The Sanad of AlaHazrat

Discussion in 'Biographical Notes' started by nik61, Feb 28, 2007.

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  1. nik61

    nik61 New Member

    Barakallahu fik, for sharing this information with us.
     
  2. Aqdas

    Aqdas Staff Member

    this is how mufti abdur rasool mansoor pronounced it
     
    Last edited: Feb 23, 2007
  3. masha allah! subhan Allah! an (to aH) jazak Allah!
     
  4. Aqdas

    Aqdas Staff Member

  5. rafiq

    rafiq New Member

    Wa `alaykumas-salâm wa rahmatullâh

    Jazâkallâh for this post.

    A`lâ Hadrat Mawlânâ ash-Shâh Ahmad Ridâ Khân al-Barêlwî (rahmatullâhi `alayh) mentions another chain of his in the Fatâwâ Ridawiyya. He has a chapter called: Surûril-`îdis-sa`id fî Halid-du`â’i ba`d Salâtil-`îd. It is an answer to Mawlânâ `Abdul-Hayy Laknawî (ra) who wrote that making du`â after the `Îd prayers is not established from the Holy Prophet (saw), the Sahâba or Tâbi`în (radiyallâhu `anhum ajma`în). He quotes a statement from one of the Akâbir Tâbi`în and relates the quote via two chains of transmission in answer. As you will see below, it is quite an impressive answer.

    =====

    Making du`â after the two `Îd prayers is established from the superior ones among the Tâbi`în.

    Faqîr `Abdul-Mustafâ Ahmad Ridâ al-Muhammadî as-Sunnî al-Hanafî al-Qadrî al-Barkâtî al-Barêlwî [refering to himself] - Allah forgive him and accept his wishes, states:

    Told us Mawlâ `Abdur-Rahmân as-Sirâj al-Makkî, the grand Muftî of Bilâdul-Harâm by Bâbus-Safâ, at his house on the 22nd of Dhul-Hijja 1295AH gifted all of his narrations and ijâzas to me, whether in the form Fiqh, in Hadîth or any other form,
    * He narrates on the authority of Hujja Zamâna Jamâl ibn `Abdullâh ibn `Umar al-Makkî,
    * He narrates on the authority of ash-Shaykh al-Ajal `Âbid as-Sindî,
    * He narrates on the authority of his uncle Muhammad Husayn al-Ansârî,
    * He took ijâza from ash-Shaykh `Abdul-Khâliq ibn `Alî al-Mizjâjî,
    * He from ash-Shaykh Muhammad ibn `Alâ’uddîn al-Mizjâjî,
    * He narrates on the authority of Ahmad an-Nakhlî,
    * He narrates on the authority of Muhammad al-Bâhilî,
    * He narrates on the authority of Sâlim as-Sanûrî,
    * He narrates on the authority of an-Najam al-Ghaytî,
    * He narrates on the authority of al-Hâfiz Zakariyya al-Ansârî,
    * He narrates on the authority of al-Hâfiz Ibn Hajar al-`Asqalânî
    * He from Abû `Abdullâh al-Jarîrî,
    * He from Qawâmuddîn al-Itqânî,
    * He from al-Burhân Ahmad ibn Sa`d ibn Muhammad al-Bukhârî and al-Husâm as-Safatâqî, they said:
    * From Hâfizuddîn al-Kabîr,
    * He from al-Imâm Muhammad ibn `Abdus-Sattâr al-Kurdarî,
    * He from `Umar ibn al-Karîm al-Warsakî,
    * He from `Abdur-Rahmân ibn Muhammad al-Kirmânî,
    * He from Abû Bakr Muhammad ibn al-Husayn ibn Muhammad who is al-Imâm Fakhrul-Qadâ al-Irshâbandî,
    * He from `Abdullâh az-Zawzanî

    The second second [which joins this one], which is greater [shorter] to it by 4 levels [i.e. narrators] is from,

    My shaykh [shaykhî], my blessing [barkatî], my blessed guardian [walî ni`ma], my master [mâwlâ’î], Sayyidî Dhakhrî, my support for today and tomorrow [sanadî li yawmî wa ghadî], Sayyidunâ al-Imâm al-Hamâm [?] al-`Ârif al-Ajal al-`Âlim al-Akmal as-Sayyid Âl ar-Rasûl al-Ahmadî al-Mârharwî radiyallâhu ta`âlâ anhu wa ridâhu (Allah make his place in Janna al-Firdaws) at Mârharwa Munawwara, at his abode, on the 5th of Jamâd al-ûlâ, 1294AH, gifted me all of his ijâzas which he took on the authority of his teacher, Shâh `Abdul-`Azîz al-Muhaddith ad-Dehelwî[3],

    * He narrates on the authority of his father,
    * He narrates on the authority of ash-Shaykh Tâjuddîn al-Qala`î – muftî of the Hanafîs,
    * He narrates on the authority of ash-Shaykh Hasan al-`Ajamî,
    * He narrates on the authority of ash-Shaykh Khayruddîn ar-Ramlî,
    * He narrates on the authority of ash-Shaykh Muhammad ibn Sirâjuddîn al-Khânûtî,
    * He narrates on the authority of Ahmad ibn ash-Shiblî,
    * He narrates on the authority of Ibrâhîm al-Karkî, that is the author of Kitâbul-Fayda,
    * He narrates on the authority of Amînuddîn Yahyâ ibn Muhammad al-Aqsarâ’î,
    * He narrates on the authority of ash-Shaykh Muhammad Muhammad ibn Muhammad al-Bukhârî al-Hanafî, that is Sayyidî Muhammad Pârsâ, author of Faslul-Khitâb,
    * He narrates on the authority of ash-Shaykh Hâfizuddîn Muhammad ibn Muhammad ibn `Alî al-Bukhârî at-Tâhirî,
    * He narrates on the authority of al-Imâm Sadarush-Sharî`a, that is the writer of the commentary on al-Waqâya,
    * He narrates on the authority of his grandfather, Tâjush-Sharî`ah,
    * He narrates on the authority of his father, Sadarush-Sharî`a,
    * He narrates on the authority of his father, Jamâluddîn al-Mahmûbî,
    * He narrates on the authority of Muhammad ibn Abî Bakr al-Bukhârî, famously known as Imâm Zâda,
    * He narrates on the authority of Shamsul-A’imma Zartajrî,
    * He narrates on the authority of Shamsul-A’imma al-Halwânî,
    * Both of these narrate on the authority of al-Imâm al-Ajal Abî `Alî an-Nasafî.

    Like this, he has narrated the entire chain with “`an [rafiq: which I have translated as: on the authority of]”.

    * Then narrates Imâm al-Istarûshnî,
    * He from Abû `Alî Husayn ibn Khidr an-Nasafî,
    * He from Abû Bakr Muhammad ibn al-Fadl al-Bukhârî, who is known famously as al-Imâm al-Fadl,
    * He from Abû Muhammad `Abdullâh ibn Muhammad ibn Ya`qûb al-Hârithî, that is al-Ustâdh as-Sanad Mawfî [?],
    * He from `Abdullâh Muhammad ibn Abî Hafs al-Kabîr,
    * He from his father,
    * He from Muhammad ibn Hasan ash-Shaybânî [Ref 1],
    * He from ABÛ HANÎFA,
    * He narrates on the authority of Hammâd,
    * He narrates on the authority of Ibrâhîm, who states:

    “The Prayer of the two `Îds is perform before the khutba. The imâm then stands on the platform and makes du`â. The prayer is performed without adhân and iqâma.”

    So Ibrâhîm an-Nakha’î, who is from among the greater Tâbi`în is informing us that this was the practice of the greater Tâbi`în of his era.

    [3] Ponder over this noble sanad (chain) and its status. Its men from Sayyiduna Shaykh to Imâm of the Madhhab Imâm A`zam are all known and famous Hanafîs. Information of the Madhhab is present from most of them.

    =====

    Ref 1. Muhammad ibn Hasan Shaybânî, Kitâbul-âthâr (Karachi: Matba’a Idaratul-Qur’an wal-`Ulûmil-Islamiyya), Bâb Salâtul-îdayn, 41

    Taken from: Imâm Ahmad Ridâ Khân al-Barêlwî, al-`Atâyâ an-Nabawiyya fil-Fatâwâ ar-Ridwiyya (Lahore: Jâmia Nizâmiyya Ridwiyya, 1995), 8/512-5)

    So A`lâ Hadrat Imâm al-Hind (rahmatullâhi `alayh) took the narration from Kitâb al-âthâr of Hadrat Imâm Muhammad ibn Hasan ash-Shaybânî (radiyallâhu `anhu) but quoted it via two of his chains through the imam.

    Ma`as-salâma
    `abd Da`îf: rafiq
     
  6. abu nibras

    abu nibras Staff Member

    subhan Allah ! may allah reward you for your effort ! Does the Fatawa ar-Ridawiyyah or any other work contain ala hazrat's isnaad in tasawwuf and hadith ?

    abu nibras
     
  7. abu Hasan

    abu Hasan Administrator

    from the preface of al-Fatawa ar-Ridawiyyah:

    ---
    The degree of authorization of this supplicant in his asking of the lightsome alms; whose chain of authorization traverses the honorable Hanafi scholars - the Muftis the writers and the knowledgeable elders among them.[1]

    Allāh be praised; I have authorizations from many chains [2] , the most outstanding amongst them is the one I narrate from [3]:

    1. The light of the two sanctuaries, the [chief] Muftī of Ĥanafiyyah in Makkah, Mawlānā Shaykh Ábd ar-Raĥmān as-Sirāj the son of the prominent Muftī Ábdullāh as-Sirāj who narrates from

    2. Muftī of Makkah Sayyidi Jamāl ibn Ábdullāh ibn Úmar who narrates from

    3. the illustrious shaykh, Muĥammad Áābid al-Anśārī al-Madanī who narrates from

    4. Shaykh Yūsuf ibn Muĥammad ibn Alāuddīn Mizjāji who narrates from

    5. Shaykh Ábd al-Qādir ibn Khalīl who narrates from

    6. Shaykh Ismāýīl ibn Ábdullāh, better known as Álī Zādah al-Bukhārī who narrates from

    7. the Gnostic [4] Shaykh Ábd al-Ghanī ibn Ismāýīl ibn Ábd al-Ghanī an-Nablūsī (the author of Ĥadīqatu’n Nadiyyah, al-Maťālib al-Áliyyah and other pure and prominent works) who narrates from

    8. his father Shaykh Ismāýīl, the author of Sharĥ Durar wa Ghurar who narrates from [5]

    9. The two prominent Shaykhs

    a. Ahmed ash-Shūbari
    AND
    b. Hasan Shurunbulāli, the author of Ĥāshiyah Durar wa Ghurar, Nūr al-Īđāĥ and its explanation: Marāqi’l Falāĥ bi Imdād al-Fattāĥ among other glorious works; both of them narrate from [6]:

    10. first chain:
    Shaykh Úmar ibn Nujaym the author of Nahr al-Fāyiq
    AND
    Shaykh Shams [al-Ayimmah] al-Hānūtī, author of Fatāwā
    AND
    Shaykh Áli al-Maqdisi the author of Sharĥ Nažm al-Kanz

    second chain:
    Shaykh Ábdullāh an-Nahrīrī
    AND
    Shaykh Muhammad ibn Ábd ar-Raĥmān al-Masīrī
    AND
    Shaykh Muhammad ibn Ahmed al-Ĥamawī
    AND
    Ahmed al-Muĥibbi, and all the seven [7] narrate from

    11. Shaykh Ahmed ibn Yūnus ash-Shalbī, author of Fatāwā who narrates from

    12. Shaykh Ábd al-Barr ibn Shaĥnah author of Sharĥ al-Wahbāniyyah who narrates from

    13. Kamāl ibn Humām, the researcher par excellence [8] and author of Fatĥ al-Qadīr who narrates from

    14. Shaykh as-Siraj Qāriu’l Hidāyah, who narrates from

    15. Shaykh Alāuddīn Sīyrāfī [9] who narrates from

    16. Sayyid Jalāluddīn al-Khabbāzi, [10] the exegete of Hidāyah who narrates from

    17. Shaykh Ábd al-Azīz al-Bukhārī, author of al-Kashf wa’t Taĥqīq, who narrates from

    18. Jalāluddīn Kabīr who narrates from

    19. Imām Ábd as-Sattār ibn Muhammad al-Kardari who narrates from

    20. Imām Burhānuddīn [al-Mirghīnānī] author of Hidāyah who narrates from

    21. Imām Fakhr al-Islām al-Pazdawi who narrates from [11]

    22. Shams al-Aimmah al-Halwāni who narrates from

    23. Qāđī Abū Álī an-Nasafī who narrates from

    24. Abū Bakr Muhammad ibn Fađl al-Bukhārī who narrates from

    25. Imām Abū Ábdullāh [12] as-Sabzmūnī who narrates from

    26. Ábdullāh ibn Abū Hafś al-Bukhārī who narrates from his father,

    27. Ahmed Abū Hafś (better known as Abū Hafś al-Kabīr) who narrates from

    28. Imām Abū Ábdullāh Muhammad ibn al-Ĥasan ash-Shaybāni who narrates from

    29. Imām al-Aážam Abū Ĥanīfah who narrates from


    1. Ĥammād who narrates from

    2. Ibrāhīm [an-Nakhaýī] who narrates from

    3. Álqamah AND Aswad both of them narrate from

    4. Ábdullāh ibn Masúūd rađiyallāhu ánhū who narrates from


    the Nabiyy Sayyidunā Muĥammad śallAllāhu táālā álayhi wa sallam

    ----
    Footnotes:
    Footnotes by AlaHazrat himself are all included here; I shall precede them with ‘AlaHazrat:’

    1. Sanadu’l Faqīr fi’l Faqri’l Munīr Musalsilan bi’l Ĥanafiyyati’l Kirām wa’l Muftiyyīn wa’l Muśannifīn wa’l Mashāyikhi’l Aálām

    2. Ťuruq

    3.AlaHazrat:‘My Lord! Accept this degree of mine in the subject of the radiant subject of fiqh which is handed down by the respectable Hanafi scholars, and famous muftis, imāms and authors. Allāh be praised, there are many routes of transmission, but this one is the most prominent among them. Here I narrate fiqh from the Light of the Sanctuary, the Mufti of Makkah, Mawlānā Ábd ar-Raĥmān as-Sirāj, the son of the outstanding mufti, Mawlānā Ábdullāh as-Sirāj al-Makki who narrates from Imām al-Aázam through 27 links and he, from our Radiant Master, the Prince of all Messengers śallAllāhu álayhi wa sallam through four links.”

    4.al-áārifu bi’llāh

    5. Shaykh Ismāýīl narrates from two routes.

    6. both of these shuyūkh narrate from seven shuyūkh through two routes; the first chain from three, and the second from four.

    7. and all the seven shuyūkh from these two chains narrate from ash-Shalbi

    8.AlaHazrat uses the epithet, ‘Muĥaqqiq ĥaythu aťlaq’ which translates to a literal ‘unfettered researcher’ and an idiomatic ‘absolute researcher’. Actually, he means a mujtahid of a certain rank, but saying so would confuse the uninitiated who would oversimplify this to mean absolute ijtihad.

    9. AlaHazrat: “Thus it is in my chain of transmission by the letter faa [as-Sīyrāfī] and this is the well-known spelling. It is also spelt with meem as as-Sayrāmī as mentioned in Fat’ĥ al-Qadīr, at-Ťaĥťāwī and Radd al-Muĥtār. Sīyrāf is like Shīrāz, a coastal city in Persia close to Kirmān; the famous grammarian Abū Saýīd was also from this city. Sayrām with a mīm is a city in Turkey [erstwhile Rome]; the grammarian Nižāmuddin ibn Yūsuf ibn Fahd, a student of at-Taftāzāni was from this city.”

    10. AlaHazrat: “Thus it is in this chain of transmission; but in my other chain, it is from the route of as-Sirāj al-ĥānūti narrating from Ibrāhīm al-Karki, the author of al-Fayđ narrating from Shaykh Muĥibbuddīn al-aqśar nee Qāri al-Hidayah who narrates from as-Sīyrāfī in these words: ‘Narrating from Sayyid Jalāluddin ibn Shamsuddin al-Karlātī from Ábd al-Azīz bin Muhammad ibn Aĥmed al-Bukhārī...’.

    Sayyid Jalāluddin is the author of ‘al-Kifāyah an exegesis of al-Hidāyah’ is the student of Ĥusāmuddin al-Saghnāqī, the author of ‘an-Nihāyah’, the among the earliest explanations of al-Hidayah. Al-Khabbāzi is the author of ‘al-Mughnī fi’l Usūl’. Úmar ibn Muhammad ibn Ámr is also an exegete of al-Hidāyah and both of them are students of Ábd al-Azīz al-Bukhārī the author of al-Kashf wa’t Taĥqīq. Allāh táāla knows best.


    11. AlaHazrat: ‘Thus it is in my chain; whereas in the chains of [both] Sayyid at-Ťaĥťāwī and Sayyid ash-Shāmī [ibn Áābīdin] it is: ‘....Fakhr al-Islām narrates from Shams al-Aimmah as-Sarakhsi who narrates from Shams al-Aimmah al-Ĥalwānī...’

    I must point out that this is an additional blessing since this chain is a closer one [than that mentioned by at-Ťaĥťāwī and ash-Shāmī]. This is because Fakhr al-Islām narrates from Shams al-Aimmah al-Ĥalwānī directly as well. Imām adh-Dhahabī says in his Siyar al-Aálām an-Nubalā’a in the biography of Imām al-Ĥalwānī: ‘among his students were Shams al-Aimmah as-Sarakhsī and Fakhr al-Islām al-Pazdawī and his brother Śadr al-Islām..’

    Imām Al-Ĥalwānī passed away in Bukhāra in 456 AH, whereas Fakhr al-Islām passed away in Kish in the Rajab of 482 AH; he was born around 400 AH. Thus, when Imām Al-Ĥalwānī passed away, Fakhr al-Islām was about 56 years old. [it is not surprising that he might have studied under him directly]


    12. AlaHazrat: ‘Thus it is in my chain of narration as well as that of at-Ťaĥťāwī and ash-Shāmī and the latter has affirmed this. It is popularly known that his kunyah is Abū Muhammad and his name is Ábdullāh ibn Muhammad, as mentioned in my other chain of transmission coming from the route of Ízz ad-Dīn Ahmed ibn al-Mužaffar and Ábd al-Azīz al-Bukhāri, and both of them narrate from Ĥāfižuddīn al-Bukhārī who narrates from Shams al-Aimmah al-Kardarī who narrates from Badr al-Aimmah Úmar al-Warsaki who narrates from Imām Rukn ad-Dīn Ábd ar-Raĥmān al-Kahānī who narrates from Fakhr al-Quđāt al-Arsābandī who narrates from Ímād al-Islām Ábd ar-Raĥīm az-Zawzanī who narrates from Abū Zayd ad-Dabbūsī who narrates from Imām Abū Jaáfar al-Ustrūshīnī who narrates from Abu’l Ĥasan Áli an-Nasafi who narrates from Imām al-Fađalī who says: ‘narrated to us, Imām Abū Muhammad Ábdullāh ibn Muhammad ibn Yáqūb as-Sabzmūnī al-Hārithi..’

    It is possible that he had two kunyas, Abū Muhammad and Abū Ábdullāh. Allāh táāla knows best.
     
    Last edited: Oct 26, 2015
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