Category Archives: Scholars

Lessons in Futuwwah: Part 1

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EXTRACTS FROM THE BOOK AL-MIR’AH AL-MAJLUWWAH BI MA’ANI AL-FUTUWWAH, THE POLISHED MIRROR – THE MEANINGS OF CHIVALRY, BY HABIB MUHAMMAD BIN ABDULLAH AL-AYDARUSMuhammad Al-Aydarus

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

This book is given the title Al-Mir’ah Al-Majluwwah Bi Ma’ani Al-Futuwwah,  The Polished Mirror – The Meanings of Chivalry, by our shaykh (teacher) and murabbi (spritual guide) Al-Habib Umar bin Muhammad bin Salim bin Hafiz ibn Shaykh Abu Bakr bin Salim, may Allah grant him a long life and benefit us by him.

Futuwwah (Chivalry) in Islam

Allah says in the Qur’an:

إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَـٰهُمۡ هُدً۬ى

Meaning: There were fityah (chivalrous young men) who believed in their Lord so we increased them in guidance. [Surah al-Kahf: 13]

Allah attributed futuwwah (chivalry) to these men because of what has stirred in their souls in seeking for the truth; they believed in Allah and rejected false gods – particularly, Dikyanus, the king who presided over their lands at the time of Ashab al-Kahf. When they drew close to Allah by taking the path of futuwwah, He drew closer to them with increase in His guardianship of them. In doing so, He takes them out of zhulumah an-nafsaniyyah (the egoistical darknesses) into nur ar-ruhaniyyah (light of spiritual enlightenment). When their nafs were illuminated by their lights of their spirits, they find solace in the remembrance of Allah and found intimacy in it, and become estranged from love of the Ahl ad-Dunya (people who are pre-occupied with world matters) and whatever is in the Dunya.

The Foundations of Futuwwah

Abu al-Qasim al-Qushari, may Allah be pleased with him, said the following:

أَن يكون العبد أبدا في أمر غيره قال النبي صلى اللَّه عليه وآله وصحبه وسلَّم

Meaning: “The foundation of chivalry is that the servant of God always exerts himself in the service of others.”

Rasulullah ﷺ says:

لا يزال اللَّه تعالى في حاجة العبد ما دام العبد في حاجة أخيه المسلم

Meaning: Allah will fulfill the needs of the servant for as long as the servant fulfills the needs of his brother. [Muslim]

Futuwwah does not depend on status nor on wealth rather, it is the result of being dignified in one’s work and characteristics. No one has achieved perfection of Futuwwah save for the Prophet ﷺ. On the Day of Judgement everyone will say, “Save me! Save me!” whereas the Prophet ﷺ will say, “Save my ummah (nation)! Save my ummah!”. This is mentioned in the two Sahih books of hadith.

The Definition of Futuwwah

It is said that Futuwwah is:

الفتوّة أداء الإنصاف وترك مطالبة الانتصاف
Meaning: To fulfill one’s liabilities (to others) and to leave (another’s) claims (upon one).

It is mentioned in a narration that:

أشرف الأَعمال ذكر الله عز وجل وإنصاف الخلق من نفسك
Meaning: The most dignified of works are remembrance of Allah, High and Majestic is He, and alleviation of others from your ego.

Others say that Futuwwah is:

أن لا ترى لنفسك فضلا على غيرك
Meaning: That you not see yourself above others.

It is also said that Futuwwah is:

إظهار النعمة وإسرار المحنة
Meaning: Make outcomes known whilst hiding the effort that one puts in to produce it.

الصفح عن عثرات الإخوان
Meaning: Overlooking the shortcomings of one’s brothers.

كَفُّ الأذى وبذلُ الندى
Meaning: Sufficing the oppressor and felicitating the masses.

In summarising all that is mentioned above in defining Futuwwah are the words of ‘Amr bin Uthman al-Makkiy [1], “Futuwwah is excellence of character.”

[1] ‘Amr bin Uthman al-Makkiy, an early sufi and student of the great spritual master, Al-Junayd Al-Baghdadiy

المجلس الأول للفتيان

الحمد لله الذي جعل طريق الفتوّة سميكةَ البُنيان عاليةَ المكان واضحةَ البُرهان نزيهة عن أدران الران فرأسها الأنبياء والمرسلون وخواصها الأولياء والصالحون فهي من بحر النبوّة طافحة ، ولأهل الصديقية والصلاح لائحة ، ولكل من قرع بابها صالحة ، لا يدركها إلا من علت همته، ولا يتركها إلا من بانت خسته

والصلاة والسلام على رأس الفضائل ومقدم الفواضل سيدنا محمد وآله وصحبه الأوائل

أمّا بعدُ

فإنّه لا مزيّة للإنسان إلا بعقله وخلقه، ويظهر كمالهما بحسن معاملته وعشرته ، حتى يؤدي ما عليه على التمام ، ويشرق عليه النور بعد الظلام ، فيعيش على السلام إلى الحِمْام، فيعفو عمن ظلم ويحسن إلى من أجرم ، يرتقب العفو من الرقيب والثواب الجزيل من الحسيب

وهذه رســـالة مختصرة يدور الحديث فيها عن أهم الصفات العلية والكمالات الإنسانية ألا وهي الفتوة التي يدور عليها الشأن في بيان حقيقة الإنسان فالرجاء في الله أن يكتب بها النفع

وقد سماها شيخنا الحبيب العلاّمة الُمربِّي عمر بن محمد بن سالم بن حفيظ بن الشيخ أبي بكر بن سالم أطال الله بقاءه بـ المرآة المجلوّة بمعاني الفتوة

                          الفــــتــوّة

قَالَ اللَّه تَعَالَى: ({إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى} نسبهم إلى الفتوة لما خاطروا بأرواحهم في طلب الحق وآمنوا بالله وكفروا بطاغوت دقيانوس فلما تقربوا إلى الله بقدم الفتوة تقرب إليهم بمزيد العناية فأخرجهم من ظلمات النفسانية إلى نور الروحانية فلما تنورت أنفسهم بأنوار أرواحهم اطمأنت إلى ذكر الله وآنست به واستوحشت عن محبة أهل الدنيا وما فيها )

 من كتاب

 المرآة المجلوة

بمعاني الفتوة

 محمد بن عبد الله بن علي العيدروس

——————————————-

المجلس الثاني للفتيان

أصل الفتوة

قال  عنها  أبو القاسم  القشيري رحمه الله

 أَن يكون العبد أبدا في أمر غيره قال النبي صلى اللَّه عليه وآله وصحبه وسلَّم : لا يزال اللَّه تعالى في حاجة العبد ما دام العبد في حاجة أخيه –  المسلم

 والفتوة لا تتوقف على الجاه والمال وإنما على شرف الأعمال والخصال . وهذا الخلق لا يكون كماله إلا لرسول اللَّه صلَّى اللَّه عليه وآله وصحبه وسلَّم فإن كل أحد في القيامة يقول: نفسي نفسي وهو صلَّى اللَّه عليه وآله وصحبه وسلَّم يقُول: أمتي أمتي كما في الصحيحين

 تعريف الفتوّة

قيل : الفتوّة أداء الإنصاف وترك مطالبة الانتصاف. فقد روي –  أشرف الأَعمال ذكر الله عز وجل وإنصاف الخلق من نفسك

وقيل   : الفتوّة أن لا ترى لنفسك فضلا على غيرك

وقيل  : الفتوّة إظهار النعمة وإسرار المحنة

 وقيل   : الفتوّة الصفح عن عثرات الإخوان

وقيل لبعضهم  : ما الفتوّة فقال: أن لا يميِّز بين أن يأكل عنده ولي أو كافر

وقال محمَّد بن علي الترمذي رحمه الله : الفتوة أَن تكون خصماً لربك على نفسك

وقال الجنيد رحمه الله    : الفتوّة كَفُّ الأذى وبذلُ الندى

وخلاصة الأقوال في تعريف الفتوّة ما قال عمرو بن عثمان المكي

 الفتوّة حسن الخلق

من كتاب

 المرآة المجلوة

بمعاني الفتوة

محمد بن عبد الله بن علي العيدروس

Hawl Al-Allamah Ash-Shaykh bin Abdullah Al-Khatib 2017: “Lessons from the Life of Shaykh Umar”, Tazkirah Habib Murtada bin Tohir

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Excerpts from the address of Habib Murtada bin Tohir at the Hawl of Al-Allamah Ash-Shaykh Umar bin Abdullah al-Khatib on 29 January 2017:

Introduction

The person we are commemorating is Al-Allamah Ash-Shaykh Umar bin Abdullah bin Ahmad bin Salim al-Khatib. May Allah reward him and preserve his family, and may Allah reward his parents for raising him in a manner most pleasing to Allah. And may the mercy of Allah descend upon us all as it is said:

عند ذكر الصالحين تنزل الرحمة

Allah’s mercy descends at the mention of the solihin (the pious).

Shaykh Umar’s Upbringing20170131_170942

Shaykh Umar (b. 1326H) was born and raised in the blessed city of Tarim, Hadramaut, a city known to cultivate and produce the ulama’ (scholars) of Islam as how trees are cultivated and produced from the planting of seeds in the ground.

Shaykh Umar’s parents were known to be religious and had taken great care to impart to Shaykh Umar and his siblings some of the most important things parents should be imparting to children in their most formative years – Islamic belief and good manners. In his early prepubescent  years, Shaykh Umar was under the personal tutelage of his parents and his uncle.

Thereafter, at the age of 9, Shaykh Umar was sent to memorise the Quran at Qubbah Abu Murayyam, a famous school for Quran memorisation in Tarim, wherein he had memorised the entire Quran in a short span of time. Following that, Shaykh Umar was enrolled in Rubat Tarim, the foremost Islamic studies seminary in Tarim, where he had shown exceptional ability and excelled in his studies, earning him the praise of his teachers and contemporaries.

He mastered the Islamic sciences of fiqh (Islamic law) and nahu (Arabic grammar) at a young age and his counsel in matters of religion was much sought after, even at an early age.

His Knowledge and Good Manners

It is said in some lines of poetry:

ما الفخــــر إلا لأهل العلم إنهم *** على الهدى لمن استهدى أدلاء
There is no pride (in anyone) except for the Ahl al-‘Ilm (People of Knowledge).
Verily, they guide whosoever seeks guidance

وقدر كل امرئ ما كان يحسنه *** والجاهـلون لأهل العـلم أعداء
and apportion to one in accordance to what is good for him.
As for the Jahilun (People of Ignorance); they are the ones who opposed the Ahl al-‘Ilm.

فـفـز بعلم تعش حيـا ً به أبــدا *** الناس موتى وأهل العلم أحياء
So strive in seeking knowledge for one lives on with it eternally,
for everyone dies whilst the Ahl al-‘Ilm live on.

Shaykh Umar held the outward appearance of an Ahl al-‘Ilm but beyond that, Shaykh Umar was also a symbol of tawadhu’ (humility) and husn al-khuluq (good manners). It is known that he fled the qudha’ (being appointed a seat in judiciary) as he did not want to be associated with authority and power (ed. he rejected worldly gains from sacred knowledge).

When we look back at the biographies of the people whose lives we have been commemorating these past few days – Habib Muhammad bin Salim al-Attas, Habib Nuh bin Muhammad al-Habshi, and now Al-Allamah Ash-Shaykh Umar bin Abdullah al-Khatib – we see something in common in all of them; how they honoured others and beauty in the manner they interacted with people. We learn interpretation of the sunnah of the Prophet ﷺ in day to day dealings from their lives. It is well-known that Shaykh Umar mastered the outward fiqh but beyond that, he also mastered the inward fiqh and this was evident from the many anecdotes from Shaykh Umar’s life that have been related to us; people were drawn to him as he interacted with sincerity and love.

His Love for the Ahl Al-Bayt

Shaykh Umar was also known to have immense love for the Ahl al-Bayt (the members of the household of the Prophet ﷺ); his love of the Ahl al-Bayt gained him the love of his Lord and this love increased the blessings that have been bestowed upon Shaykh Umar.

Closing Supplications

We ask Allah to reward Shaykh Umar; place him in Jannah and increase him in blessings, and we ask that Allah gathers us with him in Jannah in the Hereafter. May Allah reward Shaykh Umar’s parents for raising him in a manner most pleasing to Him.

We also ask that Allah preserves the Habaib and Mashyaykh present with us in this blessed gathering.

And we ask Allah to preserve Shaykh Yahya and Shaykh Ali, the sons of Shaykh Umar, and the rest of his children and offspring.

May Allah benefit all of us through him and grant us a portion of his knowledge. Amin.

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Hawl Al-Allamah Asy-Syeikh Umar Al-Khatib 2017: Tazkirah Habib Alwi As-Seri

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Habib Abdullah bin Husayn bin Tohir

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The Lineage of the Great Imam and ‘Alim

He is al-Imam al-Habib `Abdullah bin Husayn bin Tahir bin Muhammad bin Hashim bin `Abd al-Rahman bin `Abdullah bin `Abd al-Rahman bin Muhammad Maghfun bin `Abd al-Rahman bin Ahmad bin `Alawi bin Ahmad bin `Abd al-Rahman bin `Alawi `Amm al-Faqih (the uncle of Sayyidina al-Faqih al-Muqaddam) bin Muhammad Sahib Mirbat bin `Ali Khali` Qasam bin `Alawi bin Muhammad Sahib al-Sawma`ah bin `Alawi bin `Ubaydullah bin al-Imam al-Muhajir il-Allah Ahmad bin ` Isa bin Muhammad al-Naqib bin `Ali al-`Uraydi bin Ja`far al-Sadiq bin Muhammad al-Baqir bin `Ali Zayn al-`Abidin bin Husayn al-Sibt bin `Ali bin Abi Talib and Fatimah al-Zahra’ the daughter of our Master Muhammad, the Seal of the Prophets ﷺ.

madinah-2

His Birth and Upbringing

Habib `Abdullah was born in Tarim in 1191 [1]. His upbringing was distinct from the rest of his peers and he demonstrated aptitude even in his youth. As he grew up, he stood out in society as an exemplary personality and one who is rightly guided.

His Shaykhs

His teachers include Sayyid Hamid bin `Umar Al-Munfar and his son, Sayyid ‘Abd ar-Rahman and the two people of knowledge – ‘Alawi and ‘Umar, the sons of al-Habib Ahmad bin Hassan al-Haddad.

He travelled to Makkah and al-Madinah to study the religious sciences therein from al-Allamah ‘Aqil bin ‘Umar bin ‘Aqil bin Yahya, as-Sayyid ‘Ali al-Bayti, Shaykh ‘Umar bin ‘Abd ar-Rasul ‘Atar, and al-Allamah Ahmad bin ‘Alawi Jamalullayl.

His Shaykh of Futuh

The teacher from whom he received (divine) openings from was Habib `Umar bin Seggaf as-Seggaf.

The People Who Took Knowledge from Him

The people who took knowledge from him are numerous and they include the son of his sister al-Allamah al-Sayyid ‘Abdullah bin ‘Umar bin Yahya, al-Allamah as-Sayyid ‘Abd ar-Rahman bin ‘Ali bin ‘Umar bin Seggaf as-Seggaf, al-Allamah as-Sayyid Muhammad bin Husayn bin ‘Abdullah Al-Habshi (Mufti of Makkah), al-Allamah as-Sayyid Muhsin bin ‘Alawi as-Seggaf, al-Allamah as-Sayyid Hamid bin ‘Umar as-Seggaf, ash-Shaykh ‘Abdullah bin Ahmad Ba’sawdan (the compiler of the famous Hadrah Basawdan), as-Shaykh al-Allamah ‘Abdullah bin Sa’id bin Sumair (author of the famous primer in Shafi’ Fiqh, Safinah an-Naja), al-Allamah as-Sayyid ‘Aydarus bin ‘Umar al-Habshi (the great Muhaddith of Hadramawt).

Some of the Things Mentioned about Him

His nephew, al-Sayyid ‘Abdullah bin ‘Umar bin Yahya, said, “Gathered within him are the lofty states of all (righteous) people.” [2] Whenever the people of Madinah asked al-Sayyid ‘Abdullah about his uncle, Habib ‘Abdullah, he would say to them, “‘Abdullah bin Husayn (Habib ‘Abdullah) has filled himself with the munjiyaat (good qualities) and has rid himself of the muhlikaat (destructive traits).”

It is mentioned about gatherings with Habib Abdullah, “We do not know that we were still in this Dunya until the Son of Husayn (Habib ‘Abdullah) died.”

Habib ‘Ali Al-Habshi said, “If a katib (writer) writer had been tasked to take down the deeds of the Son of Husayn (Habib ‘Abdullah), he would not be able to do so as there were too many of them to enumerate .”

His daily wird was saying “Lā ilāha ill’Allāh” 25,000 times, “Yā Allāh” 25,000 times, and 25,000 prayers upon the Prophet ﷺ.

In spite of all his great works, he saw himself as a poor, sinful slave in desperate need of the mercy of his Lord and he would say:

يا رَبِّ ما مَعْنا عَمَلْ و كَسْبُنا كُلُهْ زَلَلْ

لَكِنْ لَنا فِيكْ أَمَلْ تُحْيِي العِظَامَ الرَّامَةْ

O Lord, we have no (good) actions and all that we have earned are wrongdoings

But in You we have hope which brings decayed bones to life

ياسميع الدعاء نسألك توبة صحيحة من جميع المعاصي والفعال القبيحة قبل كشف الغطاء بين الملا والفضيحة

O the One Who Hears Du’as (Allah), we ask You for valid tawbah (repentance) from all of disobedience and dreadful works before the veils are lifted between al-Mala and al-Fadhihah i.e. before one’s shame is revealed to others.

His Manners

Habib `Abdullah held immense respect for his older brother, Habib Tahir. In their childhood, he would never allow himself to defeat him in archery contests. He would always walk behind him and, in their house he would not go up to a higher storey if Habib Tahir was below. Only after his brother’s death in 1241, did he start teaching and calling to Allah openly.

His Works

Some of the books he wrote include:

  1. Sullam at-Tawfiq fi al-Fiqh
  2. Miftah al-‘Irab
  3. Al-Wasiah al-Kubra
  4. Tazkirah an-Nafs
  5. Tazkirah an-Nafs wa al-Ikhwan bi ayaati minal Quran wa al-Ahadith Sayyid Walad Adnan
  6. Rasail wa Wasoyah
  7. Faraid wa Faraid min Fathu Jamil al-‘Awaid
  8. Diwan al-Manzum
  9. Al-Majmu’ [3]

Many in Singapore and elsewhere in the South-East Asian region would be familiar with Habib ‘Abdullah bin Husayn bin Tohir poems, Yā Arḥam al-Rāḥimīn [4] and Hadiyat as-Sadiq [5]. The former is Habib ‘Abdullah’s plea to Allah to rectify the Muslims and their leaders, and reflects the turbulent time in which he lived; it is read in many gatherings in the region and can be found in the famous Hadrah Ba’sawdan compiled by his student, ash-Shaykh ‘Abdullah bin Ahmad Ba’sawdan. The latter is often read at the end of gatherings of knowledge.

His Passing

Habib `Abdullah passed on from this world on Wednesday night, 17th of Rabi’ Thani 1272. People came out in large numbers from different cities and villages to attend his funeral whilst chanting “Yā Allāh, Yā Allāh” in congregation. He was buried beside his elder brother, Habib Tohir bin Husayn bin Tohir, in the vicinity of Maselah Al Shaykh.

May Allah have mercy upon Habib ‘Abdullah and benefit us with his knowledge. Amin.

Footnotes:
[1] c. 1777AD
[2] al-Mashra’ ar-Rawi
[3] Habib Alawi bin Shihab used to say, “The Majmu’ of Habib Abdullah bin Husayn bin Tohir is the Ihya Ulumuddin of today.”
[4] Listen to Yā Arḥam al-Rāḥimīn here
[5] Listen to Hadiyat as-Sadiq here and here (1:34mins)

References:
– Muwasala.org
– http://alddaei.blogspot.in/

Khuluqunaa 2016

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SAYYIDIL HABIB UMAR BIN HAFIZ ON INTERACTION WITH THE PIOUS PEOPLE OF KNOWLEDGE

The Pious People  of Knowledge

The People of Iman (faith) and Yaqin (certitude) are those who rush to goodness. The elect from this group are the pious people of knowledge; the people of knowledge who put what they know into practice. It is obligatory for us to support the pious in their works.

The basis for this is Allah (ﷻ)’s words in the Qur’an:

إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُ ۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٲكِعُونَ

Meaning: Your help is with  Allah ﷻ, His Messenger ﷺ, and the Believers; those who establish the solah and pay the zakah, and make ruku’ i.e. bowing down in humility. [Al-Ma’idah: 55]

By extension, this category of people include those who are ‘alim (the people of knowledge), those who engage in ta’allum (learning) and ta’lim (teaching), and those who partake in da’wah (callling others to Allah). It is obligatory to cooperate and support them to the best of our abilities.

The knowledge of the pious is hikmah (wisdom) from Allah ﷻ, as mentioned in His words:

يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ

Meaning: He gives hikmah to whoever He wishes [Al-Baqarah 269]

From the meanings extracted from the hadiths of our Prophet ﷺ; the similitude of one who helps others in goodness (general goodness other than teaching) compared to those who teach (including those who assist in teaching) is like a spit compared to a vast ocean.

The companion, Sayyidina Ibnu Mas’ud, says that whosoever leaves his home in search of knowledge without manifesting (the rewards and blessings of) fi sabilillah (being in the path of Allah); he would have been from amongst those who were aberrant in viewing knowledge.

The Specific and Non-Specific Knowledge

Specifically, the knowledge made reference to here is Al-‘ilm ash-Shari’y (Sacred Knowledge) which can be broken down into the three sciences of Qur’an, Hadith, and Fiqh, which can be further broken down into the following six branches of knowledge:

  1. The Qur’an
  2. Usul al-Qur’an i.e. the sciences of the Qur’an
  3. The Hadiths
  4. Usul al-Hadith i.e. the sciences of Hadith like mustolah hadith (hadith nomenclature), riwayah (narration), and dirayah (morphology)
  5. Fiqh (law)
  6. Usul al-fiqh (jurisprudence)

The essential outputs of these six branches of knowledge are the three pillars of the religion; Islam, Iman, and Ihsan.

The science of Islam is known to us today as fiqh whilst Iman is what we make iqtiqad upon upon i.e. the science of aqidah. Aqidah is what is taught about beliefs by the Messenger ﷺ to his companions who in turn taught the generations that follow in excellence, preserving them until two figures (in the history of Islam) who preserved Iman for the later generations emerged namely, Abu Hassan Al-Ash’ariy and Abu Mansur Al-Marturidiy.

The third knowledge is Ihsan whose objective is the cleansing of one’s soul and witnessing (the majesty of Allah ﷻ) as mentioned in the hadith:

أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ

Meaning: … that you worship Allah as though you see Him and if you don’t see Him, know that He sees you.

The science of Ihsan is known to us today as tasawwuf.

The realities of tasawwuf are based upon the Qur’an and the Sunnah of the Messenger ﷺ, and they cannot be realised except with the prerequisites of Islam and Iman. One can only reach the sullam (staircase) of Ihsan through the sullam of Islam and Iman, and the fruit of Ihsan is knowing and loving Allah.

In regards to knowledge which are not specifically from Al-‘ilm ash-Shari’y; there are those that are considered to be Al-‘ilm an-Nafi’ (beneficial knowledge) as they benefit mankind broadly. Al-‘ilm an-Nafi’ includes engineering and others like it. If one seeks and implements it with the right intention, the output (blessings, rewards) of these types of knowledge would also be considered to be from Islam, Iman, and Ihsan.

Each of the groups mentioned above deserve our assistance and support, and doing so puts us and them into a single category – we would be considered part of them. Each of these groups may have different ways of benefiting mankind; using different wasilah (tools and devices) but they are a single group in goodness.

The variation in wasilah of knowledge is like the ijtihad (endeavour) which brings about the variation we find in schools of thought in fiqh and tasawwuf, and it is not permitted for anyone from any of these schools to frown upon or curse one another.

The Connection of the People of Knowledge with Each Other

Imam Abu Hanifah (founder of the Hanafi school of fiqh) and Imam Malik (founder of the Maliki school of fiqh) both took knowledge from Imam Ja’far as-Sodiq, the son of Muhammad al-Baqir bin Ali Zainal Abidin bin Hussein bin Ali bin Abi Talib and Fatimah bint Rasulullah ﷺ.

Imam Malik was known to be someone whose face became cheerful whenever the Prophet ﷺ was mentioned in front of him due to his love for the Prophet ﷺ. Some of his students had asked him about this and he said, “If only you saw how our teachers were when the Prophet ﷺ was mentioned in front of them, you would not find this to be anything of significance.” Then he told of how his teachers would cry loudly whenever the Prophet ﷺ was mentioned in front of them. The face of Imam Ja’far as-Sodiq in particular would light up in honour of and love for his ascendant, the Prophet ﷺ.

Imam ash-Shafi’i, founder of the Shafi’i school of fiqh, said that every student of fiqh is indebted to Imam Abu Hanifa. He had so much respect and honour for Imam Abu Hanifah that he prayed the Subuh prayers at the mosque of Imam Abu Hanifah without reciting the basmalah (reciting bismillahi rahmanir rahim) loudly and the qunut (making du’a in the last i’tidal of the Subuh prayers) i.e. in contrary to his own ijtihad. When asked about this, Imam ash-Shafi’i said he did so as part of his adab to Imam Abu Hanifah.

Imam ash-Shafi’i would say:

إذا ذكر العلماء فمالك النجم

Meaning: When the scholars were mentioned, Imam Malik was most exalted above them all.

It is related that Imam Ahmad bin Hanbal, founder of Hanbali school of fiqh, never left making du’a for Muhammad bin Idris (Imam ash-Shafi’i) after every solat. One day his son asked, “Who is this person you always make du’a for?” Imam Ahmad said, “He is like the sun to our world, or good health to one’s body!”

When Imam ash-Shafi’i was living in Baghdad, he was known to be regular in his visits to Imam Ahmad bin Hanbal and likewise Imam Ahmad was known to be regular in his visits to his teacher, Imam ash-Shafi’i.

Imam Shafi’i mentioned in some lines of poetry:

قالوا يزورك أحمد وتزوره * * * قلت الفضائل لا تفارق منزله

The people say, you visit Ahmad and he visits you.

I say, honouring does not negate stations.

إن زارني فبفضله أو زرته * * * فلفضله فالفضل في الحالين له 

If I visit him, it is because of his honour. If he visits me, it is also because of his honour.

In both situations, the honour is his (Imam Ahmad’s).

When these lines reached Imam Ahmad he said, “The honour is yours O Muhammad bin Idris.”

One day, Imam Ahmad fell ill and visited Imam Shafi’i him. Soon afterwards, Imam Ahmad recovered and Imam Shafi’i fell ill but recovered after Imam Ahmad visited him.

So, Imam Shafi’i composed the following lines of poetry:

مرض الحبيب فعدته * * * فمرضت من خوفى عليه

I became ill because my beloved (Imam Ahmad) was ill 

فأتى الحبيب يزورنى * * * فبرءت من نظرى اليه

When my beloved recovered and visited me, I became well at the sight of him being well.

These are some examples of how the pious people of knowledge, from the imams of the various schools of fiqh, respected one another. How then could the followers of these imams have animosity towards each other when the imams have done otherwise?

Interacting with the Pious People of Knowledge

Summarily, the Pious People of Knowledge are the people of knowledge, the true students of knowledge, and the true teachers of knowledge, who practice their knowledge. They hold on to the two schools of aqidah; Asha’irah, and Maturidiyyah, the four mu’tabar (known, considered) schools in fiqh; Hanafi, Maliki, Shafi’y, and Hanbali, and any of the valid paths of Ihsan. These people deserve the support of Muslims in their works.

May Allah gather us all with the pious! Amin.

– This is the first of four groups of people Habib spoke about in the Dars Fajr, 3 November 2016, Masjid Aal Abdul Razak, Singapura

khuluqunaa

Watch Dars Fajr: https://www.youtube.com/watch?v=1Hx5sfFlySg

Profile: Habib Jindan bin Jindan

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His Blessed Lineagehabibjindan

He is Jindan bin Naufal bin Sālim bin Ahmad bin Hassan bin Sāleh bin `Abdullāh bin Jindan bin `Abdullāh bin `Umar bin `Abdullāh bin Shaykhan bin Fakhr al-Wujūd Shaykh Abū Bakr bin Sālim bin `Abdullāh bin `Abd al-Raḥmān bin `Abdullāh bin Shaykh `Abd al-Raḥmān al-Saqqāf bin Shaykh Muḥammad Mawlā al-Dawīlah bin `Alī Mawlā al-Darak bin `Alawī al-Ghayūr bin al-Faqīh al-Muqaddam Muḥammad bin `Alī bin Muḥammad Ṣāḥib Mirbāṭ bin `Alī Khāli` Qasam bin `Alawī bin Muḥammad Ṣāḥib al-Ṣawma`ah bin `Alawī bin `Ubaydullāh bin al-Imām al-Muhājir il-Allāh Aḥmad bin `Īsā bin Muḥammad al-Naqīb bin `Ali al-`Urayḍī bin Ja`far al-Ṣādiq bin Muḥammad al-Bāqir bin `Ali Zayn al-`Ābidīn bin Ḥusayn al-Sibṭ bin `Alī bin Abī Ṭālib and Fāṭimah al-Zahrā’, the daughter of our Master Muḥammad, the Seal of the Prophets ﷺ.

Education

Al-Habib Jindan started his journey seeking Islamic knowledge at a young age in his home country of Indonesia. Amongst other schools and institutions in Indonesia, Al-Habib Jindan studied at SD Islam Meranti and Madrasah Jami’yatul Khair, Tanah Abang, before leaving Indonesia for Yemen to study at Dar Al-Mustafa, Tarim, Hadhramaut. He was amongst the institution’s earliest graduants, together with reknown scholars, Al-Habib Ali Zainal Abidin Al-Hamid and the late Al-Habib Munzir bin Fuad Al-Musawa.

The following people are amongst the teachers of Al-Habib Jindan bin Jindan:

  • Al-Habib Abdul Qadir bin Ahmad As-Seggaf
  • Al-Walid Al-Habib Naufal bin Salim bin Jindan
  • Al-Habib Muhammad bin Ali bin Abdurrahman Al-Habshi
  • Al-Habib Hassan bin Abdullah Ash-Shatiri
  • Al-Habib Salim bin Abdullah Ash-Shatiri
  • Ainu Tarim, Al-Habib Abdullah bin Muhammad bin Alawi bin Shihab
  • Al-Habib Zayn bin Ibrahim bin Sumayt
  • As-Sayyid Muhammad bin Alawi Al-Maliki
  • Mufti Tarim, Al-Habib Ali Masyhur bin Muhammad bin Salim bin Hafiz
  • Al-Habib Umar bin Muhammad bin Salim bin Hafiz
  • Al-Habib Muhammad (Sa’ad) bin Alawi Al-Aydarus
  • Al-Habib Muhammad bin Hamid Ba’alawi
  • Mufti Huraidho, Al-Habib Ali bin Muhammad bin Salim Al-Attas
  • Mufti Tarim, Ash-Shaykh Fadhl bin Abdurrahman Ba’fadhal
  • Ustazah Nur Baiti (Jakarta)

Missionary Work (Da’wah)

Al-Habib Jindan currently serves as chairman of Yayasan Al-Fachriyah, an institution of Islamic learning established by his late father, Al-Habib Naufal bin Salim bin Jindan in 1990. He also leads the weekly Majelis Ta’alim Kwitang which was established by his late maternal grandfather, the erudite scholar of Islam and knower of Allah (Al-Aarif Billah), Al-Habib Ali bin Abdurrahman Al-Habshi of Kwitang, better known as Habib Ali Kwitang. This weekly, Sunday morning class has been running uninterrupted for more then 100 years in Kwitang, Jakarta.

He is active in da’wah across the Nusantara region having delivered lectures and taught lessons in Malaysia and Singapore, apart from his native Indonesia.

Majlis Al-Hadyun Nabawi

Al-Habib Jindan is also co-scholar-in-resident of Majlis Al-Hadyun Nabawi* with Habib Ali Zainal Abidin Al-Hamid. Al-Habib Jindan will read off and expound Imam Al-Haddad’s masterpiece in spirituality, An-Nasihah as-Diniyyah wal-Wasoya al-Imaniyah (Religious Counsels and Faith-based Advices), which extracts the essence of Imam al-Ghazali’s magnum opus, Ihya’ Ulum al-Din. Al-Habib Jindan teaches this same book at Majelis Taalim Kwitang in Jakarta.

Majlis Al-Muwasolah Singapura wishes Al-Habib Jindan success in his dakwah mission and in every other noble mission he embarks on.

* Majlis Al-Hadyun Nabawi was established by the erudite scholar of Islam, the caller to Allah, Al-Habib Umar bin Muhammad bin Salim bin Hafiz ibn Shaykh Abu Bakr bin Salim to benefit the Muslim community in Singapore in spreading knowledge, spirituality, and peace.

Syair Habib Idrus Al-Jufri tentang Ilmu

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Syair Habib Idrus bin Salim Al-Jufri:

فَإنِّي رَأيْتُ الجهل في النَّاسِ فَاشِيًا

Sungguh aku perhatikan kejahilan bermaharajalela di tengah manusia

فَلا خَوفٌ مِن مَوْلى وَلا مِن جَهَنَّمِ

Tidak ada ketakutan kepada Maula (Allah) ataupun pada Jahanam

فَدَاوُوا بِعِلمِ الدِّيْن جَهْلَ قُُلُوبِكُم

Maka ubatilah kejahilan dalam sanubarimu dengan ilmu agama

فَمَن لم يُدَاوِ الجهْلَ بالعِلْمِ يَنْدَمِ

 Siapa yang enggan mengubatinya dengan ilmu pasti akan menyesal

Guru TuaBiodata Ringkas Pengarang Syair

Pengarang syair, Al-Habib Idrus bin Salim Al-Jufri, dilahirkan di Taris, Hadramaut, Yaman, pada tanggal 15 Mac 1892 dan meninggal di Palu, Sulawesi, Indonesia, pada tanggal 22 Disember 1969. Al-Habib Idrus merupakan anak murid kepada Syeikhul-Islam Al-Habib Abdullah bin Umar Asy-Syatiri dan beliau adalah tokoh unggul dalam bidang pendidikan Islam di Sulawesi Tengah. Jasa beliau amat besar sehingga dikatakan beliau ini mengasaskan lebih dari 1,000 pusat pendidikan termasuk beberapa pesantren, sekolah, dan ma’had pengajian Islam. Pemerintah Indonesia telah menamakan sebuah lapangan terbang, Bandara SIS (yakni Syed Idrus Salim) Al-Jufri, sempena nama beliau. Selain itu, ada juga hospital dan masjid yang dinamakan atas nama beliau. Al-Habib lebih dikenali dengan gelaran “Guru Tua” di antara masyarakat Sulawesi. Semoga Allah merahmati Al-Habib Idrus Al-Jufri dan memberi beliau sebaik-baik balasan di akhirat kelak, dan memanfaatkan kami dengan ilmu beliau. Amin.

Rujukan:

The Principal Books of Knowledge

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Fawaid: Ratib Al-Fatihah Sebelum Pengajian Ilmu

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Habib Abu Bakr Al-Masyhur’s Address at the Hawl of Imam Al-Haddad, Kuala Lumpur, Malaysia

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Habib Abu Bakr (crop-small)Extracts from the lecture of Habib Abu Bakr Al-Adni bin Ali Al-Masyhur at the Annual Gathering of Remembrance of Imam Abdullah bin Alawi Al-Haddad held in 2015 at Sultan Salahuddin Abdul Aziz Shah Mosque in Shah Alam

Habib Abu Bakr began by praising Allah, and sending blessings and peace upon The Messenger ﷺ, his family and companions, and Imam Abdullah the son of Alawi Al-Haddad.

He said, “We are present on a beautiful, majestic night that puts forth to us the beauties of humanity and the universe, the virtues of peace, the symbols of tranquility, and the exemplary characters of those who thread the path of The Messenger ﷺ.

There are scholars in every era whom we can learn from… so why do we celebrate scholars who have passed on centuries ago?

Objectives of Annual Gatherings of Remembrance (Hawl)

It is to remind us of great people who had left us, like Imam Al-Haddad, so that we may take after them – in educating our children, our women, and our community peacefully, with the best of etiquette.

There are two key objectives of attending this Hawl:

  1. To take blessings from those near to Allah. To seek knowledge from the chosen friends of Allah and from the pious. Allah sends his mercy upon those in remembrance of  pious people; and
  2. To introduce prominent people from the previous generations to the people of today so the young men and women of this generation will have a strong link to the ways of the pious people of Hadramawt: its culture; its spirituality (tasawwuf) and the methodology (manhaj) of Ash-Sha’irah (in the science of aqidah).

We face formidable challenges which threaten the integrity of the people who profess iman and they need to be reminded of such examples in this era of constant change. We need to remember the exemplary characters of people who are determined to keep to their promise to Allah. We must study their history, how they managed their time, their litanies, and so forth so that we become renewed in our understanding towards honourable people like Imam Al-Haddad.

Imam Al-Haddad and His Da’wah

Imam Al-Haddad was a descendant of The Messenger ﷺ. He possessed secret knowledge of Allah and renewed the calling of our Prophet ﷺ, with had a sound chain of transmission in calling the people to Allah (sanad of da’wah) back to his grandfather, Prophet Muhammad ﷺ. His ancestor, Imam Ahmad bin Isa Al-Muhajir ilaAllah had migrated from Iraq to Hadramawt, bringing with him the message (risalah) of peace to the region. Another of his ancestors, Ali Al-Uraidhi, had also been a reviver of this message of peace in the blessed city of Madinah and had studied with Imam Ali Zainal Abidin who had inherited this knowledge from Sayyidina Hassan and Sayyidina Hussein, and other companions of The Messenger ﷺ. This chain is found in verses of poetry (i.e. poetry praising past scholars) recited earlier and speaks of the origins of his teachings and his teachers, Imam Ali Zainal Abidin, Imam Muhammad Al-Baqir, and others. It is an unbroken chain of transmission. Imam al-Haddad himself said, “I learned from my teachers who were given guidance and were always hand in hand with Al-Quran.”

Key Principles in the Teachings of Imam Al-Haddad

The 5 key principles of the spiritual teachings of Imam Al-Haddad are:

  • Knowledge (ilm)
  • Practice (amal)
  • Sincerity (ikhlas)
  • Reverential fear of Allah (khauf)
  • Scrupulousness (wara’)

I call upon all present to diligently read the books of Imam Al-Haddad. His teachings teach us to guard our tongues, to not slander others, and to avoid being involved in defamation which may lead to bloodshed. His lifestyle is preserved through his books, other recorded works, and his poetry – symbolic of the message of peace he stands for. Therefore, it is not surprising that people call Imam Al-Haddad the renewer (mujaddid) of the religion of the 13th century (hijriyyah). Further to this, be firm upon the recitation of the prophetic litanies compiled by Imam Al-Haddad, the Subtle Invocations (Wiridul Latif), and make it a daily practice. The legacies of Imam Al-Haddad are well suited to the fulfillment of the rights of Allah and mankind alike till this very day.

The School of Hadramawt

The path of Imam Al-Haddad, The School of Hadramaut or The Methodology of Bani Alawi, benefits humanity. It is an inherited path that brings peace in every situation. We need to understand this in this era of tribulations. Is the calling a call for fighting or hostility amongst each other? Or is it a call to overthrow the government of a country? Imam Al-Haddad’s writings reflects peace and beauty, and has shaped (the Islam practiced in) countries like Malaysia, Indonesia, Africa and Sri Lanka. The teachings of Hadrami scholars encompasses the concepts of peace and compassion. In facing the tribulations of the end of times, avoid being involved with people who bring defamation, bloodshed and falsehood. Rather, be with the people of truth in the cause of Allah – people who teach us the meaning of tranquility and peace. Refer to its key concepts (qawaid) in resolving economic, faith (iman), social, and other conflicts. When faced with conflicts – remember and fear Allah. We were never taught to bear weapons nor to kill each other. It is obligatory upon us to review and reflect deeply upon the teachings of Imam Al-Haddad. The concept of Imam Al-Haddad’s teachings is based on the fundamentals of compassion and is not about animosity or killing.

Habib Abu Bakr’s Parting Word

I wish to extend in this mosque, in our assembly, the single most important task we have – to reconcile humanity and to band the people towards Allah.

In the age of social media, what is being taught in schools today violates decorum manners (adab). The media delivers messages with a propaganda to steer lives, resulting in confusion amongst the young men and women of this era of tribulations. Much of the information found in social media contradicts adab so reflect on yourselves and seek to review information with and acquire knowledge from a teacher with a sound chain of transmission. Seeking and acquiring knowledge in a proper manner from scholars with a sound chain of transmission develops our relationship with Allah, and purifies our hearts and souls, and will result in being educated with goodness.”

Watch event (Habib’s speech begins at 1:08h):