The Importance of the Arabic Khutbah

Today is the last post for this week from the Book of Jumu'ah. Insha'Allah I will post my notes from tomorrows dars over the weekend.
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Narrated by Abu Umama bin Sahl bin Hanif: “While Mu’awiya bin Abu Sufyan (رضى الله عنه) was sitting on the pulpit the Mu’adhdhin pronounced the Adhaan saying, 'Allahu-Akbar, Allahu-Akbar' Mu’awiya said 'Allahu-Akbar, Allahu-Akbar'. And when the Mu’adhdhin said, “Ash-hadu an la ilaha ill-Allah” (I testify that Muhammad (صلى الله عليه و سلم) is the Messenger of Allah), Mu’awiya said, 'and so do I'. When the Athan was finished, Mu’awiya said, 'O people, when the Mu’adhdhin pronounced that Adhaan I heard Allah’s Messenger (صلى الله عليه و سلم) on this very pulpit saying what you have just heard me saying'." [Hadeeth 511, al Tajrid al Sarih]

Chapter that the Imam will reply to Adhaan on minbar

This hadeeth is related to a famous issue about whether it is permissible to speak when the khutbah begins.

Shaykh begin commentary of this hadeeth by explaining the importance of the khutbah on Friday. Imam Ahmad ibn Hanbal (رحمة الله عليه) and other ulema declare that the two sermons before salah on Friday are representative of the first two rakaats of Dhuhr salah. Therefore, the khutbah is an integral part of Jumu’ah salah. Without the khutbah there is no salah. Hence, it cannot be delivered in any language other than Arabic. Shaykh explained how the khutbah is not a sermon. Allah says in Surah Jumu’ah:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

Oh Believers! When the call to prayer is given on Friday then hasten towards the dhikr of Allah [62:9]

There is a consensus of the ulema that dhikr in this verse refers to the khutbah. Hence, the Friday khutbah is hamd, dhikr and du’a. It should be in Arabic, both the first and the second khutbah.

Shaykh advised young brothers who perform jumu’ah at universities, schools etc to ensure that the khutbah is in Arabic. Shaykh said that if the argument is that you do not understand - well you don’t understand the salah either so why not have that in English too! Others argue that people need to be educated – Shaykh said then rather than rushing to get to the Masjid last minute, one should sacrifice and arrive 15 minutes early when the non-Arabic speech takes place.

Shaykh then went on to say that after misfortunate events in the UK, commentators on TV, radio etc have been saying that ‘backward mullahs’ have come to the country who don’t know the language or understand the culture and are illiterate village mullahs. Shaykh said “I don’t buy that argument. I am not an import!” Shaykh mentioned how he has grown up in the UK, and Alhamdulillah understands the language and culture as well as the subtle nuances of the language (Alhamdulillah). Furthermore, when it comes to watching Bollywood movies and listening to Bollywood songs everyone understands! Where’s the lack of Urdu when it comes to Bollywood? Shaykh said that when he speaks in Urdu he gets labelled a ‘backward mullah’. However, when he speaks in English the elders complain (although they are happy to listen to cricket commentary in English!).
- Shaykh said “If there is a will, there is a way!”

The lesson to be drawn is that if you cannot understand the Arabic khutbah then come early for Jumu’ah salah but do not tamper with the original khutbah.

A question which is often asked is whether we should remain silent or reply when the Adhaan is given on Friday.
According to Imam Abu Hanifah (رحمة الله عليه) when the Imam enters the Masjid (even before sitting on the minbar) all irreligious talk is impermissible.
According to Imam Abu Yusuf (رحمة الله عليه) and other Hanafi scholars it is permissible to speak until the Imam begins speaking.
In this hadeeth we learn that Muawiyah (رضى الله عنه) emulated the Prophet (صلى الله عليه وسلم) by replying to the muadhin when he was the Imam. All ulema agree that it is permissible for the Imam to reply to the Adhaan (hence Imam Bukhari’s precise wordings).
According to Imam Shafi (رحمة الله عليه), Imam Malik (رحمة الله عليه) and other ulema it is impermissible to speak when the Imam begins speaking about anything related to the dunya. However, the Adhaan is firstly given before the Imam has begun speaking and secondly it is not related to the dunya.
Although there is a difference of opinion in the Hanafi school of thought with regard to when the prohibition of irreligious talk begins, it is permissible to reply to Adhaan.

In summary, the ulema say it is permissible for the Imam and congregation to reply to the Adhaan. However, Imam Bukhari (رحمة الله عليه) only deduces that which is directly deducible from the hadeeth hence the precise chapter heading.

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Please pray that Allah forgives my mistakes. Jazakumullahu khairan. Wasalaam.

One Muadhin on Friday

[Lesson 112, Hadeeth 510, Book of Jumu'ah]

Chapter 15: Chapter of the one muadhin on Friday

Narrated by As-Said bin Yazid (رضى الله عنه) in another quotation: In the lifetime of the Prophet ( صلى الله عليه و سلم ) there was only one Mu’adhdhin and the Adhaan used to be pronounced only after the Imam had taken his seat (i.e. on the pulpit). [Hadeeth 510, al Tajrid al Sarih]

Here Imam Bukhari (رحمة الله عليه) explains the rulings of the number of muadhins on Friday. We learn from a narration of ibn Habeeb (رحمة الله عليه) that there were 3 muadhins who would give Adhaan simultaneously on Friday. One of the Ummayid princes (Hishaam) adopted this practice i.e. 3 simultaneous Adhaans in the same Masjid. Imam Malik mentions in some narrations of his muwatta that during the time of Umar (رضى الله عنه) there were 3 muadhins on Friday.

- none of these narrations are of that authenticity or stringent acceptable nature [of Imam Bukhari (رحمة الله عليه)]

- with the exception of a few, the practice of the ulema throughout the world has been that only one muadhin gives the Adhaan on Friday. However, it is permissible for one person to give the Adhaan and another to give the iqaamah. This chapter heading is in reference to 2 or more people giving the same Adhaan.

This hadeeth is another narration of Hadeeth 508 with some additional wordings.

The hadeeth does not mean there was only one muadhin at the time of the Prophet (صلى الله عليه وسلم) or at the Masjid of the Prophet (صلى الله عليه وسلم) i.e. it does not mean that the only muadhin was Bilal (رضى الله عنه). There were many other muadhins other than Bilal (رضى الله عنه) at the time of the Prophet (صلى الله عليه وسلم). For example, Abdullah ibn Um Maqtoum (رضى الله عنه) who was the blind and very pious sahabi mentioned in Surah Abasa [Tafseer of this Surah by Shaykh Riyadh ul Haq is available -http://www.alkawtharacademy.org/store/view_product.php?product=AKATQ-0041] used to give Adhaan at the time of sahoor (not Jumuah). He would be appointed by the Prophet (صلى الله عليه وسلم) as the governor of Madinah in his absence and would lead the salah. Other sahabi including S’ad (رضى الله عنه) and Harith (رضى الله عنه) would also give the Adhaan in their masajid. However, the honour for performing the Jumu’ah Adhaan and iqaamah invariably went to Bilal (رضى الله عنه).

The Third Adhaan

As promised, I intend to start posting some previous daroos notes from the Book of Jumu'ah. I hope my tarteeb doesn't confuse people - Insha'Allah I will post 'fresh' notes after dars and for the remainder of the week I will post notes from older daroos in a systematic order. Today, I begin with Hadeeth 509 of the Book of Jumu'ah when Shaykh resumed the study.

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[Lesson 112, Hadeeth 509, Book of Jumuah]

The chapter headings and titles of Imam Bukhari (رحمة الله عليه) are one of the most important aspects of his work. The ulema say that the fiqh of Imam Bukhari (رحمة الله عليه) can be gleaned from his chapter headings. Every word has been selected for a reason.

Shaykh mentioned that al Tajrid al Sarih is a complex book and translations are commonly available and people already read these translations and only Allah knows best what they understand. People try and arrive at deductions and conclusions based on these translations from their limited understanding and knowledge. Hence, it is better to learn from the scholars in a traditional manner with a thorough explanation - hence, this is another reason for teaching this book.

With regard to the chapter headings, sometimes they have an obvious connection with the hadeeth and other times it can be ambiguous. With regard to this Chapter heading, "Chapter of Adhaan on Friday", Imam Bukhari (رحمة الله عليه) is explaining the method of Adhaan on Friday as well as the history of how this method came about.

Narrated by As-Saib bin Yazid (رضى الله عنه): In the life-time of the Prophet (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه) and Umar (رضى الله عنه) the Adhaan for the Jumu’ah prayer used to be pronounced when the Imam sat on the pulpit. But during the Caliphate of 'Uthman (رضى الله عنه) when the Muslims increased in number, a third Adhaan at Az-Zaura' was added. Abu 'Abdullah said, "Az-Zaura' is a place in the market of Madinah" [Hadeeth 509, al Tajrid al Sarih]

Adhaan simply means a 'call to prayer'.

During the time of the Prophet (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه) and Umar (رضى الله عنه), the first Adhaan would be when the Imam would arrive and sit on the minbar. Uthman (رضى الله عنه) added a third Adhaan at Az-Zaura, which was a marketplace in Madinah.

This practice of the third Adhaan remains until today.

The Adhaans for Jumu'ah are as follows:

• First Adhaan – when the time for Jumu’ah begins
• Second Adhaan – when the imam sits on the minbar
• Third Adhaan – when the imam descends and the muadhin gives the iqaamah prior to salah

Shaykh explained how the iqaamah is also referred to as an Adhaan in the hadeeth. For example, there is a hadeeth narrated in Bukhari and Muslim that ‘between every two Adhaans is a salah for whoever wishes to pray salah” – when the second Adhaan means iqaamah. The reason why the iqaamah is also called ‘Adhaan’ is because it serves the same purpose and the words are practically the same.

During the time of the Prophet (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه) and Umar (رضى الله عنه) there were only two Adhaans. The first Adhaan on Friday would be when the Imam would be on the minbar and the second when the Imam would descend.

During the time of Uthman (رضى الله عنه), the population of Madinah increased and people began to live further away, and there was some slackness in coming to Jumu’ah. This was over 12 years after the Prophet (صلى الله عليه وسلم) as Abu Bakr (رضى الله عنه) was the Khalifah for 2 years and Umar (رضى الله عنه) for 10 years. Uthman (رضى الله عنه) instructed an Adhaan to be given at Az-Zaura which was an elevated marketplace (some say it was a building). This Adhaan was 3^rd in the chronology of Islam after the two that were already in practice but it was given first. There is another narration of Bukhari that this became the established practice after that time.

The important lesson to be derived from this hadeeth is that we have to be very careful about what we call a bid’ah by using simplistic arguments that a practice was not in place at the time of the Prophet (صلى الله عليه وسلم).

There is a hadeeth that Abdullah ibn Umar (رضى الله عنه) called the 3^rd Adhaan a bid’ah. Also Hasan al-Basri (رحمة الله عليه) said that the 1^st Adhaan is when the Imam sits on the minbar and any Adhaan before this is muhdaf i.e. added on later (an innovation). However, they do not mean a reprehensible bid’ah but an unprecedented practice but favourable and genuine, and acceptable in religion. It is not easy to call something a bid’ah as many laws regulate what is to be called a reprehensible bid’ah. It is narrated that ibn Taimiyah said that for someone to classify something as bid’ah, he has to be an expert in 27 sciences of Islam!

There is a hadeeth that Umar (رضى الله عنه) announced that people have increased in number so I have instructed someone to stand and call people to prayer. I have innovated this because of the excessive number of Muslims.

- this was not an Adhaan but a call or reminder to people to come for salah. Uthman (رضى الله عنه) changed this call to an actual Adhaan, in front of all the companions who were alive – not a single companion objected. However, once when Uthman (رضى الله عنه) as the Khalifah went for Hajj he performed 4 rakaats as a musafir instead of 2. Many sahabah objected and remonstrated with him. However, no one objected when he added the 3^rd Adhaan. From that moment till today, throughout history from Muslim Spain to India to China, this remained and remains the practice. This was done with the ijtihad of Uthman (رضى الله عنه) – it was his analogical reasoning and deduction and the other sahabah accepted.

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May Allah allow us to understand and forgive my errors. Please remember my notes cannot do justice to the dars as delivered by Shaykh.

Marwan Part 2

Alhamdulillah, I've recovered (after a nice sleep) so I'm ready to post the remainder of my notes from dars. [By the way spring is finally here - fairly mild today :) ]

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[Continued...Lesson 123, Hadeeth 531, Book of the Two Eids (كتاب العيدين)]

The Shaykh then went on to discuss how the Ummayids were not the best of examples. They were chosen largely due to nepotism rather than due to their piety. The Ummayid princes were historically opposed to the families of Ali (رضى الله عنه) and Abbas (رضى الله عنه). The dispute was due to age-old differences as well as due to the unfortunate differences between Muawiyah (رضى الله عنه) and Ali (رضى الله عنه). The Ummayids would abuse the families of Abbas (رضى الله عنه) and Ali (رضى الله عنه) even on the pulpit. Hassan al Basri (رحمة الله عليه) used to say that ‘May Allah have mercy, we live in such a time that we cannot even say the name of Ali (رضى الله عنه)’. During this time, the khulafah had disappeared – due to nepotism the ruling system had become a monarchy.

Hajaj ibn Yusuf was one of the main Ummayid governors. He was a real tyrant and it is reported that once he ordered 120,000 people to be killed in front of his own eyes. He also martyred some sahabah including Abdullah ibn Zubair (رضى الله عنه), the grandson of Abu Bakr (رضى الله عنه). It is narrated that he was a real orator – extremely eloquent. Some of his sentences in his speeches actually sounded like verses of the Qur’an to a non-hafidh. He was appointed as a governor over the people of Iraq. Shaykh mentioned how the people of Iraq have always suffered and some ulema stated that historically it may be related to their persecution of Ali (رضى الله عنه) and his family and others e.g. Sa’d (رضى الله عنه) against whom the people of Iraq had levelled many accusations including usurping wealth.

Someone from amongst the tabi’een is reported as saying that although Haja ibn Yusuf was a tyrant he would ascend the minbar and start telling the people of his favours to them and their lack of gratitude to him until he would descend the minbar, and the people would believe him and belie themselves! It is reported that the only person more eloquent than Hajaj ibn Yusuf was Hassan al Basri (رحمة الله عليه).

Now going back to the hadeeth, before the minbar was built, Marwan would have the minbar taken from the masjid. He then had a minbar from clay built by Kathir ibn as-Salt. Kathir ibn as-Salt was a tabi’ee who was born during the time of the Prophet (صلى الله عليه وسلم) but he didn’t get to see him. It is important to note that Kathir ibn as-Salt had a house built which is referred to in the ahadeeth, however this does not refer to his house but the plot of land where the house now stood as the house was not present at the time of the Prophet (صلى الله عليه وسلم) and hence is was just used as a reference point in the hadeeth.

The ruling derived from this hadeeth are as follows:

• According to Imam Abu Hanifah (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه), it is sunnah to pray Eid salah in the musalla and not in the masjid.
• According to Imam Malik (رحمة الله عليه), it is desirable/preferred to pray in the musalla. It is undesirable to pray in the masjid without a valid reason.
• According to Imam Shafi (رحمة الله عليه) it is better to pray in the masjid unless there is a valid reason e.g. it is too crowded in the masjid.
• With regard to the minbar, all the ulema agree that the pulpit should not be taken to the musalla from the masjid, but a pulpit can be purpose-built in the musalla.

An important point that Shaykh raised was that there is no hadeeth that states that the Prophet (صلى الله عليه وسلم) delivered two khutbahs like jumu’ah with a pause in between where he would sit down. For example, in this hadeeth we learn that there was no minbar so the Prophet (صلى الله عليه وسلم) was standing throughout. However, it is the practice of the entire ummah to have two khutbahs on Eid. This is because there is no direct reference from the Prophet (صلى الله عليه وسلم) so this practice is taken from another established situation i.e. jumu’ah.

Also, according to the Hanafi school of though, Shaykh stated that unlike jumu’ah, the Eid khutbah doesn’t have to be in Arabic. Furthermore:

• According to Imam Abu Hanifah (رحمة الله عليه) and Imam Malik (رحمة الله عليه), Eid salah is still valid if the khutbah is first although it is wrong and against the sunnah.
• According to Imam Ahmad ibn Hanbal (رحمة الله عليه) and Imam Shafi (رحمة الله عليه) it is a condition that the salah is first.
• According to Imam Shafi (رحمة الله عليه) and Imam Ahmad ibn Hanbal (رحمة الله عليه), there must be at least 40 people present for Eid salah to be valid. According to Imam Abu Hanifah (رحمة الله عليه), there are no conditions on numbers.

A very important lesson which Shaykh derived from this hadeeth is how we should act and behave during the days of fitna. Abu Sa'id al-Khudri (رضى الله عنه) pulled the clothes of Marwan and when he ascended the minbar contrary to the sunnah and told him that is was not the way that he knew. Despite all this, he didn’t cause any fitna – he still prayed behind Marwan. This is an important lesson for us. We should try and avoid conflict and avoid fitna, for ‘fitna is worse than murder’. One utterance during the days of fitna can be worse than a blow of the sword. There will always be differences of opinions e.g. moon sightings etc and in terms of fiqh. Abu Sa'id al-Khudri (رضى الله عنه) was a learned sahabi and he set an important example. In summary, the ummayids were corrupt and guilty of nepotism but the sahabah avoided fitna.

May Allah allow us all to act on this hadeeth and benefit from the ilm of the Shaykh. May Allah preserve the Shaykh, forgive his sins, and increase him in ilm. Ameen. May Allah forgive any errors I have made in my note-taking.

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For the rest of the week, I'll be posting notes from previous daroos from the Book of Jumu'ah insha'Allah. Wasalaam.

Marwan Part 1

Alhamdulillah, dars was excellent masha'Allah (as always). I'll post the hadeeth that we covered (again) and some notes.

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[Lesson 123, Hadeeth 531, Book of the Two Eids (كتاب العيدين)]

Narrated Abu Sa'id Al-Khudri (رضى الله عنه):

The Prophet (صلى الله عليه وسلم) used to proceed to the Musalla on the days of Eid-ul-Fitr and Eid-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Eid-ul-Adha or Eid-ul-Fitr. When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Sa'id! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer." [Hadeeth 531, al Tajrid al Sarih]

- this hadeeth is under Chapter 4 of 'The Book of Two Eids', "Chapter of going out to the musalla without the pulpit"

- musalla simply means a place of prayer. It is a large open area reserved for Eid salah and other similar functions. In Madinah, the musalla was about 1000 ft away from the Masjid of Rasullulah (صلى الله عليه وسلم).

On Eid, after salah the Prophet (صلى الله عليه وسلم) would immediately turn around and face the congregation whilst people were still seated. After delivering the khutbah, instructing people and preparing any delegations, the Prophet (صلى الله عليه وسلم) would then depart. There was no minbar (pulpit) at the musalla - the Prophet (صلى الله عليه وسلم) would address people whilst standing. This practice of delivering the khutbah on Eid after salah and without a pulpit remained until the time of Marwan.

Abu Sa'id al-Khudri (رضى الله عنه) went out for Eid salah with Marwan who was an Ummayid prince and the governor of Madinah (appointed by Muawiyah (رضى الله عنه). Shaykh mentioned that originally in Islam the khalifah was chosen due to their piety and not due to any political achievements. The role of the khalifah was to lead the Muslims in all branches of life, and hence the khalifah led Jumu'ah and Eid salah. The khulafah were based in Madinah until the time of Ali (رضى الله عنه). Ali (رضى الله عنه) moved the capital of the Islamic empire to Kufa in Iraq, which was a powerful city originally established by Umar (رضى الله عنه). After Ali (رضى الله عنه), the capital was moved to Damascus by Muawiyah (رضى الله عنه), and the khalifah would appoint a governor in each city of the Islamic empire. Hence, Marwan was appointed as the governor of Madinah. He was from amongst the tabi'een not a sahabi. However, as he was appointed as the governor, the sahabah would pray Eid and Jumu'ah behind him.

Abu Sa'id al-Khudri (رضى الله عنه) noticed changes from the time of Prophet (صلى الله عليه وسلم) when he went with Marwan to the musalla. There was a minbar (pulpit) built from mud and clay. Also, he noticed that instead of standing on a prayer mat Marwan began to ascend the pulpit instead of leading salah. Marwan led salah after the khutbah contrary to the sunnah. Abu Sa'id al-Khudri (رضى الله عنه) pointed out to Marwan that he was going contrary to the sunnah. Marwan replied that times have changed. Marwan replied by saying that "Gone is that which you knew". In other words, Marwan was saying that times had changed, gone with the old, time to adapt...Abu Sa'id al-Khudri (رضى الله عنه) replied "What I know is far better than that which I don't know"...SubhanAllah i.e. referring to the sunnah of our noble messenger (صلى الله عليه وسلم).

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It's rather late and I should be sleeping...I'll post the remainder of my notes from today's dars later today insha'Allah. These will include more about the Ummayids including about the tyrant Hajaj ibn Yusuf as well as all the ruling that are derived from this hadeeth.

May Allah forgive me if I have made any mistakes in these notes.

Please pray for me.

Wasalaam.

Mother of all Days

SubhanAllah, it's Friday. I pray that Allah gives us all the tawfeeq to partake of all the blessings that this 'mother' of all days brings including finding that short moment of du'a acceptance mentioned in the ahadeeth. We covered this topic in Hadeeth 521 (Book of Jumu'ah). Insha'Allah over the coming days I intend to start posting some brief notes from Shaykh Riyadh ul Haq's commentary and included will be notes about this opportune time too.

Friday also of course means dars day...tonight insha'Allah the lesson will begin from Hadeeth 531 (كتاب العيدين). The hadeeth is posted below.

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Narrated Abu Sa'id Al-Khudri (رضى الله عنه):

The Prophet (صلى الله عليه وسلم) used to proceed to the Musalla on the days of Eid-ul-Fitr and Eid-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Eid-ul-Adha or Eid-ul-Fitr. When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Sa'id! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer." [Hadeeth 531, al Tajrid al Sarih]

Whispers of the Night

Half-way through the week and I'm still in a poetic mood. I thought I'd post "Whispers of the Night" which has been authored by Shaykh Riyadh ul Haq. I'll end today's post by mentioning where the al Tajrid al Sarih (Abridged Saheeh al-Bukhari) lessons take place, as well as how the lessons can be heard live on the internet.

Whispers of the Night

by Shaykh Abu Yusuf Riyadh ul Haq

I pounded on the door of mercy as the world slept
And humbling myself before my Creator I wept

Hands raised high and head bowed I knelt
And dejectedly began to lament what I felt

With a torn heart I gave a tongue to my woes and fears
And in great anguish and sorrow I let flow my tears

With poignant emotions raging in me so fierce
I hoped that my prayers would the heavens pierce

Oh Maker of my destiny, Master of my fate I cried
Thou art the only refuge and succour for one so tried

'Tis before Thee alone that I bemoan
Sufferings of mine only to Thee known

Pains and torments that I can no longer bear
Hopes and wishes I can entrust only to Thy care

For 'Tis only the ocean of Thine infinite bounty that sustains all
And only Thy forgiveness that restores those that fall

'Tis to Thee alone Oh Benevolent that I extend my hands in plea
To whom besides Thee can this wretched soul flee

Forgive my sins and grant me my desires Oh Almighty
Reject me not, for nothing can redeem me save Thy mercy

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The lessons of hadeeth take place each Friday at Al Kawthar Academy, 62 Gough Road, Leicester, LE5 4AN UK . The Academy is around 5 miles from M1, Jct. 21 and just over a mile from Leicester Railway Station. It is very close to Masjid Ali. There are facilities for brothers and sisters - brothers entrance is on Smith-Dorrien Road and sisters entrance on Gough Road.

Currently, the lessons begin at 8.15 PM after Esha Salah. However, I'm sure this will change as the days get longer. If I hear of changes in the lesson times I'll post insha'Allah.

For those who can't make it to Leicester there is no need to despair. Alhamdulillah, the Al Kawthar Academy broadcast the daroos live on the net using Paltalk (www.paltalk.com). They have a chat room in the Islam category called (yes, you've guessed it), "Al Kawthar Academy". The room is normally open at 8.00 PM GMT.

Just to make it easy for you all, I've posted corresponding times for other locations around the world [although these times are correct now, British Summer Time begins this Sunday so our clocks will be going forward by 1 hour]

Amsterdam Fri 21:00

Islamabad Fri 01:00

New York Fri 15:00

Paris Fri 21:00

Sydney Sat 07:00

Cape Town Fri 22:00

Berlin Fri 21:00

Toronto Fri 15:00

I'm sure there are probably further details on the al Kawthar website (www.alkawtharacademy.org)

I Sit and Think

The winter has really dragged on this year in the UK. The clocks go forward by one hour this weekend marking the beginning of British Summer Time (BST) and we are yet to see spring! It is still quite cold and the trees and leafless...so i thought it was appropriate to include a poem by J.R.R Tolkien called "I Sit and Think".


I Sit and Think

I sit beside the fire and think
of all that I have seen,
of meadow-flowers and butterflies
in summers that have been;

Of yellow leaves and gossamer
in autumns that there were,
with morning mist and silver sun
and wind upon my hair.

I sit beside the fire and think
of how the world will be
when winter comes without a spring
that I shall never see.

For still there are so many things
that I have never seen:
in every wood in every spring
there is a different green.

I sit beside the fire and think
of people long ago,
and people who will see a world
that I shall never know.

But all the while I sit and think
of times there were before,
I listen for returning feet
and voices at the door.

J.R.R Tolkien

Anyway, that's enough about the long, hard UK winter we've been enduring...let's get back to the lofty words of our Prophet ( صلى الله عليه وسلم). I thought for today's post I'd just mention how fortunate we are in the UK that we can benefit from such a scholar of hadeeth as Shaykh Riyadh ul Haq and learn the words and teachings of our noble Prophet (صلى الله عليه وسلم) in a traditional manner with an authentic chain. In the Book of Knowledge, we covered a hadeeth (Lesson 31) about how ilm will be taken away.

Narrated Abdullah ibn Amr ibn Al-Aas ( رضى الله عنه): " I heard Allah's messenger (صلى الله عليه وسلم) saying, "Allah does not take away ilm by taking it away from the hearts of the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remain, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead people astray" [Hadeeth 86, al Tajrid al Sarih]

May Allah protect us from such a time when no scholars remain. Ameen.

Please remember me in your duas.

Wasalaam.

3 years on...

I thought I was having a bad day today (worse than a normal Monday)...I lost a large amount of data on a hard drive which became corrupted, the stress of which brought about a splitting headache. However, all my dunya-related worries faded away rapidly when I heard on the news that today is the third anniversary since the invasion of Iraq. It is sad to see such a blessed land which was once a centre of Islamic learning in such a state of anarchy. I pray that Allah makes it easy for the people of this land. Speaking of Iraq, it was in Baghdad itself that people decided to test the amazing memory of Imam Bukhari (رحمة الله عليه) - the incident itself is quite long and I won't go in to it now, but needless to say the great Imam of hadeeth passed with flying colours.

Also, related to my dunya loss today, Hadeeth 340 of al Tajrid al Sarih came to mind which reiterated to me how we (addressing myself first) attach so much importance to the dunya (in terms of profit and loss) and relatively little to any losses we may have in the Akhira.

Narrated Ibn Umar (رضى الله عنه): Allah's messenger (صلى الله عليه وسلم) said: "Whoever misses the Asr prayer unintentionally, then it is as if he has lost his family and property".

- This hadeeth was commented on by Shaykh in Lesson 76/77.

I'd like to end today's post by explaining what al Tajrid al Sarih is (for those unfamiliar with the study). Please see below.

Please remember me in your duas.

Wasalaam.

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Al Tajrid al Sarih

al Tajrid al Sarih is the Abridged Saheeh al-Bukhari. This abridgement of Saheeh al-Bukhari was conducted by Imam Zain-ud-Din Ahmad bin Abdul Lateef az-Zubaidi who was a scholar of the 15th century (CE) from Yemen. He was born in 812 Hijri and died in 893 Hijri. The original Saheeh al-Bukhari contains over 7000 hadeeth, many of which are repeated so in his compendium az-Zubaidi removed the chains of narration sufficing with only the name of the companion, and he also removed all the repeated ahadeeth leaving only the longest version of each hadeeth. Thus, he has reduced approximately 7400 hadeeth to around 2230. It is this abridgement of Saheeh al-Bukhari which is known as al Tajrid al Sarih, that Shaykh Abu Yusuf Riyadh ul Haq teaches each Friday in English.

An Amazing Study

Assalamu alaikum,

My inspiration for this blog is the amazing lessons that I have been fortunate enough to attend and benefit from (Alhamdulillah). I am of course referring to the daroos of al Tajrid al Sarih, the Abdridged Saheeh al-Bukhari by Shaykh Abu Yusuf Riyadh ul Haq . The lessons take place each Friday evening at Al Kawthar Academy, Leicester, UK (www.alkawtharacademy.org).

The study is unique because firstly Saheeh al-Bukhari has never been taught before in this manner in English to the public. Secondly, the Shaykh gives the fiqh rulings that are derived from the hadeeth being studied according to all four major schools of fiqh, as well as mentioning any fringe opinions in the ummah. Furthermore, the blessing derived from listening to and learning the noble words of our Prophet (saw) are innumberable.

The Shaykh has an authentic and unbroken chain of narration (sanad) which I have included below as this is the first blog about the dars. As this has been transcribed from the Shaykh's talk (Lesson 3), please forgive me if there are any mistakes.


Currently, the Shaykh is up to Hadith 529 (The Book of the Two Eids). More to follow about the study soon insha'Allah.

Please remember me in your duas.

wasalaam,

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Shaykh Abu Yusuf Riyadh ul Haq said

"Shaykh Islam ul Haq (rahimullah) narrated to us

from Mufti Kifayatullah

from Shaykh ul Hind Mufti Mahmood ul Hassan

from Maulana Qasim An Nanotwi

from Shah Abdul Ghani ad Dehlawi

from Shah Muhammad Ishaq ad Dehlawi

from Shah Abdul Aziz ad Dehlawi

from Shah Waliyullah ad Dehlawi

from Shaykh Abu Tahir al Madani

from his father Ibrahim al Madani

from Shaykh Ahmad al Qashashi

from Ahmad bin Quoddous an Shanawi

from Shaykh Shams ad Din al Rumli

from Al Shaykh Al Hafidh Zainu’d-Din Zakariyya al Ansari

from Hafidh ibn Hajr Al Asqalani

from Ibrahim bin Ahmad At Tanuqi

from Abul Abbas Ahmadun Abi Talib al Hajjar

from Siraj ibn Hussain ibn Mubarak az Zibidi

from Shaykh Abul Waqf Abdul Awal ibne Isa Al Harawi

from Shaykh Abdur Rahman ibne Magafara Dawoodi

from Abu Muhammad Abdulullah Sarafsi

from Abu Abdillah Muhammad ibn Yusuf al Farabari

from Abu Abdillah Muhammad ibn Ismaeal bin Ibrahim bin Mughira bin Bardisba Al Bukhari Al Juhthi (rahimullah) who says hadathana Humaydi Abu Abdillah az-Zubair Qala Hadathana Sufyan, Abu Abdillah az-Zubair al Humadi related to us from Sufyan who said Yahya bin Sa’eed al Ansari related to us that Muhammad bin Ibrahim at Tamie related to us that Alqama bin Waqqas al Laythi related to us, he says I heard Ameerul Muh’mineen Umar ibnul Khattab (radi'Allah ta’ala anho) upon the mimbar say “I heard the Messenger (salallahu alayhi wasalaam) say "inaamal a’maalu bin niyaat wa inaamah li quli ma nawah fa man qanat hijrahtuhu ilah dunya yu seebuha aw imra’ahtun yun kifuha fa hijratuhu elah ma haajara iley”

So this is the first hadeeth of Saheeh al-Bukhari with the complete chain from myself to Imam Bukhari (rahmatullah alaihi)…………………..Deeds are by intentions, (therefore) and a man will only receive what he has intended, so whoever’s hijrah is to the dunya that he wishes to acquire or a woman that he seeks to marry then his hijrah is to that which he has intended."

.