeed, the hardship of seeking knowledge becomes a pleasure. One must realise that the hardship of seeking knowledge lasts for a very short period and its benefits and pleasures are limitless. As time passes and the student gets the taste of knowledge, he will develop such pleasure that he will never be at peace without reading a book. No matter where he goes or what he does, he will never be relaxed if he does not read a book on Din.

 

 

 
Thirdly, Association with the public.
 
In the inception, set out some time to study in privacy and as one progress in this field, one will develop the love of knowledge so much so that everything else will have no value.

 

 

 
Fourthly, Worldly fame and honour.
 
It is obvious that the seeker of worldly fame is never successful and fades away in time to come. Worldly fame and honour is of no comparison to the honour of the Hereafter. How unfortunate are those who seek knowledge for this world and discard the wealth and dignity of the Hereafter? Such people destroy themselves by thinking that they are successful.
 
On the contrary, those who give preference to Ilm-e-Din over worldly fame, the Merciful Lord SubHanuhu wa Ta’ala certainly blesses them with honour and integrity in both the worlds. Shaykh Abu-Aswad Radi Allahu Ta’ala Anho states that there is no merit greater than knowledge. A King rules over the people and the Ulama rules over them. Have you not seen that rulers have no choice but to implement the verdicts of the Ulama when matters are brought to their courts?
 
Anyone who loves and appreciates knowledge will surely not give preference to the kingdom of the world over it. It is reported that a destitute went to a King for a job. The King said that he was ignorant and not fit to serve him. He left and humbled himself at the feet of Imam Ghazali Radi Allahu Ta’ala Anho to study Ilm-e-Din. There, he learnt about the dangers of this world and harms of associating with Kings and the wealthy people. However, Imam Ghazali’s company and tutorship made him an intellectual celebrity. One day, the King called him and assessed his profound knowledge. He was overwhelmed and said: “Now you are worthy of my service. What post would you like to take up?” The ‘Aalim replied, “In the past, I was of no use to you and now you are of no use to me. Previously, you did not like me and now I do not like you.”

 

 

 
Fifthly, The greed of wealth.
 
It is obvious that the perishable wealth of this mundane world cannot be compared to the wealth of knowledge. When a man dies, his wealth does not accompany him to the grave, but the knowledge accompanies him to the grave and always assists him until he enters Jannah. Worldly wealth decreases when it is spent but knowledge increases when it is imparted. The wealthy have to protect his wealth while knowledge protects the Alim. Furthermore, Allah SubHanuhu wa Ta’ala does not leave one a destitute if one gives preference to the seeking of knowledge over business and trade. Imam Ghazali Radi Allahu Ta’ala Anho records in his Ihya al-Uloom,
 

مَن تَفَقَّهُ فيِ دِينِ اللهِ عَزَّ وَ جَلَّ كَفَاهَ اللهُ تَعَالَى مَا اَهَمّه ُ وَ رَزَقَهُ مِنْ حَيْثُ لاَ يَحْتَسِبْ
One who develops understanding in Din, Almighty Allah SubHanuhu wa Ta’ala protects him from depression and provides sustenance for him from places he cannot imagine of.

 

 

Sixthly, The destruction of wealth.
 
Man gets very worried and depressed when he thinks of his undetermined life span and shortage of time. Hence, he wrongfully deduces that knowledge is an ocean and one’s entire life span is too little to achieve it. This is absolute ignorance. No soul can reach the ultimate peak of perfection in knowledge in one’s lifetime, so much so that Allah SubHanuhu wa Ta’ala Commands His Beloved Rasool Peace and Blessings of Allah be Upon Him
 

قُلْ رَبِّ زِدْنِيْ عِلْماً
Beloved Rasool, say, “O my Lord! Increase my knowledge”. [Surah Taha : 114]

 
Taking all this into account, there is still no seeker of knowledge that is deprived of honour and excellence. A sincere student of Ilm-e-Din will not experience embarrassment and failure. All the branches of Ilm-e-Din are certainly profitable no matter how little is acquired. The Hadith Sharif states that if a person dies whilst studying Ilm-e-Din and did not complete his course, he will be raised amongst the Ulama on the Day of Qiyamah. Another narration says that if a student of Din dies while studying, the Angels will complete his studies for him in his grave. Is this a small benefit that Almighty Allah SubHanuhu wa Ta’ala Divinely provides for the people of learning (Ulama)?

 

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Seventh, Not to get a compassionate teacher (Ustaz).
 
This is of paramount importance to a successful student. Surely, one will not be able to achieve anything if the Ustaaz does not teach correctly. Nowadays, there are very few sincere teachers of Din that are dedicated to their students and this has greatly contributed to the dwindling number of good students.

 

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Eighth, The concern for livelihood.
 
Eight obstruction is the most difficult one and this refers to obtain just enough to carry on with one’s daily needs. Always remember that extra is always extra. The greed for extra is generally found in every human. This greed for extra has destroyed many people. The last two obstructions are serious problems because if one does not get a compassionate teacher what can one benefit from him and if one does not get enough food to eat then how is one to concentrate on studies? Weakness and hunger are serious problems that cannot be controlled by a student. Therefore, it is very important for the wealthy to cater for the student.
 
Likewise, financial contributions of generous Muslims to Islamic Institutes will certainly remove these problems. There are enormous virtues for the teachers and students of Din and even more so for those who financially keep these Institutes operational. The same will apply to those who encourage people to support such institution. The Hadith Sharif states:
 

إِنَّ الدَّالَّ عَلَى الْخَيرِ كَفَاعِلِهِ
Indeed, the promoter of virtue is like the virtuous. [Sunnah Tirmidi, Hadith 2739]

 
Besides the above Hadith Sharif there are numerous other Ahadith Sharif in the Siha-Sitta that speaks of the virtues on this subject. However, be mindful that the Thawab of actions vary according to situations and moments. Therefore, the status of the noble Sahaba Radi Allahu Ta’ala Anho are so lofty because they promoted the Din and sacrificed their lives in the most difficult and volatile moments and situations in the history of Islam. Hence, if one promotes Ilm-e-Din in these distraught moments of poverty, one will certainly achieve more Thawab than the wealthy individuals and rich Kings of the past who promoted knowledge. This is so because firstly, the Kings had great resource available and secondly, they lived in the era when Ilm-e-Din was well and alive, progressing day-by-day. The people too, were very honourable and loved to study the Din.

 

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A Sincere Request
 
Beloved Muslim brethren! Awaken from your dreams of fantasies and seek the knowledge of Din. This is your guide to success in the Hereafter. Why do you waste so much of time in fruitless activities in this temporary abode and pay no heed to the real success and salvation? Spend some time to acquire Ilm-e-Din so that you may distinguish between good and bad. Ignorance is no excuse in the Divine Court of Almighty Allah SubHanuhu wa Ta’ala. In fact, it is a sin on its own. This knowledge is helpful in all aspects of this world and the Hereafter. It will save you from embarrassment and humiliation. Spend some money and time to earn this great wealth. Do not wait for the last moment before you think of studying. It will be useless!

Posted by: Seeker of the Sacred Knowledge | September 4, 2011

Hazrat Owais Qarni RadiAllah Anho


 
Abu Amar Owais Bin Harb Bin al Muradi bin al Qarn [d.37H/657CE] ‘alayhi al-rahmah wa’l-ridwan

His name was Owais, he was known as Owais al-Qarni because he lived in a town called “Qarn” in Yemen. Hadrat Owais Qarni (Allah be pleased with him) was a very pious and noble person. Although his life was insignificant from a worldly point of view, he is renowned and honoured amongst all Muslims, Sufis in particular, for his piety, practice of zuhd (asceticism), as well as a deep love and affection for the Beloved Messenger of Allah (Peace & Blessings upon him). It is said that he spent all his hours in solitude, fasting, night vigil and salat (prayers).

He had embraced Islam while the Beloved Prophet (Peace & Blessings upon him) was still alive. He naturally had a very strong desire to see the Prophet but since his mother was very old and she needed his constant care and attention, he could not visit the Beloved of Allah. As a reward of his service to his mother, he was treated as a Sahabi (Companion of Prophet) by the Prophet (Peace & Blessings upon him) even though he could not see him personally. His name entered the list of Sahaba only because of his strong intention to see the Allahs Beloved Messenger (Peace & Blessings upon him). 

Once the Companions asked the Beloved Prophet: “Has Hadrat Owais Qarni ever visited you? The Beloved Prophet (Peace & Blessings upon him) replied: “No, He never watched me physically, but spiritually he met me.” Sufism is based on the spiritual connection or link that was between the Beloved Prophet (Peace & Blessings upon him) & Hadrat Owais Qarni, in Sufism that spiritual connection is known as “Nisbat-e-Owaisiya”.


When Hadrat Owais Qarni (Allah be pleased with him) received a message about the Beloved Prophet (Peace & Blessings upon him), that he had lost a tooth in the battle of “Uhud”, Hadrat Owais Qarni pulled one of his own teeth out (because of his love towards the Beloved Prophet). Thinking that he might not have pulled out the right tooth, and because he loved the Beloved Prophet (Peace & Blessings upon him) more than he loved himself, he pulled out all of his teeth to make sure that he had lost the same tooth as the Beloved Prophet Muhammad (Peace & Blessings upon him).


During his last days, the Beloved Prophet (Peace & Blessings upon him) asked Hadrat Umar and Hadrat Ali (Allah be pleased with them) to take his shirt (Jubba Mubarak) to Hadrat Owais and ask him to pray for the forgiveness of my followers (Ummah). The reason for this was to show his companions the very high status of Hadrat Owais. Hadrat Umar and Hadrat Ali (Allah be pleased with them) asked the people if there was anyone from Qarn. One man came forward and told them how to find the place. They set out for Qarn. When they arrived, they asked the people where Owais was. The villagers answered their questions, but were very surprised to see the two prominent Companions asking for an unknown camel shepherd. When Hadrat Umar and Hadrat Ali (Allah be pleased with them) reached to him, they saw Hadrat Owais saying his prayers. As he finished his prayers, he said, “It is the first time anyone has ever seen me praying. The two men passed on to him Beloved Prophet (Peace & Blessings upon him)’s message asking Owais to pray for the forgiveness of the followers of Muhammad. This he did. After a while he said, “Allah has forgiven and rewarded as many of Muhammad’s followers as the hair of the sheeps of the Rabia and Mazhar tribes. They asked Hadrat Owais, “If you loved Muhammad so much, why didn’t you visit him more often during his life time?” He did not answer, but asked if they took part in the battle of Uhad? And if so, which tooth had Muhammad lost there? Hadrat Umar (Allah be pleased with him) was greatly impressed by this simple person and asked Hadrat Owais to pray for him. Hadrat Owais replied, “I pray for the forgiveness of everyone at the end of every prayer. If you keep your faith in Allah and His Messenger Muhammad, you will receive my prayers in your graves.”

Shaykh FARID AL-DIN ATTAR tells us about him: “during his life in this world, he (Oways) was hiding from all in order to devote himself to acts of worship and obedience” (‘Attar 1976, p. 2). ‘Attar also relates that the Prophet Peace & Blessings upon him had declared at the time of his death that his robe should be given to Oways, a man he had never met in this life. When ‘Umar Radi Allahu anhu looked for Uways during his stay in Kufa, he asked a native of Qarn and was answered “there was one such man, but he was a madman, a senseless person who because of his madness does not live among his fellow countrymen (…) He does not mingle with anybody and does not eat nor drink anything that others drink and eat. He does not know sadness nor joy; when others laugh, he weeps, and when they weep, he laughs” (ibid., p. 29).

Many times in the company of his followers, the Beloved Prophet (Peace & Blessings upon him) stated: “I can smell the beauty of my fried from the land of Yemen'”. This statement is in direct reference to the spiritual greatness of Hadrat Owais. The prophet also said: “I feel a sweet, peaceful breeze (naseem-e-rehmat) from Yemen”. Concerning the hadith of the Prophet, upon whom be peace and blessings, “More people shall enter Paradise through the intercession of a certain man from my Community than there are people in the tribes of Rabi’a and Mudar,” AL-HASAN AL-BASRI said: “That is Owais al-Qarni.”


Hadrat Umar (Allah be pleased with him) quotes the Prophet as saying “Oh! Umar. From Yemen a man will arrive whose name is Owais and he has signs of Leprosy on his body, he cares for his old and frail mother. If for anything, he takes an oath in the name of Allah, Allah will fulfill his oath. If you can ask from him prayers for your own forgiveness, then you must do so.”

Hadrat Ibn-e-Sa’d (Allah be pleased with him) quotes the Beloved Prophet (Peace & Blessings upon him) as saying “In my ummah (followers) I have a friend whose name is Owais al Qarni”

Uwais al-Qarni says, “Keep watch over thy heart”,  “Alayka bi-Ghalbik”.

Uwais al-Qarni said, “Hidden invocation (al-du’a fi dhahr al-ghayb) is better than visiting and meeting,” because hypocrisy (riya) might enter in the latter two.

Translation of the Invocation of Owais al-Qarni:

“O Allah, You created me when I was not worthy of mention;
And You provided for me when I had nothing;
And I wronged my soul and sinned, and I confess my guilt.
If You forgive me, that will in no way diminish Your sovereignty;
And if You punish me, that will in no way augment Your authority.
You can find others to punish besides me,
But I can find no one to forgive me but You.
Truly, You are the most merciful of those who show mercy.”

Once the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) (Peace be upon him), while speaking to Sahaba-Ikram (companions), said: “There is a person in my Ummah (followers) whose prayers would bring forgiveness to as many sinners as the number of hair of the sheep in the tribes of Rabia and Mazar.” The two tribes were well known for raising sheep during the time of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam. The disclosure made the Sahaba-Ikram very curious. They asked the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam about the name of that person and the place he lived in. The Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam first hesitated, but on their insistence told them the name of a person who lived in Qarn, Awais Qarni( May Allah be well pleased with him)

The Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam continued: “On the Day of Judgment, Awais ( May Allah be well pleased with him) would be accompanied to paradise by 70,000 angels who’d resemble him.” The reason the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam gave for this was: “Since Awais prayed all his life in seclusion so as not to be noticed, Allah Subhanahu wa Ta’ala would also keep his purdah (cover

When people asked the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam whether Awais Qarni (May Allah be well pleased with him) had even come to see him, he said: “No, he never saw me, but he has the privilege of seeing me through Kashf (spiritual revelation), and he has reasons for not being able to see me. He is the only one to take care of his blind mother.”

Again Sahaba-Ikram asked if they could see him, to which the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam t replied: “No, only Umer bin Khattab and Ali would meet him, and his identification is – he has thick hair all over his body, and a white patch on his left hand.” He directed Hazrat Umer ( May Allah be well pleased with him)and Hazrat Ali (May Allah be well pleased with him): “When you see him, convey to him my salaam (greetings) and ask him to pray for my Ummah.”

“And who’d be the right person to receive your Abaya (the cloak the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam t used over his clothes) after you leave the world?” the Sahaba asked.

“Awais Qarni,” (May Allah be well pleased with him)said the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam

When the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam left the world and Hazrat Umer ( May Allah be well pleased with him)became the caliph, he, along with Hazrat Ali( May Allah be well pleased with him), went to Qarn to look for Awais Qarni( May Allah be well pleased with him). No one knew about him. However, the people of Qarn told them that outside the town there lived an insane person who laughed at the crying people and cried for those who laughed. When Hazrat Umer(May Allah be well pleased with him) and Hazrat Ali ( May Allah be well pleased with him) reached there they saw a person praying amidst the grazing sheep. When he finished his prayers, he saw the visitors and said: “It is the first time anyone has ever seen me praying.”

“What’s your name?” Hazrat Umer(May Allah be well pleased with him) and Hazrat Ali( May Allah be well pleased with him) asked. “Abdullah (the servant of Allah).”

“Tell us your real name?”

“Awais.”

“Show us your hand,” Hazrat Umer ( May Allah be well pleased with him) and Hazrat Ali (May Allah be well pleased with him)immediately kissed the white patch the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam had talked about. Then they presented to him the holy dress and asked him to pray for the Ummah as directed by the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam

Hazrat Awais Qarni (May Allah be well pleased with him)took the dress and stepped away to offer prayers: “O Allah, unless you forgive the sins of the followers of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam I won’t wear his dress.” Then they heard a voice: “I’ve forgiven some of them.” All of a sudden came in front of him Hazrat Umer and Hazrat Ali. “Why did you come in front of me? Unless I had sought Allah’s forgiveness for the entire Ummah I would not stop my prayers.” Then he donned the Abaya of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) and disclosed that Allah had forgiven the number of people equivalent to the hair of the sheep of the Rabia and Mazar tribes.

Afterwards, Hazrat Umer(May Allah be well pleased with him) asked him why he didn’t receive the honour of seeing the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam . In response to this Hazrat Awais (May Allah be well pleased with him)asked them to tell whether the brows of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam were wide or dense? Both Sahabas could not answer the question. Then he asked another question: “Which tooth of the Prophet was martyred in the battle of Uhad? Why didn’t you break all your teeth for the love of your Prophet?” Saying this, he showed his toothless mouth. “When I broke my first tooth I thought it might be the other one. Then I broke the other one. Still I was not satisfied. When I had broken all my teeth only then I received some relief.”

Seeing so much devotion to the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam and his extraordinary Tasawwaf, Hazrat Umer (May Allah be well pleased with him)wished to give up his Khilafat and adopt the ways of Hazrat Awais Qarni( May Allah be well pleased with him). Sensing his thought, Hazrat Awais ( May Allah be well pleased with him)said, “You should have given up Khilafat for anyone else, and dedicated yourself entirely to Allah Subhanahu wa Ta’ala
Hazrat Umer(May Allah be well pleased with him) asked him for some advice. “O Umer, you recognize Allah Subhanahu wa Ta’ala and there is nothing better than the sense that no one recongizes you but Allah Subhanahu wa Ta’ala .” Then he thanked them for taking all the trouble to come and see him. Very much impressed, Hazrat Umer (May Allah be well pleased with him)and Hazrat Ali ( May Allah be well pleased with him)returned home filled with great regard for Hazrat Awais Qarni (May Allah be well pleased with him)

Soon after that, the people of Qarn came to know about his spiritual excellence and they started regarding him as a great saint of Allah Subhanahu wa Ta’ala . Since he didn’t like to be known as a saint, he left for Kufa where, while fighting for Hazrat Ali (May Allah be well pleased with him)in the battle of Safain, he was martyred.

Hazrat Awais Qarni (May Allah be well pleased with him)always considered worldly life a temporary sojourn and often said, “Sleep with the remembrance of death, and rise with the thought that you will not live long.” He received spiritual training directly from the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam

Often the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam said: “Awais is the best amongst Ta’beens (the successors of the companions of the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam

Hadrat Uways al-Qarni Radi allahu Anhu and his Mother

The great Saint Uways of Qaran! Was presented the blessed cloak of Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam on the Beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam’s instruction. It is preserved in Istanbul, Turkey. He reached his Spiritual status due to obedience to his mother.

 

 Uways Radi allahu Anhu was from the village of Qaran, in Yemen. He had asked his mother’s permission to visit Allah’s Most Beloved Messenger Salla Allahu ta’ala ‘alayhi wa Sallam, and she said: “You have my permission to go, see him once, and come straight back. If the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam is at home, you may meet with him; if not, come straight back here.” Uways made a journey of three months on foot, from the Yemen to Madinah the Illuminated. When he reached Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam‘s house, he knocked on the door and Hadrat Aisha Radi allahu Anha, wife of the Chosen Prophet and Mother of the Believers opened the door. She told him that Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam was in the Masjid.
Uways Radi allahu Anhu remembered his promise to his mother and replied: “Please convey my salaams to my Beloved Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam. Kindly inform him that Uways came from the Yemen, did not find him at home, and is returning to the Yemen, since he does not have permission from his mother to meet him in the mosque.”

 

When the Rasul Salla Allahu ta’ala ‘alayhi wa Sallam came home from the mosque, he found the radiance of Uways in his house. Hadrat Aisha Radi allahu Anha told him what had happened, and conveyed Uways’s salutations. His blessed eyes looked towards Yemen and the Beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam said: “The fragrance of our friend is reaching us.” The noble Companions asked: “If Uways is your friend, why did he not stay to see you?” Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam replied: “He complied with a promise given to his mother and he is serving her.”

 

The Beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam said “Uways will come back to Madinah the Illuminated, to meet me, but we will not meet physically, for I shall then be united with my Lord “

 

Rasulullah Salla Allahu ta’ala ‘alayhi wa Sallam said that when Uways Radi allahu Anhu came back to Madinah he was to be given his cloak, and asked to pray for the Community of Muhammad Salla Allahu ta’ala ‘alayhi wa Sallam. He also mentioned that a light was visible on one of Uways’s hands.
During Hadrat Umar Radi allahu Anhus Caliphate, a number of Yemeni’s visited Madinah the Illuminated and Hadrat Ali and Hadrat Umar Radi allahu Anhu ajmain approached them and enquired about the Saint, Uways Radi allahu Anhu, from the village of Qaran. The Yemenis said they knew of no such saint, but they did point out that a camelherd from that village, who seldom mixed with other people, preferring to spend his time in worship, alone among the camels. Hadrat Ali and Hadrat Umar Radi allahu Anhu ajmain then approached Hadrat Uways Radi allahu Anhu, greeted him, conveyed the greetings of the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam, and presented him with his blessed cloak. But he was reluctant to accept. “Surely there is some mistake!” he exclaimed, in his desire to hide himself. Seeing the light upon his hand, however, they cried: “You are the saint described to us by Allah’s MessengerSalla Allahu ta’ala ‘alayhi wa Sallam, for he told us about the light on your hand.” They also reported to him the wish of the blessed MessengerSalla Allahu ta’ala ‘alayhi wa Sallam that he should pray for the Community of Muhammad.

 

Hadrat Uways Radi allahu Anhu rubbed the blessed cloak over his face and eyes and kissed it. Then he asked to be left alone. When he was alone he held the cloak and began to pray: “0 Allah this cloak is the cloak of Your beloved Messenger. He has presented it to me, but I refuse to wear it unless You pardon the Community of Muhammad Salla Allahu ta’ala ‘alayhi wa Sallam.” He then repeated his prayer in exactly the same words. As he was about to repeat his prayer a third time, Hadrat Ali and Hadrat Umar Radi allahu Anhu ajmain came beside him. He cried: “Oh, you came too soon! Upon my first supplication, Allah granted me forgiveness for one third of the Community; on my second, He forgave two-thirds of the Community. In my third request I was pleading for pardon for the entire Community of Muhammad – then you came along!”
As with people in every age, the Yemenis were unaware of the presence in their midst of such a saint, whose prayers were accepted. They imagined him to be an ordinary camelherd. The Friends of Allah, do not seek fame, and as such hide themselves away from other people.

 

Those who serve their mothers with love will be resurrected with Hadrat Uways Radi allahu Anhu. Those who are good to their parents will be happy in this world and the Hereafter.

 

 

 

Posted by: Seeker of the Sacred Knowledge | September 4, 2011

Follow the Sunnah and Increase your Beauty‏


 

Hadrat Ibn-e-‘Umar Radi ALLAHu Ta’ala Anho reported that the Messenger of Allah has said, “Do the opposite of what the polytheists do; let the beard grow long and clip the mustache.” A version has, “trim the mustache down and leave the beard.” [Sahih Bukhari, Vol 2, Page 875]

Hadrat Zaid ibn Arqam Radi ALLAHu Ta’ala Anho reported that the Messenger of Allah has said, “Whoever does not take something off his mustache is not one of us (not on our path).” [Sunan Nisa'i, Vol 2, Page 274]

 Sayyiduna Abu Hurayra Radi ALLAHu Ta’ala Anho reported that the Holy Prophet Peace and Blessings be Upon Him said: “He who does not shave off the hair from the abdomen and does not cut his nails and does not trim his mustaches, is not of us”.

Sayyiduna Anas Radi ALLAHu Ta’ala Anho reported that the maximum exemption for shaving off the hair from the abdomen and armpit and for cutting nails and for trimming the mustaches is forty days. [Sahih Muslim]


 Hadrat Abu Huraira Radi ALLAHu Ta’ala Anho reported that the Messenger of Allah has said, “Cut the mustaches and let the beards grow long; (by doing this) do the opposite of the fire worshipers.” [Sahih Muslim, Vol 2, Page 129]

Sayyiduna Abu Hurayra Radi ALLAHu Ta’ala Anho reported that the Glorious Prophet of Islam Peace and Blessings be Upon Him said: “Five things are from the traditions of the Prophets of the old: circumcision, removing the hair below the navel, trimming the mustaches, cutting the nails and removing the hair from armpit”. [Bukhari, Muslim]

 

IMPORTANT NOTES:

1. Many of our Muslim brothers have opted to make their beards into a fashion and have a ‘stylish’ effect to it. Many completely shave it off and some leave a bit on the chin. Some keep their beards only 2 fingers long, and believe that they’re following the Shari’ah, despite the fact that those who shave all of their beards and those who shave it to less than one fist are all the same in sin in the eyes of Shari’ah. It has been stated in Bahar-e-Shari’at:

To grow the beard is the Sunnah of the prophets. To shave it all or less than a fist is Haraam.

 
 

 

Hadrat Shaykh ‘Abd al-Haq “Muhaddith-e-Dehlwi” has stated:

To shave the beard is Haram, and the way of the English, the hindus and monkey-dancers. It is wajib to leave the beard to grow to one fist. Those fuqaha (scholars) who have stated that to keep the beard one fist is sunnat, then this is not because according to them to keep the beard to one fist is not wajib, but in fact “sunnah” in this context means the Islamic way, or because the wujub (necessity) of keeping a beard one fist has been proven from the Sunnah (the ahadeeth – prophetic traditions of the Beloved Prophet), just as the Eid prayers have been called sunnat, despite the fact that they are wajib.

 
 

 

 

It has been stated in al-Durr al-Mukhtar (Vol. 2 Pg. 116), Radd al-Muhtar (Vol. 2 Pg. 117), al-Bahr al-Ra’iq (Vol. 2 Pg. 280), Fath al-Qadir (Vol. 2 Pg. 270), Tahtawi (Pg. 411) that: [and the words quoted here are of Tahtawi’s]

According to the unanimous opinion, to shave the beard less than a fist as is the way of some westerners and effeminate persons who are fond of make-up like women, is not permissible. As regards shaving whole of the beard, then this is the way of the Jews of India and the fire-worshippers of Iran.

 

2. Hadrat Sayyiduna Imam al-Ghazali Radi ALLAHu Ta’ala Anho said:

If in a battle the dead amongst the Muslims and non-Muslim become mixed then every corpse will be recognized by their trimmed mustaches and beards (not less than a fist). Those that possess trimmed mustaches and beards will be bathed and dressed according to the Muslim rites and Salat-ul-Janazah read over them while those not possessing the above signs will be buried like the non-Muslims i.e. Without bathing and dressing and Salaat-ul-Janazah.

3. It is permissible to grow the beard more than the Shari’i limit of one fist. However – according to our Imams and scholars – to let the beard grow such that it becomes extremely out of proportion, and which shall be a incite people to point fingers and make humor out of that person, is offensive and disapproved of. [Lum’ah al-duha fi I’fa al-Luha (Imam Ahmed Raza Khan), Fatawa-e-Radawiyyah, Vol 22, Pages 571/573]

Posted by: Seeker of the Sacred Knowledge | September 3, 2011

Fasting Six Days of Shawwal after Ramadan


Fasting Six Days of Shawwal after Ramadan .

 ‘Like Fasting the Entire Year’

 

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Sayyiduna Ayyub (Allah be pleased with him) relates that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said,

 

“Whoever fasts Ramadan and follows it with six days from Shawwal it is as if they fasted the entire year.” [Muslim, Abu Dawud, Tirmidhi, and Ibn Majah; Ahmad transmitted it from Jabir, Muntaqa]


Sayyiduna Thawban (Allah be pleased with him) relates that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said,

 

“Whoever fasts Ramadan, and then six days after Eid, it is an entire year. Whoever does a good deed shall have ten times its reward.” [Ibn Majah, Muntaqa]

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Important Notes:

1. Based on this, the majority of the fuqaha, including the Hanafi, Shafi`i, and Hanbali school, have held that it is recommended to fast six days of the month of Shawwal. [Radd al-Muhtar; Mughni al-Muhtaj Shah al-Minhaj; Kashshaf al-Qina`]

2. It is permitted to fast these six days separately throughout the month, or consecutively, after Eid al-Fitr.

3. It is prohibitively disliked (makruh tahriman) and sinful to fast on Eid day itself. [Radd al-Muhtar]

4. The Shafi`is and Hanbalis state that it is superior to make the six fasts consecutive [Minhaj, Ghayat al-Muntaha]. Khatib al-Shirbini explains the reasoning as being,

 

“In order to hasten to do the good, and because of the problems inevitable in delaying,”


such as becoming lazy and not actually fulfilling this sunnah in the end, though he points out that the sunnah is fulfilled by both consecutive and non-consecutive fasting of six days in Shawwal. [Mughni al-Muhtaj]

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The later Hanafi scholars differed as to which is better, fasting the six days consecutively or non-consecutively, though neither is disliked and both fulfill the sunnah. [Radd al-Muhtar]

However, it would be agreed that those who fear not fulfilling the recommendation due to laziness, forgetfulness or other excuses, should hasten to fast the six days consecutively immediately after Eid al-Fitr.

5. The reward is akin to having fasted obligatory fasts the entire year days, according to Buhuti, Shirbini, and others.

Sayyiduna Abu Hurayra (Allah be pleased with him) said that the Prophet (Allah bless him & give him peace) said,

 

“The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Be avid for that which benefits you. Rely on Allah and do not deem yourself incapable…” [Muslim:4816, Ibn Majah:76, Ahmad:8436]


Imam Nawawi (Allah have mercy on him) explained that the ‘strength’ in this hadith refers to, “One’s determination and ability in matters of the next life.”

And Allah alone gives success!!

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References:

Ibn Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar, Vol. 2, Page 125
Shirbini, Mughni al-Muhtaj Sharh al-Minhaj, Vol. 2, Page 184-185
Buhuti, Kashshaf al-Qina`, Vol. 2 Page 237-238
Posted by: Seeker of the Sacred Knowledge | September 1, 2011

Shaykh al-Akbar Ibn al-‘Arabi and the “Oneness of Being” (wahdat al-wujud)


Shaykh Muhyiddin Ibn al-‘Arabi the following: “A Mujtahid Imam in Shari’a, Tasawwuf, Tafsir,Hadith, and other Islamic sciences, and widely regarded as a friend (wali) of Allah Most High, he was the foremost representative of the Sufi school of the ‘oneness of being’ (wahdat al-wujud), as well as a Muslim of strict literal observance of the prescriptions of the Qur’an and Sunna….” (Reliance of the Traveler, p. 1080).

He was nicknamed “Sultan al-‘Arifeen” and “Muhyiddin” and “Shaykh al-Akbar,” and he authored over 500 books and treatises on numerous subjects, took knowledge from over a thousand shaykhs, and studied Hadith under such scholars as Ibn ‘Asakir, Abdul-Haqq al- Ishbili, Ibn Bashkuwal, and others. Among those who expressed praise and admiration of him and spoke highly of him are the following:

1) the Syrian Hanafi Mufti Imam Abdul-Ghani an-Nabulsi;
2) Shaykh al-Islam Jalaluddin as-Suyuti and
3) his teacher Abdur-Ra’uf al-Munawi;
4) Shaykh Ibn ‘Imad al-Hanbali;
5) the scholar of language and hadith al-Fayruzabadi, who often quoted Ibn al-‘Arabi in his Sharh on Bukhari’s Sahih;
6) Imam ‘Afif ad-Din al-Yafi’i;
7) Imam Ibn ‘Ata’Illah as-Sakandari;
8] Shaykh al-Islam ‘Izz ibn Abdus-Salam (after becoming the student of Imam
Shadhuli) who described him as the spiritual Pole (Qutb);
9) Imam as-Safadi, who said about the statement of his ‘Aqida in the beginning of his Futuhat, “I saw that from beginning to end it consists in the ‘Aqida of Abu’l Hasan al-Ash’ari with no difference whatsoever”;
10) the Qur’anic commentators al-Alusi, al-Baydawi, Abu’s Su’ud, and Isma’il Haqqi;
11) the hadith master Ibn an-Najjar;12) Imam al-Qurtubi al-Maliki, in his Tadhkira and other books;
13) the scholar of language and hadith Murtada az-Zabidi;
14) Shaykh al-Islam Zakariyya al-Ansari;
15) the Shafi’i mujtahid and hadith master Siraj ad-Din al-Bulqini, who said: “We seek refuge in Allah from saying that Ibn al-‘Arabi affirms hulul and ittihad! He is far above that. Rather, he is one of the greatest Imams and among those who have probed the oceans of the sciences of Qur’an and Hadith,” and his student
16) Siraj ad-Din al-Makhzumi, who said: “Our Shaykh Siraj ad-Din al-Bulqini and
likewise Shaykh Taqi ad-Din as-Subki used to criticize the Shaykh (Ibn al-‘Arabi) in the beginning, then they changed their position after they realized what he was saying and the explanation of his intent;”
17) Shaykh al-Islam Ibn Hajar al-Haytami in his Fatawa Hadithiyya (p. 50-54, 335-36);
18) the late hadith master of Syria Shaykh Badr ad-Din al-Hasani;
19) the Hanafi Mujtahid Imam Muhammad Ibn ‘Abidin, who reports in his Hashiyat Radd al-Muhtar (4:238-40) that Jews had interpolated statements of kufr into his work Fusus al-Hikam, and that Shaykh Ibn al-‘Arabi was innocent of them; …and many others.

The late Syrian authority on Ibn al-‘Arabi and his teachings and writings, Mahmud Ghurab, demonstrated that there were interpolations added to his book “Fusus al-Hikam” (86 according to him) which not only are falsely attributed to Shaykh Ibn al-‘Arabi, but furthermore contradict what he wrote in the Futuhat al-Makkiyya, of which we have an autograph copy to this day.

Most of those who attack Ibn al-‘Arabi do so by pointing to those false statements found in Fusus al-Hikam, such as that Hell’s punishment will turn into bliss for its inhabitants which those in Paradise will not experience, or Pharaoh is going to eventually be forgiven and attain salvation 405, or that one does not have to die as a Muslim believer to attain salvation in the Hereafter, or that the Prophethood of Muhammad (asws) is not final and other religions are not abrogated with Islam, and so on…none of which Ibn al- ‘Arabi believed in.

Anyone with a fairly good mastery of Arabic can read for themselves the ‘Aqida of Shaykh Ibn al-‘Arabi in his Futuhat al-Makkiyya, and see how it matches exactly the Aqida of Ahlus-Sunna. As an example, one of the lines of poetry found in the Fusus states:

Subhana man azhara-l ashyaa’ wa Huwa ‘aynuha!
Glory to Him Who manifested all things and is those (same) things!

This idea, that Allah is the creation and the creation is Allah, is the common
misunderstanding of the true meaning of the ‘oneness of being’ (an expression which Shaykh al-Akbar never used in his writings but was coined by his students).

Rather, as Shaykh Abdul-Ghani an-Nabulsi wrote in his book Idah al-Maqsud min Wahdat al-Wujud (Explaining what is meant by ‘oneness of being’), the creation can never be Allah because Being (Wujud) is a necessary attribute of Allah, while the being of the creation is only something possible and not necessary to it, since it is subject to non-being, and a beginning and ending. Because of this primary difference, the creation cannot be Allah. Rather, the creation’s being is not independent of Allah, and it can exist only through the Being of Allah its Originator, the One True Being.

Therefore, the true understanding of this concept of wahdat al-wujud is none
other than that which is expressed in the hadith wherein the Prophet (asws) said, “The truest words ever spoken by a poet are the words of Labid: ‘Indeed, everything – other than Allah – is false (batil)’.”

So when the Sufis say ‘Oneness of Being,’ the ‘Being’ that they are referring to is only the Eternal Being of Allah, the Real (al-Haqq) Most Exalted, Who is indeed One in His Essence, Attributes, and Acts. They do not at all refer to created contingent beings (hawadith), whose existence is only metaphorical and secondary, and not essential to them, and whose true origin is nothingness (as Labid stated). Allah said, “Everything is perishing except His Being” (Q28:88).

The verb form of the word “perishing” (halik) is present perfect, meaning that everything other than Allah is in a constant state of annihilation. The Shadhuli Sufi Shaykh Ibn Ata’Illah as-Sakandari said in his Hikam, “Created beings are established (in existence) by His establishing them, and are (in the same moment) erased (from existence) by the Oneness (Ahadiyya) of His Essence.” The Syrian scholar Muhammad Sa’id al-Buti, in his commentary on the al-Hikam al-‘Ata’iyya, wrote:

“What is the meaning of the expression “oneness of perception” (wahdat al-shuhud)? When I interact with secondary causes with full respect to Allah’s ways, His orders, and His Law, knowing that the sustenance that comes to me is from Allah, the felicity that enters my home is from Allah, my food is readied for me by Allah – even the smallest details, the wealth which I have been graced comes from Allah, the illness that has been put in me or a relative of mine comes from Allah, the cure that followed it is from Allah, …and so forth – when the efficacy of causes melts away in my sight and I no longer see, behind them, other than the Causator Who is Allah Almighty; at that time, when you look right or left, you do
not see except the Attributes of Allah.

As much as you evolve in the world of causes, you do not see – through them – other than the Causator, Who is Allah. At that time you have become raised to what the spiritual masters have called ‘oneness of perception.’ And this oneness of perception is what Allah’s Messenger expressed by the word Ihsan (‘you worship Allah as if you see Him’). You do not see the causes as a barrier between you and Allah.

Rather, you see causes – in the context of this doctrine – very much like pure transparent glass. The glass pane is present, no one denies it, but as much as you stare at it, you do not see anything except what is behind it. Is it not so?… The world is entirely made of glass panes in this fashion. You see in them Allah’s efficacy in permanence, so you are always with Allah Ta’ala. None has tasted the sweetness of belief unless he has reached that perception.”

Finally, Imam Sha’rani wrote in his Yawaqit wa Jawahir (1:9): “During my abdridgment of the Futuhat, I would pause at a number of passages whose agreement with the Ahlus-Sunna I could not perceive, so I removed them from this abdridgement…and a time passed wherein I continued to think that those passages which I omitted were nonetheless from the Shaykh (Ibn al-‘Arabi), until our noble brother the scholar Shamsuddin Abu’t Tayyib al-Madani (d. 955H.) came to us and I mentioned this to him. So he brought to me a copy of the Futuhat, which matched with the autographed copy found in Konya, Turkey, and I did not see in it any of those passages which I omitted from my abridgment.

So by this I came to know that the copies found in Egypt were all reproduced from the copies into which interpolations were added after the Shaykh.” Furthermore, it is known that the Shaykh Ibn al-‘Arabi rewrote the Futuhat a second time after noticing that his first draft became tampered with. (What is ironic is that the same thing happened to Imam Sha’rani with his own book at- Tabaqat al-Kubra and other books, into which some of his enemies inserted stories containing things contradictory to the Shari’a, with no fear of Allah, as Imam Sha’rani himself mentioned in the beginning of one of his last books al-Anwar al-Qudsiyya)

Shaykh al-Islam Jalaluddin as-Suyuti wrote a whole book in defense of Shaykh al-Akbar Ibn al-‘Arabi, called Tanbih al-Ghabi fi Tanzih Ibn al-‘Arabi (“Warning the Ignoramus concerning the Vindication of Ibn al-‘Arabi), in refutation of the book by Burhan ad-Din al-Biqa’i (one of his teachers) who declared Ibn al-‘Arabi a kafir. In this book Imam Suyuti wrote: “Whatever is transmitted and attributed to the (Sufi) Shaykhs – may Allah be pleased with them – if it contradicts external knowledge, bears various possibilities:

A) first, we do not concede its attribution to them until it is established as authentic;

B) second, after authenticity is established, it may have a figurative meaning; if not, then one should say, ‘perhaps it has a figurative meaning for the people of internal knowledge and the gnostics of Allah (Most High)’;

C) third, this may have come from them in a state of intoxication and
distraction from their senses, and the lawfully intoxicated person is not taken to task as he is not held responsible in such a state.

Holding a bad opinion about them after all these resolutions is a sign of deprivement of success. We seek refuge in Allah from failure and a terrible verdict…” (p. 59-60). This last point is demonstrated by the authentic hadith recorded by Muslim (Kitab at-Tawba, #4932) in which a person traveling alone in an empty land loses his mount (and thus his food and drink), and gives up all hope of living.

When he suddenly finds his mount directly above him with all of his provision, he says out of overwhelming joy, “O Allah, You are my slave and I am your Lord.” His intense happiness overtook his rational senses and caused him to say something that, if someone in control of their rational sense said, would be outright blasphemy. But as Qadi ‘Iyad explained in his commentary on this hadith, he is not to be taken into account because his words were not intended according to their apparent literal meaning… likewise for all of those statements which issue from the Sufis when overwhelmed in their spiritual states.

As for those who claim that he believed in Divine Union (Ittihad) and Indwelling (Hulul), then they are clearly believing in lies, and obviously have not read the numerous passages in the Futuhat (and his other books) wherein he denounces these beliefs as false (such as in Futuhat 2:134). He said in his statement of ‘Aqida, “Know that Allah Most High is One – according to consensus – and that the station of Oneness is transcendent above it being an object of indwelling (hulul), or that it indwell in an object, or that it unites (ittihad) with another object.”

And he said in his Futuhat (Ch. 169): “The Eternal can never be the locus of contingent creations, nor can He indwell in a contingent being (muhdath).” And he said (Futuhat, Ch. 559): “…This demonstrates to you that the created order (‘alam) is not the verysame Being of the Real (al-Haqq), nor did the Real Most High come to indwell in them. For if it were the Being of the Real, or if He indwelled in them, then He Most High would not be Eternal (Qadim) or Unique (Badi’).” And he said: “The gnostic-knower of Allah (‘arif) can never say that he is Allah, even if he reaches the loftiest levels of proximity to Him.

Far be it indeed for the gnostic-knower to say such a thing! Rather, he says, ‘I am the lowly slave…’.” (Sha’rani’s Yawaqit 1:80-81). And he said in the Introduction (1:7) to it: “Whoever casts the scale of the Shari’a from his hand for a single moment perishes.”

Finally, in some of his poetry he writes: “Leave the words of people whose leader/ states that he has united with the One God. Union with Him (ittihad) is impossible, and no one claims it/ except an ignoramus who is stripped of his intellect. And who is empty of His Reality and His Shari’a/ so worship your God and do not associate another with Him.”

Other Scholars That Supported Wahdat-ul-Wujood :

Pir Mehr Ali Shah Jilani

Shaykh Abdul Rahman Shaghouri

Shaykh Abdul Karim Mudarris Al Bayyarah

And Many More

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