Weekly Dars has recommenced every Saturday after Asar Salaah @ Masjid-e-Noorul Islam, Bolton.
Moulana Muhammad Kalim al-Qadri is going through Imam 'Abd al-Wahhab al-Sha'rani's رضي الله عنه book 'Lawaqih al-Anwar al-Qudsiyyah fi Bayan a-'Uhud al-Muhammadiyyah' - 'The Enrichment of the Divine Lights in Explaining the Muhammadan Covenants'.
(Click to view overview of the text)
You can listen to the previous classes in the audio section of this website (Click to listen)
Please attend and bring along family and friends.
(Brothers only event)
Imam Abdul Wahhab Sha’rani is one of the great arifin/scholars this land has seen. The perfect inheritor of both outward and inward knowledge he wrote and taught copiously to ensure the masses understood the perfection of the union of these two oceans.
The imam said this in relation to how shaykhs should test their murids, from the book al-minan al-kubra
Whosoever doubts what I have said, then he should test those that claim to be true of his murids, in that he should order him to leave everything of his world, and then watch to see if he obeys him gladly. For if he does, then he is true. However if he becomes constricted, then he is a liar. This filtration manifests the fraudulent from the murids. In conclusion a true murid in this time is more precious than red sulphur.
In his book al-Mizan al-Kubra he discusses the reasons for the differences of opinions between the schools of thoughts and how the people of Allah have viewed them and their spiritual impact. He explains why in the Hanafi madhab used water from wudu is classified as najis in contrary to the other madhahib. He says this was to do with the kashf of Imam Abu Hanifa who would be able to witness the sins of the people through the water that dripped off their limbs. So he would counsel them advising each according to his sin. Therefore he classified this water as najis.
He advises people not to make wudu from a common water basin as once he went to the masjid with his shaykh Sidi Ali al-Khawwas who when he wanted to make wudu looked into the basin and said I cannot make wudu from here as it is filled with fornication. Imam Sharani ran after the last person who made wudu in that basin and told him of what the shaykh had said, the man admitted that he had indeed committed fornication and repented. On the other hand the left over wudu over a wali contains nothing but blessings.
There are so many examples of such gems explaining the spiritual significance of fiqh actions that people carry out every day.
He explains why it is that when someone has relieved them self from the call of nature then the obligation is to make wudu whereas when a person sleeps with one's wife he must make the greater ablution (ghusl) despite the fact that when
one thinks about it relieving oneself is more impure then the latter. He says the reason for this is not because of the impurity but when one sleeps with ones wife and climaxes the whole of his body is in a state of heedlessness from Allah and it is from this impurity that he washes the whole of his body from, whereas when one relieves oneself then this heedlessness is not the case.
He was annihilated in his love for the Prophet and was in that maqam like his shaykh (Nur ad-Din Shuni) where he would meet with the Prophet in wakeful state. He stated that he learnt Bukhari directly from the Prophet and upon the completion of it the Prophet made a dua which he records.
He states that anyone who claims to meet the Prophet, may Allah bless him and grant him peace, must have travelled through 2999 ranks, which we will ask him about and if he cannot answer regarding the reality of these ranks then we shall reject his statement.
His respect for the ahl al-bayt was such that in everyone of his gathering he would look for a sayyed to open the gathering with a fatiha.
When he first met his shaykh, Sidi Ali al-Khawwas (about whom it is related that he could read directly from the preserved tablet, and would be able to tell the lineage of people, even animals just by looking at them), his shaykh ordered him to sell the whole library of his books and to give the money in charity. The Imam did so. Sidi Ali al-Khawwas then sent him into khalwa for spiritual training. The Imam states that he felt his heart open and inspirations (ilham) would come to him which he would note down. After a year he returned and presented his book to his shaykh. Sid Ali al-Khawwas looked at it and told him to burn it. He then sent him again for another year into seclusion during which time the Imam wrote a small book on adab. When he returned to Sidi Ali, he looked at it, and smiled and told him to keep it.
His Shaykh Sidi Ali al-Khawwas once said, ‘One of the pre-conditions of a shaykh is that he must be able to recognise his murid from the spiritual realm. If he cannot; then he cannot be a shaykh.
Pictures of the Makam of Imam 'Abd al-Wahhab al-Sha'rani's رضي الله عنه & Shaykh Sidi Ali al-Khawwas رضي الله عنه (Click to view)