Imam Al-Hasan AlahisSalam part-2

His Worship

Al-Hasan, peace be on him, performed the hajj on foot twenty- five
times. When he mentioned death, he wept.
When he mentioned the grave, he wept. When he mentioned the re￾surrection, he wept. When he mentioned crossing the sirat (a kind of
bridge which only the righteous can cross on the road to Paradise), he
wept. When he mentioned the standing before Allah, the Great and
Almighty, he fainted. When he mentioned Paradise and Fire, he shock as
the sick person did. So he asked Allah to make him enter Paradise and to
protect him from Fire.
When al-Hasan performed an ablution for prayers, he shock all over
and his face became pale.
Al-Hasan, peace be on him, shared his property with Allah three
times. He gave people from his property twice in the way of Allah, the
Exalted. He mentioned Allah, the Great and Almighty, in all conditions
whether pleasant or otherwise.
They (the historians) said: “He (al-Hasan, peace be on him) was the
best of all people in worshipping Allah and refraining from the life in
this world.”

His Ethics

Al-Hasan’s ethics were excellent examples for people. So everyone re￾spected him. Everyone loved him when he associated with him. When
his friend or his enemy heard him talking or delivering a speech, he was
sorry that he (al-Hasan) would end his talking or his speech.
In his book, vo1.8, p. 37, b. Kathir has reported on the authority of b.
al-Zubayr, who said: “By Allah, no woman has born (a baby) like al-Has￾an b. ‘Ali.”
Muhammad b. Ishaq said: “After Allah’s Apostle, may Allah bless him
and his family, no one had a high social position as al-Hasan b. ‘Ali had.
(Mats) were spread out at the door of his house. When he came out and
sat, the street was over crowded. So no one of Allah’s creatures could
pass to show respect for him. When he knew that, he stood up and
entered his house. So the people could pass.”
Al-Hasan dismounted his camel on the road to Mecca, so all those who
saw him dismounted their camels. Also Sa’ad b. Abu Waqqas dismoun￾ted his camel and walked beside him.
Ibn `Abbas caught the stirrup for al-Hasan and al-Husayn, peace be on
them, and arranged their clothes. So Mudrik b. Ziyad said to him: “You
are older than them, so why do you catch the stirrup for them?” Ibn
“`Abbas said: “Woe unto you! Do you know who they are? They are the
grandsons of the Apostle of Allah. What a great blessing is that Allah has
made me catch the stirrup for them and arrange their clothes!”
Although al-Hasan, peace be on him, had a high social rank, he was
kind to people. One day he passed by poor persons. The poor persons
were sitting on the ground. There were pieces of bread before them.
They were picking up the pieces of bread and eating them. When they
saw al-Hasan, peace be on him, they said to him: “Son of the Apostle of
Allah, come to lunch!” So he dismounted his camel and said: “Indeed,
Allah does not love the proud.” He began eating with them. Then he in￾vited them, so he gave them food and clothes.
The following are some examples about al-Hasan’s generosity: A man
came to him and asked him for a need. He (al-Hasan) said to the man:
“Write your need on a piece of paper and submit it to me.” The man sub￾mitted his need to him. He (al-Hasan) doubled the man’s need. So some
of those who were sitting with al-Hasan said to him: “Son of the Apostle
of Allah, the blessing of the piece of paper was great for the man.” So al￾Hasan said: “Its blessing for us is greater, for Allah has made us appro￾priate for doing good. Do you not know that doing good should be op￾tional, namely without request. As for him whom you give after the re￾quest, you give him after he has lost face. He may spend his night rest￾less and sleepless. He rocks between despair and hope. He does not
know whether he will face a sad answer or a glad success. He comes to
you while he shakes all over and his heart is afraid (of you). Then if you
met his need through losing face, that (losing face) would be greater than
what he has obtained from your favor.”
Al-Hasan, peace be on him, gave a poet (some money). So one of those
who were sitting with him said to him: “Glory be to Allah! Do you give
the poet who disobeys the Merciful (Allah) and tells lies?” Al-Hasan,
peace be on him, said: “Servant of Allah, the best of your money is what
you spend to protect your dignity. It is an act of kindness to avoid the
A man asked al-Hasan, peace be on him, for a need. So al-Hasan gave
the man one thousand dirhams and five hundred dinars and said to him:
“Fetch a carrier to help you.” The man fetched a carrier. So al-Hasan gave
the carrier his cloak and said: “This is the wage of the carrier.
A Bedouin came to al-Hasan, peace be on him, and asked him for a
need. So al-Hasan said: “Give him all the money in the safe.” There were
twenty thousand dirhams in the safe. All the money was given to the Be￾douin, so he said: “My master, do you not let me tell you about my need
and praise you?” Al-Hasan, peace be on him, began saying:
Our gifts are many
The hopeful enjoy them.
Our selves give generously before the request
For fear of losing face.
Al-Mada’ini said: “Al-Hasan, al-Husayn, and `Abd Allah b. Ja’far went
out. However, their luggage went before them. So they became hungry
and thirsty. They saw an old woman sitting in a tent. They asked the old
woman for water. She said to them: `Milk this ewe.’ They did. Then they
asked her for food. She did : `I have nothing but this ewe. Let one of you
slaughter it. So one of them slaughtered and skinned it. Then she grilled
some meat of the ewe for them. They ate the meat and took a nap at the
old woman’s tent. When they got up, they said to her: `We are a group of
people from Quraysh. We want to go through this direction. When we
come back, visit us. For we will do good for you.’ Then they went away.
When the old woman’s husband came, she told him about her entertain￾ment. Her husband said: `Woe unto you! You have sacrificed my ewe for
people whom you do not know, then you say that they are from Quray￾sh.’ Days passed. The old woman’s condition became worse. So she de￾parted till she passed through Medina. Al-Hasan, peace be on him, saw
her and recognized her. He said to her: `Do you know me?’ `No,’ she
answered. He said: `I was your guest on the day so- and- so.’ Then he
gave her one thousand ewes and one thousand dinars, and he sent her to
al-Husayn, peace be on him. Al-Husayn gave her like that (number) and
sent her to `Abd Allah b. Ja’far. The latter gave her like that (number).”
A Hashimite man and an Umayyad quarreled with one another (about
generosity). The Hashimite man said: “My people are more generous
(than yours).” The Umayyad one said: “My people are more generous
(than yours).” The Hashimite man said to the Umayyad one: “Go and ask
ten of your people (for money)” The Umayyad man went and asked ten
of his people (for money). Each one of the ten people gave him ten thou￾sand dirhams. In the meantime the Hashimite man went to al-Hasan b.
‘Ali. So al-Hasan gave him one hundred and fifty thousand dirhams.
Then the Hashimite man went to al-Husayn. So al-Husayn asked him:
“Had you asked anyone for money before me?” “I had asked al-Hasan,”
answered the Hashimite man. Al-Husayn said: “I cannot give more than
what my master (al-Hasan) has given you.” Then al-Husayn gave the
Hashimite man one hundred and fifty thousand dirhams. Then the
Umayyad man came back with one hundred thousand dirhams from ten
people, while the Hashimite man came back with three hundred thou￾sand dirhams from two people. So the Umayyad man became angry and
returned the money to its owners who received it. Meanwhile the
Hashimite man went to al-Hasan and al-Husayn to return the money,
but they refused to accept it. Then they said: “We do not mind whether
you take the money or throw it away on the road.”
One day al-Hasan, peace be on him, saw a black boy. The black boy
was eating a piece of bread and giving a piece of bread to his dog. So al￾Hasan said to him: “What has made you do this?” “I feel shame of my
dog when I eat and do not feed him,” answered the black boy. Then al-
Hasan said to him: “Do not leave your place till I come to you.” At that
moment al-Hasan went to the black boy’s master. He bought the black
boy and the wall (the garden) where he lived. He (al-Hasan) freed the
black boy and made him possess the wall.
The traditions about al-Hasan’s generosity are numerous, but we do
not intend to mention them all.
As for al-Hasan’s clemency, it was as heavy as the mountains, as Marwan said concerning al-Hasan.
Al-Hasan, peace be on him, renounced worldly pleasures very much.
So Muhammad b. ‘Ali b. al-Husayn b. Babawayh, who died in the year
381 A.H., wrote a book. He called the book `Zuhd al-Hasan.’ How an
outstanding merit was that al-Hasan renounced all life in this world for
the sake of the religion!

अब्दुल्लाह इब्ने अब्बास रदियल्लाहो अन्हु किसे हीमार कहा

अकरमा बयान करते है की

“मैं अब्दुल्लाह इब्ने अब्बास रदियल्लाहो अन्हु के साथ मुआविया के पास था, मुआविया ने एक रकात नमाज़ पढ़ी तो इब्ने अब्बास ने फ़रमाया की इस गधे से पुछो ये तरीका इसने कहा से सीखा।”

किताब शरह ऐ मुआनियुल आसार अल मारूफ,
तहवी शरीफ जिल्द 1, हदीस न. 1678, सफा न. 828

किताब का स्कैन पेज आप के सामने है, अब बताये कौन अब्दुल्लाह इब्ने अब्बास रदियल्लाहो अन्हु पर फ़तवा लगाने की जुर्रत करेगा ??? आप ने तो मुआविया को गधा तक केह दिया।

और एक बात इस किताब को अरबी से उर्दू में तर्ज़ुमा करने वाले हज़रात ने मुआविया को बचाने के चक्कर में लफ्ज़ इ हीमार का उर्दू तर्ज़ुमा किया ही नहीं ! ! ! ! हीमार अरबी लफ्ज़ है जिसका उर्दू तर्ज़ुमा गधा है।



He (Ibn Sa`d) said: Muhammad Ibn `Umar al-Aslami informed us on the authority of more than one scholar of Madinah; (second chain) he (Ibn Sa`d) said: Hishŕm Ibn Muhammad Ibn al-Sŕ’ib al-Kalbi informed us on the authority of his father; they said:

Kilab Ibn Murrah Ibn Ka`b Ibn Luwayyi Ibn Ghŕlib Ibn Fihr Ibn Malik married Fatimah Bint Sa’d Ibn Sayal whose name was Khayr Ibn Hamŕlah Ibn `Awf (Ibn Ghanm in between ‘Awf and ‘Amir in al-Tabari, Vol. II, p. 181) Ibn ‘Amir, surnamed al-Jŕdir, because he was the first person to build the wall of the Ka`bah; he was son of `Amr Ibn Ju’thumah Ibn Mubashshir (Yashkur according to al-Tabari. Vol. II, p. 181) Ibn Sa’b Ibn Duhman Ibn Nasr Ibn Zahrŕn Ibn Ka’b Ibn al-Harith Ibn Ka’b Ibn ‘Abd Allah Ibn Malik Ibn Nasr Ibn al-Azd. Ju`thumah’s migration coincided with that of Azd from Márib. (Marib was the capital of Yaman, on the bank of a stream of the same name, under the rulers of Saba. It was situated to the east of San’a. A dam was constructed across the river. The dam was destroyed by a flood known as Sayl al-‘Arim between A.C. 542 and 570, when the residents abondand their homes) They alighted with the ‘tribe of Du’il Ibn Bakr Ibn ‘Abd Manŕt Ibn Kinanah with whom they formed an alliance and contracted marriages. Then Fatimah Bint Sa’d bore Zuhrah Ibn Kilŕb to Kilŕb Ibn Murrah. There was no issue for a long time and then she bore Qusayyi whose name was Zayd. Then Kilab Ibn Murrah died and Rabi`ah Ibn Haram Ibn Dinnah Ibn `Abd Ibn Kabir Ibn `Udhrah Ibn Sa’d Ibn Zayd, of the tribe of Quda’ah carried her to his place in the land of ‘Udhrah`who were the nobles of Syria upto Sargh and its dependencies. Since Zuhrah Ibn Kiláb was grown up, he remained in his tribe but since Qasayyi was very young and had newly weaned his mother took him with her. He was named Qusayyi (distant) because he was living in the distant land of Syria. There she bore Rizŕh to Rabi`ah, to whom Qusayyi has also been attributed.

One day he competed with a member of the tribe of Quda`ah whose name was Ruqay`. Hisham Ibn al-Kalbi said: He was’a member of the tribe of `Udhrah. Qusayyi overpowered him; the person so overpowered became angry and enmity grew between them till they exchanged hot words and quarrelled. Ruqay` said: Why do you not go back to your own place and people; you are not one of us? Qusayyi went to his mother and asked her: Who is my father? She said: Rabi’ah is your father. He said: Had I been his son, I would not have been denied by them. She said: If it is so, then by Allah, it is not the observance of the right of neighbourhood, nor protection of the right by them. In fact you are nobler and more honourable both in your individual capacity and also by birth and descent. Your father is Kilab Ibn Murrah Ibn Ka`b Ibn Luwayyi Ibn Ghalib Ibn Fihr Ibn Malik Ibn al-Nadr Ibn Kinanah of the Quraysh tribe, and your people live in Makkah close to the Ka’bah, the vicinity of which is respected.

He said: By Allah! I shall never stay here. She said: Wait till the season of pilgrimage, and then go there with the pilgrims, since I fear lest some people might harm you. He stayed there; when (the time of pilgrimage) approached, she sent him with the people of the Quda`ah tribe; he reached Makkah. (His elder brother) Zuhrah was yet alive. Zuhrah and Qusayyi both had signs of pilgrimage (Unstiched garment donned by pilgrims) on them, so the latter (i.e., Qusayyi) approached the former (i.e., Zuhrah) and said: I am your brother. Zuhrah, who had grown old and lost his vision, said to him: Come close to me, then he touched him and said: By Allah I recognise the voice and the resemblance (in features). When he was free after performing the pilgrimage the men of the Quda’ah insisted on his return with them to their territory, but he declined and settled at Makkah. Since he was of a forbearing nature, prominent and of noble descent, he made a proposal to Hulayl Ibn Hubshiyyah Ibn Salul Ibn Ka`b Ibn ‘Amr Ibn Rabi’ah. This Hulayl is surnamed Luhayyi al-Khuza`i, and the proposal was concerning his daughter Hubba. Having come to know of his descent, Hulayl gave his daughter Hubba in his (Qusayyi’s) marriage. In those days Hulayl was administering the affairs of Makkah, and had combined with it the custodianship of the Ka`bah. Then Hulayl perished and his son al-Muhtarish became the custodian of the Ka`bah. His patronymic name was Abu Ghubshan; the Arabs made payments to him during seasons of pilgrimage. In one of the seasons they curtailed them and withheld a portion of what they used to pay to him; so he grew angry. Thereupon Qusayyi invited him and served him with drink and then purchased the Ka`bah from him for a few camels. It is said that he purchased it for a water-skinfull of wine and he was pleased with the bargain; then he went to the outskirts of Makkah. (Cf al-Tabari, Vol. II, p. 183)

He (Ibn Sa`d) said: Muhammad Ibn `Umar Ibn Waqid al-Aslami informed us; he said: `Abd Allah Ibn ‘Amr Ibn Zuhayr related to me on the authority of `Abd Allah Ibn Khidash Ibn Umayyah al-Kabi, he on the authority of his father; (second chain) he (Ibn Sa`d) said: Fatimah Bint Muslim al-Aslami related to me on the authority of Fŕtimah al-Khuza’i, who had lived in the time of the Companions; they said:

When Qusayyi married Hubbŕ Bint Hulayl Ibn Hubshiyyah and she bore children to him; Hulayl said: Verily the children of Qusayyi are my children since they are the children of my daughter. Then he made a will concerning the custodianship of the Ka`bah and control over Makkah in favour of Qusayyi and said to him: Thou art the fittest person. (Cf al-Tabari, Vol. II, p. 183)

Now, back to the previous narration of Muhammad Ibn `Umar Ibn Waqid al-Aslami and Hisham Ibn Muhammad al-Kalbi; they said: It is said that when Hulayl Ibn Hubshiyyah perished and the descendants of Qusayyi spread and his wealth increased and he rose in honour, then he began to think that his right to the custodianship of the Ka’bah and administration of Makkah was better than (that of the) Khuza`ah and Banu Bakr, and that the Quraysh were the offspiring of Isma’il Ibn Ibrahim and were his true descendants. So he had a talk with the people of the Quraysh and Banu Kinanah and exhorted them to banish Banu Khuza`ah and Banu Bakr from Makkah and declared: We have better title to this office than they have. They (the Quraysh and the Kinanah) responded to his appeal and followed him. Then he wrote to his uterine brother Rizah Ibn Rabi`ah Ibn Harŕm al-`Udhri asking him to support him. Thereupon Rizah with his step-brothers, Hunn, Mahmud and Julhumah and their followers of the Quda’ah tribe set out for Makkah and reached there. (The tribe of) Sufah whose name was al-Ghawth Ibn Murr used to prevent people from the `Arafah not allowing any body to throw pebbles (a ritual of the pilgrimage) till every one of them had done it. After that year the Sufah repeated what they were doing in the previous years, but Qusayyi appoached them and met them at al-‘Aqabah with his followers from among the Quraysh, the Kinŕnah and the Quda`ah. He said: We have better title to it than you.

They denied and a fierce fighting ensued in which the Sufah were defeated. Then Rizŕh said: Qusayyi ! permit the people (to perform the ritual of throwing pebbles). He permitted the people and took hold of what was in their (Khuzá`ah & Bakr’s) possession. Since then (the ritual of) Ifadah (circumambulation round the Ka`bah) has been the privilege of the descendants of Qusayyi. (The people of the tribes of) Khuza`ah and Banu Bakr regretted their action and drew away from him. Thereupon Qusayyi collected his forces to fight with them. They fought a fierce battle at al-Abtab, and a large number of people were slain. Then they sued for a peace and they appointed Ya’mar Ibn `Awf Ibn Ka`b Ibn Layth Ibn Bakr Ibn `Abd Manat Ibn Kinŕnah as an arbitrator. He declared that Qusayyi Ibn Kilab had a better title to the custody of the Ka’bah and administration of Makkah than Khuza`ah. He declared that the bloodshed caused by Qusayyi was lawful and was to be under his feet; consequently Khuza`ah and Banu Bakr were to pay diyah (blood money) for every person of the Quraysh and the Kinanah whom they had slain. Since that day Ya`mur was surnamed al-Shaddakh because he declared how the blood of the parties was spilt. (Cf. al-Tabarl, Vol. II, pp. 183-184. Ibn Hishám, (Al-Azhar edition), Vol. I, p. 78)

He (Ibn Sa`d) said: Muhammad Ibn `Umar informed us: Musa Ibn Ya`qub al-Zam`i informed us on the authority of his paternal aunt, she on the authority of her mother Karimah Bint al-Miqdad, she on the authority of her father; he said:

When Qusayyi achieved his objective and expelled the Khuza`ah and Banu Bakr out of Makkah, the Quraysh joined him and since then they are known as Quraysh, because of their joining him; altaqarrush signifies joining. When the affair of Qusayyi was settled his uterine brother Rizáh Ibn Rabi`ah al-‘Udhri went back along with his brothers and kinsmen, who were three hundred in number, to their lands. Subsequently Rizáh and Hunn used to meet Qusayyi and come (to Makkah) during the period of pilgrimage. They used to be his guests and could see the respect shown to him by the Quraysh and the Arabs. He (Qusayyi) showed respect to them (Rizah and Hunn) and gave presents to them, and the Quraysh respected them for their assistance and fortitude in the battle of the Khuzá`ah and Bakr.

He (Ibn Sa`d) said: Hisham Ibn Muhammad informed us on the authority of his father; he said:

Verily they were called the Quraysh because two of Fihr’s sons were from one mother and one from another, so they separated and settled in different parts of Tahamah of Makkah; subsequently they united. Thereupon Banu Bakr said: The sons of Jandalah got united.

The first person of the Mudar (tribe) to settle at Makkah was Khuzaymah Ibn Mudrikah who cast a statue dedicated to Hubal and placed it there and so it was called the idol of Khuzaymah. His descendants lived there till Fihr Ibn Malik succeeded them. Thereupon Banu Asad and the people of Kinanah migrated to their present settlement.

He (Ibn Sa`d) said: Hisham Ibn Muhammad al-Kalbi informed us on the authority of his father; he said:

All the children of Qusayyi Ibn Kilab were born of Hubba Bint Hulayl, yiz. `Abd al-Dar Ibn Qusayyi, the first born, `Abd Manaf Ibn Qusayyi whose name was al-Mughirah, “Abd al-`Uzza Ibn Qusayyi and `Abd Ibn Qusayyi, and Takhmur Bint Qusayyi and Barrah Bint Qusayyi.

Hč (Ibn Sa`d) said: Hishŕm Ibn Muhammad informed us on the authority of his father, he on the authority of Abu Salih, be on the authority of Ibn `Abbas; he said:

Qusayyi used to say that he begot four sons, two of whom he dedicated to his gods. one to his house and one to himself. Consequently `Abd Ibn Qusayyi was called ‘Abd Qusayyi, and the two after his gods `Abd Manaf and `Abd al-`UzzA, and one after his house was `Abd al-Dar. (Cf. al-Tabari, Vol. II, p. 181)

He (Ibn Sa`d) said: Muhammad Ibn `Umar al-Aslami informed us; he said: `Abd Allah Ibn Ja’far al-Zuhri related to me, he said: I discovered in the book of Abu Bakr Ibn `Abd al-Rahman Ibn al-Miswar Ibn Makhramah saying: Muhammad Ibn Jubayr Ibn Mut`im informed us; (second chain) he (Ibn Sa`d) said: Hishŕm Ibn Muhammad al-Kalbi informed us; he said: My father informed me on the authority of Abu Sŕlih, he on the authority of Ibn `Abbas; they said:

Qusayyi Ibn Kilŕb was the first of the descendants of Ka’b Ibn Luwayyi to assume sovereignty, and his people paid homage to him. He was the Sharif (Chief) of Makkah and there was none to dispute his claim. Then he erected Dar al-Nadwah (Council Chamber), its door facing the Ka`bah. All the affairs of the Quraysh were discussed and decided there e.g. marriage, war, and consultations about other affairs, even such minor things as the attaining of puberty by a girl and her changing the shirt; her shirt was cut there and then she was sent to her family. (It was a custom) The banner of war offensive or defensive was hoisted in the Dar al-Nadwah; (the hoisting of the banner) was the chief prerogrative of Qusayyi. No boy was circumcised but in the Dar al-Nadwah. No caravan of the Quraysh set out on its journey but from it, nor returned but alighted in it, as a mark of respect to him and for being blessed by his advice; this was in recognition of his excellence. They followed his orders like the commands of the faith; without his sanction nothing was done in his life, nor after his death. He had combined in his person offices of al-hijábah (the custody of the Ka’bah); al-siqáyah (to supply drinking water to the pilgrims); al-rifádah (to feed the pilgrims); al-liwa (hoisting the banner of war); al-nadwah (council) and the administration of Makkah. He used to receive tithes from all persons entering Makkah but not from its residents.

He (lbn Sa`d) said: It was called Dar al-Nadwah because people assembled there (to gain) good and (to ward off) evil. [P. 40] Nadi is a place for the assembling of the people, when they assemble. Qusayyi divided Makkah into quarters allottiug them to the branches of his tribe. Different branches of the Quraysh settled in the places in which they still live. The place abounded in `idáh and salm (Idah and Salm are two species of ever-green thorny trees) and the Quraysh feared to cut them within the boundry of the Ka`bah. Qusayyi allowed them to cut the trees and told them that they were being cut for their houses and roads, and may Allah curse him who has evil designs. Qusayyi felled a tree with his own hand and his supporters followed him, then the Quraysh cut them. They applied the appellation of Mujammi` to him, because he had brought about unity in respect of their affairs. They sought blessings of God through him, They showed respect to him and appointed him their ruler. (Cf. al-Tabari, Vol. II, p. 182; Ibn Hisham, Vol. I, p 79) He (Qusayyi) made the sub-tribes of the Quraysh settle at al-Abtah, so they were called the Quraysh of al-Bitŕh. He made Banu Ma`ďs Ibn ‘Amir Ibn Luwayyi, Banu Taym al-Adram lbn Ghalib Ibn Fihr, Banu Muharib Ibn Fihr and Banu al-Harith Ibn Fihr settle in the upper part of Makkah; for this reason they were known a1-Zawahir and also because they had not settled at al-Abtah with Qusayyi. However there was an exception of the sub-tribe of Abu `Ubaydah Ibn al-Jarrah who belonged to Banu al-Harith Ibn Fihr and because they had settled at al-Abtah they were known as the people of al-Bitah and lived with al-Mutayyabin. (They were the arbitrators appointed to adjudge the claims of the rival houses of ‘Abd Manaf and `Abd al-Dar concerning hijabah, rifadah. siqayah and liwa.) A poet, Dhakwán the mawla of ‘Umar Ibn al-Khattáb, composed the following verses concerning al-Dahhak Ibn Qays al-Fihri who had struck him.

“( I wish) a party of the Quraysh had been present before me, but it would have been of the Quraysh of al-Bitah and not of the Quraysh of al-Zawahir”.

Hudhafah Ibn Ghanim al-`Adawi recited in praise of Abu Lahab Ibn `Abd al-Muttalib.

“Your progenitor was Qusayyi whose appellation was Mujammi` because Allah made the tribes of Fihr united by him.”

So Qusayyi was called Mujammi` because he united the Quraysh; and the Quraysh, who were called Banu al-Nadr before him, were given by him the name of the Quraysh.

He (Ibn Sa’d) said: Muhammad Ibn `Umar informed us; he said: Abu Bakr Ibn `Abd Allah Ibn Abi Sabrah related to me on the authority of Said Ibn Muhammad lbn Jubayr Ibn Mut’im:

That ‘Abd al-Malik lbn Marwán asked Muhammad Ibn Jubayr: When were the Quraysh given this name? He replied: When they came and settled together near the sanctuary (of the Ka’bah). This coming together is called taqarrush. Thereupon ‘Abd-al-Malik said: I have not heard it, but I have heard that Qusayyi was called al-Qurashi, and the Quraysh were not so named before him.

He (Ibn Sa`d) said: Muhammad Ibn `Umar informed us; he said: Abu Bakr lbn `Abd Allah Ibn Abu Sabrah related to me on the authority of `Abd al-Majid Ibn Suhayl Ibn `Abd al-Rahmŕn Ibn ‘Awf, he on the authority of Abu Salamah 1bn ‘Abd al-Rahman Ibn `Awf; he said:

When Qusayyi settled by the sanctuary (of the Ka’bah) and overpowered it, he did noble deeds; consequently he was called al-Qurashi, and he is the first person to be so named.

He (lbn Sa`d) said: Muhammad lbn `Umar informed us; he said: Abu Bakr Ibn `Abd Allah Ibn Abu Sabrah related to me on the authority of Abu Bakr lbn `Abd Allah lbn Abu Jahm; he said:

Al-Nadr lbn Kinanah was named al-Qurashi.

He (lbn Sa’d) said: Muhammad Ibn `Umar informed us on the authority of `Abd Allah Ibn Ja`far, he on the authority of Ya`qub [P. 41] Ibn ‘Utbah al-Akhnasi; he said:

Al-Hums (Al-hums signifies the people who are emotional, and pay attention to etiquette.) were the Quraysh, the Kinanah and the Khuzŕ`ah and all those Arabs who had descended from the Quraysh. Muhammad Ibn `Umar added, without giving this chain of narrators: Or allies of the Quraysh.

Muhammad Ibn ‘Umar said: Al-Tahammus relates to certain rites which they introduced in their religion and were strict in observing them, to wit: They did not go out of the sanctuary when they had performed the pilgrimage and thus they fell short of performing the rile which Allah had enjoined on Ibrahim, and that was to stay at `Arafah which is outside the sanctuary. They abstained cooking in fat, and did not live in tents of hair; they lived under red canopies of leather. They commenced to permit the pilgrims to circumambulate round the Ka’bah in their clothes if they had not gone to the `Arafah. When they returned from the ‘Arafah they did not circumambulate round the Ka`bah, known as tawaf al-ifadah, but naked or in two ahmasi (A kind of coarse cloth woven by the Banu Ahmas, a branch of the Banu Dubay’ah) clothes. In case one circumambulated in his own clothes it was not lawful for him to wear them again.

Muhammad Ibn `Umar said: Qusayyi introduced burning fire at al-Muzdalifah, when he stopped there, so that the persons coming from `Arafah could see it. The burning of fire did not cease in the days of Ignorance on the night of assembly. (Laylat Jam’)

Muhammad Ibn `Umar said: Kathir Ibn `Abd Allah al-Muzani informed me on the authority of Nafi’, he on the authority of Ibn `Umar; he said:

This fire continued to be kindled in the time of the Prophet, Abu Bakr, `Umar and ‘Uthman.

Muhammad lbn `Umar said: It is kindled even today. Qusayyi had made it obligatory for the Quraysh to perform the functions of siq’iyah and the rifadak; and said: People of Quraysh ! you are the neighbours of Allah and the custodian of His House (the Ka’bah) and the custodian of the sanctuary, and verily the pilgrims are the guests of Allah and the visitors of His House (the Ka’bah), and they are the worthiest of the guests for honour; so provide them with food and drink during the days of pilgrimage, till they return. They complied with it and they had a portion of their wealth allotted for this purpose, which they paid to him (Qusayyi). He provided food to the people in Mina and Makkah (during the days of pilgrimage) and constructed tanks to be filled with water with water-skins; people drank this water at Makkah, Mina and `Arafah. This custom continued in the days of Jŕhiliyah till his people embraced Islam; they have continued it till today.

When Qusayyi grew old and feeble and (he observed that) his first born and eldest son `Abd al-Dar was weak and his brothers were sturdier than him, he said: 0 my son ! by Allah, I`shall make thee join thy people although they are superior to thee. None of them will enter the Ka’bah unless thou openest it, no banner of war will be hoisted unless thou hoistest it, no body will drink water in Makkah but at thy siqŕvah (drinking place), no body will take food during the days of pilgrimage but from thy food; and the Quraysh will make no decision but in thy house. (In this way) he bequeatned to him Dar al-Nadwah (council chamber), Hijobat al-Bayt (the custody of the Ka`bah), [P. 42] al-Liwŕ (the Banner), siqayah (arrangements for drinking water); and al-rifádáh (provision of food for the pilgrims); and he chose him for these affairs so that he might be equal to all his brothers.

Then Qusayyi died and was interred at al-Hajun. His daughter Takhmur Bint Qusayyi recited the elegy of her father.

“After a short sleep the announcer announced the death of Qusayyi, the generous and the noble.

“He announced the death of the most refined of (the descendants of) Luwayyi, so my tears trickled down like the pearls scattering from a string.

“I suffered from sleeplessness because of internal grief and sorrow like one who becomes restless on being stung by a snake or a scorpion.”



WILADAT AUR TA’LEEM : Hazrat Syed Mardanuddin Aulia Rahmatullah Alaih Ki Wiladat Iraq Ke Tarikhi Shaher Baghdad Mein Hui. Aap Ne Ibtidai Taleem Apne Walid Se Hasil Farmai Aur Abhi Aap Ne Hosh Bhi Na Sambala Tha ke Aap Ke Walid Ka Wisaal Hogaya.Phir Aap Ke Chacha Jaan Ne Aap ki Taleem Bhi Sambhali Aur Aap ki Kifalat Bhi Ki.Chacha Aur Walid Ke Baad Aap Ne Baghdad Ke Mashoor Aur Aa’la Ulama Se Apni Talim Mukammal Ki. Aap Ne Quran Sharif Ko Bachpan Mein Hi Hifz Kar Liya Tha Aur Phir Ulama Ki Sohbat Se Aap Ne Ilm e Hadees,Fiqah,Tafseer,Falsafa Aur Tamam Uloom Mein Kamal Hasil Kar Liya. Allah Pak Ne Aap Ko Batini Husan Ke Sath Sath Zahiri Husan Se Bhi Khub Khub Nawaza Tha Aur Bachpan Hi Mein Aap Ke Buzrugi Ke Aasar Numaya Hogaye The. Hazrat Syed Shah Maradanuddin Aulia Chishti Nizami Rahmatullah Alaih Khalifa Hai Mahboob e Ilahi Hazrat Khwaja Nizamuddin Auliya Rahmatullāh Alaih Dehlavi Ke. Aap Ne Hazrat Nizamuddin Auliya R.A.Ke Hukum Par Dulatabad Sharif Ko Apni Riyazat Ka Maqam Banaya Aur Yahi Se Deen e Haq ki Aisi Khidmat Anjam Di Ke Aaj Bhi Bila Lihaz Qom o Millat Hindu Muslim Sab Aap Ke Aqidat Mando Mein Shamil Hai.

➡️ HAZRAT BU ALI SHAH QALANDAR R.A.KI AAP SE MUHABBAT : ♥️ Anwar e Khuld Ki Musannifa Asir ul Salikeen Ke Hawale Se Farmati Hai ki Maroof Sufi Hazrat Shaykh Sharfuddin Bu Ali Shah Qalandar R.A. Aap Ko Apna Mahboob Rakhte The Aur Aap Unke Liye Itne Aziz The Ki Hazrat Bu Ali Shah Qalandar R.A. Aap Ko Dekhne Ke Liye Rozana Bila Naga Aap Ke Ghar Tashreef Laya Karte.

➡️ TALASH E MURSHID : Jis Waqt Hazrat Maradanuddin Aulia Rahmatullah Alaih Ki Taleem Puri Hogai To Aap Ne Apni Walida Aur Chacha Se Ijazat Talab Ki aur Talash e Murshid Mein Nikal Pade Aap Ne Sind Ke Raste Se Hind Ka Safar Farmaya Aur Sindh Mein Aap Ne 6 Mahine Qayam Bhi Farmaya Aur Ulamao Se Ilm Bhi Hasil Farmate Rahe Aap Ne Pakpatan Sharif Mein Zuhad ul Ambiya Hazrat Baba Fareeduddin Masood Ganj Shakar Rahamatullah Alaih Ke Astane Par Hazri Bhi Di Aur Chilla Kashi Bhi Farmayi Phir Waha Se Delhi Me Mahboob e Ilahi Hazrat Khwaja Nizamuddin Auliya Rahmatullah Alaih Ki Khidmat Mein Hazri Di Aur Aap Ke Dast E Haq Par Bait Bhi Ki Ek Zamane Tak Aap Ki Khidmat Mein Rahe Phir Murshid e Pak Ne Aap Ko Jab Kamil Darje Par Parwan Chadaya Phir Ek Roz Khilafat Se Bhi Nawaza Aur Deccan Ki Janib Rawana Farma Diya.

➡️ DAULATABAD AAMAD : Jis Waqt Aap Dulatabad Sharif Pohanche Yahan Ek Jadugar Raha Karta Tha Jo Hawa Mein Ud Kar Apna Shikar Karta Tha Hazrat Ek Maqam Par Jakar Tashrif Farma Hue Aur Ek Ladki Wahan Thi Joke Us Jadugar Ki Beti Thi Hazrat Ne Us Se Pani Ki Darkhawast Ki Ladki Ne Kaha Aap Yahan Aaye Hue Hai Agar Is Ki Khabar Mere Baba Ko Ho Jaye To Woh Aap Ka Bura Hashr Kar Denge Aap Chale Jaeeye Aap Ne Farmaya Koi Baat Nahi Jab Us Jadugar Ne Aap Ko Nuqsan Paochane Ki Koshish Ki Aap Ne Apne Khadawan (Chappal) Ko Hukum Diya Ke Usko Jakar Mare Phir Jadugar Ne Shart Rakhi Ke Agar Aap Mujhe Hara Dete Hain To Mein Apne Sare Kunbe Ke Sath Aap Ke Deen Mein Shamil Ho Jaunga ! Phir Usne Puri Taqat Laga Kar Hazrat Par Jadu Se War Kia Lekin Aap Par Uska Koi Asar Nahi Hua. Aap Ne Usko Ek Ishare Se Zamin Mein Dhasa Diya Aur Us Ne Haar Manli Aur Aap Ke Halqa e Iradat Mein Shamil Hogaya… Phir Aap Ne Dulatabad Ko Apna Maqam Bana Liya lekin Tareekh Is Par Khamoosh Hai ki Aap Ne Dulatabad Mein Kitne Sal Qayam Farmaya Aur Aap Ka Wisaal Kis Umar Mein Howa Lekin Sab Ye Zaroor Kahte Hain Ki Aap ka Wisaal 736 Hijri Mein Hua.Jis Waqt Tak Muhammad Tughlaq Apna Dar ul Hukumat Delhi Ko Muntaqil Kar Chuka Tha… Aap Ka Mukhtasar Tazkira Mukammal Tarikh e Islam Mein Mufti Shokat Ali Fahmi Ne Bhi Farmaya Hai.

➡️ WISAAL MUBARAK : Aap Ne 736 Hijri Mein Dulatabad Mein Apni Riyazat Ke Maqam Par Hi Wisaal Farmaya Aur Aap Ke Astane Par Ek Pur Noor Gumbad Tameer Kiya Gaya Ye Kis Ne Tameer Kiya Is Ka To Koi Zikr Nahi Milta Lekin Malik Amber Ke Zamane Mein Aap ke Astane Par Blackstone (Kale Pathar) se Sutoon Banane Ka Zikr Zaroor Milta Hai…. (Aap Ka Maujuda Gumbad Naya Hai Aur Masjid Ko Bhi Tamir Kiya Gaya Hai.