Hadhrat Aqdas Mufti Mehmood Sahib (r.alaih) mentioned, "Hadhrat Madani (r.alaih) was invited to deliver a lecture in one area. Another party of that area held a gathering on the same date and invited Hadhrat Moulana Ilyaas Saheb (r.alaih) to gove a talk. Both saints agreed to attend and neither of them knew that a separate gathering was to be held there on the same day. Hence, both the Elders set off (for the particular place) on the appointed day.
When Moulana Muhammad Ilyaas Saheb (r.alaih) arrived, he came to know that Hadhrat Madani (r.alaih) was to give a talk in another part of town. He made the announcement that the Ijtima was cancelled because Hadhrat Moulana Husain Ahmed Madani Sahib (r.alaih) is to give a lecture at such and such a venue. All brothers should attend Hadhrat Madani’s lecture. Hadhrat Moulana Ilyas Sahed (r.alaih) himself proceeded on foot with the crowd to participate in the other gathering.
On the other side, Hadhrat Madani (r.alaih) arrived and came to know of the Ijtima. He addressed his gathering and told them, “Because there is an Ijtima today in another part of this town, wherein Moulana Muhammad Ilyaas Sahib (r.alaih) will be giving a bayaan, therefore this gathering is dismissed, all should participate in the Ijtima.” Hadhrat Madani (r.alaih) himself set off with the people to attend the Ijtima. Reaching the Ijtima, they found that it had been cancelled. The people from the Ijtima reached the Jalsa and found it to be cancelled also. Neither the Ijtima took place nor was the Jalsa held.
This is the divine words:
“They give preference to others over themselves”
[From the Discourses of Faqihul-Ummat Mufti Mahmood-Hasan Gangohi Rahmatullah alaih, “Boundaries of Differences”, Compiled by Mufti Muhammad Farooq Saheb Merrati Damat Barkatahu, Published by Zam Zam Publishers, Urdu Bazar Karachi-Pakistan, First edition November 2003, page 146-147]
Saturday, August 9, 2008
Friday, July 4, 2008
Sanad Hadith Shah Waliullah Ad-Dahlawi Rahimahullah
Shah Waliyyullaah al-Dehlawi[ra] has several chains upto the authors of the various compilations ofHadith. Thereafter, it continues depending on each Hadith as there areseparate chains for each.
As an example, we will only mention his sanad / silsilah of Hadith uptoImaam Bukhari [ra] and thereafter upto Rasulullah [Sallallaahu AlayhiWasallam]:
Shah Waliyyullah [ra] narrates from
1) Shaykh Abu TaahirMuhammad ibn Ibraahim al-Kurdi [ra], [who narrates from]
2) his fatherShaykh Ibraahim al-Kurdi, [who narrates from]
3) Shaykh Ahmadal-Qashaashi, [who narrates from]
4) Shaykh Ahmad ibn Abdul-Quddoosal-Shannawi, [who narrates from]
5) Shaykh Shamsuddin Muhammad ibn Ahmadal-Ramali, [who narrates from]
6) Zainuddeen Zakariyyah al-Ansari, [whonarrates from]
7) Shaykh Hafiz Ahmad ibn Hajar al-Asqalani, [whonarrates from]
8) Shaykh Ibraahim al-Tanookhi, [who narrates from]
9)Shaykh Abul-Abbaas Ahmad ibn Abi Taalib al-Hajjaar, [who narrates from]
10) Husayn ibnul Mubaarak al-Zabeedi, [who narrates from]
11) ShaykhAbul-Waqt Abdul-Awwal ibn Eesa al-Sijzi, [who narrates from]
12)Abul-Hasan Abdul-Rahmaan ibn Muzaffar al-Daoodi, [who narrates from]
13)Abu Muhammad Abdullah ibn Ahmad al-Sarakhsi, [who narrates from]
14) AbuAbdullah Muhammad ibn Yusuf ibn Matar al-Firabri, [who narrates from]
15) Imaam Abu Abdullah Muhammad ibn Ismaa'eel al-Bukhari [ra]. Imaam Bukhari [ra] narrated from:
a) Imaam al-Makki ibn Ibraahim [ra],who narrated from,
b) Yazeed ibn Abi Ubayd, who narrated from,
c)Sayyiduna Salamah ibnul Akwa who narrated from Rasulullah [SallallaahuAlayhi Wasallam] that he said,
'He who fabricates something as mysaying, should prepare for his abode in the fire (of hell).' (SahihBukhari).
This is the sanad with which Shah Waliyyullaah [ra] would narrated this particular hadith from Rasulullah [Sallallaahu AlayhiWasallam].
(refer al-Ujaalatun-naafi`ah pgs.83-87; al-Anaaqeed ulghaaliyah pgs-142-145) and Allah Ta'ala Knows Best.
Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH SCIENCES
checked & approved by: MUFTI EBRAHIM DESAI (FATWA DEPT.)
As an example, we will only mention his sanad / silsilah of Hadith uptoImaam Bukhari [ra] and thereafter upto Rasulullah [Sallallaahu AlayhiWasallam]:
Shah Waliyyullah [ra] narrates from
1) Shaykh Abu TaahirMuhammad ibn Ibraahim al-Kurdi [ra], [who narrates from]
2) his fatherShaykh Ibraahim al-Kurdi, [who narrates from]
3) Shaykh Ahmadal-Qashaashi, [who narrates from]
4) Shaykh Ahmad ibn Abdul-Quddoosal-Shannawi, [who narrates from]
5) Shaykh Shamsuddin Muhammad ibn Ahmadal-Ramali, [who narrates from]
6) Zainuddeen Zakariyyah al-Ansari, [whonarrates from]
7) Shaykh Hafiz Ahmad ibn Hajar al-Asqalani, [whonarrates from]
8) Shaykh Ibraahim al-Tanookhi, [who narrates from]
9)Shaykh Abul-Abbaas Ahmad ibn Abi Taalib al-Hajjaar, [who narrates from]
10) Husayn ibnul Mubaarak al-Zabeedi, [who narrates from]
11) ShaykhAbul-Waqt Abdul-Awwal ibn Eesa al-Sijzi, [who narrates from]
12)Abul-Hasan Abdul-Rahmaan ibn Muzaffar al-Daoodi, [who narrates from]
13)Abu Muhammad Abdullah ibn Ahmad al-Sarakhsi, [who narrates from]
14) AbuAbdullah Muhammad ibn Yusuf ibn Matar al-Firabri, [who narrates from]
15) Imaam Abu Abdullah Muhammad ibn Ismaa'eel al-Bukhari [ra]. Imaam Bukhari [ra] narrated from:
a) Imaam al-Makki ibn Ibraahim [ra],who narrated from,
b) Yazeed ibn Abi Ubayd, who narrated from,
c)Sayyiduna Salamah ibnul Akwa who narrated from Rasulullah [SallallaahuAlayhi Wasallam] that he said,
'He who fabricates something as mysaying, should prepare for his abode in the fire (of hell).' (SahihBukhari).
This is the sanad with which Shah Waliyyullaah [ra] would narrated this particular hadith from Rasulullah [Sallallaahu AlayhiWasallam].
(refer al-Ujaalatun-naafi`ah pgs.83-87; al-Anaaqeed ulghaaliyah pgs-142-145) and Allah Ta'ala Knows Best.
Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH SCIENCES
checked & approved by: MUFTI EBRAHIM DESAI (FATWA DEPT.)
Sanad Hadith Shah Waliullah Ad-Dahlawi Rahimahullah
Shah Waliyyullaah al-Dehlawi[ra] has several chains upto the authors of the various compilations of Hadith. Thereafter, it continues depending on each Hadith as there are separate chains for each.
As an example, we will only mention his sanad / silsilah of Hadith uptoImaam Bukhari [ra] and thereafter upto Rasulullah [Sallallaahu AlayhiWasallam]:
Shah Waliyyullah [ra] narrates from
1) Shaykh Abu TaahirMuhammad ibn Ibraahim al-Kurdi [ra], [who narrates from]
2) his fatherShaykh Ibraahim al-Kurdi, [who narrates from]
3) Shaykh Ahmadal-Qashaashi, [who narrates from]
4) Shaykh Ahmad ibn Abdul-Quddoosal-Shannawi, [who narrates from]
5) Shaykh Shamsuddin Muhammad ibn Ahmadal-Ramali, [who narrates from]
6) Zainuddeen Zakariyyah al-Ansari, [whonarrates from]
7) Shaykh Hafiz Ahmad ibn Hajar al-Asqalani, [whonarrates from]
8) Shaykh Ibraahim al-Tanookhi, [who narrates from]
9)Shaykh Abul-Abbaas Ahmad ibn Abi Taalib al-Hajjaar, [who narrates from]
10) Husayn ibnul Mubaarak al-Zabeedi, [who narrates from]
11) ShaykhAbul-Waqt Abdul-Awwal ibn Eesa al-Sijzi, [who narrates from]
12)Abul-Hasan Abdul-Rahmaan ibn Muzaffar al-Daoodi, [who narrates from]
13)Abu Muhammad Abdullah ibn Ahmad al-Sarakhsi, [who narrates from]
14) AbuAbdullah Muhammad ibn Yusuf ibn Matar al-Firabri, [who narrates from]
15) Imaam Abu Abdullah Muhammad ibn Ismaa'eel al-Bukhari [ra].
Imaam Bukhari [ra] narrated from:
a) Imaam al-Makki ibn Ibraahim [ra],who narrated from,
b) Yazeed ibn Abi Ubayd, who narrated from,
c)Sayyiduna Salamah ibnul Akwa who narrated from Rasulullah [SallallaahuAlayhi Wasallam] that he said,
'He who fabricates something as mysaying, should prepare for his abode in the fire (of hell).' (SahihBukhari).
This is the sanad with which Shah Waliyyullaah [ra] would narrated this particular hadith from Rasulullah [Sallallaahu AlayhiWasallam].
(refer al-Ujaalatun-naafi`ah pgs.83-87; al-Anaaqeed ulghaaliyah pgs-142-145)
and Allah Ta'ala Knows Best.
Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH SCIENCES
checked & approved by: MUFTI EBRAHIM DESAI (FATWA DEPT.)
[Question from sabiilii@hotmail.com and answered by Darul Ifta - Camperdown(askimam.com) dated 25 June 2004 15:45:27.]
As an example, we will only mention his sanad / silsilah of Hadith uptoImaam Bukhari [ra] and thereafter upto Rasulullah [Sallallaahu AlayhiWasallam]:
Shah Waliyyullah [ra] narrates from
1) Shaykh Abu TaahirMuhammad ibn Ibraahim al-Kurdi [ra], [who narrates from]
2) his fatherShaykh Ibraahim al-Kurdi, [who narrates from]
3) Shaykh Ahmadal-Qashaashi, [who narrates from]
4) Shaykh Ahmad ibn Abdul-Quddoosal-Shannawi, [who narrates from]
5) Shaykh Shamsuddin Muhammad ibn Ahmadal-Ramali, [who narrates from]
6) Zainuddeen Zakariyyah al-Ansari, [whonarrates from]
7) Shaykh Hafiz Ahmad ibn Hajar al-Asqalani, [whonarrates from]
8) Shaykh Ibraahim al-Tanookhi, [who narrates from]
9)Shaykh Abul-Abbaas Ahmad ibn Abi Taalib al-Hajjaar, [who narrates from]
10) Husayn ibnul Mubaarak al-Zabeedi, [who narrates from]
11) ShaykhAbul-Waqt Abdul-Awwal ibn Eesa al-Sijzi, [who narrates from]
12)Abul-Hasan Abdul-Rahmaan ibn Muzaffar al-Daoodi, [who narrates from]
13)Abu Muhammad Abdullah ibn Ahmad al-Sarakhsi, [who narrates from]
14) AbuAbdullah Muhammad ibn Yusuf ibn Matar al-Firabri, [who narrates from]
15) Imaam Abu Abdullah Muhammad ibn Ismaa'eel al-Bukhari [ra].
Imaam Bukhari [ra] narrated from:
a) Imaam al-Makki ibn Ibraahim [ra],who narrated from,
b) Yazeed ibn Abi Ubayd, who narrated from,
c)Sayyiduna Salamah ibnul Akwa who narrated from Rasulullah [SallallaahuAlayhi Wasallam] that he said,
'He who fabricates something as mysaying, should prepare for his abode in the fire (of hell).' (SahihBukhari).
This is the sanad with which Shah Waliyyullaah [ra] would narrated this particular hadith from Rasulullah [Sallallaahu AlayhiWasallam].
(refer al-Ujaalatun-naafi`ah pgs.83-87; al-Anaaqeed ulghaaliyah pgs-142-145)
and Allah Ta'ala Knows Best.
Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH SCIENCES
checked & approved by: MUFTI EBRAHIM DESAI (FATWA DEPT.)
[Question from sabiilii@hotmail.com and answered by Darul Ifta - Camperdown
Wednesday, July 2, 2008
Sayyid Muhammad Bin Alawi Al Maliki Al Hasani Rahimahullahu Ta’ala
Belayar ke India kali Kedua Dan Ke Pakistan
Sekembalinya Abuya ke Mekkah beliau mengisahkan segala pengalamannya di India dan beliau sangat tertarik dengan system pelajaran ilmu hadith di Madrasah Darul-Ulum Deoband, Uttar Pradish, India. Lalu Abuya memohon sekali lagi dengan segala kerendahan hati agar ayahanda beliau mengizinkannya berangkat ke India untuk mempelajari ilmu hadith.
Sayyid Alawi memahami hasrat anaknya yang berkobar-kobar itu sehingga beliau mengizinkannya untuk berangkat sekali lagi ke India untuk belajar ilmu hadits di Madrasah Darul-Ulum Deoband.
Abuya terus berangkat ke India dan menuju Madrasah Darul Ulum Deoband dan terus mengikuti “Daurah” khusus dengan ilmu hadits, yang bererti mengkhatamkan “Al-Kutubus-Sitt” (Kitab hadits yang enam itu, iaitu Bukhari, Muslim, Abu Daud, Tirmizi, Nasai dan Ibnu Majah) dalam masa yang singkat.
Dan semasa di India Abuya berguru dengan Maulana Syeikh Muhammad Zakaria Al Kandahlawi, pengarang Syarah Muwaththa’, Syeikh Fakhruddin Ahmad Syaikhul-Hadith di Darul-Ulum Deoband, Syeikh Habiburrahman Al A’zhami, Syeikh Abul Wafa al Afghani, Syeikh Muhammad Yusuf Al Kandahlawi, pengarang kitab Hayatus-Sahabah, Syeikh Muhammad Idris Al Kandahlawi, Syeikh Zhafar Ahmad Al Utsmani, Syeikh In’amul Hasan dan Syeikh Mufti Musthafa Bin Imam Ahmad Ridha Khan Al-Berilewi dan lain-lainnya.
Setelah menamatkan daurah hadits, beliau kembali ke Mekkah dengan hati yang penuh gembira kerana apa yang beliau idam-idamkan telah tercapai. Abuya tinggal di India pada kali ini selama lima bulan.
Selain India Abuya juga pergi ke Pakistan dan Abuya juga berguru kepada Mufti Pakistan Syeikh Muhammad Syafi’ dan Syeikh Muhammad Yusuf Al Bannuri dan lain-lain lagi.
[“Sayyid Muhammad Bin Alawi Al Maliki Al Hasani Rahimahullahu Ta’ala – Sejarah Hidup dan Dasar-dasar Pemikirannya”, oleh Abu Ali Al Banjari An Nadwi Al Maliki (Ahmad Fahmi bin Zamzam), Khazanah Banjariah, Maahad Tarbiyah Islamiah Derang, Pokok Sena, Kedah, ISBN 983-2052-47-5, m/s 28 & 29]
Sekembalinya Abuya ke Mekkah beliau mengisahkan segala pengalamannya di India dan beliau sangat tertarik dengan system pelajaran ilmu hadith di Madrasah Darul-Ulum Deoband, Uttar Pradish, India. Lalu Abuya memohon sekali lagi dengan segala kerendahan hati agar ayahanda beliau mengizinkannya berangkat ke India untuk mempelajari ilmu hadith.
Sayyid Alawi memahami hasrat anaknya yang berkobar-kobar itu sehingga beliau mengizinkannya untuk berangkat sekali lagi ke India untuk belajar ilmu hadits di Madrasah Darul-Ulum Deoband.
Abuya terus berangkat ke India dan menuju Madrasah Darul Ulum Deoband dan terus mengikuti “Daurah” khusus dengan ilmu hadits, yang bererti mengkhatamkan “Al-Kutubus-Sitt” (Kitab hadits yang enam itu, iaitu Bukhari, Muslim, Abu Daud, Tirmizi, Nasai dan Ibnu Majah) dalam masa yang singkat.
Dan semasa di India Abuya berguru dengan Maulana Syeikh Muhammad Zakaria Al Kandahlawi, pengarang Syarah Muwaththa’, Syeikh Fakhruddin Ahmad Syaikhul-Hadith di Darul-Ulum Deoband, Syeikh Habiburrahman Al A’zhami, Syeikh Abul Wafa al Afghani, Syeikh Muhammad Yusuf Al Kandahlawi, pengarang kitab Hayatus-Sahabah, Syeikh Muhammad Idris Al Kandahlawi, Syeikh Zhafar Ahmad Al Utsmani, Syeikh In’amul Hasan dan Syeikh Mufti Musthafa Bin Imam Ahmad Ridha Khan Al-Berilewi dan lain-lainnya.
Setelah menamatkan daurah hadits, beliau kembali ke Mekkah dengan hati yang penuh gembira kerana apa yang beliau idam-idamkan telah tercapai. Abuya tinggal di India pada kali ini selama lima bulan.
Selain India Abuya juga pergi ke Pakistan dan Abuya juga berguru kepada Mufti Pakistan Syeikh Muhammad Syafi’ dan Syeikh Muhammad Yusuf Al Bannuri dan lain-lain lagi.
[“Sayyid Muhammad Bin Alawi Al Maliki Al Hasani Rahimahullahu Ta’ala – Sejarah Hidup dan Dasar-dasar Pemikirannya”, oleh Abu Ali Al Banjari An Nadwi Al Maliki (Ahmad Fahmi bin Zamzam), Khazanah Banjariah, Maahad Tarbiyah Islamiah Derang, Pokok Sena, Kedah, ISBN 983-2052-47-5, m/s 28 & 29]
Tuesday, July 1, 2008
Monday, June 23, 2008
Jihad Melawan Nafsu
Jihad Melawan Diri dan Hawa Nafsu (Keinginan dan dorongan hati)
Ertinya: Sebaik-baik jihad ialah jihad seorang lelaki melawan diri dan nafsunya. Diriwayatkan oleh Ibn al-Najjar dan diriwayatkan juga oleh Abu Nua’im dan al-Dailami dengan lafaz: Sebaik-baik jihad bahawa kamu melawan diri kamu dan (tuntutan) hawa nafsu kamu dalam melaksanakan hak-hak Allah.*
*Iaitu dengan menahannya dari mengikut kehendak syahwat dan menghalangnya dari terus tenggelam dalam kelazatan (dunia) dan sentiasa melakukan suruhan-suruhan dan menjauhkan diri dari segala larangan. Ini adalah merupakan jihad yang terbesar dan hawa nafsu adalah merupakan sebesar-besar musuh kamu. Dan diri kamu adalah merupakan musuh kamu yang terdekat. Sila lihat Faidh al-Qadir, jld:2, m.s.31.
Dan daripada Ibn Umar (RA) berkata: Telah bersabda Rasulullah (SAW):
Ertinya: Sebaik-baik Islam seorang mukmin ialah sesiapa yang menyelamatkan muslimin yang lain dari (kejahatan) lidah dan tangannya, dan sebaik-baik Iman seorang mukmin ialah yang paling baik tingkah lakunya, dan sebaik-baik muhajirin ialah sesiapa yang berhijrah meninggalkan perkara-perkara yang dilarang Allah dari mengerjakannya, dan sebaik-baik jihad ialah sesiapa yang berjihad melawan dirinya dalam melaksanakan hak-hak Allah Azzawajalla**. Diriwayat oleh al-Tabrani.
**Mujahadah (melawan) tuntutan diri adalah lebih baik dari jihad melawan orang kafir, munafik dan orang yang jahat kerana setiap sesuatu dilebihkan dan dimuliakan dengan mulianya hasil yang diperolehi dan hasil melawan tuntutan hawa nafsu ialah mendapat hidayah.
[Muhammad Noeruddin Marbu al-Banjari al-Makki, ‘Mereka yang Berada di jalan Allah’, Alih bahasa: Mohd Zakir bin Abdul Majid, diterbitkan oleh al-Maahadul ‘Ali Littafaqah Fiddin Amuntai Kalimantan Selatan, Cetakan Kedua 2002]
Wednesday, June 18, 2008
Rope of Allah
“And Hold firmly on to the rope of Allaah, united, and do not cause dissension amongst yourselves. And remember Allaah’s favour upon you when you were enemies then Allah created a bond between your hearts thus through His bounty you became brothers.
And you were at the edge of the pit of Hell so Allaah saved you from it. In this was Allaah explains his laws to you that you may remain on the straight path.”
[Surah Ali-Imran]
Lessons:
The following points are noted in the light of the above ayat:
1. Unity is a command of Allaah.
2. Disunity is forbidden.
3. Unity and brotherhood are great gifts of Allaah.
4. Hadhrat Abdullaah bin Masud (RA) reports that the rope of Allaah is the book of Allaah, which is suspended between the sky and the earth.
5. The method of achieving unity is that all should join hands in practicing upon the book of Allaah i.e. the Qur’aan. The obvious result of this is that all Muslims will become united, like a group of people holding a rope become like one body. Thus, if all Muslims were to hold firmly on to this rope, then the structure of Islam will automatically become uniform as was witnessed in the first era of Islamic history.
6. Just as practicing consistently upon the Qur’aan is the only cause of unity, not practicing upon the Qur’aan is the cause of disunity.
[“Boundaries of Differences", From the discourses of Faqihul-Ummat Mufti Mahmood-Hasan Gangohi (R.alaih), Compiled by Mufti Muhammad Farooq Saheb Merrati (DB), Zam Zam Publishers, Urdu Bazaar Karachi Pakistan, 2003]
And you were at the edge of the pit of Hell so Allaah saved you from it. In this was Allaah explains his laws to you that you may remain on the straight path.”
[Surah Ali-Imran]
Lessons:
The following points are noted in the light of the above ayat:
1. Unity is a command of Allaah.
2. Disunity is forbidden.
3. Unity and brotherhood are great gifts of Allaah.
4. Hadhrat Abdullaah bin Masud (RA) reports that the rope of Allaah is the book of Allaah, which is suspended between the sky and the earth.
5. The method of achieving unity is that all should join hands in practicing upon the book of Allaah i.e. the Qur’aan. The obvious result of this is that all Muslims will become united, like a group of people holding a rope become like one body. Thus, if all Muslims were to hold firmly on to this rope, then the structure of Islam will automatically become uniform as was witnessed in the first era of Islamic history.
6. Just as practicing consistently upon the Qur’aan is the only cause of unity, not practicing upon the Qur’aan is the cause of disunity.
[“Boundaries of Differences", From the discourses of Faqihul-Ummat Mufti Mahmood-Hasan Gangohi (R.alaih), Compiled by Mufti Muhammad Farooq Saheb Merrati (DB), Zam Zam Publishers, Urdu Bazaar Karachi Pakistan, 2003]
Tuesday, June 17, 2008
The Mashaikh of Chisht
The Spiritual Tree [Shajarah] of the Noble Auliya and Masyaikh of Chisht
The Shajarah of Qutbul Aqtab, Syaikhul Hadith, Hadhrat Maulana Muhammad Zakariyya al-Kandhahlawi (Rahmatullah alaih)
1. Sayyidul Qaunain, Khaatamun Nabiyeen Sallallahu alaihi wa sallam
2. Ameerul Mu’mineen Hadrat Ali Karramallahu wajhah
3. Hadhrat Hasan Basri
4. Khwaajah Abdul Waahid bin Zaid Abul Fadhl
5. Khwaajah Fudhail bin Iyaadh bin Mas’ud bin Bishr Tameemi
6. Sultan Ibraahim bin Adham bin Mansur
7. Khwaajah Huzaifah al-Mar’ashi Basri
8. Khwaajah Abu Hubairah Basri
9. Khwaajah Ilw Mumshad Dinwari
10. Khwaajah Abu Ishaq Shaami
11. Khwaajah Abu Ahmad Abdaal Chishti
12. Khwaajah Muhammad @ Abu Muhammad bin Abi Ahmad
13. Khwaajah Sayyid Naseeruddin Abu Yusuf bin Sam’aan al-Husaini al-Chishti
14. Khwaajah Qutbuddin Maudood Chishti
15. Khwaajah Shareef Zandani at-Tarmizi
16. Khwaajah Uthman Haaruni
17. Khwaajah Muinuddeen Chishti Ajmeri as-Sanjari
18. Hadhrat Shaikh Qutbuddeen Bakhtiyaar Kaaki
19. Shaikh Fariduddeen Mas’ood Shakar Ganj
20. Khwaajah Alaauddeen Ali Ahmad Saabir Kalyari
21. Shaikh Shamsuddeen at-Turki Paanipati
22. Shaikh Jalaaluddeen Kabirul Auliyaa Paanipati
23. Shaikh Ahmad Abdul Haq Radoli
24. Shaikh Muhammad Aarif al-Farouqi
25. Shaikh Muhammad al-Farouqi bin Shaikh Aarif
26. Shaikh Mashaa-ikh Shah Abdul Quddus Gangohi
27. Hadhrat Jalaaluddeen Mahmud Umri Thanesri
28. Shaikh Nizaamuddeen al-Umri Thanesri al-Balkhi
29. Shah Abu Saeed Nu’maani an-Nausharwaani Gangohi
30. Maulana Shaikh Khwaajah Muhibbullah Ilahabadi Sadarpuri
31. Maulana Shaikh Sayyid Muhammadi Akbaraabadi
32. Shah Muhammad al-Makki Ja’fari
33. Shah Adh-duddeen Amrohi
34. Shaikh Abdul Haadi Amrohi
35. Shah Abdul Baari Siddiqui Amrohi
36. Hadhrat Shaikh al-Haj Abdur Raheem Wilayati
37. Hadhrat Aqdas Mianji Nur Muhammad Jhinjawi
38. Haji Imdadullah Thanawi Muhaajir-e-Makki
39. Hadhrat Aqdas, Qutbul Alam, Murshid-e-Alam, Maulana Rashid Ahmad Gangohi
40. Maulana al-Haaj Khalil Ahmad Ambhetawi
41. Qutbul Aqtaab, Shaikhul Hadith, Ra’isul Muhadditheen Allamah, Hadhrat Maulana Muhammad Zakariyya al-Kandhahlawi Muhajir Madani
The above Chishtiyyah silsilah is known as Sabiriyyah branch (with reference to Khwaajah Alaauddeen Ali Ahmad Saabir Kalyari (No. 20), to Imdaadiyyah (with reference to Haji Imdadullah Thanawi Muhaajir-e-Makki (No. 38), to Khaliliyyah (Maulana al-Haaj Khalil Ahmad Ambhetawi (No. 40).
Shaikh Fariduddeen Mas’ood Shakar Ganj (No. 19) also gave the ijazat to Syaikh Nizamuddin Auliya’, This Nizamiyyah silsilah branch went down to Shah Waliullah ad-Dahlawi.
[references:
Syaikh Muhamad Zakariyya Kandhalwi, ‘The Mashaikh of Chisht’, Mujlisul Ulama of South Africa, Kutub Khana Ishayat-ul-Islam, New Delhi, 2006.
Hj Muzaffar Dato’ Hj Mohammad & (Tun) Suzana (Tun) Hj Othman, ‘Sesungguhnya Tuhan Kamu Tidak Bermata Satu’, Crescent News (KL) Sdn Bhd, 2007. ISBN 978-983-061-715-2.
Abdul Aziz Ahmad bin Muhammad, ‘Penawar Rohani’ (Translation of Qaulul Jamil Fi Bayani Sawais Sabil by Shah Waliullah Ad-Dahlawi), Pustaka Aman Press Sdn. Bhd., 1992.]
The Shajarah of Qutbul Aqtab, Syaikhul Hadith, Hadhrat Maulana Muhammad Zakariyya al-Kandhahlawi (Rahmatullah alaih)
1. Sayyidul Qaunain, Khaatamun Nabiyeen Sallallahu alaihi wa sallam
2. Ameerul Mu’mineen Hadrat Ali Karramallahu wajhah
3. Hadhrat Hasan Basri
4. Khwaajah Abdul Waahid bin Zaid Abul Fadhl
5. Khwaajah Fudhail bin Iyaadh bin Mas’ud bin Bishr Tameemi
6. Sultan Ibraahim bin Adham bin Mansur
7. Khwaajah Huzaifah al-Mar’ashi Basri
8. Khwaajah Abu Hubairah Basri
9. Khwaajah Ilw Mumshad Dinwari
10. Khwaajah Abu Ishaq Shaami
11. Khwaajah Abu Ahmad Abdaal Chishti
12. Khwaajah Muhammad @ Abu Muhammad bin Abi Ahmad
13. Khwaajah Sayyid Naseeruddin Abu Yusuf bin Sam’aan al-Husaini al-Chishti
14. Khwaajah Qutbuddin Maudood Chishti
15. Khwaajah Shareef Zandani at-Tarmizi
16. Khwaajah Uthman Haaruni
17. Khwaajah Muinuddeen Chishti Ajmeri as-Sanjari
18. Hadhrat Shaikh Qutbuddeen Bakhtiyaar Kaaki
19. Shaikh Fariduddeen Mas’ood Shakar Ganj
20. Khwaajah Alaauddeen Ali Ahmad Saabir Kalyari
21. Shaikh Shamsuddeen at-Turki Paanipati
22. Shaikh Jalaaluddeen Kabirul Auliyaa Paanipati
23. Shaikh Ahmad Abdul Haq Radoli
24. Shaikh Muhammad Aarif al-Farouqi
25. Shaikh Muhammad al-Farouqi bin Shaikh Aarif
26. Shaikh Mashaa-ikh Shah Abdul Quddus Gangohi
27. Hadhrat Jalaaluddeen Mahmud Umri Thanesri
28. Shaikh Nizaamuddeen al-Umri Thanesri al-Balkhi
29. Shah Abu Saeed Nu’maani an-Nausharwaani Gangohi
30. Maulana Shaikh Khwaajah Muhibbullah Ilahabadi Sadarpuri
31. Maulana Shaikh Sayyid Muhammadi Akbaraabadi
32. Shah Muhammad al-Makki Ja’fari
33. Shah Adh-duddeen Amrohi
34. Shaikh Abdul Haadi Amrohi
35. Shah Abdul Baari Siddiqui Amrohi
36. Hadhrat Shaikh al-Haj Abdur Raheem Wilayati
37. Hadhrat Aqdas Mianji Nur Muhammad Jhinjawi
38. Haji Imdadullah Thanawi Muhaajir-e-Makki
39. Hadhrat Aqdas, Qutbul Alam, Murshid-e-Alam, Maulana Rashid Ahmad Gangohi
40. Maulana al-Haaj Khalil Ahmad Ambhetawi
41. Qutbul Aqtaab, Shaikhul Hadith, Ra’isul Muhadditheen Allamah, Hadhrat Maulana Muhammad Zakariyya al-Kandhahlawi Muhajir Madani
The above Chishtiyyah silsilah is known as Sabiriyyah branch (with reference to Khwaajah Alaauddeen Ali Ahmad Saabir Kalyari (No. 20), to Imdaadiyyah (with reference to Haji Imdadullah Thanawi Muhaajir-e-Makki (No. 38), to Khaliliyyah (Maulana al-Haaj Khalil Ahmad Ambhetawi (No. 40).
Shaikh Fariduddeen Mas’ood Shakar Ganj (No. 19) also gave the ijazat to Syaikh Nizamuddin Auliya’, This Nizamiyyah silsilah branch went down to Shah Waliullah ad-Dahlawi.
[references:
Syaikh Muhamad Zakariyya Kandhalwi, ‘The Mashaikh of Chisht’, Mujlisul Ulama of South Africa, Kutub Khana Ishayat-ul-Islam, New Delhi, 2006.
Hj Muzaffar Dato’ Hj Mohammad & (Tun) Suzana (Tun) Hj Othman, ‘Sesungguhnya Tuhan Kamu Tidak Bermata Satu’, Crescent News (KL) Sdn Bhd, 2007. ISBN 978-983-061-715-2.
Abdul Aziz Ahmad bin Muhammad, ‘Penawar Rohani’ (Translation of Qaulul Jamil Fi Bayani Sawais Sabil by Shah Waliullah Ad-Dahlawi), Pustaka Aman Press Sdn. Bhd., 1992.]
Qaulul Jamil
Bismillah, Wassolatu wassalamu ala Rasulillah.
Al-Fadhil Ustaz Abdul Aziz Ahmad bin Mohd telah menterjemahkan kitab Qaulul Jamil karangan Shah Waliullah ad-Dahlawi (Rahimahullah) ke dalam bahasa Melayu, dan memberi judulnya 'Penawar Rohani' supaya senang dan lebih ringkas disebut. Semoga Allah memberkati dan menerima usaha alFadhil Ustaz.
Al-Fadhil Ustaz Abdul Aziz Ahmad bin Mohd telah menterjemahkan kitab Qaulul Jamil karangan Shah Waliullah ad-Dahlawi (Rahimahullah) ke dalam bahasa Melayu, dan memberi judulnya 'Penawar Rohani' supaya senang dan lebih ringkas disebut. Semoga Allah memberkati dan menerima usaha alFadhil Ustaz.
Actions are but by intention
Amiril Mu'minin Abi Hafsin Umar ibni al-Khattab (RA) narrates from Rasul (SAW) that: "Actions are (judged) but by the intention (which has motivated that action); and every man shall have (only) that which he intended. Thus he whose (object of) migration (Hijrat) was Allah and His Rasul (SAW), his migration was (truly) for Allah and His Rasul (SAW); and he whose migration was (to achieve some) worldly benefit or to take some women in marriage, then his (object of) migration was that for which he migrated." [Sahih Bukhari and Sahih Muslim]
The Ulema and Muhad’ditheen of yester-year commenced their works with this hadith, so that before proceeding, teacher and pupil cold check and rectify their intentions. Hence Imaam Bukhaari and Waliy-yud-deen bin Muhammed Abdullah Al-Khateeb-At-Tabrezi (Saheeb-e-Mishkaat) have both commenced their famous compilations with this hadith. Both have accorded such importance to this hadith that they have placed and discussed it first, independent of any other chapter.
Muhaddith Abdur Rahman bin Muhammed Mahdi (Rahmatullah alaih) says that every author should commence his book with this hadith.
[extracted from: The Arba’een – 40 hadith of Imaam Nawawi, Syarah by Maulana Aashiq Elahi Buland Shehri, Darul-Ishaat Urdu Bazaar Karachi, 1998]
The Ulema and Muhad’ditheen of yester-year commenced their works with this hadith, so that before proceeding, teacher and pupil cold check and rectify their intentions. Hence Imaam Bukhaari and Waliy-yud-deen bin Muhammed Abdullah Al-Khateeb-At-Tabrezi (Saheeb-e-Mishkaat) have both commenced their famous compilations with this hadith. Both have accorded such importance to this hadith that they have placed and discussed it first, independent of any other chapter.
Muhaddith Abdur Rahman bin Muhammed Mahdi (Rahmatullah alaih) says that every author should commence his book with this hadith.
[extracted from: The Arba’een – 40 hadith of Imaam Nawawi, Syarah by Maulana Aashiq Elahi Buland Shehri, Darul-Ishaat Urdu Bazaar Karachi, 1998]
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