Sharh-al-‘Ayniyyah

Discussion in 'Siyar an-Nubala' started by ibn Hassan, Jun 5, 2005.

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  1. ibn Hassan

    ibn Hassan Guest

    Sayyidina Thabit bin Aslam al-Bannani radhi Allahu anhu

    وأحسن بثابت والرَّبيعِ المنتقى
    وبإبن زيدٍ الحميدِ المرجِعِ​

    And the excellent Thābit – namely Thābit bin Aslam al-Bannāni. He traces his line to Ummu Sa‘ad bint Luayyi bin Ghālib. He is from Basra and is a successor. He was a companion of Anas, may Allāh be pleased with him, for fourty years. And Anas told him: “How much your eyes resemble those of the Messenger of Allāh, upon whom be blessings and peace of Allāh.” He was universally trusted among the people.

    Thābit, may Allāh be pleased with him, was the most devoted among the people of Basra. He died in the year 127 Hijriyya at the age of 86 years. Thābit used to recite the Qur’ān every day and every night and fast throughout the year. (only an extract)
     
  2. ibn Hassan

    ibn Hassan Guest

    Sayyidina ‘Utbah bin Ibban radhi Allah anhu

    والعجمى المستجابِ وعُتبةٍ
    نعم الشّهيد بنيَّةٍ وبمضجع​

    And al-‘Ajamī, gifted with answered supplications. And ‘Utbah, what a magnificent martyr – Shahid – both by intent and deed.
    Now, when the poet, may Allāh be pleased with him, mentions ‘Utbah, he means ‘Utbah bin Ibbān. He was called al-Ghulam – the servant, by virtue of ‘Ibadah* not by virtue of his youth. In ‘Ibadah* he was like a pledged servant.
    He died a Shahīd – martyr – in the war against the Romans. Our Shaykh, the poet, may Allāh be pleased with him, points to that when he says: “What a magnificent Shahīd he was, since he aspired to that status both through his intent, that is by sincere intent he sought the Riđa of Allāh and also to uphold His Word. And by rest, that is he was a Shahīd in the manner he died. That is he attained ash-Shahādah – martyrdom – by resolution, by deeds, by action.” Then said he, with whom Allāh may be pleased:
     
  3. ibn Hassan

    ibn Hassan Guest

    Sayyidina Habib bin 'Isa al-'Ajami radhi Allahu anhu

    والعجمى المستجابِ وعُتبةٍ
    نعم الشّهيد بنيَّةٍ وبمضجع​

    And al-‘Ajamī, gifted with answered supplications. And ‘Utbah, what a magnificent martyr – Shahīd – both by intent and deed.
    The al-‘Ajamī is Habīb bin ‘Isā al-‘Ajamī. His name of honour is Abū Muhammad. He is Iranian by origin. He was born in Basra. As-Sāri bin Yahya said: “People used to see Habīb in Basra on the day of Tarwiya and see him in ‘Arafat, the day of ‘Arafat.” The said Habīb al-‘Ajamī is the Shaykh of Daūd at-Tāī and Daūd is the Shaykh of Ma’aruf al-Karkhy and al-Karkhy the Shaykh of as-Saqti, and he is the Shaykh of al-Junaýd, the Master of the Sufi Folk. And in most cases, with al-Junayd bin Muhammad end the chain of the investiture of the Sufi mantle.
    And Habīb al-‘Ajamī was invested by the Imām of the successors, al-Hasan bin al-Hasan al-Bisry, and the latter was invested by our Master, ‘Amīrul-Mu’uminīn ‘Ali bin Abi Tālib, may Allāh be pleased with him, and the latter was invested by the Prophet of the earlier and the latter people, Muhammad, the Lord of all Apostles, may blessings and peace of Allāh be upon him, and he was invested by Allāh, the Most High, the Supreme in glory via the Spirit of Faith and Truth.
     
  4. ibn Hassan

    ibn Hassan Guest

    Sayyidina Malik bin Dinar radhi Allahu anhu

    أكرم به وبمالك الخير الذى
    أُرِىَ المنامَ فكان أَحسنَ مُسرِع

    What a noble man, Malik of bounty and graciousness. Seen in sleep he was the most nimble of foot.
    The reference is to Mālik bin Dīnār, he who saw in sleep a dream before his repentance - a dream in which his daughter, by the grace of Allāh, rescued him from a sea monster, which had assumed the shape of his wicked deeds.
    He is Mālik bin Dīnār. His name of honour was Abū Yahya – the great zāhid – ascetic. He heard from Mālik bin Anas and al-Hasan al-Bisry and Muhammad bin Sīrin and al-Qāsim bin Muhammad and Sālim bin AbdAllāh and Said bin Jubary and other Imāms. A number of people received Ahādīth from him, among them ‘Uthmān bin Dīnār and the trusted an-Nasāī. He died in the year 123; it has also been said in the year 129. Said he, with whom Allāh may be pleased: “Pleasure-seekers have not found as much delight in other things as in invocations of Allāh’s Name. He said: I read in Taurāt: O the sincere, delight in the invocation of Allāh’s Name in this world because in this world it is the source of delight, and in the Here-after there is reward awaiting you.” He said: “Devotees and ascetics left this world – except for a few of them – without tasting the sweetest thing in it.” They asked him: “What is it?” “The knowledge of Allāh,” he said, “Indeed when the Qur’ān is recited to the Sincere, their hearts become enraptured with longing for the Here-after. O you who read the Qur’ān, what has it planted in your hearts? Because Qur’ān is the Believer’s spring in this world just as the rains are herald of spring on earth.” He also said: “Every companion from whom you do not learn good, avoid him.” He also said: “When a servant (of Allāh) acquires ‘ilm in order that he may put it into practice, his ‘ilm thereby appreciates. And when he studies ‘ilm so that he does not put into practice, his pride increases.” He said also: “Al-Abdāl – a special class of saints – advise one another on three dedications: Detaining the tongue; abundant supplications for forgiveness and seclusion.” He also said: “To return one dirham that has been unlawfully acquired is better for a man than to give out in Sadaqa a hundred thousand and again a hundred thousand.” He said: “When you notice that the heart had hardened and your body weakened and your sustenance cut off, then know that you have spoken about matters which are none of your business.”
    He was asked, may Allāh be pleased with him, the reason for his repentance and he said: “I was an inspector, very much wedded to the bottle. A daughter was born to me. I became attached to her. She used to throw wine at my clothing. Then she died. It caused me much grief. On the night of mid-Sha‘abān, and it was Friday night, I was dead drunk. I did not say my prayers. I saw as if the dead have been summoned to the Assembly, and I am with them. I heard a hiss behind me. Lo and behold, there was the biggest sea monster I had ever seen. It was blue and black. Its mouth was wide open and it was speeding up towards me. I fled. I met an old man. I greeted him. I asked him to rescue me. He said: ‘I am weak and it is much stronger than I am’. I mounted and peeped at various levels of Hell. I almost leaped into it for fear of the sea-monster. A caller called out: ‘You do not belong there’. I returned to the old man. He said: ‘Go to that rock. There are trusts of Muslims there, perhaps, you have one’. What a surprise! The sea-monster was still behind me. Some of the angels said: ‘Look, may be you have a trust for this one’. And there was my daughter. She had leaped and landed where I was. She stretched her arm to me and removed the sea-monster. Then she said: ‘O father, has not time arrived for the believers that their hearts in all humility should engage in the remembrance of Allāh’ (al-Hadīd: 16). I cried. And I said: ‘O my daughter: Do you know the Qur’ān’? She said: ‘We know it more than you do, and the sea-monster represents your wicked deeds which you have strengthened, and the old man represents virtuous deeds but then you have weakened them’. When morning came, I gave up my addiction and repented, and this is the reason of my repentance.” (in summary with some omissions)
     
  5. ibn Hassan

    ibn Hassan Guest

    Sayyidina al-Hasan al-Basri radhi Allahu anhu

    وأويس القرني أخير تابع
    وأبى سعيد الناصح المتبرع
    And Uwaýs al-Qaranī, the best of successors and Abi Sa’īd who is ever-counselling and gives unbidden.
    And Abi Said, the counsellor, who gives unbidden is al-Hasan bin Abil-Hasan al-Bisry – the Imām and the distinguished successor. He was born, may Allāh be pleased with him, in the last two years of the Khīlafa of ‘Umar, may Allāh be pleased with him. He saw tenty or thirty or a hundred of the companions of the Prophet, upon whom be blessings and peace of Allāh. He died in Rajab, in the year 116 Hijriyya at the age of 89.
    Says Malik bin Dīnar: “When al-Hasan approached, it was as if he had just buried his mother. When he spoke, it was as if fire blazed on top of his head. And when he sat, it was as if he was a captive brought forward for execution.
    When al-Hasan died some saw a crier proclaiming in the Heavens: “Allāh elected Ādam and Nūh and the people of ‘Imran over all beings. And verily, Allāh, elected al-Hasan over the people of his time. Al-Hasan’s words resembled the words of the Prophets. His silences were the most prolonged. When he commanded something, he would be the most assiduous at it. And when he forbade the forbidden, he would be the farthest from it. He did not need people though they needed him.
    His inner disposition matched his outer conduct the closest and likewise his word matched his deed. In the morning and in the evening, he would tell his people: “O my people I will stay only a little with you.”
    And said he, with whom Allāh be pleased: “A man may perform a good act – it becomes an illumination in his heart and a source of strength in his body. And verily, a man may commit an evil which turns into darkness and a source of weakness in his body.”
    And said he, may Allāh show him mercy: “A Muslim does not fill his whole belly with food. His will need always be under his side.” He also said: “A Mu’umin in the world is like a stranger. He does not compete for its glory nor become impatient from its humiliation. People are in one state; he is in another.” He said: “No one finds life delicious except in Paradise. May Allāh show mercy to a man who reduces his worries to one worry, eats a crumb, wears tatters, sleeps on the bare floor and applies himself assiduously to worship, and weeps over his sins and pleads for mercy and flees from punishment. Says Allāh, the Exalted: ‘When I know that the overriding concern of My servant is obedience to Me, I give him pre-occupation with Me and an all-exclusive detachment to Me’. Seek forgiveness frequently, in your homes, at the times of eating, whilst on the road, in your market places, in places where you meet for conversation and wheresoever you are, because you do not know when pardon descends.” Said he, may Allāh be pleased with him: “Had people, when afflicted with something by those in authority over them, fled to Allāh for succour, Allāh would surely lift such an affliction.” Said he, may Allāh show him mercy: “The roots of evil are three and its branches are six: envy and avarice and love of the world. Its branches are: love of position and ostentation, love of praise and the love of excessive eating and the love of sleep and the love of comfort.” And he said: “The most wicked to a dead person are his relatives. They cry over him but they do not find it easy to pay up his debts.”
    Words such as these have invited the poet to call al-Hasan, the counselor, who gives unbidden.
     
  6. ibn Hassan

    ibn Hassan Guest

    Sayyidina Uways al-Qarani radhi Allahu anhu

    وأويس القرني أخير تابع
    وأبى سعيد الناصح المتبرع
    And Uwaýs al-Qaranī, the best of successors and Abi Sa’īd who is ever-counselling and gives unbidden.

    (Sayyidina Uwaýs al-Qaranī, Allāh be pleased with him, has been covered extensively in Part 3 of the ‘All Out Call’ (Ad-Da'wa tut-Taammah), also by Qutb al-Irshād as-Sayyid al-Imām ‘AbdAllāh bin ‘Alawi al-Haddād, Allāh be pleased with him):

    Said ash-Shaykh al-Imām bin As‘ad al-Yafiī al-Yamānī, may Allāh show him mercy, in his book Rawdh ar-Rayāhīn in the one hundred and forty-fifth episode: “It is narrated that Uways al-Qaranī used to eat from the rubbish heaps and cloth himself therefrom. A dog barked at him on a rubbish heap. Uways told him: “Eat from your side and I am eating on my side, and do not bark. If I make it across the Sirāt, then I am better than you are, otherwise you are better than me.” His people used to say he was mad, his relations used make fun of him, little children would never leave him alone, and they would throw stones at him. And about him, I said:

    Allāh served a Folk the draught of His love
    In thrill and frenzy they swayed wheresoever they went
    The dull of wit fancied them mad
    Yet mad they weren’t
    Enrapt by divine love, they were
    A quaff of love’s vintage
    Cupped them in rapture
    With a passion of a beloved
    Who kept them company
    In the dusk of the night
    When no soul was in sight
    And the night has let fall
    Its darkening folds
    To that hallowed host
    Of the intimate converse
    Uways bin ‘Āmir counts

    And according to a Hadīth attributed to Abī Hurayra, may Allāh be pleased with him – he said that the Messenger of Allāh, upon whom be blessings and peace of Allāh, says: “Verily, Allāh, the Exalted, loves of His beings those who are anonymous, virtuous, disheveled, bedraggled, the empty of stomach. They, who if they did ask permission to enter upon the authorities, will be dismissed. And were they to ask the hands of rich ladies in marriage, will be shunned. And when they are absent they are not missed. When they appear they cause no delight. When they fall sick they are not visited, and when they die none bears them witness.” They said, “O Messenger of Allāh, how about depicting to us one from this group.” He says: “That is Uways al-Qarani.” They said, “And who is Uways al-Qarani?” He says: “He has bluish black eyes with a touch of red. Broad of shoulders, of medium height, very skinny. His chin is glued to his chest, his eye intent on the spot of his Sujūd – prostration. With his right hand resting on his left, he cries over himself. He is bedraggled; he has but one cotton loin cloth and a cotton wrap-around. Unknown on earth, he is celebrated in Heaven. Were he to pronounce an oath in Allāh’s name, Allāh will surely honour his oath. Indeed, there radiates a white glitter beneath his left shoulder. Verily, on the Day of Judgement, servants (of Allāh) will be told: “Enter ye Paradise.” And it will be said to Uways: “Stand and intercede.” And Allāh will grant him an intercession over a people (as many as) those of Rabīa and Mudhar. “O ‘Umar, O ‘Ali, if you meet him ask him to seek forgiveness for both of you and Allāh will forgive you.” He said: “They set looking for him for ten years in vain. At the end of the year in which ‘Umar departed, he stood on Abī Qubays and cried out at the top of his voice: “O people of Yemen, is there Uways amongst you?” An old man with a thick beard stood up. And he said: “We do not know who Uways is, but I have a nephew called Uways; he is unknown; his possessions are meager and he is of too little consequence for us to bring him before you. He looks after our camels. He is a humble one in our midst.” ‘Umar appeared as if he was not interested in him; and said: “Where is the son of your brother? Can we look for him randomly?” He said: “Yes”. “Where is he to be found?” He said: “At Arāk, ‘Arafāt.” He said: “‘Umar and ‘Ali got on their mounts and hurried to ‘Arafat, there to find him saying his prayers near a tree and camels grazing around him. They tied their two donkeys. Then they approached him. Together they said ‘Peace be upon you and the mercy of Allāh and His blessings’.” Uways reduced his Salāt. Then he returned their Salām. Together they said: “Who might you be?” “A camel herdsman and an employee of a folk.” They said: We are not asking you about herding and employment. What is your name?” He said: “The servant of Allāh.” They said: “We know that those beings who are on earth and in Heaven are all servants of Allāh. What is the name which your mother called you?” He said: “O you two, what do you want from me?” They said: “The Apostle, upon whom be blessings and peace of Allāh, described to us Uways al-Qarani. We have identified the bluish black eyes with a touch of red. He told us there is a white glow beneath his left shoulder. Please lift it up for us. If you have it then you are him.” He raised his shoulder and there was the glow and they began kissing it. Then they said: “We testify, you are Uways al-Qarani. Ask Allāh to grant us forgiveness and Allāh will forgive you.” He said: “I do not set aside my Istighfār – request for forgiveness – either for myself nor for the children of Ādam, but I make it for the sake of all at sea and on land – believing men and women, and those who submit to His will both men and women. O you two, Allāh has revealed my identity to you as well as my affair. Who are you?” Said ‘Ali: “As for this one, he is ‘Umar, Amīr al-Mu’uminīn. And as for me, I am ‘Ali bin Abī Ťalib.” Uways stood up and said: “Peace be upon you, O Amir al-Mu’uminin, and the Mercy of Allāh as well as His blessings, and upon you, O son of Abī Ťalib. May Allāh reward you both with good on behalf of this Ummah.” They both said: “And you, may Allāh reward you with good on behalf of you ownself.”
    Then ‘Umar told him “Can you remain here until I enter Makkah? Then I’ll bring you expenses as my contribution, and extra clothing that I have. Let’s agree to meet here.” He told him: “There is no rendezvous between you and me, O Amīr al-Mu’uminīn. And I will not see you after today. You know me. What will I do with expenses? What will I do with clothing? Do you not see that I have on me two loin cloths of cotton? When will I wear them out? Haven’t you seen that I have taken four dirhams as payment for herding camels, when do you see me spending them? O Amīr al-Mu’uminīn, ahead of you is a mountain round difficult of ascent. Only the lean and light will cross it. Be light, may Allāh show you Mercy.” When ‘Umar heard this he hit his lash on the ground then shouted at the top of his voice: Would that ‘Umar was not born by his mother. Would that she was sterile, and did not nurse a pregnancy except of such as would give the Caliphate its full due. Then he said: “O Amīr al-Mu’uminīn, take this path and I am taking this one.” And ‘Umar took the path leading to Makkah. And Uways herded his camels until he brought them to their folks and handed them over and gave up the job of a herdsman and turned to worship until he met Allāh, the Exalted.
    And according to Sahīh Muslim, ‘Umar bin al-Khattab, may Allāh be pleased with him, said: “I heard the Messenger of Allāh, upon whom be blessings and peace of Allāh, saying there would come to you Uways bin ‘Āmir with reinforcements from Yemen; he comes from Murād, then Qaran. He suffered from leprosy. He got cured but for a spot the size of a dirham. He has a mother, and to her he is kindly. Were he to pronounce an oath in the name of Allāh, Allāh will surely honour his oath. If you can get him to ask for forgiveness for you, do so.” The Hadīth continues upto the point where ‘Umar meets with him and (makes) his request: “Seek forgiveness for me and he asked for forgiveness.” Then he asked: “What is your destination?” He said: “Al-Kūfā.” He said: “Can I write to its governor?” He said: “I much prefer to be among the down and out.” And this is part of the Hadīth. According to Muslim’s version as narrated by ‘Umar bin al-Khattab, may Allāh be pleased with him, “I heard the Messenger of Allāh, upon whom be blessings and peace of Allāh, saying the most eminent of the successors – Khaýru at-Tabi’īn – is a man called Uways. He has a mother. He has a white spot. Ask him to seek forgiveness for you.” According to ‘Alqama bin Yazīd, may Allāh be pleased with him, “Zuhd – ascetism – reached its peak with eight successors, amongst them Uways al-Qarani. His people thought him mad and they built him a house at the door of their homestead. And years would pass without them setting their eyes upon him. He used to get his food from the pebbles he picked up. At dusk he would sell them to buy himself Iftār – something to break his fast with. When ‘Umar bin al-Khattab became Khalīfa, he said in the season of pilgrimage: “O people stand up.” And they stood up. Then he said: “Sit down except those from Yemen.” Then he said: “Sit down except people from Murād.” They sat down. Then he said: “Sit down except he who comes of Qaran.” They sat down except for one man and he was Uways’s uncle. ‘Umar asked him: “Are you from Qaran?” He said: “Yes.” “Do you know Uways?” He said: “Is it about him that you ask O Amir al-Mu’uminīn? In the name of Allāh there is none more stupid, insane and hungrier than him.” ‘Umar wept. Then he said: “For your sake, not for his. I heard the Messenger of Allāh, upon whom be blessings and peace of Allāh, saying ‘people, the number of Rabi’ah and Mudhar will enter Paradise by virtue of his intercession’.”
    Narrates ‘Ammar bin Yusuf as-Swabbiy: “A man asked Uways al-Qarani: ‘How have you reached the morning’? He said: ‘I have reached the morning loving Allāh, and the evening praising Allāh. And what do you ask about the condition of a man who when he reaches the morning, thinks that he will not reach the evening, and when he reaches the evening, thinks that he will not reach the morning. Indeed, death and recollection of death has left no delight for a Mu’umīn – a believer. And the obligation of Allāh, the Exalted, on the wealth of a Muslim has left in it neither silver nor gold, and enjoining good and forbidding evil has left no friend for a Muslim. We used to enjoin to do good and they sullied our reputation. And they would find collaborators in that from among the wicked. They went as far as accusing me of abominations. In the Name of Allāh, I shall not cease to stand amongst them for the sake of Allāh and call for Allāh’s right’. Then he went his way and left me.”
    Haram bin Hayyān, may Allāh be pleased with him, says: “The story of Uways reached me and I set out for Kūfa. I set my heart to look for him and him only. I found him on the bank of the Euphrates at noon. He was doing his wudhuu’. I recognized him by the description given to me. And lo and behold, there was the man, emaciated, very dark, dusty, shaven head, awe-inspiring. I said Salam to him. He answered my Salam and looked at me. I stretched out my hand to shake hands with him, and he refused to shake hands with me. I hold that the cheerlessness of Uways, may Allāh be pleased with him, in his shabbiness, his unkemptness, aloofness, the insanity which the ignorant have imputed upon him, in the coarseness, and other attendant circumstances – in all this is the most clear proof of the Folk who tread his Path, the genuinely poor, indifferent to the critics who claim that that contravenes the Sunnah; they do not know that the most sublime Sunnah is renunciation of the world, turning one’s back to men and devoting oneself in entirety to the Lord, the Exalted, the Most High.”
    Haram said: “I said, may Allāh show you mercy, O Uways, and may He also forgive you. How are you? His state brought out tears of love and kindliness in me, and they choked me. I wept and so did he.” Then he said: “And you too. And may Allāh greet you, O Haram bin Hayyān. And why do you have such sentiments for me?” I said: “Allāh says: ‘Glory to our Lord’. Truly has the promise of our Lord been fulfilled.” I said: “Where did you learn my name and the name of my father, when we have not met and seen each other before?” He said: “He told me Who knows and is Well-Acquainted (with all things), and my soul got acquainted with yours to the extent that my self talked with your self. Verily, the Mu’uminīn know one another and love one another by the grace of Allāh’s soothing Mercy – even if they have not met, and their homes are far apart.”
    I said: “Narrate to me, may Allāh show you mercy, a (Hadīth) from the Messenger of Allāh, upon whom be blessings and peace of Allāh.” He said: “I did not meet the Messenger of Allāh, upon whom be blessings and peace of Allāh, and I have not had his companionship, he whom I honour and esteem the highest. But I have seen people who saw him, and some of his Hadīths have reached me, but I do not like to open to myself this door that will make me a Muhaddith, or a Qadhi or a Mufti. I have an all-absorbing pre-occupation inside myself.” I said: “O my brother, recite ayats from the Book of Allāh so that I may hear them from you. Give me a counsel which I may learn by heart for I love you in Allāh.”
    He took me by the hand and said: “I seek refuge in Allāh, the Seer, the Knower against the banished Satan. Says my Lord and the most just word is the word of my Lord, and the most true word is the word of my Lord.” Then he recited: “We created not the Heavens and the Earth and all between them, merely in idle sport” (ad-Dukhan: 38). Then he gave a loud shriek. I thought he had fainted. Then he said: “O son of Hayyān: your father, Hayyān, died and you yourself will soon die, and you will either go to Paradise or to Hell. And your father, Adam, died. And your mother Hawwā’, died, O son of Hayyān. And Nuh, the Prophet of Allāh died. And died Ibrahim, the Friend of Allāh. And died Musa, the intimate speaker unto Allāh. And David, the viceregent of Allāh, died. And Muhammad died, may Allāh’s blessings and peace be upon him and upon all prophets. And died Abubakar, the viceregent of the Messenger of Allāh, upon whom be blessings and peace of Allāh. And my brother and friend, ‘Umar bin al-Khattab died.” I said, “May Allāh show mercy upon you, ‘Umar has not died.”
    “Indeed he has given me the news of his death, and given me the news of my death. I and you are among the dead.” Then he invoked blessings upon the Prophet, upon whom be blessings and peace of Allāh, and made short supplications.” Then he said, “This is my counsel. Devote yourself to the Book of Allāh. And for ever remember the death of the Apostles and the deaths of the virtuous Mu’uminīn. Remember death every second of your life, and warn your folk when you return to them, and counsel the whole umma to virtue and admonish them against the forbidden. And beware: don’t part with the Jama’a, lest by doing so you unconsciously part from your religion. And supplicate Allāh for me and for yourself.” Then he said: “O Lord this man says he loves me and has visited me for Your Sake. May You enable me to recognise his face in Paradise and may You grant me that he visits me in Your Abode, the Abode of Peace. And protect him as long as he lives, and make him content with but little; and grant that he becomes among the grateful for what You bestow him of Your Grace, and reward him with good on my behalf.” Then he said: “Peace be upon you and the mercy of Allāh and His blessings. I shall not see you after this day. May Allāh show you mercy. You seek me and verily I am averse to fame and inclined to solitude because I am extremely worried so long as I am alive among these people. Do not ask about me nor look for me. And know that you are in my heart, even if I do not see you or you me. And supplicate for me to Allāh. Indeed, I will supplicate Allāh for you and remember you by the will of Allāh, the Exalted. Take this path and I will take this.”
    “I wanted to walk with him for a while but he refused. And I parted company with him, with both of us in tears. I kept looking at him until he entered into a narrow road. Then I asked about him after that, and looked for him but I did not find anyone who would tell me about him. And I used to see him in my dreams once or twice a week.”
    It has been received from Asbagh, may Allāh be pleased with him that “Uways, may Allāh be pleased with him, used to say upon the onset of the evening: ‘This is the night of Rukuu’ (bowing)’ and he will go into Rukuu’ until dawn-break. And he would say that ‘this is the night of Sujud (prostration)’ and go into Sujud until dawn-break. And when evening sets in, he used to give our a sadaqa (charity) whatever he had in his house of food and clothing. The he would say: ‘O Lord, for whosoever dies of hunger, condemn me not, and for whosoever dies naked, condemn me not’.”
    And narrates an-Nadhr bin Shumayl, may Allāh, the Exalted, show him mercy: “Uways used to pick bits and pieces from refuse heaps, clean them up, give out some as sadaqa (charity) and eat some. And would then say: ‘O Lord, I acquit myself before You in respect of famishing stomach’.”
    And narrates ‘AbdAllāh bin Salmah, may Allāh be pleased with him: “We went into a military expedition to Azerbaijan during the time of ‘Umar bin al-Khattab, may Allāh be pleased with him, and Uways al-Qarani was with us. When we returned, he fell ill. We carried him, and his resistance ebbed away. And he died. We alighted only to find that a grave had been dug, camphor and shroud ready. We washed him and put him into a shroud, and I prayed on him and we left. We told each other: ‘If only we returned and identified his grave’. But when we arrived, lo and behold, there was no grave nor any trace of grave.”
    And narrates ‘Abdul Rahman bin Abi Layla, may Allāh show him mercy: “A crier called on the day of battle of Saffayn: ‘Is Uways al-Qarani among the folk’? And he was found among the dead, companions of ‘Ali, may Allāh be pleased with him and them all.” Here ends the quote from al-Yafii’ – with a few omissions, may Allāh, the Exalted, show him mercy.

    A man once asked Uwaýs to give him advice, and Uwaýs told him: “Run to your Lord.” He said: “And whence will come the sustenance?” And he said: “Woe to hearts filled with doubt. Do you flee to Allāh with your religion and you suspect Him in your sustenance?”
     
  7. ibn Hassan

    ibn Hassan Guest

    Amirul Mu’uminin ‘Umar bin AbdulAziz radhiAllahu anhu

    وخليفة الصدق ابن عبد عزيزها
    العادل المتحفظ المتطوع
    And the Khalīfa of Truth, the son of Abdul Azīz, the just, the fully committed to the precepts of Islām, and he who fulfilled both the bounden duties and more than was asked of him.
    The reference here is to Amirul Mu’uminin ‘Umar bin Abdul-Azīz al-Qurashi al-Amawi. He is a great Successor – Tabi’i. He received Ahādīth from Anas bin Mālik and as-Saīb bin Yazīd and Yusuf bin Abdallah bin Salām. And also from Khawla bin Hākim and Sa’īd bin al-Musayyab and ‘Urwa and Abībakar bin Abdul-Rahmān and a whole group of Tabi’īn – successors also heard Ahādīth from him: among them is Muhammad bin al-Munkadar and as-Zuhri – Allah be pleased with them all. They were agreed on his greatness, his excellence, his considerable ‘ilm, his righteousness, justice and his great concern and anxiety about Muslims, his commendable conduct of their affairs, his strenuous effort in the acts of obedience to Allāh, and his eagerness to follow closely in the footsteps of the Prophet, upon whom be blessings and peace of Allāh. Some of them composed a whole volume about his virtues. Anas bin Mālik, Allāh be pleased with him, prayed behind him. It is related that ‘Umar bin al-Khattāb, may Allāh be pleased with him, said: “A man will soon be born to me; he will have a scar on his face and he will fill the earth with justice.” Nafii, Allāh be pleased with him, said: “I cannot think of anyone else except ‘Umar bin ‘Abdul Azīz. His mother is the daughter of ‘Āsim bin ‘Umar bin al-Khattab. He was born in al-Madīna in the year 60 Hijriyya or 61 or 63 or was born in Basra. Versions conflict.
    When he was given allegiance as a Khalīfa, a horse was offered to him as the tradition with the Khalīfas but he did not mount it. He got onto his mule instead.
    Inspectors of the office of Amīrul Mu’uminīn came forward to lead him as was the custom. And he said: “Move away. What’s the matter. I am but just one of the Muslims.” Then he went and mixed with the people. And for this reason, our Master the poet, refers to him as al-Mutahaffidh: the one fully committed to the precepts of Islām. The full story says: “When he entered the mosque and climbed the Minbar and the people had gathered, he lauded Allāh and glorified His Name and then mentioned the Prophet upon whom be blessings and peace of Allāh, and then said: ‘O Folk, I have been burdened with this trying matter without my opinion being sought, without wanting it and without any consultation. And verily, I have given it up and restored it upon your shoulders. Choose, therefore, someone other than me’. And the Muslims shouted in unison: ‘We have chosen you and are satisfied with you’.”
    Then he gave a speech: “Obey me as long as I obey Allāh. Once I disobey Him, you have no obligation to obey me.” Then he entered the residence of the Khalīfa. He ordered the curtains pulled down and had the carpets removed. They were sold and the money obtained paid into Baytul-Māl, the Treasury. Then he did not leave anything acquired unlawfully by the house of his people, the Bani Umayya, except he returned it to its lawful owner. He went as far as pronouncing judgement on land in favour of Dhimmi – a non-Muslim subject – and against al-‘Abbās bin al-Walīd. He upheld justice in a manner unprecedented in the times of the Rightly-guided Khalīfas.
    For this reason the poet calls him al-‘Adil, the just. And he is famed for his justice. So much so that lambs and wolves were herded equally. Says ash-Shafi’ī, may Allāh be pleased with him: “The Khalīfas are five: Abūbakar and ‘Umar and ‘Uthmān and ‘Alī and ‘Umar bin ‘Abdul-Azīz,” Allāh be pleased with them. And for things like this, our Master, the poet calls him the Khalīfa of Truth, the son of Azīz.
    Once he assumed the office of the Khalīfa, he was very strict with his family. The cloth in which he died whilst sick was valued at four dirhams. He had but one cloth. His daughters had nothing to wear. After taking office as a Khalīfa, he never washed himself the ritual washing performed after intercourse because he had estranged himself from his wife and his maidens after giving them a choice. Innumerable are his acts of obedience and worship. He died either at the age of 391/2 years or 40. His Khilāfah lasted two years and five months, just like the Khilāfah of Abībakar as-Siddīq radhi Allahu anhu which lasted 30 months but people differ on this. When they were smoothing sand over his grave, a paper fell down from the sky with a writing: “In the Name of the Merciful, the Infinitely Compassionate Allāh. Security against Hell from Allāh to ‘Umar bin ‘Abdal-Azīz.”
    A man asked him to advise him and he said: “I counsel you to dedicate yourself to holding Allāh in reverential love and awe (Taqwa). For Allāh accepts nothing else, and shows no mercy except to its devotees, and gives no reward except in its furtherance. Many admonish in its name and those who uphold it are few.
    Says the poet, may Allāh be pleased with him, and may He cause us as well as all Muslims to benefit from him:
     
  8. Wadood

    Wadood Veteran

    I think it is S with a dot underneath it meaning the letter Swad :shock:
     
  9. :s1:

    thank you Sidi for these posts about the pure Aimmah e Ahlul Bayt!
    Isn't it Imam Ja'afar Saadiq and not Swadiq?
     
  10. ibn Hassan

    ibn Hassan Guest

    al-Imam Ja'afar as-Swadiq radhi Allahu anhu

    والصادق الصدِّيق أستاذ الألى
    وإمام أهل الحق غير مدافع
    And as-Swādiq, the very sincere and veracious, the Ustadh of the preeminent, and the Imām of companions of righteousness – that none will deny.
    The reference is to al-Imām Ja’afar bin Muhammad bin ‘Ali bin al-Husaýn bin ‘Ali bin Abī Ťālib. His is the most famous name of honour is as-Swadiq. But he is also known as Abū AbdAllāh and it has been said Abu Isma’īl. His mother was Farwa bint al-Qasim, and Farwa’s mother was Asma bint Abdul Rahmān bin Abībakar as-Siddiq. And for this reason, said as-Siddiq, may Allāh be pleased with him, Abūbakar has fathered me twice.
    He was born in al-Madīna in the year 80 Hijriyyah. And it has been said in the year 83 Hijriyya, on Monday 13 Rabi’ul-Awwal, and buried in al-Madīna in the night of Monday, 15 Rajab in the year 148 and his grave is at al-Baqii’ in the tomb of al-Abbās, in the grave of his father and his grand-father and his uncle al-Hasan bin ‘Ali. As-Swādiq had five sons: Muhammad, Isma’īl, AbdAllāh, Musā and ‘Ali al-Uraydhī, the grandfather of al Bā-‘Alawis. In the poem he is called the Ustādh of the preeminent because of the large number of Imāms, may Allāh be pleased with them, who studied under him. The procession includes such figures as Yahya bin Said and Ibn Jurayh and al-Imām Mālik and the two Sufyans and Ibn ‘Uyayna and Abī Hanifa and Ayyūb.
    Such was the corpus of ‘ulūm, abstruse sciences, wisdom and righteous conduct he possessed that people traveled from remote parts to learn from him. And thus his fame spread. Said ‘Umar al-Migdān: “When I looked at Ja’afar bin Muhammad, I knew he came from the wombs of prophets.”
    Among his words, may Allāh be pleased with him: “No provision surpasses Taqwa (which means that Allāh should not miss wheresoever He has commanded you to be, and should not find you wheresoever He has prohibited you). And nothing excels silence, and no foe is more harmful than ignorance and no ailment is more deadly than lying.”
    Also among his words: “When you hear something about a Muslim, put on it the best construction possible and if you fail, blame yourselves.” He also said: “When you do wrong, seek forgiveness. Verily, they are misdeeds which are hung on the necks of men before their creation. The height of ruin is persisting in wrong-doing.” He also said: “Jurists are the trustees of Prophets so long as they do not call at the threshold of the sultans.” He also said: “If you learn about something displeasing about your brother, offer him as many as seventy excuses. If you do not find an excuse, tell yourself: ‘He has an excuse which I do not know’.”
    Among his counsels to his son, Mūsā: “O my son, whosoever is content with what Allāh has apportioned him, is enriched thereby. Whosoever covets what lies in the possession of others dies as a pauper. And whosoever is not content with what Allāh has apportioned him holds Allāh suspect in His Decree. And whosoever belittles his own lapse magnifies the lapse of others, and whosoever belittles the lapse of others magnifies his own lapse. O my son, whosoever lifts up the cover on the nakedness of others, will have the nakedness of his own children exposed to the public eye. And whosoever draws out the sword of injustice will get killed by the same. Whosoever digs a well for his brother shall himself sink therein. And whosoever courts folly becomes open to contempt. And whosoever keeps the company of the ‘Ulamaa gains in stature, and whosoever courts the wicked exposes himself to suspicion. O my son, beware of despising people for they will despise you in return. And beware of courting that which is none of your concern lest you are humiliated thereby. O my son, speak the truth be it for or against you. O my son, enjoin good and forbid evil and join him who cuts you off. Be the first to speak to him who gives you the cold shoulder and liberal to he who asks of you. And beware of calumny for it plants vehement hatred in the hearts of men. And beware of exposing the faults of others. O my son, when you go visiting, visit the virtuous and do not visit those who turn aside from righteousness.
    Then the poet says:
     
  11. ibn Hassan

    ibn Hassan Guest

    Imam Muhammad al-Baqir radhi Allahu anhu

    <center>والباقر السجاد خير مهذب
    العالم الرباني المتورع
    </center>
    And al-Bāqir, the oft-prostrating, the best-disciplined, learned, divine, the abstainer from the unlawful.
    And al-Bāqir: his name of honour is Abū Ja’afar. He was called al-Bāqir – from the word baqara which means digging. In his case the word is being used metaphorically for he dug up ‘ilm, and demonstrated hidden treasures of knowledge and subtleties of the Law and wisdom – such distinctions as are clear to everyone except the blind of intellect or those lacking in sympathy.
    Indeed, al-Imām al-Jalīl Ibn al-Madīni narrates from Jabir bin AbdAllāh, may Allāh be pleased with both of them, that he (Jabir) said to the afore-mentioned al-Imām Muhammad, when the latter was still a child: “The Messenger of Allāh, upon whom be the peace, and al-Husaýn was in the room playing with him. Then he, upon whom be blessings and peace of Allāh, said: O Jabir, a child will be born to him and his name is ‘Ali. On the day of Judgement, a caller will call out: May he stand up who is the lord of the devotees, and his son will stand up. Then a son will be born to him and his name will be Muhammad. When you meet him, O Jābir, convey to him greetings of Peace from me.”
    Al-Bāqir is ‘Alawī – that is traces his lineage back to Sayyidina ‘Ali ibn Abi Ťālib, may Allāh be pleased with him – both on his mother’s and his father’s side. People assembled all manner of ‘ulum from him, while caravans sought him for that purpose. His fame and influence spread far and wide.
    He was born in al-Madina on Friday, 2 Swāfar in the year 57 Hijriyyah, before the death of Sayyidina al-Husaýn, may Allāh be pleased with him, by three years. He died in al-Madīna either in the year 117 or 118 or 114 Hijriyyah. His grave is near that of his father in al-Baqii’ in the tomb of al-‘Abbās, may Allāh be pleased with them. He directed that his own qamis he used to pray in be used as his shroud.
    Among his aphorisms, may Allāh be pleased with him, are: “No amount of kibr – arrogance – enters one’s heart except that his mind diminishes to the same measure or more.” Also: “No act of worship has a higher merit than a disciplined soul and decent chastity.” Also: “What does the world amount to and what can it possibly be but a cloth I have worn or a mount I mounted or a lady I married.”
    And said he, may Allāh be pleased with him: “I had a friend whom I used to hold in high regard. And the cause of such high regard I entertained for him in my heart was that he had little regard for the world in his heart.”
    Said he to his son: “O my son, be ware of lack of moral vigour and lack of patience. That pair is the key to every evil. If you lack in moral vigour you will never fulfil an obligation; and if you are impatient you will not be steadfast in an obligation.”
    Among his words: “If you desire that a bounty remains intact, then offer Lauds and gratitude to Allāh on that bounty. And if you feel sustenance and nourishment delayed, seek forgiveness from Allāh – often. If an affair grieves you: say often: La hawla walā quwwata illa Billāhi: there is no resource nor strength except with the grace of Allāh. If you are frightened of a people say: Allāh is our sufficiency and supremely to be trusted is He.”
    He also said in paraphrase: “If you love something, say: Allāh’s will be done! There is no power except with Allāh. When plots are hatched against you, then say: My own affair I commit to Allāh: for Allāh ever watches over His servants (Ghāfir 44). If distress befalls you, recite: There is no god but Thou: Glory Thee: I was indeed wrong” (al-Anbiyaa 88). Here ends the summary of his sayings.
    The most perfect and excellent of his sons, is his vicegerent whom the poet, may Allāh be pleased with him, refers to as:....................
     
  12. ibn Hassan

    ibn Hassan Guest

    al-Imam ‘Ali Zayn al-‘Abidin

    <center>مثل الإمام على زين العابدين
    القانت المتبتل المتخشع
    </center>
    Like al-Imām ‘Ali, Zayn al-‘Ābidīn: al-Qānit: he who stands upright in worship to Allāh and fulfills before him service and obedience. And al-Mutabattilī: he who has abandoned all else that is other than Allāh; and al-Mutakhashshi’i: he whose heart and limbs are all wrapped in reverential awe to Allāh and are in full awareness that He witnesses all.
    Now, all these describe al-Imām Zayn al-‘Ābidīn ‘Ali bin al-Imām as-Sibť al-Husayn bin al-Imām Amīrul-Mu’uminīn ‘Ali bin Abī Ťālib, may Allāh be pleased with them all. His other aliases are Abul-Husaýn or Abul-Hasan. He is also called as-Sajjād – from Sujūd – on account of his many Salāts and therefore many sujūds.
    He, may Allāh be pleased with him, was born in al-Madīna in the year 33 or 38 Hijriyyah and died there on 8 Muharram in the year 94 Hijriyyah at the age of 57 or 58 and was buried at al-Baqii’.
    He received Hadīth from his father and from his uncle al-Hasan and from Jābir and Ibn ‘Abbās and al-Muswar bin Makhrama and Abī Hurayra and from Swafiyya and ‘Āisha and Ummu Salamah, the Mother of Believers, may Allāh be pleased with them all.
    It is he, who succeeded his fathers, may Allāh be pleased with them, in ‘ilm and zuhd – renunciation of the world and the worldly. All are agreed on his pre-eminence. Says Yahya al-Answāri: “He is the best Hashimite I have seen.” Az-Zuhrī said: “I have never met in al-Madīna anyone better than him.” And Hammad bin Zayd said: “He was the best Hashimite I left behind in al-Madīna.” (Of him al-Farazdag said:
    (This is he whose foot-print is known to the valley of Makkah
    He whom the Temple knows, and the unhollowed territory
    And the holy ground
    This is the son of the best of all servants of Allāh
    This is the pious, the elect, the pure, the eminent…)

    In one day and night he used to establish one thousands raka’as (cycles) of additional prayers. When doing his ablution – Wudhuū – in order to enter into prayer, he would turn very pale. When asked, he would say: “Do you know before whom I am about to stand!” He did not miss the Tahajjud prayers (established in the depths of the night) either when he was at home or away travelling.
    He used to praise Abībakar and ‘Umar and ‘Uthmān. When he performed the Hajj and proclaimed Labaýk, he fainted.
    It is said that al-Walid bin Abdul-Malik poisoned him. When he died, it was discovered that he used to support a hundred families. He used to carry sacks of food on his back, and distribute it as charity – sadaqa- among the poor of al-Madīna. He used to say: “Verily, secret charity extinguishes the anger of the Lord”. When he made a promise he would neither drink nor eat until he had fulfilled it. Many are his distinctions.
    He used to say: “It is a matter of duty to go after ‘ilm wheresoever it is. Verily, one sits with such a one as can benefit one in his religion.” Says Muhammad bin Is-hāq: “A number of al-Madīna people used to have a means of living, but did not know whence it came. When ‘Ali bin al-Husayn died, they became deprived of such means.”
     
  13. ibn Hassan

    ibn Hassan Guest

    <center>‘Ayniyyah</center>

    In the name of Allāh, the Infinitely Merciful, the Compassionate. There is no power nor strength except in Allāh, the Most High, Glory to Thee: of knowledge we have none, save what Thou hast taught us: in truth it is Thou Who art perfect in Knowledge and Wisdom. The Laud is Allāh’s, Lord of Majesty, Bounty, Honour, the Sovereign, the Holy One, the Source of All-Knowing. He Who has graced us with bounty after having guided us to Īmān and Islām; and appointed us as the best of Peoples, evolved from mankind; and expounded to us in His Glorious, All-Manifesting Book through the tongue of His honest and True Messenger; and explained to us what is just and what is unjust; and what is guidance and what is error; and which are acts of obedience and which are sins.
     
  14. ibn Hassan

    ibn Hassan Guest

    <center>Sharh-al-‘Ayniyyah

    by As-Sayyid as-Sharīf al-‘Ālī al-Munīf Ahmad bin Zayn al-Habshy BāAlawi

    Translation from Arabic by Shaykh Mohamed Mlamali Adam in consultation with Sayyid Omar Abdallah radhi Allāhu anhu</center>

    Al-‘Ayniyyah is one of al-Imām al-Haddād’s widely recited Qasīdas. It is exquisitely composed and vividly illustrated. The buoyancy of its prose gently nudges you along as you move from one great divine to another great divine.

    It opens with a moving, grief-stricken exordium, with the poet letting himself go in flood of tears. He weeps over the celestial luminaries who not long ago had inhabited this earth and dignified it with their Allāh-oriented dedications but are now no more.
    Or in the words of its commentator: “When endeavours of virtue and righteousness had become defaced and the number of the virtuous and the righteous diminished and when beneficent ‘ilm and worthy-amāl vanished and its people disappeared and their opposites succeeded…” Our master, the poet, by the will of Allāh and His command, wished to proclaim to the ignorant and awaken the distracted as to what Tariqā is and how its devotees were, hence the ‘Ayniyyah.

    The second part of the ‘Ayniyyah dwells on these celebrated men of Allāh. Indeed, world renowned divines like Sayyidna al-Imām ‘Ali ibn al-Husaýn Zain al-‘Ābidīn, Amīrul Mu’uminīn ‘Umar bin abd al-Azīz, al-Ustādh al-A’dham al-Faqīh al-Muqaddam Muhammad bin ‘Ali, al-Qutb ‘Abdalla bin Abībakar al-‘Aydarūs, as-Shaykh Abūbakar bin Sālim: all these flood the ‘Ayniyyah firmament with their light.

    In time-honoured fashion al-Imām al-Haddād closes the ‘Ayniyyah with a comprehensive counsel that takes in the whole gamut of one’s outer and inner life.
    Al-‘Allāma al-Habīb Ahmad bin Zayn al-Habshy, may Allāh reward him with good, accompanies the ‘Ayniyyah with an exhaustive, perceptive and very subtle exposition.

    (Seven or eight verses of Shaykh Mlamali’s translation of the commentary, an-Nafahat as-Sirriyyah, will be presented here insha Allah. The poem has 140 verses).

    It is our prayer that it should, by Allāh’s bounty, guide the lost and inspire the righteous – Āmīn.

    <a href ="http://www.sunniport.com/portal/viewtopic.php?p=803"> ...continued here</a>
     

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