Month: March, 2012

Notable students of Muhaddith-e-A’zam Pakistan Mawlana Sardar Ahmad rahimahullah

by Seeker

The notable students of Muhaddith-e-A’zam Pakistan Mawlana Sardar Ahmad Faisalabadi:

  • Faqih-e-A’zam Hind Mufti Sharif al-Haq Amjadi – head of Daru’l Ifta’, Jamia Ashrafia, Mubarakpur
  • Mawlana Tahsin Rida Khan Baraylawi – Shaykh al-Hadith, Jami’at al-Rida, Bareilly
  • Allama Abdul Mustafa Azhari – founder, Jamia Amjadia, Karachi
  • Shaykh al-Hadith Mawlana Ghulam Rasul Ridawi – founder, Jamia Nizamiya Ridawiyyah, Lahore
  • Mufti #Abdul Qayyum Hazarwi – founder, Tanzim al-Madaris, Pakistan
  • Abu’l Hasanat ‘Allama Muhammad Ashraf Siyalwi
  • Hafiz-e-Bukhari ‘Allama Sayyid Muhammad Jalal al-Din – founder, Daru’l Ulum Bhikki Sharif
  • ‘Allama ‘InayatAllah Shah – Munazir of Ahlu’s Sunnah
  • Abu’l Ma’ani Muhammad Mu’in al-Din Shafi’i
  • Mufti Muhammad Amin – founder, Jamia Aminiya, Faisalabad
  • Mawlana Sayyid Muhammad Hasin al-Din Shah – founder, Jamia Ridawiyyah Diya’ al-Ulum, Rawalpindi
  • ‘Allama Fayz Ahmad Uwaysi – founder, Jamia Uwaysiya, Bahawalpur
  • Mufti Mujib al-Islam A’zami
  • ‘Allama ‘Abdul Qadir Ahmadabadi – founder, Jamia Qadriya, Faisalabad
  • Mawlana Abu Da’ud Muhammad Sadiq – patron, monthly Raza-e-Mustafa, Gujranwala
  • Sharih al-Hadith and Mufassir al-Qur’an ‘Allama Ghulam Rasul Sa’idi
  • ‘Allama ‘Abdul Mustafa A’zami, Ghosi
  • Mawlana Ihsan al-Haq, Faisalabad
  • Mawlana Muhammad Ibrahim Khushtar Siddiqi – founder, Sunni Ridawi Society International

Was Albānī a real muhaddith?

by Seeker

Was Albānī a real muhaddith?

Nāsir ud-Dīn al-Albānī was a researcher initially from Damascus and he studied under his father Nūh Najjati (may Allah bless him) who was a Sunni scholar, a Hanafī jurist, who was also the teacher of Sheikh Ibrāhīm al-Ya’qūbī (may Allah bless him), he taught Sheikh Ibrāhīm al-Ya’qūbī (may Allah bless him) the science of (‘ilm al) tawqīt, astronomy. Nāsir ud-Dīn his son, deviated from the path of his father and was influenced by the al-Manar Magazine, which is a Masonic magazine, and he was also influenced by other thinkers within that period and he edited many works of Hadīth; if someone were to compile his mistakes in editing they can make volumes of just the mistakes he made in editing those works.

The muhaddithīn of our age, recent muhaddithīn are the likes of ash-Sheikh ‘Abdullah Sirāj ud-Dīn, as-Sayyid Muhammad bin ‘Alawī of Makkah al-Mukarramah, ash-Sheikh Nūr ud-Dīn ‘Itr (may Allah preserve him), also the likes of al-‘Allāma Sayyid Ahmed Saeed al-Kādmī, al-Muhaddith Sardār Ahmad who was a student of ash-Sheikh Mustafā Ridā Khān, and the likes of Sheikh ul-Kul ‘Atā Muhammad Bandyālwī (may Allah bless them all), these are the muhaddithīn of our age.

Answered by Sheikh Asrar Rashid (may Allah preserve him).

Fasting by Imām al-Haddād

by Seeker


by Imām al-Haddād

(A translation of a section of his Nasāih al-Dīniyāh)

The Status of Ramadān

Imam al-Haddād, may Allah shower him with mercy, said:

Know! O gathering of brothers, may Allah ease us and you towards ease and distance us from difficulty and forgive us in the next world and the first one, that Ramadān is a month of mighty status and rank with Allah and His Messenger, upon him be peace. It is the master of all months. Allah made fasting compulsory for the Muslims and prescribed it for them. The Exalted said:

O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint, – (al-Baqara 2:183)

In it, Allah descended His Book and made the Night of Power, which is better than a thousand months, among its nights. A thousand months is more than eighty years. Count and contemplate what this Night of Power is – a night that Allah has made greater than this long period. And Allah, The Exalted has said:

Ramadān is the (month) in which was sent down the Qur’ān, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). (al-Baqara 2:185)

And He also said:

We have indeed revealed this (Message) in the Night of Power: And what will explain to thee what the night of power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah’s permission, on every errand; Peace! This until the rise of morn! (al-Qadr, 97:1-5)

He, The Transcendent, made us aware that the Qurân was descended in the month of Ramadân and then that He specifically sent it down on the Night of Power. The ‘descending’ was in one go from the Sacred Tablet (al-Lahw al-Mahfûz) to The House of Power (bayt al-‘Izza ) which is in the lowest sky and then it was revealed in portions by Jibrîl (Gabriel) by Allah’s command to His messenger, upon both of them be peace over a period of twenty three years. That is the period of Allah’s revelation to His Messenger, upon him be peace, as Allah revealed the Qurân when he was forty years old and he, upon him be peace and salutations passed away when he was sixty-three years old. That is what the critical scholars from the early and later generations have said.

The blessings of Ramadān

The Messenger of Allah sall ‘Allāhu ‘alayhi wa sallam said regarding Ramadān: ‘Ramadān to Ramadān, Friday prayer to Friday prayer and compulsory prayer to compulsory prayer cover up what is between them if one avoids the major sins.’

And He, sall ‘Allāhu ‘alayhi wa sallam said, ‘it is the month of steadfastness (sabr) and the reward of steadfastness is the Garden.’ And he said of it, ‘it’s beginning is mercy, its middle is forgiveness and its ending is freedom from the Fire.’

Allah, the Exalted, looks to the Muslims on its first night and He will not punish the one He has looked to and He forgives them on its last night.

Jibril (Gabriel) ‘alayhis salām said to the beloved Messenger of Allah sall ‘Allāhu ‘alayhi wa sallam ‘whoever reaches Ramadān and is not forgiven in it, may Allah distant him, say “amin”.’ The beloved Messenger sall ‘Allāhu ‘alayhi wa sallam said, ‘amin’. This is because the means of forgiveness in Ramadān are greater than in other months and therefore the only one who is prevented from forgiveness is one who, due to the iniquity of his rebellion against Allah and the enormity of his rebellion against Allah, causes distance and rejection from Allah’s door. We ask Allah for safety from His anger, His punishment and all His tribulations.

It has been related that the doors of the skies are opened as are all the doors of the Garden during Ramadān. The doors of the fire are locked and the minions of Shaytān are banished to the seas so that they cannot spoil the fast and the standing in prayer of the Muslims. A caller calls on each night of Ramadān ‘O desirer of good, come forward! O desirers of evil, go away!

It has also been related that ‘whoever seeks proximity to Allah through a compulsory act will have the reward of seventy compulsory acts. Whoever seeks proximity to Allah through a supererogatory act will have the reward of a compulsory act.’ The supererogatory acts in Ramadān are of the status of compulsory acts in other months in terms of reward. The compulsory rewards are increased seventy times above those of other months.

And He sall ‘Allāhu ‘alayhi wa sallam said, ‘whoever fasts the month of Ramadān and prays the night prayer with faith and sincerity will have his prior sins forgiven. Īmān here means believing and ihtisāb means with sincerity. And Allah knows best.

The fast has etiquettes without which the fast will not be perfected.

The etiquettes of fasting

Among the most important is to protect one’s tongue from lies, backbiting and falling into that which does not concern you and protecting your eyes and ears from looking at or listening to that which is not permitted and that which is superfluous.

Likewise, one should protect one’s stomach from consuming anything prohibited or doubtful especially when breaking one’s fast. One should make special effort to only break one’s fast with the permitted.

Some of the righteous predecessors have said, ‘when you fast, take care about what you break your fast with and with whom you break your fast’ indicating the importance of circumspection and scrupulousness about what one breaks one’s fast with.

Likewise, the fasting person should protect all his limbs from falling into misdeeds and after that, he should protect them from the superfluous. By this, he perfects his fast and is purified. How many fasting people tire themselves with hunger and thirst yet their limbs go on in disobedience and spoil the fast? Their exhaustion is wasted by that. As He sall ‘Allāhu ‘alayhi wa sallam said, ‘how many fasting people gain nothing from their fast but hunger and thirst?’

Avoiding disobedience is a compulsion at all times for those who are fasting and those who are not, but a fasting person should be more careful and so the compulsion is firmer – so understand!

And He sall ‘Allāhu ‘alayhi wa sallam said, ‘the fast is a shield and on the day when one of you fasts, one should not utter obscenities, act immorally or show ignorance; for if a person comes to curse or fight him, he should say, “I am fasting!”’

Among the etiquettes of fasting is to not sleep excessively during the day not eat excessively during the night, but to rather be moderate in that so that one feels the hunger and thirst and trains the self, weakens the passions and enlightens the heart. That is the secret of fasting and its purpose. The fasting person should avoid extravagance and excessive passion and delights as we have already mentioned. In this respect, the minimum should be that one’s extravagance in Ramadān and out of Ramadān should be the same. This is the minimum level expected, however, spiritual exercise and abstinence from the passions of the self-have a great effect on the illumination of the heart, which is specifically requested in Ramadān. As for those who are more extravagant in their customs and passions in Ramadān than they are in other months, they are in delusion, deluded by the devil out of his envy of them. (He deludes them) so that they lose the blessings of their fast and that its lights and revelations do not manifest themselves and they do not feel presence with Allah, The Exalted, nor do they feel humility before Him, nor do they enjoy the intimate discourse with Him, nor recitation of His Book or His remembrance.

It was the practice of the predecessors, may Allah show them mercy, to reduce their customary behaviour and passions and increase their righteous actions specifically in Ramadān, although their biographies show that they had these qualities at all times.

Among the etiquettes of fasting is to not be excessive with worldly preoccupations in the month of Ramadān. One should rather free oneself from them to allow for the worship of Allah and His remembrance as much as possible. One should not enter into worldly preoccupations except where absolutely necessary or in fulfilment of the rights of those whom one is responsible for, such as family and the like. That is because Ramadān among the months is of the same status as Friday among the days. It is appropriate for the believer to dedicate his Friday and this month of his specifically to his next life.

The Prophetic traditions regarding the fast

Among the prophetic traditions is to hasten to breaking the fast with dates and if they cannot be found then with water. He sall ‘Allāhu ‘alayhi wa sallam used to break his fast before praying the Maghrib prayer. He sall ‘Allāhu ‘alayhi wa sallam said, ‘my nation would always be in a state of goodness as long as they hasten to break their fast and delay their morning meal.’ Therefore, delaying the morning meal is also from the prophetic tradition.

It is also appropriate that the fasting person reduces the amount of food consumed and not to increase it so that the traces of the fast can be manifest and that he attains a portion of its secret and its purpose, which is the training of the lower self and the weakening of its passions. In hunger and the emptiness of the stomach, there is a great effect on the illumination of the heart and on energising the limbs to worship.

Satiety is the source of the hardening of the heart and laziness in acts of obedience. He sall ‘Allāhu ‘alayhi wa sallam said, ‘the son of Adam has not filled a vessel worse than his stomach. A few morsels are sufficient for the son of Adam to straighten his back. And if this is impossible for him, then a third for his food, a third for his drink and a third for his breathing.’ Some of them have said, ‘when the stomach is satiated, all the limbs go hungry and if the stomach is hungry all the limbs will be satiated.’

I say, ‘hunger of the limbs indicates them seeking and being ardent about their passions; the tongue to speech, the eye to looking, the ear to listening and likewise the rest of the limbs. This leads them to superfluous desires when the stomach is full. With its emptiness, it finds its serenity and stillness and this is what is implied in the ‘satiety of the limbs’.

Recommended actions

Among the most well established recommended actions is the feeding of fasting people with dates or a drink of water. He sall ‘Allāhu ‘alayhi wa sallam said, ‘whoever feeds a fasting person will have the equivalent of his reward without reducing his reward at all,’ meaning the reward of the fasting person. This reward is restricted to actually feeding the person at the time of his fast even if it is with a drink of water. As for the one who provides food for a fasting person once he has broken his fast at his home or in some other place, he will not receive this reward but he will attain the reward of feeding people and that is itself great. The reward of one who feeds a fasting person to his full, wherever he feeds him is great.

Imam Ghazali On Evil of The Tongue from Ihyā’ ‘Ulūm ud-Dīn

by Seeker

An excerpt from al-Ghazālī’s Ihyā’ ‘Ulūm ud-Dīn

In the Name of Allah, Most Gracious, Most Merciful

Praise be to Allah Who made good the creation of man, and formed him in due proportion, and inspired him the light of faith with which He has adorned and beautified him, and revealed to him the faculty of speech therewith He gave him superiority over all of His creatures, and overflowed his heart with depositories of knowledge, and sent upon him a curtain from His mercy which He hung on it, and provided him with a tongue therewith to interpret what lies within the heart and mind, disclose what is concealed in him, tell the truth, and send praises and thanks for His favours on him.

I bear witness to the fact that there is none worthy of worship but Allah Almighty, the One and Only, Who has no partner with Him, and that Muhammad sall Allāhu ‘alayhi wa sallam is His slave and Messenger, whom He honoured and exalted, and sent with a Book He revealed to him, made superior his favour, and clarified his ways.

Coming to the point: verily, tongue is one of the great favours bestowed by Allah on man, and His amazing and fine things. Although it is small in size, its sin and obedience have a great consequence. It is that the faith could be distinguished from disbelief only through the witness of tongue, and they represent the utmost degree of obedience and disobedience. Furthermore, there is neither existing nor non-existing, neither creator nor created, neither imagined or concrete, but that the tongue deals with it and either affirms or denies it. The tongue expresses of all the objects of knowledge whether in truth or in falsehood. This characteristic is lacking in all the other organs of the body. The eye, for instance, perceives only images and colours, the ear sounds, the hand the concrete bodies, etc.

The field of tongue is expansive and limitless, and it applies to both good and evil. If the tongue is released with nothing to rein it or bind its freedom, Satan then takes it to all fields of evil, and drives it to the verge of a bank that is about to collapse, until it leads him to perdition. Of a surety, nothing draws the people prone on their faces into the fire of Hell other than the evil of their tongues. None is saved from the evil of the tongue except he, who reins it with the rein of religious law: he releases it only in what benefits him in the world and the hereafter, and stops it from anything whose evil consequence is feared.

The knowledge of the praiseworthy and blameworthy states in which the tongue should be released and acting upon that accordingly is abstruse and difficult. The tongue is the most disobedient organ upon man. There is no trouble to be exerted to release and move it. The people have indulged in avoiding its evils and vices, and its traps and snares.

Control over the Moon

by Seeker

The enemies of the Merciful Prophet sall Allahu ‘alayhi wa sallam (including Abū Jahl) once approached him with the following challenge, “If you’re truly a messenger of Allah, show us that you can split the moon in two.”

The beloved Prophet sall Allahu ‘alayhi wa sallam replied, “Look.”

He sall Allahu ‘alayhi wa sallam then pointed to the moon with his blessed finger, and all who saw it then witnessed the moon indeed break into two distinct portions

Abu Jahl was naturally startled by this, but he nevertheless disregarded the miracle and wrote if off as mere magic. – Refer to the Sahīh (vol. 2) of al-Bukharī.

We see that the dominion of the Prophet sall Allahu ‘alayhi wa sallam extends beyond this earth, and that to deny this power is the way of non-Muslims.

A Snake’s Egg

by Seeker

A Snake’s Egg

A Companion of the beloved Prophet sall Allahu ‘alayhi wa sallam, Habīb ibn Fadik radiyAllāhu ‘anhu, was once walking somewhere when he stepped on a poisonous snake’s egg and crushed it. The effect of the venom began to whiten his eyes and suppress his vision, and since his anxious father did not know what to do about it, he took him to the beloved Prophet sall Allahu ‘alayhi wa sallam and explained to him what had happened.

Without delay, Rasūlullāh sall Allahu ‘alayhi wa sallam placed his blessed saliva in the eyes of Habīb ibn Fadik radiyAllāhu ‘anhu which immediately restored his vision…and even illuminated his eyes in the process!

The narrator of this Hadīth continues, “I saw Habīb ibn Fadik radiyAllāhu ‘anhu when he was 80 years old, and even then, his eyes were still bright, and his vision was so sharp that he could still thread a needle!” – Dalā’il an-Nabuwwa (pp. 167)

Can anyone now claim to be equal to the beloved Prophet, the Master of Creation sall Allahu ‘alayhi wa sallam when His sall Allahu ‘alayhi wa sallam blessed saliva brings nūr and vision to the eyes of others, whereas our saliva simply spreads diseases?

Abu’l-Fayd Dhu’l-Nun al-Misri radiyAllāhu ‘anh

by Seeker

Abu’l-Fayd Dhu’l-Nun al-Misri radiyAllāhu ‘anh

His name is Thawban b. Ibrahim. He was also called Abu’l-Fayd b. Ibrahim. His father was a Nubian.[1] He [Dhu’l-Nun] died in 245.[2] He excelled in this affair[3] and was unique in his age in respect of knowledge, pious scrupulosity, [spiritual] state, and good manners. Some people denounced him [as a heretic] to [the caliph] al-Mutawakkil[4] and the latter commanded that he be brought before him from Egypt. When [Dhu’l-Nun] appeared before him and admonished him, al-Mutawakkil began to cry and [ordered] that he be taken back to Egypt with honour. [Since then] each time someone mentioned pious people to al-Mutawakkil, he would cry and say: “Whenever one speaks of the pious, let them first mention Dhu’l-Nun!” He was a slim man with a light skin, whose beard was not white.

I heard Ahmad b. Muhammad say: I heard Sa’id b. ‘Uthman say: I heard that Dhu’l-Nun said: “Everything hinges on four things: the love of the Glorious One, the hatred of the insufficient[5], the observance of the revealed[6] and the fear of changing from one state to another.”[7]

I heard Muhammad b. al-Husayn – may God have mercy on him – say: I heard Sa’id b. Ahmad b. Ja’far say: I heard Muhammad b. Ahmad b. Sahl say: I heard Sa’id b. ‘Uthman say: I heard Dhu’l-Nun say: “One of the signs of the lover of God is his following in the footsteps of God’s beloved[8] – may God bless and greet him – in his character traits, his deeds, his precepts and his customs.”

Someone asked Dhu’l-Nun about ignoble people. He answered: “Those who neither know the way to God, nor try to know it.” I heard Abu ‘Abd al-Rahman al-Sulami – may God have mercy on him – say: I heard Abu Bakr b. Muhammad b. ‘Abdallah b. Shadhan say: I heard Yusuf b. al-Husayn say:  “One day I was at Dhu’l-Nun’s teaching session. There came to him Salim al-Maghribi and asked him: ‘Abu’l-Fayd, what was the cause of your repentance?’[9] He answered: ‘It was something really wonderful that you cannot imitate.’ [Salim] said: ‘For the sake of God, tell me about it!’ Dhu’l-Nun said: ‘I wanted to go from [old] Cairo[10] to a village in the countryside. I fell asleep in the desert, and when I opened my eyes I saw a small blind fledgling that fell from its nest onto the ground. [Suddenly] the earth cleft and there appeared [from the crack] two food bowls, one silver and the other gold. In one there were sesame seeds, in the other water. The fledgling ate from one bowl and drank from the other. I cried out: “This is enough for me. I have repented!” And I was waiting at God’s door until He [agreed to] receive me.’”

I heard Muhammad b. al-Husayn say: I heard ‘Ali b. al-Hafiz say: I heard Ibn Rashiq say: I heard Abu Dujana say: I heard Dhu’l-Nun say: “Wisdom does not live in a stomach filled with food.” Someone asked Dhu’l-Nun about repentance. He answered: “The common people repent from [their] sins, whereas [God’s] elect people repent from neglectfulness.”

[1] That is, he came from Nubia, Upper Egypt.

[2] That is in 859 or 860 C.E.

[3] That is, in Sufism.

[4] A caliph of the ‘Abbasid dynasty from 232/847 to 247/861.

[5] According to some commentators, the insufficient here refers to “this life and its attractions’’.

[6] That is, the Divine Law.

[7] According to commentators, this means change from a virtuous state to a less perfect one.

[8] That is, the beloved Prophet Muhammad sall Allahu ‘alayhi wa sallam.

[9] The Sufi path usually begins with repentance.

[10] At that time the city of Cairo did not yet exist. It was founded in 359/970 by the Fatimid ruler al-Mu’izz. In Dhu’l-Nun’s time the capital of Egypt was located at Fustat (old Cairo).

Stay away from talk of limits and direction.

by Seeker

“Stay away from talk of limits and direction.”

Al-Muhāsibī, Risālat al-Mustarshidīn.

“The Pre-Eternal One does not have a ‘towards’ nor a limit. Nor is there any link between Him and creatuures nor any separation from them. Being in a place, for Him, is an absurd impossibility. He was – Exalted is He – when there was no place, and He is now just as He ever was.”

Al-Qushayri, al-Mi’rāj.

“The sum total of our knowledge of Allah is certitude in His existence without modality and without place.”

Ahmad al-Rifā’ī, Hikam.

“The attribution of ‘highness’ to Allah refers to meaning. It is impossible that it refer to sensory perception.”

Ibn Hajar, Fath al-Bārī.

muzhda baad ay ‘aāsiyo! – ‘alahazrats beautiful poetry

by Seeker

muzhda bād ay ‘aāsiyo! – A beautiful Na’at sharīf recited by Owais Qādrī, the blessed eulogy in praise of the Master of Creation sall Allāhu ‘alayhi wa sallam was written by Shaykh al-Islam, the Imām of the Ahl as-Sunnah, ‘alahazrat Imām Ahmad Ridā al-Qādrī rahīmahullah.

Download MP3


Sheikh Sayyid ‘Abd al-Qadir al-Jīlānī: Blessed Birth

by Seeker

Blessed Birth

There are two narrations concerning the date of birth of Ghawth al-‘Āzam Sheikh Sayyid ‘Abd al-Qadir al-Jīlānī radiyAllahu ‘anh. The first narration is that he was born on the first of Ramadān 470H and the second is that he was born on the eve of Ramadān 470H. The second narration seems to be the one more favoured amongst the learned scholars. The birth of Ghawth al-‘Āzam Sheikh Sayyid ‘Abd al-Qadir al-Jīlānī radiyAllahu ‘anh was a great blessing to the Community as it was not only the birth of a child, but it was the coming of the King of the Awliyā’ (sultān ul-awliyā’), which had been foretold for centuries before his birth. Ghawth al-‘Āzam radiyAllahu ‘anh was blessed to his mother at an age when women were usually unable to have children. Sayyidāh Umm ul-Khayr Fātima radiyAllahu ‘anha was sixty years old when Ghawth al-‘Āzam radiyAllahu ‘anh was born. This alone was one of the astonishing incidents relating to the birth of the Great Saint.

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