Practicing one’s knowledge – The Muhammadan Covenants

A general covenant has been taken from us by Allah’s Messenger (Allah bless him and grant him peace) that if we do not put to practice our knowledge, we should teach it to one who would practice it among the muslims even though this may not cover up our shortcomings completely. For indeed there are amongst people, thoose who are given knowledge but not practice, those who are given both knowledge and practice and those who are given neither amongst the common folk. 

I heard our Master ‘Ali Al-Khawwas rahimahuLlahu ta’ala said, “It is incumbent upon each person who does not put to practice his knowledge to teach it to people and to one who there is hope in him practicing it.

I also heard him say, there is no learned person except that he practices his knowledge in one of many ways as long as his intellect is sound. That is if he does the commandments of the shari’ah and stays away from the prohibitions, he has indeed practiced his knowledge if Allah grants him sincerity in it. If he does not do this then he knows by knowledge that he has gone against the commands of Allah which he regrets and repents (this regret and repentance) is itself from practicing one’s knowledge. 
If not for knowledge he would not have been guided to the fact that abandoning acting upon knowledge is a form of disobedience. As such, knowledge is of benefit in all situations and the punishment of one who does not practice his knowledge is considered to refer to those who do not repent from his sins.
In summary, not falling into sin is not a condition for one to be a person who practices his knowledge even though this is that which might immediately occur to the mind…. The only condition is the absence of his persistence in sin or the absence of his persisntence in the persistence.

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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