Hūd: An Exhortation to Pray
As the sounds of “Allah” reverberated across the masjid, Al Syed al Ajal Shehzada Husain Bhaisaheb Burhanuddin Saheb DM gracefully continued reciting verse after verse of Sūrah Hūd once in Ḥafṣ and then in Warsh – as has been customary in his recitations this year. Today’s recitation evoked many an emotion originating from yesterday’s Waaz Mubarak where Al Dai Al Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS exhorted mumineen to safeguard their namaz by reciting a zikr from an annotation of Syedna Ali Shamsuddin RA in the margins of the kitab Dhāt al-Bayān by Syedna Al Qadi Al Nu’man RA.
Shehzada Saheb DM commenced the recitation from Verse 103 of Sūrah Hūd and continued reciting in the riwāyat of Ḥafṣ ʿan ʿĀṣim until Verse 108. This passage was repeated in Warsh.
An audio note of Verse 105 in the riwāyat of Warsh is presented here:
The same pattern of Ḥafṣ followed by Warsh was repeated for Verses 109, 110, 111, 112 and 113. An audio note of Verse 111 is presented below:
Verse 114 contains an exhortation from Allah Taʿāla to establish namaz at its designated hours. Shehzada Saheb DM recited this phrase “And establish prayer”, as seen in the image above, twice before continuing the verse from the beginning in the riwāyat of Ḥafṣ.
Then Shehzada Saheb DM repeated the phrase again for the third time, before reciting the verse from the beginning in the qirāʾah of Abū Jaʿfar.
The verse was repeated in the riwāyat of al-Sūsī ʿan Abī ʿAmr as seen below:
An audio note of the above riwāyat is posted below:
Thereafter, the verse was repeated in Warsh along with Verse 115 where the recitation came to a close.
Dr. Nabil Hanafi, author of “Nujoom al-ʿAṣr al-Dhahabī Li-Dawlat al-Tilāwah” (Stars of the Golden Age of the Empire of Tilāwah), writes that the height of recitation in Egypt was attained during the period of A’immat Fatimiyeen AS, and specifically during the time of al-Imam al-Muizz AS who is the first Fatimi Imam of Misr. He says that A’immat Fatimiyeen AS extensively developed the art of melodious Qur’anic recitation in their realm and quotes al-Maqrizi in describing how the Reciters of the Hazrat Sharīfah played a pivotal role in the Friday procession when the Imam AS used to ride out to the Jami al-Azhar, saying that the Reciters stood on both sides of the Imam AS and each side recited alternately. Hanafi goes on to state that the sheer number of reciters in Fatimi Egypt was unmatched in the Islamic world at the time. It was due to this revival of Qur’anic recitation that Egypt managed to retain its reciters for centuries after throughout the late middle ages and even during the age of colonisation.
The author writes that the sheer number of reciters in Egypt was not achieved merely by a stroke of luck or a coincidence. Rather, this was the result of an integral system of “Katātīb” established during Fatimi times.
The famous Egyptian reciters in contemporary times owe their art and expertise to the benefaction of A’immat Fatimiyeen AS.
- On the zikr of when Mumineen used to see Syedna Mohammed Burhanuddin RA, their hearts used to become clean from doubts:
…شاہ برھان الھدی سی یہ تجلی چھے مبین
2. On the zikr of the benedictions of Du’at upon Mumineen:
احسان چھے اپنا پر بیحد یہ دعاتو نا
3. On the zikr of atheists and their excuses on not believing in God:
خدا کا شکر کر اے دل تجھے داعی ملا ایسا
کہ جس کی خوبیو پر دعوت حق ناز کرتی ہیں
4. How love for Waliyullah benefits one and all:
میں تمنے محبّت کرتو رہیس
5. On the zikr that Awliyaullah AS will also experience “nash’at ukhra” like other mortals:
داورہیں تیرے ساتھ تو داور کے ساتھ ہیں
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