Tuesday, 21 February 2012

The Obligation of Swalawat

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following was taken from 'ath-Thariq Ila Allah al-Munji fi Zaman ad-Dajjal wa al-Mahdi' and interpreted from the Arabic by Ustadz Muhammad ‘Abdullah at-Tijani al-Ibrahimi.

Imam an-Nawawi (r.a.) was once in the masjid of Damascus and was asked, “Is the swalawat 'ala Nabi greater in reward or the obligatory swalah which has been repeatedly mentioned by Allah?”

Imam an-Nawawi (r.a.) was silent for a moment and then replied, “The swalawat upon the Messenger of Allah (s.a.w.) is greater.”

So, the questioner said, “How can you say that!  Did not Allah Make the (five daily prayers) an obligation on His Servants?  So how can He Exalt another Command over this one?”

So, Imam an-Nawawi (r.a.) answered, “Yes, He has Ordered the five daily prayers and He also Made it an Obligation to offer prayers of peace and blessings upon the Messenger of Allah (s.w.t.) in His Saying:


Allah and His angels, Send Blessings on the Prophet: O ye that believe!  Send ye blessings on him and salute him, with all respect. (Surah al-Ahzab:56)

So, this is also an obligation.  You have been given two obligations, the obligation of the five daily swalah and the obligation of making Swalawat 'ala Nabi.”

The man remained silent for a short time and then said: “I understand.  These two have been made equal obligations.”

Imam an-Nawawi (r.a.) said, “No, these two are not equal!  The obligatory act which Allah (s.w.t.) has Ordered of you alone is not equal to the Obligatory Act which He Himself and His angels are also Doing along with the believers.  The one which Allah (s.w.t.) and His angels and His servants is greater than the one you are doing by yourself!”


The Prophet's (s.a.w.) Intercession during the Caliphate of 'Umar (r.a.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Malik ad-Dar (r.a.), the treasurer of ‘Umar (r.a.) related, “The people were gripped by famine during the tenure of ‘Umar.  Then a man walked up to the grave of Prophet (s.a.w.) and said, ‘O Messenger of Allah!  Ask for rain from Allah for your ummah is in dire straits.’

Then he saw the Prophet (s.a.w.) in dream.  The Prophet (s.a.w.) said to him, ‘Go over to ‘Umar, give him my regards and tell him that the rain will come to you.  And tell ‘Umar that he should be on his toes, he should be on his toes.’

He went over to see ‘Umar and passed on to him the tidings.  On hearing this, ‘Umar broke down crying.  He said, ‘O Allah, I exert myself to the full until I am completely exhausted.’”

This hadits is found in al-Muswannaf ibn Abi Shaybah.  It is authenticated as swahih by Hafizh ibn Katsir (r.a.) in al-Bidayah wa an-Nihayah, Imam al-Qasthalani (r.a.) in al-Mawahib-al-Laduniyyah and Shaykh ibn Taymiyyah (r.a.) in Fi Iqtidha’ asw-Swirath al-Mustaqim.  Imam ibn Hajr al-‘Asqalani (r.a.) wrote, in Fath al-Bari, that Imam ibn Abi Shaybah (r.a.) transmitted it with a swahih chain the narration from Abu Swalih as-Sam’an (r.a.) from Malik ad-Dar (r.a.), the treasurer of ‘Umar (r.a.).

The Wahhabi heretic, Naswir ad-Din al-Albani, tried to disparage the chain by claiming that Malik ad-Dar (r.a.) and Abu Swalih as-Sam’an (r.a.) being present in the chain of this hadits are unknown narrators who did not exist.  The reality is otherwise.  Imam ibn Sa’ad (r.a.) said, in Thabaqat al-Kubra’, “Malik ad-Dar was a slave freed by ‘Umar ibn al-Khaththab.  He reported traditions from Abu Bakr asw-Swiddiq and ‘Umar, and Abu Swalih Sam’an reported traditions from him.  He was ma’ruf.”  In ahadits terminology, this means he was a widely recognised transmitter.

Imam ibn Hibban (r.a.) attested to the trustworthiness and credibility of Malik ad-Dar (r.a.) in Kitab ats-Tsiqat.  He said, “Malik ibn ‘Iyadh ad-Dar has taken traditions from ‘Umar Faruq and Abu Swalih as-Sam’an and he was a slave freed by ‘Umar ibn al-Khaththab.”

Imam adz-Dzahabi (r.a.) said, about Malik ad-Dar (r.a.), in Tajrid Asma’ asw-Swahabah, “He was a slave freed by ‘Umar ibn al-Khaththab.  He has taken traditions from Abu Bakr asw-Swiddiq.”

Imam ibn Hajr al-‘Asqalani (r.a.) said, “Malik ibn ‘Iyadh, a slave freed by ‘Umar, was known as Malik ad-Dar.  He had seen the Holy Prophet (s.a.w.) and heard traditions from Abu Bakr.  He has taken traditions from Abu Bakr asw-Swiddiq ‘Umar Faruq, Mu‘adz, Abu ‘Ubaydah and Abu Swalih as-Sam’an and his two sons, ‘Awn and ‘Abdullah, have taken traditions from him.  And Imam al-Bukhari, in at-Tarikh al-Kabir, through reference to Abu Swalih, has acknowledged a tradition from him that ‘Umar is reported to have said during the period of famine, ‘I do not shirk responsibility, but may I be made humbler.’”


Six Ayat ash-Shifa'

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following six ayat of the Qur’an are recited for healing, especially the healing of the soul.  You may simply recite it, or follow the example of the swahabah and read it over water and give that water to someone to drink.

  
…and Heal the breasts of Believers. (Surah at-Tawbah:14)

  
O mankind!  There hath Come unto you an Exhortation from your Lord, a Balm for that which is in the breasts, a Guidance and a Mercy for believers. (Surah Yunus:57)

  
…there issues from within their bodies a drink of varying colours, wherein is healing for men: verily in this is a Sign for those who give thought. (Surah an-Nahl:69)

  
We Send down (stage by stage) in the Qur'an that which is a healing and a Mercy to those who believe: ... (Surah al-Isra’:82)

  
"And when I am ill, it is He Who Cures me;” (Surah ash-Shu’ara:80)

…Say: "It is a Guide and a Healing to those who believe…" (Surah Fuswswilat:44)