Part 004 Hasyiah Al-Baijuri

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Divine Epiphany

“And in yourself, do you not see?”
The manifestation of His Power and Mercy.
His Subtle and Gentle Acts in each moment. In the dark depths of your b11781806_10153545229314337_6284890264327353590_nody, every cell and atom proclaiming His Oneness & Unity.

What has diverted you from this Generous King? What is there that can veil Him such that you don’t see? Is it the veil of heedlessness and familiarity? Quick, render them and ascend the degrees of certainty!

In each breath What He Willed is engendered, in each moment the known in eternity manifested. Under your nose and in the farthest galaxies. Everything is new and fresh from fixity. Obeying His Command to Be! & lo and behold each becomes a locus for His Beauty and Majesty.

The Forgotten Sunan – Translation of Ihyā As-Sunan Al-Mahjūrah by Al-Habib Sa’ad Al-‘Aydarus rahimahullah

بسم الله الرحمن الرحيم

الحمد لله رب العالمين

اللّهمّ صلّ على سيدّنا و حبيْبنا وشفيْعنا رسوْل الله محمّد ابْن عبْد الله و آله و صحْبه و سلّم

“The religion began as (something) strange and it shall return to be strange as it has begun, glad tidings for the strange ones who revive that which the people has made dead from my Sunnah”

“Whoever revives my sunnah at the time of corruption of my ummah, for him is the reward of a hundred martyrs.”

Chapter 1

Sunan related to the siwāk,

1-      Using it upon entering the mosque (al-Bājūrī, (1/84, Chapter on Using of Siwāk)

2-      Using it upon exiting the mosque (Al-Bājūrī 1/84)

3-      Using the siwāk upon entering the house (from the ḥadith of `Āishah raḍiyaAllāhu `anhā that he ﷺ “When he entered his house, he begins with siwāk” narrated by Muslim beginning of the Chapter on Siwāk.)

4-      Using the siwāk upon exiting the house. (Al-Bājūrī 1/81)

5-      Using the siwāk before calling to prayer adzān. (the scholars took this from the ḥadīth, “Your mouths are the pathways of Qurān, therefore purify it with siwāk”

6-      Using the siwāk before circles of knowledge and divine remembrance. (Al-Bājūrī 1/81)

7-      Using the siwāk before sleep at night and in the day and it is more strongly encouraged at night. (Al-Bājūrī 1/84)

8-      Using the siwāk upon getting up at night for prayer and it is strongly encouraged towards the end of the night. (Al-Bājūrī 1/84)

9-      Using the siwāk before tayammum i.e. (dry ablution)

10-   Using the siwāk during hunger and thirst. (Al-Bājūrī 1/84)

11-   Using the siwāk before giving the Friday sermon. (Al-Bājūrī 1/84)

12-   Using the siwāk before spousal intimacy. (Al-Munāwī said in Fayḍ Al-Qadīr  on the ḥadīth of As-Sayyidah `Āishah raḍiyaAllāhu `anhā,  that he ﷺ would begin with siwāk upon entering the house (to give salām upon his family and to fragrant his breath for kissing his family and engage in intimate relations with them.)

13-   Using the siwāk before iqāmah.

14-   Using the siwāk after the witr prayer (Al-Bājūrī 1/84)

15-   Using the siwāk before eating and after it. (Al-Bājūrī 1/84)

16-   Using the siwāk during ritual bath be it the obligatory, recommended or permissible one. (Bushrā Al-Karīm 1/14)

17-   Using the siwāk before attending gatherings with friends.  (Al-Bājūrī 1/84)

18-   Using the siwāk before entering the Ka`bah. (Al-Bājūrī 1/84)

19-   To make intention during Siwāk (Actions are by their intentions)

20-   To recite the dua before siwāk  (Al-Bājūrī 1/46)

(( اللهم بَيِّضْ بِهِ أَسْنَانِي، وَشُدَّ بِهِ لِثَاتِي، وَثَبِّتْ بِهِ لَهَاتِي، وَبَارِكْ لِي فِيهِ يَا أَرْحَمَ الرَّاحِمِينَ))

“O Allāh, whiten by it my teeth, strengthen by it my gums, make firm by it my uvula, bless me by it, Ya Arhamar Rāhimīn”

 

21-   It is recommended to Siwāk lengthwise on the tongue and horizontally on the teeth and one should not place it on the ground

22-   It is recommended to place it behind the left ear. (Bushrā Al-Karīm 1/43, ḥadīth in Abī Dāwūd, Chapter on Siwāk, “The siwāk (was placed) on the ear of the Prophet ﷺ (similar to) the position of the pen on the ear of the writer)

May Allah accept this deed and may it be a means of pleasing the heart of the Beloved Messenger of Allah ﷺ

Al-Faqir Al-Haqir Muhammad Hamdan Bin Rahmat

To be continued in sha Allah

Al-Imam Ash-Sha’rani and His Teacher Al-Khawwas Part 1

بسم الله الرحمن الرحيم اللّهمّ صلّ على سيدّنا و حبيْبنا وشفيْعنا محمّد ابْن عبْد الله و آله و صحْبه و سلّم

Excerpt from the Muqaddimah of al-Anwar al-Qudusiyya fi Ma’rifa al-Qawa’id al-Sufiyya

After that Allah proclaimed for him the spiritual opening and united him (Ash-Sha’rani) with al-Khawwas. Al-Khawwas was his mi’raj and his ladder by which he ascend to the doors of spiritual openings and heavens of bestowals and realms of light and inspirations. Their relationship is the manifest sign of the status of the Shaykh in the Path. It is the greatest sign of the status of divinely bestowed knowledge (العِلْم اللَّدنِّي) for al-Khawwas was unlettered while ash-Sha’rani was a scholar. But that was the external judgement, while the internal judgment says that al-Khawwas was the scholar while ash-Sha’rani was the unlettered one.

Ash-Sha’rani said: From the favours of Allah upon himself (ash-Sha’rani) was that his arrival and opening (in gnosis) was at the hands of an unlettered man who neither knew writing nor reading. He added in describing this unlettered man:

“A man who is totally hidden such that almost no one knew of his sainthood and knowledge except for the practicing scholars, for he is indeed a perfect man to us without any doubt! The perfect one is he whom when he reaches the station of the perfect men in knowledge of Allah (العرفان), he becomes a stranger in all the worlds.”

Ash-Sha’rani narrates to us his delightful spiritual experience of his arrival unto the ascending paths of divine illuminations at the hands of his Shaykh and the oceans of knowledge of his master :

My spiritual struggles at the hands of my master ‘Ali al-Khawwas were many and of various types. Amongst them, he would order me in the beginning to sell away all my books and to give away the money in charity, which I did. Those were precious books which could be sold for a high price. So I sold them and gave away the sales in charity but I became anguished at having to part with them as I had put much effort and had added notes and comments in them. It reached a point as if I was completely robbed of my knowledge. (At that time) he (al-Khawwas) said to me, “Strive to cut off your (heart’s) turning back (out of attachment) to them (the books) by much remembrance of Allah Exalted is He. Indeed they say, “One who turns back, does not arrive”. Thus, I strove in cutting off my attachment to them till I managed to free myself and praise be to Allah for that.

To be continued ان شاء الله