The Miraculous Weeping of the Tree Trunk

Here are the final notes of Lesson 113 which I've finally got round to posting - see previous posts of the other hadeeth that were covered in this lesson.

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باب: الخُطْبَةُ عَلَى المِنْبَر

حديث سهلِ بن سعدٍ في أَمْرِ المِنْبَرِ تقدّم وذِكْرُ صلاتِهِ عليه ورجوعه القَهْقَرى وزاد في هذه الرّوايةِ: فَلَمّا فَرَغَ أَقْبَلَ عَلَى النّاسِ فَقَالَ: (يا أَيّهَا النّاسُ, إِنّمَا صَنَعْتُ هذَا لِتَأْتَمّوا وَلِتَعَلّمُوا صَلاَتِي).

Chapter 17 (To deliver) the Khutbah on the pulpit

The Hadeeth of Sahl bin Sa’d (رضى الله عنه) regarding the pulpit (Hadith No.249) Sahl (رضى الله عنه) mentioned that the Prophet صلى الله عليه و سلم offered Salaat (prayer) on it, and then stepped back and added in this quotation “After finishing the Salaat he صلى الله عليه و سلم faced the people and said, I have done this so that you may follow me and learn the way I offer Salaat.” [Hadeeth 512, al Tajrid al Sarih]

This hadeeth contains some extra wording to Hadeeth 249 which was commented on by Shaykh previously. The wording at the start is that of Imam az-Zubaidi (رحمة الله عليه) the compiler of this abridgement and not of Imam Bukhari (رحمة الله عليه). Imam Bukhari (رحمة الله عليه) wishes to show that a sermon or khutbah can be delivered on a minbar – although the hadeeth is specific to Jumu’ah, Imam Bukhari (رحمة الله عليه) does not include the word Jumu’ah in the chapter heading.


عَنْ جابِر بْن عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا قَالَ: كانَ جِذْعٌ يَقُومُ إِلَيْهِ النّبِيّ صلى الله عليه وسلم, فَلَمّا وُضِعَ لَهُ الْمِنْبَرُ, سَمِعْنَا لِلْجِذْعِ مِثْلَ أَصْوَاتِ الْعِشَارِ, حَتّى نَزَلَ النّبِيّ صلى الله عليه وسلم فَوَضَعَ يَدَهُ عَلَيْهِ.

Narrated by Jabir bin ‘Abdullah (رضى الله عنهما): The Prophet صلى الله عليه و سلم used to stand by a stem of date palm tree (while delivering the Khutba) when the pulpit was placed for him we heard that stem crying like a pregnant she camel till the Prophet صلى الله عليه و سلم got down from the pulpit and placed his hand over it [Hadeeth 513, al Tajrid al Sarih]

This is a brief narration of an incident which has been narrated by Imam Bukhari (رحمة الله عليه) in more than one place and has also been narrated by many other authors from many different sahabah. They all recall this particular incident with the tree trunk. These different narrations are authentic hadeeth.

To understand this hadeeth it is important to understand the structure of the Masjid of Rasul (صلى الله عليه وسلم). It had pillars at the front and was roofed, with the roof made of leaves, twigs, and beams from palm trunks. The rear part of the Masjid was unroofed. Until the 5th year of Hijra, the Prophet (صلى الله عليه وسلم) would not use a pulpit but would lean against one of the pillars (which were constructed from tree trunks), sometimes placing his hands on the trunk. Then the Prophet (صلى الله عليه وسلم) said he could stand no longer to deliver the khutbah so some of the sahabah suggested that a minbar should be built. This was built by Maymun (رضى الله عنه) with three steps. In one narration it is stated that the tree trunk began shaking when the Prophet (صلى الله عليه وسلم) arrived for the first Jumu’ah salah when the pulpit would be used. The tree trunk let out a cry, and then began whimpering and sobbing ‘like a child being put to sleep’. Also, the sahabah narrate many different sounds e.g. bellowing, crying and weeping. In one narration it is also stated that the tree trunk began to splinter. The Prophet (صلى الله عليه وسلم) stopped the khutbah, descended from the minbar and began to stroke it and then he hugged it. The sahabah gathered round the tree trunk and the Prophet (صلى الله عليه وسلم) said ‘By that Allah in whose hands rests my soul if I had not hugged it, it would have remained sobbing like this till Yaum-ul-Qiyamah’. Many sahabah also wept along with the tree trunk.

Later when relating this incident Anas (رضى الله عنه) would say this is a piece of wood which was yearning and desirous of its meeting with Rasul (صلى الله عليه وسلم) and you oh believers should be more desirous of the meeting of Rasul (صلى الله عليه وسلم).

The Prophet (صلى الله عليه وسلم) said I have been given a choice of either returning it to what it was or it becoming a tree of Jannah where it will be irrigated with water from the streams of Jannah and the awliya will eat of the fruits of this tree. The Prophet (صلى الله عليه وسلم) said that he preferred it becomes a tree of Jannah. It was then cut down by the sahabah and buried.

Shaykh reiterated that this incident is from authentic narrations and narrated from many sahabah, hence this is not a fable. We read a lie in a tabloid newspaper narrated from a liar from another liar and we attest that we believe it yet we doubt the miracles of the Prophet (صلى الله عليه وسلم). Shaykh Abu Yusuf Riyadh Ul Haq said that if we can’t believe in the miracles of the Prophet (صلى الله عليه وسلم) then whose miracles shall we believe in? Shaykh said that it is the aqeedah of Ahle Sunnah was Jamaat that the karamat-e-awliya are haq i.e. the miracles of the friends of Allah are true. We believe in the miracles of the Prophet (صلى الله عليه وسلم), the companions as well as the saints, pious ulema and scholars. However, we cannot go to the other extreme and believe in the ‘miracles’ of charlatans and fraudsters. Our path is one of moderation. There is a hadeeth in Bukhari that there are people with dishevelled hair, unclean clothing and unkempt appearance who are pushed away and rejected and people look down upon them. However, if they swore in the name of Allah, Allah would not allow their oath to go unfulfilled. We should fear the prayers of the awliya. There is a hadeeth in Muslim that Allah does not look at your wealth and appearances but your hearts and deeds.

Shaykh then mentioned a point about kashf. One brother had approached Shaykh and said that he was confused by this concept. Kashf simply means an ‘opening’ or revelation. What is our understanding? The truths of unseen are not always revealed but the barrier between us and the hidden world are removed temporarily for a higher purpose, to the chosen servants of Allah. This is with the wisdom of Allah and the chosen servants are allowed to see what others cannot see. The Prophet (صلى الله عليه وسلم) said ‘Fear the intuition of a believer as he sees with the Light of Allah’.

As the word ‘kashf’ has negative connotations, Shaykh said we can understand the concept using the English words intuition, premonition and insight. These words refer to illogical and inner understanding or gut feelings. Even non-Muslims have dreams which come true of accidents, hurricanes etc that are about to happen. In Surah Yusuf, the story of the two non-Muslim men is narrated who asked Yusuf (عليه السلام) for an interpretation of their dreams. Their dreams turned out to be true. The term ‘premonition’ refers to a fore-warning and is commonly accepted in modern society.

MP3 Downloads

SubhanAllah, all of Shaykh Riyadh ul Haq's Bukhari daroos lectures are now available as MP3 downloads for just £2 per lesson. Previously they were only available on archaic media - audio cassettes so insha'Allah they should be more accessible and much easier to catch up on the previous talks.

The Day of Sacrifice

[Lesson 124 continued, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 9: Chapter of Slaughtering of camels and other animals

Narrated Ibn Umar (رضى الله عنه): The Prophet (صلى الله عليه وسلم) used to Nahr or Dhabh at the Musalla (on 'Id-ul-Adha) [Hadeeth 536, al Tajrid al Sarih]

Shaykh mentioned how traditionally camels and other animals were slaughtered in the musalla and not at home or other locations.

An-Nahr refers to the slaughter of all animals other than camels for which the term Adh-Dhabh is used.

A person may ask why animals were slaughtered at the musalla and not at home. The reason for this is because the slaughter of animals is one of the traditions of Islam. The day of Eid is the day of sacrifice. We as Muslims should not have any reservations about the slaughter and nor be embarrassed or ashamed of this practice. It is narrated that Abdullah ibn Umar (رضى الله عنه) would purchase animals to slaughter and would openly ask his attendant to tell people that it was the animal of Abdullah ibn Umar (رضى الله عنه) which would be slaughtered. Once Abdullah ibn Umar (رضى الله عنه) was ill and he could not go for Eid salah. However, he still asked someone to slaughter his animal in the musalla (not at home). This incident shows how much importance the sahabah attached to the slaughter being conducted in public.

The important lesson that Shaykh drew from this hadeeth is that the ulema all agree that the alternative is still permissible despite the clear hadeeth and actions of the sahabah i.e. the sahabah would diligently slaughter in the musalla but this is not the practice now. Similarly, in Lesson 123 the same was the case with the use of a minbar for the Eid khutbah (despite the hadeeth clearly stating that the Prophet (صلى الله عليه وسلم) would not use a minbar). In both cases, the ulema have ruled unanimously that we should accept the alternatives as being acceptable and thus we should accept these rulings.

Narrated Jabir bin 'Abdullah (رضى الله عنه):
On the Day of Eid the Prophet (صلى الله عليه وسلم) used to return (after offering the 'Eid prayer) through a way different from that by which he went [Hadeeth 537, al Tajrid al Sarih]

Hadeeth 537 tells us about the well-known Sunnah of the Prophet (صلى الله عليه وسلم) to alternate the route to and from Eid salah.

The Hadeeth of Aisha (رضى الله عنها) about Abyssinians (see Hadeeth 286). It is added in this narration that she said “Umar scolded them. The Prophet (صلى الله عليه وسلم) said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'." [Hadeeth 538, al Tajrid al Sarih]

The final hadeeth in this book contains some additional wordings to Hadeeth 286. However, Shaykh mentioned the different wordings and narrations during the commentary of that hadeeth (286). In this hadeeth the term bani Arfida is used – this is another name for Abyssinians. Imam Zain-ud-Din Ahmad bin Abdul Lateef az-Zubaidi mentioned this narration at the end of this book because it includes a sentence from a longer narration which was not mentioned previously.

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And so here ends the Book of the Two Eids (كتاب العيدين). It was announced at Al Kawthar Academy that the next dars will be on 5th May 2006 insha'Allah.

The Takbir and Talbiyah

[Lesson 124 continued, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 8: Chapter of Takbir during the days of Mina and when setting out for Arafat

Narrated Muhammad bin Abi Bakr Al-Thaqafi:
While we were going from Mina to 'Arafat, I asked Anas bin Malik (رضى الله عنه), about Talbiyah, "How did you use to say Talbiyah in the company of the Prophet (صلى الله عليه وسلم)?" Anas said: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either.” [Hadeeth 535, al Tajrid al Sarih]

Ibn Bayhaqi (رحمة الله عليه) mentions a narration in his sunan about reciting takbir excessively during the days of Mina. The Takbir should be recited by everyone not just the Hujjaj.

Allahu akbar, Allahu akbar, la illaha ila Allah, wa Allahu akbar, Allahu akbar, wa lillah hilhamd

God is Greatest, God is Greatest, There is no deity but [the One] God, God is Greatest, God is Greatest and to Him goes all praise

We learn from Hadeeth 535 that Takbir should be recited as much as possible during the days of Mina and Hajj. Shaykh mentioned that once a person puts on the ihram, it is consecrated (and the person actually enters the state of ihram) by reciting the Talbiyah.

Labbaika Allahomma Labbaik. Labbaik La Shareeka Laka Labbaik. Innal-Hamdah, Wan-Nematah, Laka wal Mulk, La Shareeka Laka

Here I am at Thy service O Lord, here I am. Here I am at Thy service and Thou hast no partners. Thine alone is All Praise and All Bounty, and Thine alone is The Sovereignty. Thou hast no partners.

The Hujjaj are meant to repeat this as much as possible. However, one is also encouraged to say Takbir.

From this hadeeth we establish that Anas ibn Malik (رضى الله عنه) said that at the time of the Prophet (صلى الله عليه وسلم) those that wanted to say Takbir would do so, and those that wanted to say the Talbiyah would do so – neither were disapproved of.

There is a point when those in ihram have to stop saying the Talbiyah – according to the majority of scholars, the Hujjaj stop on the 10th day of Dhul Hijjah (Eid day) when they cast their stones at jamarat. According to Imam Malik (رحمة الله عليه), the Hujjaj should stop saying the Talbiyah at midday on the Day of Eid.

There is another Sunnah practice to say the Takbir after Fardh prayers. There are complex laws which govern this practice. A summary is below:
- According to Imam Ahmad ibn Hanbal (رحمة الله عليه), this practice is Sunnah after congregational prayers.
- According to Imam Abu Hanifah (رحمة الله عليه) the practice is wajib for all those that have performed prayers in congregation and one is sinful if he doesn’t say the Takbir after these congregational Fardh prayers.
- For the Hanafi and Hanbali schools of thought, this practice of saying the Takbir is for a total of 23 prayers, from Fajr on the 9th to Asr on the 13th.
- According to Imam Malik (رحمة الله عليه), it is a recommended practice and one is allowed to say the Takbir after individual prayers too, and the practice is from Dhuhr salah on Eid (10th) till Asr on the 13th of Dhul Hijjah.
- According to Imam Shafi (رحمة الله عليه), this practice is allowed after nafil, sunnah, jinaazah prayers, individual prayers as well as congregational and the practice is for 24 prayers.

There are different ways of saying Takbir. Also, according to all ulema except Imam Abu Hanifah (رحمة الله عليه) the Takbir should be recited loudly on the way to the musalla etc for Eid salah. However, Imam Abu Hanifah (رحمة الله عليه) says it is preferred to recite it silently but this is just a preference and for those following the Hanafi school of thought, it is still permissible to say the Taqbir loudly. In Surah Baqarah, after mentioning the fast Allah (سبحانه وتعالى) says:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful [2:185]

- in this verse, where Allah says “and to glorify him”, the ulema say that this reference is to the Takbir, both for Eid-ul-Fitr and Eid-ul-Adha.

The reason for repeating the Takbir is because the mushrikeen would sacrifice animals in the names of their false gods on days of festivities – by repeatedly saying the Taqbir it is a reminder that on the day of Eid animals are only sacrificed in the name of Allah (سبحانه وتعالى).

Imam Abu Hanifah (رحمة الله عليه) says that the Takbir should only be recited on Eid-ul-Adha. The other Hanafi scholars say it can be recited on both Eids.

Shaykh mentioned that those following the Shafi school of thought have some very long and beautiful Takbirs (see below) – it is permissible to say these according to the Hanafi school of thought.

للّهُ أكبر اللّهُ أكبر

Allahu Akbar, Allahu Akbar

Allah is Great, Allah is Great

اللّهُ أكبر

Allahu Akbar

Allah is Great

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, but Allah

اللّهُ أكبر اللّهُ اكبر

Allahu Akbar, Allahu Akbar

Allah is Great, Allah is Great

و لِلّه الحمدَ

walilahil Hamd

to Him belongs all Praise

اللّهُ أكبرُ كَبيِرَا

Allahu Akbaru Kabeera

Allah is the Greatest

وَالحَمدُ لِلّهِ كَثِيرا

wal-Hamdulilahi katheera

And all Praise is due to Him

وَ سُبحَان اللّهِ

wa Subhan allahi

And Glory to Allah

بُكرَةً وَأصْيِلا

bukratan wa aseila

evening and in the morning

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, but Allah the Unique

صَدَقَ وَعدَه

sadaqa wa'dah

He has fulfilled His Promise

وَنَصَرَ عبده

wa nasara abda

and made Victorious His servant

وأعزَ جُنَده

wa a'azza jundahu

and made Mighty His soldiers

وَهزم الأحْزَابَ وحْدَه

wa hazamal-ahzaaba wahdah

and defeated the confederates

لا إلَهَ الا اللّه

La illaha il Allah

there is no God, But Allah

وَلا نَعبُد الا أياه

wa laa na'budu illa iyyah

He alone we worship

مُخلِصِّينَ لَهُ الدّيِنَ

mukhlessena lahud-deena

with sincere and exclusive devotion

وَلوْ كَرِهَ الكَافِروُن

walaw karehal-Kafeeroon

even though the idolaters hate it

اللّهمَ صَلِّ على سيْدنَا مُحَمد

Allahumma salli ala sayyedna Muhammad

O Allah, have Mercy on our Prophet Muhammad

وَعَلى آلِ سيْدنَا مُحَمد

wa ala aalie sayyedna Muhammad

and on the family of our Prophet Muhammad

وَعَلى اصْحَابِ سيْدنَا مُحَمد

wa ala as-haabie sayyedna Muhammad

and on the companions of our Prophet Muhammad

وَعَلى أنصَارِ سيْدنَا مُحَمد

wa ala ansari sayyedna Muhammad

and on the helpers of our Prophet Muhammad

وَعَلى أزوَاجِ سيْدنَا مُحَمد

wa ala azwajie sayyedna Muhammad

and on the wives of our Prophet Muhammad

وَعَلى ذُرِّيَةِ سيْدنَا مُحَمد

wa ala dhurreyatie sayyedna Muhammad

and on the progeny of our Prophet Muhammad

وَ سَلّم تَسْلِيماَ كَثّيرا

wa sallim tasleeman katheera

and Bestow upon them much peace

- The reciting of the Takbirs begins when Eid is announced.

The Virtuous Days of Dhul Hijjah

Alhamdulillah, we completed كتاب العيدين (Book of the Two Eids). Unfortunately, there won't be dars for a few weeks we were told. Friday evenings won't be the same till we resume insha'Allah. However, it gives us time to catch up on over 100 of the previous lessons insha'Allah! I'm posting half of my notes now and the rest over the weekend insha'Allah. Please feel free to comment and mention any points I have missed and point out any errors. Jazakumullahu khairan.

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[Lesson 124, (Book of the Two Eids - كتاب العيدين), al Tajrid al Sarih]

Chapter 5: Walking and riding for the Eid prayer and as-Salat should be offered before delivering the khutbah and there is no Adhaan or Iqaamah for it

Imam Bukhari (رحمة الله عليه) wishes to establish three things from this chapter heading:
1. It is permissible to walk or ride to Eid salah, although the Prophet (صلى الله عليه وسلم) never rode to a Jinazah or Eid salah. However, the ulema agree that it is permissible to walk or ride/use other transport. There is a hadeeth in Tirmidhi that Ali (رضى الله عنه) said that it is part of sunnah to walk to Eid salah. Ibn Majah (رحمة الله عليه) narrates that the Prophet (صلى الله عليه وسلم) would walk to Eid salah.
2. Eid salah is performed first before the khutbah (as covered in Lesson 123 – see my posts “Marwan Parts 1 and 2”).
3. For Eid salah there is no Adhaan or Iqaamah.

With regard to the third point, Shaykh mentioned that some Ummayid princes would have the Adhaan given for Eid salah. Abdullah ibn Zubair (رضى الله عنه) also adopted this practice when he was the governor of Makkah. However, after this no-one in the ummah has continued this practice.

Narrated Ata that Ibn Abbas (رضى الله عنه) and Jabir ibn Abdullah (رضى الله عنه) said:
“There was no Adhaan for the salat of Eid-ul-Fitr and Eid-ul-Adha”.
[Hadeeth 532, al Tajrid al Sarih]

It is interesting to note that the chapter heading mentions ‘no Adhaan or Iqaamah’ but Hadeeth 532 only mentions the absence of Adhaan. This leaves the possibility that there could have been an Iqaamah on Eid at the time of the Prophet (صلى الله عليه وسلم). This point tells us about Imam Bukhari’s methodology as he only had a pool of hadeeth which fitted his stringent conditions for this book. He may have considered other hadeeth as authentic but rather than use them in the book itself he eludes to them in his chapter headings. There are narrations by Imam Muslim (رحمة الله عليه) that there was no Iqaamah before Eid salah. These narrations are authentic according to other ulema (any maybe even Imam Bukhari but they do not fit the specific conditions he stipulated for selection in this book, hence he refers to them only in the chapter headings).

Narrated Ibn Abbas (رضى الله عنه):
I offered the Eid prayer with Allah's Apostle (صلى الله عليه وسلم), Abu Bakr (رضى الله عنه), Umar (رضى الله عنه) and Uthman (رضى الله عنه) and all of them offered the prayer before delivering the Khutbah.
[Hadeeth 533, al Tajrid al Sarih]

Hadeeth 533 is about the khutbah being after Eid salah – this topic was covered in detail in lesson 123.

Chapter 7 – Chapter of the virtues of deeds in the days of Tashriq

Narrated Ibn Abbas (رضى الله عنه):
The Prophet (صلى الله عليه وسلم) said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijjah)." Then some companions of the Prophet (صلى الله عليه وسلم) said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things." [Hadeeth 534, al Tajrid al Sarih]

Shaykh began by explaining that Dhul Hijjah is the final month of the Islamic calendar and is the important month when Hajj takes place. The first 10 days of this month are blessed.

Tashriq refers to 4 days beginning on the 10th of Dhul Hijjah. More about Tashriq will be explained later.

9th Dhul Hijjah is important because it is the Day of Arafah (not the Day of Arafat as Arafat is the plain and the day is known as Yaum –al-Arafah), when the Hujjaj stand on the plain of Arafat. The Prophet (صلى الله عليه وسلم) said that all sins of the past and coming year are forgiven if someone fasts on this day. Apart from the penultimate year of his life the Prophet (صلى الله عليه وسلم) would fast on this day. In that year he drank milk in front of people so they knew he wasn’t fasting.

The 10th of Dhul Hijjah is the day of Eid and is the first day of Tashriq. The blessed nature of the 10th leads to the following three days being blessed. In total there are 4 days of Tashriq – 10th, 11th, 12th and 13th.

The word Tashriq is also related to the word for dried meat, which would be taken as provisions for Hajj. There is a narration that the Prophet (صلى الله عليه وسلم) once said to a man who was trembling out of fear in front of him that I am but the son of a woman who would eat dried meat i.e. he (صلى الله عليه وسلم) was saying that he had humble beginnings and there was nothing to be afraid of.

Hadeeth 534 tells us that there are no good deeds done at any other time in the year are superior to the first 10 days of Dhul hijjah, not even jihad expect a person who is martyred.

Imam Tirmidhi (رحمة الله عليه) narrates that there are no deeds which are more beloved to Allah than those done during these 10 days. These are the most virtuous of deeds. Some ulema say that these 10 days are more virtuous than Ramadhan expect the last 10 days of Ramadhan due to the presence of Laylatul Qadr. Other ulema say that these 10 days of Dhul Hijjah are the most virtuous in the year other than Ramadhan. This is a valid difference of opinion. There are narrations that one should excessively recite taqbir in these 10 days.

There are other narrations related to this hadeeth with more explanatory wordings about how no deed can match a deed done in these 10 days not even Jihad. An important point is why did the sahabah ask about jihad? This is because the virtues of Jihad were set in their minds. There are many hadeeth that mention that Jihad is superior to all other deeds. Hadeeth 1204 in the Book of Jihad shows the superiority of Jihad.

Narrated Abu Huraira (رضى الله عنه):

A man came to Allah's Apostle (صلى الله عليه وسلم) and said, "Instruct me as to such a deed as equals Jihad (in reward)." He replied, "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battle-field, enter your mosque to perform prayers without cease and fast and never break your fast?" The man said, "But who can do that?" [Hadeeth 1204, al Tajrid al Sarih]

Hence, the superior nature of jihad was set in the minds of the sahabah and thus they specifically asked whether the first 10 days of Dhul Hijjah were more virtuous than jihad at other times in the year.

Shaykh then mentioned that although the chapter heading is about Tashriq, the hadeeth is about deeds done in the first 10 days – this shows the genius of Imam Bukhari (رحمة الله عليه). There are 2 explanations for this:
1. Close proximity – when something is close to something blessed it also becomes blessed. For example, Jerusalem is blessed due to the presence of Masjid al-Aqsa. Allah says in the Holy Qur’an:

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things) [17:01]

Hence, this verse shows how the precincts of Masjid al-Aqsa are blessed due to the close proximity of the Masjid. Similarly, the days of Tashriq are blessed due to being in close proximity to the first then days.

2. A second clearer reason for including this chapter heading with the hadeeth is that the first 10 days can be considered to be blessed due to the day of Eid which is the climax of Hajj. Eid is also a day of Tashriq, although it is more commonly known as Eid-ul-Adha. The 10th day is the pivot to which the other days are connected and are blessed as a result.

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.