Islam

Month: January, 2012

AN EXAMPLE OF AL-SHAFI`I’S JURISPRUDENCE

by Seeker

Abū Mansūr al-Baghdādī in Manāqib al-Shafi’ī and Naqd Abī `Abd Allah al-Jurjānī fī Tarjīh Madh’hab Abī Hanīfa relates the following example of the Imām’s perspicuity at an early age:

Al-Shāfi’ī was sitting at Mālik’s feet one day when a man came in and said: “I sell turtle-doves, and one of my customers returned one of them to me today, saying that it does not coo, so I swore to him on pain of divorce that my turtle-dove coos all the time!” Malik said: “You have divorced your wife and are not to approach her.” Al-Shāfi’ī was fourteen at the time. He said to the man: “Which is more, your turtle-dove’s cooing or its silence?” The man said: “Its cooing.”

Al-Shāfi’ī said: “Consider your marriage valid, and there is no penalty on you.”

Whereupon Mālik frowned at him saying: “Boy! How do you know this?” Al-Shāfi’ī replied: “Because you narrated to me from al-Zuhrī, from Abu Salama ibn `Abd al-Rahmān, from Umm Salama, that Fatima bint Qays said: ‘O Messenger of Allah! Abu Jahm and Mu`awiya have both proposed to me.’

The Prophet may Allah Almighty bless him and grant him peace, replied: ‘As for Mu`awiya he is penniless, and as for Abu Jahm he does not put down his staff from his shoulder [from travel].’[1]

Meaning: in most of his states; for the Arabs declare the more frequent of two actions [exclusively of the other] because of its constancy. And since the cooing of this man’s turtledove is more than its silence, I declared it constant in its cooing.” Malik was pleased at his reasoning.[2]

NOTES

1 Narrated by Bukhārī and Muslim.

2 In Ibn al-Subkī, Tabaqāt al-Shāfi’īyya al-Kubra (5:147-148).

Sawad al-Aazam

by Seeker

Allah’s hand is upon the Jama’ah, and he who separated from the Jama’ah, shall alone be thrown into the fire of Hell. (Mishkat, Baab al-Ae’tisam bil Kitab wal-Sunna)

Follow the Sawad al-Aazam, for verily he who splits from the Sawad al-Aazam shall alone be thrown into the fire of Hell. (Mishkat, Baab al-Ae’tisam bil Kitab wal-Sunna)

Healing of the wound of ‘Abdullah bin ‘Unays radiyAllahu ‘anhu

by Seeker

‘Abdullah bin ‘Unays radiyAllahu ‘anhu says,

“The Jew Mustanir bin Rizam struck my face with his bent staff made from the Shauhat tree. The wound was so severe that it fractured my skull and exposed it. I then went to show it to the beloved Messenger of Allah sall Allāhu ‘alayhi wa sallam, who opened it up and applied His blessed Saliva to it. (It healed immediately and so effectively that) When I then looked at it, I could see nothing of the wound.” (Recorded by Tabarānī)

93 Pearls of Wisdom of Imam Ahmad Rida

by Seeker

93 Pearls of Wisdom

yaad meiN jiski nahiN hosh-e-tan o jaaN humko

by Seeker

yaad meiN jiski nahiN hosh-e-tan o jaaN humko
phir dikha de wo rukh ay mahr-e-farozaN humko

deyr se aap meiN aana nahiN milta hai humeN
kya hi khud rafta kiyaa jalwa-e-jaaNaaN humko

jis tabassum ne gulistaaN pe giraayi bijli
phir dikha de wo adaa-e-gul-e-khandaN humko

kaash aawiza-e-qindeel-e-madina ho wo dil
jiski sozish ne kiyaa rashk-e-charaaghaN humko

`arsh jis khubi-e-raftaar ka paamaal huwa
do qadam chal ke dikha sarw-e-khiraamaN humko

khawf hai sam`a kharaashi-e-sag-e-Tayba kaa
warna kyaa yaad nahiN naala O afghaaN humko

khaak ho jaayeN dar-e-paak pe hasrat miTjaay
yaa ilaahi na phiraa be sar O saamaN humko

khaar-e-Sahray-e-madinah na nikal jaaye kahiN
waHshat-e-dil na phiraa koh o bayaabaN humko

tang aaye haiN do aalam teri betaabi sey
cheyn lene de tap-e-seena-e-sozaN humko

paaOn ghirbaal huwe raah-e-madinah na mili
ay junuN ab to mile rukhsat-e-zindaaN humko

mere har zakhm-e-jigar se yahi aati hai Sadaa
ay maleeH-e-`arabi kar de namak daaN humko

sayr gulshan se aseeran-e-qafas ko kyaa kaam
na dey takleef-e-chaman bulbul-e-bustaaN humko

sham`a-e-Tayba se maiN parwaana raHun kab tak duur
haaN jalaa de sharar-e-aatash-e-pinhaaN humko

jab se aankhoN meiN samayi hai madiney ki bahaar
nazar aate haiN khazaaN deeda gulistaN humko

gar lab-e-paak se iqraar-e-shafa`at ho jaay
yuN na beycheyn rakhe joshis-e-`iSyaaN humko

nayyir-e-Hashr ne ik aag lagaa rakhi hai
tez hai dhuup miley saaya-e-daamaaN humko

raHm farmayiye yaa shaah ke ab taab nahiN
taa bake khuuN rulaye gham-e-hijraaN humko

chaak daamaN pe na thak jayiyo ay dast-e-junuN
purze karnaa hai abhi jayb o gariybaN humko

parda us chahra-e-anwar se uTha kar ik baar
apna aayina banaa ay mah-e-taabaaN humko

ay raza waSf-e-rukh-e-paak sunaa ne ke liye
nazr dete haiN chaman murgh-e-ghazal khwaaN humko

Manners of Visiting the beloved Messenger sall Allahu ‘alayhi wa sallam

by Seeker

Manners of Visiting the beloved Messenger sall Allahu alayhi wa sallam

This is from ‘alaHazrat’s monograph Anwāru’l Bishārah fī Masāyil al-Hajji wa’z Ziyārah.

Kissing the blessed Rawdah of the Master of Creation sall Allahu ‘alayhi wa sallam

by Seeker

The act of kissing the blessed rawdah of the beloved Messenger of Allah ﷺ is from the Sunna of the blessed companions.

Bilal – may Allah bless him – travelled from Sham to visit the beloved Prophet ﷺ and rubbed his face against the blessed rawdah of the beloved Messenger of Allah ﷺ. (‘Ali bin Ahmad al-Samhudi, Wafa ul-Wafa)

Imam Ahmad bin Hanbal was questioned by his son, ‘Abdullah about kissing the blessed rawdah of the beloved Messenger of Allah ﷺ to which the Imam replied, “la ba’sa bihi/there is no harm in this.” (‘Ali bin Ahmad al-Samhudi, Wafa ul-Wafa)

The eminent companion, Abu Ayyub al-Ansari would also kiss the blessed rawdah of the beloved Prophet ﷺ, he would say, “I have come to the Messenger of Allah ﷺ, not a stone.” (‘Ali bin Ahmad al-Samhudi, Wafa ul-Wafa)

Mawla ‘Ali narrates that Sayyida Fatima went to the blessed rawdah of the beloved Messenger ﷺ and took some blessed dust from the blessed rawdah and rubbed it over her eyes. (‘Ali bin Ahmad al-Samhudi, Wafa ul-Wafa)

Hafidh Ahmad ibn Hajar al-Haytami al-Makki declared, “…all things that are deserving of respect are allowed to be kissed…” (‘Ali bin Ahmad al-Samhudi, Wafa ul-Wafa)

Abu Hurayra would kiss Imam Hasan where the beloved Messenger ﷺ had kissed him.

The successor, Thabit al-Bunani said he used to go to ‘Anas ibn Malik, kiss his hands, and say: “These are (the blessed) hands that touched the beloved Prophet ﷺ.” He would kiss his eyes and say: “These are (the blessed) eyes that saw the beloved Prophet ﷺ.”

Kissing the Deceased

by Seeker

It is recorded that the beloved Messenger sall Allahu alayhi wa sallam kissed ‘Uthman bin Madh’un radiyAllahu anh when he passed away. (Abu Dawud, Ibn Majah, Tirmidhi)

Umm al-Mu’minin Sayyida ‘Ayesha radiyAllahu anha narrates that Sayyiduna Abu Bakr radiyAllahu anh approached the Master of Creation sall Allahu alayhi wa sallam and kissed Him sall Allahu alayhi wa sallam between the blessed eyes after the noble Prophet sall Allahu alayhi wa sallam (worldly) demise. (Nisa’i)

Imam ‘Ayni states that this blessed hadith proves the permissibility of kissing the deceased. (‘Umdah al-Qari)

alahazrat and his taqwa

by Seeker

Alahazrat Imam Ahmad Rida’s entire life was adorned with meticulous following of the Shari’ah and Sunnah of the Prophet e and his taqwa had reached an elevated level. I shall present some incidents from his life that show that he not only had taqwa but had also attained the rank of wara’a.[1] In accordance to the verse, No men can be its guardians except the pious, he was a perfect muttaqi[2] and a gnostic.

[1] Abandoning a part of the permissible for fear of falling into the impermissible

[2] One with fear of Allah. Pious and Godfearing

Download or view here: alahazrat and his taqwa

Refuting Deoband: Deoband and the Taliban

by Seeker

http://www.guardian.co.uk/commentisfree/belief/2012/jan/11/salman-rushdie-deobandi-school-of-thought

Deoband gave rise to the original Taliban movement – meaning “students”. The Talib rulers of Afghanistan who overthrew the Soviet invaders trained at Deoband, and although Deoband’s leadership ran a conference in 2008 denouncing terrorism, nonetheless the Taliban regime was the practical outworking of Deobandi teaching and methodology.

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