#Shia Hadith

[the-striving-soul]

"This world is like unto a garment torn thoroughly, hanging on an almost parting string."

-Prophet Muhammad [s], Nahj al Fasahah; Tradition No. 2270

[teenageascetic]

“And the same chain of narrators that he Messenger of Allah ﷺ said: "Verily, Allah the Great and Almighty has a pillar of ruby, the top of which is under the Throne, and the bottom of which is on the back of the fish which swims in the Seventh lowest Earth. When a servant of Allah says `there is no god but Allah’, the Throne trembles, and both the pillar and fish move. So Allah, the Blessed and the Most High says: `O Throne of Mine! Remain calm!’ Then it replies, `How shall I remain calm, when you have not forgiven the one who uttered those words?’ Then Allah, Blessed and Exalted be He, announces: `Bear witness, O inhabitants of My Heavens, that indeed I have pardoned the one who has uttered these words!’"

-Al-Tawhīd book 2 chapter 1 verse 20.

[aleehaaaa]

"Then the Lord, Almighty Allah said, ' O My angels! O residents of My heavens! Verily, I have not erected the sky, the stretched earth, the illuminated moon, the bright sun, the rotating planets, the flowing seas, and the sailing ships, but for the love of these five under the cloak.'

Gabriel the trusted angel asked, 'Who are under the cloak?'

The Almighty answered, 'They are the household of the Prophet and the assets of prophethood. They are Fatimah, her father, her husband, and her two sons.(Peace and blessings be upon them)'"

— Hadith e Kisa/Ahl ul Kisa (The Hadith of the people of the cloak

[ibn-agim]

Al Imām Aḥmad bin Ḥanbal said,

"Whoever does not affirm the Khilāfah for 'Ali (رضي الله عنه),

then he is more misguided than the donkey of his family.

[اعتقاد الأئمة الأربعة ص٧١]

[noorulhasan786]

Understanding the Wisdom: Prioritizing the Hereafter Over Worldly Gains

حكمة اليوم: روي عن رسول الله (صلى الله عليه وآله وسلم) أنه قال: “يا علي: شر الناس من باع آخرته بدنياه. وشر من ذلك من باع آخرته بدنيا غيره.” هذه الحكمة تعكس أهمية التمسك بالقيم الروحية والأخلاقية وعدم التضحية بها من أجل المكاسب المادية أو الدنيوية. كما تؤكد على أن من أسوأ أنواع الناس هم الذين يضحون بآخرتهم ليس فقط من أجل دنياهم، بل من أجل دنيا الآخرين، مما يعكس ضياع القيم الأخلاقية والروحية بشكل…

[arabicfornerds]

Are there TV shows in Classical Arabic with English subtitles? TV shows in Classical Arabic (Fusha) with English subtitles are rare. Omar about the famous Caliph and the Imam about Ahmad bin Hanbal are two good examples. https://arabic-for-nerds.com/history/tv-shows-classical-arabic-english-subtitles/?feed_id=5441&utm_source=Tumblr&utm_medium=geralddrissner&utm_campaign=FS%20Poster

[tamamita]

Why do I not see shias invite people to Islam??

Imam as-Sadiq (as) said: "Tell people about your religion (through good actions) without the use of your tongue."

There is an entire chapter in al-Kafi (one of our principle collection of hadiths) specifically titled "Not to Invite People to Belief.", which discourages Shi'a Muslims from proselytising.

But in short, Shi'as are dedicated to preserving & defending the religion rather than to mission.

[questionsonislam]

What Quranic basis do Shia Muslims have for believing in 12 Imams who follow Muhammad (pbuh)? Where can we find solid Quranic proof that the Imams were decreed by God as successors to Muhammad? Shi’as often point to Muhammad's last sermon, the famous Ghadir Khom speech, and claim that he said "I leave you with the Quran and the ahl-al bayt." How much historical evidence do we have of Muhammad making such a statement? In short, is Shi'a Islam even valid?

Although the Shi’as are divided into some classes such as Ghaliya, Zaydiya and Imamiya, when it is said Shi’a, Imamiya is generally understood in our time.

After the passing away of the Prophet (pbuh) to the Eternal Realm, the Shi’as accept Hazrat Ali (may Allah be pleased with him) and his two sons in order and his grandsons as the legal imam (caliph) by the determination and the will of the Prophet and they regard believing in the twelve imams as a foundation of the faith. Therefore, that group is called as “Ithna Ashariyya” since they accept only the twelve imams as the imams; it is called as “Imamiya” since they accept believing in the imams as a condition of the faith; and it is called as “Ja’fariyya” since they rely on the opinions of Imam Ja’far as-Sadiq both in faith and worship and acts.

The Shi’as are of the opinion that the imamate, namely, the caliphate is not from the “minor” acts which can be left to the desire and election of the Muslims as the Sunnis accept. According to them, imamate is a pillar existing in the basis of the religion and takes place among the fundamentals of the faith. Therefore, the Shi’as have to believe in the existence of the imam in the same way as they believe in Allah, the prophets and the Day of Judgment. According to that faith, the imams are innocent just like the prophets; they never commit a minor or a major sin, they do not behave unjustly; a person who does not know them becomes an unbeliever. Moreover, “Their commands are the commands of Allah, their prohibitions are His prohibitions. Obeying them is obeying Allah; disobedience to them is disobedience to Allah.”

Iran, which accepts Imamiya as a formal madhhab (school of law) today, has given the duty of imamate including the religious authority to “Ayatullah al-Uzma” (Great Sign of Allah). Therefore, absolute obedience to that “imam” is obligatory. Opposing him is like opposing Allah and the Prophet. In the Iranian constitution, where the article “The formal religion of Iran is Islam and its school of law is Ithna Ashari Ja’afari. And that article can never be changed” takes place, believing in the “Twelve Imams” is accepted as an important principle.

The issue of imamate, considered as above, does not take place among the fundamentals of the religion in any way according to the Sunnis. The imam, namely the caliph, comes to the mission by the conferring and the election of the Muslims. Any person possessing the determined attributes in the matters of the world and the hereafter can undertake the management of the Muslims. He cannot be innocent and sinless in any way.

In regard to the opinion of the Sunnis about the Twelve Imams; the eleven imams (their number is twelve with Hazrat Ali) are exalted saints and authorities in point of merit, godliness and spiritual ranks.

Badiuzzaman mentions the twelve imams while listing the persons who are the objects of mystery of the hadith “The scholars of my community are like the prophets of the Children of Israel.” He introduces the twelve imams as the great people of the Sunnis by stating “The people of fact, first of all, the Sunnis as the Four Imams (the imams of the four schools of law) and the Ithna Ashara Imams (the Twelve Imams) of the Family of the Prophet..” in another statement of him.

The Twelve Imams are the following persons: Hazrat Ali, Hazrat Hasan, Hazrat Hussain, Ali bin Hussain, Muhammad Baqir, Ja’far as-Sadiq, Musa Kazim, Ali Riza, Muhammad Taqi, Ali Naqi, Hasan Asghari and Muhammad Mahdi (may Allah be pleased with them.)

[islamic-education]

Hazrat Imam Hussein Ibn Ali: A Beacon of Courage and Sacrifice

Hazrat Imam Hussein Ibn Ali, the grandson of the Prophet Muhammad (PBUH), stands as a monumental figure in Islamic history, known for his unwavering commitment to justice and his ultimate sacrifice in the Battle of Karbala. His legacy transcends religious boundaries, inspiring millions across the globe with his courage, piety, and devotion to truth.

Early Life and Lineage

Born on January 10, 626 AD in Medina, Imam Hussein was the second son of Hazrat Ali Ibn Abi Talib and Fatima Zara, the beloved daughter of Prophet Muhammad (PBUH). His lineage is one of nobility and virtue, with his parents being revered figures in Islam. From a young age, Hussein was known for his wisdom, kindness, and deep understanding of the Quran and Hadith. His upbringing in the Prophet's household imbued him with a profound sense of faith and duty.

The Political Landscape

The political landscape during Imam Hussein's time was marked by significant turmoil and corruption. Following the death of his brother, Imam Hassan, Hussein became the head of the Ahl Al-Bayt (the family of the Prophet) and a prominent leader among the Muslim community. The Omayyad dynasty, led by Yazid, sought to consolidate power through coercion and oppression, demanding allegiance from all. Imam Hussein's refusal to pledge allegiance to Yazid was a stance against tyranny and a declaration of his commitment to uphold Islamic principles.

The Journey to Karbala

Imam Hussein's journey to Karbala is a pivotal chapter in Islamic history. In 680 AD, he received numerous appeals from the people of Kufa, who sought his leadership to overthrow the oppressive Omayyad rule. Despite knowing the dangers that lay ahead, Hussein set out with his family and a small group of loyal companions. Their journey was not just a physical one but a spiritual and moral odyssey that would culminate in a momentous stand against injustice.

The Battle of Karbala

The Battle of Karbala took place on the 10th of Muharram, 680 AD. Imam Hussein and his 72 companions faced the vastly larger and heavily armed forces of Yazid. Despite being outnumbered and deprived of water for days, Hussein and his followers exhibited unparalleled bravery. The battle was not merely a military confrontation but a clash of ideals. Imam Hussein’s refusal to submit to Yazid's demands highlighted his unwavering faith and commitment to righteousness. His martyrdom, along with the massacre of his companions, became a powerful symbol of resistance against oppression.

Legacy and Lessons

The legacy of Imam Hussein transcends time and geography. His sacrifice at Karbala serves as a timeless reminder of the importance of standing up for justice, even in the face of overwhelming adversity. His story is commemorated annually during the Islamic month of Muharram, particularly on the day of Ashura. For Shia Muslims, Ashura is a day of mourning and reflection, but the values Hussein stood for resonate with all Muslims and indeed all people who champion human rights and dignity.

Conclusion

Hazrat Imam Hussein Ibn Ali's life and martyrdom offer profound lessons in courage, integrity, and steadfastness. His legacy is not just a historical narrative but a beacon of hope and inspiration. In a world where injustice and tyranny still exist, the story of Karbala serves as a reminder that the fight for truth and righteousness is eternal. Imam Hussein’s sacrifice teaches us that true victory lies not in the physical battle but in the moral and spiritual stand against oppression.

[the-striving-soul]

"(True) thanksgiving for every bounty lies in restraining oneself from the things that Allah has prohibited."

-Imam Ali ibn Abu Talib [a], Mishkat al-Anwar, p. 35;Mizan ul Hikmah, page No. 933)

[teenageascetic]

“Sahl b. Sa'd reported Allah's Messenger (ﷺ) as saying:

In Paradise, there is a tree under the shadow of which a rider can travel for a hundred years without covering (the distance) completely. This hadith has also been transmitted on the authority of Abu Sa'id al-Khudri that Allah's Apostle (ﷺ) is reported to have said: In Paradise, there is a tree under the shadow of which a rider of a fine and swift-footed horse would travel for a hundred years without covering the distance completely. There would be the pleasure of Allah for the inmates of Paradise and He would never be annoyed with them.”

-Sahih Muslim 2827, 2828.

[aiwithhamza]

Which Eye of the Dajjal is blind?

The concept of the Dajjal (the Antichrist) is an important part of Islamic eschatology. Among the various signs associated with the appearance of the Dajjal, his eye is particularly significant. This blog will explore the characteristics of the Dajjal’s eye as described in Islamic texts, what different Islamic schools of thought (madhabs) say about it, and some of the less relevant ideas surrounding this topic.

The Eye of Dajjal in Islamic Texts:

In several hadiths, the Prophet Muhammad (PBUH) described the Dajjal as having a distinctive eye. Sahih al-Bukhari and Sahih Muslim both contain descriptions of the Dajjal’s eye. One hadith states, “The Dajjal is blind in one eye, and his eye looks like a bulging out grape” (Bukhari, Book 88, Hadith 241).

Descriptions of the Dajjal’s Eye:

Blind in One Eye:

The Dajjal is described as being blind in one eye, which is a prominent feature that will help believers recognize him.

Bulging Eye:

His eye is described as bulging like a grape, adding to his terrifying appearance.

Defective Eye:

In some narrations, the Dajjal’s eye is described as defective or deformed.

Different Madhabs’ Perspectives:

Hanafi:

The Hanafi school, like other Sunni schools, accepts the descriptions of the Dajjal’s eye as narrated in the hadith. They emphasize the importance of recognizing these signs to avoid being deceived by the Dajjal.

Maliki:

The Maliki school also adheres to the hadith descriptions of the Dajjal’s eye. They focus on the spiritual preparedness and strong faith needed to resist the Dajjal’s temptations.

Shafi’i:

The Shafi’i madhab acknowledges the physical descriptions of the Dajjal, including his eye, and stresses the importance of understanding the broader context of the Dajjal’s trials.

Hanbali:

The Hanbali school, in line with other Sunni traditions, accepts the hadith descriptions of the Dajjal’s eye and highlights the necessity of following the Prophet’s guidance to recognize and avoid the Dajjal.

Shia:

Shia scholars also accept the descriptions of the Dajjal’s eye found in hadith literature. They emphasize the role of the Mahdi, the guided one, who will emerge to combat the Dajjal.

Less Relevant Ideas and Misconceptions:

Symbolic Interpretations:

Some modern interpretations suggest that the Dajjal’s eye might symbolize technological or societal advancements, such as surveillance systems or media control. These interpretations, while interesting, are not widely accepted by traditional Islamic scholars.

Western Media and Popular Culture:

The concept of the Dajjal’s eye has sometimes been conflated with ideas from Western media, such as the “all-seeing eye” or other conspiracy theories. These ideas are not rooted in Islamic tradition and should be viewed with caution.

Non-Canonical Sources:

There are various non-canonical sources and folk stories that provide additional, often exaggerated details about the Dajjal’s eye. These should be approached skeptically and not be confused with authentic Islamic teachings.

Conclusion:

The eye of the Dajjal is a significant sign mentioned in Islamic eschatology. Different Islamic madhabs, including Hanafi, Maliki, Shafi’i, Hanbali, and Shia, all recognize the descriptions provided in hadith literature. While there are some less relevant ideas and symbolic interpretations about the Dajjal’s eye, it is important to rely on authentic sources and scholarly interpretations to understand this crucial aspect of Islamic belief. Recognizing the signs of the Dajjal, including his eye, helps Muslims remain vigilant and steadfast in their faith.

If you liked this blog, Please Consider Going though our website :  https://onlineislamicinstitute.org 

[ahlulbaytnetworks]

🍂🥀🍂 Imam al-Baqir (as) says:

“Order our Shias to visit the grave of Imam Hussain (as) because his Ziyarat increases sustenance, prolongs life and keeps afflictions away. And his Ziyarat is obligatory on every believer…”

🍂🥀🍂 Kamil al-Ziyaraat 🍂🥀🍂

🍂 (Chapter 6, Hadith 1) 🍂

.

[loverandservantoftheahlulbayt]

🍂🥀🍂 Imam al-Baqir (as) says:

“Order our Shias to visit the grave of Imam Hussain (as) because his Ziyarat increases sustenance, prolongs life and keeps afflictions away. And his Ziyarat is obligatory on every believer…”

🍂🥀🍂 Kamil al-Ziyaraat 🍂🥀🍂

🍂 (Chapter 6, Hadith 1) 🍂

.

[noorulhasan786]

Masjid is not a place of idle talk - Advice of Rasoolullah (SAWW) to Abu Dharr (a)

روي: قال رسول الله (ص): “يا أباذر، كل جلوس في المسجد لغو إلا ثلاث: قراءة مصل، أو ذكر الله، أو سائل عن علم.” It is narrated: The Messenger of Allah (peace be upon him) said, “O Abu Dharr, every sitting in the Masjid is idle talk except for three: the recitation of a prayer, the remembrance of Allah, or a question asked about knowledge.” Explanation: In this hadith, the Prophet Muhammad (peace…

[sufiphilippines]

Sufism in the Philippines

Bismillahir Rahmanir Rahim In The Name of Allah the Most Gracious the Most Merciful

Allahumma salli `alaa Sayyidinaa Muhammadini ‘l-faatihi limaa ughliq, wa ‘l-khaatimi limaa sabaq, naasiri ‘l-haqqi bi ‘l-haqq, wa ‘l-haadi ilaa Siraatika ‘l-Mustaqeem, wa `alaa aalihi haqqa qadrihi wa miqdaarihi ‘l-`azheem. O Allah, bless our Master Muhammad, who opened what was closed and sealed what was before. He makes the truth victorious by the truth and he is the guide to Your Straight Path. And bless his Household as it befits his immense stature and splendor.

Allahumma inni as-aluka fahmal-nabiyyen wa hifdhal mursaleen wal malaaika al-muqarrabeen. O Allah! I ask You for the understanding of the prophets and the memory of the messengers, and those nearest to You.

This paper aims to expound on Sufism, it’s concepts, history in the Philippines and Muslims who are antagonist of it.

Sufism, also known as the science of Tasawwuf, has many meanings attached to it both by its practitioners and enemies. It is widely known definition came from two root words which are Safa or Purity and Suwf, referring to a wool cloth. In simple terms, Tasawwuf is the science of Ihsan and purification of one’s self for the love of Allah. It involves certain Tariqas, practices and litanies. The counterpart of Tariqas in the catholic faith are the spiritual orders like the Jesuits,Franciscans and Dominicans. Many tariqas now exist in the Philippines with their respective followers scattered around the country. Despite of their peace-loving nature they have been subject of abuse from the Wahhabis.

Contrary to what the enemies of Tasawwuf believe, Sufism is not a sect in Islam. It is one of the Islamic sciences and a treasure of the Muslim Nation. Most of the Sufis are Sunnis while only minority of Shias claim to be affiliated to it. As Sayyiduna Shaykh Muhammad Adil Rabbani, the spiritual leader of the Naqshbandi Aliya path, said: “Sufism is the essence of Islam.” It is also important to understand that the terms used by Sufis did not exist in the time of the Prophet Muhammad alayhis salatu was salam yet its essence already existed since his time. One of these terms is Tariqa which is an Arabic word for path,way or order. The Sufi masters have emphasized the importance of following a Shaykh and a path from their saying “Whoever does not have a Shaykh, his shaykh is shaytan.” Non-Muslims would relate more to Tariqa if we translate it to mean as spiritual order. There have been many tariqas that existed throughout the Islamic history but now there are only 41 major tariqas. The 4 acknowledged by many scholars as the main tariqas are the Naqshbandi,Qadiri,Shadhili and Chisti.

In these different tariqas, certain practices and litanies are done by the mureeds as recommended by their Murshids. These involves voluntary ritual acts of worship, prayers upon the Prophet Muhammad alayhis salatu was salam, remembrance of Allah and litanies of the saints. Along with these remolding one’s character to be in line with the prophetic character is also done. This actions are in reference to the Hadith Qudsi: My servant continues to draw near to Me with voluntary acts of worship so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him…” Hadith Qudsi (Sahih al-Bukhari, 81:38:2), And the Ayah: Qul ateeAAoo Allaha waalrrasoola fa-in tawallaw fa-inna Allaha la yuhibbu alkafireena( Say: “Obey God And His Apostle”: But if they turn back, God loveth not those Who reject Faith.) 3:31. Some known practices of Sufis in our country are Mawlid, Gatherings for Isra wal Mi’raj, Reciting surah Yasin on Nisfu Sha’ban, Visiting the graves of the pious ones and Tahlil Arwah. These practices have been preserved until now despite the increasing adherents of Wahhabism who are very antagonistic of it claiming these are non-Islamic practices.

Sufism arrived to the country with the arrival of the Sharif Sab’ah or Lumpang Basih. These were the Sufi missionaries who brought Islam to the Philippines. Since then some concepts of Tasawwuf became mixed with the existing spiritual beliefs of the people in the south. These led to  the development of Indigenous Islam or Ilmuh kamaasan. It is best described by Professor Yusuf Morales as “an indigenized amalgamation of Islam from the preceding schools of thought and local cultural customs. This is actually contextualized and simplified according to how the elders have understood Islam and the process of Islamization of the communities.”  This, in turn, became a treasure of the Moro culture and tradition. Among the Tausugs of Sulu, it became  a heirloom for the succeeding generations.

Accordingly,  Ilmuh kamaasan is so wide and each family or master of it possesses a unique part of it. Nowadays, there’s a decline of its practitioners mainly because of two reasons: The growing numbers of Wahhabis who declare it as Bid’ah or Shirk and the immaturity of the present generation to carry such special knowledge. According to Sayyiduna Shaykh Khaled Abou El Fadl the rise of the Wahhabi ideology was due to the wealth of Saudi Arabia and retreat of the very rich cultural elements in the Islamic tradition like the Turks, Malays and Filipinos from the mainstream picture. This is because the nuance that they brought to the picture and the traditions of spirituality are remarkably rich nuances

There are already many practitioners of Sufism in the country coming from different social status. The Tariqas that are present in the country are the Naqshbandi Aliya, Naqshbandi Chisti, Qadiri, Rifai, Shattari, Rifai Qadiri Shadhili, Tijani and Khalwati. Among them the Naqshbandi Aliya tariqa have the most followers which are in Manila, Cebu,Zamboanga, Sulu and Tawi-Tawi. The ameer of the Naqshbandi Aliya tariqa in the country is Sidi Khalid Ismael and there are also separate Kadeems for the different areas.  Some of the Sunni scholars from Temboro are Naqshbandi Chistis.  There are also Sufis from the students and alumnis of known universities like the ADMU, ADZU and WMSU.

The Sufis and the science of Tasawwuf was widely accepted by Sunnis in the country. However, with the rise of Wahhabism, there are already many Muslim Filipinos who are against it. This is primarily due to the misconceptions, lies and fabrications of the Wahhabis. They labeled Sufis and Sufism as either Kafir,Mushrik or Bid’ah. This is not surprising since Muhammad Ibn Abdul Wahhab along with the Wahhabi scholars after him committed many atrocities to the Sufis. Some of these were the desecration of the graves of the Saints, abuses to the Sufis and murders of Sufi masters. Even the ISIS killed many Sufi scholars in the places they have invaded. The Wahhabis and Salafis have this audacity to speak of Tasawwuf when they have not even a single knowledge of it.  These arises from the bigotry and zealotry they have engrossed themselves with.

To illustrate a point of what was stated, let us refer to a simple analogy. Common sense would dictate that if you need to consult someone of a sickness you have you would go to a doctor and not an engineer, likewise, if you need to consult someone for constructing a building you would go to an engineer and not a doctor. Additionally, even someone would read all the books of a certain field of study this would not qualify him to speak of it without its proper understanding. Information and knowledge are different things, especially in our present time wherein most are overwhelmed by information yet deprived of true knowledge. Knowledge, Understanding and Practice are also distinct from each other. One may possess one but be deficient of the two.  In the science of Tasawwuf, practice and experience are the core of it. One is not a Sufi if he has not tasted nor experienced the secret of this exalted science. Therefore, non-Sufis should refrain from talking about Tasawwuf, be humble enough to its practitioners, conquer their zealotry as well as their bigotry and prove their claim that they only wished for the well-being of the Muslims.

This should make us realize of the value of Sufism in our country and our present situation today. Sufism,  the essence of Islam,  which is based from the love of Allah and the Prophet Muhammad alayhis salatu was salam is effective for countering and preventing violent extremism. There have been no Sufi who became a terrorist and called for the killing of their brothers in humanity. The Sufi masters have always highlighted ,both in practice and in teaching, that Sufis should be of service to God’s creation. They have also been good exemplars for tolerance and compassion to everyone despite the differences and flaws we all have. It would also be beneficial in the character reformation of our youths today.  This would improve their Adab to everyone, especially to their families which is the foundation of our community. This would then lead to the improvement of our society.

WAllahu Wa Rasuluhu A’lam Allah(awj) and His Messenger alayhis salatu was salam knows best!

The writer is but a dust in the feet of the Prophet Muhammad alayhis salatu was salam, The Prophet’s Ahlul Bayt, The Prophet’s Companions,The Salafus Salih,The Friends of Allah, the Righteous Scholars of Islam and Shaykh Muhammad Adil Rabbani

WAllahu Wa Rasuluhu A’lam Allah(awj) and His Messenger alayhis salatu was salam knows best!

`Alaa ashrafi ‘l-`alameena Sayyidina Muhammadin salawaat.

`Alaa afdali ‘l-`alameena Sayyidina Muhammadin salawaat.

`Alaa akmali’ l-`alameena Sayyidina Muhammadin salawaat.

Salawaatullaahi ta`alaa wa malaa’ikatihi wa anbiyaaihi wa rusoolihi wa jami`ee khalqihi `alaa Muhammad wa `alaa aali Muhammad `alayhi wa `alayhimu ‘s-salaam wa rahmatullaahi ta`alaa wa barakatuh.

Wa radi-Allahu tabaraka wa ta`alaa `an-saadaatinaa as-haabi rasoolillaahi ajma`een. Wa `ani ‘t-taabi`eena bihim bi-ihsaanin, wa `ani ‘l-a’immati ’l-mujtahedeen al-maadeen, wa `ani ‘l-`ulamaai ’l-muttaqeen, wa `ani ‘l-awliyaai ‘s-saaliheen, wa `an mashayikhinaa fi ‘t-tareeqatin naqshibandiyyati ‘l-`aliyyah, qaddas Allaahu ta`ala arwaahahumu ’z-zakiyya, wa nawwarr Allaahu ta`alaa adrihatamu ’l-mubaaraka, wa `adallaahu ta`alaa `alaynaa min barakaatihim wa fuyoodatihim daa’iman wa ‘l-hamdulillaahi rabbi ‘l-`alameen. Upon the Noblest of all Creation, our Master Muhammad, blessings.

Upon the most Preferred of all Creation, our Master Muhammad, blessings.

Upon the most Perfect of all Creation, our Master Muhammad, blessings.

Blessings of God (Exalted is He!), of His angels, of His prophets, of His Emissaries, and of all creation be upon Muhammad and the family of Muhammad; may the peace and mercy of God (Exalted is He!) and His blessings be upon him and upon them. May God, the Blessed and Most High, be pleased with every one of our Masters, the Companions of the Emissary of God, and with those who followed them in excellence, and with the early masters of juristic reasoning, and with the pious scholars, and the righteous saints and with our Shaykhs in the exalted Naqshbandi Order. May God (Exalted is He!) sanctify their pure souls, and illuminate their blessed graves. May God (Exalted is He!) return to us of their blessings and overflowing bounty, always. Praise belongs to God, the Lord of the worlds, al-Fatihah.

The writer is but a dust in the feet of the Prophet Muhammad alayhis salatu was salam, The Prophet’s Ahlul Bayt, The Prophet’s Companions,The Salafus Salih,The Friends of Allah, the Righteous Scholars of Islam and Shaykh Muhammad Adil Rabbani