AHLU BAYT RASULULLAH-SAWS:THE SAYYIDS/THANGALS OF MALABAR

Dargha Shareef of Qutubu Zaman Syed Moula al Bukhari al JALALI (qs),at KannurCity,Kannur,Kerala.INDIA

__-His Holiness Bukhary Thangal was born in 1144 A. H. (1731 AD) in a beautiful Island called ANDROTH in the Indian Ocean of the Western Coast of Kerala. His real name was seyyid Muhammad. His father was Seyyid Ahmed a descendant of our Beloved Prophet Muhammad (Rasool Sallallahu Alaihi wa Sallam).
He belonged to the famous clan of the house of Bukhary. After an illustrious service in the cause of Education, Spiritual knowledge and Social Service, His Holiness departed from this world at the age of 63 in 1207 AH (1792 AD) and is enshrined in Cannore[Kannur City] Kerala. His Holiness travellewd to various parts of India propageting Religion and morality to the people of various faiths, and especially to the Muslim.
A deputy of Bukhar Thangal His Holiness Abdul Quadhir Valiyullah, a missionary in those parts is enshrined in Malacca and is the Maternal Grand Father of His Holiness Seyyid Muhammad Ma'apilli Lebbai Alim well-known as Imamul Aroos, founder of Aroosiyyathul Quadhiriyyah World Sufistic Order in South East Asia, including Sri Lanka and India (1232- 1316 AH/1816 - 1898 AD).
Imamul Aroos served in Sri Lanka throughout the 19th century and was instrumental in erecting and refurbishing more than 355 Thakkiyas in Sri Lanka, most of them at his own expenses. He introduced a novel method of imparting the religion on short-term and long-term basis. While writing detailed books on Arabic Language on long-term basis he was the first to translate into Arabic-Tamil (Arwi), these religious books as a short-term method for beginners, and starting Arabic Colleges. Among them, Madrasathul Bari at Galbokke Weligama was the first Arabic College established in Sri Lanka (1884 AD.1302 AH) after the Portuguese onslaught.
The foundation for the Maradana Mosque was laid by Allama Imamul Aroos Ma'apillai Alim in 1840 AD/1256. Further, it has to be taken into consideration that, among the Mosques in the City of Colombo i.e. Bukhary Thaika - Forbes Lane, Devatagaha Mosque - Cinnamon Gardens, Magnamus Suadha Thaika - Old Moor Street, Layards Broadway Thakkiya, The Thakkiya just behind R. Premadasa Stadium, Kalandhar Sahib Thakkiya behind Kaleel's Nursing Home Maradana, Masjid Muhiyyaddeen (Mina Mosque) Dematagoda, Katakkalamarathady Thakkiya, Clifton Lane and The Temple Road Thakkiya were built under the aegis of Imamul Aroos Ma'apillai Kebbai Alim.
His two illustrious Sons Al Quthub Seyyid Abdul Quadhir popularly known as Khalwath Nayagam and Al Quthub Sheikh Shahul Hameed well known as Jalwath Nayagam greatly contributed to the Spiritual and Social welfare to the people of Sri Lanka and Managed the Thakkiyas/Madrases and Mosques established by their father. His Grand Son His Holiness Thaika Ahmad Abdul Quadhir Valiyullah, very popularly known as Periya Sheikh Nayagam followed their footsteps and was instrumental in further constructing Thakkiyas in remote areas of Sri Lanka, which is continued to be followed by his Son Al Haj as Sheikh Afdhalul Ulama Moulavi Fazi, Aroosi Dr. Thaika Shu'aib Alim B.A. Hons. M.A. PhD. D.Litt (Jalali).
Bukhary Thangal was very bold, emphatic and at the same time very eloquvant and gentle in imparting the Spiritual thoughts in the minds of the people with his strong exhortation. It is said that more than 400,000 people have entered the right path upon his preaching based on the Holy Qur'an and the teachings of our Beloved Prophet Muhammad Sallallahu Alaihi Wa Sallam. Bukhary Thangal held severe divine powers since his childhood. He exposed such powers on various occasions. [M. Ameen Mubarack JP
Jt. Secretary Aroosiyyathul Quadhiriyyah World Sufistic Order Sri Lanka Branch]

hajul Ulama Syed Abu Rahiman al Bukhari,Ullal,D.K,THE LIVING LEGEND AMONG BUKHARI SYEDS OF KERALA[2012 December]

Syed ALAVI IBN MOULADAWEELA BA ALAWI(QS);Mampuram Thangal,He was born in Tarim, Hadramaut, Yemen in 1166Hijri.Learnt all knowledge including Sufism of Ba Alawi way,before 17 years * sailed abroad,reaching Malabar Coast(Kozhikode ),with his uncle ,when he was 17 years of age. He settled in the present Mampuram,Tirurangadi ,of Malabar ,married there & finally in a house ,named as Maliyekkal. He became the great leader of Muslims/a Sayyid in a true sense ,both on political (anti-British) & spiritual fronts.He attained the position of Qutb,in Sufism. Died in 1269Hijri & funeral was performed by his own son SYED FAZAL(QS) ,who had become famous later,as governor,under Ottoman Sultan & he had died in Istanbul,Turkey.

sYED MUHAMMAD ALI SHIHAB THANGAL (n.m)__Panakkad Syed Mohammedali Shihab Ba-Alawi Al-Hussainy (Malayalam: പാണക്കാട് മുഹമ്മദലി ശിഹാബ് തങ്ങള്‍) (May 4, 1936 – August 1, 2009)_Shihab Thangal was born as the eldest son of Panakkad Syed Ahmed Pookoya Thangal, who was a renowned Islamic leader of Kerala. He had his primary education at the M.M. High School, Calicut. He continued his religious education at Thalakkadathur and Kananchery Dars under Ponmala Moideen Musliar. In 1958, he left for Egypt for further studies and obtained his master's degree in Arabic literature from Al Azhar University in 1961. He continued his studies in Cairo University and pursued a Doctorate in Arabic Literature in 1966.After spending about eight years in Egypt he returned home in 1966.

SYED RBRAHIM KHALEEL AL BUKHARI

THANGALS:

Thangals are the various Muslim communities of ,mainly Yemeni Arab origin &also from Bukhara found scattered and isolated in the state of Kerala, India They migrated to Kerala during the 17th century to expand their business,and propagated Islam as they are Muslims, and do not belong to the Mappila Muslim community of Kerala. In Malayalam, thangal is an honorific Muslim title almost equivalent to the Arabic term Sayyid (Arabic: سيد) which is given to males believed as descendants of Holy Prophet Muhammad (s) through his grandsons, Hasan ibn Ali and Husayn ibn Ali (RA), who were the sons of his daughter Fatima Zahra(RA) and son-in-law Ali ibn Abi Talib(KWJ). It has two basic divisions called ba-hassan and ba-alawi. Jamallulaily, Al-Jifri, Al-Bafakhy, Al-Saqaf, Bukhari,bahabooth are considered as important Sayyid families (Khabeelas). Thangals residing in Panakkad, Malappuram district are often regarded as the most powerful and influential Thangals of Kerala. The Thangal of Panakkad is the supreme leader of the Sunni faction of Muslims of Kerala and the hence plays an important role in local politics.
Origins (1) Thangals are descended from Sayyid families, who migrated from the historic city of Tarim, in Hadramawt Province, Yemen, during the 17th century in order to propagate Islam on the Malabar Coast. Sayyids selected coastal areas like Kannur, Koyilandy, Kappad, Mampuram, Ponani and Kochi to settle.
(2) Bukhari Sayyid family migrated from Bukhara in Uzbekistan and now these families are living throughout India. The Delhi imam is one of the famous personality coming from the bukhari family. Bukhari family have played an important role in spreading the 'Sufism' throughout India. A town, Nizamuddin near New Delhi is known by the name of Hazrat Nizamuddin Aulia Dargah who comes from this family. sayyids are widely spread in various regions of India such as Kerala, Tamil Nadu, Karnataka Lakshadweep etc. In Kerala sayyid family members are located mainly in Thrissur district (Chavakkad Bukhara, Padoor, Mathilakam), Malappuram district, Calicut district, Kannur district and Kasargod districts.

Zikr e Qalbi _By_Islami Roohani Mission

Zikr Congregation: a source of Recompense for Sins . All the praises are for Allah Almighty Whose name is a cure for all kinds of inner and outer diseases. The name of my Allah is so sweet that a mother swings her child with the name of Allah, and it gets lost in the vales of peaceful sleep. If this very name enters the folds of heart, it relieves all the pains and afflictions.

It is the same name that caused countless strayed people find love and Marafah of Allah .The Holy Prophet صلى الله عليه و سلم says that one Zikr congregation becomes a recompense for two hundred thousand gatherings, where Allah is not remembered. That’s why, the pious men of Allah call negligence of Zikr as a great disease. The Holy Prophet صلى الله عليه و سلم says in a Hadith Mubaraka that, “the gate to love of Allah is Zikr-e-Allah.” In an another Tradition Our beloved Holy Prophet صلى الله عليه و سلم says that, “I do Zikr-e-Allah all the time.” We pray to Allah Almighty,’ O Allah! We the sinners are hopeful of Your love, so You may grant us ability of doing Your Zikr.’

How to Do Zikr?

My dear brother, the way the things of this world can not be learnt without a teacher, in the same way, one can not do Zikr-e-Allah without proper guidance. Allah Almighty says in the Holy Quran,

“ “فسئلو آهل الذكر ان كنتم لا تعلمون. (النحل)

“So ask men of Zikr, if you don’t know.”

This humble person, through this letter, permits you doing Zikr, which is a great blessing of Allah Almighty. I explain here, how to do it. If you follow this, InshAllah within a few days your heart will start saying Allah! Allah! A state will arise where tongue will be busy in talking while the heart beats Allah! Allah! You will be asleep, but heart awakes with the word Allah! Allah! This is in conformity with this Hadith Mubaraka of the

Holy Prophet صلى الله عليه و سلم in which he says:

“my eyes sleep while my heart does not sleep and does Zikr.”

But my brother, this heart will continue saying Allah! Allah! Despite the soul leaves the body. These are the Aulia Allah whose hearts never see death, even after their physical death. This humble person gives you permission, and is explaining how to do Zikr Qalbi. Our blessed Holy Prophet صلى الله عليه و سلم says about this, “Zikr of heart is seventy times superior than Zikr of tongue,” When heart of man starts doing Zikr, he comes under protection of Allah Almighty, and this man remains safe from mischief and whisper of Satan and his evil self. Consequently, this results in increased love of what is good and virtuous, and hatred for what is sinful and foul. This is in fact, the real spirit behind religious practice. Now, I explain how to do Zikr. Every man and woman has heart on the left side beneath the breast. This heart is a place of love and Marafat of Allah. That’s why in a Hadith Mubaraka the Holy Prophet صلى الله عليه و سلم says that, “the heart of a Momin is house of Allah.”, but our hearts are not house of Allah. How it comes that the Pure Being will reside in our hearts which are filled with filth of sins and misdeeds.

My dear brother, I would give my own example. I am a sinful man, even than I do not sit on a dusty chair. This sinful man polluted with thousands of misdeeds does not sit on dirty sheet of cloth, how it comes that the King of kings and the Pure Being would come in such dirty hearts.

My brother, the real dirt does not lie in the dust; it is envy, hypocrisy, licentiousness and dirty thoughts that envelop our heart and make it foul and filthy. Such kind of hearts can not become house of Allah.How does this heart get rid of this filth? Our beloved Holy Prophet صلى الله عليه و سلم says, “there is always an instrument to cleanse everything, and the hearts get purified by Zikr Allah.”

Whether sitting, standing, eating or walking, you always keep your attention on the place of your heart, and try to listen as if your heart is saying Allah! Allah! Allah! It the same as if somebody is thirsty, but he does not say water! Water! Rather the thought of water occupies his attention. Keep your attention on your heart and imagine that this is not your heart but a parrot that is saying Allah! Allah! Allah! all the time. In the beginning, it will listen to you like the heart of a person, who runs fast and his heart starts beating loudly. When you listen this, don’t think that this is the beat of your heart, but it is a call of the heart saying Allah! Allah! Allah! Within a few days, this beating of Allah will become clear as if it is coming out of the mouth.

If you want your heart beating Allah! Allah! Soon, your heart becomes alive with the name of Allah, Allah Almighty becomes your Benefactor and the successes of both the worlds come to you, than do Muraqaba. Muraqaba is a special kind of Zikr, which if done regularly, causes the heart say Allah! Allah! Soon. Whenever you find time in the morning, in the evening or at night; whatever the time you have, five minutes, ten minute, there is no condition of ablution; you sit alone, close your eyes, stoop your neck and sincerely repent of your sins before Allah, and concentrate at the place of your heart, and listen as if your heart is beating Allah! Allah! Allah! In shahAllah a few days practice will enliven your heart, and it will become alive with the name of Allah.

Punishment for the Evader of Prayer

Besides this, never miss your prayer. It is not only you who should offer prayer, but it is your obligation to advise prayer to those who are under your supervision. According to a Hadith Mubarak, “there are three punishments for prayer evader in this world, three punishments in the grave, and three punishments on The Day of Judgement.” The one, who leaves one prayer daily without any Shari (legal) excuse, will be counted as prayer evader.

Three Punishments in this world

1-He will not find peace and calmness throughout his life.

2-At the time of death, he will feel thirst to the extent that water of rivers will not suffice to quench his thirst.

3-He will suffer pains at the time of his death so much so that his body veins will burst out.

Three Punishments in the Grave

1- Grave will push him so hard that his right ribs enter his left ribs.

2- His grave will be made a hearth of Hell.

3- A snake will be imposed on him in his grave. If that snake bites once on this earth, it will not bear greenery till The Day of Judgement. It will keep on biting him till The Judgement Day.

Three Punishments on the Day of Judgement

1- When this prayer evader comes out of his grave on the Day of Judgement, his face will be

blackened.

2- His account of deeds will be given in his left hand that is a sign of people of the Hell.He will eat his hands upto elbows out of grief, but there will be nothing to avail and ease him out. He will eat his hands but Allah Almighty will give him new ones.

3- On The Day of Judgement Allah Almighty will not accept any of his good deeds, and he will be thrown in the Hell.

This is all for those who rebel against commands of Allah. When a slave of Allah sincerely repents before Allah, our beloved Holy Prophet صلى الله عليه و سلم says, ‘when a person sincerely repents before Allah, though his evil deeds has covered the earth and heavens, Allah Almighty change his misdeeds in to good deeds.’ I humbly pray to Allah Almighty that He may forgive our faults and misdeeds and grant us the ability to follow Him completely.

http://www.islamiroohanimission.org/?cat=21

AN EXAMPLE OF AL-SHAFI`I'S JURISPRUDENCE_ G. F. Haddad

Abu Mansur al-Baghdadi in Manaqib al-Shafi`i and Naqd Abi `Abd Allah al-Jurjani fi Tarjih Madhhab Abi Hanifa relates the following example of the Imam's perspicuity at an early age:

Al-Shafi`i was sitting at Malik's feet one day when a man came in and said: "I sell turtle-doves, and one of my customers returned one of them to me today, saying that it does not coo, so I swore to him on pain of divorce that my turtle-dove coos all the time!"

Malik said: "You have divorced your wife and are not to approach her."

Al-Shafi`i was fourteen at the time. He said to the man: "Which is more, your turtle-dove's cooing or its silence?" The man said: "Its cooing."

Al-Shafi`i said: "Consider your marriage valid, and there is no penalty on you." Where upon Malik frowned at him saying: "Boy! How do you know this?"

Al-Shafi`i replied: "Because you narrated to me from al-Zuhri, from Abu Salama ibn `Abd al-Rahman, from Umm Salama, that Fatima bint Qays said: 'O Messenger of Allah! Abu Jahm and Mu`awiya have both proposed to me.'

The Prophet replied: 'As for Mu`awiya he is penniless, and as for Abu Jahm he does not put down his staff from his shoulder [from travel].'1 Meaning: in most of his states; for the Arabs declare the more frequent of two actions [exclusively of the other] because of its constancy. And since the cooing of this man's turtledove is more than its silence, I declared it constant in its cooing." Malik was pleased at his reasoning.

NOTES

1,Narrated by Bukhari and Muslim.

2In Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra (5:147-148).

TheThirteen Attributes of Allah Every Accountable Person Must Know

The Thirteen Attributes of Allah Every Accountable Person Must Know :

 Praise be to Allah, and may Allah raise the rank of Prophet Muhammad and his Al and Companions, and protect his nation from that which he fears for it. Thereafter:

Allah, the Exalted, said which means: For those blasphemers who do not believe in Allah and His Messenger, We have prepared Hellfire .It is obligatory to believe in Allah and to know what is permissible to attribute to Him, what is necessary to be of His attributes, and what is impossible to be of His attributes. Also, it is obligatory to believe in the Messenger and to know what is befitting for him, what is permissible for him and the other prophets, what is necessary to be of their attributes, and what is impossible to be among their attributes. It is obligatory to declare these beliefs by the tongue by uttering The Testification of Faith (Two Shahadahs): which means: I know, believe and profess no one is God except Allah and Muhammad is the Messenger of Allah. 

The one who does not believe in Allah and His Messenger is a blasphemer and shall enter Hell eternally. Before proceeding with this treatise let it be known that the judgments of the mind are three kinds:

• The intellectual necessity: This refers to what the mind does not conceive its non-existence, i.e., non-existence does not apply to its self. Allah is the One Whose Existence is necessary, because the mind does not accept His non-existence, i.e., non-existence does not apply to the Self of Allah. 
• The intellectual impossibility: This refers to what the mind does not conceive its existence, i.e., that to which existence does not apply. The existence of a partner with Allah is an intellectual impossibility, because existence does not apply to it, i.e., the mind does not conceive its existence. 
• The intellectual possibility: This refers to what the mind conceives its existence at one time and its non-existence at another time. This universe and its contents--among what we can see and what we cannot see--is an intellectual possibility. It is so because the mind conceives its existence after a state of non-existence. This is the state of the entire universe. For example, Allah made the human being exist after having been non-existent, and then this human being shall be annihilated (Annihilation of humans is by complete death, which is defined as the soul completely departing the body. The souls do not annihilate and some bodies do not decay in the soil.) This is why the human being's existence is among the intellectual possibilities.

Allah, ta^ala, said ,which means: Allah has attributes that do not resemble the attributes of others .

It is obligatory to believe the attributes of Allah are confirmed to Him. He who negates them is called an atheist. Hence, the one who does not believe in the Existence of Allah, i.e., the one who negates Allah's attribute of Existence is called an atheist.

The attributes of Allah that are obligatory to believe in are confirmed to Him. They are not the Self of Allah nor other than the Self of Allah. Rather, we say they are attributes with which Allah is attributed and they are religiously and intellectually obligatory for Him. Imam an-Nasafiyy said: "His attributes are not Him nor other than Him."

The attributes of Allah that every pubescent and sane Muslim is obliged to know are called the attributes of the Self of Allah and Allah is not attributed with their opposites. They are thirteen attributes; the scholars established by consensus he who is ignorant of them is a committer of an enormous sin (fasiq).

These thirteen (13) attributes are: Existence (al-Wujud), Oneness (al-Wahdaniyyah), Eternity (al-Qidam), Everlastingness (al-Baqa'), Non-neediness of others (al-Qiyamu bin-Nafs), Non-resemblance to the creatures (al-mukhalafatu lil-hawadith), Power (al-Qudrah), Will (al-Iradah), Knowledge (al-^Ilm), Life (al-Hayah), Hearing (as-Sam^), Sight (al-Basar), and Speech (al-Kalam).

1- Existence (al-Wujud): It is obligatory to believe in the Existence of Allah. Allah said: which means: [There is no doubt in the Existence of Allah.] Hence, it is obligatory to believe in the Existence of Allah. It is an eternal and everlasting attribute. Allah exists without a beginning, without an ending, and without a place.

2- Oneness (al-Wahdaniyyah): It is obligatory to believe Allah is One without a partner. Allah said: which means: [Know that no one is God except Allah.] Allah is One in His Self, Attributes, and Doings--hence Allah has no equal. So we say, for example: "Allah is the Creator and no one is a creator except Allah". Allah is One but not as in numbers, because numbers are created. Rather, He is One in that there is no partner with Him.

3- Eternity (al-Qidam): It is obligatory to believe Allah is Eternal, i.e., there is no beginning to His Existence. His attributes are also eternal. Nothing is eternal except Allah and His attributes.

4- Everlastingness (al-Baqa'): It is obligatory to believe Allah is everlasting i.e., His Existence does not end. His Existence is everlasting and His attributes are everlasting. There is nothing everlasting in itself except Allah, because annihilation does not apply to His Self. However, Paradise and Hell are everlasting because Allah willed their everlastingness. Hence, they are everlasting--not in their selves--but because of other than their selves. This is why they are among the intellectual possibilities, and they are part of this universe. Allah said: which means: [Allah is the Eternal, without a beginning, and the Everlasting, without an ending.]

5- Non-neediness of others (al-Qiyamu bin-Nafs): Allah said: which means: [Allah is the Master Who is resorted to in one's needs.] Allah does not need anything. He does not need one to give Him existence because He exists without a beginning. Also, He does not need one to specify Him with Knowledge, instead of ignorance, or other than that among His Attributes, because His attributes exist without a beginning.

6- Non-Resemblance to the Creation (al-Mukhalafatu lil-hawadith): Allah does not resemble any of His creatures--neither in His Self nor in His Attributes nor in His Doings. Allah said: which means: [Absolutely there is nothing like Him.] Imam Abu Hanifah said: "The Creator does not resemble His creatures."

7- Power (al-Qudrah): It is obligatory to believe Allah is attributed with Power, which is defined as an eternal and everlasting attribute of Allah related to giving existence to and annihilating what is intellectually possible. Allah said: which means: [Allah has the Power over everything.] That is, Allah's Power relates to all things that are intellectually possible. Hence, the Power of Allah is not related to the intellectually necessary neither in creating nor annihilating, because annihilation does not apply to it in the first place. The power of Allah is not related to the intellectually impossible neither in creating nor annihilating because existence in the first place does not apply to that which is intellectually impossible. The fact that the power of Allah is not related to the intellectually necessary and the intellectually impossible is not powerlessness, but rather indicates the perfection of Allah. Also, this fact conforms to the judgment of the mind: the intellectually impossible does not turn into an intellectual possibility, and the intellectually necessary does not turn into an intellectual possibility. The Power of Allah is related to the normal impossibilities. For example, although the existence of a sea of mercury is an intellectual possibility, it does not occur, and the Power of Allah is related to it.

8- Will (al-‘Iradah): It is obligatory to believe Allah is attributed with Will. It is defined as an eternal and everlasting attribute by which Allah specifies the creatures who are intellectual possibilities with some attributes among what is possible for them. An example is specifying a green colored board with green instead of other possible colors. There is no difference in that regard between good and evil, blasphemy and belief, winning and losing, and other opposites among what is intellectually possible.

9- Knowledge (al-^Ilm): It is obligatory to believe Allah is attributed with Knowledge. This is an eternal and everlasting attribute of His Self. Allah knows eternally about His Self, attributes, and what He creates. Nothing is absent from His Knowledge.

10- Life (al-Hayah): It is obligatory to believe Allah is attributed with Life. Allah said: 

which means: [There is no God but Allah, and He is attributed with Life, and His existence does not end.] Life is an eternal and everlasting attribute of Allah. The Life of Allah is not like our life, because our life needs a combination of body and soul; however, the Life of Allah is His attribute.

11- Hearing (as-Sam^): It is obligatory to believe Allah is attributed with Hearing. This is an eternal and everlasting attribute of Allah with which Allah hears all things that are hearable. There is no difference between what is near to us and what is far from us because Allah is not in a place. He hears without an ear, without means, and without instruments. His hearing is not subject to weakening nor change because weakness and change are non-befitting to Allah. Allah said: 

which means: [He is the One attributed with Hearing and Sight.]

12- Sight (al-Basar): It is obligatory to believe Allah is attributed with Sight. This is an eternal and everlasting attribute of Allah with which He sees all things that are seeable, without an instrument and without means. He sees the things that are far away from us and those that are near to us without any difference because Allah is not in a place. His attribute of Sight does not change or develop, because the One whose Self is eternal does not develop or change. Allah's attributes are eternal and do not develop or change.

13- Speech (al-Kalam) : It is obligatory to believe Allah is attributed with Speech (Kalam). This is an eternal and everlasting attribute with which Allah orders, forbids, and informs. It is not a letter nor a sound nor a language. The Qur'an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah. When we write the word "Allah" it is an expression of the Self of Allah. Likewise, the words and sentences of the revealed Books are expressions of the Kalam of Allah. The Qur'an is called the Kalam of Allah because it is not authored by Prophet Muhammad or Angel Jibril. The Qur'an is also used to mean the eternal Kalam of the Self of Allah. Allah said: 

which means: [Allah spoke to Musa with His eternal Kalam] i.e., Allah created in Prophet Musa the ability to hear the Kalam of the Self of Allah, which is not a letter nor a sound.

and Allah knows best.

Shafi'i Madh'hab;Usul al Fiqh

In his book, al Bahr al Muhit, al Zarkashi(rah)  (d 794 AH)  wrote

"Al Imam al Shafi'i (rah) was the first to write about Usul al Fiqh. He wrote the Risalah, Ahkam al Qur'an (Legal Interpretations of the Qur'an), Ikhtilaf al Hadith (Conflicting Hadith), Ibtal al Istihsan (The Invalidity of Juristic Preference), Jima' al 'Ilm (The Congruence of Knowledge), and al Qiyas (Analogical Reasoning)-the book in which he discussed the error of the Mu'tazilah group, and changed his mind about accepting their testimony. Then, other scholars followed him in writing books on al Usul."

 In his commentary on the Risalah, Imam Al Juwayni (rah) wrote:

"No one before al Imam al Shafi'i (rah) wrote books on the subject of al Usul, or had as much knowledge as he concerning it. It is related that Ibn 'Abbas (RA)mentioned something about the particularization of the general, and that some of the others among the early scholars made pronouncements which suggested they understood these principles. Still, those who came after them said nothing about al Usul, and they contributed nothing to it. We have seen the books of the Tabi'un and the third generation, and have found that none of them wrote books about al Usul."

Al Imam Ahmad ibn Hanbal (Rah)said: "Until al Imam al Shafi'i came along, we never thought of things like the general and the specific al 'Umum wa al Khusus".

Al Imam al Shafi'i's Risalah dominated studies in Islamic jurisprudence from the moment it appeared. Indeed, as a result of it, the scholars divided into two groups. One group, the majority of Ahl al Hadith, accepted it, and used it in support of al Shafi'i's school of legal thought. The other group, however, rejected most of what it contained, and attempted to refute whatever of al Imam al Shafi'i's work contradicted their own methods and practice before it had the chance to influence people. The members of this group were taken almost exclusively from the Ahl al Ra'i, all of whom were in complete disagreement with nearly all that al Imam al Shafi'i had written.

The Shafiʿiyyah’s Usul  Books

Al-Risālah by Imam al-Shāfi’ī (204 A.H.)

Al-ʿAmad by al-Qādī ‘Abd al-Jabbār ibn Aḥmad al-Mu’tazilī (415 A.H.)

Al-Muʿtamad by Abū al-Husayn al-Mu’tazili (436 A.H.)

Al-Burhān by Imam al-Haramayn al-’Ash’arī (478 A.H.)

Al-Mustasfā by Imam al-Ghazālī al-’Ash’arī (505 A.H.)

Imam Ibn Khaldūn rahimahuLlah ta’ala mentions, “Among the best books of the Mutakallimūn on usul al-fiqh are al-Burhān by Imam al-Ḥaramayn and al-Mustaṣfā by al-Ghazālī, from the al-Ashʿariyyah. As for from the Muʿtazilah are al-ʿAhd (or al-ʿAmad) by ʿAbd al-Jabbār and its commentary al-Muʿtamad by Abū al-Ḥusayn al-Baṣrī. These four books are the foundation and pillars in this science.”

Al-Maḥṣūl by al-Rāzī (606 A.H.), summarized from the above four books, his method is that he mentions the evidences and proofs.

These four main books also had been summarized by Sayf al-dīn al-Amidī (630 A.H.) named as al-Iḥkām. His method is that he expounds the different viewpoints of the madhahib and he deduces masa’il (legal issues) contrary to Ibn al-Khatib al-Rāzi.

Ibn al-Ḥājib abridged Al-Iḥkām (646 A.H.) twice named as al-Muntahi and then became Mukhtaṣar al-Muntahi. Then Taj al-Subkī (771 A.H.) explains this Mukhtaṣar and names it Rafʿ al-ḥājib ʿan Ibn al-Ḥājib (2 vol.).

Al-Ḥāṣil by al-Armawī (652 A.H.), abridged of al-Maḥṣūl by al-Rāzī

Al-Minhāj by al-Bayḍāwī, abridged of al-Ḥāṣil, Al-Qadi al-Baydawi  (d 685) summarized al-Hasil in his book Minhaj al-Wusul Ila ‘Ilm al-Usul “

The Way of Mastering the Science of Source Methodology”; but his summary was so abbreviated that the result is like a riddle, and very difficult to understand. Thus, many scholars undertook to produce commentaries on the book. Among such commentaries, the best is that of al-Isnawi (d 772), which is entitled Nihayat al-Sūl “An End to Questioning” This book occupied the attention of the scholars in the field for a long time, and the Shafiʿī yah scholars of al-Al-Azhar are still devoted to it.

Then Taqī al-din al-Subkī (756 A.H.) wrote a commentary on al-Minhāj, al-Ibhāj bi sharḥ al-Minhāj till the introduction of “al-wājib,” from there his son Taj al-dīn al-Subki (771 A.H.) completed it.

Among the Shafiʿī yah scholars, Taj al-dīn al-Subki wrote his famous book, Jam’ al-Jawami’ “The Compilation of the Comprehensive”. Imam Taj al-dīn al-Subki tried to gather as many of the  principles of fiqh possible, he gathered his commentary on al-Muntahi (Rafʿ al-hājib) and al-Minhāj (al-Ibhāj) and compiled them as Jamʿ al-jawāmiʿ. In the introduction, he mentioned that he had compiled his work from one hundred different books on al-Usul.

Many scholars wrote commentaries and added footnotes to imam al-Subki’s book. Of these, perhaps the most important and most widely-available commentary is Sharh al-Jalal al-Mahalli, which remains even today the basis for studies in al-Usul, especially for the Shafiʿīyyah scholars.

Badr al-Din al-Zarkashi (d 794) wrote a commentary, entitled Tashnif al-Masamiʿ“To Please the Ears”. Imam Al-Zarkashi also wrote al-Bahr al-Muhit “The Vast Ocean”, in which he collected the submissions of scholars of al-Usul from over one hundred books.

The studie of usul al-fiqh is a vast ocean to be explored. In Islamic legal studies, it is important to study usul al-fiqh especially for us Shafi’iyyah. Our fiqh is based on al-usul and we are the ones who introduced this subject as a completed subject matter, developed it, propagated and disseminated it to the world.

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Among the Shafi'iyah scholars, Imam Taj al Din al Subki (Rah) wrote his famous book, Jam' al Jawami' "The Compilation of the Comprehensive". In the introduction, he mentioned that he had compiled his work from one hundred different books on al Usul. Many scholars wrote commentaries and added footnotes to al Subki's book. Of these, perhaps the most important and most widely-available commentary is Sharh al Jalal al Muhalli, which remains even today the basis for studies in al Usul, especially for the Shafi'iyah scholars.

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References:

• Islamic Jurisprudence, Dr. Taha Jabir al-Alwani.
• Al-Wajīz fī uṣūl al-tashrīʿi al-Islāmī, Dr. Muḥammad Hasan Hītū, First Edition 2006, Muassasah al-Riṣalāh, Beirut.

http://sunnah.org/fiqh/usul/usul_fiqh_alwani/Default.htm

http://www.shafiifiqh.com/?p=501

TABARRUKH:Derival of Benefits from the Traces of Rasulullah (SAWS)

Allah, the Exalted, put a blessing in the self, doings, sayings, and traces of the Prophet,sallallahu ^alayhi wa sallam. The Companions, may Allah raise their ranks, used to seekblessings from the traces of the Prophet during his lifetime and after his death.

Following their example, Muslims of today continue to do the same. There are several proofs thatmake us know that seeking benefit from the traces of the Prophet (tabarruk) is permissible.

Narrations from al-Bukhariyy and Muslim confirm that during the last Pilgrimage performed by the Prophet (Hijjat-ul- Wada^), the Prophet distributed his shorn hair. The Prophet threw the pebbles at Jamrat-ul-^Aqabah, slaughtered a sheep and distributed itsmeat among the poor, then shaved his head.

He shaved the right side of his head and gavehis hair to Abu Talhah al-Ansariyy; then he shaved the left side of his head, gave the hairto Abu Talhah, and told him to distribute it among the people. Some received one hair,others two, and so on.

The Prophet personally handed some of his hair to people near him, including UmmSulaym (one of the female Companions) and Abu Talhah, for them to distribute amongthe people. In this way, the hair of the Prophet was spread in the Muslim countries.

The Prophet distributed his hair among the people in order for them to seek blessings(barakah) from it. Likewise, the Prophet distributed his nail clippings among the people,as stated by Imam Ahmad in his Musnad.

These actions clearly indicate the permissibility of seeking benefit from the traces of the Prophet.The Companions sought blessings from other traces of the Prophet as well.

Imam Muslim related in his Sahih that Asma', the daughter of Abu Bakr, showed some people an articleof clothing (jubbah) worn by the Prophet which had been at the house of her sister,^A'ishah, the wife of the Prophet. When ^A'ishah died, Asma' got the jubbah. The Companions sought the blessings from this jubbah of the Prophet by using the water inwhich it had been soaked to treat the sick and cure his illness.

[From AICP]

Imam Muḥammad b. Yūsuf as-Sanūsī [rah] :Allah

One of the most celebrated later Ash'arite Imams, Imam Abū-`Abdallāh Muḥammad b. Yūsuf b. `Umar b. Shu`ayb as-Sanūsī l-Ḥasanī (died at the hour al-`aṣr on Sunday, 18 Jum. II 895/ 10 May 1490 in the city of Tilimsān in Algeria) al Maliki(Rah)  in his 'Aqidatul Kubra":

inquires about the most particular characteristic (akhaṣṣ waṣf) of Allah's Essence(Dhat) and gives the answer:

The best opinion is that of Qadi AbuBakr al-Bāqillānī, Imām-al-Ḥaramayn, Hujjathul Islam Imam Abu Hamid al-Ghazālī, and Imam Fakhr ad-Din  ar-Rāzī (Rahmatullahi Alaihim) in most of his writings-but not in his Kitāb al-ishārāt, one of his earliest writings-that the most particular characteristic of Allah's essence is unknown.

As for whether it is unknown absolutely or only in the present life, it is admissible for us to know it later. Imam Saifudin al-Amidī attributes to Imam al-Ghazālī the opinion that it is absolutely unknowable, and to al-Bāqillānī and Ḍirār b. `Amr an abstaining from judging.

Imam ar-Rāzī's argument from intelligibility that the most particular characteristic of Allah's Essence is unknwon , is that we know only four things about ALLAH:

         # Existence (WUJUD)

         #  Ways of existence (kayfiyyāt al-wujūd), which are:

                        Being from the eternal past (azaliyya)

                        Being forever (abadiyya)

                        Necessity (wujūb)

         #  Negations (sulūb), that is, he is not a body or a substance (jawhar) nor an   

accidental (`araḍ;) 

       #   Attributions (iḍāfāt), such as knowingness (`ālimiyya).

But none of these things are God's essence. Therefore it is unknown                         

                

An argument to the contrary of is the experience of the ṣūfīs.

                                

The ṣūfīs claim that their exercises (riyāḍa)  are an activating-link for Allah's willing (for them) an increase in understanding, as two Qur'ān verses show: "Those who struggle for us we guide on our paths" [29:69] and

"He wrote faith in their hearts and confirmed them with a spirit from himself" [58:22].

These refer to Allah's creating in them knowledge which is not demonstrable or expressable, but is given by way of pure and extraordinary favor (in`ām) and inspiration (ilhām) which is known only by those who possess it, not by anyone else, just as someone born blind (akmah) cannot see colors. It cannot be communicated to others by speech (qawl), but only by the beckoning (ishāra) of one who is aware (`ārif) to another who is aware. This knowledge is not an indwelling (ḥulūl), nor an anticipated vision of Allah (ru'ya `ājila), nor as great as prophecy, nor is it a comprehensive knowledge (`ilm iḥāṭa) of Allah. But as Allah creates in his servants a visual perception (idrāk) of himself in the next life, so he creates now in their hearts a perception of himself, related to the essence of  Allah in one way or another (bi-wajhin) or to a superior kind of knowledge (taraqq fī l-`ilm) of his attributes and names. "