ummtaalib

PDF for download islaahi-correspondence.pdf

Hadhrat Ibn Hizam (Radhiyallaho anho) Gives up Begging. Hadhrat Hakeem bin Hizam (Radhiallahu Anhu) once came to Rasulullah (Sallallahu Alaihi Wasallam) and begged him for some assistance. Rasulullah (Sallallahu Alaihi Wasallam) gave him something. Next time he came and asked for something again from Rasulullah (Sallallahu Alaihi Wasallam). Rasulullah (Sallallahu Alaihi Wasallam) gave him something on this occasion as well. When he came to beg the third time, Rasulullah (Sallallahu Alaihi Wasallam), after giving him something, said: “O Hakeem! Money has a deceptive appearance. It appears to be very sweet (but it is really not so). It is a blessing when earned with contentment of heart, but there is no satisfaction in it when it is acquired with greed (begging etc).” Hakeem said: “O Rasulullah (Sallallahu Alaihi Wasallam), I will not beg from anyone again after this.” يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Jazaakallaahu khayran Brother Arslan...i understand now @Haya: yes i'll move it...Jazaakillah

Unfortunately and sadly this is the situation in many families....as for the agreement, yes though I think many would not accept the condition ) : Allah ta'ala make it easy for you Can one be forced to go? Parties, weddings etc where we know impermissible things like intermingling will take place, and we cannot cover properly and no separate facilities are arranged then we do not have to accept the invitation. It takes courage to refuse to go because either the husband or the in laws or others are sure to get upset. So then the choice is between pleasing Allah ta'ala or the relatives. I think one has to make a stand at some point and face some hardship because of it but it eases the way afterward....please note that my answers are from my own self

Wa'alaykumus salaam warahmatullah. Jazaakallah. I had no idea about this. Is it possible the post the laws of Binaa which Mufti sahib has mentioned?

Wa'alaykumus salaam warahmatullaah Firstly I'd like to mention that from what I have read and heard in bayans, I cannot stress the importance of covering in front of non-mehram males in laws. It is said that there is less likely hood of fitnah with someone while out and about however with men and women living in the same house or socialising a lot there are so many opportunities of fitnah. In most communities the interaction between a woman and her brothers in law are very lighthearted and there are ample opportunities of being alone in a room as well... Secondly, it can be done Haya. Even in small houses and living together it can be done. It is more difficult where there is no support from the husband but the wife would then need to keep trying making her husband husband understnand without arguments and fights or where things get out of hand...along with abundant du'a for Allah ta'ala to ease the situation. Ok as for personal experience, I will mention a short summary of the experience of not just myself but many of my friends here so that inshaAllah it serves as a means of guidance and help to others. Yes it is difficult however as I mentioned it can be done inshaAllah. Many relatives get upset and even stop talking however it has been known that those very relatives come around after some time (I believe it is because Allah ta'ala, in Whose control are hearts, has turned their hearts). The initial difficulty is a test and all that is required is steadfastness and reliance on Allah ta'ala. As for : Better to call the father or a brother to get the food and if there is no one than the face and the rest of the body still has to be covered. Sometimes we may have to welcome a non mehram in law or pass them something...it can still be done from behind the veil and by not using soft tones or talking unnecessarily. Here in the UK I know many families who observe strict rules when families get together or when living together. Men and women sit separately, with men serving the men and women serving the women. Please note that most houses are quite small yet Alhamdulillah, purdah is strictly observed. I can vouch that it can be done because a very close family member lived with in laws in one house for quite a long time and there was no relaxing of the rules..Alhamdulillah. The biggest test is when there is no support from the husband. I know of situations where the wife has continued to cover despite the husband's disapproval and continued serving him and trying her best not to create a situation....in most cases the husband eventually accepts it and even supports it.

By Mufti Ebrahim Desai Q.) Can you please explain to me in the light of Qur'an and Hadith what is the hijab for my husband to his brother's wives? Can he speak to them when there is no need? Can he also speak to them when their husband is not around and there is fear of fitnah? I am in purdah ie I cover my entire body except my eyes and hands and I make purdah from my husband's brothers. Lately after the incident of him speaking freely to my brother in laws wives I felt like not wearing my niqab anymore. Please clear my doubts. [A sister in Islam] A.) It is necessary for a male to observe Hijab from his brother's wife (sister-in-law). Any contact whatsoever with her is prohibited. Rasulullah said, 'Brother-in-law is death.' (Bukhari) The death being referred to in the Hadith refers is the death of spirituality. Brothers-in-law and sisters-in-law are part of the family. They often get together and tend to socialize freely. This is very dangerous and certainly poses a death threat to one's spirituality. One has to be more cautious in adhering to the laws of Hijab in such a close family relationship. Rasulullah also prohibited a male from going to a woman in the absence of her husband. Sister, you should discuss the issue with your husband with utmost wisdom and make him conscientious of the laws of Allah and the consequences of not following the Shari'ah. However, that should not drive you to removing your own hijab. Why should you incur the wrath of Allah on yourself due to somebody else's wrong? Two wrongs don't make a right. And Allah Ta'ala Knows Best Al-Balagh

Question I married an year ago, but I got in a serious problem when I knew that my little brother and my wife was involved in zina, I want to give divorce to her and cut off every kind of relation with my bro, I am doing right? and also please guide me if there is a relexation for them or Can I forgive them? Answer In the name of Allāh, Most Gracious, Most Merciful Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh This is a very difficult and perplexing position to be in and it's certainly not an easy hurdle to overcome. However since you have asked about the possibility of “Can I forgive them?” it means your heart is big enough and you have enough resolve to overcome this situation, Insha-Allah. Consult a pious, learned scholar in your locality for marriage counseling to take further steps to rebuild the trust between you and your wife. Only after you have gone through marriage counseling would you be able to arrive at a proper decision whether or not to divorce your wife. Then too, you should make istikhaarah before taking the decision. Do not cut off relations with your brother Doing so will only engender further bitterness in you and will not make you any happier. Forgive your brother and drop the subject, and never bring it up again. For the future keep in mind that your wife has to keep hijab from him, just as with any other stranger, not because of this incident but because your brother is not a mahram to your wife. One of the misconceptions that is present in Muslim societies in general is the laxity towards relations with a brother-in-law. However when we look at the teachings of Rasulullah (salallahu alayhi wa sallam) we find that we should be very careful because that laxity can easily lead to sin. إياكم والدخول على النساء . فقال رجل من الأنصار : يا رسول الله ، أفرأيت الحمو ؟ قال : الحمو الموت Rasullullah (salallhu alayhi wa sallam) said: “Beware of entering upon women.” So a man from the Ansaar (the native residents of Madinah) said: O Messenger of Allah (salallahu alayhi wa sallam): What about the brother-in-law? He (salallahu alayhi wa sallam) said “The brother-in-law is death”1 This hadith narrated by Imam Bukhari (rahmatullahi alayhi) in his Sahih, by Imam Muslim (rahmatullahi alayhi) in his Sahih, by Imam Tirmidhi (rahmatullahi alayhi) in his Sunan and others show how diligent one must be with the relatives of the husband who are not mahram to the wife. Imam Tirmidhi has stated الحمو to be “brother-in-law” and Imam Nawawi (rahmatullahi alayhi) has stated it to be “relatives of the husband other then the fathers and the sons because they are mahram to the wife”2 Since the husband's non-mahram relatives to his wife are not strangers, they are able to enter upon women easily and so the ever-present possibility of zina is more dangerous with such relations. Therefore we have been advised to be more cautious and the wife should practice Hijab with such non-mahram relations of her husband just as she would from strangers. And Allāh Ta῾āla Knows Best Wassalāmu ῾alaykum Ml. Sohail Bengali Correspondence Iftā Student, US. Checked and Approved by: Mufti Ebrahim Desai Dārul Iftā, Madrasah In῾āmiyyah 1 صحيح البخاري الرقم ٥٢٣٢ و صحيح مسلم الرقم ٢١٧٢ و الترمذي الرقم ١١٧١ 2 ووقع عند الترمذي بعد تخريج الحديث ‏"‏ قال الترمذي‏:‏ يقال هو أخو الزوج، كره له أن يخلو بها‏...وقد قال النووي‏:‏ المراد في الحديث أقارب الزوج غير آبائه وأبنائه، لأنهم محارم للزوجة [ فتح الباري شرح صحيح البخاري - باب لا يخلون رجل بامرأة إلا ذو محرم والدخول على المغيبة ]

Advice for Husbands - Part 4 Maintaining the balance between parents and wife: Fulfill the rights of your parents as well as your wife. Serving your parents is YOUR responsibility. Out of love a wife will generally assist in this duty. However do not impose anything on her. Do not disrespect your parents for anything, especially because of any issue with your wife. Totally refrain from carrying tales or relaying any comments and remarks from either side to the other. You will only make your life a misery. In any issue be totally impartial but never be disrespectful. Issues between one’s wife and parents can sometimes become complicated. It is best to take advice from an experienced ‘Aalim in such matters. Dealing with problems: Misunderstandings and minor differences should not be suppressed. Rather discuss them in an amicable manner, or else this could ultimately lead to a broken marriage (Allah Ta’ala save us). Learn to communicate constructively. Make a resolution that at the time of a problem you would sit down with her and discuss your problems in a dignified manner, without raising voices or being abusive; or you will seek advice from someone you both can confide in. You cannot choose not to communicate. Even your silence and body language can send important messages and they may be misinterpreted and could cause more harm. Don't ever argue in public or in front of the children as this can affect the children psychologically and could prove detrimental to the marriage. Never discuss a problem in the state of anger. Calm down first. In a serious conflict, call in arbitrators from both sides and let the matter be solved amicably. Learn to admit your mistake as this is a sign of humility. Do not attempt to justify your mistakes with lame excuses. Exercise patience. Never make hasty decisions which you will regret later. "Allah is with those who exercise patience" (Al-Baqarah v153). Rasulullah (sallallahu alaihi wasallam) said: "The most detestable of lawful things to Allah Ta’ala is talaaq (divorce)” (Abu Dawood #2178). Don't abuse this responsibility of issuing talaaq, given to you by Allah Ta’ala. Talaaq has been allowed as a last resort after all avenues of reconciliation have been exhausted, the marriage has totally broken down and there is no other way out. Don't react violently by meeting out injustice and cruelty upon her with verbal and physical abuse. Never take her curse. Don't become an oppressor, a tyrant, and a blackmailer. Unfortunately, many of our sisters bear untold misery and suffer in silence, day in and day out for years on end, having none to turn to besides Allah Ta’ala. Remember O’ husband, when that lonely, broken heart cannot tolerate anymore injustice and those hands rise up complaining to none other than Allah Ta’ala, then be rest assured that her tears and pain will not go unanswered. Rasulullah (sallallahu alaihi wasallam) said: "Beware of the curse of the oppressed person, since there is no veil between it and Allah Ta’ala” (Bukhari #1496). Allah Ta’ala says to the oppressed person: “I will assist you, even though it may be after some time” (Tirmizi #3598). REMEMBER, that your wife has made the great sacrifice of leaving the confines of her parent's home and her near and dear ones to come and spend the rest of her life with you. This she does with great hopes and expectations. Do not destroy them. Fulfill all these requisites which you have made binding on yourself through marriage. Appreciate and value these sacrifices. Allah Ta’ala will surely reward you in this world and the hereafter.

Advice to Husbands - Part 3 Dont’s: Do not disclose your wife's secrets or faults to any family members or friends. Always conceal one another's faults. Even worse is to speak about one's intimate matters to others. Rasulullah (sallallahu alaihi wasallam) said: “One of the worst people in the sight of Allah Ta’ala on the day of Qiyaamah is a man who was intimate with his wife and thereafter he publicizes it” (Muslim #3542). Never compare nor mention the beauty, character, or qualities of other women to your wife. This is extremely insensitive and may cause jealousy, suspicion, and unnecessary doubts in her mind. Accept your wife for what she is and do not cast lustful glances at other women. By doing so, you will lose the love of your wife. When a woman emerges from her home, shaytaan beautifies her in the eyes of men. By controlling one's gazes, one's love for one’s wife will increase and one will attain the sweetness of imaan. Do not keep in touch or communicate with any female acquaintances from the past, even if they are 'just good friends'. This is forbidden and extremely detrimental to the marriage. Never allow your wife to mix with strange men. This will severely harm your marriage. The hadith says that Allah Ta’ala has made Jannah haraam on a man who allows his wife to talk and freely mix with other men (Ahmad #5372). You too should abstain from talking unnecessarily to strange women. NB: Strange (ghayr-mahram) in the sharee’ah refers to all people with whom marriage is permissible in Islam. Included among them are cousins, brothers-in-laws, sisters-in-laws, parent's brother’s and sister’s spouses, father and mother-in-law's brothers and sisters, etc. Rasulullah (sallallahu alaihi wasallam) said: “The male relatives of the husband are death (in other words, just as one fears death, one should fear fitnah, mischief, and corruption from his male relatives with regard to his wife)” (Bukhari #5232). There are many cases where an illicit relationship was established in family circles. The consequences of not upholding the laws of hijaab, especially between a woman and her husband’s male relatives, are disastrous. Never trust the carnal-self. Never use the word 'talaaq' or 'divorce', either in jest or in anger. Don’t threaten her with divorce. If the marriage totally breaks down, seek the advice of a learned and experienced ‘Aalim before resorting to divorce. Never demand back any gift given to your wife, even if the marriage ends in divorce. It is totally forbidden to repossess gifts given at the time of marriage or at any other time.

Advice to Husbands - Part 2 Spending and Giving Gifts: Support your family and spend generously on them according to your means. Regard this as an Islamic responsibility and not as a favour upon them, nor as a burden on yourself. Spending on bare necessities is not sufficient to engender true love and a happy home. However, be moderate in your expenditure as there should be neither extravagance nor miserliness. Shower your wife with gifts (within your means). Never remind her of the favours that you confer upon her. Provide her with her own monthly allowance (according to your means) over and above your household expenses. This money will then belong to her, thereby allowing her freedom of choice to purchase items for her personal needs, without having to account for how it was spent. It is your Islamic obligation to be the breadwinner of the family. Never shirk in your responsibility and unduly burden your wife with the onerous task of supporting your family. This unnecessary strain on her will be a cause of great sorrow. You will be answerable to Allah Ta`ala for neglecting your fundamental duty to your family. Encouraging and Complimenting: Compliment your wife on her dressing. If you do not approve of any aspect of her dressing, then instead of rebuking her, rather explain to her in a gentle and loving manner your likes and dislikes. Just as you would like to see her smartly dressed, you too should dress smartly for her (all within the confines of the sharee’ah). Compliment your wife's cooking after meals. Overlook the little shortcomings, e.g. if the salt is less or if the food is not prepared on time. If your wife is troubled with worries or is depressed, then be sympathetic and encourage her to discuss the problem with you. Make du'aa for her. Be an anchor of support and a pillar of strength for her by practically expressing your moral support. This will Insha-Allah make her truly appreciate your heartfelt concern for her. Forgiving and Overlooking: Learn to tolerate slight misbehaviour, or little displeasing acts committed by your wife. Endeavour to change her habits like carelessness, laziness, etc. with advice and admonition. This must be given tactfully, with wisdom and patience. RULE WITH LOVE AND NEVER WITH THE IRON FIST. It is among her rights upon you that you tolerate her. Rasulullah (sallallahu alaihi wasallam) has said: “A woman is created from a crooked rib (therefore there is crookedness in her character). If you try to straighten her, you will break her. Hence, take benefit from her despite her crookedness” (Muslim #3634). Learn to forgive your wife. Forgive her as many times as you would like Allah Ta’ala to forgive you for your errors. Remember the proverb "To err is human, to forgive is Divine." If you dislike some qualities in her, she will possess other qualities that will please you. Focus on her positive qualities. No one is perfect. Remember that the grass always seems greener on the other side. When you are overcome by anger and wish to physically or verbally abuse her, then remember that Allah Ta’ala, whose trust she is, possesses greater power than you do. Immediately move away from that place, drink water, and recite a’oozu billahi minash shaitaanir rajeem. If possible, make wudhu. Remember that after the expression of every bout of anger, there is regret.

Advice to Husbands - Part 1 Rasulullah (sallallahu alaihi wasallam) said, "The best amongst you are those who are best towards their wives, and I am the best to my wives" (Tirmizi #4651). Entering and leaving the home: When leaving home in the morning, make a point of not leaving without making salaam. When entering the home, always make salaam cheerfully, no matter how difficult your day may have been. Salaam is a means of engendering great love and happiness in the home. Rasulullah (sallallahu alaihi wasallam) advised Anas (radiyallahu anhu) thus: “Oh my son! When you enter your home, make salaam to your family. It will be a means of blessings for you and for them” (Tirmizi #2698). General conduct: Live with her and speak to her in the manner that you would want someone to treat your own sister or daughter. Implement the beautiful sunnah of smiling. Smile more and frown less. This virtuous act of smiling should not be expressed outside to strangers only, rather to one’s own wife also. Smiling is an act of charity. Create such a loving presence at home that your family members look forward to see you, they should not be dreading your return or hoping that you never come home. Express your love to your wife often and make her feel wanted. Laugh and joke with her within the limits of sharee’ah. Rasulullah (sallallahu alaihi wasallam) used to engage in light-hearted conversation with his wives. Endeavour to eat and drink from the same utensil. Sometimes place a morsel of food in each other's mouth (not only to be practiced when newly-wed). This will increase mutual love and one will be rewarded for this. Spend quality time with your wife and children. The time spent with them is an act of 'ibaadat (worship). Apart from religious activities and necessary business activities, devote yourself to your family. Insha-Allah, it will reap excellent dividends. Share in the upkeep and maintenance of the home. Doing household chores is a sunnah of Rasulullah (sallallahu alaihi wasallam) that breeds humility and displays compassion and kindness. Examples of this are cleaning, sweeping, laying the food-cloth, looking after the children, etc. Control your tongue at all times. Remember that wounds afflicted by swords may heal, but the wounds afflicted by the tongue very seldom heal. Avoid raising your voice and NEVER yell at your wife. Regard your wife's parents as your own, address them politely, and treat them kindly as you would treat your own parents. Accord them the same respect and honour as your own parents.

It is necessary to cover the face Haya...for a full explantion I think you should read this explanation; http://www.askimam.org/public/question_detail/18325 The following is from the conclusion Your comment: I dont think thats a genuine reason to uncover the face

"You don't wake up for tahajjud, You're woken up for tahajjud (by Allah)"

"The traveller of this world has blisters on his feet The traveller of the spiritual world has blisters on his heart"

"A mother does not await the return of her long lost son as much as the way Allah ta'ala awaits the return of His sinful slave"

Sunnats and Aadaab of Sleeping – Part 9 1. At the time one wakes up for Tahajjud, one should recite the following: 1) اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ لَكَ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ اَنْتَ نُورُ السَّمَوَاتِ وَالْأَرْضِ وَمَن فِيهِنَّ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ وَلِقَاؤُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالنَّبِيُّونَ حَقٌّ وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقٌّ وَالسَّاعَةُ حَقٌّ اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ O Allah, all praise belongs to You and You are the sustainer of the heavens and the Earth and whatever is contained within them. All praise belongs to You and to You belongs the kingdom of the heavens and the Earth and whatever is contained within them. All praise belongs to You and You are the noor (i.e. light) of the heavens and the Earth and whatever is contained within them. You are Haqq, Your promises are true and Your meeting is true. Your speech is true, Paradise is true and Hell is true. The messengers are true and Hadhrat Muhammad (Sallallahu Alaihi Wasallam) is true. The last hour is true. O Allah, I have surrendered to You alone. I have Imaan upon You alone. I have placed my trust and reliance upon You alone. It is only towards You that I turn. It is only on account of You (i.e. with Your help) do I dispute (with the kuffaar in proving the truth). It is only towards You do I turn for judgement. Thus forgive my sins, my past sins and my future sins, those sins done in secret and those sins committed openly. You are the first and You are the last. There is none worthy of worship besides You, and there is no power (to do good) nor any ability (to abstain from evil) except with the help of Allah Ta’ala. 2) The last ten verses of Surah Aal-e-Imraan (i.e. starting from the verse: إِنَّ فِي خَلْقِ السَّموتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيتٍ لِأُولِي الْأَلْبَابِ عن ابن عباس رضي الله عنهما قال كان النبي صلى الله عليه وسلم إذا قام من الليل يتهجد قال: اللهم لك الحمد أنت قيم السموات والأرض ومن فيهن، ولك الحمد لك ملك السموات والأرض ومن فيهن ولك الحمد أنت نور السموات والأرض ومن فيهن ولك الحمد أنت ملك السموات والأرض ولك الحمد أنت الحق ووعدك الحق ولقاؤك حق وقولك حق والجنة حق والنار حق والنبيون حق ومحمد صلى الله عليه وسلم حق والساعة حق اللهم لك أسلمت وبك آمنت وعليك توكلت وإليك أنبت وبك خاصمت وإليك حاكمت فاغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت أنت المقدم وأنت المؤخر لا إله إلا أنت ( أو: لا إله غيرك) قال سفيان: وزاد عبد الكريم أبو أمية "ولا حول ولا قوة إلا بالله" (بخاري رقم 1120) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that when Rasulullah (Sallallahu Alaihi Wasallam) would stand up to perform tahajjud at night, he would recite the following duaa: اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ لَكَ مُلْكُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ اَنْتَ نُورُ السَّمَوَاتِ وَالْأَرْضِ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ وَلِقَاؤُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالنَّبِيُّونَ حَقٌّ وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقٌّ وَالسَّاعَةُ حَقٌّ اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ عن ابن عباس رضي الله عنهما أنه رقد عند النبى صلى الله عليه وسلم فرآه استيقظ فتسوك وتوضأ وهو يقول إن فى خلق السموات والأرض حتى ختم السورة (ابو داود رقم 1355) Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that on one occasion he spent the night by Rasulullah (Sallallahu Alaihi Wasallam). He saw that when he woke up at night (to perform tahajjud), he would use the miswaak and perform wudhu, and he would recite the following Aayat (of Surah Aal-e-Imraan) till the end of the surah: إِنَّ فِي خَلْقِ السَّموتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيتٍ لِأُولِي الْأَلْبَابِ

ROUND LIKE A SHOT. 36 year old, Tony Gladstone was on his way to bed one night when he noticed people in his shed, stealing. He called the police who told him there were no units in the area but that they would get someone out as soon as possible. He hung up but called back a minute later. “Hello, I rang a few minutes ago to say that there were people in my shed. I just wanted to let you know that there’s no need to hurry anymore, I’ve shot them.” Within minutes, there were half a dozen police cars, including an armed response unit and a helicopter! The police caught the burglars red handed. One of the officers remarked to Mr Gladstone, “I thought you said that you’d shot them.” “I thought you said you had nobody in the area,” he retorted.

(Click on picture to enlarge)

(Click on picture to enlarge)

Why is Your Answer about Hijab with Non-Mahram In-Laws so Lenient? Question I was reading one of your answers regarding the obligation of Hijab with one’s non-mahram in-laws titled: ‘Interacting and Hijab with my Sister in-Law.’ With all due respect, I do not agree with the Hijab concession given by yourself (and the Fatwa given by the scholars of Dar al-Uloom Karachi) for a woman in front of her non-Mahram in-laws, such as the brother in-law! There is so much Fitna out there these days. There are many cases of marital affairs taking place between in-laws. Didn’t the Prophet of Allah (peace and blessings be upon him) compare the in-laws to death? Please elaborate. ANSWER In the name of Allah, Most Compassionate, Most Merciful, May Allah reward you for bringing this important issue to my attention. It seems that there has been some sort of misunderstanding, or the issue was not explained properly. Nevertheless, in order to correctly understand the Shari’a ruling, the matter needs to be explained in somewhat detail. It is a known fact that Islam has laid down certain restrictions in regards to interacting with a non-Mahram (marriageable kin) member of the opposite gender, even if he or she may be a close relative. These restrictions are not limited to covering certain parts of the body; rather, they go much beyond that. In fact, the Qur’an and Sunna have put in place a set of rules relating to male-female interaction, which can be collectively termed the ‘Rules of Hijab’. Some aspects of these rules are as follows: 1) The Prohibition of Khalwah Being alone with a non-Mahram of the opposite sex in a room or place where a third person is not easily able to enter upon them, or it is not usually accessible to others (khalwah), is categorically forbidden (haram) and hence must be avoided. There are many Hadiths of the Messenger of Allah (Allah bless him & give him peace) indicating this, for example: Sayyiduna Abdullah ibn Abbas (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘A man must not remain alone in the company of a woman, and a woman must not travel except that her Mahram is accompanying her.’ (Sahih al-Bukhari 2488) Sayyiduna Umar ibn al-Khattab (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘A man does not be alone with a woman except that the third amongst them is Satan.’ (Sunan al-Tirmidhi 1171) For more details on the rules of Khalwah, please refer to the answer posted previously on our website titled: ‘Being alone with someone of the opposite sex in a work situation’. 2) Covering the Awra It is a categorically established ruling of Islam that both men and women must dress modestly such that their nakedness (awra) is covered properly with loose and non see-through clothing. A man’s Awra is from his navel up to and including his knees, whilst a woman’s Awra in the presence of non-Mahram men consists of her whole body except the face, hands and feet. As such, it is a grave sin to expose one’s Awra in the presence of Non-Mahrams. For more details, please refer to the answer posted previously on our website titled: ‘A Comprehensive Guide to a Woman’s Nakedness (awra)’ . 3) The Prohibition of Informal Interaction Informal interaction between those who are not Mahram to one another, meaning talking freely and casually, joking around, being flirtatious in the conversation, is also categorically forbidden and a major sin. In Surah al-Ahzab (v: 32), Allah Most High commands the wives of the Messenger of Allah (Allah bless him & give him peace) in particular, and all Muslim women in general, to abstain from conversing with non-Mahram men in a soft and sweet tone. As such, when the need arises to talk, both the content and manner of conversation must be appropriate and free of anything enticing. The dialogue must be in a modest and restrained manner, and limited to the extent of need. For more details, please refer to the answer posted previously on our website titled: ‘Mixed Gatherings’. 4) The Prohibition of Wearing Perfume It has been categorically forbidden in rigorously authenticated Hadiths for a woman to wear perfume when she is in the presence of a non-Mahram man. Sayyiduna Abu Musa (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘If a woman wears perfume and passes by a group of [non-Mahram] men, and they smell her perfume, she is such and such.’ The narrator says that the Messenger of Allah (Allah bless him & give him peace) used stern words. (Sunan Abi Dawud 4170) 5) Lowering the Gaze Allah Most High in Surah al-Nur commands both believing men and believing women to lower their gazes and guard their private parts (v: 30-31). As such, one important aspect of the ‘Rules of Hijab’ is for both genders to avoid casting lustful gazes at one another. All four mainstream Sunni Schools of Islamic law (madhhabs) agree that it is unlawful and sinful for a man to gaze at a woman if there is certainty, strong possibility or even a doubt of being attracted to her (shahwa). As for when he is convinced that there is no possibility of attraction, the early Hanafi jurists did permit him gazing at her face. However, many later jurists ruled that this was close-to-impossible, especially in later times, hence even when there is no possibility of attraction; it is not permitted for him to look at the face of a young woman. Yes, if the woman is old, then there is some leeway. As for the woman, if she is convinced that she will not be attracted to the man and does not fear Fitna, it is permitted for her to gaze at a non-Mahram man. (See: Radd al-Muhtar, Mughni al-Muhtaj, Hashiyat al-Khurshi ala Mukhtasar al-Khalil and Al-Mughni) 6) Covering the Face (Niqab) Scholars disagree whether it is necessary for a woman to cover her face from non-Mahram men. However, my position and the position of most of my teachers is that it is necessary (wajib) for a woman to cover her face in ‘normal’ situations. The transmitted and authoritative position of the Hanafi School, as mentioned in virtually all the major fiqh books, is that even though the face is not part of a woman’s nakedness (awra), it is still necessary for her to cover it, due to the many evidences found in the Qur’an and Sunna, and due to the fitna involved in not doing so. (Radd al-Muhtar 1/406) However, due to the texts obligating the Niqab not being categorical, scholars state that if there is a genuine need (hajah) to expose the face; for example, a woman fears physical or extreme verbal abuse, or she fears harm unto herself when walking in a crowded area such as in Hajj, then it is permitted for her not to wear the Niqab, but she should try keeping her face away from non-Mahram men as much as possible. Note that the level of ‘need (hajah)’ which allows her to expose her face is not the absolute situation of dire necessity (dharura) – which makes all prohibitions lawful such as eating pork and drinking alcohol to save one’s life. A level of ‘dire necessity’ is required for categorically-established prohibitions to become lawful, so one would have to be in danger of losing their life in order to eat pork or drink alcohol. In the case of uncovering the face, however, a lesser level termed ‘Hajah’ is enough to earn the concession. So a woman does not have to fear for her life; but rather, undue hardship and difficulty is sufficient. This distinction comes about due to the fact that the prohibition of uncovering the face is not categorically established like the prohibition of eating pork or drinking alcohol. (See: Takmila Fath al-Mulhim 4/261 and Usul al-Iftaa by Mufti Taqi Usmani) It is clear from the above explanation that there are many aspects to the ‘Rules of Hijab’ between men and women. The first five rules – namely, the prohibition of being alone, the obligation of covering the Awra, the prohibition of interacting freely, the prohibition of applying perfume, and the obligation of lowering the gaze have all been categorically established from the sacred texts (with some minor differences in rule number five concerning the gaze). However, rule number six, concerning the obligation of a woman covering her face, is not categorically established from the texts of the Qur’an and Sunna. It is for this reason that some scholars do not consider covering the face to be Wajib, although our opinion, as discussed previously, is that it is Wajib for a woman to cover her face unless she fears genuine hardship. It is also clear that observing the five categorically-established rules is more important than covering the face/wearing a Niqab. Yet, unfortunately, some women restrict the ‘Rules of Hijab’ to the wearing of the Niqab. They wear the Niqab, but are casual and informal when interacting with non-Mahram men. Others emerge out of their homes immersed in perfume yet they wear the Niqab! This defeats the whole purpose of wearing the Niqab. As such, it is extremely important for Niqab-wearing women, and indeed all Muslim women, to take care of the first five rules mentioned above. Furthermore, as explained earlier, due to the first five rules being categorically established from the sacred texts, no concession is given except in situations of dire necessity. As such, the prohibition of being alone, for example, is not uplifted unless there is a situation of dire necessity similar to the situation which allows eating pork and drinking alcohol – where one fears for their life or risks losing an organ of their body. As for the obligation of covering the face, it is uplifted in lesser situations, and as such, if a woman finds genuine hardship in wearing the Niqab, then it is permitted for her to not do so. (One should consult a reliable scholar to check whether their situation is a ‘genuine’ situation of need). It is in this context that major scholars from the Subcontinent and the Arab world (who normally consider covering the face to be Wajib) issued their legal verdict (fatwa) that in the case of a joint family where non-Mahram family members (such as one’s brother-in-law or one’s sister-in-law) live together in the same house or they regularly come in and out of the house, and thus, a woman finds genuine difficulty in wearing the Niqab all the time, it is permitted for her to expose her face, hands (only up to the wrists) and feet. Imagine how difficult it can be for a woman to keep her face covered with the Niqab within the house all the time! However, this does not mean that all the other aspects of the ‘Rules of Hijab’ are also compromised. On the contrary, it will still be forbidden to be alone with the non-Mahram relative. It will still be obligatory for her to fully cover the rest of her body (awra). It will still be forbidden to interact freely. It will still be forbidden for the woman to apply perfume in the presence of the non-Mahram male. It will still be obligatory for the man to lower his gaze as much as possible. In other words, the previous answer is only compromising one non-categorically established ruling due to genuine hardship, but all the other categorically established rulings of Hijab must still be strictly adhered to, especially Khalwah and informal interaction. Finally, you referred to the Hadith in which the Messenger of Allah (Allah bless him & give him peace) compared one’s in-laws to death. Let us first look at the translation of the Hadith and then seek to explain it. Sayyiduna Uqba ibn Amir (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, ‘Beware of entering upon women.’ A man of the Ansar said, ‘O Messenger of Allah, what about in-laws?’ He (Allah bless him and give him peace) said, ‘In-laws are death!’ (Sahih al-Bukhari 4934 and Sahih Muslim 2172) This Hadith is not in relation to the covering of the face; but rather, the words of the Messenger of Allah (Allah bless him and give him peace): ‘Beware of entering upon women’ themselves indicate that the prohibition is of being alone in privacy with a non-Mahram. It is for this reason that Imam al-Bukhari mentions this Hadith under the heading: ‘Chapter: A man should not be alone with a woman unless he is a Mahram, nor visit a woman whose husband is absent.’ The Hadith is mentioned in Sahih Muslim under the heading: ‘Chapter: On the prohibition of being alone with an unrelated woman and entering upon her.’ Commenting on this Hadith, Imam Nawawi (Allah have mercy on him) explains that this Hadith prohibits being in privacy with a non-Mahram woman – something which is agreed upon by all the scholars. He then quotes Layth ibn Sa’d (Allah have mercy on him) who says that the ‘in-laws’ in the Hadith refers to a relative of the husband other than his father and sons [who are considered Mahram to his wife), such as his brother, nephew and cousin. He further explains that as for his saying: ‘In-laws are death’, it means that one should be extra careful with non-Mahram in-laws since the possibility of mischief (fitna) is greater. Given the comfortable, social atmosphere that may exist within the home, it is very easy for him to approach the woman and be with her in private, without people blaming him for doing so. (See: Nawawi, Al-Minhaj Sharh Sahih Muslim, P: 1626) As such, this oft-quoted Hadith is actually warning against being alone with a non-Mahram relative. It is surely unlawful for a man to be alone in a room with his sister-in-law, for example. The Hadith is not discussing the issue of covering the face/wearing the Niqab. In conclusion, the concession given to a joint family, where one lives with a non-Mahram such as the brother-in-law, is limited to uncovering the face. However, all the other major aspects of the ‘Rules of Hijab’ such as not being alone in a room and not communicating freely must still be adhered to strictly. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source

Hafiz Ibn Rajab al-Hanbali and Sufism (Part Two) By Mawlana ‘Abd al-Hafiz al-Makki Translated by Ismaeel Nakhuda Translator’s foreword: Below is the second part (read part one) of the fifth chapter of the incomplete yet ongoing translation of Shaykh ‘Abd al-Hafiz’s Mawqif A’immat al-Harakat al-Salafiyyah min al-Tasawwuf wa al-Sufiyyah. In this chapter, the author, a student and khalifah of Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhalawi, produces a series of excerpts from the writings of Imam Hafiz Abu al-Faraj ‘Abd al-Rahman ibn Shihab Ibn Rajab al-Hanbali that demonstrate the positive manner by which the shaykh regarded Sufism and the Sufis. All of the excerpts in this section are from Hafiz Ibn Rajab’s Al-Dhayl ‘ala Tabaqat al-Hanabilah. 11) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah[1] (part 2, p. 304): ‘Abd al-Rahman ibn Muhammad ibn Ahmad ibn Qudamah al-Maqdisi al-Jamma‘ili (in terms of origin) al-Salihi,[2] the jurist, the ascetic, the orator, the chief justice, the shaykh al-Islam, the light of the faith (shams al-din), Abu Muhammad, Abu al-Faraj ibn Shaykh Abu ‘Umar… He was revered by the elite and lay masses; he commanded great awe among kings and others; he was a man of many virtues and good qualities, and was firm in piety and abstinence from that which is unlawful. The hadith scholar Isma‘il ibn al-Khabbaz has compiled his biography and information about him in one hundred and fifty chapters and done well. Whenever he has praised him in relation to fiqh or asceticism or humility he has supported that which he has cited with long and strong chains of narrations… Al-Dhahabi writes in his index of his shaykhs in the biography of shams al-din: “The shaykh of the Hanbalis, rather the shaykh al-Islam, the jurist of the Levant, the model of worship and the unique individual of his age. He on whose praise and tribute tongues are united. He narrated [hadith] for around over sixty years and Abu al-Fath ibn al-Hajib wrote from him…” Al-Dhahabi wrote: “Shaykh Muhy al-Din—i.e. al-Nawawi—said: ‘He was the greatest of my shaykhs…’ I say: Shaykh Muhy al-Din has narrated from him in the book Al-Rukhsah fi al-Qiyam and written: ‘The shaykh, the imam, the ‘alim, he whose imamat, excellence and greatness was agreed upon, the faqih, Abu Muhammad ‘Abd al-Rahman, the son of the shaykh, the imam, the ‘alim, he who acted on knowledge, the ascetic, Abu ‘Umar al-Maqdisi—may Allah be pleased with him.’” Al-Dhahabi wrote: “Shaykh Zayn al-Din Ahmad ibn ‘Abd al-Da’im has also narrated from him, and he was greater than him and of greater sanad than he.” He has also mentioned him in his Tarikh [al-Islam] al-Kabir and lengthened his biography and mentioned his virtues, worship, litanies (awrad), kindness, his widespread benefit and that he performed the Hajj thrice. On the final occasion he saw the Prophet (may Allah bless him and grant him peace) in a dream asking for him and so he performed the Hajj that year. He attended a number of conquests. He was of tender heart, one who would cry easily, noble in spirit, one who would constantly remain in the dhikr of Allah and spend the night standing, one who safeguarded the prayer offered after the rising of the sun (duha) and would read between the two night prayers (Maghrib and ‘Isha) whatever he could. He would give away the gifts he would receive from kings etc. He was humble in front of the masses and would hold himself up in front of kings. His gathering was full of jurists, the hadith scholars and the people of religion. Allah placed his love in the hearts of the creation; there was none in his age who would offer salah more beautifully than he and nor with such perfect humility (khushu‘). He would supplicate a lot and would do so earnestly, especially at those places where it is hoped prayers are answered and after reciting the verses of Al-Hirs[3] in the jami‘ masjid after the ‘Isha prayer. He was meticulous in looking after the concerns of people. He would not learn of an ill person but would visit, nor would anyone from the mountain pass away but he would follow [the bier]…” ­­ Al-Birzali writes in his [book] Tarikh: “The shaykh was the shaykh of his time, the blessing of the age. He took charge of the judiciary, the delivering of sermons, the leadership position (mashikha) and lecturing for a lengthy period…” Al-Yunini[4] has written in his history: “He was the shaykh al-Islam in knowledge, asceticism, piety, abstinence from that which is unlawful and trustworthiness. He was of great worth and immense qualities… he was unique in his era in the number of excellent qualities and alone in praiseworthy traits. There was none on his par in terms of his manners, spiritual exercises and that on which he was. Many people benefitted from him. He was on the way of the pious predecessors in the majority of his ways. “Many people studied under the shaykh, may Allah have mercy on him. Among those who took knowledge from him was Taqi al-Din Ibn Taymiyyah and Shaykh Majd al-Din Isma‘il ibn Muhammad al-Harrani who used to say: ‘I have not seen with my eyes the like of him…’” Al-Dhahabi said: “And I saw[5] the demise of Shaykh Shams al-Din ibn Abu ‘Umar in a letter from our shaykh, Shaykh al-Islam Taqi al-Din ibn Taymiyyah. Among that which he wrote was this: ‘Our shaykh, the imam, the master of the people of Islam in his era, the qutub of the realm of mankind (falak al-anam) in his age, he who was unique absolutely and absolutely, unequalled in excellence in that period truly and truly, a possessor of an array of excellent traits, free and clear from all shortcomings and faults, and one who gathered the attributes of knowledge and forbearance, virtuous deeds and noble lineage, intelligence and erudition, external looks and internal excellent manners. He was of pure manners and praiseworthy actions while keeping the heart and disposition free from rancour, gentleness, softness, pious intentions and pure thoughts so much that if an obstinate person were to seek a fault then this would be difficult for him…’ He continued: ‘Eyes completely wept over him, and his loss affected all groups and denominations. Which tear was it that did not flow? Which limb was it that was not severed? Which excellent trait was it that has not been lost? Oh! He was of such matters, how great were they? He was of such a time, how valuable was it? His [demise] is a calamity, how terrible it is it?’ He has mentioned him a lot…” 12) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 329): Ibrahim ibn ‘Ali ibn Ahmad ibn Fadl al-Wasitiy al-Salihi, the jurist, the ascetic, the worshipper, the shaykh al-Islam, the blessing of the Levant, the qutub of the age, Taqi al-Din, Abu Ishaq… Al-Dhahabi said: “I have read regarding him in the writings of ‘Allamah Kamal al-Din ibn al-Zamalkani: ‘He was of great ranking, made an impression on hearts, was sublime and held fast to worship night and day. He would do that which would render others incapable. He would go to great lengths to forbid the wrong and would sell himself in that…’” Al-Birzali said: “He was unique in his lofty chain of narration (isnad) and vast number of narrations and forms of worship. His like has not been born.” 13) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 351): ‘Ali ibn Mas‘ud ibn Nafis ibn ‘Abdullah al-Musili, then al-Halabi, the Sufi, the hadith scholar, the hafiz of hadith, the ascetic, Abu al-Hasan, he who was resident in Damascus… he focused totally on hadith and his recitation [of the Quran] was mufassarah[6] and beautiful. He extracted principles (usul of fiqh) and would go hungry and buy books. He was chaste and would suffice on pieces of bread as a result of which he became ill-tempered along with being god fearing and pious. He was a jurist according to the madhhab of [imam] Ahmad from which he would cite. He gave his books and manuscripts away as an endowment. Al-Dhahabi and a group of individuals narrated and heard hadith from him. He died in Safar in 470 ah at the small hospital in Damascus. He was taken to the foot of Mount Qasioun and was buried there in front of the zawiyah of Ibn Qawwam. Shaykh Taqi al-Din Ibn Taymiyyah and a group of individuals followed his funeral, may Allah Most High have mercy on him. 14) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 353): Muhammad ibn ‘Abdullah ibn ‘Umar ibn Abu al-Qasim al-Baghdadi, the reciter of the Quran (al-muqri), the hadith scholar, the Sufi, the writer, Rashid al-Din, Abu ‘Abdullah ibn Abu al-Qasim… he focused on hadith and heard the major books and various chapters. He wrote by hand various chapters, plates and many lengthy books. His writing was extremely beautiful and he compiled for himself a group of weak suba‘iyyat[7] from Khirash and others. He was an ‘alim and pious, and from among the best of the people of Baghdad and their noteworthy people. He was a man of gentleness, ease and excellent manners, and from among the people of ranking and equity. He took charge of the Ribat al-Ajwaniyyah on the Darb Zakhi road in Baghdad and also the Dar al-Hadith al-Mustansiriyyah. He wore the mantle of Tasawwuf from the al-Suhrawardis. He narrated much. A large group of people from Baghdad and [other] visitors [to the city] heard [hadith] from him. Lofty chains of narration (isnad) were his and we heard from a group of his companions in Baghdad and Damascus… 15) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 382): ‘Abdullah ibn ‘Abd al-Halim ibn ‘Abd al-Salam ibn ‘Abdullah ibn Abu al-Qasim ibn al-Khadir ibn Muhammad ibn Taymiyyah al-Harrani, then al-Dimashqi, the jurist, the imam, the ascetic, the worshipper, the exemplar, he who was skilled in various branches of learning, Sharf al-Din, Abu Muhammad, the brother of Shaykh Taqi al-Din… He was a man of truth and sincerity, someone who would suffice on a little; he was of noble temperament, brave and bold, a mujahid, ascetic (zahid), a worshipper and god fearing. He would leave his house at night and return at night. He would never sit at a fixed place that people may head there to meet him. Rather, he would lodge in abandoned mosques outside the town where he would withdraw for prayer and dhikr. He was one who would remain in worship, devotion, meditation and the fear of Allah Most High a lot. He was a man of miracles and kashf. Among that which is renowned regarding him is that he would give a lot of sadaqah and, in spite of his poverty and lack of means, give preference to others in giving away gold and silver while at home and when travelling. [Once] his companion in his caravan searched his saddlebag and found nothing. He then saw him giving away huge amounts of gold. This is something famous and well known regarding him. He performed Hajj a number of times… Al-Dhahabi has mentioned him in Al-Mu‘jam al-Mukhtas: “He knew a lot of the defects (‘ilal) in hadiths and their narrators. He was an eloquent writer and was a scholar of Arabic…” He has also mentioned him in his Mu‘jam al-Shuyukh: “He was an imam, erudite, a jurist, a knower of the madhhab, its principles (usul) and the principles of religiosity. He also knew the finer points of Arabic, the laws of inheritance, maths and astronomy… his colloquies were excellent; he was humble, a person of great worship and goodness, a possessor of great truth, sincerity, focus and knowledge of Allah (‘irfan); he would totally separate himself from people and would suffice with simple clothes.” He—may Allah Most High have mercy on him—passed away on Wednesday, 14 Jumada al-Ula, 727 ah, in Damascus. He was prayed over in the afternoon at the jami‘ [masjid]. He was carried to the gate of the citadel and was prayed over there again once more. His brother, Shaykh Taqi al-Din and Zayn al-Din ‘Abd al-Rahman—who were imprisoned in the citadel—prayed over him along with a group of people who were with them inside the citadel. The takbir reached them. Weeping intensified at that moment; it was a time to be seen. He was prayed over a third and a fourth time and was carried on heads and fingers to the Maqabir al-Sufiyyah (The Sufi Cemetery) and buried there. A great number of people attended his funeral; he was immensely praised and mourned—may Allah have mercy on him. 16) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 349): Ibrahim ibn Ahmad ibn Muhammad ibn ‘Abd al-Karim al-Raqqi,[8] the ascetic, the scholar (‘alim), the exemplar, the man of Allah (rabbani), Abu Ishaq… Al-Dhahabi said: “He was an imam, an ascetic, a knower of Allah, an exemplar and the master of the people of his era. He wrote many books on exhortation (wa‘z), the path to Allah Most High, hadith and sermons. He also has an excellent poem. He is a man worthy that one travels distances to meet him. In his words there was consensus (ijma‘). He would at times attend gatherings of sama‘ and enter into wajd. He had a close connection with Sulayman al-Kallab—he was a man who would mix with dogs and would not pray. He was wrong in this but was an expert in many sciences. Our Shaykh Kamal al-Din—i.e. ibn al-Zamalkani—has written regarding him in detail and written his biography well. 17) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 338): ‘Abd al-‘Aziz ibn Abu al-Qasim ibn ‘Uthman ibn ‘Abd al-Wahhab al-Babasri, the jurist, the excellent writer, the Sufi, ‘Izz al-Din, Abu Muhammad, he who is resident in Damascus… Al-Dhahabi said: “He lived in Damascus and resided at the khanqah. He was a jurist, a scholar and pious.” He wrote in his book on history: “He was a scholar of fiqh, expert in literature and poetry and the battles of the Arabs prior to Islam (ayyam al-nas). His eyesight became weak and he sought from the group that they listen from him that he may acquire the blessings (barakah) of hadith.” 18) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 282): ‘Ali ibn Muhammad ibn Muhammad ibn Abu Sa‘d ibn Waddah al-Sharabani, then al-Baghdadi, the jurist, the hadith scholar, the ascetic, the writer, Kamal al-Din, Abu al-Hasan ibn Abu Bakr… He heard hadith from the shaykh, the knower of Allah (‘arif) ‘Ali ibn Idris al-Ya‘qubi and from him donned the khirqah. He benefitted from him and heard hadith in Irbil and other places… He was one of those who narrated a lot; he heard a lot from the major books and other smaller ones, this was through his own reading and the reading of others. He undertook takhrij [of hadith] and authored a number of books… The shaykh narrated a lot and a group of people narrated from him. Ibn Husayn al-Fakhri and Hafiz al-Dimyati in his Mu‘jam have narrated from him… Our Shaykh Safi al-Din said: “His funeral was one of the famous funerals. A vast number of innumerable people gathered for it. The markets were shut that day. His coffin was tied with ropes and people carried him on their hands. He was prayed over at the place where clay pots are kept [in Baghdad]. He was buried close to the grave of Imam Ahmad ibn Hanbal, may Allah be pleased with him, at his feet. 19) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 284): ‘Ali ibn ‘Uthman ibn ‘Abd al-Qadir ibn Muhammad ibn Yusuf ibn al-Wujuhi al-Baghdadi, the reciter [of the Quran], the Sufi, the ascetic, Shams al-Din Abu al-Hasan. He was one of the notable people of Baghdad in his era. He was born in Dhu al-Hijjah, 582 ah, and read hadith in the presence of al-Fakhr al-Musili, the companion of Ibn Sa‘dun al-Qurtubi. He heard hadith from Ibn Ruzabah, al-Suhrawardi and others. He was an expert of the Quran, confirmed as an accurate transmitter [of hadith], devout, good and pious… More than one person has informed me from Zahir ibn al-Kazruni that he said that Shaykh Rashid al-Din ibn Abu al-Qasim narrated to me that ‘Adl Muhibb al-Din Musaddiq narrated to him: “I saw Ibn al-Wujuhi after his demise. I asked him: ‘What did Allah do with you?’ He replied: ‘They (the two angels in the grave) came to me, sat me up and questioned me. I said, is this being said to the likes of Ibn al-Wujuhi? They then laid me to rest and left.’” May Allah have mercy on him. 20) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 280): Yusuf ibn ‘Ali ibn Ahmad ibn al-Baqqal al-Baghdadi al-Sufi, ‘Afif al-Din, Abu al-Hajjaj, the shaykh of the ribat of al-Marzubaniyyah. He was pious, a scholar, god fearing and an ascetic. He has many books on suluk, including Suluk al-Khawas… He gave ijazah to our Shaykh ‘Ali ibn ‘Abd al-Samad al-Baghdadi… 21) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 277): Abu al-Qasim ibn Yusuf ibn Abu al-Qasim ibn ‘Abd al-Salam al-Umawi al-Hawwari, the Sufi, the ascetic, he who was famous—the one at the zawiyah in Hawwara.[9] He was good, pious, and had many followers, companions and murids in many of the villages of Hawran[10] in Jubail[11] and al-Thabniyyah. He would not attend a [gathering of] sama‘ where there would be a drum. 22) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 263): Among those who were killed that year in Baghdad from our pious companions was the shaykh, the ascetic, the worshipper, Abu al-Hasan ‘Ali ibn Sulayman ibn Abu al-‘Izz al-Khabbaz (the Bread Maker). He was an ascetic, pious, of great worth, an exemplar and had many followers and murids. He had a zawiyah in Baghdad, and was of many spiritual states (hal) and miracles. Al-Dhahabi said: “Our Shaykh al-Dubahi would describe and praise him. He had also heard from Shaykh ‘Ali ibn Abu Bakr ibn Idris al-Ba‘qubi the ascetic and narrated from him.” Al-Dimyati heard from him and narrated from him in his Mu‘jam. He also said: “He was martyred during the Tatar onslaught in the month of Muharram, 656 ah.” It was said that he was left on a dunghill at the door of his zawiyah for three days until dogs ate from his flesh. He had also informed regarding this in his life—may Allah be pleased with him. Mustansir Billah would visit him; he would send Shaykh Muhammad al-Rikab home and he would bring bread with which Al-Mustansir Billah would seek cure… 23) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 262): Yahya ibn Yusuf ibn Yahya ibn Mansur ibn al-Mu‘ammar ibn ‘Abd al-Salam al-Ansari al-Sarsari al-Zariraniy, he who was strong spirited, the jurist, the expert in literature, the lexicologist, the poet, the ascetic, Jamal al-Din Abu Zakariyya, the poet of the age and the author of the diwan in praise of the Prophet (may Allah bless him and grant him peace) which received widespread acceptance among people. He was the Hassan [ibn Thabit] of his age. He was born in the year 588 ah and recited the Quran according to the various narrations under the companions of Ibn ‘Asakir al-Bata’ihi. He heard hadith from Shaykh ‘Ali ibn Idris al-Ba‘qubi, the ascetic, the companion of Shaykh ‘Abd al-Qadir, remained with him, carried out suluk with him, and donned the khirqah from him. Shaykh ‘Abd al-Mughith al-Harbi and others granted him ijazah. He memorised fiqh and language well. It is said that he memorised the entire Sihah al-Jawhari… He was pious, an exemplar, someone who strove immensely hard, one who recited the Quran a lot, chaste, patient, content with little, and a lover of the way of the fuqara and associating with them. He would attend [gatherings of] sama‘ with them and would give permission for that. He was firm on the Sunnah and would turn away from those who opposed it. His poems are full of principles of the Sunnah, praise of those who adhere to it and censure for those who oppose it. He also has a very long ode that rhymes in [the Arabic letter] lam in praise of Imam Ahmad and his companions… He once saw the Prophet (may Allah bless him and grant him peace) in his dream and he gave him the glad tidings of death on the Sunnah. He composed a famous and long poem regarding this. And it happened so. 24) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 151): Muhammad ibn al-Khadir ibn Muhammad ibn al-Khadir ibn ‘Ali ibn ‘Abdullah ibn Taymiyyah al-Harrani, the jurist, the exegete (mufassir), the orator (khatib), the lecturer (wa‘iz), Fakhr al-Din Abu ‘Abdullah ibn Abu al-Qasim, the shaykh of Harran and its orator. He was born at the end of Sha‘ban in the year 542 ah in Harran and read the Quran under his father when he was ten years old. His father was an ascetic and was considered among the abdal. He became preoccupied with knowledge at a young age… Shaykh Fakhr al-Din was a pious man; many miracles and extraordinary matters (khawariq) have been mentioned regarding him. He was in charge of delivering sermons and leading prayers (imamat) at the jami‘ [masjid] of Harran and teaching at the Madrasah al-Nuriyyah there. He also built a madrasah in Harran. Al-Nasih ibn al-Hanbali said: “The leadership of Harran was with him. He was responsible for the Friday sermon, leading prayers at the jami‘ and teaching at the Madrasah al-Nuriyyah. He was the city’s orator, and was accepted by its lay masses and was of standing among its kings. Among his pursuits was tafsir and delivering lectures in an obvious and pious way. 25) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p.5): ‘Abd al-Ghani ibn ‘Abd al-Wahid ibn ‘Ali ibn Surur ibn Rafi‘ ibn Hasan ibn Ja‘far al-Jamma‘ili al-Maqdisi, the hafiz, the ascetic, Abu Muhammad. He was given the title Taqi al-Din, he was the hafiz [of hadith] of that age and its hadith scholar (muhaddith)… He then travelled to Baghdad in the year 561 ah along with Shaykh al-Muwaffaq. They remained in Baghdad for four years. Al-Muwaffaq’s inclination was to fiqh and Hafiz ‘Abd al-Ghani’s inclination was to hadith. They stayed with Shaykh ‘Abd al-Qadir[12] who would give them due consideration and was good to them. They both studied some hadith and fiqh under him. Shaykh al-Muwaffaq narrated that they both remained with him for around forty days and that he then died. They would read to him each day two lessons in fiqh. He (Shaykh al-Muwaffaq) would read from [Mukhtasar] al-Khiraqi from memory and Hafiz would read from the book Al-Hidayah… Hafiz Diya al-Din has gathered the excellence of the Hafiz and his biography in two volumes. He has mentioned in there that the jurist, Makki ibn ‘Umar ibn Ni‘mah al-Misri has also collated his virtues. Hafiz al-Diya said: “Our shaykh, the Hafiz, was such that one would hardly question him regarding a hadith, but he would mention and explain it. He would mention its veracity and weakness. He would not be asked regarding an individual except he would say: ‘He is such a person, son of such a person, and then his title.’ He would then mention his lineage.” I say that Hafiz ‘Abd al-Ghani al-Maqdisi was the commander of the faithful (amir al-muminin) in hadith… He (Hafiz al-Diya) said: “He—may Allah have mercy on him—used to read hadith on Fridays after the prayer at the jami‘ [masjid] of Damascus and also on Thursday nights at the jami‘. A vast number of people used to gather. He used to read and cry and make the people cry also. Such was the case that whoever attended his gathering once would never miss again because of how much his heart would feel pleasant and the delight he would feel. He would supplicate (du‘a) a lot thereafter… Al-Diya said: “I heard the imam, the ascetic, Ibrahim ibn Mahmud ibn Jawhar al-Ba‘li say he heard ‘Imad—the brother of the Hafiz—say: ‘I have not seen anyone more careful with his time than Hafiz ‘Abd al-Ghani.’” Al-Diya said: “Our shaykh, the Hafiz—may Allah have mercy on him—would never unnecessary waste any of his time. He would offer the Fajr prayer and teach the people the Quran and I would at times read some hadith. We memorised from him the large quantities of hadiths that we received. He would then stand, perform wudu and offer three hundred rak‘ah reciting the [Surah] al-Fatiha and the al-Mu‘awwidhatayn[13] until before the time of Zuhr. He would then sleep a little until the time of Zuhr. He would preoccupy himself with either listening to hadith or transcribing texts until Maghrib. If he was fasting then he would break fast after Maghrib and if he was not then he would pray salah from Maghrib until ‘Isha. Once he had prayed the ‘Isha prayer, he would sleep until the middle of the night or after. He would then awaken as if a person had awoken him, perform wudu and pray salah for a while. He would then perform wudu and pray likewise. He would then perform wudu and pray close to Fajr… he would then sleep a little until Fajr and this was his habit…” … Al-Diya said: “Allah had placed awe for him in the hearts of people…” He (Abu Muhammad Fada’il ibn Muhammad ibn ‘Ali ibn Suru al-Maqdisi) also said: “I know none from the Ahl al-Sunnah who saw Hafiz except he would love him a great deal and praise him immensely.” I heard Abu al-Thana Mahmud ibn Salamah al-Harrani in Isfahan say: “In Isfahan, people stood in rows looking at Hafiz.” I also heard him say: “If Hafiz was to take up residence in Isfahan for a time and intended to rule it, then he would do so, i.e. due to their love for him and eagerness for him. When he finally reached Egypt then we were there. When he would leave for the jami‘ [masjid] on Friday then we would be unable to walk along with him due to the large number of people who would gain blessing (tabarruk) from him and gather around him.” … I heard Abu Muhammad ‘Abd al-Rahman ibn Ibrahim al-Maqdisi say: “I asked Hafiz that miracles are narrated from these shaykhs that are not narrated from the ‘ulama. What is the reason behind this? He replied: ‘The preoccupation of the ‘ulama with knowledge is [equal to] many miracles.’ Or he said: ‘Do you wish for the ‘ulama a miracle greater than their preoccupation with knowledge?’ The Hafiz carried out many miracles.” Al-Diya said: “I heard Ahmad ibn ‘Abdullah ibn ‘Ali al-‘Iraqi who said that Abu Muhammad ibn Abu ‘Abdullah al-Dimyati narrated to me that: ‘I hired a ship and then saw it was faulty and became upset. I mentioned this to the Hafiz who wrote me a letter and said: “Leave it inside. When you finish your journey and have left it, then take the letter and do not leave it inside.” I went along and hung it in the ship and went off in our journey. Once we had alighted from it and had disembarked our fabric and there was nothing left inside, I remembered the letter and so I took it. At that moment, water entered the ship and it sunk.’” … I heard Abu Muhammad ‘Abd al-Rahman ibn Muhammad ibn ‘Abd al-Jabbar al-Muqri say: “My family had a pair of clothes that belonged to the Hafiz which they had stored [to place in the shroud] at death and a blanket that belonged to his mother. All the clothes that were in our house were stolen and my family searched for the clothes [belonging to Hafiz] and the blanket and did not find them. They became sorrowful at this. After some time, they found them in a chest. They had searched for them before and had not found them.” Al-Diya said: “A group and I were listening [to hadith] in the presence of the Hafiz at the place of prayer in our mountain in the height of summer. He said: ‘Let us leave this heat and head for the masjid.’ We intended to stand and perhaps some of us had stood up, when all of a sudden there was a cloud that had covered the sun. He then said: ‘Sit.’ I saw some of our companions looking at one another and quietly saying among each other that this is a miracle. They said: ‘A cloud couldn’t be seen in the sky.’” Al-Diya has mentioned many of these types of stories. He also said: “I heard the Hafiz say: ‘I saw the Prophet (may Allah bless him and grant him peace) in a dream walking and I was treading behind him, except there was someone between me and him.’” … [Al-Diya] said: “I heard Hafiz Abu Musa, the son of the Hafiz, say: ‘I was with my father and he was mentioning the virtues of Sufyan al-Thawri when I said to myself, surely my father is like him. He turned to me and said: “Where are we compared to them.”’ “I also heard Abu Musa speaking about a man from Dimyat[14] who said: ‘I was with the Hafiz one day and said to myself: I wish if the Hafiz would give me some clothes that have touched his body so that I may be shrouded (kafn) in them. When I prepared to stand, he said: “Do not leave.” When the group had left, he took off the clothes that had touched his body and gave them to me. The clothes stayed with us and anyone who was ill or his head hurt, they would leave them on him and he would be cured with the permission of Allah Most High.’ “I also heard Abu al-Rida Muhammad ibn ‘Abd al-Rahman ibn Ibrahim al-Maqdisi say: ‘It occurred to me that I ask the Hafiz something regarding the Companions of the Prophet (may Allah bless him and grant him peace). I went to him and found a group of people by him and became shy to ask and sat. He then mentioned that which I wanted to ask and clarified it.’ “I heard Abu ‘Ali Faris ibn ‘Uthman ibn ‘Abdullah al-Dimashqi mention regarding a person who narrated from another who said: ‘We left as a group heading for the mountain and sat by a river. One of us said: “We wish if the Hafiz would come and he had with him a volume from which he could read us some hadiths.” Another said: “If he came along with a sweet dish.” We did not wait long when the Hafiz came. One of us said: “Have you brought anything with you from which you could read to us?” He then took out a book from his sleeve and said: “I have brought a book and a sweet dish.”’ “I heard Hafiz Abu Musa say: ‘My mother said to me: “One day we presented your father with the food prepared by such a person—a person who she named—and the Hafiz did not like to eat his food. He took a morsel, raised it to his mouth and then looked at it and said this is from such a person, take it away. He did not eat anything from it.”’” Al-Diya said: “I asked my maternal aunt, Rabi‘ah bint Ahmad ibn Muhammad ibn Qudama –the Hafiz’s wife—regarding this story and she narrated it to me.” Al-Diya said: “I heard Abu Musa say: ‘My father advised me at the time of his death: “Do not waste this knowledge (hadith) for which we have toiled hard.” I asked: Will you not will anything? He said: “No one owes me ought and I owe no one.” I said: Advise me something. He said: “My son, I advise you to fear Allah (taqwa) and to firmly obey Him.” A group of people then came to visit him and made salam with him. He responded and they began speaking. He then opened his eyes and said: “What is this talk? Make dhikr of Allah Most High. Say La ilaha illallah.” They said this and then stood up. He then began doing the dhikr of Allah and moving his lips with his dhikr and indicating with his eyes. Then entered a man, made salam and said: “Do you not know me, oh my master?” He responded saying: “Why not?” I then stood to fetch him a book from the mosque. When I returned his soul had departed. That was Monday, 23 Rabi‘ al-Awwal, 600 AH. That night his body remained in the masjid and many people from among the imams and rulers whose numbers only Allah Most High could enumerate gathered the next day. We buried him on the Wednesday at Al-Qarafah[15] opposite the grave of Shaykh Abu ‘Amr ibn Marzuq at the place that his attendant, ‘Abd al-Mun‘im, mentioned that he used to visit and where he would cry till the pebbles became wet. He would say: “My heart finds rest in this place.” May Allah have mercy on him, may He be pleased with him and may He join him with our Prophet Muhammad (may Allah bless him and grant him peace). … Al-Diya said: “I heard Abu Ishaq Ibrahim ibn Mahmud al-Ba‘li say: ‘A group of traders came to Shaykh ‘Imad and I was with him. They spoke about the light (nur) that they saw on the grave of Hafiz ‘Abd al-Ghani each night or each Friday night.’” … He (al-Diya) said: “I heard Shaykh ‘Abd al-Rahman ibn Hasan ibn ‘Abdullah al-Kurdi in Harran say: ‘I saw the Hafiz in a dream and said to him: Oh my master, have you not died? He replied that surely Allah Most High allowed me to continue my portion of salah.’” … al-Diya has mentioned many of his other dreams during his life and thereafter, may Allah be pleased with him. Many people heard hadith from Hafiz ‘Abd al-Ghani and he narrated hadith in the majority of lands that he entered like Baghdad, Damascus, Egypt, Dimyat and Isfahan. He narrated hadith in Alexanderia in the year 570 AH. Many people narrated hadith from him, including… He was asked regarding the person who has experienced an increase in his spiritual states (hal) and then sees a deficiency. He replied: “As to this issue, it is required of the answerer to be from among the people of spiritual states (hal) and people of dealings (mu‘amlah); I tell Allah of my weakness and laxity regarding this matter and its like from the matters of good.[16] I say—and accordance is with Allah—surely he who Allah grants goodness in actions (‘amal), an enlightened (nur) heart and praiseworthy spiritual states (hal) in one’s limbs and body, then let him praise Allah for that, and strive to completely fetter it [from escaping], praise Allah for it and to be on guard that it disappears due to slipping or stumbling. He who has lost it, then let him try greatly in recovering it and take refuge in repentance, solitude and sorrow at what he has lost, imploring his Lord and showing eagerness to Him that the state returns to him. If it returns, then it does, otherwise he will—insha Allah—receive its reward and virtue.” He was asked once more regarding this and answered: “As to losing that which we experience in sweetness and pleasure, then this is not proof of non-acceptance [of the action]. The beginner experiences that which the expert does not, since the soul, at times, becomes weary and tired due to the stretching of time and abundance of worship. It has been narrated from the Messenger of Allah (may Allah bless him and grant him peace) that he would forbid from too much worship and immoderation in that, and command moderation in fear of weariness. It has also been narrated that when the people of the Yemen came to al-Madinah, they began crying and so Abu Bakr (may Allah be pleased with him) said: ‘Like this were we until hearts became hard.’” 26) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 63): Mahmud ibn ‘Uthman ibn Makarim al-Na‘al al-Baghdadi al-Azaji, the jurist, the orator, the ascetic, Abu al-Thana—it is said he was called Abu al-Shukr and given the title Nasir al-Din. He was born in the year 523 AH in Baghdad. He read the Quran and heard hadith from Abu al-Fath ibn al-Batti and narrated hadith. He memorised Mukhtasar al-Khiraqi and read [it] in the presence of Abu al-Fath ibn al-Manni. He remained in the company of Shaykh ‘Abd al-Qadir[17] and learned adab from him. He used to study fiqh and tafsir and sit in his ribat to give advice (wa‘z). His ribat was the place of gathering for the fuqara[18] and people of religion and the Hanbali jurists who would travel to Abu al-Fath ibn al-Manni to study fiqh in depth under him. They would reside there so much that the occupation with knowledge inside it was greater than what took place in the other madrasahs. The ribat was decaying from the outside but inhabited by the jurists and pious. Shaykh Muwaffaq al-Din al-Maqdisi, Hafiz ‘Abd al-Ghani, his brother Shaykh ‘Imad, Hafiz ‘Abd al-Qadir al-Ruhawi and others from among the major travellers in the quest for knowledge lived there…[19] Abu Shamah said: “He was a person who underwent many spiritual exercises (riyadat) and spiritual struggles (mujahadah). He travelled in the lands of the Levant and elsewhere and would give preference to his companions. A vast number of people benefitted from him. He was awe inspiring, gentle, wise, a leader, friendly and smiling. He would fast for long periods and complete the Quran each day and night. He would only eat [from the money earned from] the yarn which he himself had spun. He died on Wednesday 10 Safar, 609 AH, at the age of over eighty years. He was buried that night at his ribat—may Allah Most High have mercy on him. It was also said that he died on the night of the ninth. 27) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 77): Muhammad ibn Ma‘ali ibn Ghanima al-Baghdadi al-Ma’muni al-Muqri, the jurist, the ascetic, Abu Bakr ibn al-Hallawi. He was given the title ‘imad al-din… he heard from Abu al-Fath ibn al-Karrukhi, Abu al-Fadl ibn Nasir, Abu Bakr ibn al-Zaghuni, Sa‘id ibn al-Banna and others. He studied fiqh under Abu al-Fath ibn al-Manni and he was one of the jurists from among his students. He was an expert in the madhhab and the pinnacle of its knowledge reached him along with being abstinent and god fearing and remaining in seclusion away from people. Ibn al-Qati‘i said: “He was a pious man with a standing in abstinence. He would remain in his masjid at Al-Ma’muniyyah turning to that which would benefit him from the affairs of his hereafter. He would remain in seclusion and solitude.” Ibn al-Qadisi has also praised him a great deal and said: “He was an expert on the madhhab and in issuing fatwas. He would always remain in his corner in the masjid and would hardly mix with anyone save those people of religion who would visit him. He never came to the door of anyone from the people of the world and did not accept a gift from anyone. He was one of the abdal through whom Allah protects the world and those on it.” 28) Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 2, p. 93): Ibrahim ibn ‘Abd al-Wahid ibn ‘Ali ibn Surur al-Maqdisi al-Dimashqi, the jurist, the ascetic, the abstinent [in matters of religion], the worshipper, the shaykh, ‘Imad al-Din, Abu Ishaq, Abu Isma‘il, the brother of Hafiz ‘Abd al-Ghani who was mentioned earlier… Shaykh Muwaffaq al-Din said regarding ‘Imad when he was asked regarding him: “He was from among the best of our companions, the greatest in benefitting, the most abstinent [in matters of religion], and the most patient in learning the Quran and fiqh. He was a caller to the Sunnah and teaching knowledge and the faith. He would remain close to the poor and weak, feeding them and spending on them himself. Out of all people, he was the humblest, the one to consider his self the lowliest and the one to fear Allah Most High the most. I do not know whether I saw anyone who feared [Allah] more than he. He would supplicate and beseech Allah Most High a lot. He would lengthen the ruku‘ and sujud in Salah, and intend to follow the Salah of the Messenger of Allah (may Allah bless him and grant him peace). He would not obey anyone who rebuked him for that. Many miracles of his have been narrated.” … al-Diya said: “Perhaps it was that none would sit by him except gain a benefit in knowledge and asceticism, or knowledge regarding his manners (akhlaq) or litanies (awrad) etc. He would rebuke his self (nafs) a lot and consider it low, saying: ‘What does it make me do? What am I?’ He was of great humility.” … al-Diya said: “His kindness to his companions and acquaintances was such that each of them would feel that there is none like him…” Al-Diya said: “He advised me when I was travelling: ‘Read the Quran a lot and do not leave it, for it shall make easy for you that which you seek according to the measure that you read.’ I saw this and experienced this a lot. When I used to read the Quran a lot, then listening to hadith and writing it became very easy, and when I did not, then it would not be easy.” … Al-Diya said: “He would fast one day and not on the other.” He also said: “He would make plenty of dua‘ during the day and night.” He said: “When he used to supplicate, it was as if the heart is witnessing the acceptance of the supplication due to the great fervour and sincerity. When he began supplicating then he would hardly end it. If his family and neighbours gathered then he would supplicate in their presence and they would feel pleased by it. Such [words of] supplications would come to him which I have never heard from anyone else. At times, some of those present would cry when he supplicated. He would mention his searching of times and places when supplications are accepted. He would make a habit of supplicating on Wednesdays between the Zuhr and ‘Asar prayers by the graves of the martyrs at the Bab al-Saghir. He would say: ‘I have not seen the like of this dua‘ (or more hasty in being answered than it). Oh Allah, Oh Allah. You are Allah. Why not, I swear by Allah, you are Allah. There is no deity save you. Allah, Allah, Allah. I swear by Allah, there is no deity save Allah.” … He (Hafiz al-Diya) has also mentioned a number of his miracles and words regarding thoughts (khatir) and things from the unseen. He mentioned some of them: “I was walking behind Shaykh ‘Imad in the large market when we heard the noise of a tanbur.[20] When we reached its player, the shaykh said: ‘Law hawl wa la quwwata illa billah al-‘aliyyi al-‘azim,’ and shook his sleeve. I then saw the man fall and his tanbur broke. The man was asked: ‘What happened to you?’ He replied: ‘I don’t know.’” Al-Diya said: “I heard Abu Muhammad ‘Abd al-Muhsin ibn ‘Abd al-Karim say: ‘I was behind Shaykh ‘Imad and it occurred to me that people do not know about each other except for what is obvious and no one knows the secrets of people. All of a sudden the shaykh turned to me and said that one of the pious said and I think it was Fudayl [who said it]: “Do not do anything evil or wicked, for the hearts of the pious will detest you.”’ “I also heard ‘Ali ibn Abu Bakr ibn Idris al-Tahhan say: ‘I had an ill son and so I said to myself I shall supplicate with the dua‘ of Muqatil ibn Sulayman a hundred times and so I did. Then I came to him. He turned to me and those present and said: “A supplication without action (‘amal) is of no benefit,” or something to that effect.’” Al-Diya said: “The shaykh’s wife narrated: ‘Before his death, he would greatly say: “The matter has drawn near, there is only a little left.”’” Hafiz al-Diya has mentioned in the book Al-Hikayat al-Muqtabisah min Karamat Mashayikh al-Ard al-Muqaddasa an entire chapter regarding his miracles, which I have read in his own writing. He writes: “I heard the shaykh, he whose supplications would go answered, Abu Ahmad Nasr ibn Muhammad ibn Sulayman al-Mirdawi say: ‘Shaykh ‘Imad came to us and I wanted to ask him regarding some things but was shy. He began and mentioned all that I wished to ask him.’” He (al-Diya) said: “Abu Muhammad ‘Abd al-Rahman ibn Muhammad ibn ‘Abd al-Jabbar narrated to me: ‘I used to come to him a lot and I wanted to say something, but he would be beat me to it and mention it. When he used to see that I had begun talking then he would remain silent. However, he did not show that he wanted that.’” Al-Diya said: “I used to find hardness in my heart and I wanted to complain to him regarding that. He began a conversation with me one night and mentioned the hardness of the heart. He said: ‘How can a heart be soft, when the actions are not with sincere intention?’ He said many things which I sensed in myself and felt elated by his speech…” (Al-Diya said) “I heard Imam Abu al-Fida Isma‘il ibn ‘Umar ibn Abu Bakr say: ‘One day I took from a man some volumes of books of mine that were with him along with some ijazah. Among all of that which I took was an ijazah that I did not have. I then came to the shaykh and he looked at the volumes. He then raised the ijazah that had become mixed and said: “Who gave you this?” He then separated it. I then realised this was a miracle from him. He then mentioned the amazing way in which the Quran and knowledge would be made easy for he who studied under him.’ “I also heard Zarifah ibn Ibrahim say: ‘Ahmad ibn Salim said to me: “I know in the mountain five of the pious,” or he said walis. Among them he mentioned Imam Ibrahim ibn ‘Abd al-Wahid.’” This Ahmad ibn Salim Mardawi was a scholar who acted on knowledge; he was a man of many miracles which have been mentioned in this book. He (Al-Diya) said: “‘Abd al-Rahman ibn Muhammad ibn ‘Abd al-Jabbar narrated to me that his wife, ‘A’ishah bint Khalaf ibn Rajih, narrated to him that she saw in a dream someone saying: ‘Tell ‘Imad to pray for you, for he is from among the seven on whose account the earth remains.’” Abu al-Muzaffar, Sibt ibn al-Jawzi, has also mentioned him in his book of history and praised him a great deal. He said: “He did not make a movement, take a step or say anything, except for [the pleasure of] Allah Most High. He would worship with sincerity…” … He [al-Diya] said: “I saw He Most High in a dream and Shaykh ‘Imad was on his right. His face was like the full moon and on him were clothes the like I have not seen.” He said: “I heard the jurist, the imam, ‘Abd al-Hamid ibn Muhammad ibn Madi al-Maqdisi say: ‘I smelt an excellent fragrance twice from the grave of Shaykh ‘Imad—may Allah Most High have mercy on him.’” He narrated a lot and many of the hafizs [of hadith] and imams such as al-Diya and al-Mundhiri narrated from him. Ibn Khalil and ibn al-Bukhari also narrated from him… _____________________________ To ensure an accurate translation, I have compared quotations from Shaykh ‘Abdul Hafiz’s book with two versions of Hafiz Ibn Rajab’s Al-Dhayl ‘ala Tabaqat al-Hanabilah—one of which was published by Maktabah al-Obeikan in 1425 ah along with the footnotes (tahqiq) of Shaykh ‘Abdul Rahman ibn Sulayman al-‘Uthaymin. Where texts vary, I have given preference to the al-‘Uthaymin version (translator). [↩] This is apparently attributed to the town of Al-Salihiyya, which was once located outside Damascus but, as the city expanded, gradually became a Damascene quarter. Al-Salihiyya was founded in the mid 14th century in the Ayyubid period by Muslim refugees from the Palestinian village of Jama‘il that came under Crusader rule. Al-Salihiyya, located at the foot of Mount Qasioun, was noted for its inhabitants’ piety, masjids, madrasahs and zawiyahs (translator). [↩] The Ayat al-Hirs are thirty three verses from the Quran also known in the Indian Sub-Continent as the Manzil (translator). [↩] Qutub al-Din Abu al-Fath Musa ibn Muhammad ibn Abu al-Husayn Ahmad al-Yunini al-Ba‘labakki (640ah-726ah). Al-Yunini was a Levantine historian during the Mamluk period and author of a number of books: Mukhtasar Mir’at al-Zaman, Dhayl Mir’at al-Zaman and Manaqib al-Shaykh ‘Abd al-Qadir al-Jilani (translator). [↩] It is poignant to note that Al-Dhahabi has used the word “see” to emphasise the vivid manner in which Shaykh Ibn Taymiyyah captured the actual passing of the shaykh in his letter (translator). [↩] In a hadith narrated by al-Tirmidhi and al-Nasa’I, Umm Salamah (may Allah be pleased with her) is asked regarding the recitation and the prayer of the Prophet (may Allah bless him and grant him peace). Having described his prayer, Umm Salamah said his recitation was “a recitation made clear (mufassarah) letter by letter” (translator). [↩] Suba‘iyyat or Seveners are types of hadiths in which there are seven narrators between the last narrator and the Prophet (may Allah bless him and grant him peace) (translator). [↩] Al-Raqqi is attributed to the city of al-Raqqah, a city in northern Syria on the north bank of the Euphrates (translator). [↩] Hawwara is located in the Irbid region of modern day Jordan (translator). [↩] Hawran is an area located in south-western Syria, extending into the north-western corner of Jordan. The volcanic earth of Hawran makes it one of Syria’s most fertile regions (translator). [↩] Jubail is the Arabic name of a Mediterranean city in Lebanon. It was known as Byblos under the Greek and Gebal under the Phonecians. It was also known as Gibelet during the Crusades (translator). [↩] He is the imam rabbani and perpetual qutub Shaykh ‘Abd al-Qadir al-Jilani, the great imam of the Sufis and he to whom all the Sufi tariqs return back to (Shaykh ‘Abd al-Hafiz). [↩] The Al-Mu‘awwidhatayn is an Arabic term referring to the last two surahs of the Quran: Surah al-Falaq and Surah al-Nas (translator). [↩] Dimyat, also known as Damietta, is a port located at the Damietta River, a distributary of the Nile, some kilometres from the Mediterranean Sea (translator). [↩] This is one of Cairo’s famous cemeteries located at the foot of Mount al-Muqattam. It is the cemetery of famous saints and ‘ulama, including Imam al-Shafi‘ (translator). [↩] Note his humility (may Allah have mercy on him) and how he tells Allah of his weakness and laxity in matters of Tasawwuf in spite of his lofty rank and high standing in the science of hadith and its auxiliary disciplines. Take note of this (Shaykh ‘Abd al-Hafiz). [↩] He is the imam rabbani and perpetual qutub Shaykh ‘Abd al-Qadir al-Jilani, the great imam of the Sufis and he to whom all the Sufi tariqs return back to (Shaykh ‘Abd al-Hafiz). [↩] We often find the Sufis referring themselves in Arabic as faqirs (pl. fuqara), which literally means ‘the poor’, but in the context of Sufism means the Sufis (translator). [↩] Note that these notable individuals and pinnacles of knowledge were reared in the bosom of Tasawwuf in the ribat of the Sufi masters (Shaykh ‘Abd al-Hafiz). [↩] The tanbur is a long-necked lute with origins in Persia (translator). [↩] Deoband.org