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2 145
Repost from al-Ḥanafiyyah | ٱلْمَذْهَب ٱلْحَنَفِيّ
The scholars of Egypt wrote to Imām al-Nawawī 🇧🇳, when he was still young and residing in Syria, asking:
🔴By what means did you attain this rank and acquire all this knowledge while you are still so young?🔴
He took a blank sheet of paper, made it into a scroll, and wrote at its head:
🤩وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ🤩
🔴And fear Allah, and Allāh teaches you.🔴 (Qurʾān 2:282)
May Allāh benefit us through his knowledge. Āmīn. 💚🤲
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“When guidance resides within the heart,
The limbs become eager for worship.”
Imām al-Būṣīrī’s Hamziyyah, couplet 45.
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Imām Ibn Ḥajar mentions that the name of Ḥalīmah al-Saʿdiyyah contains a favorable omen (fāl ḥasan) and glad tidings indicating that Rasūlullāh ﷺ would reach the ultimate peaks of forbearance (ḥilm) and felicity (saʿd).
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The beauty of my ﷺ countenance manifested in Ādam’s form,
And immediately, the angels fell in prostration before me ﷺ.
— Fakhr al-dīn al-ʿIrāqī
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The angels were commanded to prostrate to Ādam ﷺ due to the light of Muḥammad ﷺ shining upon the forehead of Ādam ﷺ
— Imām al-Rāzī, Mafātīḥ al-Ghayb 6/525
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It is narrated that Imām Jaʿfar al-Ṣādiq was asked: “Why was the Prophet ﷺ orphaned of both his ﷺ parents?”
He replied, “So that no makhlūq (created being) would have a right over him ﷺ.”
Meaning: so that the guidance of Rasūlullāh ﷺ would come directly from Allāh.
تفسير الثعلبي
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o blamer, concerning love for him, offer no reproach,
for criticism—with all the malice it holds—
is not what god has commanded to be maintained (Q 2:27)
toward the lover of the chosen one ﷺ, the adornment of creation,
whose love god has exemplified as a precedent for others.
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the bride of the majestic qurān will only then cast off her veil,
when she beholds the kingdom of faith free from all clamor.
— sanāʾī ghaznawī
explanation:
the subtle meanings of the qurān will not reveal itself to a distracted reader. just as a bride only lifts her veil in private intimacy, these meanings are unraveled only when “the kingdom of faith” (i.e. the human heart) is entirely purified and emptied of worldly chaos.
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In his commentary on the Hamziyyah, Imām Ibn Ḥajar رحمہ اللہ explains that this couplet contains the utmost praise for Rasūlullāh ﷺ. Imām al-Būṣīrī described the noble ranks as ascending by the Prophet ﷺ, rather than the Prophet ﷺ ascending by those ranks.
Ibn Ḥajar explains the depth of this expression: he ﷺ was created in the realm of divine command (ʿālam al-amr) in the most perfect form possible, prior to his physical existence. When he ﷺ was subsequently manifested in the physical world of creation (ʿālam al-khalq), his ﷺ manifestation occurred progressively through consecutive ranks, with each rank higher than the previous. Thus, every unit of time boasts over the previous, being able to encompass a greater measure of his ﷺ perfection.
He ﷺ is not dependent upon these ranks for his honor. Rather, these stations serve merely as “modes” through which his ﷺ spiritual majesty is expressed in the material world.
المنح المكية
