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Safeguard your good works by guarding the tongue.

Posted by al Adaab on January 3, 2011

Al Hamdulillahi Rabbil Aalameen, was Salaatu was Salaamu ‘alaa Sayyidil Mursaleen, Habibunaa wa Nabiyyunaa wa Mahmudunaa wa Mawlaanaa Muhammadinil Mustafaa, Khaatimul Anbiyaa-i wal Mursaleen, wa Imaamul Mittaqeen wa Shafee’il Mudhnibeen, Rasuli Rabbil ‘Alameen, wa Qaaidil Ghurril Muhajjaleen, wa ‘alaa ‘Aalihi wa As-habihi wa Azwaajihi wa Dhurriyaatihi wa Ahli Baytihi wa  sallima tasliman kathiran, kathiraa. Ya Khayrul Naasireen.

Guarding the Tongue

Wa Qaal Allahu ta ‘ala fi Kalaamihil Qadeem, ba’da ‘authu Billahi min ash shaytanir rajim, Bismillahir Rahmanir

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ

You are the best of peoples, raised up from mankind, enjoining what is right, forbidding evil, and you believe in Allah.

Allahu ta ‘ala says in Suratul Ibrahim, 34th Ayah:

وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ [١٤:٣٤]

And He gives you all that ye ask for. But if you attempt to count the favors of Allah, you will never be able to number them. Indeed, man is given up to injustice and ingratitude. Suratul Ibrahim, Ayah 34:
The tongue is one of many gifts that Allah Subhana Hoo has bestowed upon His servants. Although the tongue is a small, its impact on the one using it may have a large impact for either good or evil.  With this small piece of flesh one may find his path to Jannah or Jahannam.  As with everything that Allahu ta ‘ala has given us we must show our gratitude, our shukr by not misusing or abusing this precious gift.

If we use it to comply with the orders of Allahu ta ‘ala laid out in al Qur’an Majid, and the Sunnah of the Holy Last Messenger Sayyidinaa Muhammad al Mustafa Sall Allahu ‘alaihi wa Aalihi wa Sallim, it becomes a source for earning divine ni’mah [favor] in this world and in the in Hereafter.  Conversely if this piece of flesh the tongue is used in disobedience to the commandments of Allahu ta ‘ala and Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim, and does not display thankfulness [shukr], it will lead us down the path of destruction, and we will have no one to blame but ourselves. Shukr, being thankful to Allahu ta ‘ala for his ni’mah means not using the gifts He bestows upon us by the opposing Him.

The sins of the tongue can be small [saghira] or enormous [kabirah]. Some of the sins of the tongue take person out of Islam. Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim said in the hadith related by al Imam at-Tirmidhiyy Rahmatullahi ‘alaihi:

Innal mar’-a layatakallimu bil- kalimati laa yaraa biha ba’-san yahwee-bihaa fin naari khareefaa

“A person may utter a word he thinks harmless, which results in his falling the depth of seventy (70) years into Hellfire
Among the sins of the tongue considered to be major sins are gossip or backbiting (ghibah) and tale-bearing (namimah). Ibn Abid-Dunyia related that Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim, said:

Khaslataani maa in tajammilal khalaa-iqu bimithli-himaa, husnul khuluqi wa  twoolus samt

“One can greatly beautify himself with two habits–good manners and lengthy silence.”

Here Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim is alluding to remaining silent and not speaking except for what is good, such as Dhikr, Tilaawatul Quran Majid, Salaaat ‘alan Nabiyy [Darood Sharif] and teaching others what is good.

Imam Bukhariyy and Imam Muslim Radhi Allahu ‘anhumma related from  Sayyidinaa Abu Hurayrah Radhi Allahu ‘anhu, that Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim said:

Man kaana yu’minu Billahi wal Yawmul Aakhiri, falyaqul khairan aw liyasmut

“Let the one who believes in Allah and the Last day, either utter good words, or let him be silent

Allahu ta ‘ala said in Surat al-Isra’, 36 ayah:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا [١٧:٣٦

And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of feeling will be enquired into (on the Day of Reckoning).

Allahu ta ‘ala is warning us that we will be held accountable for what we hear, what we see and what we feel as well as what we believe.

At-Tirmidhiyy narrated a saying of the Holy Last Messenger  Sall Allahu ‘alaihi wa Aalihi wa Sallim to Sayyidinaa Mu’adh Ibn Jabal Radhi Allahu ‘anhu, in which he said:

“Wa hal yakubbun naasa fin naar ‘alaa wujuuhim, illaa hasaa-idu alsinatihim

And what will cause mankind to fall on their faces into the fire other than what their tongues have reaped?”

Allahu ta ‘ala warns us in al Qur’an Majid that he has appointed angels over us writing down our deeds.  Hikmah dictated that the wise man or woman heed these warning signs before  he or she crashes headlong into the wrath  of Allahu ta ‘ala. Read the rest of this entry »

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Keeping the Company of the Pious People

Posted by al Adaab on July 4, 2010

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem,

wa ‘alaa Aalihi wa Sahbihi wa Awliyaaihi ajma’een.

Allahu ta ‘ala has commanded us to keep the company of pious people, to visit them to learn from them, to benefit from them and to do benefit [help] to them.  Our salvation lies in obeying the commands of Allahu ta ‘ala and His Beloved Sayyidinaa wa Mawlaana Muhammad Sall Allahu ‘alaihi wa Aalihi wa Sallim

Allahu ta ‘ala says:

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا [١٨:٢٨]

And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect Our Dhikr [remembrance], one who follows his own desires, whose case has gone beyond all bounds. Suratul Kahf, 28th Ayah.

The circumstances behind the sending down of this ayah are as follows;

Sayyidinaa Salman al-Farisi Radhi Allahu anhu who said: “Those whose hearts were to be reconciled (al-mu’allafati qulubuhum) – were ‘Uyaynah ibn Hisn, al-Aqra’ ibn Habis and their families – who came to the Messenger of Allah, Sall Allahu ‘alaihi wa Aalihi wa Sallim, and said: ‘O Messenger of Allah, if only you could sit at the front of the assembly and remove these people – meaning: Salman al-Farisi, Abu Dharr al-Ghifari and other poor Muslims – and their smelly outer garments – because the only thing they had on them were these woolen outer garments – from us, then we could sit with you, talk to you and learn from you!’ [1]

As a response, Allah, exalted is He, revealed (And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him. Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance) [18:27-28] up to His words (Lo! We have prepared for disbelievers Fire…) [18:29], threatening them with hell.

The Prophet, Sall Allahu ‘alaihi wa Aalihi wa Sallim, stood up and went looking for them. He found them at the back of the masjid making dhikr of Allah, exalted is He. He said: ‘Praise be to Allah Who did not take away my soul until He commanded me to content myself with men of my community. It is with you that I live and with you that I die’ ”. (…and obey not him whose heart We have made heedless of Our remembrance…) [18:28]. [Asbaabun Nuzul al Wahidi] Read the rest of this entry »

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The True Nature of Servitude [‘Ubudiyya]

Posted by al Adaab on June 19, 2010

The True Nature of Servitude

(’Ubudiyya) in Islam

Ustadh Muhammad Sa’id Hunafaa Qadiri

Jumu’ah Wa’dh delivered at Masjid Noorul Hudaa Columbia, SC 12/26/2008

Al Hamdulillah Rabbil  Aalameen wa salaatu wa salaamu ‘alaa Sayyidanaa, wa Shafi’anaa wa Habibanaa wa Mawlaana Muhammadinil Mustafaa,   Allahumma Salli wa Sallim ‘alaa ‘Abdika wa Rasulikan Nabiyyil Ummiyy. Khaatimul ‘Ambiyaa-I wal Mursaleen,  wa Imaamul Muttaqeen, Wa Qaaidil Ghurril Muhaajaleen, wa  Shafi’il mudhnibeen, Rasuli Raabbil ‘aalameen wa ‘alaa Aalihi wa Azwaaajihi  Ummuhaatul Mu’mineen, wa Dhurriyaati, wa Ahlil Bayti, wa Ashaabihi wa Awliyaaih, wa Ummatihi ajma’een bi Rahmatika Yaa Arhamar Rahimeem  wa ba’d

Wa Qal Allahu ta ‘ala fi kalaamil qadim ba’da  ‘authu billahi  minash shaytanir rajim Bismillahir Rahmani Rahim

قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ

Say: Praise be to Allah and peace on His Servants whom He has chosen: is Allah better, or what they associate (with Him)?  ( 27:59)

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I have not created the jinn and the men except that they should serve Me.

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

Serve your Rabb until (the day of) Certainty comes to you (15:99)

Sayyidinaa  Abu Dharr al Ghifari Radhi Allahu ‘anhu narrated from the Prophet Sall Allah ‘alaihi wa ‘alaihi wa sallim that  Allah (azza wa jalla) said:

“Ya ‘Ibaadi. I have forbidden injustice for Myself and I have made it forbidden amongst you, so be not unjust to one another.

Ya ‘Ibaadi, You are all astray except him whom I have guided, so seek My guidance and I shall guide you.

Ya ‘Ibaadi, you are all hungry except him whom I have fed, so ask me for food and I shall feed you.

Ya Ibaadi, you are all naked except him who I have clothed, so ask Me for clothing and I shall clothe you,

Ya ‘Ibaadi, you all commit sins, night and day, and I forgive all you sins, so seek forgiveness, and I shall forgive you.

Ya ‘Ibaadi, you are not capable of causing Me harm, so you harm Me not. You are not capable of benefitting Me, so you do not benefit Me.

Ya ‘Ibaadi, if the first of you and last of you, the Men of you and the Jinn of you, were as bad as the most sinful heart among you, it will not diminish one jot of My Kingdom,

Ya ‘Ibaadi, if the first of you and last of you, the Men of you and the Jinn of you, stood in unison and asked Me, and I granted every person what they asked for. It will not diminish what I have, except as much as the needle diminishes the ocean, when it is dipped in it.

Ya ‘Ibaadi, these are your deeds for which I make you accountable, and then recompense you for them.  Whoever finds good, let him praise Allah, and for whoever finds the contrary, let him blame none but himself. Al Hadith Al Qudsiyyah (Day 127,128)

“O son of Adam, free yourself for My service and your heart will be filled by Me with contentment, and I shall protect you from poverty, if you do not do that, I shall fill your heart with anxiety and I shall not provide for your needs. (at Tirmidhi and al Bayhaqi) (Day 208)

Read the rest of this entry »

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Cursing Yazid bin Muawiya

Posted by al Adaab on December 23, 2009

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

Cursing Yazid bin Muwaiya; Opinions of Ahlus Sunni Scholars

A refutation of the Yazidi claim that it is not permissible to curse Yazid and that he is Amir ul Mu’mineen

Q.What is the Ahlus Sunnah position on Yazeed bin Mu’awiyah and the act of cursing him?

A. There is a difference between a minority of the scholars of Ahlus Sunnah, some said it is impermissible to curse him, while others, particularly those connected with taswwuf, were of the opinion that he was cursed and a tyrant.  People of tasawwuf prefer the later.  The following are some of the opinions of the scholars who held Yazeed bin Mu’awiya in contempt.

1. Hafiz Ibn Kathir’s comments on Yazeed:

Ibn Kathir himself writes in the famous ‘Al Bidayah’:

‘Traditions inform us that Yazeed loved worldly vices, would drink, listen to kept the company of boys with no facial hair [civil expression for pedophilia boys, a form of homosexuality], played drums, kept dogs [civil expression for bestiality], not a day would go by when he was not in a drunken state.’

2. Ibn Katheer in Al Bidayah Volume 8 page 222 stated:

‘Muslim was ordered to ransack Medina for three days. Yazeed committed a major sin. Sahaba and their children were slaughtered openly; other heinous acts were also perpetuated. We have already mentioned that he had Ibn Ziyad kill the grandson of Rasulullah (s) Husayn and his companions. In those three days in Madina, it is difficult to mention the type of acts that were carried out. By doing this act Yazeed wanted to secure his governance, in the same way Allah (swt) broke the neck of every Pharoah, the true King (swt) also broke the neck of Yazeed.’

3. One who attacks Medina is cursed

We read in al Bidaya Volume 8 page 223: ‘Rasulullah (s) said whoever perpetuated injustice and frightened the residents of Medina, the curse (la’nat) of Allah (swt), His Angels and all people is on such a person’

4. Ibn Atheer’s comments on Yazeed

In Tareekh al Kamil Volume 3 page 450 Ibn Atheer narrates from Munzir bin Zabeer: ‘Verily Yazeed rewarded me with 100,000 dirhams but this cannot stop me from highlighting his state, By Allah he is a drunkard…’

5.
Ibn Atheer’s comments on Yazeed

In ‘Siyar A’lam Al-Nubala’ Volume 4 pages 37-38, Dhahabi narrates: ‘Ziyad Hurshee narrates ‘Yazeed gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients’. Yazeed replied ‘it is made of sweet pomegranate, honey from Isfahan, sugar from Hawaz and grapes from Burdah…Yazeed indulged in alcohol and would participate in actions that opposed the dictates set by Allah (swt).’

6. Ibn Jauzi’s comments on Yazeed ‘the drunkard’

Ibn Jauzi in Wafa al-Wafa: ‘Yazeed appointed his cousin Uthman bin Muhammad bin Abu Sufyan as Governor of Madina. He sent a delegation to visit Yazeed who bore gifts so that they might take the oath of allegiance to him. Upon their return they said ‘We have returned having visited a man who has no religion, he drinks, plays instruments, keeps the company of singers and dogs [civil word for bestiality], we declare that we have broken our allegiance to him. Abdullah bin Abi Umro bin Hafs Mukhzumee commented ‘Yazeed gave me gifts. But the reality is this man is an enemy of Allah (SWT) and a drunkard. I shall separate myself from him in the same way that I remove my turban [from my head]….’

7. Ibn Hajr’s comments on Yazeed

In Sawaiqh al Muhriqa: ‘One group have deemed Yazeed to be a kaafir, another has stated he was a Muslim but a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. There is consensus over his fisq (transgression). One party of Ulema have stated that you can curse him by name, this includes individuals such as Ibn Jauzi and Ahmad. One group made up of individuals such as Ibn Jauzi deem Yazeed a kaafir, others say he was not a kaafir but rather this is a matter that has caused a difference of opinion.

The majority of Ahl’ul Sunnah all agree that he was a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. Waqidi had recorded a narration ‘Verily we opposed Yazeed fearing Allah (swt) would reign stones down on us, Yazeed considered nikah (marriage) with mothers and sisters to be permissible and drank alcohol.’

‘Dhahabi narrates that when Abdullah bin Kuzai returned from Damascus he stated that Yazeed performs zina with his mother, sister and daughters. We had better start a movement to oppose Yazeed otherwise stones may reign down on us’

This is one reason why Ibn Hajar al Makki calls Yazeed one of the most debased men in history.

8. Muhaddith Shah Abdul Aziz’s comments on Yazeed

In ‘Sirush Shahadhathayn’, Shah Abdul Aziz, the great Muhadith states:  ‘Imam Husayn did not give baiah to Yazeed because he was a drunkard, a fasiq and Dhaalim.’

9. Ibn Taymeeya’s condemnation of unjust Yazeed

Ibn Taymeeya in Minhajj: ‘Yazeed had the sword and hence he had the power to deal with anyone that opposed him. He had the power to reward his subjects with the contents of the treasury, and could also withhold their rights. He had the power to punish criminals; it is in this context that we can understand that he was the khalifah and king. Issues such as Yazeed’s piety or lack of it, or his honesty or lack of it, is another matter. In all of his actions Yazeed was not just, there is no dispute amongst the people of Islam on this matter.’

10. The World reknown Muslim Historian Ibn Khaldun states:

‘Yazeed’s time of governance can be seen as fisq and debauchery, and the blame is on Mu’awiya who should have controlled him.’

11. We read in Tareekh Kamil:

‘The narrator states ‘By Allah, Yazeed drinks alcohol and abandons Salat’

12. We read in Tareekh Abul Fida:

‘Yazeed played the tambourine, drank alcohol and raised bears [civil expression for bestiality].’

13. Hayaath al Haywaan states:

‘Yazeed would hunt with cheetas, play chess and drink alcohol.’

14. People opposed Yazeed due to his atrocious deeds

We read in Tareekh Khamees: ‘The people of Medina broke the baiah to Yazeed on account of his bad acts, he used to drink alcohol’

15. The Famous Hanifa scholar Qadi Thanaullah’s comments on Yazeed’s kufr poetry

We read in most famous Tafseer Al- Mazhari: ‘Yazeed deemed drinking alcohol to be Halaal, and he recited these couplets ‘if the Deen of Ahmad deems alcohol to be haraam…’

16. Shariat Muhammad Majid ‘Ali Shakir stated in Badh Shariat:

‘Some say ‘Why should we discuss such a thing since he [Yazeed] was a King and he [Husayn] was also a King’ – one who makes such comments {refusing to hold opinion on Yazeed and Husayn (R)] is accursed, a Kharijee, Nasibi and hell bound. The dispute is over whether he [Yazeed] was a kaafir. The madhab of Abu Hanifa stipulates that he was a fasiq and fajir, nor was he a kaafir nor a Muslim.’

17. Yazeed’s attack on Harra

We read in ‘au khanar al masalik’ that Shaykh al Hadith Mawlana Muhammad Zakaria stated:
‘The army that Yazeed had sent to Medina comprised of 60,000 horsemen and 15,000 foot soldiers. For three days they shed blood freely, 1000 women were raped and 700 from the Quraysh and Ansar were killed. Ten thousand women and children were made slaves. Muslim bin Uqba forced people to give bayya to Yazeed in such a manner that people were enslaved and Yazeed could sell them as he pleased, no Sahaba who were [with the Prophet (saws)] at Hudaibiya were spared.’  All the Badr Sahaba were killed in this battle.

18. Yazeeds rejection of the Qur’an

Citing Tadhkira, Maqathil and Shazarath al Dhabah. This is also found in the Arabic (non-Leiden) version of the History of Al-Tabari: When the head of Husayn (R), the grandson of the Holy Prophet (saws), was presented before Yazeed he recited the couplets of the kaafir Zubayri:

‘Banu Hashim staged a play for Kingdom there was no news from the skies neither was there any revelation’

19. Imam Alusi In Tafseer Ruh al Maani it is stated clearly:

‘Allamah Alusi stated, Yazeed the impure denied the Prophethood of Rasulullah (s). The treatment that he meted out to the people of Makka, Medina and the family of the Prophet proves that he was a kaafir.’

Point references:

  1. Al Bidayah wa al Nihayah Volume 8 page 204 Dhikr Ras al Husayn
  2. Minhaj al Sunnah Volume 2 page 249 Dhikr Yazeed
  3. Sharh Foqh Akbar page 73 Dhikr Yazeed
  4. Sharh Tafseer Mazhari Volume 5 page 21 Surah Ibrahim
  5. Shazrah al Dhahab page 69 Dhikr Shahadth Husayn
  6. Maqatahil Husayn Volume 2 page 58 Dhikr Shahdath Husayn
  7. Tadhkira Khawwas page 148
  8. Tareekh Tabari Volume 11 pages 21-23 Dhikr 284 Hijri
  9. Tafseer Ruh al Ma’ani (commentary of Surah Muhammad)
  10. Ibn Kathir in al Bidaya wa al Nihaya Volume 8 page 231 narrates this hadith on the authority of

20. Yazeed’s own admission that he killed the family of the Prophet (saws)

We read in Sharh Fiqh Akbar: ‘Following the murder of Husayn, Yazeed said ‘I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet.’

21. The testimony of Shah Abdul Aziz that Yazeed killed Imam Hussain [R]

We read in Taufa: ‘Upon the orders of Yazeed the disgraceful people from Syria and Iraq killed Imam Husayn.’

22. Yazeed ordered his Governor Waleed to kill Imam Hussain (R)

We read in Maqathil Husayn: ‘Yazeed wrote a letter to Waleed the Governor of Medina, in which he stated ‘Force Husayn to give bayya. Should he refuse then strike off his head and return it to me.’

23. Yazeed wrote to Ibn Ziyad telling him to kill Imam Hussain (R)

We read in Mutaalib al Saul that: ‘Ibn Ziyad wrote to Husayn ‘I have received information that you have arrived in Kerbala, and Yazeed has told me not to kill you, provided you accept his authority and mine.”

24. Ibn Ziyad’s own admission that he killed Imam Husayn on the orders of Yazeed

We read in al Bidayah: ‘When Yazeed wrote to Ibn Ziyad ordering him to fight Ibn Zubayr in Makka, he said ‘I can’t obey this fasiq. I killed the grandson of Rasulullah (sawas) upon his orders, I’m not now going to assault the Kaaba’.

25. Testimony of Ibn Abbas that Yazeed killed Imam Hussain (R)

We read in Tareekh Kamil:  Ibn Abbas replied to a letter of Yazeed stating ‘You killed Husayn ibn ‘Ali as well as the youth from Banu Abdul Muttalib, who were beacons of guidance.’

26. The testimony of Abdullah Ibn Umar that Yazeed killed Imam Hussain (R)

We read in Maqathil al Husayn: ‘Ibn Umar wrote to Yazeed, ‘Hasn’t your heart gone black yet? You murdered the family of the Prophet?’

27. The testimony of Shah Abdul Haqq that Yazeed killed Imam Hussain (R)

We read in Ashiath al Lamaath: ‘It is unusual that some say Yazeed did not kill Husayn when he instructed Ibn Ziyad to carry out the killing.’

28. Yazeed’s pride at killing Imam Hussain (as)

We read in al Bidayah Volume 8 page 204: ‘Ibn Asakir, writing on Yazeed, states then when Husayn’s head was brought before Yazeed, he recited the couplets of Ibn Zubayri the kaafir ‘I wish my ancestors of Badr were hear to see the severed head of the rebellious tribe (The Prophet (saws’s tribe of Hashim).’

Imam Jalaladun Suyuti (ra) records this tradition in Khasais al Kubra, on the authority of Sahaba Uns bin Harith: ‘I heard Rasulullah (sawas) say ‘Verily my son (Husayn) will be killed in a land called Kerbala, whoever amongst you is alive at that time must go and help him.’
Khasais al Kubra Volume 2 page 125 (Maktaba Nurree Rizvi Publishers, Pakistan)

29. Yazeeds own words noted in Sharh Fiqh Akbar:

‘Following the murder of Husayn, Yazeed said: ‘I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet.’

30. The Fatwa of Allamah Baghdadi – Yazeed denied the Prophethood, to curse him is an act of Ibadah

We read in Tafseer Ruh al Ma’ani page 72 commentary of Surah Muhammad: ‘The wicked Yazeed failed to testify to the Prophethood of Hadhrath Muhammad (sawas). He also perpetrated acts against the residents of Makka, Medina and the family of the Prophet (sawas). He indulged in these acts against them during their lives and after their deaths. These acts are so conclusively proven that had he placed the Qur’an in his hands it would have testified to his kuffar. His being a fasiq and fajir did not go unnoticed by the Ulema of Islam, but the Salaf had no choice but to remain silent as they were living under threat.’

31. The Fatwas of Qadhi Abu Ya’ala and Abu Husayn deeming it permissible to curse Yazeed

Ibn Katheer in al Bidaya stated: ‘Whoever frightens Medina incurs the wrath of Allah, His Angels and all the people – and some Ulema have deemed it permissible to curse Yazeed. This includes individuals such as Ahmad ibn Hanbal, Allamah Hilalee, Abu Bakr Abdul Aziz, Qadhi Abu Ya’ala and his son Qadhi Abu Husayn. Ibn Jauzi wrote a book deeming it permissible to curse Yazeed.’

32.
Al Suyuti personally cursed Yazeed

In Tareekh ul Khulafa page 207, Dhikr Shahadath Husayn we read as follows:
‘May Allah’s curse be upon the killers of Husayn and Ibn Ziyad.’

33. Qadhi Thanaullah Panee Pathee deemed it permissible to curse the kaafir Yazeed

We read in Tafseer Mazhari Volume 5 page 21, under the commentary of Surah Ibrahim verse 28 as follows: ‘The Banu Umayya were initially kaafir, then some of them presented themselves as Muslim. Yazeed then became a kaafir. The Banu Umayya maintained their enmity towards the family of the Prophet (sawas), and killed Husayn in a cruel manner. The kaafir Yazeed committed kufr in relation to the Deen of Muhammad (sawas) proven by the fact that at the time of the killing of Husayn he made a pointed reference to avenging the deaths of his kaafir ancestors slain in Badr. He acted against the family of Muhammad (sawas), Banu Hashim and in his drunken state he praised the Banu Umayya and cursed the Banu Hashim from the pulpit.’

34. Allamah Alusi set out the viewpoint of the Shaafi Ulema on this topic as follows

Haseeya Nabraas page 551: ‘Amongst the Shaafi’s we are in agreement that it is permissible to curse Yazeed’


Posted in Ahlul Bayt, Sayyidinaa Muhammad Sallu alaihi wa Aalihi, Tasawwuf/Ihsan | Leave a Comment »

Imams from the House of the Prophet

Posted by al Adaab on December 20, 2009

From “Kashful Mahjub” of Sayyidinaa ‘Ali bin Uthman al Jullabi Al Hujwiri:

Imams from the House of the Prophet (Ahl-i Bayt)

Ahl-i-Bayt (family of Prophet) are those sacred souls who are eternally pious. Every one of them is the Imam of the Path.

This whole family common or elite are leaders and Imam of the Sufis. I take honor to mention here a few amongst them.

Imam Hasan

1. Imam Hasan (may Allah be pleased with him) Abu Muhammad al-Hasan b. Ali (may Allah be pleased with him) was the heart of Prophet (peace be upon him), odor of the heart of Murtada, Nur (light) of the eyes of Fatima (may Allah be pleased with them). He was profoundly versed in Sufism and he has many subtle sayings. He by way of precept said:

“See that you guard your hearts, for Allah knows your secret thoughts.”

This means that as man is entrusted to watch over his heart, similarly he is duty bound to preserve its exhibition. “Guarding the heart” refers not turning to others (than Allah) and in keeping one’s secret thoughts from disobedience to the Almighty.

When the Qadarites got the upper hand, and Mutazilites doctrine became widely spread, Hasan Basri wrote to Hasan b. Ali seeking his guidance, and asked him to state his opinion on the perplexing subject of predestination and on the dispute whether men have any power to act.

Imam Hasan replied that in his opinion he who did not believe in the determination of men’s good and evil action by Allah was infidel, and that those who imputed his sins to Allah were a wrongdoer. Allah does not force any one for good or evil deeds, but nothing happens in His kingdom without His will. Where He has made the mankind owner of something that something belongs to Him and He is the actual owner.

Similarly, where He has given free hand to mankind to act freely, there too He is the actual Causer. Therefore, He does not stop anyone from performing good or evil, but by His grace He can stop someone from his evil actions and if He does not stop him, it won’t mean that He forced him to perform wrong.

Allah has kept the argument by extending the force to mankind to act good or wrong and made him responsible for his act and it is not on Allah and His argument stands firm.

A Bedouin came to Imam Hasan while he was sitting at the door of his house in Kufa, and started abusing him and his parents. Hasan rose up and said:

“O Bedouin, what ails you, perhaps you are hungry or thirsty?” The Bedouin took no heed, but continued to abuse him and his family. Hasan ordered his slave to bring a purse of silver, and gave it to the fellow, saying:

“O brother excuse me, for there is nothing else in the house, had there been more, I should not have grudged it to you.” On hearing this, the Bedouin exclaimed: “I bear witness that you are the grandson of the Prophet of Allah. I came here to make trial of your mildness.”

Such is the characteristics of true saints and Sheikhs who care not whether they are praised or blamed, and listen calmly to abuse.

Imam Hussein (may Allah be pleased with him)

2. Imam Hussein (may Allah be pleased with him) the candle of Ahl-i-Bayt (family of the Prophet), and Imam of the world is Abu Abdullah al-Hussein b. Ali (may Allah be pleased with him). He is the martyr of Karbala and Qibla for the afflicters. All Sufis are agreed that he was in the right. So long as the Truth was apparent, he followed it, but when it was denied, he drew the sword and never rested until he sacrificed his dear life for Allah’s sake. The Prophet (peace be upon him) distinguished him by many tokens of favors.

Umar b. Khattab (may Allah be pleased with him) relates that one day he saw the Prophet (peace be upon him) crawling on his knees, while Hussein rode on his back holding a string, of which the other end was in the Prophet mouth. Seeing all this I said: “What an excellent ride you have, O Abu Abdullah!”

The Prophet (peace be upon him) replied: “What an excellent rider is he, O Umar!”

Imam Hussein (may Allah be pleased with him) said:

“Your kindest brother is your religion,”

The salvation of man is in following the religion and his perdition in disobeying it, therefore wise person only follow the commands of loving brother and does not do any act without his consent. The real brother is that who advises you and does not deny his affection.

Once, a man came to him and told that he was a poor family man and asked for the food. Hussein told him that his food was coming, so he should wait a little. After a short while the Messenger of Caliph Amir Muawiya (may Allah be pleased with him) came and placed five purses before Hussein. Each purse contained thousand Dinars. The messenger told Hussein that the Amir was apologetic and had said that for the time being spent this money, and he would send more soon. Hussein gave that money to the poor man and made an apology to him that he kept him awaiting for such a meager favor. We are men of affliction and we have forsaken the world and prefer others needs over ours. His sayings and wisdom is well known by whole Ummah.

Imam Zain ul-Abidin (may Allah have mercy on him)

3. Imam Zain ul-Abidin (may Allah have mercy on him)

From Ahl-i-Bayt, successor of Prophethood, candle of the Ummah and Autad, the afflicted, Imam of the deprived is Abu al-Hasan Ali b. al-Hussein b. Ali (may Allah be pleased with them). He was the most honored and ascetic personality of his time and is famous for unveiling and narrating the truth and subtleties. In reply to a question about who was the most blessed, he said:

“The man when he is pleased, it is not on wrong, and when he is angry, is not carried by his anger beyond the bounds of right.” This is the character of those who have attained perfect rectitude, because to get satisfied with fictitious is also wrong and to quit the truth in anger is also immoral and pious does not like incorrect.

Hussein (may Allah be pleased with him) used to call him Ali Asghar (the younger). When Hussein and his children were martyred at Karbala, there were none left alive except Ali who was sick. The women were brought unveiled on camels to Yazid (may Allah curse him), at Damascus. Someone asked Ali that how was he and members of the house? Ali replied:

“We have been treated in the same way as Pharaoh did with people of Moses who slaughtered their sons and took their women alive. We are under so many afflictions that we do not know when day has arisen and when night has fallen. We are still thankful to Allah for His bounties and praise Him for the trial in which He has put us.”

Once, Caliph Hisham b. Abd al-Malik during Hajj while performing circumambulation of Kaba tried to kiss the Black Stone (Hajr-i Aswad) but due to rush of pilgrims was unable to reach to it. At that time Ali was also circumambulating. When he approached Hajr-i Aswad to kiss it, all pilgrims withdrew from his way and he peacefully kissed it. One of the Syrian courtiers tauntingly pointed out to Hisham that he was not offered the chance to reach to the sacred stone, are you the King or that beautiful youth, for whom everybody made the way. Hisham said that he did not know the youth. At that time famous poet Farzoaq was also present there. He got up and said in a loud voice that he knew the youth. People asked him to tell them who was he? The poet Farzoaq stepped forward and recited the splendid encomium:

 

This is he, whose footprint is known to the valley of Mecca,

Whom the Kaba knows, the unhallowed territory, the holy ground.

He is the son of the best of the entire creature,

He is the pious, the elect, the pure, and the eminent.

Know that he is the darling child of Fatima,

He is one whose ancestor Prophethood is sealed.

Whenever Quraish have a look on him, everyone exclaim,

No one can surpass him in commendable qualities.

He occupies such an exalted position that

Arabs and non Arabs are incapable to reach there.

His ancestor was the possessor of qualities of all the prophets,

And whose Ummah possesses the virtues of all the Ummah

The Nur (light) of their forehead lightened the hearts,

As with the rise of sun darkness perishes.

Hajr-i Aswad recognizes him from his odor, so that, when

He comes to touch Hajr-i Aswad, it kisses his hands.

Modesty keeps his gaze low, but people lower their gaze because of his awe,

No one dares to talk with him except when he has a smiley face.

His hands hold stick of musk willow which spreads pleasant odor,

His palm is emitting fragrance; he is a leader of high repute.

His qualities are blessed from the qualities of the Prophet,

His conscious, habits and virtues are all praiseworthy

The heavy shower of his graciousness is common to all,

He is ever generous, material paucity never stops him.

His beneficence is open to the creature, who because of him,

Found deliverance from immorality, poverty and tyranny.

No one can match him in generosity, and neither

Any nation can show equality, may their men be very generous.

He is like rain of mercy in famine, and

Lion of the jungle at the time of fear and calamity.

It is that family whose love is faith, and enmity is infidelity, and

Nearness to them is the shelter for peace and deliverance.

 

When Farzoaq read these lyrics, Hisham got enraged and ordered for him to be imprisoned. When Ali came to know about it, he sent to him 12,000 dirham with a message that we only possessed that much which was too less to your affliction. Farzoaq returned it, with the message that he had uttered many lies in the panegyrics on princes and governors which he was accustomed to compose for money, and that he had addressed verses to Ali as a partial expiation for his sins in that respect, and as a proof of his affection towards Ahl-i-Bayt. Ali, once again sent the money back with the message that if Farzoaq loved him, he must retained the money however, he begged to be excused from taking back what he had already given away; Farzoaq at last consented to receive the money.

There are so many virtues and merits of this eminent Imam that these cannot be encompassed in writing.

Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

4. Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

He was known both as Abu Abdullah and Baqir. He was distinguished for his knowledge of the abstruse sciences and for his subtle indications as to the meanings of Quran. There are many Karamat (miracles) associated to him. It is related that on one occasion the king with the aim to kill him, summoned him to his presence. When Baqir came to him, the king begged his pardon, bestowed gifts upon him, and allowed him to leave courteously. When courtiers asked why he had acted in that manner. The king replied that when he entered he saw two lions, one on his right side and one on his left, who threatened to kill him if he had attempted to do him any harm.

In his commentary of the Quran verse, “, whoever rejects evil and believes in Allah:” (Q 2:256), Baqir said:

“Anything that diverts one from contemplation of Allah is his taghut (idol), so one has to see what veils him from contemplation of Allah and needs to get rid of it to make union with the Truth and get free from the veil. And one who is veiled has no right to be claimant of the proximity of the Truth.

Baqir after completing his litanies at night used to have loud Munajat (secret talk with Allah):

“O my Allah and my Lord! night has fallen, and the power of monarch has ceased, and the stars are shining in the sky, and mankind are asleep and silent, there is no crowd at the doors of the rich and the Umayyad have shut their doors and are being guarded by the watchmen, and all the needy have left for their homes.

But Thou, O Allah, art the Living, the Lasting, the Seeing, the Knowing. Sleep and slumber cannot overtake Thee. He who does not acknowledge Thy Essence is unworthy of Thy bounty.

O Allah nothing can withholds Thy Essence, neither eternity is impaired by Day and Night, Thy doors of Mercy are open to all who call upon Thee, and Thy is the owner of all; Thou dost never turn away the beggar, and no creature in earth or heaven can prevent the true believer who implores Thee gaining access to Thy Court.

O Lord, when I remember death and the grave and the reckoning, how can I take joy in this world? Therefore, since I acknowledge Thee to be One, I love Thee; I beseech Thee to give me peace in the hour of death, without torment, and pleasure in the hour of reckoning, without punishment.”

He used to do this Munajat weeping. On asking that why did he cry so much, he replied:

Jacob lost only one son for whom he wept so much that he lost his eye sight. I have lost my eighteen family members, is it not sufficient argument for me to cry.

Abu Muhammad Jafar (may Allah be pleased with him)

5. Abu Muhammad Jafar (may Allah be pleased with him)

Imam Abu Muhammad Jafar b. Muhammad al-Sadiq b. Ali b. Hussein b. Ali (may Allah be pleased with him) is the most celebrated among the Sufi Sheikhs for the subtlety of his discourse and his acquaintance with spiritual truths. He has written famous books in explanation of Sufism. He said:

“Whoever attains ma’rifat (knowledge of Allah) turns his face from all other”.

The Gnostic (arif) does not see other worldly things because his ma’rifat (knowledge of Allah) is total denial of others. The denial of all other than Allah is ma’rifat and ma’rifat of others is the denial of the Truth (Allah). Therefore, the Gnostic is free from the creature and in union with the Truth. He does not have that much heed for others that it might keep him away from the Truth nor it is of so extreme value that it might attract him toward itself.

He said:

“There is no right worship without repentance, because Allah hath put repentance before worship, and hath said, “those that turn (to Allah) in repentance” (Q 9:112). I put repentance before divine service, because repentance is the start point in way of Path and worship is the last. When Allah mentioned of the evildoers He made repentance mandatory and said:

“And O ye Believers! Turn ye all together towards Allah,” (Q 24:31);

But when Allah mentioned the Prophet (peace be upon him) He referred him to His “servant ship” and said,

“So did (Allah) convey the inspiration to His Servant – (Conveyed) what He (meant) to convey.” (Q 53:10). Once Dawud Tai came to Jafar Sadiq and said, “O son of the Prophet (peace be upon him) of Allah, advise me, for my heart is blackened.”

Jafar replied: “O Abu Suleiman, you are the accomplished ascetic of your time, what for you need advice from me?” Tai pleaded: “O son of the Prophet (peace be upon him), thy family is superior to all mankind, and it is incumbent on thee to give counsel to all.” Jafar said: “O Abu Suleiman, I am afraid that tomorrow on Resurrection Day my grandsire will lay hold on me, saying,

`Why did not you fulfill the obligation to follow in my steps? ` Because before Allah the best is ones conduct not his ancestry.”

Dawud Tai began to weep and exclaimed:

“O Lord Allah, if one whose lineage is of Prophetic family, whose grandsire is the Prophet, and whose mother is Fatima (may Allah be pleased with her) – if such as one is distracted by doubts about his end, who am I that I should be pleased with my dealings (towards Allah)?”

One day Jafar talked to his associates, let us take a pledge that whoever amongst us should gain deliverance on the Day of Resurrection would intercede for the rest. They said, O son of the prophet, how could you have need of our intercession since your grandsire intercedes for all mankind? Jafar replied:

“My actions are such that I shall be ashamed to face him on the Last Day.”

All of his sayings are the result of self account which is a quality of perfection, and is a characteristic of Prophets and Saints. The Prophet (peace be upon him) said,

“When Allah wishes a man well, He gives him insight into his faults.”

Whoever bows his head with humility, like a servant, Allah exalt his state in both worlds.

 

Note: For a complete copy of “Kashful Mahjub” in .pdf format please follow this link; Revelation of Mystery: Kashf Al-Mahjub

 

Posted in Ahlul Bayt, Islamic History, Sayyidinaa Muhammad Sallu alaihi wa Aalihi, Tasawwuf/Ihsan | Tagged: | Leave a Comment »

The Uncovering of the Eighth Veil: Concerning the Pilgrimage

Posted by al Adaab on October 24, 2009

Excerpt from “Kashful Mahjub: The Unveiling of the Veiled”


Data Darbar

Sayyidinaa Sheikh Abul Hassan ”Ali bin Uthman bin ‘Ali al Jullabi

Al Ghaznawi al Hujwiri Radhi Allahu ‘anhu

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidinaa wa Mawlaana Muhammadin wa ‘alaa Aalihi wa Sahbihi wa sallim


The Pilgrimage (Hajj) is binding on every Muslim of sound mind who is able to perform it and has reached manhood. It consists in putting on the pilgrim’s garb [Ihram] at the proper place, in standing on Arafat, in circumambulating the Ka’bah, and in running between Safah and Marwah. One must not enter the sacred territory without being clad as a pilgrim (bi ihram). The sacred territory (Haraam) is so called because it contains the Station of Abraham (Maqami Ibrahim). Sayyidinaa Ibraham alaihi salaam had two stations: the station of his body, namely Makkah, and the station of his soul, namely friendship (khullat). Whoever seeks the bodily station must renounce all lusts and pleasures and put on the pilgrim’s garb and clothe himself in a winding sheet (kafan) and refrain from hunting lawful game, and keep all his senses under strict control, and be present at Arafat and go thence to Muzdalifah and Mash’ar al-Haraam, and pick up stones and circumambulate the Ka’bah and visit Mina and stay there three days and throw stones in the prescribed manner and cut his hair and perform the sacrifice and put on his ordinary clothes.

But whoever seeks his spiritual station must renounce familiar associations and bid farewell to pleasures and take no thought of other than Allahu ta ‘ala (for his looking towards the phenomenal world is interdicted); then he must stand on the ‘Arafat of gnosis (ma’arifat) and there set out for the Muzdalifah of amity (ulfat) and from there send his heart to circumambulate the temple of Divine purification (tanzih), and throw away the stones of passion and corrupt thoughts in the Mina of faith, and sacrifice his lower soul on the altar of mortification and arrive at the station of friendship (khullat). To enter the bodily station is to be secure from enemies and their swords, but to enter the spiritual station is to be secure from separation (from Allahu ta ‘ala) and its consequences.

His Eminence Sayyidinaa Muhammad b. Al-Fadl radhi Allahu ‘anhu says: “I wonder at those who seek His temple in this world: why do they not seek contemplation of Him in their hearts? The temple they sometimes attain and sometimes miss, but contemplation they might enjoy always. If they are bound [by sacred law if one has the means] to visit a stone which is looked at only once a year, surely they are more bound to visit the temple of the heart, where He may be seen three hundred and sixty times in a day and night. But the mystic’s [the one who seeks intimacy with Allahu ta ‘ala, the object of all true lovers] every step is a symbol of the journey to Makkah, and when he reaches the sanctuary he wins a robe of honor for every step”.

His Eminence Sayyidinaa Abu Yazid [Bistami] radhi Allahu ‘anhu says: “If anyone’s reward for worshipping Allahu ta ‘ala is deferred until tomorrow he has not worshipped Allahu ta ‘ala right today”, for the recompense for every moment of worship and mortification is immediate. And Sayyidinaa Abu Yazid radhi Allahu ‘anhu also says: “On my first pilgrimage I saw only the Ka’bah; the second time, I saw the Ka’bah and the Lord of the Ka’bah; and the third time I saw the Lord alone.” In short, where mortification [Mujahidah bin Nafs] is, there is no sanctuary; the sanctuary is where contemplation is. Unless the whole universe is a man’s trysting place where he comes near unto Allahu ta ‘ala and a retired chamber where he enjoys intimacy with Allahu ta ‘ala, he is still a stranger to Divine love; but when he has vision the whole universe is his sanctuary.

“The darkest thing in the world is the Beloved’s house without the Beloved.”

Accordingly, what is truly valuable is not the Ka’bah, but contemplation and annihilation in the abode of friendship, of which things the sight of the Ka’bah is indirectly a cause. But we must recognize that every cause depends on the author of causes (musabbib), from whatever hidden place the providence of Allahu ta ‘ala may appear, and when the desire of the seeker may be fulfilled. The object of mystics (mardan) in traversing wilderness and deserts is not the sanctuary itself, for to a lover of Allahu ta ‘ala it is unlawful to look upon His sanctuary. No; their object is mortification to a longing that leaves them no rest, and eager dissolution in a lover that has no end.

A certain man came to His Eminence Sayyidinaa Junayd [al Baghdadi] radhi Allahu ‘anhu. Sayyidinaa Junayd radhi Allahu ‘anhu asked him whence he came. He replied: “I have been on the pilgrimage”. Junayd radhi Allahu ‘anhu said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said: “No.” “Then”, said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have made no journey. At every stage where you halted for the night did you traverse a station on the way to Allahu ta ‘ala?” He said: “No.” “Then,” said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have not trodden the road stage by stage. When you put on the pilgrim’s garb at the proper place did you discard the attributes of humanity as you cast off your ordinary clothes?” “No.”. “Then you have not put on the pilgrim’s garb. When you stood on ‘Arafat did you stand one instant in contemplation of Allahu ta ‘ala?” “No.” “Then you have not stood on Arafat. When you went to Muzdalifah and achieved your desire did you renounce all sensual pleasures?” “No.” “Then you have not gone to Muzdalifah. When you circumambulated the Temple [Ka’bah] did you behold the immaterial beauty of Allahu ta ‘ala in the abode of purification? “No.” Then you have not circumambulated the Temple”.

“When you ran between Safah and Marwah did you attain the rank of purity (safa) and virtue (muruwwat)? “No.” “Then you have not run. When you came to Mina did all your wishes (munyatha) cease?” “No”. Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifice did you sacrifice the objects of sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts that were accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner in which I have described in order that you may arrive at the station of Abraham [Maqami Ibrahim]”. The Honorable Fudayl b. Iyad radhi Allahu ‘anhu says: “I saw at Mount Arafat a youth who stood silent with bowed head while all the people were praying aloud, and I asked him why he did not pray like them. He answered that he was in great distress, having lost the spiritual state (waqi) which he formerly enjoyed, and that he could by no means cry aloud unto Allahu ta ‘ala.

I said: “Pray, in order that through the blessings of this multitude Allahu ta ‘ala may accomplish thy desire”. He was about to lift his hands and pray, when suddenly he uttered a shriek and died on the spot”. His Eminence Sayyidinaa Dhu ‘l-Nun the Egyptian radhi Allahu ‘anhu says: “At Mina I saw a young man sitting quietly while the people were engaged in the sacrifices. I looked at him to see what he was doing. He cried: “O Allah, all the people are offering sacrifices. I looked at him to see what he was doing. He cried: “O Allahu, all the people are offering sacrifice. I wish to sacrifice my lower soul to Thee; do Thou accept it”. Having spoken, he pointed with his forefinger to his throat and fell dead—may Allahu have mercy on him!”

Pilgrimages, then are of two kinds: (1) in absence (from Allahu ta ‘ala) and (2) in presence (of Allahu ta ‘ala). Anyone who is absent from Allahu ta ‘ala at Makkah is in the same position as if he were absent from Allahu ta ‘ala in his own house, and anyone who is present with Allahu ta ‘ala in his own house is in the same position as if he were present with Allahu ta ‘ala at Makkah. Pilgrimage is an act of mortification [Mujahidah bin Nafs] for the sake of obtaining contemplation and mortification does not become the direct cause of contemplation, but is only a means to it. Therefore, inasmuch as a means has no further effect on the reality of things, the true object of pilgrimage is not to visit the Ka’bah, but to obtain contemplation of Allahu ta ‘ala.

Salawaatullahu Barrur Rahim, wa Malaaikatil Muqarrabeen, ‘alaa Sayyidil Mursaleen, wa Imaamil Muttaqeen, wa Qaaidil Ghurril Muhaajjaleen,

Habibunaa Muhammadin, wa ‘alaa Aalihi wa Sahbihi wa Awliyaaihi wa Ummatihi sallim.


Posted in 'Ibaadah, Ahlul Bayt, Tasawwuf/Ihsan | Leave a Comment »

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at

Posted by al Adaab on July 24, 2009

Bismillair Rahmanir Rahim

Wa Sall Allahu ta ‘ala alaa Sayidinaa wa Mawlaana Muhammadiw

wa ‘alaa Aalihi wa Sahbihi wa sallam

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From

Ghunyat lit-Taalibi

Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani
{Quddusus Sirruhoo}

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan]

sent down on the middle night of that month.

Hazrat A’isha, the wife of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Hazrat ‘A’isha (Radhiyallahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast.  The fasting he liked best was that he did in Sha’baan, so I said to him:  “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu alaihi wa Aalihi wa Sallim): “O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Hazrat Umm Salama (Radhiyallahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan.  And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Hazrat Anas [ibn Maalik] (Radhiyallahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said:  “Fasting in Sha’baan in honor of Ramadaan.”

Hazrat ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhiyallahu anhaa) say: “The dearest of months to Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Hazrat ‘Abdullaah (Radhiyallahu anhu), Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness.  -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhiyallahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha’ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:68). Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:


From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa’iil], Israafiil and ‘Azraa’iil, then He chose Gabriel from these four.

From all the Ambiyaa (Sallallahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim).

The four He selected from among the Companions (Radhiyallahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhiyallahu anhu).

The four mosques:  The Sanctuary Mosque [by the Ka’ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai.  Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

The four days:  The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’  Of these He then chose the Day of ‘Arafa.

The four nights:  The Night of Absolution [Lailat al-Baraa’a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum’a], and the Night of the Festival [Lailat al-‘Id].  Of these He chose the Night of Power.

The four sites:  Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-‘Ashaa’ir].  Of these He chose Mecca.

The four mountains:  Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

The four rivers:  Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil].  Of these He chose the Euphrates.

The four months:  Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu alaihi wa Aalihi wa Sallim).  So, just as the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months. Read the rest of this entry »

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Merits of Sha’baan and Nisful Sha.baan

Posted by al Adaab on August 24, 2007

 

 

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From Ghunyat lit-Taalibi Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani


{Quddusus Sirruhoo}

 

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan] sent down on the middle night of that month.

 

Sayyida A’isha, the wife of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Sayyida ‘Aisha (Radhi Allahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast. The fasting he liked best was that he did in Sha’baan, so I said to him: “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):
“O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Sayyidinaa Umm Salama (Radhi Allahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan. And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Sayyidinaa Anas [ibn Maalik] (Radhi Allahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said: “Fasting in Sha’baan in honor of Ramadaan.”

Sayyidinaa ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhi Allahu anhaa) say:

“The dearest of months to Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Sayyidinaa ‘Abdullaah (Radhi Allahu anhu), Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness. -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhi Allahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha’ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:68)

Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:


From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa’iil], Israafiil and Azraa’iil, then He chose Gabriel from these four.

 

From all the Ambiyaa (Salawaat Allahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim).

 

The four He selected from among the Companions (Radhi Allahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhi Allahu anhu).

 

The four mosques: The Sanctuary Mosque [by the Ka’ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai. Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

 

The four days: The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’ Of these He then chose the Day of ‘Arafa.

 

The four nights: The Night of Absolution [Lailat al-Baraa’a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum’a], and the Night of the Festival [Lailat al-‘Id]. Of these He chose the Night of Power.

 

The four sites: Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-‘Ashaa’ir]. Of these He chose Mecca.

 

The four mountains: Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

 

The four rivers: Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil]. Of these He chose the Euphrates.

 

The four months: Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu ‘alaihi wa Aalihi wa Sallim). So, just as the Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

 

According to Abuu Huraira (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“Sha’baan is my month, Rajab is Allaah’s month, and Ramadaan is the month of my Community. Sha’baan is the expiator, while Ramadaan is the purifier.”

He also said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):

Sha’baan is a month between Rajab and Ramadaan. People tend to neglect it, but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.

According to Anas ibn Maalik (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“The excellence of Rajab over other months is like the excellence of the Qur’aan over all other speech, while the excellence of Sha’baan over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadaan over other months is like the excellence of Allaah (Exalted is He) over all His creatures.”

Anas ibn Maalik (Radhi Allahu anhu) is also reported as having said:

“When the Companions of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) beheld the new moon of Sha’baan, they would immerse themselves in reading their copies of the Qur’aan. The Muslims would pay the alms-due [zakaat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadaan. The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and to set the rest free. Businessmen would set about paying their debts and collecting their dues. Then, when they beheld the new moon of Ramadaan, they would bathe themselves and devote themselves to worship.”

On the meanings of the five Arabic letters of the word Sha’baan.

 

The word Sha’baan [in the Arabic script] is spelled with five letters:
shiin, ‘ain, baa’, alif and nuun. The shiin stands for sharaf [nobility], the ‘ain for ‘uluww [sublimity], the baa’ for birr [piety], the alif for ulfa [harmonious intimacy], and the nuun for nuur [radiant light].

 

These are the gifts from Allaah (Exalted is He) to His servant in this month. It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), the best of human creatures.

This is the month of blessings upon the Chosen Prophet. Allaah (Exalted is He) has said,

Inna ‘llaaha wa malaa’ikata-hu yusalluuna ‘ala ‘n-Nabiyy: yaa ayyuha ‘lladhiina aamanuu salluu ‘alai-hi wa sallimuu tasliimaa. (Allaah and His angels shower blessings on the Prophet. O you who believe invoke blessings upon him and salute him with a worthy salutation.) (Holy Qur’aan 33:56)

The blessing from Allaah is mercy; from the angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation.

According to Mujaahid (Radhi Allahu anhu):

“The blessing from Allaah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect.”

It was Ibn ‘Ataa’ who said:

“The blessing on the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) from Allaah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection.”

As someone else put it:

“The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the enhancement of respect. The blessing of the angels upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the display of gracious favor. The blessing of his Community upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the request for intercession.”

As he himself (The Holy Last Messenger, Sall Allahu ‘alaihi wa Aalihi wa Sallim) has told us:

When someone pronounces a single blessing on me, Allaah blesses him ten times.

Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadaan, using the days that remain to get clear of sins and repent those committed in the past. One should beseech Allaah (Exalted is He) in the month of Sha’baan. One should appeal to Allaah (Exalted is He) through the owner of the month, Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), until the corruption of one’s heart is corrected, and the sickness of one’s inner being is cured.

 

This must be done without delay and not put off until tomorrow, for the days are three: yesterday, which is a date in history [ajal]; today, which is a time for action [‘amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken. Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk.

 

The months are likewise three: Rajab, now past and gone beyond return; Ramadaan, awaiting in a future you may not live to see; and in between we have Sha’baan, so let us seize this opportunity for worshipful devotion.

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to a man (some say it was ‘Abdu’llaah ibn ‘Umar ibn al-Khattaab, Radhi Allahu anhu) by way of stern advice:

Make the most of five before five: youth before old age; health before sickness; wealth before poverty; ease before business, and life before death.

Concerning the Night of Absolution [Lailat al-Baraa’a], its special mercy, grace and merits. Allaah (Almighty and Glorious is He) has said:

Haa-Miim. Haa-Miim: wa ‘l-Kitaabi ‘l-mubiini innaa anzalnaa-hu fii lailatin mubaarakatin.

By the Book that makes plain; We sent it down on a blessed night. (Holy Qur’an 44:1-3)

According to the greatest Faqih in al-Islam, Sayyidinaa Ibn ‘Abbaas (Radhi Allahu anhu, and with his father),

” ‘Haa-Miim’ means that Allaah has predetermined everything in existence till the Day of Resurrection. ‘The Book that makes plain’ is the Qur’aan, which is also the object referred to in ‘We sent it down.’ The ‘blessed night’ is the night of mid-Sha’baan, which is the Night of Absolution.”

In the Qur’aan, Allaah (Exalted is He) calls many things ‘blessed,’ including the Qur’aan itself, of which He has said:

Wa haadhaa dhikrun mubaarakun anzalnaa-h.

This is a blessed Reminder that We have revealed (Holy Qur’an 21:50).

Part of its blessedness is that one who reads it and believes in it enjoys right guidance and salvation from the Fire, and these benefits are also passed by extension to his ascendants and descendants. As the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) has said:

When someone reads the Qur’aan from the written text, Allaah (Almighty and Glorious is He) alleviates the torment of his parents, even if they were unbelievers.

One of the things Allaah (Almighty and Glorious is He) calls ‘blessed’ is water, for He has said:

Wa nazzalnaa mina ‘s-samaa’i maa’an mubaarakan.

And down from the sky We have sent blessed water. (Holy Qur’an 50:9)

Part of its blessedness lies in the fact that all life depends on it. In the words of Allaah (Almighty and Glorious is He):

wa ja’alnaa mina ‘l-maa’i kulla shai’in hayy: a-fa-laa yu’minuun.

And We made every living thing from water Will they not then believe? (Holy Qur’an 21:30).

Water is said to contain ten subtle properties: delicateness, suppleness, energy, fluency, limpidity, mobility, moistness, coolness, humility and vitality. Allaah (Exalted is He) has imbued the conscientious believer [mu’min labiib] with these same properties, namely, refinement of the heart, flexibility of temperament, energy in obedient service, politeness of the personality, purity of behavior, movement in good works, moistness in the eye, coolness toward sinful transgressions, humility toward fellow creatures, and vitality in heeding the truth.

The olive tree is another thing called ‘blessed’ by Allaah (Exalted and Glorious is He):

Min shajaratin mubaarakatin zaituunatin.

From a blessed tree, an olive (Holy Qur’an 24:35)

This was the first tree from which Adam (peace be upon him) ate when he was cast down to earth. It contains nourishment and enlightenment. In the words of Allaah (Exalted is He):

Wa sibghin li’l-aakiliin.

“And relish for the eaters.” (Holy Qur’an 23:20)

Some say the ‘blessed tree’ is Sayyidinaa Ibraahiim (Alayhis-Salaam), some say it is the Holy Qur’aan, and others say it is true faith. Still others say it is the tranquil soul of the believer, insistent on good conduct, obedient to commandment, restrained by prohibition ,submitted to destiny, conforming to the Lord in what He has decreed and ruled.


Sayyidinaa Jesus (Alayhis-Salaam) is also among those Allaah (Almighty and Glorious is He) calls ‘blessed’:

Wa ja’ala-nii mubaarakan aina-maa kuntu.

[Jesus said]: “And He has made me blessed wherever I may be.” (Holy Qur’an 19:31)

His blessedness (peace be upon him) includes the sprouting of the fruit from the date palm for his faithful mother, Sayyidinaa Maryam (The Blessed Mother Mary, peace be upon both mother and son), and the gushing forth of water beneath him.

In the words of the Almighty and Glorious One:

Fa-naadaa-haa min tahti-haa allaa tahzanii qad ja’ala Rabbu-ki tahta-ki sariyyaa: wa huzzii ilai-ki bi-jidh’i ‘n-nakhlati tusaaqit ‘alai-ki rutaban janiyyaa: fa-kulii wa ‘shrabii wa qarrii ‘ainaa.”

Then [a voice] cried to her from below her, saying: “Grieve not, for your Lord has placed a rivulet beneath you. And shake the trunk of the palm-tree toward you: It will cause ripe dates to fall upon you. So eat and drink and be consoled. (Holy Qur’an 19:24-26) .

Among other good deeds and miracles, he healed the blind and cured the leper, and brought the dead to life by his supplication.
The Ka’ba is one of the things called ‘blessed’ by Allaah (Almighty and Glorious is He):

Inna awwala Baitin wudi’a li’n-naasi la-‘lladhii bi-Bakkata mubaarakan.


The first House appointed for mankind was that at Bakka, a blessed place. (Holy Qur’an 3:96)


Part of its blessedness is that one who enters it, bearing a heavy load of sins, will come out having been forgiven. Allaah (Exalted is He) has said:

Wa man dakhala-hu kaana aaminaa.

And anyone who enters it is safe. (Holy Qur’an 3:97)

So if someone enters the House as a believer, aware of his sins and repentant, Allaah waives his punishment, accepts his repentance and forgives him. It is also said that anyone who enters it is immune to wrongdoing, as long as he remains within the Sacred Precinct. It is therefore unlawful to kill the game there, or to fell the trees.

 

The sanctity of the Ka’ba is due to the sanctity of Allaah, the sanctity of the Mosque to the sanctity of the Ka’ba, the sanctity of the Mecca to the sanctity of the Mosque, and the sanctity of the Sacred Precinct to the sanctity of Mecca. As it is said: “The Ka’ba is a Qibla [direction of prayer] for the people of the Mosque, the Mosque is a Qibla for the people of Mecca, Mecca is a Qibla for the people of the Sacred Precinct, and the Sacred Precinct is a Qibla for the people of the earth.

 

The Night of Absolution has also been called ‘blessed’, because it is a vessel for the mercy, blessing, benefit, pardon and forgiveness descending for the people on earth.

According to Abuu Nasr, the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is reported as having said:

On the night of the middle of Sha’baan, Allaah (Exalted is He) descends to the heaven of this lower world and forgives every Muslim, excepting only the idolater, the bearer of malice, the breaker of family ties, or the woman who is sexually promiscuous.

Again from Abuu Nasr, we learn that Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“When it was the night of mid-Sha’baan, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had removed a garment of mine.” Then she added, “By Allaah! That garment of mine was not of silk, nor of raw silk, nor of linen, nor of silk and wool, nor of wool.” [The reporter said:] “‘Glory be to Allaah!’ I said to her, ‘So what was it made of?'” She replied: “Its warp was of hair and its weft was of silk. I reckoned that he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) might have gone to one of his [other] wives, so I got up and searched for him in the [darkness of the] apartment. My hand made contact with his feet, as he was prostrate in worship. Of his prayer (Sall Allahu ‘alaihi wa Aalihi wa Sallim), I remember these words:
Prostrate before You are my form and my spirit, and my heart is in Your safekeeping. I acknowledge Your favors, and to You I confess my sin. I have wronged myself, so forgive me; surely none forgives sins but You. I seek refuge with Your pardon from Your punishment, with Your mercy from Your vengeance, with Your approval from Your displeasure. I seek refuge with You from You. I do not tell Your praises, for You are as You have extolled Yourself. She continued: “So he did not cease from worship, now standing and now sitting [on his heels], until morning came. Then his feet were put up, and as I massaged them I said: ‘My father be your ransom and my mother too! Surely Allaah has forgiven your former and your latter sins? Surely Allaah has dealt with you? Is it not so? Is it not so?’ “He replied (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘O ‘A’isha, shall I not therefore be a grateful servant? Do you know what happens during this night?’ ‘What happens?’ I asked, and he said: ‘This is when all births are recorded for this year, and every death is registered. This is when provisions are allotted to mankind, and their deeds and actions are gathered up.’ “‘O Messenger of Allaah,’ said I, ‘Will no one enter Paradise except by Allaah’s mercy?’ ‘No one will enter Paradise except by Allaah’s mercy,’ he told me (Sall Allahu ‘alaihi wa Aalihi wa Sallim) . ‘Not even you?’ I asked. ‘Not even I,’ said he (Sall Allahu ‘alaihi wa Aalihi wa Sallim), ‘unless Allaah envelops me with His mercy.’ Then he rubbed his hand over his head and his face.”

The following account, which I also received from Abuu Nasr, tells how Sayyida ‘Aisha(Radhi Allahu anhaa) related that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to her:

“O ‘A’isha, what night is this?” She replied, “Allaah and His Messenger know best.” Then he said: “The night of the middle of Sha’baan, during which worldly actions and the deeds of mankind are carried aloft. As numerous as the wool on the flocks of the tribe of Kalb, are Allaah’s slaves emancipated this night from the Fire of Hell. So will you excuse me tonight?”
She said: “I said yes, so he performed his prayer like this: He held the upright position only briefly, and recited al-Hamd and a short Suura; then he stayed in prostration till the middle of the night; then he stood up to begin the second cycle with a recitation similar to the first, and then his prostration lasted until dawn.”
‘A’isha (Radhi Allahu anhaa) went on to say: “I watched him till I thought that Allaah (Exalted is He) had taken His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim), then, after a long time had elapsed, I got close enough to touch the soles of his feet. He stirred, and I heard him say in his prostration: ‘I take refuge with Your pardon from Your punishment. I take refuge with Your approval from Your displeasure. I take refuge with You from You. Glorious be Your praise! I do not spell out praises upon You, for You are as You have extolled Yourself.’
“I said: ‘O Messenger of Allaah, tonight I have heard you utter something, during your prostration, that I never heard you mention before?’ ‘And have you learned it?’ he asked (Sall Allahu ‘alaihi wa Aalihi wa Sallim). When I said yes, he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) told me: ‘Study those words and teach them, for Gabriel (peace be upon him) instructed me to repeat them during the prostration.'”

sajda_dua

According to another report, of which Abuu Nasr informed me, Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“I could not find Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) one night, so I went outside and there he was in the grove, his head turned up toward the sky. Then he said to me: ‘Were you afraid that Allaah and His Messenger would treat you unfairly?’ I replied: ‘O Messenger of Allaah, I thought you had gone to one of your [other] wives.’ He said (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘On the night of mid-Sha’baan, Allaah (Exalted is He) descends to the lowest heaven and forgives more than the number of woolly hairs on the flocks and herds of [the tribe of] Kalb.'”

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Dhikr Jalli fi al Masaajid

Posted by al Adaab on February 11, 2007

As salaamu ‘alaikum wa Rahmatullahi wa Barakaatuhu

In an effort to present evidence supporting the Ahl as Sunnah wal Jamaa’ah consideration as to sources being either Barelvi or Deobandi schools should not be an issue. If the evidences found are correct we may opt to present them. Any objections should be addressed to hunafaa@al-adaab.org.

AN ANALYSIS OF THE EVIDENCE SUPPORTING THE PERMISSIBILITY OF MAJALIS (GATHERINGS) OF DHIKR IN THE MASAJID
Written and submitted by Shaykh Ashraf Dockrat

The subject of this paper, which analyses the permissibility of loud DHIKR gatherings in Masajid, is a subject that has become a matter of substantial interest and discussion in the recent past. The visit of Mashaikh (Sufi Shaikhs) and their disciples to this country in the recent years, particularly the visit of Maulana Shaikh-al-Hadith Muhammad Zakariyya Saharanpuri (R), has given a great impetus to the establishment of Majalis-DHIKR in various Masajid throughout the country. These Sufi Shaikhs have placed great emphasis on the importance and need for the establishment of DHIKR gatherings in every Muslim locality and Masjid. The sources of the Qur’an and Sunnah, as well as the writings of the scholars of Islam, past and present, will be studied to understand their position on this issue. As many of the relevant texts of Qur’an, Ahadith and the practice of Sahabah (RA) and the Salaf-as-Saliheen (pious elders) as possible would be presented on this subject. Whilst it is conceded that some scholars have raised objections against the Majalis-DHIKR, this paper sets out to review the subject of loud DHIKR Majalis (gatherings) in the Masajid in the light of Shari’ah-based evidence.

الحمد لله وحده والصلوة والسلام علي من لا نبي بعده وعلي اله و ا صحابه اجمعين – اما بعد

All praises belong solely to Allah Ta’ala and salutations and peace be upon the final Messenger and upon all his family and companions. Amma-b’adu:

VERSES OF THE HOLY QUR’AN RELATING TO DHIKR

Many verses in the Qur’an exhort towards the DHIKR of Allah, and they are Mutlaq (unrestricted). They encompass all types and forms of DHIKR; whether individual or collective, loud or silent, in the Masjid or elsewhere. Some of these verses are quoted below:

Verse 1:
فاذكرونى اذكركم و اشكروا لى ولا تكفرون
“So remember Me (with DHIKR) and I will remember you and be grateful unto Me and do not be ungrateful.” 2:152

Verse 2:
الذين يذكرون الله قياما و قعودا وعلي جنوبهم ويتفكرون في خلق السموات و الأرض
“(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth.” 3:191

Verse 3:
الذين آمنوا وتطمئن قلوبهم بذكر الله الا بذكر الله تطمئن القلوب
“Those who believe (in Allah) and their hearts acquire tranquility with the remembrance of Allah. Hear well! It is only through the remembrance of Allah that hearts acquire tranquility.” 13:28

Verse 4:
رجال لا تلهيهم تجارة ولا بيع عن ذكر الله
“(People of perfect Iman are those) Men whom trade or business does not distract from the remembrance of Allah.” 24:37

Verse 5:
يا ايها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا
“O Believers remember Allah in great abundance and glorify Him morning and evening.” 33:41/42

Verse 6:
و من يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين
“And as for him who (purposely) ignores the remembrance of Rahman, We assign a devil for him who is his (constant) companion.” 43:36

Verse 7:
الم يان للذين آمنوا ان تخشع قلوبهم لذكر الله
“Has the time not dawned for the people of faith that their hearts should submit to the remembrance of Allah?” 57:16

Verse 8:
يا أيها الذين آمنوا لا تلهكم اموالكم ولا أولادكم عن ذكر الله و من يفعل ذلك فأولئك هم الخاسرون
“O Believers let not your wealth and your children distract you from the remembrance of Allah. Those who do so, they are certainly great losers.” 63:9

Verse 9:
استحوذ عليهم الشيطان فانسهم ذكر الله أولئك حزب الشيطان ألا ان حزب الشيطان هم الخسرون
“Shaitaan has overpowered them (the hypocrites) and hence made them forget the remembrance of Allah. They are the gang of Shaitaan and know well! The gang of Shaitaan are the (real) losers.” 58:19

Verse 10:
واذا قاموا الي الصلوة قاموا كسالي يراءون الناس ولا يذكرون الله ألا قليلا
“And when they (hypocrites) stand up to offer Salah, they stand up with lethargy. They put up a show before the people (of offering Salah) and do not remember Allah but very little.” 4:142
These and other verses regarding DHIKR have been enumerated by many scholars on their works on the virtues and meritoriousness of DHIKR, especially Shaikh Zakariyya (R) has accumulated many such verses in his work Fadhail-al-DHIKR. A study of this work will present many other verses on this subject.

DHIKR IN THE LIGHT OF PROPHETIC TRADITIONS (AHADITH)

After having enumerating certain verses of the Holy Qur’an, mention is now made of certain Ahadith relating to the subject of DHIKR some of which are of a general nature (whether loud/soft, masjid/home, etc.) and some are quite specific i.e. DHIKR in the Masjid or loud DHIKR, which will be alluded to under the explanation of the said Ahadith. Ten Ahadith have been selected for this section.

Hadith 1:
Abu Hurairah (RA) narrates from Rasulullah (صلي الله عليه وسلم) that there is a group of angels who patrol the earth and wherever they find any gathering of DHIKR they call out to each other and form a circle around this gathering that reaches to the sky. When this gathering disperses, they return to the sky where they are questioned by Allah Ta’ala, although He is All-knowing: Where have you come from? They reply: We come from a gathering of Your servants who are engaged in Tasbeeh, Takbeer and Tahmeed. Allah Ta’ala asks them: Have they seen Me? The angels reply: No. Allah Ta’ala asks: And what if they had seen Me? They reply: Then they would have engaged even more excessively in Your Ibadah and in Tasbeeh (glorifying of) You. Allah Ta’ala says: What are they asking for? They reply: They ask of You Jannah. Allah Ta’ala then asks: Have they seen Jannah? The angels reply: No. Allah Ta’ala asks: And what if they had seen Jannah? They reply: Then they would have been even more desirous, eager and keen for it. Allah Ta’ala says: What are they seeking refuge from? They reply: They ask refuge from the Fire (of Hell). Allah Ta’ala asks: Have they seen the Fire? The angels reply: No. Allah Ta’ala asks: And what if they had seen it? They reply: Then they would have tried harder to escape from it and they would have been more fearful of it. Allah Ta’ala says: I make you witness that I have pardoned them. One angel exclaims: A certain person was not from them. He came (coincidentally) for some work. Allah Ta’ala says: They are such a people that even those who sit with them (for other work) will not be deprived.
– Narrated by Bukhari, Muslim, Baihaqi

Shaikh Zakariyya’s (R) commentary on this Hadith:
This subject has also been narrated in numerous other traditions that the angels look for, listen to and sit with the ’gatherings‘ of DHIKR.

Hadith 2:
Mu’awiyah (RA) narrates that Rasulullah (صلي الله عليه وسلم) once came forth to meet a group of the Sahabah (RA). He said: What has caused you to congregate here? They replied: We have congregated here to remember Allah Ta’ala and to praise Him for guiding us to Islam and blessing us with it. He said: By Allah! Is this the only reason for your gathering? They replied: By Allah! This is the only reason for our gathering. He said: I had not made you swear an oath because I disbelieved you but Jibraeel came to me and informed me that Allah Ta’ala is boasting about you before the angels.
– Narrated by Muslim, Tirmizi, Nasai, Ibn-Abi-Shaibah, Ahmad

Shaikh Zakariyya’s (R) commentary:
Mulla Ali Qari (R) explains that Allah boasts about these people because despite having worldly engagements, natural desires, temptations and the shaitaan trying to mislead them, they do not neglect and turn away from My remembrance; then the DHIKR of the angels who are faced with none of these obstacles is no comparison to their DHIKR. Read the rest of this entry »

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Hadrat Sultan Bahu The Sultanul Faqr and Sultanul Arifeen

Posted by al Adaab on January 4, 2007

Hadrat Sultan Bahu The Sultanul Faqr and Sultanul Arifeen

Hadrat Sultan Bahu is one of the most renowned sufi saints of the later Mughal Period in the history of Indo Pakistan subcontinent. He is often called Sultanul Arifin ( the Sultan of gnostics) in the Sufi circles. His ancestors belonging to the tribe of Alvids called Awan and coming from Arabia via Hirat ( Afghanistan ) had settled in the soon Sakesar Valley of Khushab District in Punjab. His Father, Sultan Bazid, had served in the army of the Emperor Shah Jehan as a high ranking officer and so in recognition to his services he had been awarded a jagir in the shorkot area. The family migrated to the place and settled at Qalai Shorkot, a settlement at the bank of River Chenab ( now in District Jhang, Punjab). Hadrat Sultan Bahu was born there, probably in 1628 A.D.

ismullah

Even in the early childhood, it was perceived by all those around him that a strange light shone upon his face which compelled even the Hindus to utter Kalima Tayyiba ( there is no god but Allah and Muhammad is His messenger) in his presence. His father died when he was just a child but his mother Bibi Rasti, remained alive till he was forty years old.
His mother supervised his education but it must have been irregular because he was often found under the influence of ecstatic states. It seemed that his education remained informal to the end. Whatever he expressed or wrote after-words, it was in the light of his own spiritual vision and Knowledge.

His mother taught him the essential sufi exercises of dhikr ( invocation of Allah and His Names ) and he probably needed no more guidance after that. He was initiated to walk the path of Sufis intuitively. His spiritual experiences and vision enriched his mind and spirit with so much knowledge that he far excelled his contemporary Sufi masters and sufi poets in Tasawwuf ( Sufism ) and Suluk ( all about the Sufi Way and its stations and states). In a book he remarks: Though we have little of formal learning, / Yet the spirit has been blessed with holiness by esoteric knowledge. In fact he may be called a born saint.
He got married in his early youth and twice or thrice afterwards and had sons and daughters but all this did not deter him from his dervish wanderings, to visit the sacred places and look for the spiritual company of his fellow sufis.
At the age of thirty he had an extraordinary vision in which he saw Prophet Muhammad ( may peace be upon him ) through the spiritual recommendations and support of Hadrat Ali and Hadrat Shaikh Abdul Qadir Jilani. The prophet himself took his bay’ah and allowed him to pass on the Sufi teachings. He often mentions in his books about his presence in the spiritual meetings presided by the Prophet himself. However, in the treatise ” Of the Spirit ” he calls Hadrat Shaikh Abdul Qadir Jilani his Murshid ( spiritual director ). He is always lavish in the praise of Hadrat Shaikh and calls himself Qadiri. In his eyes the teachings of the Qadiriya order were most effective for the spiritual development of the disciples. But at the same time it is evidently clear that by the Qadriya order he means the one that he himself represented. He names it ” Sarwari Qadiri “.

During the same period when he was a young man of about thirty, the war of succession between Dara Sikoh and Aurangzeb was fought. His later writings are sufficient proof of his moral and spiritual support for Aurangzeb who won and became the emperor. He himself, however, never cared to have any concern with the court or the courtiers.
All his life he kept traveling to the far-flung places initiating disciples and passing on the spiritual knowledge and wisdom to the seekers of truth. He might have written most of the books during such journeys. He never made a permanent Khaneqah during his lifetime.

Sometimes he fell into ecstasy and passed his days and nights in the state of absorption. Many places are still remembered and venerated where he stayed for some long or short periods to contemplate in solitude.
In “Manaqibi Sultani ” a few of his journeys have been mentioned. His traveling in Saraiki region up to Sindh, his journey to Delhi where he met the emperor Aurangzeb in the Jamia Mosque and his visits to the tombs at Multan and other cities have been indicated.

He left this world in 1691 A.D. at Shorkot where he was buried close to the bank of the river. His body had, however, to be transferred twice to other nearby places due to the floods. Now the place he lies buried under a beautiful tomb is called Darbar Hazrat Sultan Bahu ( District Jhang, Punjab).

He wrote many books in Persian. He also wrote ghazals and poems in Persian as a well as Abyaat in Punjabi. His Punjabi poetry contains spiritual fervour and passionate expression of the exalted state of Divine Love. One is transported to the spiritual domains while one listens to his Dohas in a melodious voice of the singers. About thirty epistles, treatises and books are still available. Almost all of his work has been written under inspiration in his style peculiar to him. Most often he uses “scatter method ” diffusing Sufi doctrine and the methods of spiritual realization in his writings

He was the greatest teacher and propagator of Faqr ( spiritual poverty ) which is the shining guiding star in his teachings. He may be considered one of the greatest Revealers in the history of Sufism. His dargah has always been supervised by the Sajjadah Nashins of his own family. The present Sajjadah Nashin also belongs to his line.

It is strange that his fame rose and spread world-wide after his leaving this world. Only recently Scholars have turned attention to present and interpret his doctrine in a systematic way. The scope to edit, translate, interpret and transmit his work is still very vast. It is hoped that the next generation of sufi scholars and teachers will continue to perform this tremendous job more efficiently.

I quote the verse written on the wall of the mosque adjoining his tomb.
Oh noble Sultan Bahu! in the realm of reality, you are perfect.
Help me in all the spiritual states, in interiority as well
as in exteriority.

Courtesy of:  Sultan Gul Hassan gulhassan@hotmail.com

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