Wednesday, February 28, 2007

Come with us

If you never searched for truth
come with us
and you will become a seeker
If you were never a musician
come with us
and you will find your voice
You may posses immense wealth
come with us
and you will become love's beggar
You may think yourself a master
come with us
and love will turn you into a slave
If you've lost your spirit,
come with us
take off your silk coverings,
put on our rough cloak
and we will bring you back to life.
Ghazal/Ode 74,
Maulana Jalaluddin Rumi,
may Allah sanctify his soul & bless his secret
Rumi: Hidden Music, HarperCollins Publishers Ltd, 2001

Monday, February 26, 2007

Love and self Interest

If one loves someone because it gives pleasure, one should not be regarded as loving that person at all. The love is, in reality, though this is not perceived, directed towards the pleasure. The source of the pleasure is the secondary object of attention, and it is perceived only because the perception of the pleasure is not well enough developed for the real feeling to be identified and described.
Imam Ghazali

Saturday, February 24, 2007

Conceal others mistake


You have to be concealers of your brothers’ and sisters ‘faults as God is the Concealer of the sins of human beings. You must not show up their mistakes for you yourself are in the midst of mistakes. If you do not show their mistakes, God will never show your mistake. This is the meaning of Sattār, the Concealer. Hide their mistakes; don’t speak ill of your brothers and sisters, and God will hide your mistakes. For everyone has mistakes they are hiding in their heart. If you take such care to hide your own mistakes, why do you bring out the mistakes of the others? Hide others’ mistakes, and God has sworn on His Honor and Greatness that He is going to curse anyone that is not going to hide the mistakes of his brothers and sisters, or hide whatever bad events have passed concerning them.
Mawlana Shaykh Hisham Kabbani

Pic: Mawlana Shaykh Hisham Kabbani in Indonesia

Wednesday, February 21, 2007

Mawlid of Habib Umar bin Hafiz " The Glitettering Illumination "

Mawlid of Habib Umar bin Hafiz " The Glitettering Illumination "

The long awaited Mawlid of Habib Umar bin Hafiz " The Glitettering Illumination A maulid Eulogy in Rememberance of the Intercessor Prophet s.a.w." with english translation book is finally out published by Ilham Press. This is defitnely a must for those who strive on the path of love for the Beloved Prophet s.a.w. Insha'Allah with the english translation, you may understand the meaning of these wonderful and amazing words from this Divine poetry composed by Habib Umar bin Hafiz.

This book consist of 84 pages amd A5 size. It only cost you $10. 00 singapore dollars (doesnt include postage). While stock last. If you are keen, pls email me at khalid_ajmain@yahoo.com.sg or +65 90687106

Sunday, February 18, 2007

I believe in The Religion of Love

I believe in The Religion of Love
Khalid Ajmain

It saddenes me to hear about muslims not possessing moral ethics (adab). I tend to ignore such accusations on us until I recently experienced a rude awakening caused by some fellow muslims.

I was at a mosque one day when suddenly, I heard someone shouting hastily to a group of people. Curious about the commotion, I rushed to see what was going on. To my astonishment, I saw an elderly muslim 'uncle' cursing and shouting at a group of Japanese tourists. It seemed that his outburst was due to the tourists being improperly attired to enter the mosque. To me, his outburst was an evident example of tarnishing the image of muslims. Although there were signboards stating the regulations for entry to the mosque, I strongly felt that caution had to be exercised in how they were dealt with. Their intentions could be as noble as to explore more about the faith and it would be unfair for us to expect that much out of them. Fortunately, the Japanese tourists responded calmly and heeded his instructions.

The Japanese people come from a vast spiritual culture and this is seems to be the main drive in their interest towards other religions. People engulfed in modern living constantly live with spiritual anixety in their hearts. Their souls long deeply for the light of faith to guide them to the righteous path. In the past, many Europeans embraced Islam upon their discovery of the heavenly Islamic architecture of ancient mosques in Morrocco, Egypt, Syria amongst other ancient cities. Many hearts sense such Divine attractions. This seemed alike to what the Japanese tourists felt, this longing to discover their own spirituality through such Divine wonders that Allah has blessed us with. It could have been the towering minaret or the magnificent interior of the prayer hall or even the melodious prayer call (adhan). Whatever reason it could be, we are nobody to judge. Their intentions are truly with Allah and it was most definitely His will for them to enter a Sacred dominion.

The Holy Prophet Muhammad s.a.w. always reacted with complete love and sincerity. Once, a bedouin walked into a mosque and urinated in the prayer hall in the presence of the Prophet s.a.w. and his companions. With extreme caution and a heart filled with tolerance the Prophet s.a.w. urged his companions not the react to what the bedouin had done and allowed the man to leave without being confronted. All this was in effort to allow the man to not retaliate from any harsh reaction and end up never setting foot in a mosque again. Our Blessed Prophet s.a.w. was a true protector of the dignity of Islam. These days we proudly claim to be members of the community (ummah) of Prophet Muhammad s.a.w. while we stain our religion's name with bad manners towards others.

The Holy Prophet s.a.w. was sent as a 'Mercy to the all worlds' (Rahmatan lil alamin). He demonstrated perfectly the manner in building bridges with other communities. His perfection in characther attracted many into embracing Islam. His humble actions alone were a source of pulling companionship from others towards him. The opposers to his message once lamented, "How could we challenge him when he has earned the title of 'The Trustworthy One' (al-Amin)?". I recall Mawlana Shaykh Hisham Kabbani mentioning to me before, "The Prophet s.a.w. gave out flowers not swords".

A Holy Companion of the Prophet s.a.w., Sayyidina Ayub al-Ansari r.a. moved to Istanbul, spreading the Holy message of Islam whilst being unable to speak a word of Turkish. Similarly, Saad ibn Abi Waqqas r.a. was sent to China without knowing how to speak Chinese. Instead, these noble followers of the Holy Prophet s.a.w. spoke the language of love, learning from his s.a.w. true example. The Sufis also played a major role into spreading Islam through love and compassion. They travelled as traders from arab continents into many parts of the world, spreading the message of Islam and transforming the lives of many. Historical sources never recorded the spread of Islam coming through swords and bloodshed. The Sufis never intended any colonization of territories nor did implement force on non-muslims. Islam spread with love from Divine Character. A true example was the Wali Songo, the Noble Council of 9 Saints who transformed the Javanese nation from Hinduism to the ritual purity of Islam.

The moment for self reflection begins today. We need to re-evaluate ourselves. Let us not look at others but at ourselves instead. We need to regain important values. We desperately need this change to fuel solutions on our moral crisis that our youth now face, the high rates of divorce, neglect of the elderly and the rapid spread of extremist ideologies. We have to rekindle the light of Spirituality (ihsan) by following the true example of the Prophet s.a.w.Our religion is based on the platform of love. The great saint Ibn 'Arabi Q.s. said “I follow the religion of love, wherever its caravan might take me,”

The Prophet s.a.w. said, “No one should look down on a gift from his neighbour, even if it is only a sheep’s trotter.” Despising is pure ignorance. So do not be a curser nor someone abusive nor someone who shouts. Anyone who curses a believer is like someone who kills him. When Jesus a.s. met a pig, he said to it, “Be saved with peace.” He was asked about that and said, “I do not want to accustom my tongue to anything except good speech.”

People are all speech,so be the best words heard.
When a thorn pierces you from them,
be the strongest shield in repelling it.
When you are like that with them,
then you, by God, are a beneficial leader.
The candle harms itselfwhile it is a
blazing light to the onlooker.
The blame which you recognizeis a blessing
in the hand a person who is deprived.
- Muhyiddin Ibn al-‘Arabi
Pic by Shahran (symbolize bridging differences)

Friday, February 16, 2007

Like Layla and Majnun

Our Grandsheikh says if a man loves a person, he never sees any disliked thing; every thing is perfect, his features, his speaking and actions. By practicing, you may be on that station. Like Layla and Majnun, he loved everything belonging to her, her dogs, her village, including even the stones. Perfect love results in looking to a person and seeing all perfection. For a lover, nothing can be disliked in his beloved; if we see people in perfection, we will like them. Because everyone is unique in His creation, there is complete and special perfection with him.

Even physically, each one is a special individual. This is from Allah’s endless power, to make everyone unique. Looking with these eyes, our hearts must incline to at least be friends with everybody. Then everybody also comes to us with friendship, and then friendship will lead to love. As much as we are loving people, we are strong in love for the Lord. Look always at people’s perfection and search for their good actions. Allah orders, don’t look at people’s faults, it brings you to hate and enmity. You will come down to these same faults. You must keep your eyes.

Mawlana Shaykh Nazim Adil Haqqani
taken from The real love is forever

Love must not be by tongue

An ‘Arabi [Beduin] came to the mosque and asked the Prophet s.a.w., “When is Judgment Day Ya Rasulullah? The Prophet s.a.w. answered, “What have you prepared for it?” He said, “I am in love with you Ya Muhammad s.a.w..” And he left. The Prophet s.a.w. informed him, yuhshar al-mar’u ma` man ahab – “the man will be with whom he loves.”

If you love Muhammad s.a.w. you will be with alladheena an`am Allaha `alayhim min an-nabiyyeen was-siddiqeen wash-shuhada’ was-saliheen wa hasuna ula’ika rafeeqa. All who obey Allah and the apostle are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! [4:69]

Love must not be by tongue. It must be by heart, by body, every cell of your body must say, “I love Muhammad s.a.w.!”

That is not shirk, that is love. There are people when “Muhammad s.a.w.” is mentioned tears come to their eyes.

Do you think love is only by means of the tongue? If you are in love with a woman and she doesn’t respond to letters or to calls, you are crying – you don’t sleep. There are awliya who cannot enjoy themselves except through tears of love to Muhammad s.a.w.. Their joy is in their tears. That is why the greatness of Sayyidina Muhammad s.a.w. cannot be understood.

Mawlana Shaykh Hisham Kabbani
Taken from Love is the key
pic of Mawlana Shaykh Hisham in Germany,2007

Wednesday, February 14, 2007

Seeking the real Love


The Lord created us and loves us; that is why everyone loves love. No one complains of love or wants it to be taken from him, but all want to be loved more. Where are you seeking love? Are you taking pure water from the gushing source, or muddy, slimy water from the ditch? You love people, but they will die. Perhaps your love will be unrequited, or because of a small error or indiscretion on your part that person's heart will harden to you and love will be no more. You say that you love him or her, but do you love him or her unconditionally? Is your love permanent-love for the real immaculate divine essence living in that person, or temporary, as a result of some desirable attributes: beauty, youth, wealth, station or wit? When that beautiful, young, wealthy, clever, amiable socialite becomes an ugly, old, penniless, senile, grumpy outcast will you still love her? Is your love of the spirit or of the world?

Oh people, seek real love, a love that cannot go astray. That love is the love of God and the love of his creatures for the sake of his love for them. That love emanation may bind all receptive hearts. There is a common saying: "The friend of a friend is a friend", so love people if you love God, for you must know that He loves them. It is not always easy to love people, even good people, so what about the Korahs of this world?

Love pertaining to the ego is not love, as all the ego knows is to love itself, and what is commonly called love is but a mutual understanding to support each other's egoism. Don't trust your ego, nor anyone else's, for the ego is disloyal by nature. When the spirit gains ascendancy the ego may be harnessed and put to good use, as the Holy Prophet said: "Your ego is your mount", but left to its whims it will take you many miles from your path in search of herbage.

Mawlana Shaykh Nazim Adil Haqqani
taken from Love Is The Water Of Life
www.naqshbandi.org

Sunday, February 11, 2007

Psalms for the Brokenhearted

When Moses conversed with God, he asked, “Lord, where shall I seek You?” God answered, “Among the brokenhearted.” Moses continued, “But, Lord, no heart could be more despairing than mine.” And God replied, “Then I am where you are.”

( Al-Hujwiri: The Kashf al-Mahjub) Written in 2003, published by The Ecstatic Exchange, 2006.

pic by Herwan Samat

Repeating the names of Love

There is a hadith that says, “Man-Ahaba-shai’an-asfala-Zikrahu”. When a person love someone very much he loves to mention this person’s name repeatedly and always think of that person. When you repeatedly mention the name of the person you love and constantly remember that person then more love comes into your heart. Similarly when a person mentions and repeats the name “Allah Allah” more love for Allah Almighty comes into this person’s heart. When this servant (abid) makes this zikr Allah Almighty looks and says, “My servant is calling My name and making zikr on Me (remembering Me). He is calling Me by My greatest and holiest name “Allah Allah”. What is he asking from Me?” Allah Almighty knows what His servant is asking. This is so even though the servant may not know. When you say, “Allah Allah Allah” or “Haq Haq Haq” or “Hu Hu Hu” or “Ya kaiyoom” or any other holy name, Divine Appearances come from that holy name that you are mentioning.

taken from Repitition of names increases The Love For The Named:Giving and Taking Love with Salawat.

Wednesday, February 7, 2007

Sending Durûd (selawat) with adhân

Sending Durûd with adhân

`Abdullâh ibn Amr (radiyallâhu `anhu) relates that the Holy Prophet (sallallâhu `alayhi wa sallam) states: "idhâ sami`tumul-mu'adhdhina fa qûlû mithla mâ yaqûlu thumma Sallû `alayya fa'innhû man Sallâ `alayya Salâtan Sallallâhu `alayh bihâ `ashran thumma sallullâhu liyal-wasîlata fa'innahâ manzilatu fil-jannati lâ tanbighî illâ li`abadin min `ibâdillâhi wa arjû an akûna ana huwa faman sa'la liyal-wasîlata Hallat lahush-shafâ`atu."

"When you listen to the Mu'adhdhin, say as he says, then send blessings upon me. Who so ever sends blessings upon me once, Allah sends upon him ten mercies. Then ask Allah to grant me intercession, which is a station of paradise granted to only one servant and I feel that I will be the one for that. So whoever asks for me to be granted intercession, my intercession will become permitted for him." (Sahîh Muslim, 1/166)

This Hadith shows that those listening to the adhân, should repeat the words of the mu'adhdhin. Say "Hayya `alaS-Salâh" and "Hayya `alal-falâH" when the mu'adhdhin says so or say "lâ Hawla wa lâ quwwata illâ billâh" which is according to another Hadith. It would be better to do both so that both Hadiths can be acted upon.

From this, it has been established that sending durûd upon the Holy Prophet (saw) after the adhân and before du`â has been ordered by him and is a sunnah. The Hadith elaborates that durûd should be sent first and then du`a be made to ask Allah to grant him intercession.

Abû Hurayrah (radiyallâhu `anhu) relates that the Holy Prophet (saw) said: "Any good words which are not started with the remembrance of Allah and salutations being sent upon me are pointless and devoid of all blessings (barakah)." (Ibn al-Qayyim, Jalâ'ul-Afhâm, p. 365)

Adhân are good words and so sending durûd upon the Prophet (saw) before it is established by this saying of the Holy Prophet (saw) himself. Not only that, but this also shows that it is rewarding.

`Allâma Ibn Qayyim in his famous book, "Jalâ'ul-Afhâm" wrote a chapter about the times when durûd and salâms should be sent: "the sixth occasion when durûd should be sent upon the Holy Prophet (saw) is after the mu'adhdhin is heard giving the adhân and before the iqâmah" (Ibn Qayyim Jalâ'ul-Afhâm, p. 308)

`Allâma Imâm Hâfiz Sakhâwî (r) in his famous book, "al-Qawlul-Badî`" has also written a chapter: Chapter 5: Specific times when durûd should be sent (al-bâbul-khâmis fiS-Salawât `alayhi fî awqâtin makhSûsah). In there, he states: "After the mu'adhdhin is heard giving the adhân" and "during and after salât and when establishing it." This `Allâma Imâm Hâfiz Sakhâwî (r) states: "with the adhâns of the five times prayers - before the adhâns of the Fajr, Jumu`ah and Maghrib prayers and there is a difference of opinion about sending salât and salâm after the Zuhr, `Asr and `Ishâ' adhâns." "Is this mustahab (commendable), makrûh (disliked), a bid`a (innovation) or Mashrû` (according to Shrî`ah)? For it being mustahab one somply has to use the wordsof the Qur'ân: 'do virtuous acts' which everyone knows. Undoubtedly, reciting salât and salâm is (avirtuous act) and a means to come close to Allah.
There are many Hadiths mentioned in the sections of du`â which give the details of the merits of sending salat and salam. Regarding sending durud after the adhan, in the last portion of the night or close to Fajr time, is in reality a bid`a Hasana (good innovation) and the one doing this with a good intention will get rewards for it." (Sakhâwî, al-Qawlul-Badî`, p. 193)

It is sad that in our time, some people prevent us from doing this, telling us that it is a bid`a eventhough the Hadith mentioned above commands us to do it. Also, in most of the Arab countries, they recite: "as-salâtu was-salâmu `alayka yâ rasûlallâh" before and after the adhân. This servant [`Allâma Muhammad Shafî` Owkarwî (r)] has himself witnessed and written down in my book, "Râh-e-`Aqidat" of this being done in Iraq, Syria, Lebanon and Jordan etc. This used to be done in Makka Mukarrama and Madina Tayyiba before the coming of the Najdî government.

Qutb-i-Rabbâni Hadrat Imam `Abdul-Wahhâb Sha`rânî (`alayhi rahmatur-rabbânî) states: "kâna fî ayyâmir-rawâfiDî bi miSri shara`ut-taslîma `alal-khalîfati wa wu zarâ'ihî ba`dal-adhâna ilâ antuwuffiyal-Hâkim bi'amrillâhi wa wallaw ukhtahû fasallamû `alayhâ wa `alâ wuza râ'ihâ minan-nisâ'ifalammâ tawalal-mulkul-`âdil SalâHud-dîn inbi ayyûb fa'abTala hâdhihil-bad`a wa amaral-mu'adhdhinîna biS-Salâti wat-taslîmi `alaa rasulillâhi Sallallâhu `alayhi wa sallam badala tilkal-bid`ata wa amara bihâ ahlul-amSâra wal-qurâ' fa jazâ'ahullâhu khayran." "In the days of the Rawâfid[1] rulers, in Egypt the law stated that salâm was to be sent upon the khalîfa of the time and his governors after the adhan. When Ruler, Bi-Amrullâh died and his sister became ruler,salâm had to be sent upon her and her female governors. But when the righteous sultan, Salâhuddîn Ayyûbî (r) became leader, he removed this bid`a (reprehensible innovation) and replaced it with the order for the mu'adhdhins of every city and district to send salât and salâm upon the Holy Messenger (saw). Allah reward him with good for doing this."(`Abdul-Wahhâb ash-Sha`rânî, Kashful-Ghumma, p. 98)

*Durud in Urdu if i am not wrong means Selawat
[1] Rawâfid: Extremist Shi`ahs.
Source:Muhammad Shafî` Owkarwî, Anwâr-e-Risâlat, Hissa awwal(Diyâ'ul-Qur'ân Publishers, Lahore).
Translated by `abd Da`if: Rafiq Ahmad
pic: Mawlana Shaykh Hisham Kabbani Azan at Burobudor (yogja)

Keep the world in your hand.

When something comes to you, use it for yourself and for others, don’t put the treasures of this world in your heart. You must not be like others. Love is for Allah Almighty, not for this life. You may earn from this world as much as you can; it is free for earning, but you must know that you must leave it one day. The best way is to keep it in the hands, not in the heart. Depthless sorrow is for the one who dies and yet he loves the world’s treasures. No worry if you are keeping the whole world in your hand, but not in your heart.
Mawlana Shaykh Nazim Adil Haqqani

taken from: keep the worlds in your hands do not put it in your heart.

Tuesday, February 6, 2007

The Advice of Al-Habîb ‘Umar bin Hafîz

The Advice of Al-Habîb ‘Umar bin Hafîz
recorded on videotape, in Tarim, by Br. Hasan Sidky, translation prepared by Br. Khalîl Abû Asmâ, August 2000

In the name of Allah, the Most Gracious, the Most Merciful. All praise belongs to Allah, Lord of the sentient beings, and may peace and blessings be upon His Messenger and upon his family and companions.

We request from your dignified person, may Allah be pleased with you, a comprehensive word and a general advice for the inhabitants of America, especially those that are living in the Washington D.C. area, and our families and friends. (We also would like that you) specifically address how they should interact with the different groups from amongst the Muslims, as well as how they can realize taqwâ (God-Conciousness) within themselves. May Allah grant you a goodly reward.

The Sheikh, Al-Habîb ‘Umar bin Muhammad bin Sâlim bin Hafîz, may Allah preserve him, responded:
May Allah bless in us, and in you, and in them, with the greatest of blessings. And may He make us firm upon the truth, and right guidance, in whatever we say, do, and believe. For verily He is the Most Generous of the generous and the Most Merciful of the merciful.

Our counsel and our advice to these, our brothers, the ones whom the rope of “Lâ ilâha illah Allah” (There is no god but Allah) has brought together and the ring of connection has enveloped, by the Sacred Law of Allah, and the revelation of Allah and the Religion of Truth and Right Guidance; the way that Allah raised up His beloved and Chosen One, Muhammad with (peace and blessings be upon him and his family and companions). So upon all of these (my brothers): “As-Salamu Alaikum Wa Rahmatullahi Wa Barakatuh.” We ask the Truth (Allah), may He be glorified and exalted, to fortify their hearts and to make us and them from the people of Iman (Faith) and the people of certainty (yaqîn).

Certainty (yaqîn) is an expression which means the strength of Iman, its firmness and deep rootedness in the heart, so much so that it becomes as if a lofty mountain. Certainty is the noblest thing that has been sent down from the heavens to the earth.

So our advice to them is to have concern for the enhancement and beautification of their certainty. Our master, the Imam, Abdullah bin ‘Alawi Al-Haddad said, “You must strengthen and beautify your certainty. For verily, when it is perfected the unseen will become seen without any possibility of rejection.” In other words, the unseen becomes as if it is the seen. This is the special feature and characteristic of the one who is ennobled by a connection to the message that Allah has commissioned their Prophet Muhammad, the Seal of the Prophets and Messengers, peace and blessings be upon him and his family, and upon them (the Messengers), and each and every of their families and all of their companions and followers in righteousness until the last day. And upon us (peace) with them and in them. Verily He is the Most Generous of the generous and the Most Merciful of the merciful.

This certainty (yaqîn) is strengthened and beautified by certain causes:
From the greatest of these causes is perfecting ones attentiveness and careful listening to the “signs” of Allah (the Qur’ân) and the narrations of His Messenger, His Chosen One, with humility, submissiveness, exaltation and reverence.

Then, reflecting on and looking at the realms of the heavens and the earth and what is contained in them of indicators towards the immensity of the Maker and His awesomeness, majesty, knowledge and encompassment.
Then, reflecting deeply about the journeying to Him, the affairs of the Hereafter, the affairs of the life in the barzakh, the affairs of the grave and what happens to its people, and the affairs of the gathering and resurrection.
And pondering on the stories of the prophets and messengers, may Allah bless them and grant them peace.

And reflecting upon the various (and numerous) blessings that He has bestowed upon us. This should be repeated over and over again in the mind until a light flashes in the heart that causes shyness in front of this Bestower who has bestowed the greatest of blessings, in spite of our boldness in front of Him.
And reflecting on the fact that we have not upheld the right of His Lordship, while at the same time we have laid ourselves open to His wrath by preferring our desires and lusts in many of our situations and conditions. This will help us to develop brokenness in front of Allah, blessed and exalted is He, and for His sake.

Then, persevering in the daily Salâh, with the congregation, as well as the supererogatory prayers and Sunnah prayers, especially the Sunnah prayers that are performed before, and or, after every Salâh:
Two rak’ahs before the Subh prayer
Two or four rak’ahs before and after the Dhuhr prayer (in the hadith it says, “Whoever is consistent in performing four rak’ahs before Dhuhr and four after it, Allah will make his hair and his skin forbidden (haram) for the fire of Hell.”)
Four before the ‘Asr prayer (in the hadith it says, “May Allah have mercy on the person who prays four rak’ahs before ‘Asr.”)
Two rak’ahs after the Maghrib prayer
Two rak’ahs before and after the ‘Ishâ prayer
Then the Witr prayer, the least of which is three rak’ahs
Also, the Duhâ prayer (which is in the morning, after the sun has risen). All of these prayers should be observed with the utmost concentration and humility.
Everyone should have a portion of Qur’ân that they recite everyday, as well as a portion of Dhikr, which has been narrated to us from the Sunnah, in the morning and the evening. And from amongst what has been abridged in that regard is Al-Wird Al-Latîf, by Imâm Al-Haddâd. This is a collection of great prophetic traditions and devotions.

Also, reading the books of the righteous (scholars and friends of Allah).
(We add to) what we have mentioned, sitting with those whom one’s faith is increased by sitting with them, from amongst those who are characterized by praiseworthy qualities. These are the causes of certainty (yaqîn).
Among the best of the books of the righteous, that are widespread in the Muhammadan nation, are the books of the Imâm Muhammad bin Muhammad bin Muhammad bin Ahmad Al-Ghazzali, Imâm ‘Abdul-Wahhâb Ash-Sha’rânî, Imâm ‘Abdullah bin ‘Alawî Al-Haddâd and others from amongst the righteous. Their books have a great effect in procuring certainty and in enlightening and purifying the heart.

Indeed, of the most necessary and emphasized things, which these our brothers should know concerning the greatness of their Dîn, is the acceptance of its people from amongst all those who have born witness that “Lâ ilâha illa Allah, Wa anna Muhammadan Rasulullah”, “None has the right to be worshipped but Allah and Muhammad is the Messenger of Allah”. For it may be that some groups may differ with them in many opinions, yet they shouldn’t make from these differences any type of rancor, hatred, intolerance, or enmity. This is not permissible in the Sacred Law.

Whosoever carries on these intolerant campaigns of hatred then he has indeed answered the call of passion and lustful desire, the call of zealous partisanship and the preference of one’s own opinion. So it is upon us to revere the sacrosanctity of this immensely blessed statement of “Lâ ilâha illah Allah, Muhammadun Rasulullah”. For if the seven heavens and the seven earths were to be placed in one side of a scale and this statement were to be placed in the other side of the scale, “Lâ ilâha illah Allah” would have outweighed it! So we should revere this statement in anyone who believes in it. Furthermore, we should not take them as enemies. Allah, may He be exalted, said, “Verily, the Believers are nothing but brothers” (Qur’an).

Then, when we have become certain about the guidance, the truth and the right way, especially with what the heart is at rest, along with being in touch and connected with Sheikhs that are firmly established in knowledge and certainty, we should call to this way and clarify it to others with kindness and gentleness. So whosoever accepts that from us, then we praise Allah for that and we make supplication (dua’) for that person and cooperate with him. And whosoever doesn’t accept that from us, we make dua’ for him, and we are not pleased to open the doors of argumentation that are not beneficial, neither the doors of enmity, quarreling or dissension. Our Lord has said to us, guiding, teaching and directing us to the right path, “And sow not dissension amongst yourselves, for you will fail and the wind that blows you along will desist. And have patience, verily, Allah is with those that are patient.”

So it is upon every true person from amongst our brethren, every one of them that is focused on Allah, to be certain and know for sure that the final end and the ultimate victory is for the people of purity, loyalty, cleanliness of heart and sincerity to Allah; those who are connected and in touch with those who are close to Allah (the Awliyâ’). The goodly outcome will be for them. Therefore, whatever they see of angry arguments and challenges should not frighten them. Rather, they should avoid all of that and seek out the realization of sincerity with Allah, and being colored with noble prophetic characteristics in their interaction with their brethren in a beautiful way, even if they, in turn, are rude and disrespectful.

They should also overlook their mistakes and their spreading of their faults. For indeed, the existence of these groups, with regards to the one who embodies the characteristics of righteousness, is a great blessing upon him from Allah. That is so because these characteristics raise him and make him an inheritor of the Prophet Muhammad, peace and blessings be upon him. For if it wasn’t for the existence of these groups he would not have had the opportunity to show righteousness to those who are rude to him, nor to forgive those who have wronged him.

If the non-Muslims were the only ones who were around, then he wouldn’t have found the opportunity to show goodness towards the Muslims, while they are wronging him, nor would he have found the reward for enduring with the people of the Dîn. So, by the existence of these dissenting factions, he can develop beautiful characteristics and amazing qualities. This, in itself, should be considered as a great blessing upon him from Allah, exalted is He.
He should accept this training from Allah. The acceptance of this training is to have kind interaction with those individuals and having patience with what comes from them. So it is not acceptable, in the eyes of such a person, to call someone (from amongst the Muslims) a “kâfir” or a “mushrik” or an “innovator” or a “deviant”. At the same time, he manifests his goodly characteristics and he busies himself with those who want to benefit and take heed, all the while avoiding those who oppose him and want to block his way. But he does not react to them with unacceptable deeds, rather, he leaves them so that they come back to the right way or, at least, the Truth (Allah, exalted is He,) will push them away, as well as their evil, with whatever He wills. However, he should not hold anything inside of him except a good opinion (concerning them).

When Allah sees him like this, He will choose him. And if Allah chooses him, He will make him of those upon whose hands this Deen will be renewed in this century that we live in (the 15th Islamic Century). Hence, it is obligatory upon every believer to become overflowed with certainty that Allah will indeed renew His Deen in this century, as He renewed it in the centuries of old, and even greater than that. This is due to the fact that more weakness, division, separation, disruption and harm has occurred in this our century, than has ever happened in previous generations. So it is inevitable that this renewal will be more intense and much stronger, with a special attention from Allah, than what occurred in previous generations. All this in order that the promise of Allah to His Prophet may be realized, may Allah bless him, his family and his companions, and may He grant them peace.

So it is upon every single person to seek his lofty rank within this lordly gift by holding firm to sincerity, truthfulness, striving in the spread of Da’wah and benefiting those around one with whatever is possible. One should also remain in touch and tied to the people of righteousness (amongst the scholars and friends of Allah) and standing firm upon that until the Ultimate Reality (Allah), exalted is He, chooses him and makes him of those who will renew for this nation the affair of their Deen. He will also make them of a force that our Prophet, may Allah bless him and grant him peace, said concerning: “The son of Mary will find a group of people in my nation like his disciples.” In other words, like the disciples that helped our master ‘Isâ (Jesus, peace be upon him). He will find them in this nation when he comes down from the sky to the Earth. He will rule according to the Sacred Law of the Prophet Muhammad, may Allah bless him and grant him peace, and will take guidance from his way and be lead by his example, just as he was lead by him on the occasion of the Night Journey and the Ascension at Bait Al-Maqdis (in Jerusalem).

He, peace and blessings be upon him, said, “How will you be when ‘Isâ, the son of Mary, will descend among you as a just ruler and your Imam is from amongst you?” In other words, you will have a great Imam amongst you. The Prophet, peace and blessings be upon him, refers to him here and he praises him. That Imam is the great awaited Imam, the “Mahdi”.

So it is upon our brethren to seek nearness to Allah so that He may choose them. They should not trade this for argumentation with people and excessively discussing: “Who is the Mahdi? When will the Mahdi come? How is the Mahdi?” He will come in his appointed time, as Allah wills. And when he does come he will not be concerned with whether or not you can talk a lot, rather, he will be concerned if you can be upright a lot, upon the right way, and that you have been preparing completely, with the purification of your self, the cleansing of your heart and the strengthening of your faith. It is strong faith that he wants from you, not a lot of talk. The Mahdi is not in need of a lot of talk from us, nor is anyone else for that matter. Rather, he needs from us to have pure hearts, sincere intentions and true striving in the path of Allah, blessed and exalted is He. This striving should be against our lower selves, so that we go against our passions, give good counsel to our brethren, serve the Sacred Law of our Lord (Allah) and benefit the Muslims, and the people of the Deen, by means of it.
This is our advice to them. So everyone that hears it must reap its benefit in this life and the next. And whoever turns away, in such case they are Your slaves (O Allah). “If You punish them, verily, they are Your slaves. And if You have mercy on them, then indeed, You are the Most Strong, the Wise” (Qur’ân). (And as the Prophet Ibrâhîm said,) “And whosoever follows me, then verily he is from me. And whosoever disobeys me, then indeed, You are the Most Forgiving, the Most Merciful” (Qur’ân).

O Allah, forgive us and have mercy on us; look upon us and aid us; take care of us and give us success; make us firm and make us of the accepted, amongst those whom you have chosen for this immense good and for this lofty and great goal. And make us of the rightly guided and successful guides towards every good, protected from every evil, O Lord! By the rank of Your Prophet Muhammad, the Chosen One, through the secret of the Fâtihah…unto the presence of the Prophet…

Monday, February 5, 2007

What is a Madhhab?Why is it necessary to follow one?



What is a Madhhab? Why is it necessary to follow one?
Shaykh Nuh Ha Mim Keller

The word madhhab is derived from an Arabic word meaning "to go" or "to take as a way", and refers to a mujtahid's choice in regard to a number of interpretive possibilities in deriving the rule of Allah from the primary texts of the Qur'an and hadith on a particular question. In a larger sense, a madhhab represents the entire school of thought of a particular mujtahid Imam, such as Abu Hanifa, Malik, Shafi'i, or Ahmad together with many first-rank scholars that came after each of these in their respective schools, who checked their evidences and refined and upgraded their work. The mujtahid Imams were thus explainers, who operationalized the Qur'an and sunna in the specific shari'a rulings in our lives that are collectively known as fiqh or "jurisprudence". In relation to our din or "religion", this fiqh is only part of it, for the religious knowledge each of us possesses is of three types. The first type is the general knowledge of tenets of Islamic belief in the oneness of Allah, in His angels, Books, messengers, the prophethood of Muhammad s.a.w., and so on. All of us may derive this knowledge directly from the Qur'an and hadith, as is also the case with a second type of knowledge, that of general Islamic ethical principles to do good, avoid evil, cooperate with others in good works, and so forth. Every Muslim can take these general principles, which form the largest and most important part of his religion, from the Qur'an and hadith.

The third type of knowledge is that of the specific understanding of particular divine commands and prohibitions that make up the shari'a. Here, because of both the nature and the sheer number of the Qur'an and hadith texts involved, people differ in the scholarly capacity to understand and deduce rulings from them. But all of us have been commanded to live them in our lives, in obedience to Allah, and so Muslims are of two types, those who can do this by themselves, and they are the mujtahid Imams; and those who must do so by means of another, that is, by following a mujtahid Imam, in accordance with Allah's word in Surat al-Nahl, " Ask those who recall, if you know not " (Qur'an 16:43), and in Surat al-Nisa, " If they had referred it to the Messenger and to those of authority among them, then those of them whose task it is to find it out would have known the matter " (Qur'an 4:83), in which the phrase those of them whose task it is to find it out, expresses the words "alladhina yastanbitunahu minhum", referring to those possessing the capacity to draw inferences directly from the evidence, which is called in Arabic istinbat.

These and other verses and hadiths oblige the believer who is not at the level of istinbat or directly deriving rulings from the Qur'an and hadith to ask and follow someone in such rulings who is at this level. It is not difficult to see why Allah has obliged us to ask experts, for if each of us were personally responsible for evaluating all the primary texts relating to each question, a lifetime of study would hardly be enough for it, and one would either have to give up earning a living or give up ones din, which is why Allah says in surat al-Tawba, in the context of jihad: " Not all of the believers should go to fight. Of every section of them, why does not one part alone go forth, that the rest may gain knowledge of the religion and admonish their people when they return, that perhaps they may take warning " (Qur'an 9:122). The slogans we hear today about "following the Qur'an and sunna instead of following the madhhabs" are wide of the mark, for everyone agrees that we must follow the Qur'an and the sunna of the Prophet s.a.w. The point is that the Prophet s.a.w. is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur'an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur'an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet s.a.w. and his Companions, when taqwa or "godfearingness" was the norm both of which conditions are in striking contrast to the scholarship available today.

While the call for a return to the Qur'an and sunna is an attractive slogan, in reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur'an and sunna, a highly sophisticated, interdisciplinary effort by mujtahids, hadith specialists, Qur'anic exegetes, lexicographers, and other masters of the Islamic legal sciences. To abandon the fruits of this research, the Islamic shari'a, for the following of contemporary sheikhs who, despite the claims, are not at the level of their predecessors, is a replacement of something tried and proven for something at best tentative.

The rhetoric of following the shari'a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make--neither a Volkswagen nor Rolls-Royce nor Chevrolet--but rather "a car, pure and simple". Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari'a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur'an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart.
taken from Q-news
pic (China Muslims) by Shamsul Yatim

Sunday, February 4, 2007

Knowing Habib 'Umar bin Hafiz


Habib 'Umar bin Hafiz

He is al-Habib ‘Umar the son of Muhammad the son of Salim the son of Hafiz the son of Abd-Allah the son of Abi Bakr the son of ‘Aidarous the son of al-Hussain the son of al-Shaikh Abi Bakr the son of Salim the son of ‘Abd-Allah the son of ‘Abd-al-Rahman the son of ‘Abd-Allah the son of al-Shaikh ‘Abd-al-Rahman al-Saqqaf the son of Muhammad Maula al-Daweela the son of ‘Ali the son of ‘Alawi the son of al-Faqih al-Muqaddam Muhammad the son of ‘Ali the son of Muhammad Sahib al-Mirbat the son of ‘Ali Khali‘ Qasam the son of ‘Alawi the son of Muhammad the son of ‘Alawi the son of ‘Ubaidallah the son of al-Imam al-Muhajir to Allah Ahmad the son of ‘Isa the son of Muhammad the son of ‘Ali al-‘Uraidi the son of Ja'far al-Sadiq the son of Muhammad al-Baqir the son of ‘Ali Zain al-‘Abidin the son of Hussain the grandson, the son of both ‘Ali the son of Abu Talib and of Fatimah al-Zahra the daughter of the Prophet Muhammad s.a.w.

He was born in Tarim, Hadramaut one of the ancient cities of Yemen that became known far and wide due to the abundance of scholars and pious people that it has produced over the centuries. He was raised in a household that possessed a tradition of Islamic scholarship as well as righteousness with his father being the famous martyr, the Erudite, the Preacher, Muhammad bin Salim bin Hafiz bin Shaikh Abu Bakr bin Salim. His father was one of the scholars of Islam that dedicated their lives to the spread of Islam and the teaching of the Sacred Law and the lofty teachings of Islam. He was tragically abducted by communist forces and presumed dead, may Allah have mercy upon him. Likewise his grandfathers al-Habib Salim bin Hafiz and al-Habib Hafiz bin Abd-Allah were scholars who were highly respected by the scholars of their day. Allah prepared appropriate conditions for al-Habib ‘Umar in terms of both his connection with the people of knowledge and piety from within his very household as well as the environment and society in which he was raised. Having memorised the Qur’an at a very early age he also memorised the core texts in fiqh, hadith, Arabic Language and other religious sciences thereby adhering to the circles of knowledge that were held by many traditional scholars such as Muhammad bin ‘Alawi bin Shihab and al-Shaikh Fadl Baa Fadl and other scholars who taught at the famous Ribat of Tarim. Naturally he studied many sciences including the spiritual sciences from his father the martyr al-Habib Muhammad bin Salim acquiring from him a deep love and concern for da'wah and religious counsels in the way of Allah. His father paid a lot of attention to the young ‘Umar with him constantly being at the side of his father in circles of knowledge and dhikr. Tragically al-Habib ‘Umar accompanied his father to the Jum‘ah prayer from which he has abducted by the communist forces, with the young ‘Umar returning home alone with his fathers shawl, with his father never to be seen again. Thus the young ‘Umar began to assume the responsibility of continuing the work done by his father in the field of Da‘wah it was as if his fathers shawl was a banner which he had given to his youngest child before being martyred. Thus, with the banner held aloft he began, vigourously, the arduous journey of exhorting the people, arranging conferences and da‘wah. His vigourous attempt at continuing the work of his father began to bear fruits. Classes were being held for the young and the old in local mosques where opportunities to memorise the Qur’an and to study the traditional sciences were being offered. He indeed had grasped the Book firmly it being evident that he had been given something special from Allah despite his young age. This however began to cause great concern for his safety with it eventually culminating in him being sent to the city of al-Bayda’ which is situated in the then North Yemen away from the grasp of those who may wish to inflict harm on the young sayyid. There began another important phase in his development. Enrolled at the Ribat of al-Bayda’ he began to study the traditional sciences under the expert tutelage of the great al-Habib Muhammad bin ‘Abd-Allah al-Haddar, may Allah have mercy upon him, as well as under the Shafi‘i jurist and scholar al-Habib Zain bin Sumait, may Allah preserve him. His promise was confirmed when he was appointed as a teacher soon after. Likewise he continued his exhausting efforts in the field of Da‘wah. This time the scene was to be al-Bayda’ and her neighbouring towns and villages. No stone was left unturned in his attempt to revive the love of Allah and His r Messenger in the hearts of the people. Classes were established, lectures were held people were counseled. His work which deprived him of much sleep and rest began to have a major impact on all those that came in contact with it, especially the youth who previously had been resolved to a empty and shallow life but now had undergone internal transformations to the point that life now had a purpose, they were proud of their new found Islamic identity wearing the cloaks of Islam and beginning to focus their attention on acquiring the noble traits of the Messenger of Allah r. Thus a large group of people from those he had influenced began to gather round him assist him in his da‘wah efforts and teaching commitments in various cities and towns in Northern Yemen. Within this period he began to visit many neighbouring towns and communities across Yemen from the northern city of Ta'iz in order to take knowledge from the mufti of Ta‘iz al-Habib Ibrahim bin Aqil bin Yahya who began to show him much love and attention likewise he received similar treatment from his Shaikh al-Habib Muhammad al-Haddar to the extent that he gave him his daughters hand in marriage after having noticed in him the lofty traits of uprightness and intelligence.

It was not soon after that he set out on the arduous journey to perform the prescribed pilgrimage to Makka and to visit the Prophet r in Madina. During his trip to the Hijaz he was blessed with the opportunity to study several books of their most prominent scholars especially those of al-Habib 'Abdul Qadir bin Ahmad al-Saqqaf who saw in the young ‘Umar a youthful vigor full with of the love of Allah and his Messenger r totally absorbed in the spread of knowledge and righteousness amongst mankind such that he became endeared to al-Habib Abdul Qadir one of his greatest teachers. Likewise he was blessed to have received knowledge and guidance from the other two pillars of righteousness in the Hijaz al-Habib Ahmed Mashur al-Haddad and al-Habib 'Attas al-Habashi. Thus the name al-Habib Umar bin Hafiz began to spread far and wide in the land especially due to his unrelenting effort in establishing the call to Islam and reviving its traditionally based teachings this mass popularity did not in any way detract from his academic endeavors on the contrary it provided him with an additional source from which high aspirations could be maintained. No time was wasted, every moment was filled with the remembrance of Allah in its multiple manifestations and in its differing situations and locations. His overt concern with the spiritual development of especially those who kept his company was to become one of his most distinguishing traits one for which his name would spread even as far as the New World.

The land of Oman would be the next phase in the move towards fifteenth century renewal. After responding positively to the invitation of a group of Muslims who possessed a deep desire to benefit from his teachings he left the land of his birth and was not to return for several years. Seeds of erudition and piety were sewn as well in the eastern Yemeni town of Shihr, his first stop on his return to Hadramaut Yemen. There his teachings began to crystalise in the development of the Ribat al-Mustafa. This would be a major turning point for and it could signal in more ways than one the completion of the theoretical aspect of this work and the bringing forth of tangible realities that would embody the prophetic teachings.

The return to Tarim would signal a metamorphosis of all those years he had spent in learning, teaching, in the development of others spiritually in the establishment of the call and enjoining the right and forbidding the wrong. Dar-al-Mustafa would be his gift to the world and to it the world was summoned. In what would seem such a short time the people of Tarim would witness the convergence of students from lands far and wide upon a city that was on the verge of being forgotten whilst under the rule of communist infidels. Students from Indonesia, Malaysia, Singapore, The Comorus Islands, Tanzania, Kenya, Egypt, Great Britain, Pakistan, United states and Canada as well as other Arab states and countries would be under the watchful eye of Habib Umar. They would become agents in what is now becoming an authentic attempt at reviving traditional Islam in the fifteenth century after the flight. The rise of similar Islamic institutions in Yemen and abroad under the management of al-Habib Umar would again be a major impatice in the spread of Knowledge and good behavior and provide the common people with opportunities that they had previously been deprived of.

Habib ‘Umar currently lives in Tarim Yemen where he oversees the development of Dar al-Mustafa and the many schools that have been set up under his management. He still maintains an active role in the propagation of the religion of Islam such that he may spend most of the year traveling all over the world in pursuit of such noble activities.

This information, courtesy of the Ibn Abbas Institute, is correct as of 15 December 2002
Pic: Habib Umar and the late Shaykh Muhammad Alawi Maliki

Sincere Religious Advices

Extracted from An-Nasaaih i'd Diniyyah (Sincere Religious Advices) Of:
Imam 'Abdallah ibn 'Alawi al-Haddad q.s.
Translated by: Shaykh Mohamed Mlamali Adam, UK


And there is no strength nor power save by the Will and Grace of Allah, the Sublime, the Magnificent. Glory to Thee! Of knowledge we have none, except for what Thou has taught us: in truth it is Thou who are perfect in knowledge and wisdom. The Laud is but Allah's, the Creator, the Possessor, the Sustainer, the Cherisher and the Provider of the worlds. He who has made the invitation to righteousness and the call to goodness and giving counsel to Muslims among the best acts which draw one nigh to Allah's Ridwan - the infinite beatitude - the best which attract the highest promotions and the most important of religious duties. Indeed, that way lies the path of Allah's duly appointed Prophets, that of his virtuous saints and such ulama who live accordingly to their knowledge and who are firmly established in 'ilm and certitude - al-yaqin. May the blessings and peace of Allah descend upon our sire and master Muhammad, the faithful Apostle, the steadfast beloved of Allah, the Seal of the Prophets, the leader of the dedicated in Taqwa, and the sovereign of the foremost and their successors. (May such blessings and peace also) embrace his veracious and sincere kinsfolk as well as his companions and those who followed them in the spirit of beneficience; and may such blessings and peace abide until the appointed Day.

Indeed after the foregoing blessed invocation of Allah's Name, Most Sublime, expressions of Laud unto Allah and supplications of blessings and peace upon the Prophet (may I recall) that the Messenger of Allah, upon whom be blessings and peace says: "Verily, actions shall be judged but by intentions and verily, to each man there will be a reward equal to his intention. Whosoever sets upon Hijra - emigration - to Allah and His Apostle will have it hallowed as a Hijra to Allah and His Apostle, and whosoever sets out on a Hijra for the sake of worldly gain or a woman it is his desire to marry, the Hijra of such a one will be to whatever his Hijra is set upon" (Recorded by al-Bukhari and Muslim). And says he, upon whom be blessings and peace of Allah: "Verily religion is whole-hearted, whole souled sincerity. They say: to whom, O Messenger of Allah? Says he: to Allah and His Book and His Messenger and to the Imams of Muslims and to the rank and file" (Recorded by Muslim).

And this is a book which we have written and have assembled in it some sincere religious counsels in matters of faith. And our intention hereby is that we ourselves should benefit and enable others to do so. It is also our aim to remind and admonish ourselves as well as Muslim brothers. We have intentionally written it in easy and simple language and straightforward style in order that Muslims and Mu'uminin - believers - of all walks may understand it. And we have called it "An Nasaihi ad-Diniyyah wal-Wasaya al-Imaniyyah" - Sincere Religious Advices and Counsels of Faith. We pray to Allah, the Exalted, that all this effort should be for the sake of Allah, the Exalted, that it may draw (us) nigh to His Sublime Presence in Paradise, that He may through it, bestow most abundant benefactions upon us as well as all our Muslim brethren. Verily, Allah is the Aider in that and has Power over that and Allah is our Sufficiency and supremely to be trusted is He. Of success I have none except that which comes from Allah, in Him I trust and unto Him to turn and return.
Source: Imam 'Abdallah Ibn 'Alawi al-Haddad, An-Nasaaih i'd Diniyyah (Sincere Religious Advices), translated by Shaykh Mohamed Mlamali Adam in 'Alawiyyah, Vol.1, No.1, July 1988, p. 2-3.
pic:red sulphur

Friday, February 2, 2007

The Superiority of Service


The Superiority of Service

Shah Naqshband's benevolence in private and public marked his way. He said,
"One time I went to the school of Qutb ad-Din as-Sadr in Samar. I found there four people with very high fevers. I began to serve them, cleaning their clothes and feeding them, until I too became infected with the same fever. This didn't stop me from serving them. The fever in me increased and increased until I felt that I was going to die. I made an oath to myself, 'Let me die, but let these four people be served.' I continued to serve them. The next day I found myself completely cured, while they were still sick."

He said, "To help and serve people, in the understanding of this Way, is better than Dhikr and meditation. Some people think that to do the supererogatory Sunnas is better than serving and helping those in need. It is our view, however, that to take care of people and to help them and to show them love is better than anything else."
In this regard, Shah Naqshband (q) used to say, "We love to serve, not to be served. When we serve, Allah is happy with us, and this brings more attraction to the Divine Presence and Allah opens that state more for us. However, to be served, brings pride and weakness to the heart and causes us to recede from the Divine Presence."

Shaikh cUbaidullah q.s said, "I didn't take this tariqat from books, but I pursued this tariqat by service to people."
"Everyone enters through a different door; I entered this Spiritual Order through the door of service."
He was extremely strict in keeping the adab (right conduct) of both external and internal behavior, in his seclusion and among the people. Abu Sacad al-Awbahi said, "I accompanied him 35 years and was with him continuously. In all that time I never saw him remove the skin or the seeds of fruit from his mouth, so as not to open his mouth with food inside. When he was sleepy he would never yawn. I never saw him spit. I never saw him do something which would disgust people. I never even saw him sitting cross-legged. He sat only on his knees in perfect good conduct."
Pic of Maqam Shah Naqshband
Article taken from www.naqshbandi.org

Thursday, February 1, 2007

Khawjaa Shah Bahaudin naqshband:"The Saint who knows Love and Service"

Khawjaa Shah Bahaudin naqshband q.s. : "The Saint who knows Love and Service"
Khalid Ajmain

Today, we celebrate the birth of Khawaja Shah Bahaudin Naqshband q.s. from bukhara, Uzbekistan. A sufi saint who was the descendant of our beloved Prophet Muhammad s.a.w. He was an important Islamic sufi scholar. He was an excellent Imam and pillar of the Naqshbandi Sufi Order. During his lifetime, Islam was the most progressive society in the world. Bukhara was the central attraction for knowledge, business and arts. Although he was a very rich merchant, his contribution towards society and Islam has become a monument faith and a blessing in our modern world today. He built a religious school that till today remains as a symbol of his love towards Allah and Prophet Muhammad s.a.w. and his spiritual teachers. There were many students who had devoted their life to study with him.

Many of us would love to hear his spiritual and miracle stories but how many of us would be able to follow his footsteps like helping the poor, serve the people of all walks of life from the likes of Royal (king), ministers, road sweeper, engineers, doctors, beggars, musicians, children, youth, elderly and it continues. He embraced them with his humility. Khawaja Shah Naqshband q.s. always emphased on service and he often mentioned, my servanthood path is that of service. Thus he became one of the most important scholar in Bukhara when people came to him for their problems and he gave advice and love to them. He didnt closed his door to anyone, in fact welcomed those who needed his help.

There are many wonderful stories about his life and contributions. As we read his books or listening to it, we tend to have the aspiration to a better servant. Our desire and goals was to be like him that is to serve others. In few hours time, we are attending, the gathering which we shall remembered his deeds and services to mankind. He built a path for us to walk therefore we wont be lost to reach our destination. This is one of his humanity services for us today.A man who always think of the future for his people who are searching for the path to Allah. Following the footsteps of the beloved Prophet Muhammad s.a.w., Khawaja q.s. served anyone with love and sincerity. Whenever you are doing any service to anyone, remember Khawaja Shah Bahaudin Naqshband q.s., his path is on service. May Allah bless him and Sanctify His Soul.
A 150 years after the death of Shaykh Sayyidina Abdul Qadir Jilani q.s., people asked Sultan Kwaja Bahauddin Naqshband q.s., ""Ghausul Azam Abdul Qadir said, "My foot is on the shoulders of all the saints", what do you think about this?"" Khawaja Shah Naqsband q.s. said, " May Shaykh Sayyidina Abdul Qadir Jilani's foot be upon my eyes and my vision."
Photo by Naksibendi.org
last Qoute by Tariqa Qadri Rifai