Fada’il al-Hajj by Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhlawi

asSalaamu Alaikum,

Fada’il al-Hajj by Shaykh al-Hadith Mawlana Muhammad Zakariyya al-Kandhlawi

The author writes in his forward,

“During his tow campaigns in Hejaz, Mawlana Yusuf [al-Kandhlawi] noticed that a vast numbers of the pilgrims who gather there annually are well nigh completely unacquainted with the virtues and aadaab of Hajj. They seem to be unaware of the vast blessing of this great form of worship with the result that they do not return home with the feelings, the inspiration, and enthusiasm for righteousness with which they should have returned.

For this reason Mawlana Yusuf insisted on me that a booklet with Ahadith and explanation on Hajj should be compiled to be put before the Ummah so that intending Hajis should set forth for Hajj prepared with the proper enthusiasm for those special spiritual inspirations as are required by them. It is hoped that when the proper condition for Hajj is created within the heart of the Haji, he shall have the desire to carry out the functions of the Deen more diligently.”

Sharh al-Manzumah al-Bayquniyyah by Imam ‘Abdullah Siraj al-Din

From a dear brother:
Sh Jawad found a scanned pdf version of Imam Abdullah Sirajuddin’s sharh on the Bayquniyya, which is very hard to find outside of Syria, especially in light of the strife there. I was fortunate enough to get a copy in Amman a couple years ago, but it is a rare find.
As you may know, the author is Dr. Nur al-Din Itr’s shaykh and father-in-law. Sh Samir is currently teaching his book of Shama’il at the CMC program (Sayyidna Muhammad Rasul Allah), and he also took hadith from him. Sh Abd al-Rahman al-Shaghouri called him (Sh Abdullah) the Qutub of mahabbat al-Nabi (S).

We started reading it with Sh Jawad, and I’m finding it very beneficial alhamdulilah. May Allah SWT have mercy on all of the scholars of the Ummah, and all the Muslims, and allow us to benefit from their great works.

شرح المنظومة البيقونية

On the Impermissibility of Combining between two Salahs with a Literal Combination from I’la al-Sunan

By ‘Allamah Zafar Ahmad al-‘Uthmani

Translated by Zameelur Rahman

Hadiths

  1. 1. Narrated from ‘Abd Allah [ibn Mas‘ud] (Allah be pleased with him), he said:كان رسول الله صلى الله عليه وسلم يصلى الصلوة لوقتها إلا بجمع وعرفات“The Messenger of Allah (Allah bless him and grant him peace) would offer Salah at its [set] time except at Jam‘ (Muzdalifah) and ‘Arafat.”

    Al-Nasa’i narrated it and its isnad is sahih. (Athar al-Sunan, 2:72)

Placing the Hands Below the Navel and the Manner of Placing

By ‘Allamah Zafar Ahmad al-‘Uthmani

Translated by Zameelur Rahman

1. Narrated from Abu Hazim from Sahl bin Sa‘d (Allah be pleased with him), he said: “The people were ordered to place one’s right hand on his left forearm in Salah.” Abu Hazim said “I do not know it [i.e. this order] but that it is traced to the Prophet (Allah bless him and grant him peace).” Al-Bukhari narrated it.

I say: In this and similarly in what [comes] after it until the hadith of Wa’il is proof of the sunnah-status of fastening the hands in Salah, and an explanation of its description, in that the right hand is [placed] over the left hand, not vice versa. This is from that which the Imams have agreed upon in its being sunnah, and they differed only over the site of placing the hands as will come.

  1. Narrated from Jabir (Allah be pleased with him), he said “The Messenger of Allah (Allah bless him and grant him peace) passed by a man while he was praying, having placed his left hand on the right, so he caught hold of it and placed the right hand over the left.” Ahmad and al-Tabrani in al-Awsat narrated it; its narrators are the narrators of the Sahih. (Majma‘ al-Zawa’id)

The Thulathiyat Traditions in the Hadith Collections

Introduction

A special, and not very well-known topic, even amongst scholars according to our teacher Mohammed Daniel ḥafiẓahullah, during one of his lessons with regards to the hadith – sciences, is the topic of the so called ‘thulāthiyyāt’ traditions (aḥādīth) or
narrations about the Prophet (upon him blessings and peace).

Thulāthiyyāt traditions are those specific traditions that only have three narrators (in the chain of narration c.q. sanad/isnād) -also called ‘links’ in Orientalist hadithliterature or discourse 1 – between the one who relates the tradition (in other words: the fourth person in the chain of narration) and the Prophet Muhammad (peace and blessings be upon him). These three narrators would consequently be a Saḥābi, a Tābi’i and a Tābi’i at-Tābi’i. As for the one who relates the tradition: this mainly concerns a well-known name/scholar in the field of hadith i.e. a compiler or author of a major and well-known hadith – collection (in the past) like Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim and so on.

See here: Thulathiyyat