#hadhrami

[sevynchaos]

Want to know which famous Arabic singers you’ve seen and which ones in general are your favorite?

Ok so the famous ones I’ve seen were Asala and Angham! Since they’re more known throughout MENA region and more.

My favourite who I also saw was Mutref Almutref, he’s more known within the GCC so not as famous.

Khalid Abdulrahman, Abdulaziz Alduwaihi and Saad Alfahad are my favourites after Mutref in general but I’ve never seen them.

[haniaudhali]

Jambiya Abdi “Gusbi” Hadhrami

The base of the blade is inscribed on both sides:

(Made by Sa’ad) on one face and (Nasser Bin Ali Al’Hadad) on the other face.

The handle is carved from R horn with bulbous pommel, set with gold imitation coins and gold band and numerous gold inserts. The back face of the handle is mounted with beautifully engraved silver and decorative silver rosettes. Large leather covered U shaped scabbard with silver mounts. Long leather belt.

Blade 7 1/2 inches (19 cm). Total length 12 1/2 inches (32 cm).Belt length 38inches (97 cm). Very good plus condition. Excellent age patina on the silver part and the handle horn (The gold mounts are highly polished).

جنبية العبادي بنصل حضرمي ”قصبي“

قاعدة النصل منقوش عليها على كلا الجانبين:

شغل بن سعد على أحد الوجهين وناصر بن علي الحداد على الوجه الآخر.

المقبض منحوت من قرن R مع مقبض منتفخ، ومرصع بعملات ذهبية مقلدة وشريط ذهبي وحشوات ذهبية عديدة. الوجه الخلفي للمقبض مثبت بفضة محفورة بشكل جميل وورود فضية مزخرفة. غمد كبير مغطى بالجلد على شكل حرف U مع حوامل فضية. حزام جلدي طويل.

طول النصل 7 1/2 بوصة (19 سم). الطول الإجمالي 12 1/2 بوصة (32 سم). طول الحزام 38 بوصة (97 سم). حالة ممتازة. طبقة خارجية فضية ممتازة وقرن المقبض (الحوامل الذهبية مصقولة للغاية).

[renzakiaoi]

What If your favorite historical figure is in Ikemen Vampire Universe

My Favorite Is:

Raden Saleh Syarif Boestaman

Potrait painting Saleh Syarif Boestaman by Carl Johann Baehr

Raden Saleh Syarif Bustaman

(1811 – 23 April 1880) was born in the village of Terboyo, near Semarang on the island of Java in the Dutch East Indies (present-day Indonesia).

He was born into a noble Hadhrami family; his father was Sayyid Husen bin Alwi bin Awal bin Yahya. He was the grandson of Sayyid Abdullah Bustam through his mother, Raden Ayu Sarif Husen bin Alwi bin Awal. Through his sister, Roqayah, Raden Saleh was uncle by marriage to the famous religious leader Habib Ali Kwitang.

He was considered to be the first "modern" artist from Indonesia (then the Dutch East Indies), and his paintings corresponded with nineteenth-century romanticism which was popular in Europe at the time. He also expressed his cultural roots and inventiveness in his work.

Potrait painting of Raden Saleh by Friedrich Carl Albert Schreuel in 1840.

Young Raden Saleh was first taught in Bogor by the Belgian artist A.J. Payen. Payen acknowledged the youth's talent, and persuaded the colonial government of the Netherlands to send Raden Saleh to the Netherlands to study art. He arrived in Europe in 1829 and began to study under Cornelius Kruseman and Andreas Schelfhout.

It was from Kruseman that Raden Saleh studied his skills in portraiture, and later was accepted at various European courts where he was assigned to do portraits. While in Europe, in 1836 Saleh became the first indigenous Indonesian to be initiated into Freemasonry. From 1839, he spent five years at the court of Ernest I, Duke of Saxe-Coburg and Gotha, who became an important patron.

From Schelfhout, Raden Saleh furthered his skills as a landscape painter. Raden Saleh visited several European cities, as well as Algiers. In The Hague, a lion tamer allowed Raden Saleh to study his lion, and from that his most famous painting of animal fights was created, which subsequently brought fame to the artist. Many of his paintings were exhibited at the Rijksmuseum in Amsterdam. Several of his paintings were destroyed when the Colonial Dutch pavilion in Paris was burnt in 1931.

Studio Potrait in 1872

23 April 1880, Saleh suddenly fell sick. He claimed that he was poisoned by one of his servants, and subsequently died; however post-mortem examination showed that his circulatory system was disrupted due to a clot near his heart. Saleh was buried two days later in Kampung Empang, Bogor. As reported in Javanese Bode newspaper, 28 April 1880, his funeral was "attended by various landheeren [landlords] and Dutch officials, and even by curious students from nearby school.

Raden Saleh Painting

During his stay in Paris, Saleh met Horace Vernet whose painting frequently took themes of African wildlife. Compared to Vernet, Saleh's painting seems to be more influenced by the romantic painter Eugène Delacroix. This could be seen in one of Saleh's work, Hunting Lion, 1840, which has similar composition to Delacroix's Liberty Leading the People. However, Werner Kraus, a researcher in the Southeast-Asian Art Center of Passau, Germany, said that Saleh "never mentioned Delacroix. Perhaps he saw Delacroix's, and possibly Vernet's, works during an exhibition.

And one of my favorite painting by Raden Saleh is:

The Arrest of Pangeran Diponegoro

Raden Saleh is particularly remembered for his historical painting, The Arrest of Pangeran Diponegoro,   which depicted the betrayal of the rebel leader Prince Diponegoro by the colonial government, thus ending the Java War in 1830. The Prince was tricked into entering Dutch custody near Magelang, believing he was there for negotiations of a possible cease-fire. He was captured through treachery and later deported.

The event had been previously painted by a Dutch painter Nicolaas Pieneman, commissioned by Lieutenant General Hendrik Merkus de Kock. It is thought that Saleh saw this painting during his stay in Europe. Saleh made significant changes in his version of the painting; Pieneman painted the scene from the right, Saleh from the left.

Pieneman depicts Diponegoro with resigned expression, while in Saleh's he appears to be outraged. Pieneman gave his painting the title Submission of Prince Diponegoro, while Saleh gave The Arrest of Pangeran Diponegoro. It is known that Saleh deliberately painted Diponegoro's Dutch captors with large heads to make them appear monstrous, as opposed to the more proportionally depicted Javanese.

De onderwerping van Diepo Negoro aan luitenant-generaal baron De Kock by Nicolaas Pieneman 1830–1835.

Raden Saleh’s work has been regarded as a sign of incipient nationalism in what was then the Dutch East Indies / Indonesia. This can also be seen it the depiction of Diponegoro's men. Pieneman had never been to the Indies, and so depicted Diponegoro's men in a more Arabic fashion. Saleh's version has a more accurate depiction of native Javanese clothing, with some figures wearing batik and blangkon.

Saleh finished this painting in 1857 and presented it to Willem III of Netherlands in The Hague. It was returned to Indonesia in 1978 as a realization of a cultural agreement between the two countries in 1969, regarding the return of cultural items which were taken, lent, or exchanged to the Dutch in the previous eras. Even though the painting did not fall under any of those categories, because Saleh presented it to the King of the Netherlands and it was never in the possession of Indonesia, it was nevertheless returned as a gift from the Royal Palace of Amsterdam, and is currently displayed at the Merdeka Palace Museum in Jakarta.

My sketch prototype

I'm still trying to improve my digital art skill. And i think i will try to write story au about him in Ikevamp universe. I'm sorry for my bad English 😭😭

[risalahmuslim]

▶️ Bukan Kemiskinan Yang Aku Takutkan ◀️ ㅤㅤ Dari Amr Bin ‘Auf al-Anshari radhiyallahu ‘anhu bahwasanya Rasulullah ﷺ mengutus Abu Ubaidah Bin Jarrah radhiyallahu ‘anhu ke Bahrain untuk mengambil jizyah (pembayaran yang harus diserahkan kaum kafir yang berada di bawah kekuasaan dan jaminan keamanan oleh kaum muslimin) dari penduduknya. ㅤㅤ Rasulullah ﷺ telah menerima permintaan damai dari penduduk Bahrain dan beliau mengangkat al-Ala’ Bin al-Hadhrami untuk menjadi ‘amir (pemimpin) di sana. ㅤㅤ Ketika Abu Ubaidah datang dari Bahrain dengan membawa harta jizyah itu, para sahabat kaum Anshar mendengar kedatangan Abu Ubaidah ini. Maka merekapun berkumpul untuk menghadiri shalat shubuh bersama Rasulullah ﷺ . ㅤㅤ Ketika telah selesai shalat, Rasulullah ﷺ langsung keluar. Namun mereka berusaha merintangi beliau. Ketika melihat mereka, Rasulullah ﷺ tersenyum kemudian berkata, 📗 “Saya mengira kalian telah mendengar kedatangan Abu Ubaidah membawa sesuatu dari Bahrain?” ㅤㅤ Mereka berkata, “Benar wahai Rasulullah.” ㅤㅤ Rasulullah ﷺ bersabda, 📗 “Kalau begitu, bergembiralah dan berharaplah memperoleh sesuatu yang melapangkan diri kalian. Demi Allah, bukan kemiskinan yang aku khawatirkan akan menimpa diri kalian. Akan tetapi, aku khawatir jika dunia ini dibentangkan untuk kalian sebagaimana ia dibentangkan untuk orang-orang sebelum kalian sehingga kalian berlomba sebagaimana mereka berlomba, dan akhirnya kalian hancur sebagaimana mereka hancur.” — HR. Muslim (2961), al-Bukhari (6425), dan Ibnu Abi ad-Dunya dalam kitab tentang Zuhud hal. 73. ㅤㅤ 💡Harta dan perhiasan dunia bisa saja melalaikan. Kebebasan finansial membuat kita lupa siapa sebenarnya diri kita. Nikmat sehat dan nikmat waktu luang membuat kita terpedaya. Apakah kita pernah mau menyadarinya? ㅤㅤ https://instagr.am/p/Cq66JzhIfjd/

[for-reference-only]

Portrait of two Hadhramis women from Yemen dressed in black. Photo by Claude Goulay

[priangancom]

Dari Batavia ke Istanbul Propaganda Ottoman dan Peran Sarekat Islam di Hindia Belanda Selama Perang Dunia I

JAKARTA | Priangan.com – Perang Dunia Pertama tidak hanya mengguncang medan tempur di Eropa, tetapi juga menyebar ke berbagai belahan dunia melalui propaganda. Di Hindia Belanda, perang ini turut membentuk dinamika politik dan sosial melalui pengaruh Kekhalifahan Ottoman, yang didukung oleh komunitas Arab-Hadhrami dan Sarekat Islam. Di awal abad ke-20, komunitas Hadhrami-Arab memiliki hubungan…

[livelovelifeagain]

Enhance Employee Performance: Meet the Best Corporate Trainers in Oman

In today’s competitive business environment, companies need to constantly adapt and improve to stay ahead. One of the key factors in achieving this is the performance of your employees. Investing in employee training and development can lead to significant improvements in productivity, morale, and overall business success. This is where a corporate trainer in Oman can make a big difference.

The Role of a Corporate Trainer

A corporate trainer specializes in enhancing the skills, knowledge, and abilities of employees within an organization. They design and deliver training programs that are tailored to meet the specific needs of a company. The best corporate trainers in Oman understand the local business landscape and can provide customized solutions that drive results.

Benefits of Hiring a Corporate Trainer in Oman

1. Improved Employee Skills: A corporate trainer helps employees develop new skills and improve existing ones. This leads to better job performance and increased efficiency.

2. Increased Productivity: Training programs designed by corporate trainers can streamline processes and introduce best practices, resulting in higher productivity.

3. Enhanced Employee Morale: Investing in employee development shows that a company values its staff. This boosts morale and leads to greater job satisfaction.

4. Better Team Collaboration: Corporate trainers often focus on team-building and communication skills, which are crucial for effective teamwork and collaboration.

5. Adaptability to Change: In a rapidly changing business environment, training helps employees stay updated with the latest industry trends and technologies.

Top Corporate Trainers in Oman

Oman boasts several highly qualified corporate trainers who have a proven track record of enhancing employee performance. Here are some of the best corporate trainers in Oman:

1. Dr. Salim Al-Hadhrami: Known for his expertise in leadership development and team building, Dr. Salim Al-Hadhrami has helped numerous organizations in Oman achieve their goals through effective training programs.

2. Aisha Al-Zadjali: Specializing in customer service and communication skills, Aisha Al-Zadjali has a reputation for delivering engaging and impactful training sessions that transform the way employees interact with clients and colleagues.

3. Ahmed Al-Balushi: With a focus on technical skills and IT training, Ahmed Al-Balushi has assisted many companies in Oman to upgrade their technological capabilities and improve their digital literacy.

4. Fatma Al-Harthy: As an expert in human resources and talent management, Fatma Al-Harthy provides comprehensive training solutions that enhance HR practices and improve employee retention.

How to Choose the Right Corporate Trainer in Oman

1. Identify Your Needs: Before selecting a corporate trainer, assess the specific training needs of your organization. Determine the skills and areas where your employees require improvement.

2. Research and Recommendations: Look for trainers with a solid reputation and positive feedback from previous clients. Personal recommendations and online reviews can be very helpful.

3. Check Qualifications: Ensure that the corporate trainer has the necessary qualifications and experience to deliver effective training programs.

4. Evaluate Their Approach: Meet with potential trainers to discuss their approach and methodologies. Choose someone whose style and techniques align with your company’s culture and values.

5. Monitor Progress: After selecting a trainer, continuously monitor the progress of the training programs and evaluate their impact on employee performance.

Conclusion

Investing in a corporate trainer in Oman can significantly enhance employee performance and drive business success. The best corporate trainers in Oman offer tailored training solutions that meet the unique needs of each organization. By improving skills, boosting morale, and fostering better teamwork, a corporate trainer can transform your workplace and help your company thrive in today’s competitive market. If you’re looking to elevate your business, consider partnering with a top corporate trainer in Oman and unlock the full potential of your employees.

[loverandservantoftheahlulbayt]

🍃🕊🍃 The Battle of Basra Part 1

(the battle of Camel)

The Second Civil War in Islam

The Muslims had already fought one civil war during the khilafat of Abu Bakr, the first khalifa. Within the same generation, they now faced the grim specter of fighting another. The first civil war was waged by the government against some of its dissident subjects; the second civil war was waged by some of the dissident subjects against their government.

Professors Sayed Abdul Qadir and Muhammad Shuja-ud-Din, write in their History of Islam, Part I (Lahore, Pakistan):

“Ayesha was returning to Medina from Makkah after Hajj when she heard the news of the assassination of Uthman, and the accession of Ali to the throne of khilafat whereupon she decided not to go to Medina, and to return to Makkah. Talha and Zubayr also arrived in Makkah. Uthman's governor in Makkah was Abdullah bin Aamir Hadhrami. Marwan and other members of the Banu Umayya were staying as his guests.

All of them held a meeting and resolved that they would seek vengeance for the blood of Uthman. They raised an army in Makkah of 3000 warriors, and decided, after some discussion, to march on Basra. They occupied Basra, seized the treasury, and they killed 600 Muslims whom they suspected to be opposed to them, and spread terror in the city.”

The quest of vengeance for Uthman's blood was only a pretext for war. It was a mask not only for the ambitions of the rebel leaders but also for their crimes. There was no way for them to disguise their intentions, ambitions and resolutions as well as their complicity in Uthman's murder except by claiming that they were his paladins.

One thing that was clear to everyone was that if Ali was able to consolidate his government, one of the first things that he would do, would be to institute investigations into the murder of Uthman, and it was inevitable that the trail of criminal prosecutions would lead to the rebel leaders themselves. The role they had played during the siege of the palace of Uthman, was not hidden from anyone. The eye-witnesses were all present in Medina and they would have testified under oath what they had seen.

For the rebel leaders, there was, therefore, only one way to forestall Ali and his inexorable justice, and that was to raise the cry of vengeance before he could set the apparatus of law in working order. This is precisely what they did. Some among them even admitted that what they were doing, was to atone for their sins, and there was no better way to atone for sins than to “wash blood with blood.” They had killed one caliph, and now they were going to kill another. This was the only way, they argued, for them to win “salvation.”

No one knows by what right Ayesha, Talha and Zubayr were seeking vengeance for Uthman's blood. None of them bore any relationship to Uthman. Each of them belonged to a different clan. Uthman's next of kin were his widow, Naila, and his sons and daughters, and they were not seeking any vengeance from anyone. It was only after his assassination that Uthman found self-appointed paladins of both sexes, ready and eager to “protect” him!

Ayesha could not see Ali on the throne of khilafat. Her hatred of Ali was overpowering. If someone other than Ali had become khalifa, she might not have embarked upon the cynical adventure in which tens of thousands of Muslims were killed.

Whereas, the real casus belli in her case was her undiluted hatred of Ali, she also found another reason to press the campaign against him with vigor. In the event of her success in removing Ali from the center of power, she was going to make her nephew and adopted son, Abdullah bin Zubayr, the new khalifa.

Three of Uthman's governors who had been dismissed by Ali were Abdullah bin Aamir Hadhrami of Makkah; Ya'la bin Umayya of Yemen; and Abdullah bin Aamir bin Kurayz of Basra. After their dismissal, the first one stayed in Makkah, and the other two also came to Makkah. They brought the treasury with them. Some citizens of Makkah also made generous contributions to the coffers of the rebels. In this manner, the latter found the funds necessary to underpin their war.

The rebel leaders held a meeting at the house of Abdullah bin Aamir Hadhrami, the ex-governor of Makkah, to decide what they had to do. An invasion of Medina, and a march to Syria, were considered but were not found practicable for various reasons. Finally, Abdullah bin Aamir bin Kurayz, the ex-governor of Basra, suggested that they should go to Basra. This suggestion appealed to everyone, and was accepted by all. Talha eagerly welcomed it, and said that many families of his clan were living in Basra, and that he could count upon their support.

The rebel leaders then worked out their strategy: first they would take possession of Basra; with Basra as their base, they would occupy Kufa where Zubayr had many supporters. With Basra and Kufa in their hands, they figured, it would be possible for them to isolate Ali in Hijaz, invade his territories; defeat him, and wrest khilafat from him.

The professed aim of the rebels was to kill those men who had killed Uthman. The men who had killed Uthman, were all in Medina but his self-appointed champions were marching upon Basra – 800 miles to the east, in Iraq!

Talha and Zubayr requested Abdullah bin Umar bin al-Khattab also to accompany them to Basra but he refused to go.

Ayesha pressed Hafsa bint Umar bin al-Khattab and the other widows of the Prophet who were still in Makkah after Hajj, to go with her to Basra, and to take part in the war against the caliph. All of them refused except Hafsa. She was willing to go with Ayesha but her brother, Abdullah bin Umar, forbade her to do so.

Umm Salma was one of the widows of the Prophet. Ayesha sent her a letter in Medina inviting her to take part in her campaign. Umm Salma replied to her as follows:

“O Ayesha! Have you forgotten that the Messenger of God had ordered you to stay at home and not to transgress the limits imposed by our Faith? The jihad of women is in restraint. Their eyes should not be bold, and their voice should not be loud. Do you think that if the Messenger of God were to catch you racing camels in the desert, he would be very pleased? If I were to disobey my husband, I would never be able to face him again. Therefore, fear God at all times. It would be in your own interest to stay at home, and not to go on a wild adventure.”

Ayesha had claimed that she was going on a mission of peace. If she was, then it was the strangest of all missions of peace. She was escorted to Basra by 3000 warriors, bristling with deadly weapons, and thirsting for the blood of innocent Muslims!

At length all preparations were completed, and the army of Ayesha, Talha and Zubayr, marched out of Makkah, with great fanfare, toward its distant destination – Basra.

As the Makkan army was marching toward the east, someone raised the question who would become khalifa in the event of victory over Ali. Talha's son said his father would become khalifa but Zubayr's son countered him by asserting that his father alone would become khalifa.

An animated argument began which might have led to an exchange of blows between the two young men when Ayesha arrived at the scene. She interposed between them, and their supporters, and dismissed the uncomfortable question as being untimely.

Though Ayesha suppressed the question of leadership at the time, she nevertheless decreed that her nephew, Abdullah bin Zubayr, would lead the army in prayer. This ordinance had special significance in the context of the times. On one occasion, during the last sickness of the Prophet, Ayesha's father, Abu Bakr, had led some Muslims in prayer. The fact that he had led them in prayer, was used, immediately after the death of the Prophet, both as an “argument” in his (Abu Bakr's) favor, and as his (Abu Bakr's) “qualification” to become khalifa.

Ayesha loved her nephew, Abdullah bin Zubayr, more than his own mother did, and she was determined to make him the next khalifa. Upon her insistence, even Zubayr had to stand behind his own son to say his prayers. As Ayesha saw it, in the light of her own father's precedent, no one in the rebel army could claim that he had the same “qualifications” to become khalifa as her nephew had since he and he alone had led the army in prayer.

The question of leadership was bugging Saeed bin Aas also. He took it up with Talha and Zubayr and the following exchange took place between them:

Saeed: If you win the war against Ali, who will become the next khalifa?

Talha: Whoever is chosen by the Muslims, would become their khalifa.

Saeed: When you left Makkah, you declared that your aim in waging war against Ali, was to get vengeance for the blood of Uthman. If your aims have not changed, then you ought to make one of his (Uthman's) sons the new khalifa, and both of them are here with us in the army.

Talha: Do you think that we shall bypass the senior Muhajireen and make one of your raw youths our khalifa? Never.

Saeed then understood that the talk of seeking vengeance for the blood of Uthman was only a hoax, and the real aim of the “triumvirs” was to grab power for themselves.

A distinguished visitor to the rebel camp was Mughira bin Shaaba. He talked with Ayesha and Marwan, and advised them to abandon their plan for the invasion of Basra. He said to Marwan:

“...if you are going to Basra to hunt out the murderers of Uthman, then you should know that they are here in your own camp and not in Basra. They are the generals of your army. They killed Uthman because each of them wanted to become khalifa. But they failed, and after their failure, they cooked up this story of seeking vengeance.”

But Ayesha and Marwan had no intention to abandon their grand design of conquest. They did not accept Mughira's advice whereupon he, Saeed bin Aas, Abdullah bin Khalid, and a few others separated themselves from the rebel army, and went to Ta'if.

The rebel army resumed its march toward Basra but a weird incident made it halt once again. As Ayesha rode past a certain well in a village on the highway, some pariah dogs gathered around her camel, and began to bark at her furiously. Ayesha put her head out of the litter, and asked the son of Talha if he knew the name of the village they were passing through. He said that they were passing through a hamlet called Hawab.

When Ayesha heard the name Hawab, she was thrown into a state of great agitation. She ordered her camel-driver to make the camel sit, and said that she had to return to Medina immediately instead of going any further toward Basra.

This sudden change of direction and destination by Ayesha, surprised the son of Talha, and he asked her why she could not go to Basra. She said that recollection came to her of a prediction of the Apostle of God, and she told him what it was in the following words:

“He (the Apostle) was with his wives one day, and addressing them he said: ‘A day will come when the dogs of Hawab will bark at one of you, and that would be the day when she would be in manifest error.' He then turned toward me, and said: ‘Beware O Humayra! lest you be that wife.' And now I can hear and see that the dogs of Hawab are barking at me. So I am the one in manifest error.”

But Talha's son was not convinced, and said:

“O mother of believers! pay no attention to the barking dogs. We have more important things to do. Let's, therefore, move toward the destination which is beckoning us from the east.”

But Ayesha appeared determined to go back to Medina. Alarmed by her insistence upon returning to Medina, Talha's son called Abdullah bin Zubayr hoping that he would dissuade her from deserting the rebel army.

Abdullah bin Zubayr arrived at the scene and he too heard Ayesha's story. But he had to stop her at any cost. If she were to desert the rebel army, the whole effort of the rebel leaders to seize power, would collapse there and then.

Furthermore, they would have no place to go to. He, therefore, told his aunt that the village the dogs of which had barked at her, and had so visibly shaken her up, was not Hawab; it was some other obscure village. Ayesha, however, was not satisfied, and declared that she would not go to Basra.

Abdullah bin Zubayr now had to take desperate measures to reassure his aunt that in going to Basra, she was not going astray, and that the barking of some stray dogs ought not to unnerve her. He then took an oath that the army had left Hawab far behind. He also rounded up fifty desert Arabs, brought them before Ayesha, and all of them swore that Hawab in truth was very distant from where she was.

Arab historians say that the “testimony” which Abdullah bin Zubayr produced before Ayesha, was the first perjury in Islam.

Tabari, the dean of the Arab historians, has also recorded this incident. He adds that through the efforts of her adopted son, Abdullah bin Zubayr, and his fifty “witnesses,” Ayesha was at last convinced that the dogs barking at her did not belong to Hawab after all, but to some other village. She dismissed the incident as a minor contretemps. Her conscience was “salved,” and she was ready to ride toward Basra.

At this time, Ali was occupied in taking stock of the situation. Of all his enemies, he knew, that Muawiya, the governor of Syria, was the most dangerous, and he felt that he ought to give him his first attention.

But then he heard that Talha and Zubayr who had earlier left Medina for Makkah “to perform umra,” had repudiated their oath of loyalty to him, and that they and Ayesha, who was already in Makkah, had raised the standard of rebellion against him. It was also reported to him that the three leaders were already advancing with a well equipped army toward the key city of Basra in Iraq with the intention of capturing it.

Ayesha had never made a secret of her unfriendliness to Ali but he could never imagine that she would go to the extent of waging war upon him. To him, an alliance of Talha, Zubayr and Muawiya had seemed possible but an alliance of Talha, Zubayr and Ayesha never. But here she was, with her allies, posing a more direct threat to the security of the Islamic State than Muawiya himself.

Ali was compelled to suspend everything in order to deal with the challenge of Ayesha, Talha and Zubayr. He lamented their unreasonable and unseasonable belligerence, and sought to dissuade them from causing the bloodshed of the Muslims which was inevitable if they revolted against the lawful authority. He sent a letter to Ayesha the purport of which was as follows:

“In the name of God Who is Most Beneficent and Most Merciful.

You have left your home in direct contravention of the commandments of God and His Messenger, and now you are sowing seeds of civil war among the Muslims. Just pause for a moment and think about this: What do you have to do with armies and wars? Is it your job to fight? And fight against whom? Against the Muslims? Your place is in your home. God has commanded you to stay in your home. Therefore, fear Him, and do not disobey Him, and return immediately to Medina.”

Ayesha received Ali's letter but his appeal had no effect upon her, and she did not even acknowledge it.

Ali sent similar letters to Talha and Zubayr and they also did not reply to him.

Ali realized that the rebel leaders were bent on shedding Muslim blood. Wishing to prevent them from doing so, he decided to intercept them. But he could intercept their army only with an army of his own, and he had no army!

The new caliph had to raise an army if he were to prevent the rebel army from reaching and occupying Basra. He went into the mosque, informed the Muslims what the rebels planned to do, explained to them the need for an army to meet their challenge and he called upon them to come forward as volunteers.

Ali was shocked at the response he got to his appeal. No one volunteered to fight against the rebels. He repeated his appeal and the response was the same.

After each prayer, Ali appealed to the congregation to rise in defense of lawfully constituted government. He reminded them that he had taken charge of their government only upon their own insistence. He also reminded them that he had made his own acceptance of the caliphate contingent upon their pledge to obey him - in peace and in war. The Muslims, apparently, had forgotten their pledge. Ali felt he was immobilized.

After many days, however, one man stood up in the mosque and told Ali that he would obey his orders. Some others, also conscionable like him, followed his example. Soon Ali was able to put together a tiny force of 700 volunteers ready to obey him.

Sir John Glubb

As soon as Ali heard that Zubair, Talha and Aisha had left Mecca, he decided to follow them, but found considerable difficulty in raising a force for the purpose. Only some three months before, the Companions and the people of Medina had begged him to be khalif. Now few would support him although the apparently unscrupulous Zubair and Talha had raised 3000 men from Mecca and the surrounding tribes.

In October 656, four months after the murder of Othman, Ali set out after Zubair and Talha. He had with him only 700 men. Too weak to proceed, he camped on a desert well in Nejed. (The Great Arab Conquests, p. 318, 1967)

Before leaving Medina, Ali called on Umm Salma, one of the widows of Muhammad, the Apostle of God, and bade her farewell. Umm Salma said to him:

“In the name of God, I deliver you into His protection. By His power and His majesty, you alone are with truth, and all your enemies are in error. If it were not the command of God to the wives of His Messenger to stay at home, I would have accompanied you in this campaign.” (Abul Fida)

Umm Selma had a son by her first marriage. She offered him to Ali, and said:

“He is my only child. He is all that I have in this world. I offer him to you. He will, if necessary, sacrifice his life for you.”

Ali was deeply moved by Umm Salma's gesture. He thanked her, and took a heart-breaking leave from her not knowing if he would ever return to Medina. Her son accompanied him to Iraq.

Ali appointed Sehl ibn Hunaif Ansari the governor of Medina in his absence, and he sent Qathm ibn Abbas to Makkah to take charge of that city as its governor.

The last thing that Ali did in Medina, was to visit the graves of Muhammad Mustafa, and of Fatima Zahra – the father and the daughter. Muhammad was his guide, benefactor and friend, and Fatima was his wife. He bade farewell to both of them with a heart full of sadness and eyes full of tears.

Upon his arrival in Iraq, Ali and his small force encamped at a place called Dhi-Qaar. Abdullah ibn Abbas, his cousin, reports the arrival, in the camp, of a new friend, as follows:

“We were in Dhi-Qaar when one afternoon, we saw a man coming toward the camp. He was very old, and very frail. His only possessions were a small bag of rations and a goat-skin of water. Presently he entered the camp, and sought audience with Ali. When he was taken before Ali, he identified himself as Oways Qarni from Yemen. As soon as we heard his name, we knew that he was the unseen friend and beloved of our master, Muhammad, the Messenger of God. He asked Ali to extend his hand which the latter did. He then put his hand on Ali's hand, and took the oath of allegiance to him.”

Ali greeted the friend and beloved of his master, Muhammad, as cordially as the latter himself would have done, if he were present in person.

The venerable Oways was duly inducted into the army of Medina.

For Ali, the arrival of Oways Qarni in the camp was a rare counterpoint to the grim and ominous scenario of sedition, treason, treachery and rebellion which dominated the Dar-ul-Islam. For a few moments, he forgot the present and was lost in a reverie of the times past; the times of his master, Muhammad.

Those were the really “good old days;” those were the truly ideal times. How he wished he could return to those times when, as the right arm of Muhammad, he had defended Islam and his umma from the idolaters. Now in a shocking counterpoint, that umma had challenged his authority, and appeared to be thirsting for his blood. He was roused out of his contemplation of a beautiful and a glorious past by a hideous and a disjointed present.

Ali's initial efforts to eschew war, made from Medina, had failed but he was most anxious to avert the civil war of the Muslims. Therefore, as soon as his soldiers were billeted, he launched his peace offensive, and made a series of new diplomatic overtures to the rebel leaders to come and to negotiate the terms of peace with him rather than appeal to the arbitration of arms. He sent some of the leading companions of the Prophet to plead with Ayesha, Talha and Zubayr not to violate peace but to no avail.

Edward Gibbon

A life of prayer and contemplation had not chilled the martial activity of Ali; but in a mature age, after a long experience of mankind, he still betrayed in his conduct the rashness and indiscretion of youth. In the first days of his reign he neglected to secure either by gifts or fetters, the doubtful allegiance of Talha and Zubeir, two of the most powerful of Arabian chiefs. They escaped from Medina to Mecca, and from thence to Bassora; erected the standard of revolt; and usurped the government of Irak, or Assyria which they had vainly solicited as the reward of their services.

The mask of patriotism is allowed to cover the most glaring inconsistencies; and the enemies, perhaps the assassins, of Othman now demanded vengeance for his blood. They were accompanied in their flight by Ayesha, the widow of the Prophet, who cherished to the last hour of her life an implacable hatred against the husband and the posterity of Fatima. (The Decline and Fall of the Roman Empire)

In neglecting to secure, either by gifts or fetters, the doubtful allegiance of Talha and Zubayr, Ali was not betraying the rashness and indiscretion of youth, as Gibbon claims. Ali knew that Talha and Zubayr had treachery in their hearts. Giving presents to them would only be a bribe, and Ali was not the man to bribe anyone for anything.

In Medina, Abdullah ibn Abbas had advised Ali to appoint Talha and Zubayr governors of Basra and Kufa. Judging by their character and subsequent conduct, appointing Talha and Zubayr as governors, would have been a fatal blunder on the part of Ali. If he had done so, he would have to fight, not against one but against three Muawiyas!

As for fetters, again Ali was not the man to arrest anyone for a crime contemplated but not committed yet. When Talha and Zubayr came to him asking for permission to go to Makkah to perform umra, he let them go but told them that it was not to perform a pilgrimage that they were going to Makkah.

As noted above, Ali had been able to muster in Medina not more than seven hundred men. With such a small force, he could not take up the challenge of the rebels. He, therefore, sent Muhammad ibn Jaafer and Muhammad ibn Abu Bakr to Kufa to bring reinforcement from there. The governor of Kufa at this time was Abu Musa al-Ashari, and he opposed them. When reinforcements were late in coming, Ali sent first Abdullah ibn Abbas and Malik ibn Ashter, and then Imam Hasan and Ammar ibn Yasir to Kufa, to recruit soldiers.

Imam Hasan ignored Abu Musa's opposition, went into the great mosque, addressed the Muslims of Kufa in a speech in which he reminded them what their duties and obligations toward God and His Messenger were.

The arrival of Hasan – the darling of Muhammad – in Kufa, created a sensation. His speech was not over yet when the people began to shout: we obey you; we are at your service.

In the meantime, Malik ibn Ashter entered the governor's palace. He drove out Abu Musa's slaves and took possession of the building. Abu Musa fled from Kufa at night, and sought refuge with Muawiya in Damascus.

Imam Hasan, Ammar Yasir, Abdullah ibn Abbas and Malik ibn Ashter returned to Dhi-Qaar with 12,000 warriors of Kufa with them.

Ali's governor in Basra was Uthman ibn Hunaif Ansari, the same companion of the Prophet whom Umar had appointed the Financial Commissioner of Iraq. When he learned that the army of Ayesha, Talha and Zubayr was in the environs of Basra, he sent one of the friends of Ali – Abul Aswad ad-Du'ali – to see them and to find out the reasons why they came. Abul Aswad called on Ayesha, and the following exchange took place between them.

Abul Aswad: O mother of believers, what is your purpose in coming to Basra with an army?

Ayesha: I came to seek vengeance for the murder of Uthman who was killed in his own house even though he had not committed any sin.

Abul Aswad: Whoever killed Uthman, is not in Basra.

Ayesha: Yes, I know. But to get vengeance, I need the cooperation and the support of the people of Basra.

Abul Aswad: I hope you have not forgotten that the Messenger of God had ordered you to stay at home. In any case, it is not your business to meddle in politics and war. It is most unworthy of a widow of the Prophet to leave his home, and to fight against the Muslims.

Ayesha: Will any Muslim dare to fight against me?

Ayesha believed that if she went into the battlefield at the head of her army, the soldiers of the enemy host, upon seeing her confronting them, would either come over to her side, or would abandon the battle, and desert their master.

Abul Aswad next went to see Talha and Zubayr, and asked them what were their intentions in coming to Basra in battle array.

T & Z: We want vengeance from Ali for the murder of Uthman.

Abul Aswad: Ali did not murder Uthman nor did he have any share in his murder, and youknow it.

T & Z: If he did not, then why is he protecting the murderers?

Abul Aswad: Does this mean that you have broken the pledge of loyalty which you gave to Ali?

T & Z: The pledge was taken from us on the point of sword. It was, therefore, invalid.

Abul Aswad could see that the rebel leaders were obsessed with war, and that further parleys with them were useless. He therefore, returned to Basra, and reported to Uthman ibn Hunaif what Ayesha, Talha and Zubayr had told him.

The rebel leaders had made no secret of their intentions but Uthman ibn Hunaif did not have a strong army, and knew that he could not defend the city against them. Therefore, when they appeared at the city gates, he opened negotiations with them. The two parties agreed that until the arrival of Ali, the rebels would not do anything to disturb the existing arrangement, and Uthman ibn Hunaif would continue to act as governor of Basra.

But hardly two days had passed when the rebel leaders violated the truce. Their army attacked the city at night, and took it by storm, and once it was within its walls, it appeared to go berserk. The soldiers spread into the city and killed 600 Muslims including 40 in the Great Mosque itself.

Talha and Zubayr forced their way into the governor's house where they captured Uthman ibn Hunaif, and killed those who tried to defend him. They wanted to kill him also but he told them that if they killed him, then his brother, Sehl ibn Hunaif, who was the governor of Medina, would kill all their relatives living in that city, in reprisal.

They, therefore, had to curb their urge to kill the venerable friend of Muhammad. But they beat him up, plucked out all the hair on his head, his eye brows and his beard, and drove him out of Basra. He managed, somehow, to reach the camp of his master, and staggered into his presence, more dead than alive!

Ali was deeply aggrieved to see Uthman ibn Hunaif in the state in which Talha and Zubayr had sent him. He could hardly recognize him. He tried to comfort the old friend of Muhammad Mustafa with his tears.

The rebel army was now in possession of the city of Basra. It had succeeded in realizing its first aim. Its leaders expelled all friends and supporters of Uthman ibn Hunaif from the city if they did not kill them.

Ali had no choice now but to order his army to advance on Basra. Halting at Zawiya, in the north of Basra, he sent letters once again to each of the rebel leaders suggesting that both sides iron out their disagreements through negotiations rather than fight against each other and kill each other.

The rebel leaders had no desire to acknowledge Ali's letters. Not to leave any doubt in his mind that they had discarded peace as an instrument of their policy, they decided to meet him outside the ramparts of the city.

Sir John Glubb

As the khalif's army approached Basra, the rebels marched out to meet it, led by Zubair and Talha. Not all Basra was with them. Beni Bekr, the tribe once led by the gallant Muthanna, joined the army of Ali. Beni Temeem decided to remain neutral. Ali's army was now slightly stronger. In the days of Ignorance, women mounted in litters on camels, frequently accompanied their tribes into battle, to urge on the warriors. Aisha, “Mother of the Faithful,” accompanied the rebel army in her camel-litter.” (The Great Arab Conquests, p. 320, 1967)

When the two armies confronted each other, Ali rode out of his line and called Talha and Zubayr to come out and to meet him. Dr. Taha Husain of Egypt says that both generals rode out of their lines in full panoply of war so that the only part of their bodies that could be seen, was their eyes. When Ayesha saw them going, she was alarmed at what might happen to them if they met Ali in battle.

But she was informed that Ali was unarmed, and was not, in fact, wearing even an armor, and she was reassured. Ali asked them why they had broken the pledge of loyalty which they had voluntarily given to him, and why did they want to fight against him.

In reply, Talha and Zubayr reeled off the litany of old accusations that he was protecting the murderers of Uthman, and that they were seeking justice for the latter's murder. Ali told them that they knew only too well that he had nothing to do with Uthman's murder or his murderers.

He then added: “Since you do not want to listen to reason, I suggest that we try a new wrinkle to resolve this dispute. You will remember that our master, Muhammad, the blessed Messenger of God, had once held a Mubahala (religious meeting) with the Christians of Najran. Let us imitate his example, and hold a Mubahala, and pray as follows:

“O Lord of all Creation! I seek Thy Mercy. Thou art aware of all that I feel or think or do. Nothing is hidden from Thy sight. If I have taken part, directly or indirectly, in the murder of Uthman, or if I have abetted those men who murdered Uthman, or if I was secretly happy when he was killed, show Thy displeasure to me. But if I am innocent of all guilt of complicity in the murder of Uthman, then show Thy displeasure to all those people who allege that I am an accomplice in the crime against Uthman.”

Talha and Zubayr did not accept Ali's invitation to hold Mubahala, and openly declared: “We do not consider you worthy of caliphate, and we are in no way less qualified or less deserving to become khalifa than you are.” (Tabari, History, vol. III, p. 519).

One thing Talha and Zubayr had done, was to discard the pretense of seeking vengeance for the murder of Uthman; they were going to fight against Ali so they could become khalifas.

Another attempt to save peace had failed but Ali still did not want to see Muslims killing Muslims. He, therefore, called Zubayr who after all was his cousin, to a private meeting, and reminded him of the days when both of them were young comrades-in-arms, and had fought against the enemies of faith under the banner of the Messenger of God. Were they not, he asked Zubayr, such wonderful days, and now, he, Zubayr, his cousin, wanted to fight against him; how was it possible; how could Zubayr fight against him, his own cousin?

Ali also reminded Zubayr of a prediction of the Apostle. “Do you remember the occasion,” he asked Zubayr, “when the Apostle of God told you, in my presence, that someday you would fight against me, and that you would be in error in doing so?” “Oh yes,” exclaimed Zubayr, “I remember what the Apostle had said. But I had forgotten the prediction, and now I shall not fight against you.”

Recollection also came to Zubayr of another prediction of the Messenger of God who had said that his bosom friend, Ammar ibn Yasir, would be killed by a band of wicked men. Now Zubayr suddenly realized that Ammar was in Ali's army.

Zubayr turned the reins of his horse and rode back into his own lines, his face showing signs of inner conflict and deep stress. In reply to the anxious queries of Ayesha and his ambitious and bellicose son, he said that Ali had reminded him of a prediction of the Messenger of God himself, and he had, realizing that he was in error, given him (Ali) another pledge not to fight against him. His fire-eating son said that the real reason for his withdrawal from the battle was not the prediction of the Apostle but the fear of Ali.

Zubayr bridled at this aspersion. He said that he had sworn not to fight against Ali, and added that the choice before him was clear: either he had to lose face among the Arabs for retreating from the battle as a coward, or he had to brace himself for eternal damnation, and he figured that losing face as a coward was the lesser of the two evils.

Zubayr left the battlefield probably with the intention of returning to Medina. He had traveled a few miles when he noticed that he was being shadowed by a stranger. This stranger was a man of Basra, one Amr bin Jermoz. Though Zubayr's suspicions were roused, he kept riding until he reached a village. There he dismounted to wash himself, to say his prayers and to rest. But he had come to the journey's end. When he was saying his prayers, Amr bin Jermoz attacked him and killed him.

Zubayr was eliminated from the equation but Talha and Ayesha were determined to fight even without him. Ali, however, still hesitated to fight, and decided to make one more attempt to rescue peace. He sent a young man, one Muslim ibn Abdullah who was noted for his piety, with a copy of the Qur’an, to appeal to the enemy to submit the dispute to the Judgment of God, and to uphold peace in the name of the sanctity of Muslim blood.

🍃🕊🍃 al-Islam.org 🍃🕊🍃

.

[mtsn4sidoarjo]

Al-'Ala Al-Hadhrami, Muslim Pertama yang Mengarungi Lautan

https://mtsn4sda.sch.id/al-ala-al-hadhrami-muslim-pertama-yang-mengarungi-lautan/

[sufiphilippines]

Gift for All Ahlus Sunnah Wal Jama’ah

Ahlus Sunnah Wal Jama’ah refers to Ash’ari or Maturidi in Aqeeda, Hanafi, Shafi,Maliki or Hanbali and Madh’hab, they respect Tasawwuf WAHHABIS ARE NOT AHLUS SUNNAH WAL JAMA’AH

Ijazah for any Sunni who accepts these,

Updated as of March 30 2023 with Additional Ijaza on Salawat Kanzul Haqaiq from Sayyiduna Shaykh Moulay AbdulKabir

Dalail Khairat with Ijazah(p.158) and Sanad,

Dalāʼil al-khayrāt wa-shawāriq al-anwār fī dhikr al-ṣalāt ʻalá al-Nabī al-mukhtār (Arabic: دلائل الخيرات وشوارق الأنوار في ذكر الصلاة على النبي المختار, lit. ‘Waymarks of Benefits and the Brilliant Burst of Lights in the Remembrance of Blessings on the Chosen Prophet’), usually shortened to Dala’il al-Khayrat, is a famous collection of prayers for the Islamic prophet Muhammad, which was written by the Moroccan Shadhili scholar Sayyiduna Shaykh Muhammad al-Jazuli ق (died 1465)

●Download here

Al Fuyudat Al Rabbaniyya Emanations of lordly Grace by Al Ghawth Sayyiduna Shaikh Abdul Qadir Jilani ق

●Download here

Al Kunuz An Nuraniyyah (Ahzab,Awrad,Adhkar of the Qadiri and Shadhili Tariqa) with Ijazah(p.604) and Sanad

●Download here

Dalail Khairat with Ijazah and Sanad from Sayyiduna Saykh Mahmud Ad Durra hafizahullah, a student of Sayyiduna Shaykh Muhammad Zakariyyah Al Bukhari ق

وقد أجزت بها كل من طلب الإجازة

كما أجازني سيدي الشيخ محمدزكريا البخاري رحمه الله

●Download here:

Ba Alawi Ahzab,Awrad,Adkhar and Salawat with Ijazah(check Biographies and Reference part) from Sayyiduna Habib Umar bin Hafiz hafizahullah wa qaddasallahu sirrahu:

●Download here

The name Ba’Alawi itself is a Hadhrami contraction of the terms Bani ‘Alawi or the Clan of ‘Alawi.

In the early fourth century Hijri at 318 H, Sayyid Ahmad al-Muhaajir bin Isa ar-Rumi bin Muhammad al-Naqib bin Ali al-Uraidhi ibn Ja’far al-Sadiq migrated from Basrah, Iraq first to Mecca and Medina, and then to Hadhramout, to avoid the chaos then prevalent in the Abbasid Caliphate

The name ‘Alawi refers to the grandson of Sayyid Ahmad al-Muhajir, who was the first descendant of Husain, Muhammad’s grandson, to be born in Hadramaut and the first to bear such a name.

KITAB SHAWARIQUL ANWAR

Abuya Sayyid Muhammad bin Alwi Al-Maliki said: “ Anyone who has my wirid book, means that he has received a Ijazah (permission to practice it). The Ijazah is not from me, but directly from the authors of the wird and ahzab

●Download

Ahzab,Awrad,Adhkad and Salawat of the Ja’fari Tariqa with Ijazah and Sanad:

Shaykh Salih al-Jaʿfari has given a general ijāza in all Ṣalawāt, so a murīd is free to recite any formula of Ṣalawāt.

As a general rule, the material we share on our various platforms come with a general ijaza from Shaykh Salih himself. (Ref: https://lightoftheazhar.com/seeking-permission/)

Download Here:

Kanz Al Nafahat

Kanz Al Saada

Jalibat al Faraj

Fatiha al-Aqfal and Dawat al-Yusr al-Qarib

Al Salawat Al Ja’fariya:

Ahzab and Adkhar with Ijazah from Sayyiduna Shaykh Muhammad Shareef bin Farid hafizahullah

To download these three supplications follow the following link:

●THREE SUPPLICATIONS ‎ AGAINST EVILDOERS ‎THE ENVIOUS & ENEMIES

Download here

●A GIFT WHICH I RECEIVED FROM THE VIRTUOUS SAGES OF AFRICA:

In a state of ablution recite ten times per day for thirty consecutive days the following 12 Divine Names of Allah:

يَا اللَّهُ يَا بَرُّ يَا كَافِي يَا غَنِيُّ يَا فَتَاحُ يَا وَهَابُ يَا رَزَاقُ يَا كَرِيمُ يَا مُعْطِي يَا جَوَادُ يَا وَاسِعُ يَا ذُو الْفَضْلِ الْعَظِيمِ

“O Allah, O Dutiful, O Sufficient, O Independent, O Opener, O Giver, O Provider, O Generous, O Bestower, O Munificent, O Vast, O Possessor of tremendous bounty.”

YAA ALLAHU YAA BARRU YAA KAAFI YAA GHANIYU

YAA FATAAHU YAA WAHHAABU YAA RAZAAQU YAA KAREEMU YAA MU`TII YAA JAWAADU YAA WAASI`U YAA DHU AL-FADLI AL-`ADHEEMI

KANZ AL SAADAH WA AL RASYAD LI MAN FAQA AHL AL ZIYADAH WA AL UBBAD

With Ijazah and Sanad from Sayyiduna Shaykh Haji Muhammad Fuad bin Kamaludin

●Download here

Ijaza on the Adkhar of Idrisiyyah Tariqa:

●Download here

Dua Nasiri and Hizb Nasr with Ijazah and Sanad:

From Sayyiduna Shaykh Adnan Raja hafizahullah

In the words of Sayyiduna Shaykh Muhammad al-Yaqoubi hafizahullah, “The Nasiri Supplication contains amazing secrets for fulfilling needs and destroying oppressors.”

The chain of ijazah for this dua:

1. Shaykh Muhammad al-Yaqoubi from

2. Shaykh Muhammad al-Makki al-Kattani from

3. Ahmad b. Abi Bakr al-Nasiri (d.1337) from his father

4. Abu Bakr b. Ali (d.1281) from his father

5. Ali b. Yusuf (d.1235) from his father

6. Abu’l Mahasin Yusuf b. Nasir (d.1197) from his uncle

7. Abu’l Abbas Ahmad b. Muhammad (d.1129) from his father

8. Imam Abu Abd Allah Muhammad b. Muhammad (d.1085) — composer of this supplication.

●Download Dua Nasiri here (Essential Islam edition):

●Hizb al-Nasr here:

Hizb Nasr with Ijazah from Sayyiduna Shaykh Dr. Abdul Azeez Khatib Al Hasani

*حزب البحر للإمام الشاذلي رضي الله عنه* .

هذا وقد أجزت وأذنت لمن أحب قراءته من الإخوة أن يقرأه ليكتسب الإسناد المتصل مني الفقير إلى سيدنا الإمام الشاذلي قدس الله سره.

Hizb Imam Nawawi ق

With Ijazah:

حزب الإمام النووي

أجزت به من قبل الإجازة وقال : قبلت ،

وأرويه عن جماعة من شيوخنا قراءة وسماعا ، منهم سيدنا الشيخ محمد متولي الشعراوي رضي الله عنه ، بأسانيدهم إلى

الإمام النووي رضي الله عنه .

Hizib Falah

Oleh KH. Anwar Syafi’i

Pembina JRA.

Hizb Al Falahbof Sayyiduna Sheikh Hasan Asy Shadhili through Hadratussyaikh KH. M Hasyim Asy’ari with Ijazah

(خاصية)

فونيكا ويريدان حزب الفلاح للأستاذ الأكبر أبي الحسن الشاذلى رضي الله عنه. سينتن كع مداومهاكن ماهوس فونكا حزب بعد صلاة الصبح و بعد الصلاة العصر و عند ارادة النوم ان شاء الله تعالى كافاريعان كابكجان في الدنيا و الاخرة و أجزت لمن وقع هذ الحزب في يده وهو أهل للاجازة بحق اجازتي عن شيخنا العلامة محمد محفوظ بن عبد الله إسماعيل الجاوي ثم المكي عن السيد محمد امين إبن السيد احمد المداني عن الشيخ عبد الغني النقشبندي عن الشيخ إسماعيل بن الرومي ثم المداني عن الشيخ صالح الفلاني عن ابن سنة عن مولاي الشريف محمد بن عبد الله الوولاتي عن ابي عثمان سعيد قدوره عن سعيد بن ابن احمد المقري عن عبد إبن علي عن البرهان القلقشندي عن ابي العباس احمد بن محمد ابن اب بكر الوسطى عن الخطيب صدر الدين ابى الفتح محمد ابن احمد الميدومي عن ابى العباس احمد المرسى عن مؤلفه سيدي ابي الحسن على بن عبد الله ابن عبد الجبار الشاذلى الشّريف الحسانى رضي الله عن الجميع و نفعنا بهم و امدنا بأسرارهم و اعاد علينا من بركتهم امين

الفقير اليه تعالى:

محمد هاشم اشعرى-خادم العلم

●Check here:

Hizb Nasr with Ijazah from Shaykh al-Hadith Dr Yusri Rushdi Jabar (Lecturer, al-Azhar Mosque, Cairo Egypt

Hizb Bahr with Ijazah and Sanad from Sayyiduna shaykh Al Mukarrom Abuya KH. Miftachul Akhyar(Chairperson of the Indonesian Ulema Council)

Note before reading Hizb Bahr, dedicate one surah fatiha atleast to Sayyiduna Muhammad ﷺ and Imam Shadhili qaddasallahu sirrahu

Salawat Wahidiyyah with Ijazah

●Download here:

Lembaran Sholawat Wahidiyah

Ijazah Mawlid Barzanji and Sanad from Sayyiduna Shaykh Muhammad Husni Ginting al-Langkati hafizahullah

Faqir ila Allah Muhammad Husni Ginting bin Muhammad Hayat Ginting al-Langkati :

I received and narrate the kitab Mawlid Barzanji from Syeikh Saya al-Alim as-Shaykh Ahmad Damanhuri bin Arman al-Banteni who died at 1426 hijriyah, he narrates from his great teacher al-Allamah al-Muhaddis as-Shaykh Umar Hamdan al-Mahrisi at-Tunisi al-Madani who died1368 hijriyyah, he narrates from al Allamah Shaykh Sayyid Ahmad bin Ismail al-Barzanji Mufti Madh’hab Imam Syafi`i in Madinah, he narrates from his father Sayyid Ismail bin Sayyid Zaynal Abidin al-Barzanji, he narrates from his father al-Allamah Sayyid Zainal Abidin bin Sayyid Muhammad Abdul Hadi al-Barzanji, he narrates from his father al-Allamah Sayyid Muhammad Abdul Hadi al-Barzanji, he narrates from al-Allamah al-Faqih Syeikh Sayyid Ja`far bin Sayyid Hasan bin Sayyid Abdul Karim al-Barzanji, author of kitab ” Maulid al-Barzanji

Ijazah Mawlid Barzanji and Sanad from Sayyiduna Shaykh Muhammad Munirul Ikhwan

ﻗﺎﻝ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺤﺎﺝ محمد ﻣﻨﻴﺮ ﺍﻻﺧﻮﺍﻥ ﺑﻦ ﺳﺒﻜﻰ ﺍﺳﻤﺎﻋﻴﻞ : ﺍﺟﺰﺗﻜﻢ ﺑﻘﺮﺍﺀﺓ ﻋﻘﺪ ﺍﻟﺠﻮﻫﺮ ﻓﻲ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ ﺍﻷﺯﻫﺮ ‏( ﻣﻮﻟﺪ ﺍﻟﺒﺮﺯﻧﺠﻰ ‏) ﻟﻠﺴﻴﺪ ﺟﻌﻔﺮ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺒﺮﺯﻧﺠﻰ

ﻫﺬﺍ ﻛﻤﺎ ﺍﺟﺎﺯﻧﻰ ﺷﻴﺨﻰ ‏( ١ ‏) ﻛﻴﺎﻫﻰ ﺍﻟﺤﺎﺝ ﻣﺤﻤﺪ ﺍﺣﻤﺪ ﺳﻬﻞ ﻣﺤﻔﻮﻅ ﻋﻦ ‏( ٢ ‏) ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻳﺎﺳﻴﻦ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻔﺎﺩﻧﻰ ﻋﻦ ‏( ٣ ‏) ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺯﻛﻰ ﺑﻦ ﺍﺣﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﺒﺮﺯﻧﺠﻰ ﻋﻦ ‏( ٤ ‏) ﺍﺑﻴﻪ ﻣﻔﺘﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ ﺍﻟﺸﻴﺦ ﺍﺣﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٥ ‏) ﺍﺑﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺍﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٦ ‏) ﺍﺑﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺒﺮﺯﻧﺠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻬﺎﺩﻱ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٧ ‏) ﺍﺑﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺍﻟﻬﺎﺩﻱ ﺍﻟﺒﺮﺯﻧﺠﻲ ﻋﻦ ‏( ٨ ‏) ﻋﻤﻪ ﻣﺆﻟﻒ ﺍﻟﻤﻮﻟﺪ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺒﺮﺯﻧﺠﻲ ﺍﻟﺤﺴﻴﻨﻲ

Sayyiduna Shaykh Muhammad Shareef bin Farid hafizahullah:

I give a general license (ijaaza `aama) to any Muslim who comes across this text, studies it and desires to be a part of the Golden Chain of the awliyya and `ulama cited in this seminal text; and who desire to share in the baraka of Shehu Uthman ibn Fuduye`.

Sayyiduna Shaykh Hamza Kettani hafizahullah:

Mawlid SimtudDuror, Khulasah Book of Sayyiduna Habib Umar bin Hafiz, Awrad,Adhkar and Salawat of the Ba Alawi Tariqa with Ijaza:

وعليكم السلام ورحمة الله وبركاته

لكم الإجازة من الحبيب المنصب علي بن عبدالقادر الحبشي

في قراءة وكتابة وحفظ مولد سمط الدرر لسيدنا الإمام الحبشي

وفي جميع كتب أوراد وأذكار الطريقة العلوية

Mawlid AdDiyaul Lami’, Khulasah Book of Sayyiduna Habib Umar bin Hafiz hafizahullah, Awrad, Adkhar and Salawat of the Ba Alawi Tariqa with Ijaza from Habib Muhammad Bin Hussain Al Habashiy

Our esteemed teacher ; (Abubakar Salim Smith/ Bakr Smith) Habib.Abubakar Bin Salim Bin Smith; has the “ijazah” / permission to teach and share Khulasah Maddad directly from Habib Umar bin Hafidz; and he has taught me and given me permission to share with everyone who wants to read the Ratib/Wirid/Hizb within this Cream of Remembrance: especially in these past days of worry for Muslims, globally or locally. I encourage reading this Hizb An-Nasr ( Imam Al-Haddad) everyday. Inshaallah, may Allah SWT accept our efforts and answer our prayers.

Ijazah in Dalailul Khayrat with Ahzab, Istanbul version

السلام عليكم ورحمة الله وبركاته

بسم الله الرحمن الرحيم

On the 14th of May 2022, the Singapore jammat hosted the Live Talk (arranged by the Royal Ottoman Society) with our beloved Shaykh Bahauddin. He blessed us with a Tablespread of Spiritual Nourishment that night.

During the Q&A session a mureed was asking if he had the permission to recite, other than the Dalailul Khayrat, Hizbul Wiqayah by Ibn Arabiق.

Shaykh Bahauddin revealed that he has been reciting it daily, in the Istanbul publication of the Dalailul Khairat, and has given Ijazah for everyone to practice the same.

All the Hizbs Shaykh Bahauddin reads are in the PDF attached above.

The 5 daily recitals in this book:

•Dalailul Khairat

•Hizbul A’ zham

•Hizbul Istighfar

•Hizbul Wiqayah

•Hizbul Ghoyath

Salawat Kanzul Haqaiq of the Hashimiyya Habibiyya Darqawiyya Shadhiliyya

Ijazah from the Murshid of the Tariqa Sayyiduna Shaykh Moulay Abdalkabir Al-Belghiti Qaddas Allahu sirrah ul-Aziz

و عليكم السلام ورحمة الله تعالى وبركاته سيدي

نعم لكم الإذن في ذلك سيدي

[wasisdpj]

*Daurah Online Ramadhan* *Fiqih Syafi’i Dasar* Ma'had Darussalam insyaallah akan menyelenggarakan Daurah Fiqih Syafii Dasar selama bulan Ramadhan 1444H. 📚 Pembahasan kitab *Safinatus Shalah* karya *Syaikh Abdullah bin Umar Al-Hadhrami* _-rahimahullah-_ Penjelasan diambil dari kitab *Sullamul Munajah Syarh Safinatis Shalah* karya *Syaikh Muhammad Nawawi Al-Bantani* _-rahimahullahu-_ 🎤 Bersama Ustadz Agus Abu Husain (Staf Pengajar Ma’had Darussalam Yogyakarta) 📆 Tanggal 01 - 25 Ramadhan 1444 H (menunggu keputusan pemerintah) 🕓 Pukul 16.00 - 17.15 WIB Daurah diselenggarakan online via *Zoom Meeting*. 📝 *Form Pendaftaran* https://darussalam.or.id/daftar Biaya : *Rp 30.000* ⏳ *Waktu Pendaftaran* *05 - 20 Maret 2023* Pembayaran dilakukan melalui link sistem pendaftaran di atas. Biaya tidak termasuk kitab rujukan. Kitab diusahakan sendiri oleh masing-masing peserta. *Fasilitas* ☑️ Ujian ☑️ eSertifikat bagi yang berhak ☎ Contact Person wa.me/6289652988762 Penyelenggara: Ma’had Darussalam Yogyakarta https://www.instagram.com/p/Cpr4vBmPn43/?igshid=NGJjMDIxMWI=

[syam1974]

raehanul_bahraen # Para Salaf Masih Bersemangat Beragama Walaupun Menjelang Kematian Semangat beragama para salafus shalih (Rasulullah shallallahu ‘alaihi wa sallam dan para sahabat serta generasi sesudah mereka) perlu ditiru dan diteladani. jika dibaca oleh orang di zaman ini bagaikan dongeng yang mustahil terjadi. Semoga kita tidak hanya menjadikannya sekedar pengetahuan dan wawasan saja tanpa tergerak hati untuk lebih bersemangat lagi. Salah satu bukti semangat para salafus shalih dalam beragama yaitu sampai titik pengabisan ketika sakaratul maut tetap saja bersemangat beragama. Berikut beberapa kisah mereka. Abu Zur’ah rahimahullahu: Masih Semangat Menyampaikan Hadits Ketika Sakaratul Maut Abu Ja’far Muhammad bin Ali As- Saawi menceritakan, “saya mendatangi Abu Zur’ah yang sedang dalam keadaan sakaratul maut, ada bersamanya Abu Hatim, Muhammad bin Muslim bin Warah, Al-Mundzir bin Syadzan dan sekelompok ulama lainnya. Kemudian mereka membicarakan hadits, “Talqinkanlah kepada orang yang sedang menghadapi kematian diantara kalian kalimat ‘laa ilaaha illallahu’.” Kemudian mereka merasa malu terhadap Abu Zur’ah. Lalu mereka berkata, “mari kita bicarakan hadits ini”. Abdullah bin Warah berkata, “kami dapatkan hadits ini dari Adh-Dhahak bin Mukhlad Abu Ashim, dari Abdul Hamid bin Ja’far dari Shalih, namun dia tidak bisa meneruskan perawi selanjutnya. Sedangkan ulama yang lain terdiam. Maka berkata Abu Zur’ah dan beliau dalam keadaan sakaratul maut, “Kami mendapati riwayat ini dari Bundaar dari Abu Ashim dari Abdul Hamid bin Ja’far dari Shalih bin Abi ‘Ariib dari Kutsair bin Murrah Al-Hadhrami dari Mu’adz bin Jabal berkata bahwa Rasulullah shallallahu ‘alaihi wa sallam bersabda, “Talqinkanlah kepada orang yang sedang menghadapi kematian diantara kalian kalimat ‘laa ilaaha illallahu’.” Kemudian beliau rahimahullahu meninggal dunia (Ma’rifah ‘ulum Al-Hadits hal. 76, Dar Kutub Al-‘Ilmiyah, Beirut, cet. II, 1397 H, Asy-Syamilah). BACA SELENGKAPNYA: https://muslim.or.id/24154-kisah-kisah-masih-bersemangat-beragama-walaupun-menjelang-kematian.html Penyusun: Raehanul Bahraen Follow juga: @muslimafiyahcom @kajian_raehanul_bahraen #raehanulbahraen #indonesiabertauhid #ustad (di Banjarmasin) https://www.instagram.com/p/CnPBs4ZPxe6/?igshid=NGJjMDIxMWI=

[risalahmuslim]

▶️ Bukan Kemiskinan Yang Aku Takutkan ◀️ ㅤㅤ Dari Amr Bin ‘Auf al-Anshari radhiyallahu ‘anhu bahwasanya Rasulullah ﷺ mengutus Abu Ubaidah Bin Jarrah radhiyallahu ‘anhu ke Bahrain untuk mengambil jizyah (pembayaran yang harus diserahkan kaum kafir yang berada di bawah kekuasaan dan jaminan keamanan oleh kaum muslimin) dari penduduknya. ㅤㅤ Rasulullah ﷺ telah menerima permintaan damai dari penduduk Bahrain dan beliau mengangkat al-Ala’ Bin al-Hadhrami untuk menjadi ‘amir (pemimpin) di sana. ㅤㅤ Ketika Abu Ubaidah datang dari Bahrain dengan membawa harta jizyah itu, para sahabat kaum Anshar mendengar kedatangan Abu Ubaidah ini. Maka merekapun berkumpul untuk menghadiri shalat shubuh bersama Rasulullah ﷺ . ㅤㅤ Ketika telah selesai shalat, Rasulullah ﷺ langsung keluar. Namun mereka berusaha merintangi beliau. Ketika melihat mereka, Rasulullah ﷺ tersenyum kemudian berkata, 📗 “Saya mengira kalian telah mendengar kedatangan Abu Ubaidah membawa sesuatu dari Bahrain?” ㅤㅤ Mereka berkata, “Benar wahai Rasulullah.” ㅤㅤ Rasulullah ﷺ bersabda, 📗 “Kalau begitu, bergembiralah dan berharaplah memperoleh sesuatu yang melapangkan diri kalian. Demi Allah, bukan kemiskinan yang aku khawatirkan akan menimpa diri kalian. Akan tetapi, aku khawatir jika dunia ini dibentangkan untuk kalian sebagaimana ia dibentangkan untuk orang-orang sebelum kalian sehingga kalian berlomba sebagaimana mereka berlomba, dan akhirnya kalian hancur sebagaimana mereka hancur.” — HR. Muslim (2961), al-Bukhari (6425), dan Ibnu Abi ad-Dunya dalam kitab tentang Zuhud hal. 73. ㅤㅤ 💡Harta dan perhiasan dunia bisa saja melalaikan. Kebebasan finansial membuat kita lupa siapa sebenarnya diri kita. Nikmat sehat dan nikmat waktu luang membuat kita terpedaya. Apakah kita pernah mau menyadarinya? ㅤㅤ https://instagr.am/p/Coi5wHhtDkQ/

[messyperson]

الشّرح 💃🏽#cushion #hadhrami #culture #dance #yemen #home #accessory #pattern #calligraphy

[zahroreadsthings]

15. Location, or, Zahro’s headcanons time

I’ve had a long-standing headcanon that Rithmere’s the only major settlement in lapis territory partially because during the pre-Adin invasion years, it was hit particularly hard and to me this = a lot of towns were destroyed and not rebuilt. (Tales of Deltora mentions that the wall around the city was built around this time to keep out greers, too.) So a lot of people moved to Rithmere, and with a wall surrounding the city the only way to build was up. (Side note: looooots of ghost towns round the territory)

So, anyway, (over a lot of time) I like to think that houses and stuff start spilling out of the walls, but the buildings in the city tend to be much taller, and in comes the Yemen-style architecture. (Bla bla bla changes in styles over time I’m focusing on traditional mud brick houses right now.) Point zero real quick: I picture Rithmere as having tall, straight buildings with no balconies crowded together.

The first neat thing about this is the buildings are old as balls and several storeys tall, which is how I imagine Rithmere - an old-timey city with old-timey skyscrapers. Check out Shibam (idk how old this picture is but when we drove through a few years back there were some more houses and shops outside the walls):

Second cool thing is they’re designed to be easy to build up - check out the tops of the buildings. They’re raised to about window height in preparation for the next floor, perfect for a population that’s rapidly expanding and in a walled area. (I tried to find an alternate version where they’re raised higher, with gaps for windows, but no such luck.)

Third cool thing is they can get decorative, and that’s also how I imagine Rithmere. Exhibit A: Wadi Dawan, some very bright and colourful and cool buildings (if you look up ‘wadi dawan/do'an’ you’ll know. You’ll know.)

Exhibit B: In general the patterns on some of the buildings I think are neat to translate into charms in Rithmere (if they wear charms and have all those superstitions you can’t tell me they don’t also work something into their buildings), but in particular this building that’s got a phrase to deflect the eye* near the top:

Fourth cool thing, not necessarily related to Rithmere: They got flat roofs so u can have dinner on them under the stars and it’s very very nice. I dont have any pictures on me but just trust me on this one

*not like, strictly deflect the evil eye, but more of a reminder for people to not accidentally dunk on them. Also that building’s not mudbrick but you get my point

[global-musings]

Woman pickers rest

Location: Hadhramaut, Yemen

Photographer: Steve McCurry, 1997

Almost all [the] women in the Hadhramout and Do'an valleys are dressed - in black; those on the Highlands and other parts of Hadhramout, prefer black mixed with some colors. They are veiled, gloved and having on tall, straw pointed hats - known as modhalla or by some ghomama (both mean 'umbrealla'). These special hats, being as high over the head as they are, wide on all sides and made of date palm reed straw, are very suitable for keeping the women cool however hot it is.