EXPO MAKANAN HALAL DAN KARNIVAL EKONOMI ISLAM DI TANJONG KARANG, SELANGOR

EXPO MAKANAN HALAL DAN KARNIVAL EKONOMI ISLAM anjuran Global
Ikhwan negeri Selangor bertemakan “Menjana Diri Merdeka” sempena bulan
Kemerdekaan 2008 akan diadakan di Padang Astaka berhampiran Dewan Dato’
Hormat, Tanjong Karang, Selangor dari 1 hingga 3 haribulan Ogos 2008. Selama 3 hari itu, program akan bermula dari jam 9 pagi hingga 10 malam.

Expo tersebut akan mempamerkan pelbagai jenis barang makanan buatan
umat Islam yang halal dan produk-produk menjana ekonomi umat Islam
selain makanan halal. Antara barang-barang yang akan dipamer dan dijual
adalah produk terbaru dari Global Ikhwan iaitu Roti Ikhwan, Mee Basah,
Air Alkali, Sos, Kicap dan produk-produk penerbitan seperti Komik Abu
Nawas dan pelbagai produk kebudayaan dan nasyid dari kumpulan nasyid
Global Ikhwan.

Pelbagai acara akan diserikan dengan persembahan nasyid kontemporari
dari kumpulan nasyid Global Ikhwan dan penasyid terkenal MEL.

Kemasukan adalah percuma sepanjang expo termasuk persembahan kebudayaan Islam dan Nasyid.

Untuk aturcara Expo sila lawati IkhwanToday

Perutusan untuk Etnik Melayu UMNO

Wahai UMNO… Menurut ajaran agama, orang Islam yang tergilakan dunia akan menjadi semakin lemah dan tewas. Ini sudah terbukti. Baguslah kalau UMNO berusaha membaiki diri dan bersedia untuk kuat kembali. Tetapi UMNO  tidak mungkin boleh naik lagi. Tidak mungkin. Jangan kamu kira ‘tangan’ yang menjatuhkan ini akan berhenti di sini dan akan membiarkan kamu naik lagi.

Sudah sunnatullah, siapa di kalangan orang Islam yang membelakangkan agamaNya, maka jatuhlah ia. Maka akan hancurlah kamu wahai UMNO oleh tangan-tangan yang telah membangunkannya. Sepertilah runtuhnya tembok pemisah Berlin yang diruntuhkan oleh pembinanya sendiri. Memanglah begitu sudahnya nasib semua yang diciptakan. Hanyasanya kuasa Tuhan yang kekal abadi.

UMNO, kamu pernah mendabik dada mengatakan kamu membela rakyat, tetapi masalah ekonomi dan kenaikan harga barang-barang keperluan rakyat, kamu tidak mampu menanganinya. Menderita rakyat akan bahana semakin kecilnya nilai wang, dan survival hidup yang makin mendesak.

UMNO, kamu sebagai peneraju dan pemangkin kemajuan agama Islam tidak bersikap yang sepatutnya.  Apalah yang dihairankan, kamu sendiri gagal mendidik orang2 kamu , inikan pula nak mendidik rakyat?! Tiada yang indah agama Islam itu di mata rakyat, jika dilihat dari pembawaan orang2 kamu dan isteri2 kamu, pada segala harta yang kamu pamerkan kepada rakyat.

UMNO, bagaimana layanan kamu terhadap rakyat bukan Islam dan kaum pendatang dari negara asing?  Mereka yang mahu sama2 hidup bersama kamu itu bukanlah  orang2 yang jahat,  bukannya kafir Harbi yang melawan atau mengajak perang. Mereka ialah kafir zimmi yang menerima kerajaan yang dipimpin orang Islam. Penentangan kalau pun ada bukan dari rasa pemusuhan, cuma rasa tidak puas hati dan tidak meyakini serta tidak faham dengan setengah hal yang kamu lakukan atas nama Islam.

Mengapa kamu berkeras dengan mereka?  Di manakah keindahan Islam yang sepatutnya diteladani dari junjungan mulia?  Sungguh nama Islam JATUH di tangan kamu!!

Terhadap kafir Zimmi ( bukan Islam yang tidak menentang ) Nabi kita memerintahkan agar kita membela mereka. Bukannya diajak bertengkar atau bergaduh. Rendahkanlah egomu.  Islam mengajar kita melayan apa juga bangsa dengan segala kasih sayang serta budi yang halus dan baik.

UMNO.. Bukankah kamu masih berharap kepada rakyat untuk menyokongmu ? Walhal kamu amat sedar bahawa kamu sudah terlalu mengecewakan rakyat. Cintamu yang berlebihan kepada dunia hingga kamu meremehkan Tuhan dan akhirat adalah sebab utama mengapa kamu gagal menyelamatkan rakyat.

Konon kamu mencari Al Ghazali, As Shafie  untuk Negara mu, walhal mujadid Tuhan di depan mata kamu tidak pedulikan. Masakan kamu tidak mampu melihat kebenaran yang dibawanya? Ya, kamu melihat kebenarannya tetapi kamu buat2 tak tahu atas sebab cinta dunia kamu yang sangat menebal. Kamu tidak akan dapat  lari ke mana, wahai UMNO..

Apa kamu rasa Tuhan tidak campur tangan dalam pilihanraya 2008? Kuasa apakah yang mendetik-detik dalam hati rakyat untuk menolak kamu?  Penolakan terhadapmu bererti penolakan terhadap semua rakan2mu. Apakah rakyat merasakan parti pembangkang adalah terlebih baik dari kamu?  Tidak juga. Mengapa gelombang yang sebegitu dahsyat ini sungguh mengejutkan hingga yang mencapai kemenangan pun tidak menyangkanya? Inilah penangan kuasa yang paling Agung yang menggenggam hati2 manusia. Yang menentukan hidup matinya manusia!

Anwar Ibrahim

Dia pun tidak tahu menahu pun akan apa yang bakal dan telah menimpa kamu ini. Dia pun orang yang sama-sama sedang terkejut dan tidak tahu hala tuju gelombang-gelombang yang sedang melanda ini sebenarnya. Kerana ia seperti tidak masuk akal. Yalah, bukan semua kerja Tuhan masuk akal.

Dia terundang untuk masuk semula ke gelanggang sesudah dia jatuh dengan begitu teruk sekali. Dia pun tidak tahu siapakah yang memberikan peluang ini semula. Yang membuatkan rindunya kepada kerusi PM berbunga semula . Rindu yang sudah terkulai layu lama dulu. Lalu dia pun mencubalah untuk menggapainya walau pun dia dalam keadaan yang lemah  sebenarnya.

Dengan Tun Dr Mahathir dia tidak mampu, dengan Pak Lah yang lemah itupun belum lagi dia pasti. Dia bukanlah orang yang layak sebenarnya, apatah lagi tidak semua menyokongnya.

Dosa2nya menghapuskan sebuah jemaah perjuangan Islam pun masih menjadi mimpi ngerinya. Dia umpama singa tua yang taringnya telah tumpul, dia hanya mampu mengaum2 menakutkan ‘mangsa’ sekelilingnya.

Tun Dr Mahathir Mohamad

Sebagai Perdana Menteri, dia jauh lebih baik dari Pak Lah, walaupun mempunyai banyak kekurangan. Hanya Allah yang tahu betapa dalamnya sayang dia pada bangsanya, betapa kejujurannya pada UMNO. Dia mahu menyelamatkan UMNO dan bangsanya.

Pak Lah sebenarnya diharapkan oleh Tun Mahathir untuk tidak mengenepikannya, bahkan terus menerima  kepimpinannya di sebalik tabir atas sebab  : daya kepimpinan Pak Lah lemah. Namun kerana watak dunia ini menipu, maka kedua-duanya dapat ditipu serta saling tertipu. Pak Lah seperti lupa diri dan Tun Mahathir pun sudah hilang sabar!

Jadilah Malaysia Negara kecintaan sebagai mangsanya.  Tun yang banyak berjasa ini sebenarnya ingin mempastikan Pak Lah Badawi itu tidak lagi terus melemahkan Negara, dengan cara menjatuhkan Pak Lah kalau tidak mahu berundur.

Yang Dipertuan Agong

Baginda mengembalikan kuasa raja kepada raja-raja yang sekian lamanya dijadikan boneka oleh kuasa politik. Sebelum penjajahan Britisah, raja-raja sebenarnya mempunyai kuasa melantik pemimpin. Tapi kerajaan beraja sudah dikuburkan oleh adanya kuasa politik yang diasaskan oleh penjajah.

Bagainda yang sangat cintakan agama dan mahukan rakyat selamat, merasa bertanggungjawab untuk mencatur politik negara yang sudah teruk! Lalu hiduplah semula kuasa raja.

Memang adillah Tuhan mentakdirkan ini, sebab Malaysia amat-amat memerlukan campur tangan banyak pihak untuk diselamatkan dari masalah-masalah yang kian membesar.

Akhirnya mari kita sama2 berdoa agar Tuhan selamatkan dan sejahterakan Malaysia!

List of Mujaddids

1. Sayyiduna ‘Umar bin Abdul ‘Aziz : 62H – 25th Rajab 101H.
2. Imam Nasir al Sunnah Muhammad bin Idris al Shafi’i : 150H- 204H.
3. Imam Ahl al Sunnah, Shaykh Abul Hasan al Ash’ari : 260H – 324H.
4. Imam Abu Bakr Ahmad bin al Husain al Baihaqi : 384H – 458H.
5. Hujjatul Islam Muhammad bin Muhammad al Ghazali : 450H – 505H.
6. Imam Abu Abdullah Fakhr al Din al Razi : 544H – 606H.
7. Al Hafiz Ibn Daqiq al ‘Id : 625H -
8. Imam Al Balqini
9. Al Hafiz Jalaluddin al Suyuti : Rajab 849H – 911H.
10. Imam Shams al Din Muhammad al Ramli :
11. Imam Abdullah Salim Al Basri :
12. Imam al Dardir :
13. Imam Al Sharqawi
14. Fata al Tamimi
15. Imam al Mahdi al Muntazar.

Al Muhaddith Shaykh Abdullah Siddiq al Ghumari

The Biography of Abu al_Fadl ^Abdullah bin as-Siddiq al-Ghumari who died in the year 1413AH
Translated by Riad Nachef

Name

He is Shaykh Abu al-Fadl ^Abdullah the son of the grand scholar Abu ^Abdillah Shamsid-Din Muhammad the son of the great pious Waliyy, my master, Mohammad as-Siddiq the son of my master Ahmad the son of Mohammad the son of Qasim the son of Mohammad the son of Mohammad the son of ^Abdilmu’min al-Ghumari at-Tanji the son of Mohammad the son of ^Abdilmu’min the son of ^Aliyy the son of al Hasan the son of Mohammad the son of ^Abdullah the son of Ahmad the son of ^Abdullah the son of ^Isa the son of Mas^ud the son of al-Fudayl the son of ^Aliyy the son of ^Umar the son of al-^Arabi ^Alal the son of Musa the son of Ahmad the son of Dawud the son of mawlana Idris the son of mawlana Idris al Akbar the son of ^Abdullah the son of al Hasan al Muthanna the son of our master al Hasan the son of Imam ^Aliyy may Allah accept his deeds.

Birth

He, may Allah endow His Mercy upon him, was born on the last day of Jumada-l-akhirah in the year 1328 AH- 1910 G in stronghold of Tangier.

Upbringing and Travels

He grew up under the care of his father, may Allah endow His Mercy upon him. He memorized the Glorious Qur’an according to the recitation of Warsh, then Hafs, then he proceeded to memorize some religious texts. He memorized most of Mandhumat al Kharraz which is named “Mawrid ath-Tham’an”, a large part of al-Alfiyyah, al Arba^in an-Nawawiyyah, al ‘Ajirrumiyyah and a part of Bulugh al Maram and of Mukhtasar Khalil.

He read under the tutoring of his brother Abu al Fayd the explanation of al “Ajirrumiyyah by al-Azhariyy. Prior to that he had briefly covered the meanings of its terms with his maternal uncle As-Sayyid Ahmad the son of ^Abdilhafidh the son of ^Ajibah.

At the orders of his father he traveled to Fas to seek the knowledge at the university of al-Qurawiyyin. He read the explanation of al-Alfiyyah by al Makkudi under the tutoring of shaykh ash-Sharif al Habib al Mahaji, also he read the explanation by al Makkudi along with Hashiyat Ibn al Hajj under the Tutoring of shaykh Mohammad the son of al Hajj the son of al Muhashshi and he attended the explanation of Ibn ^Aqil and the Hashiyah of as-sija^iyy under the tutoring of shaykh Mohammad al Hajj the cousin of the one previously mentioned.

He attended the beginning of the explanation of Mukhtasar Khalil by al Kharshi under the tutoring of shaykh al Habib al Mahaji, and the book of al Jinayat wa Ma Ilayha under the tutoring of shaykh Ahmad al Qadiri. He read the chapter of al Buyu^ (dealings) and what is after under the tutoring of shaykh Mohammad as-Sinhaji, and other chapters under the tutoring of shaykh Mohammad the son of the aforementioned al Hajj and the grand scholar Ahmad the son of al Jilani, and a part of al Mukhtasar the explanation of az-Zarqani under the tutoring of of the grand scholar ^Abdullah al Fudayli. He studied the chapter of al ‘Ijarah up to the end of al Mukhtasar the explanation of ash-Shaykh ad-Dardir under the tutoring of ^Abdur-Rahman the son of al Qurashi.

He attended Fara’id al Mukhtasar the explanation of al kharshi and Hashiyat Ahmad the son of al Khayyat under the tutoring of Abu ash-Shita’ as-Sinhaji.

He attended the explanation of al Bukhari by al Qastalani under the tutoring of shaykh Mohammad the son of al Hajj in the Mosque of Mawlay Idris, and he attended the circles of shaykh al Husayn al ^Iraqi in the Mosque of ^Abdur-Rahaman al Mlili, and he attended Hashiyat al Shinwani ^Ala Ibn Abi Jamrah under the tutoring of the grand scholar ^Abdul Hayy al Kittani in the Mosque of al Qurawiyyin.

He attended Jam^ al Jawami^ the explanation of al Mahalli from its beginning up to the segment of as-Sunnah under the tutoring of shaykh al Husayn al ^Iraqi, and al Muqaddimat of the same book under the tutoring of the grand scholar ^Abdullah al Fudayli, and major portion of the same under the tutoring of shaykh al-^Abbas Binani and under his tutoring he took al Maqulat al ^Ashr and at-Tawhid by Ibn ^Ashir.

He attended Risalat al Wad^ under the tutoring of shaykh ^Abdullah al Fudayli and the explanation of al Quwaysini ^Ala Assalam under the tutoring of shaykh al Habib al Mahaji.

During his stay in Fas he met as-Sayyid Mohammad the son of Ja^far al Kattani, and was authorized to narrate by as-Sayyid Mahdi al ^Azuzi who narrates from the route of two people from as-Sayyid Murtada az-Zabidi who died in the year 1205 AH .

He returned to Tangiers after he embibed knowledge and skill and stood out among his peers and he taught al ‘Ajirrumiyyah and Risalat al Qayrawani at az-Zawiyah as-Siddiqiyyah. He used to attend his fathers lessons in Sahih al Bukhari and al ‘Ashbah Wa an-Nadha’ir by as-Suyuti and Mughni al-Labib and reviewed the explanation of ad-Damamini and Hawashi al’Amir and ad_Dusuqi and ^Abdulhadi Naja al ‘Abiari and other than that.

In the midst of all of that he wrote the first of his compiled works which is an elaborate explanation of al ‘Ajirrumiyyah which was named by his brother al-Hafidh Abu al Fayd “Tashyid al-Mabani Litawdih Ma Hawathu al-Muqaddimah al-‘Ajirrumiyyah Min al-Haqa’iq Wa al-Ma^ani.”

Toward the end part of Sha^ban 1349AH-1930G he traveled to Egypt and joined al-Azhar al-Ma^mur and attended the explanation of al-Malwi ^Ala as-Salam and Hashiyat as-Sabban under the tutoring of shaykh ^Abdulqadir az_Zantani at-Tarabulusi. He also attended Jam^ al-Jawami^ the explanation of al-Mahalli from the chapter of al-Qiyas up to its end and ar-Risalah as-Samarqandiyyah Fi ‘Adab al-Bahth Wa al-Munadharah under the tutoring of the grand scholar Mohammad Hasanayn Makhluf al-^Adawi al_Maliki.

He attended the explanation of al-Asnawi ^Ala Minhaj al-‘Usul lil-Baydawi under the tutoring of shaykh Hamid Jad and Tahdhib as-Sa^d Bi Sharh al-Khabisi Fi al Mantiq under the tutoring of shaykh Mahmud Imam ^AbdurRahman al-Mansuri al-Hanafi and he heard from him al-Hadith al-Musalsal Bil-Awwaliyyah.

At the orders of his father he directed himself toward the Shafi^iyy Fiqh and attended al-Manhaj for shaykh Zakariyya under the tutoring of shaykh Mohammad ^Izzat and read Sharh al Khatib ^Ala Abi Shuja^ under the tutoring of shaykh ^Abdulmajid ash-Sharqawi. He attended the lessons of shaykh Mohammad Bakhit al-Muti^iyy in at-Tafsir Wa al-Hidayah in the Hanafi Fiqh and his Hashiyah ^Ala Sharh al-“Asnawi ^Ala Minhaj al-‘Usul and he authorized him an all inclusive authorization (‘Ijazah ^Ammah).

He attended lessons in Sunan at-Tirmidhiyy under the tutoring of shaykh Mohammad as-Samalutiyy who authorized him an all inclusive authorization (‘Ijazah ^Ammah)just as other scholars have also authorized him.

In the year 1350AH-1931G he took the test of ^Alamiyyat al-Ghuraba’ which encompasses twelve kinds of knowledge and he passed, and he obtained the degree of ^Alamiyyat al-Ghuraba’ and then he obtained ^Alamiyyat al-Azhar.

His Teaching

He taught Jam^ al-Jawami^ Bi Sharh al-Mahilli, Sharh al-Millawi ^Ala as-Salam, Sullam al-Wusul Ila ^Ilm al-‘Usul Li Ibn Abi Hijab, al-Jawhar al-Maknun Fi al-Balaghah Lil Akhdari, Sharh al-Makkudi ^Ala al-Alfiyyah, Tafsir an-Nasafiyy, al-Ahkam Lil ‘Amidiyy, Al-Khabisi ^Ala Tahdhib as-Sa^d Fi al-Mantiq, and Tafsir al-Baydawi.

His Shaykhs

Morocco:

His father, as-Sayyid Muhammad ibn as-Siddiq, may Allah endow His mercy on him.
His brother, al-Hafidh, the Grand Scholar, Abu al-Fayd Ahmad.
The Grand Scholar ash-shaykh Muhammad ibn al-Hajj as-Sulami
The Grand Scholar, ash-shaykh al-Qadi al-^Abbas ibn Abi Bakr Binani.
The Grand Scholar, al-Muhaqqiq, as-sayed Ahmad ibn al-Jilani al-Amghariyy
Ash-shaykh Fathullah al-Binani ar-Ribati.
The grand scholar, ash shaykh ar-Radi as-Sinani, known by al Hamsh.
The grand scholar Abush-shita’ ibn al-Hasan as-Sinhaji.
The grand scholar, ash-shaykh Muhammad as-Sinhaji, the brother of the previous listed one
The grand scholar, as-Sayyed Ahmad ibn at-Tayyib, al-Qadiri.
The grand scholar, ^Abdullah al-Fudayli.
The grand scholar, as-Sayed ^Abdur-Rahman ibn al-Qurashiyy, al-^Alawiyy.
Ash-Sharif, al Habib, al-Mihaji.
Al-Muhaddith, ^Abdil-Hayy al-Kittani.
The grand scholar, al Qadi al Husayn al ^Iraqiyy.
The grand scholar, as-Sayed Muhammad al-Makiyy, ibn Muhammad al-Batawiriyy.
As-Sayed al Mahdiyy ibn al-^Arabi, ibn al-Hashimiyy az-Zarhuniyy.
The king Idris ibn Muhammad al Mahdiyy ibn the grand scholar Muhammad ibn ^Aliyy as-Sanusiyy ash-sharif al-Hasaniyy.
Al-Qadi al Musnid al Kabir ^Abdil-Hafidh ibn Muhammad ibn ^Abdil Kabir al-Fasiyy al Fihriyy.
The grand scholar the sufi Abul Qasim ibn Mas^ud ad-Dabbagh.
The grand scholar, al Muhaddith, as-Sayyed Muhammad ibn Idris al Qadiri al Hasaniyy al Fasiyy.

Tunisia
The shaykh of Jam^ az-Zaytunah shaykh Tahir ibn ^Ashur at-Tunisiyy al Malikiyy

Egypt
Ash shaykh Muhammad Bakhit al-Muti^iyy al Hanafiyy.
The Musnid of the era, ash-Shaykh Ahmad ibn Muhammad ibn ^Abdul ^Aziz ibn Rafi^ al Husayniyy at-Tahtawiyy.
Ash-shaykh Muhammad Imam ibn Burhan ad-Din Ibrahim, famous by as-Saqqa ash-Shafi^iyy.
Ash-shaykh Muhammad ibn Ibrahim al-Hamidiyy as-Samalutiyy al Malikiyy.
Ash-shaykh Muhammad ibn Muhammad ibn Khalifah al-Azhariyy ash-Shafi^iyy.
Ash-shaykh Ahmad ibn Muhammad ibn Muhammad ad-Dalbashaniyy al Musiliyy al-Qahiriyy.
As-Sayyed Baha’uddin Abun-nasr ibn Abi Mahasin al Qawuqji at-Tarabulsiyy.
Ash shaykh Muhammad al Khadir ibn Husayn at-Tunisiyy.
Abul Wafa’ Khalil ibn Badr ibn Mustafa al Khalidiyy al Hanafiyy.
The grand scholar ash-Shaykh Muhammad Dwidar al Kafrawiyy at-Tillawiyy ash-Shafi^iyy.
Ash-Shaykh Taha ibn Yusuf ash-Sha^biniyy ash-Shafi^iyy.
Ash-Shaykh Abdil Majid ibn Ibrahim ibn Muhammad al-Labban.
Abdil Wasi^ ibn Yahya as-San^aniyy al Yamaniyy.
Al-Ustadh ^Uwayd ibn Nasr al Khuza^iyy al Makkiyy.
Ash-Shaykh Muhsin ibn Nasir Baharbah al Yamaniyy al Hadramiyy ash-Shafi^iyy.
Ash-Shaykh Abdil Ghaniyy Tamum al Hanafiyy.
Ash-Shaykh Muhammad ibn Ibrahim al-Bablawiyy al Malikiyy.
Ash-Shaykh Muhammad ibn ^Abdil-Latif Khudayr ad-Dimyatiyy ash-Shafi^iyy.
Muhammad ibn Muhammad Zabarah as-San^aniyy al Hasaniyy.
Ash-Shaykh Mahmud ibn ^Abdir Rahman al Mansuriyy al Hanafiyy al-Azhariyy.
Ash-Shaykh Muhammad Zahid ibn al-Hasan al Kawthariyy.
Ash-Shaykh Muhammad ibn Hasanayn ibn Muhammad Makhluf al ^Adawiyy al-Malikiyy.
Ash-Shaykh ^Abdil Majid ash-Sharqawiyy.
Ash-Shaykh Muhammad ^Izzat.

Al-Hijaz

Ash-Shaykh, al Muhaddith, ^Umar Hamdan al-Mahrisi.
Ash-Shaykh al-Muhaddith, ^Abdil Qadir ibn Tawfiq ash-Shalabiyy at-Tarabulsiyy.
Ash-Shaykh Muhammad al-Marzuqiyy ibn ^Abdur-Rahman Abu al-Husayn al Makkiyy al Hanafiyy.
Ash-Shaykh Salih ibn al-Fadl at-Tunisiyy thumma al Madaniyy al Hanafiyy.
The great scholar ^Abdul-Baqi ibn Mulla ^Aliyy ibn Mulla Muhammad Mu^in al-Laknawiyy al-Ansariyy al-Madaniyy al-Hanafiyy.

Ash-Sham

Ash-Shaykh Muhammad Sa^id ibn Ahmad al-Farra ad-Dimashqiyy al Hanafiyy.
The grand scholar, Badruddin ibn Yusuf al Hasaniyy ad-Dimashqiyy, ash-Shafi^iyy, the shaykh of Dar Al-Hadith in Damascus.
Al-‘Ustadh, ash-Shaykh ^Abdil Jalil ibn Salim adh-dhara ad-Dimashqiyy.
Ash-Shaykh Muhammad Raghib ibn Mahmud at-Tabbakh al-Halabiyy al Hanafiyy.
Ash-Shaykh Yusuf ibn Isma^il ibn Yusuf an-Nabahaniyy ash-Shafi^iyy al-Bayrutiyy.
Ash-Shaykh ^Ata’ ibn Ibrahim ibn Yasin al-Kasm ad-Dimashqiyy al Hanafiyy.

His Shaykhs Among the Women

Umm al Banin ‘Aminah bint ^Abdil-Jalil ibn Salim adh-dhara ad-Dimashqiyy.

Note: Please wait for the link to download the whole file soon, insha Allah.

Hadith about Al Mahdi

THE VERACITY OF PROPHET MUHAMMAD’S SAYINGS

Al Muhaddith Abdullah bin Siddiq al Ghumari

Translated by Shaykh Ahmad Darwish

Unfortunately, there are many people, including some who are knowledgeable, who believe there will be no Mahdi. This is because they are ignorant of the Prophetic sayings prophesying his appearance towards the end of time.
I was told by someone, during the course of a meeting in which Al Mahdi was mentioned, that a knowledgeable teacher stated that the Hadiths bearing the news of Al Mahdi were false. I asked that person why he had not questioned their falsehood by asking which authoritative source from the Science of Hadith had judged them false. By Allah, if he had asked these questions the teacher would not have been able to reply. It is impossible that the Hadiths which have been proved to be ‘mutawatirah‘, by Al Hufaz (the highest authorities in Hadith terminology) to be false.
Al Hafiz Abu Hussain Al Abiri said in his book: “The Merits of Imam Al Shaf’i“, may Allah be pleased with him: “The news reported via the Prophet, praise and peace be upon him, of Al Mahdi was spread far and wide and has been verified as ‘mutawatirah’. He is from the family of the Holy Prophet, and when he comes the earth will be filled with justice, and Jesus, upon whom be veneration and peace, will follow him and assist him in the slaying of al masiikh often referred to as ad-dajal – the lying, false messiah, the anti-Christ.“
Al Muhaddith, Idris Al Iraqi Al Hussaini wrote: “The Prophetic sayings concerning Al Mahdi are ‘mutawatira’ or extremely close, however, the first opinion has been certified by many Al Hufaz.”
Ash Shawkani said in his book: The Authentic Proof Concerning Transmissions about the Expected Imam, the false Messiah and the Messiah, ” … there are fifty transmitted prophetic sayings concerning Al Mahdi. Amongst them are those classified as authentic, good and also the amended. There is no doubt that they are all mutawatirah.”
The expression ‘mutawatirah’ can also be applied to Hadiths of a lesser degree according to all the expressions listed in the principle of this science. On account of so many of the companions reporting the same narration it is impossible to say that these statements were generated from themselves and are not from the Holy Prophet because the information contained therein is above their capability.
The King of Bohpal in India, Al Muhaddith Al Kinnawji said in his book: “The Broadcasting of what Happened and what is Going to Happen before the Hour of
Judgement, ” ‘… the Prophetic sayings concerning Al Mahdi together with their various narrations are numerous and are classified as being ‘mutawatirah’. This fact has also
been recorded in other references of Hadith and Islamic records such as dictionaries together with their chains of narrations of each transmitter …’ Then he added: ‘Some of the Prophetic sayings concerning Al Mahdi are extremely high in their soundness, some sound, whilst others are lessor in soundness. One must also take into account that throughout each generation his circumstances have always been very well known.”
The scholar, Abu Abdullah Jasus said: “The news concerning Al Mahdi has been reported in many hadiths and Al Hafiz As-Sakhawy judged that they had reached the level of ‘mutawatirah.’”
Ash Shaykh Al Arabi of Fez said: “Every science has been delivered through the authentic news via the Prophet, praise and peace be upon him. That which has been prophesied is a truth to be expected and will, indeed, occur … and the news of Al Mahdi is transmitted in numerous narrations so therefore it is powerful.”
The scholar Abu Zayd Abdur Rahman of Fez commented: “There is an abundance of news about Al Mahdi and he will be sent at the end of Time …”
As Safarini wrote in his poem describing the articles of belief: “Everything came in the Prophetic text from the true science. There is no deviation amongst them concerning the eloquent seal – Imam Muhammad Al Mahdi and Jesus.”
Explaining his poems, As-Safarini said: “There are many opinions concerning Al Mahdi — even the false — and it has been said that there is no Mahdi except Jesus. The authentic reports followed by truthful people is that Al Mahdi is other than Jesus and that he will come before Jesus descends from the heavens. There are many narrations reaching the degree of ‘tawatur’ and because of this it became very well known among the scholars of the Sunnah5, so that is was included as being an article of belief.” After this As-Safarini mentioned some of the Hadiths reported by a group of the Prophet’s companions and commented: “These have been reported via the companions together with others who are also mentioned in numerous chains of narrations. It has also been mentioned via the second generation of Muslims from which we glean great benefit with the absolute knowledge of him. Therefore, belief in the coming of Al Mahdi is obligatory because it has been confirmed by knowledgeable scholars and listed in the Articles of Faith of the people of the Sunnah.”
Amongst those who describe the Prophet’s sayings relating to Al Mahdi as ‘mutawatirah’ is the shaykh of some of our shaykhs, the Imam, the Seal of the Scholars of Hadith in Fez, As Sayyid Muhammad, son of Jafar Al Kittani. In his book: “Organizing the Scattered Mutawatirah Prophetic Sayings” via twenty companions, he reported statements similar to those already stated by the previously mentioned scholars.
He also said: “In his introduction, ibn Khaldun traced the chains of the Prophetic sayings concerning the coming of Al Mahdi according to his knowledge, however, he approached them incorrectly.” Accordingly, the scholars criticized him saying that the Prophetic sayings reported about Al Mahdi are numerous and reach the height of being ‘mutawatirah.’ It is reported in the references of Ahmad, At-Tirmizi, Abu Dawood, ibn Majah, Al Hakim, At-Tabarani, Abi Yal’ly, Al Bazaar and others that they were able to trace them directly to a group of the Prophet’s companions.” Consequently, the denial of this together with all the above are illegal because the Prophetic sayings support each other and become powerful with witnesses and arguments. The Prophetic sayings pertaining to Al Mahdi either reach the highest degree of soundness, or are determined to be sound, or some are classified as being lessor.
Scholarly witnessing to these statements are numerous, however, it is not our aim to gather them all, neither is it to defeat the opinion of ibn Khaldun, because this has already been dealt with in “The Appearance of the Hidden Delusions from the Sayings of ibn Khaldun” by my brother As-Sayyid Ahmad. This book defeats all ibn Khaldun’s criticisms word-by-word, in a way that leaves no room for anyone else to add to it.
Our aim is that we mention the Prophetic sayings relating to Al Mahdi with their references as reported by the scholars of this Science of Hadith, together with their chains of narrations with an examination of these chains that sustain the proof of their degree of soundness according to the indisputable regulations of the Science of Hadith with its high principles thus making it ‘tawatur’ clear to everyone.
Al Mahdi is mentioned in the Prophetic Sayings reported by thirty-three of the companions – they are:
1. Imam Ali ibn Abi Talib
2. Imam Hussain ibn Ali
3. Al Abbas ibn Al Muttalib
4. Ibn Abbas
5. Ammar ibn Yasir
6. Abi Sa’id Al Khudri
7. Abdullah ibn Masood
8. Ummu Salamah, Mother of the Believers, may Allah be pleased with her
9. Thawban
10. Abdullah ibn Al Harth
11. Anas ibn Malik
12. Uthman ibn Affan
15. Hudhayfah ibn Al Yamam
16. Jabir ibn Majid As-Sadafi
17. Abu Ayyub Al Ansari
18. Kyrrah Al Muzani
19. Ummu Habibah, Mother of the Believers, may Allah be pleased with her
20. Abi Umamah Al Bahily
21. Abdullah ibn Amru ibn Al As
22. Tamim Ad-Dari
23. Ayesha, Mother of the Believers, may Allah be pleased with her
24. Abdu Rahman ibn Awf
25. Abdullah ibn Omar ibn Al Khattab
26. Talha ibn Ubaydillah
27. Ali Al Hilali
28. Imran ibn Hasan
29. Amru ibn Murrah Al Juhani
30. Awf ibn Malik
31. Abi A Tafil
32. A man from the companions
33. Kays ibn Jabir via his father, via his grandfather.
Al Mahdi has also been mentioned in the Prophetic sayings reported by five of the Tabi’in:
1. Sa’id ibn Al Musayyab
2. Al Hasan Al Basri – student of Imam Ali
3. Kitadah
4. Shahr ibn Hawshab
5. Mumar

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