Islam Is a Way of Life

What does it mean to be in the world but not of it?

2012-02-12T17:47:00.000-08:00

Interview

Sheikh Tosun
Bayrak
al-Jerrahi

WIE: What does it mean to be in the world but not of it?
SHEIKH TOSUN BAYRAK: Let me answer that question by telling you a story. Ibn Arabi, who is considered to be the greatest sheikh in Sufism, was traveling to Mecca, and he passed through Tunisia. In Tunisia he was told that there was a holy man living there who he must visit. This holy man was a fisherman who lived in a mud hut on the beach and caught three fish a day, no more, and he gave the bodies of these fish to poor and hungry people. He himself boiled the heads of the fish, and just ate the heads. He did this day after day, year after year. He was living the life of a monastic person, a person who has divorced himself from the world totally, and, of course, Ibn Arabi was very impressed with this discipline. So he talked to the fisherman and the fisherman asked, "Where are you going? Are you going to pass through Cairo?" Ibn Arabi nodded and the fisherman said, "My sheikh lives there. Will you please visit him and ask him for advice for me, because all these years that I have been praying and living humbly like this, I haven't received any advancement in my spiritual life. Please ask him to give me advice."

Ibn Arabi promised him that he would, and so when he arrived in Cairo, he asked the people in the city where this sheikh lived and they said, "Do you see the huge palace on the top of the hill? He lives there." So he went to this beautiful palace on the top of the hill, knocked on the door, and was received very well. They brought him into a large, luxurious waiting room, gave him food to eat, and made him comfortable. But the sheikh had gone to visit the king. And Sufis don't normally visit kings or people in high positions. It's forbidden because they can become an additional curtain between us and God, an additional attachment to the world.

While Ibn Arabi was in this luxurious room waiting for the sheikh, he looked out the window and saw a procession coming. The sheikh was riding a beautiful Arabian horse and was wearing a big turban, diamond rings, a fur coat, and had a whole honor guard of soldiers at his side, and he arrived with great pomp at the palace. But he was a very nice man, and came and greeted Ibn Arabi warmly, and they sat down and started talking. At some point in the conversation, Ibn Arabi said, "You have a student in Tunisia." And the sheikh replied, "Yes, I know." And Ibn Arabi said, "He asked for your spiritual advice." "Tell my student," the sheikh said, "If he's so attached to this world, he's never going to get anywhere."

So this was confusing to Ibn Arabi, but on his trip back, he stopped in Tunisia. He went to the fisherman there, who immediately asked, "Did you see my sheikh?" "Yes, I saw your sheikh," he replied. "What did he say?" asked the fisherman. And Ibn Arabi, looking uncomfortable, said, "Well, your sheikh, you know, he lives in great pomp and great luxury." The fisherman replied, "Yes, I know. What did he say?" So Ibn Arabi told him: "He said as long as you're so attached to this world, you are never going to get anywhere." And the fisherman cried and cried. "He's right," he said, "each day, when I give those three fish bodies to the people, my heart goes with them. Each day, I wish I could have a whole fish instead of just a head, while my sheikh lives in great luxury but doesn't care at all about it. Whether he has it or not, it doesn't touch him."

That's what it means to be in the world but not of the world. It means that, as Sufis, we are supposed to be out in the world participating in the world, but not falling in love with the world. There is a hadith [a saying of the Prophet Muhammad] that tells us: The world is your friend if it reminds you of God, and it is your enemy if it makes you forget God.

WIE: One Sufi mystic is quoted as saying, "To leave the world is not to abstain from property, wife, and children, but to act in obedience to God and to set the things of God above those of the world."
TB: Exactly. Another hadith tells us that when Allah ordered the world, he spoke to the world, saying, "World, the one who becomes your servant, treat him as the worst of slaves. Beat him. Make him work hard and when he dies, crush him. But if he becomes my servant, care for him well and when he dies, hug him like a mother would hug her child."

That means that if you are the servant of Allah, then the world is going to be your servant and obey you and make you rich and everything else. And when you die, it will hug you gently like a mother caressing you. But if you forget Allah and become the servant of the world, then the world is going to whip you, kick you, and make you work like hell. And when you die, it's going to crush you.

WIE: What exactly do you mean by "the world"?
TB: Your wife, your children, your home, your work, your money in the bank, your position in the company, your political aspirations or affiliations, your bed at night, your shower in the morning, your breakfast—everything!

WIE: There's a word in Arabic, dunya, which also means "the world" or "worldly life." It seems that it's often spoken about as something negative or as something that tempts us away from the path.
TB: You're right. Many people think in those terms, but let me make a correction, it's important to understand this distinction. Ifdunya makes you forget your Lord, if it makes you forget where you came from, what your function is, and where you are going, if it makes you a fool, then it is your enemy. But if it reminds you that this is just a passage, this is just a place for tests, this is just a place to prove that you are doing what you were created for, then it is a good place, a good thing, and a wonderful friend.

WIE: Would it be accurate to say that for most of us, the world tends to be the former, tends to be that which draws us away from God?
TB: It is not the world's fault. It is your fault. It's not the devil's fault. It is your attachment to the world. The world is beautiful. Allah has made it beautiful. Every spot of it is a reflection of him. He has never created anything ugly.

You see, the Sufis believe that creation is simply a mirror. When there is nothing in front of the mirror, it reflects nothing. But Allah is in front of it, so all of creation is a reflection of him. We see his attributes, the attributes of God, reflected in the mirror of creation. And that's what we are. Everything in creation is Allah's attributes. It's not Allah, but it is from Allah. So there is nothing wrong with the world. It is your fault that you make a god of it. It's not the world's fault.

WIE: Many Sufi sheikhs have had wives and families, owned businesses, and some are even said to have been great sultans. What is it that enables a sheikh or a dervish or any spiritual seeker to live amidst all the complexities and temptations of the world and still do the right thing? How can we act in the world in a way that expresses nonattachment to the world?
TB: The answer to that question is very simple. A young German lady asked that question to my sheikh, Sheikh Muzaffer [Ozak] Efendi, and he said, "My daughter, we are very fortunate, because we have got a book in our hands, the Qu'ran, which we believe is from Allah, from the Lord." The Bible is equivalent to a hadith. In other words, it tells us what Jesus did and what Jesus said. But we believe that the Qu'ran was revealed by Allah and brought word by word, letter by letter, dot by dot, to the prophet Muhammad. Through his blessed lips it came out, and not a dot of it has changed for the last one thousand five hundred years.

We actually have three touchstones to find out whether our actions are right or wrong. But you must act! You cannot sit on your behind, because then you're dead. Now if the action corresponds to what Allah tells you to do in the Qu'ran, it's definitely the right action. It is said that in the Qu'ran there are a thousand things to do and a thousand things not to do. I certainly don't know all of them. I know perhaps a hundred things, and even those often depend on interpretation. So this touchstone, this test to see whether your action is real gold or fake, is a difficult one.

The next touchstone is the imitation of the prophet Muhammad. Although he lived one thousand five hundred years ago, the prophet Muhammad was never alone, and everything he did and said was recorded. None of it was inconsequential—the way he drank his water, the way he made love to his wives, the way he went to the bathroom. There are hundreds of thousands of hadithsof things which he said and did, and these are easier to understand, because no interpretation is necessary.

The third touchstone is your conscience. You have to ask your conscience, "This action that I'm about to do, is the result going to be beneficial for the world—for him, for her, for me, for the grass, for the cat, for the turtle? Or is it going to be the opposite, is it going to cause pain and hurt?" If it is beneficial, it's right; if it is not beneficial, it's wrong.

What all of this boils down to is that we are here to ceaselessly do right action. I just returned from a trip to Iraq to help with some of the suffering there. I visited orphanages and hospitals and was able to donate money to help a great many people who are suffering, especially children. And while I almost never talk about my personal experiences, my experience there still lingers with me, because a strange thing happened. During my few days in Iraq, I was not there. Action was there, things were happening, but it was as if I was not there. And I felt that that was my great, great reward which I received. And for me that suffices.

WIE: Maybe that's the best kind of action in the world.
TB: I hope so. Action without being there. We have a saying in Turkish. It is hiç, which means "nothing." And that's the goal.

WIE: Is it ever necessary to retreat or to step back from our involvement with the world in order to deepen our own spiritual contemplation?
TB: There are beautiful stories about the prophet Muhammad where he would be so lost and immersed in these intense spiritual states that he wouldn't even recognize his own wife Aisha. He would say, "Who are you?" and she would say, "Aisha," and he would reply, "Who is Aisha?" You see, he wasn't there. He was so far away that he didn't even know his own wife. But then there were other times when he would rest his blessed head on the thigh of his wife and say, "Aisha, caress my head." So even he needed a little comfort. You have to come back to the world. We are in this body, you see, and it needs things. You have to come back.

http://www.enlightennext.org/magazine/j18/bayrak.asp?page=2

Welcome Ramadan

2011-07-20T17:01:00.000-07:00

RAMADAN KAREEM!
Young Muslims of Australia (YMA) invites you to a refresher course on the rites, virtues and benefits of the blessed month of Ramadan. If you wish the get the maximum benefit from your time in Ramadan, then this course will be of great value to you. It covers the basics for men and women, and explains some of the hidden virtues that can be taken advantage of by the Muslim who wishes to draw nearer to Allah SWT.
Time: 27th & 28th of July 6:30pm – 9:30pm
Cost: FREE
Registration is essential @ www.yma.org.au
For all those interstate and who cannot attend, please note that this event will be LIVE STREAMED @ www.ymatv.com.
For more information please contact 0426 269 085.
On the authority of Abi Mas’ood ‘Uqbah bin ‘Amr al-Ansaaree al-Badaree -may Allah be
pleased with him- said: The Messenger of Allah -(saw) said:
“Whoever directs someone to a good, then he will have the reward equal to the doer of the action.” Muslim (1893)

Abdullah Bin Abbas narrates that the Apostle of God (saw) was superior to all men in generosity and the doing of good to the people in general, but in the month of Ramadan his benevolence knew no bounds. In Ramadan, Jibrail (as) came to him every night and the Prophet (saw) recited the Qur’an to him. During Ramadan the Prophet (saw) appeared to be faster than the wind in generosity and benevolence. [Bukhari and Muslim]

Ramadan Spirit

Fiqh of Fasting

Fasting in the month of Ramadan is one of the five pillars of Islam.
Fasting in the month of Ramadan is fard upon every Muslim, male and female, who is sane and mature.
Almighty Allah has promised great reward for those that fast, whilst severe punishment is in store for those who do not fast in the month of Ramadan.
Fasting has many physical, moral and social benefits. However, Allah has made fasting compulsory so that we become pious, God-fearing and God-conscious.
Fasting in Islam means to stay away from eating, drinking and cohabitation from true dawn (subh sadiq, beginning of fajr time) to sunset with an intention of fasting.
TYPES OF FAST
There are eight types of fasting. They are as follows:
Specific obligatory (fard) fast: Fasting for the whole month of Ramadan once a year.
Non-specific obligatory (fard) fast: The duty upon one to make up a fast missed in the month of Ramadan with or without a valid reason.
Specific necessary (wajib) fast: To vow to keep a fast on a specific day or date for the sake of Allah, upon the fulfillment of a wish or desire (nadhr)
Non-specific necessary (wajib) fast: To vow or pledge to keep a fast without fixing any day or date, upon the fulfillment of a wish (nadhr). Those fasts which are kept for breaking one’s qasm (oath) also fall under this category.
Confirmed sunna fast: Those fasts which the Messenger of Allah (Allah bless him and give him peace) kept and encouraged others to keep. E.g., fasting on the 9th and 10th of Muharram, and the 9th of Dhul Hijja, etc.
Recommended fast: All fasts besides fard, wajib, and sunna are mustahabb. E.g., fasting on Mondays and Thursdays.
Disliked fast: Fasting only on the 9th or 10th of Muharram or fasting only on Fridays. Some scholars hold it permissible to fast on the 9th and 10th of Muharram since distinguishing our fast from that of the Jews no longer applies, as the Jews no longer fast on those days.
Impermissible fast: It is haram to fast on five days during the year. They are: `Eid al-Fitr, `Eid al-Adha, and three days after `Eid al-Adha.
THE INTENTION (Intention)
The intention of fasting is necessary. If a person stays away from all those things that break one’s fast without an intention, the fast will not be valid.
It is not necessary to express the intention verbally as intention simply means to intend. Thus, the firm determination of the heart will suffice. However, it is better to express the intention verbally also: Bi sawmi ghadin nawaytu (‘And I intend to fast tomorrow’)
The time for intention lasts up to midday for specifically obligatory, specifically necessary, sunna and recommended fasts. This is mid-way between the beginning of fajr time to sunset (the beginning of maghrib time).
The intention for non-specifically obligatory and non-specifically necessary fasts must be made before the beginning of fajr time.
[F: The time for intention starts from Maghrib time of the night before.]
DU`A AT THE TIME OF BREAKING FAST
Allahumma inni laka sumtu wa bika amantu wa `ala rizqika aftartu or
Allahumma laka sumtu wa bika amantu wa `alayka tawakkaltu wa `ala rizqika aftartu
(‘O Allah, I have fasted for You, believed in You, placed my trust in You, and broken my fast on your provision’)
MUSTAHABBS IN FASTING
To partake of the pre-dawn meal (suhur) before fajr time enters.
To delay this meal to a little before fajr time.
To break the fast immediately after sunset.
To break one’s fast with dry or fresh dates if available. If dates are not available, then with water.
To make the intention at night.
THINGS DISLIKED WHILE FASTING
To chew gum, rubber, plastic items or other such things (F: which are chewed, but not swallowed, and nothing reaches the stomach, for otherwise the fast would be broken).
To taste any article of food or drink and spit it out (F: without anything being swallowed). If a woman has a very ill tempered husband, it is permissible for her to taste the food, provided it does not go down her throat.
To collect one’s saliva in the mouth and then to swallow it, trying to quench thirst.
To delay a bath that has become obligatory intentionally until after fajr time.
To use paste or tooth powder to clean one’s teeth. It is permitted to use a miswak of any permissible fresh branch or root (tooth stick). [If one wishes to use toothpaste, one should brush one’s teeth before the fast begins.]
To complain of hunger and thirst.
To take the water too much up the nostrils when cleaning the nose.
To gargle more than necessary (f: because if any water goes down the throat, even accidentally, the fast is invalidated).
To quarrel, argue, use filthy or indecent words.
To backbite, tell a lie and swear are sinful acts even when one is not fasting. Therefore they become even worse when fasting.
THINGS THAT BREAK ONE’S FAST
Things that break one’s fast are of two kinds. Some make only a makeup necessary, whilst others make both a makeup and expiation (kaffara) compulsory.
(A) Makeup: To keep one fast in place of one that breaks, or is broken intentionally.
(B) Expiation: To fast for sixty consecutive days.
However, if a person is genuinely unable to keep these 60 fasts, for a truly valid reason, such as continuous sickness (F: based on reasonable surety, which requires either clear signs, relevant past experience, or the reporting of a qualified and upright Muslim doctor), then one has the option of choosing from one of the following four:
Feed sixty poor people to their fill for two meals, or
Feed one poor person two meals a day, for sixty days; or
Give sixty poor persons 3 lbs. (approx. 1.6 kg.) of wheat or its value in cash or food grains;
Give to one poor person not less than 3.5 lbs. of wheat, rice or food grains, etc. or its value in cash for sixty days.
THINGS THAT BREAK ONE’S FAST BUT REQUIRE ONLY A MAKEUP
Anything put by force into the mouth of a fasting person.
Water going down the throat whilst gargling, (whilst being conscious of one’s fast).
To vomit mouthful intentionally or to return vomit down the throat.
Intentionally swallowing a pebble, piece of paper or any item that is not used as food or medicine.
Swallowing something edible, equal to or bigger than a grain of gram which was stuck between the teeth. However if it is first taken out of the mouth and swallowed, it will break the fast whether it is smaller or bigger than the size of a gram.
Dripping oil into the ear canal (F: such that it goes beyond the ear drum).
Inhaling snuff into the nostrils.
Swallowing the blood from the gums if the color of the blood is more than the saliva with which it is mixed.
To eat and drink forgetting that one is fasting and thereafter thinking that the fast is broken, to eat and drink again. [F: There are three ways something can enter your body cavity while fasting:
Deliberately. This breaks the fast;
Forgetfully. This does not, because of the Prophetic (Allah bless him & give him peace) guidance that it does not. (Otherwise, legal reasoning (qiyas) alone would have indicated that it does.)
Mistakenly/Accidentally. This breaks the fast. An example: what you mentioned; or if one ate thinking that fajr time had not come in or maghrib time come in, when the contrary was true.]
10. To eat and drink after subha sadiq or to break the fast before sunset due to a cloudy sky or a faulty watch, etc., and then realizing one’s fault.
N.B. Any fast other than a Ramadan one, whether broken intentionally or with a good and valid reason, makes only a makeup necessary [F: this is true even for non-obligatory fasts, because of the legal principle in the Hanafi school that, ‘. There is no kaffara for breaking any fast besides that of Ramadan.
THINGS THAT MAKE BOTH MAKEUP AND EXPIATION NECESSARY (WAJIB)
(Note that this applies only to a current Ramadan fast only)
Intentionally eating, drinking or breaking the fast in any other manner, such as smoking, without a valid reason (f: that is, deliberately, while aware) will make both qada and kaffara necessary (F: unless there is a legal excuse that wards off the necessity of expiation, such as it not being a complete offense, such as in the case of ejaculation through any means other than actual intercourse).
Applying kohl (antimony or surma) into the eye or rubbing oil on the head and then, thinking that the fast is broken, to eat and drink intentionally.
To drink any kind of medicine intentionally (when one is not seriously sick).
THINGS THAT DO NOT BREAK THE FAST
To eat and drink something unintentionally.
A mosquito, fly or any other object going down the throat unintentionally.
Water entering the ears.
Dust or dirt going down the throat.
Swallowing one’s own saliva.
Taking an injection.
Applying of surma (kuhl: antimony) into the eyes.
Taking a bath to keep cool.
Rubbing oil onto the body or hair.
To vomit unintentionally.
Applying itr or perfume. It is not permitted to inhale the smoke of loban or agar batti whilst fasting. It is also not permitted to smoke cigarettes or inhale its smoke.
Brushing the teeth without tooth paste or powder, e.g., using a miswak, etc.
A dream which makes ghusl wajib (necessary) does not break the fast.
PEOPLE EXEMPTED FROM FASTING IN RAMADAN
Sick people when their health is likely to be badly affected by fasting. (F: This needs to be established by reasonable surety of one’s actual or effective inability through manifest signs, relevant past experience, or the medical advice of a qualified and upright Muslim doctor.) They should make up the loss, a day for a day, when they recover after Ramadan.
A traveller (one who is undertaking a journey of more than 77 kms (48 miles) and does not intend staying more than 14 days at his destination). However, it is better for him to fast in Ramadan than to fast later, provided the journey is not a demanding one.
If it is feared that hunger or thirst will lead (F: during the fast) to death (F: or harm, by reasonable surety, as described above), it is permitted to break one’s fast.
It is necessary (wajib) to makeup of a nafl fast that was broken before completing it.
THE EXPIATORY PAYMENT (FIDYA) FOR FASTING
A very old person who does not have the strength to fast or a very sickly or diseased person who has no hope of recovering after Ramadan must make an expiatory payment for each fast missed in Ramadan.
The expiatory payment for a fast is similar to that of a missed obligatory or necessary prayer:
To give 3 lbs (approx. 1.6 kg) of wheat or 7 lbs (approx. 3.2 kg) of barley.
Or the equivalent of the above in cash or kind.
If, however, an old or sick person gains strength or recovers after Ramadan, he must keep the missed number of fasts and whatever was given as fidya will be a reward for him from Allah Most High.
No one is allowed to fast for another (sick or fit) person. [Hajj can be made for another person (F: under certain conditions), but one it is not valid to pray or fast for another person.]
NB: Children should be encouraged to fast, but should not be forced to complete the fast up to sunset if they are unable to bear the hunger or thirst.
I`TIKAF (retreat)
I`tikaf means to enter the masjid with the intention of remaining therein (f: in worship).
Mu`takif: One who makes i`tikaf.
TYPES OF I`TIKAF: WAJIB, SUNNA & MUSTAHABB
WAJIB: To vow or pledge to make i`tikaf (on a fixed day) for the sake of Allah upon the fulfillment of some wish or desire. The least duration of a wajib i`tikaf is one day and night and it must be accompanied by a fast.
SUNNA MU’AKKADA: To reside the last ten nights and days of Ramadan in the masjid is sunna mu’akkada `ala kifaya, i.e. If a person from the community fulfils the obligation of i`tikaf the entire community will be absolved of this sacred duty. Otherwise all the residents will be sinful of neglecting this sunna of our Prophet (Allah bless him and give him peace).
MUSTAHABB OR NAFL: This i`tikaf can be for any amount of time, even for a few minutes.
No fast is conditional for mustahabb or nafl i`tikaf.
CONDITIONS OF I`TIKAF:
Islam.
Sanity i.e. a person should not be mad.
Tahara – to be free from hadath akbar (major impurity).
Intention – intention.
It is makruh to remain silent intending it to be a form of worship.
A woman’s i`tikaf is in her area of prayer and `ibada (musalla) in her home. The middle of the house is better than the front part, and the back is better than the middle.

The RAWHA with Habib Umar July 2011

2011-07-06T09:46:00.000-07:00

‘Nasim Hajir’ of Imam al-Haddad

http://www.flickr.com/people/ziarah_yemen/

The centre-piece of the Dowra is the Rawha. The word “rawha” linguistically is applied to an excursion at any time from midday until nightfall, as in the hadith narrated by al-Bukhari and Muslim: “An excursion in the morning (ghadwa) or an excursion in the latter part of the day (rawha) in the path of Allah is better than this world and everything it contains.” The word also has a connection to the ruh, the spirit. The scholars of Hadramawt traditionally used the name rowha for the lessons they would give after `Asr in which they would focus upon teaching the sciences of the heart and reading the books of the Imams of Tasawwuf. Imam al-Haddad says in his Adab Suluk al-Murid (translated as “Good Manners”): “the time following the `Asr prayer, if kept alive, has a powerful affect in attracting provision for the heart.”

In this year’s Dowra Habib `Umar bin Hafiz (may Allah preserve him) continues the commentary which he began two years ago on Qut al-Qulub, Imam Abu Talib al-Makki’s foundational work in the science of Tasawwuf. He will also comment on the poem of Imam `Abdullah ibn `Alawi al-Haddad, entitled “Nasim Hajir.” Using the book and the poem Habib `Umar lays out the foundations which every seeker needs on the path to Allah. He emphasises the importance of sincerity in seeking spiritual process during these lessons and often repeats that by reading the words of these great scholars we are in fact sitting in their presence.

The gathering is usually rounded off with the recitation of some of the poetry of the great Imams of the Path, and then with the poetic supplication mentioned in these pages. Those attending the session then shake hands with the Shaykh and with each other, physically reinforcing the bonds that have been established during the gathering.

What follows is a rough translation of Imam al-Haddad’s poem, along with the Arabic text, followed by a brief explanation. The explanation is mostly taken from Habib Ahmad bin Abu Bakr bin Sumayt’s commentary on the poem, al-Kawkab al-Zahir.

Imam al-Haddad needs little introduction. Born in 1044 Hijri, he was widely regarded as being the foremost scholar and spiritual guide of his time, and subsequently as the renewer of the 12th Islamic Century. His da`wah, his teachings in the form of poetry and prose, and his invocations spread far and wide during his lifetime and continue to spread to this day. He died in 1132 and was buried in the Zanbal Graveyard in Tarim. In this poem he expresses some of his love and longing for Allah and His Messenger (saw) and alludes to the stations of certainty that he has attained.

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

"Nasim Hajir"

Imam al-Haddad (may Allah have mercy upon him) said:

نَسِيمْ حَاجِرْ يا نَسِيمْ حَاجِرْ هَلْ مِنْ خَبَرْ تَشْفِي بِهِ الخَواطِرْ

عَنْ جِيرَةِ الحَيِّ الّذِي تُجَاوِرْ فَالشَّوْقُ قَدْ أَرْبَى عَلَى السَّرائِرْ

O breeze of Hajir, O breeze of Hajir, will you bring me news that heals my troubled soul?

News of those that live in proximity to him, for intense longing has overcome my heart

In the opening verses Imam al-Haddad addresses the breeze (nasim) which blows from Hajir, which is a place on the road to Mecca. In mentioning Hajir there is an indication that he is addressing the Messenger of Allah (saw). We see this at the beginning of poems such as the Burda of Imam al-Busayri, where the poet mentions places in the vicinity of Mecca and Medina that point to the Beloved (saw). The Imam addresses the breeze because when it blows it brings with it the scent of the beloved. We see this in the Qur’an when Sayyiduna Ya`qub says: I do indeed scent the presence of Yusuf.(as)

The commentators say the wind carried the scent of Yusuf to him from a great distance. The Imam asks if this breeze bears any news of those that live in the proximity of the Beloved because his longing has become so intense he is unable to conceal it.

وَافَيْتَ رَبْعِي يا نَسِيمْ الأَسْحَارْ مِنْ بَعْدِ ما نَامَتْ عُيُونُ الأَغْيَارْ

عَسَى مَعَكْ لِي يا نَسِيمْ أَخْبَارْ عَنِ الحَبِيبِ النَّازِحْ المُهَاجِرْ

You came to my resting place, O breeze of the pre-dawn after all other things had slept

Perhaps, O breeze, you have news for me of the Beloved who left and emigrated

The Imam once again addresses the breeze. The pre-dawn is significant because it is the time at which Allah manifests Himself to those seeking Him and answers their supplications. For most it is a time of deep sleep and heedlessness and it only the true seekers who are awake. The people of Allah use the word aghyar or “other things” to refer to veils in the heart that prevent the slave from witnessing his Lord and being present with Him. When these veils are absent the heart is ready to be illuminated. The Imam likens these other things to people with vigilant eyes trying to cut the slave off from his Lord. Thus when those eyes are closed there is no barrier between the slave and his Lord. The “Beloved” referred to in the next verse is the Prophet Muhammad (saw) who said: “Truly I am the Beloved of Allah, and this is not a boastful claim.” He is al-Muhajir, who emigrated from Mecca to Medina.

حُبُّ الأَحِبَّةْ فِي الفُؤَادْ خَيَّمْ لاَ بَلْ جَرَى مِنِّي مَجارِيَ الدَّمْ

وكُلَّما بَرْقُ الحِمَى تَبَسَّمْ فاْضَتْ دُمُوعُ العَيْنْ فِي المَحاجِرْ

The love of the Beloved is firmly planted in my heart Or rather it flows in my veins like blood

Whenever lightning strikes in the valley (of the Beloved) it brings forth floods of tears from my eyes

The Imam describes the extent of his love for the Beloved which he says has become inseparable from his flesh and blood. In the Arabic the plural is used referring to the Beloved, which could used be out of veneration of the Prophet (saw), or it could imply his love for the Prophet (saw) and those beloved to him among his Companions and inheritors. Even the sight of lightning bolts striking in the valley of the Beloved causes him to remember him and he cannot restrain his tears. (See appendix on Allah’s love for His slave and the slave’s love for Allah)

مَضَى زَمَانِي فِي الجَفا ودَهْرِيْ ومَدْمَعِيْ قَد خَانَنِي وصَبْرِي

وَضَاقَ بِالفُرْقَةْ فَسِيحُ صَدْرِي ما حِيلَتِيْ كَمْ شَا أَكُونُ صَابِرْ

My time has passed and all I have experienced is harshness so I have been unable to remain patient and withhold my tears

Being apart has constricted my chest... what can I do and how long can I remain patient?

Here the Imam complains of the bitterness of not attaining what he wishes for from his Beloved. He is thus unable to restrain his tears, remain patient and prevent anxiety filling his heart.

عَسَى عَسَى يا ساكِنِينْ نَعْمَانْ أَنْ يَنْثَنِي حالُ الصَّفا الّذِي كَانْ

ويَنْكَشِفْ حالُ الأَسَى والأَشْجَانْ بِوَصْلِ لَيْلَى بَهْجَةِ المَسَامِرْ

Perhaps, perhaps O inhabitants of Na`man the time of purity will return as it once was

To remove the sadness and sorrow with a gift from Layla, a delight to the eyes

Here the Imam addresses the inhabitants of the Valley of Na`man, which is situated near the Valley of `Arafah. It was the valley in which Allah assembled the progeny of the Prophet Adam (as) in their spiritual state before those spirits were joined with their bodies. The inhabitants which he addresses are probably the pure spirits with he finds comfort and affinity. The Knowers of Allah use the name “Layla” to refer to their love for the Divine. In the famous Arab story it was the love of Layla that drove Majnun almost to insanity. The intense passion that he possessed was then used to measure the love of those that claim to love Allah, since his love was for a created being whereas the Creator is worthy of being shown much more intense love. Amongst the gifts referred to is for Allah to unveil realities to the slave and enable him to witness Him.

أَنَا الّذِي فِي حُبِّها مُتَيَّمْ مَحْزُونْ مَشْجُونُ الفُؤَادِ مُغْرَمْ

فَهَلْ تَراها يا نَدِيمْ تَعْلَمْ بِما بِقَلْبِيْ مِنْ هَوَىً مُخَامِرْ

I am overcome by my love for her saddened, forlorn, completely absorbed

Do you think, my friend, she knows the love which is infused in my heart?

Here the Imam describes how his love for “Layla” has dominated his heart. He asks despondently whether she knows of his love in the knowledge that only the one experiencing these emotions truly knows them.

يا ساكِنِينَ السَّفِحْ مِنْ فُؤَادِي وادِيْ النَّقا يا خَيْرَ كُلِّ وادِي

حَيْثُ المُنادَِي يَسْمَعُ المُنادِي يَا أهْلَ البَصائرِ حَدِّقُوا البَصائِرْ

O inhabitants of the canyon of my heart the valley of purity, the best of all valleys

Where the caller hears the caller O people of insight, fix your gaze

The Imam likens those that he loves to inhabitants of a valley or canyon which is in his heart to convey how deeply rooted his love for them is. The valley referred to is either the valley in which Mecca lies or the valley in which Medina lies, or both, since both were ennobled by the presence of the Messenger of Allah (saw). The caller referred to is the one who calls people to Allah, the first of whom was the Messenger of Allah (saw), who is referred to in the verse: Our Lord, we have indeed heard the call of the one calling us to faith, saying: 'Believe in your Lord' and we believed. Then those that respond to the call become themselves callers. Another interpretation is that the caller is Allah, who calls out to His slaves in the pre-dawn, as in the hadith: “Is there anyone seeking forgiveness?” In that case the verse would read: “The one called upon hears the Caller.”

هَذا جَمالُ الحَقِّ قَدْ تَجَلَّى ولَمْ يَكُنْ مَحْجُوبْ قَبْلُ كَلاّ

لَكِنَّ قَلْبَ العَبْدْ حِينَ يُجْلى شَاهَدْ وكَانَتْ مِنُّهُ السَّواتِرْ

The beauty of the Real has become manifest although it was not veiled before that, never!

But when the heart of the slave is polished it witnesses – the veils were on the heart of the slave

The Imam indicates that Allah has manifested Himself to his heart and he has thus witnessed His greatness and His attributes of beauty. The Knower of Allah can be defined as the one Allah has permitted to witness His essence, attributes, actions and names. The fact that Allah has manifested Himself does not mean that He was veiled before that. Rather it is the heart of the slave which is veiled from witnessing him due to the attributes of the lower self. Ibn `Ata’illah says in the Hikam: “the Real is not veiled but you are the one who is veiled from seeing Him.” The unveiling of the heart occurs when it is purified of base attributes and then beautified with praiseworthy attributes. The slave is then able to perceive Allah with his inner sight and reaches the station of witnessing or ihsan. When the Imam refers to “the slave” here he is referring to himself, announcing the bounty which Allah has bestowed upon him and thanking him for it – as for the blessings of Your Lord – proclaim them!

طُورُ التَّجَلِّيْ قَلْبُ كُلِّ عَارِفْ ومَهْبِطُ الأَسْرارْ واللَّطائِفْ

والنَّفِسْ مُوسَى تَشْهَدُ المَعارِفْ مَهْما تَجَلَّتْ واثْبِتِ الظَّواهِرْ

The mountain of manifestation is the heart of every knower the point on which secrets and subtleties descend

The self, like Musa, witnesses realities when they become manifest.. but confirm the apparent meaning

The heart of the Knower of Allah is the place in which Allah manifests Himself. The meaning of manifestation is for the lights of the unseen to be unveiled to the heart. Here the Imam likens the heart of the Knower to a mountain upon which the secrets and subtleties of Allah descend. It was to the mountain that Allah manifested Himself at the request of Musa in the Qur’an so the heart is likened to a mountain and the self to Musa who witnessed that manifestation. Allah says: When his Lord manifested Himself to the mountain He turned it to dust and Musa fell down unconscious.# Another interpretation is that the mountain referred to is Mount Sinai or Tur Sina’, the mountain upon which the Tawrah was revealed to Musa.

Then the Imam alerts the reader that he has used Musa and the mountain merely as a metaphor, whereas the manifestation of Allah to the mountain at the request of Musa in the Qur’an should be taken literally. This is why he says: “confirm the apparent meaning.” In other words, confirm the literal meaning as it has been revealed in the Qur’an and do not fall into the error of denying the literal meaning and replacing it with a figurative interpretation. The Batiniyya sect deviated in this respect which led them to deny many of the outward obligations of the religion. As for the Sufi interpretations of the Qur’an, they do not deny the apparent meaning of the text, but rather affirm it while pointing to other meanings to which the apparent meaning points. Habib `Ali bin Muhammad al-Habashi said:

Its meanings continue to be revealed to the scholars although its revelation has ended

والنَّفِسْ مِغْناطِيسْ أَمْرْ الإلْهَامْ والرُّوحُ مِغْناطِيسْ كَونْ الأَجْسامْ

وذاكَ مِنْ بَعدِ التَّوَجُّهِ التَّامْ بِكُلِّ باطِنْ وبِكُلِّ ظاهِرْ

The self is the magnet which attracts inspiration while the spirit is the magnet which pulls the body

This is only after absolute focus with both the inner and the outer

Here the Imam likens the self (nafs) to a magnet since it is pulled towards its inclination in the same way that iron is pulled towards a magnet. Allah says of the self: Then He inspired in it the ability to distinguish between corruption and piety.The self may either be animalistic, leaning towards bestial desires, or it may be angelic, leaning towards knowledge and lofty things.

In the second half of the verse the Imam likens the spirit (ruh) to a magnet since it has a magnetic pull over the body. This only occurs, however, after intense inward and outward struggle, which the Imam refers to in the second verse. Inwardly the seeker must attain abstinence (zuhd) and remove any attachment in his heart to material things. He must purify his heart of blameworthy traits and replace them with praiseworthy ones. Outwardly he must strive against the body’s physical desires, reducing his sleep, food and mixing with people and being in a constant state of remembrance of Allah (dhikr) and being consistent in regular acts of devotion (awrad). At this point his spirit becomes dominant over his body.

اللهُ أَكْبَرْ هَذِهِ الحَقِيقَةْ قَدْ أَشْرَقَتْ مِن مَشْرِقِ الطَّرِيقَةْ

فَامْسِكْ أَخِي بِالعُرْوَةِ الوَثِيقَةْ وهِيَ اتِّباعُكْ سَيِّدَ العَشَائِرْ

Allah is most great! This is the reality which has shone forth from the spiritual path

So hold fast, my brother, to the most trusty handhold which is following the Master of all peoples

The “reality” referred to by the Imam is haqiqah, or witnessing the Devine essence, names and attributes in every created thing. This is knowledge which Allah gives directly to His slaves without any intermediary: attain taqwa of Allah and Allah will teach you.The haqiqah can only reached by means of the tariqah or the spiritual path which in turn can only be taken after first submitting to the dictates of the shari`ah or Sacred Law. For this reason the Imam says in the first verse that the reality “has shone forth from the spiritual path.”

Imam Malik said: “Whoever acts upon his knowledge Allah bestows upon him knowledge which he did not previously possess.” In this statement we find shari`ah, which is knowledge, tariqah, which is acting upon that knowledge and finally haqiqah, which is the bestowal of new knowledge. The Prophet (saw) is the one who reached the highest of spiritual stations and attained all aspects of human perfection and he is the medium in attaining all goodness in this life and the next. He is the only door through which one can enter the Devine presence. Thus in the second verse the Imam enjoins the seeker, if he wishes to attain the stations previously mentioned, to follow him. Allah says to His Messenger (saw): Say: if you love Allah then follow me, and Allah will love you. The love of Allah, which is the goal of every seeker, is attained by following the Beloved (saw) and it is thus “the most trusty handhold.” The one who holds fast to it attains the highest levels of felicity. Through it the path is illuminated and the way is open to reaching the haqiqah.

مُحَمَّدَ المَبْعُوثْ بِالهِدايَةْ والحَقِّ والتَّحْقِيقِ والوِلاَيَةْ

إنْسَانَ عَيْنِ الكَشْفْ والعِنايَةْ وَرُوْحْ مَعْنَى جُمْلَةِ المَظاهِرْ

Muhammad, the one sent with guidance, truth, clarification and high station

The pupil of the eye of unveiling and divine care and the spirit of every created thing

The Messenger of Allah (saw) was sent with guidance, as Allah says: He is the One Who sent His Messenger with guidance and the religion of truth. This guidance is of two types. The first is general guidance for the majority of people which is following the Sacred Law which the Prophet (saw) outwardly embodied. The second is special guidance for the elite which is travelling the spiritual path which the Prophet (saw) inwardly followed. The second cannot be attained without attaining the first. What is meant by “truth” is the Qur’an or literal truth, the opposite of falsehood. “Affirmation” or tahqiq is affirming facts and supplying evidence to support them. This was the role of the Prophet (saw) – affirming the realities of the existence of Allah and the resurrection which he did by reciting to them the Book of Allah: He is the One Who sent amongst the unlettered ones a Messenger from amongst them who recites to them His verses, purifies them and teaches them the Book and the Wisdom. “High station” refers to the special station of the Prophet (saw) in the sight of his Lord, which no other prophet, let alone ordinary human, can come close to. Then he approached and came closer, and was at a distance of two bow-lengths or closer. Then He revealed to His slave what He wished to reveal. In fact all the Prophets and saints receive their spiritual assistance and sustenance directly from the Prophet (saw)

Imam al-Busayri says in the Burda:

All of them are seeking from the Messenger of Allah
A handful from the ocean or a sip from the rain

In the second verse the Imam likens the Prophet (saw) to the pupil of the eye to which realities are unveiled. The use of the pupil is appropriate because it is the opening in the eye which allows light to enter. Just as physical things are perceived by the eye, likewise the Prophet (saw)witnessed unseen things: He alone knows the unseen and He does not make anyone acquainted with His secrets except a Messenger whom He has chosen.

Along with receiving the greatest portion of unveiling he(saw) also received the greatest portion of Divine care, manifested in the stations to which Allah raised him.

The second half of the verse points to the fact that the essence of the Prophet (saw) permeates all created things just like the spirit permeates the body. This can be understood from the hadith which `Abd al-Razzaq narrates on the authority of Jabir who asked the Prophet (saw) about the first thing that Allah created. He replied “O Jabir, truly Allah created before all other things the light of your Prophet from His light.” Allah then proceeded to create all things from that light. In this sense he is the “spirit of every created thing.”

May Allah send endless peace and blessings upon him and his family and Companions and all those that follow him until the Last Day. Give us the ability to hold fast to his handhold and enable us through him to attain the highest of stations. All praise is due to Allah Lord of the Worlds.

Appendix

Allah’s Love for His Slave and the Slave’s Love for Allah

It is inconceivable that Allah’s love be in any way similar to human love, which may be defined as tenderness in the heart. Some scholars say Allah’s love is expressed in His actions such as showing His favour and bounty to His slave, or showing His slave special care by protecting him and drawing him close.

As for the slave’s love for Allah it is expressed initially in his submission to Him, in his seeking Allah’s pleasure and in avoiding all that displeases Him. At a higher stage it is a lofty station that words cannot express, the product of the purification of the soul from all worldly attachments. Someone who has reached this stage is unable to part with his Beloved and finds comfort in constant remembrance of Him.

The means of attaining this love are numerous. Here are some of them:

Reflecting upon Allah’s generosity in bestowing His blessings upon His slave, forgiving his wrongdoings and enabling him to do good works.
Not relying upon one’s actions and witnessing one’s shortcomings.
Striving to perform compulsory and supererogatory actions to the best of one’s ability in accordance with the Sunnah until one attains the proximity mentioned in the hadith qudsi – “My slave continues to draw close to Me by performing supererogatory actions until I love him.”
Remembering Allah and standing in prayer in the pre-dawn in a state of neediness, seeking the gifts that Allah bestows at such a time. The hadith tells us that Allah has “breezes” which He sends at blessed times and that we should expose ourselves to those breezes, at whatever time they may blow.
Making abundant supplication, manifesting one’s neediness, in obedience to Allah’s command: Call upon Me and I will surely answer you.# As the hadith says: “Supplication (du`a) is the essence of worship,” since the person calling upon Allah has given up hope in all other than Him. He thus realises the oneness of Allah and attains true sincerity, which together are the greatest form of worship.

Allah is displeased if you do not ask Him

Whereas the small child of Adam becomes angry when you ask him

Attempting to imitate the lovers of Allah and their states by, amongst other things, reading their works.

Keeping a good opinion of Allah, which is a noble station and one of the stations of certainty (yaqin). The elect have a good opinion of Allah due to His possessing sublime attributes whereas the ordinary believers have a good opinion due to the blessings they receive from Him. If the believer is unable to reach the rank of the elect then he should witness the blessings that Allah bestows upon him, and trust that Allah will benefit him and deflect harm from him while being extremely hopeful that Allah will accept his actions and forgive his wrongdoings. The believer should have an especially good opinion of Allah at the time of death, since the Prophet said (saw): “Let none of you die except having the best opinion of Allah.” Allah says in the hadith qudsi: “I am as my slave believes Me to be, so let him believe what he wishes.”
Taking oneself to account and repenting from all wrongdoings since repentance (tawbah) is the first station of the path to Allah. The seeker should seek much forgiveness from Allah and weep over the time that he has wasted.
Being constantly aware of Allah in all states.

Habib Ahmad bin Abu Bakr bin Sumayt

Habib Ahmad bin Abu Bakr bin Sumayt , who wrote al-Kawkab al-Zahir, the commentary on Imam al-Haddad’s poem to which we are referring, was born in 1277 Hijri (1861 CE) in the Comoros Islands. The Bin Sumayt clan is one of the branches of the Ba `Alawi Sayyids, who trace their lineage back to `Alawi, the grandson of Imam al-Muhajir (died 345/956). Imam al-Muhajir was the first of the descendants of the Prophet (saw) to settle in Hadramawt, and his progeny then spread widely in Hadramawt, East Africa and South East Asia. Habib Ahmad received his early education from his father and then travelled to Hadramawt in search of knowledge in 1298. He lived in the city of Shibam and would make regular visits to Tarim and Seiyun and other parts of Hadramawt. He received inward and outward knowledge from masters such as Habib `Aydarus bin `Umar al-Habashi, Habib Ahmad bin Hasan al-`Attas, Habib `Abd al-Rahman bin Muhammad al-Mashhur, Habib `Ubaydullah bin Muhsin al-Saqqaf and Habib `Ali bin Muhammad al-Habashi, who was the shaykh from whom he received his opening. In 1300 he travelled to Zanzibar, where he was appointed Qadi by the Sultan.

However, he had a longing to travel the earth and in 1303 he left Zanzibar, going first to Istanbul, where he was graciously received by Sultan `Abd al-Hamid, and then to Egypt, the Hijaz, Java and India. In 1305 he returned to Zanzibar and was reinstated as Qadi. He once again visited Hadramawt in 1316 but lived out the rest of his days in Zanzibar, where he died in 1343 (1924). He authored a number of works, some of them commentaries on the works of Imam al-Haddad, and some of his fatwas were collected. His son Habib `Umar went on to become a great scholar and caller to Allah. May Allah benefit us by Habib Ahmad and his progeny.

Du`a at the end of the Rawha

This is the du`a which is read at the end of the Rawha, followed by its translation:#

رَبَنَا انْفَعْنَا بِمَا عَلَّمْتَنَا رِبِّ فَقِهْنَا وَفَقِهْ أَهْلَنَا		رَبِّ عَلِّمْنَا الَّذِي يَنْفَعُنَا وَقَرَابَاتٍ لَنَا فِي دِيْنَنَا
مَعَ أَهْلِ القُطْرِ أُنْثَى وَذَكَر
رَبِّ وَفِقْنَا وَوَفِقْهُمْ لِمَا وَارْزُقِ الْكُلَّ حَلاَلاً دَائِمًا		تَرْتَضِي قَوْلاً وَفِعْلاً كَرَمًا وَأخِلاءَ أَتْقِيَاءَ عُلَمَاء
نَحْظَى بِالْخَيرِ وَنُكْفَى كُلَّ شَرٍ
رَبَنَا أصْلِحْ لَنَا كُلَّ الْشُّئونِ وَاقْضِ عَنَّا رَبَنَا كُلَّ الْدِّيُونِ		وَأقِرَّ بِالْرَضَا مِنْكَ الْعُيُونِ قَبْلَ أَنْ تَأتِيَنَا رُسْلِ الْمَنُونِ
وَاغْفِرْ وَاسْتُر أَنْتَ أكْرَمُ مَنْ سَتَر
وَصَلاةُ اللهِ تَغْشَى الْمُصْطَفَى بِكِتَابٍ فِيهِ لِلنَّاسِ شِفَاء		مَنْ إِلَى الْحَقِّ دَعَانَا وَالْوَفَا وَعَلى الآلِ الْكِرَامِ الشُّرَفَاء
وَعَلَى الصَّحْبِ الْمَصَابِيحِ الغُرَر

اللَّهُمَّ أهْدِنَا بِهُدَاكَ ، وَاجْعَلَنَا مِمَنْ يُسَارِعُ فِي رِضَاكَ ، وَلا تُولِّنَا وَلِيًّا سِوَاكَ ، وَلا تَجْعَلْنَا مِمَنْ خَالَفَ أمْرَكَ وَعَصَاكَ ، وَصَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَآلِهِ وَصَحْبِهِ وَسَلّمَ ، وَالْحَمْدُ للهِ رَبِّ الْعَالَمِيْنَ .

يَا رَبَّنَــا اعْتَرَفْنَـا
وَأَنَّنَـا أَسْـرَفْنَـا
فَتُـبْ عَلَيْنَـا تَوْبَـهْ
وَاسْتُرْ لَنَـا العَـوْرَاتِ
وَاغْفِـرْ لِوَالِـدِينَا
وَالأَهْـلِ وَالإِخْـوَانِ
وَكُـلِّ ذِي مَحَبَّـهْ
وَالْمُـسْلِمِينَ أَجْمَـعْ
فَضَلاً وَجُـودًا مَنَّـا
بِالْمُـصْطَفَى الرَّسُـولِ
صَلَّى وَسَـلَّمْ رَبِّـى
وَآلِـهِ وَالـصَّحْبِ
وَالْحَمْـدُ لِلإِلَــهِ

بِأَنَّنَـا اقْتَرَفْنَـا
عَلَى لَظَـى أَشْـرَفْنَا
تَغْـسِلُ كُـلِّ حَوْبَـهْ
وَآمِـنِ الرَّوْعَـاتِ
رَبِّ وَ مَوْلُودِينَــا
وَسَــائِرِ الْخِــلاَّنِ
أَوْجِيْــرَةٍ أَوْ صُـحْبَهْ
آمِــينَ رَبِّ أَسْمَـعْ
لا بِاكْتِـسَابِ مِنَّـا
نَحْظَى بِكُـلِّ سُـولِ
عَلَيْـهِ عَـدَّ الْحَـبِّ
عِدَادَ طَشِّ الـسُّحْبِ
فِي البِدْئِ وَالتَنَـاهِي

Our Lord benefit us by that which you have taught us
Our Lord teach us that which benefits us
Our Lord give us and our families and our relations
And the people of the region male and female
Understanding in our din

O Lord give us and them the tawfiq to do and say
What pleases You out of Your generosity
And give all of us lawful provision always
And give us God-fearing knowledgeable friends
Grace us with goodness and protect us from all evil

Our Lord rectify all our affairs
And grant us the joy of Your pleasure
And settle all our debts
Before the Angel of Death and his helpers come to us
And forgive and conceal our faults, O Most Generous of Concealers!

And may the blessings of Allah cover al-Mustafa
The one who called us to the truth and good faith
With a Book in which there is healing for people
And may His blessings cover his honoured and noble family
And the Companions, the shining torches

O Allah grant us Your guidance
And make us amongst those who hasten to seek Your pleasure
And do not entrust us to a guardian other than You
And do not make us amongst those who disobey Your commands.
Peace and blessings be upon our Master Muhammad and upon his family and Companions. Allah praise is due to Allah Lord of the Worlds.

O Lord we admit that we have committed sins
And that we have exceeded the bounds
(Such that) we are on the brink of a blazing fire
So turn to us with a repentance
Which washes away every wrongdoing
And conceal our faults
And calm our fears
And forgive our parents and our children
And our family, our brothers and all our friends
And all those we love and our neighbours and companions
And all the Muslims
Amin! O Lord listen to us!
Out of Your grace, Your generosity and Your favour
Not because of our own actions
Through the Messenger al-Mustafa
Grace us with all we ask for
My Lord send peace and blessings upon him
The number of every grain
And his family and Companions
As much as rain falls from the clouds
And all thanks and praise be to Allah
In the beginning and the end.

link

Explanation of ‘Nur ‘l-Idah’ in Hanafi Fiqh, Part 1 (The Chapter of Purification)

2011-07-03T21:14:00.000-07:00

Courtesy of seekerofthesacred Blog

BismiLlah…
as-salamu ‘alaykum wa rahmatuLlah,

This is the first installment of the Nur al-Idah notes, on Hanafi Fiqh.

In this section, the following topics will be covered:

1) Types of Water; 2) Used Water; 3) Water not permissible to make wudu’ with; 4) Being ‘overcome’ by a substance; 5) Definition of a Small Amount of Water; 6) Remnant Water; 7) Examining containers and clothing.

The Arabic is hard to read here, and the formatting is by no means perfect. The PDF is more suited in both respects:
Download PDF

بسم الله الرحمن الرحيم

An Explanatory Translation of the Classical Hanafi Primer, Nur ‘l-Idah wa Najat ‘l-Arwah (The Light of Clarification and the Salvation of the Souls) – relating to the jurisprudence (fiqh) of worship
All praise is due to Allah, and may the blessings and salutations of Allah be upon our Master Muhammad, as well as his noble and pure progeny, family and righteous companions. As part of these note-sharing series, I hoped to share something on the Hanafi madh-hab. The notes are largely comprised of Shaykh Atabek Shukurov an-Nasafi hafizahuLlah lessons on the text.

Introduction

كتاب الطهارة

“The Chapter of Purification”
“Kitab”, here translated as “chapter”, is derived from the root letters k-t-b, which originally bore the meaning of ‘to join’. It came to mean ‘to write’ as during the process of writing, the letters are joined, particularly in terms of the Arabic language. “Kitab”, therefore, may be taken to be a term signifying the joining of ideas.
“Taharah” linguistically refers to “purification”, though in a legal sense, it refers to purification with the intent of being able to perform the ritual prayer (salah), e.g. making wudu’, tayammum, purifying oneself from najasah etc

Types of Water

المياه التي يجوز التطهير بها سبعة مياه

ماء السماء وماء البحر وماء النهر وماء البئر وماء الثلج وماء البرد وماء العين

“The types of water permissible for purification are seven: Rain water, ocean/sea water, river water, and water from wells, water from melted snow, hail water upon melting and spring water.”
As for river water, there is some difference of opinion outside of the Madh-hab. Those that opposed the permissibility of sea water to be used to purify include Imam Malik and Imam Muhammad b. Sirin. The latter is reported to have stated: “Making tayammum is more beloved to me than using sea water”. However, we as Hanafis, state that this is a weak opinion, citing the hadith of the messenger of Allah sallaLlahu ‘alayhi wa alihi wa sallam on the water of the sea: “Its water is pure and its dead (me: e.g. fish) is permissible” (narrated by Ibn Majah, kitab at-taharah wa sunanuha, bab al-wudu’u bi ma’ il-bahr).

Related to the dead of the sea being permissible, there is an exception for animals which are found floating on the water, up-side-down, provided we did not see the death. This is since we do not know if the cause of the death was natural, in which case it would not be permissible. If you killed it, or saw that its death wasn’t simply due to its natural lifespan, it would be halal.

ثم المياه على خمسة أقسام الأول طاهر مطهر غير مكروه وهوالماء المطلق

Water is divided into five types: The first being that which is pure and purifying, not disliked, and this is known as ‘absolute water’ i.e. pure water
This refers to normal, unaffected water. It is pure in itself, and can purify other people. “Pure” in this sense refers to ritual purity, i.e. with regards to wudu’ and ghusl.

والثاني طاهر مطهر مكروه وهو ما شربت منه الهرة ونحوها وكان قليلا

The second being pure and purifying, but disliked and it refers to that which a cat or a similar animal had drunk from it, provided the water is of a small quantity.
The natural question which comes up is what type of dislike (karahah) the Imam is referring to. As a rule, whenever the Imam states an action is ‘makruh’ without qualification, it refers to being makruh tahriman i.e. prohibitively disliked, and thus incurs sin if performed. However, this case is an exception to the rule, and thus purifying oneself with this type of water is makruh tanzihan i.e. the somewhat disliked, where sin is not incurred if performed but if left, one is rewarded. This was the opinion of Abu l-Hasan al-Karkhi, and is the mu’tamad (relied-upon) position of our school. Other scholars, such as Abu l-Husayn al-Quduri held that it was makruh tahriman based on the fact that the saliva of a cat was attached to their [impermissible] meat, as they do not have beaks. However, this is not the final position of the madh-hab.

Do note that this karahah (being disliked) is conditioned upon the statement “and it is of a small quantity”. As for the definition of a ‘small-quantity’, this was differed upon during the earliest stages of the madh-hab. Imam Abu Hanifah held the usuli (relating to principles of jurisprudence) position that one must not specify anything with figures, if this is not directly narrated from the Qur’an or Sunnah. Consequently, he held the opinion that a small quantity was defined as “that which its waves reach from one side to the other”. Imam Muhammad, however, differed with the Imam, giving us the more precise definition of 10 by 10 arms. Although Imam Muhammad himself later adopted the opinion of Imam Abu Hanifah, his initial opinion of 10 by 10 arms is the mu’tamad, and was the position of the scholars of Bukhara. This is since there is a danger of imprecision – a cup of water could perhaps be made out to be a large quantity based on the fact that a wave would not reach the other side etc.

والثالث طاهر غير مطهر وهو ما استعمل لرفع حدث أو لقربه كالوضوء على الوضوء بنيته

The third [type of water] is that which is pure, yet does not purify [others]. It refers to that which has been used to remove ritual impurity, or in an act of drawing closer [to Allah], such as an ablution over an existing one, with that intention

As alluded to previously, the clause ‘does not purify’ relates to ritual impurity, and not removing physical filth (najasah). Thus, this ‘used’ or musta’mal water as it is known as, is that which has been used to remove ritual filth (hadath), and cannot be used for wudu’ or ghusl purposes. However, the question arises as to when we perform wudu’, yet we are not removing any type of hadath i.e. renewing your wudu’, without breaking it.

Used Water

ويصير الماء مستعملا بمجرد انفصاله عن الجسد

The water becomes used merely by its separation from the body
Technically, water becomes used immediately upon contact with one’s skin. However, since it would still be flowing across one’s limbs, it cannot be considered ‘used’ until after leaving the body. This is the position of Imam ash-Shurumbalali; as for Imam an-Nasafi, he held that it only became used water once it had settled on the ground.

That Which Cannot be Used to Make Wudu’ With

ولا يجوز بماء شجر وثمر ولو خرج بنفسه من غير عصر في الأظهر

It is not permissible to [make wudu’ with] water from trees and fruits, even if it were to freely flow from the tree/fruit, independent of any squeezing – in the most apparent opinion
The reason behind specifically excluding water from fruits/trees, even if they came out without squeezing, was because of the opposing opinion of al-Quduri (author of al-mukhtasar) and al-Mahbubi (author of sharh l-wiqayah). These authors held that water which came out independently of squeezing the fruits/trees could indeed be used for wudu. However, their opinion is not the mu’tamad opinion; rather, such water is impermissible to use with regards to wudu’. This difference of opinion is also the reason behind ash-shurumbalali mentioning ‘in the most apparent opinion’, which – as has been mentioned – is the mu’tamad position in this case.

ولا بماء زال طبعه بالطبخ أو بغلبة غيره عليه

Nor [is it permissible to use, for the purposes of wudu] water which has lost its nature as a result of cooking, or by another substance overcoming it
Water has two characteristics which form its nature: [1] riqqah – softness and [2] sayalan – being flowing, and three qualities: [1] taste; [2] smell; and [3] colour.
The Imam goes on to define what exactly the overcoming of another substance refers to:

Being Overcome by another Substance
Solid Substances

والغلبة في مخالطة الجامدات بإخراج الماء عن رقته وسيلانه

Being overcome in terms of the water mixing with solids is by the water having its softness and ability to flow removed
In other words, in terms of solids, the water is only overcome once its nature is lost (softness, and being flowing). Thus muddy water (which remains able to flow and soft), would be permissible to use in wudu’.

EXCEPTION: Water that has been mixed with a solid and retains its ability to flow and softness, yet is known by a different name, is no longer permissible to use for wudu’. For example, tea bags are solid, and they mix with water, and its flow and softness is not affected. However, the water is known as ‘tea’, not ‘water’, so it is not permissible to use it for wudu’.

ولا يضر تغير أوصافه كلها بجامد كزعفران وفاكهة وورق شجر

The [three] qualities are irrelevant in terms of solid substances [mixing with the water], such as saffron, or fruit/tree leaves.
The Imam affirms the irrelevance of the three qualities of the water, when dealing with solid substances mixing with the water. These three qualities, as mentioned previously, are [1] colour; [2] smell; and [3] taste. Saffron, for example, when mixed with water, may indeed change the colour, smell and taste, yet this water would still be permissible to make wudu’ with, simply due to saffron being solid.

Liquid Substances

والغلبة في المائعات بظهور وصف واحد من مائع له وصفان فقط كاللبن له اللون والطعم ولا رائحة له

Being overcome in terms of liquid substances is by the changing of one quality of a substance which only has two qualities e.g. Milk – it has colour and taste, but no smell
When talking about liquid substances, we focus on the three qualities, and not the nature, because by definition, liquids are soft and are able to flow. Not every liquid, however, has all three qualities: colour, taste and smell. Milk only has a colour and taste, for example. In this case, if one quality appears in the water from the milk, the water has been overcome by the milk and cannot then be used for wudu’.

وبظهور وصفين من مائع له ثلاثة كالخل

[Being overcome] for a substance with all three qualities, like vinegar, is by the appearance of two of the three qualities in the water
Vinegar has taste, small and colour. If only one characteristic is manifested in the water that has been mixed with it, e.g. smell, the water will be permissible to use for wudu’. If two characteristics or more are manifested e.g. colour and smell, it will no longer be permissible.

والغلبة في المائع الذي لا وصف له كالماء المستعمل وماء الورد المنقطع الرائحة تكون بالوزن

For substances which have no qualities, such as used water (ma’ al-musta’mal) or rose water which has lost its smell, being overcome is assessed as a result of weighing
Rose water is not permissible to use to make wudu’ in, since water known by a different name, as discussed earlier, is not permissible to use for wudu’. Once it is left for long enough, it loses its rose smell. It therefore has no quality which distinguishes it from normal water (al-ma’ al-mutlaq). We therefore have to rely on weighing.

فإن اختلط رطلان من الماء المستعمل برطل من المطلق لا يجوز به الوضوء

Thus, if two ratls of used water mix with one ratl of normal water (mutlaq), wudu is not permissible with it
This is since the majority of the water i.e. 2/3 of it is not permissible to use for wudu’. However:

وبعكسه جاز

The opposite scenario, however, is permissible
This is referring to if there was two ratls of normal water, mixed with one ratl of used water.

Note: This is the end of the discussion on types of water forbidden to be used for wudu’. We resume the discussion on the types of water (aqsaam al-miyaah). We have covered the first three ([1] Pure, purifying; [2] Pure, purifying but Makruh; [3] Pure, not Purifying).

والرابع ماء نجس وهو الذي حلت فيه نجاسة وكان راكدا قليلا

The fourth type of water is the “impure water”, and this is the water in which impurity has fallen, while the water was settled, and of a small amount
Arabic note: “qalilan” is not a description of “rakidan”, rather both words are Ism Kana. Thus the water is settled (raakid), and only of a small amount, not that the water is only a little settled.
That which defines being a ‘small amount’ is mentioned next:

والقليل ما دون عشر في عشر

Being of a small amount is being under 10×10 arms
There is a difference of opinion on this point: Imam Muhammad held the position mentioned by ash-shurumbalali, but retracted from this position later on, back to Imam Abu Hanifah’s position. Imam Abu Hanifah held the principle that one must not specify a certain number which does not have an origin in the Qur’an or Hadith, and thus defined ‘small amount’ as water whose waves reach from one side to another, when one takes a bath. Imam Abu Hanifah’s opinion is in fact the mu’tamad, and is narrated via the dhahir ar-riwayah. However, his definition may open up problems for the layman, and so the more objective definition of 10×10 arms was taken by the scholars of Bukhara, mentioned here by Imam ash-Shurumbalali and is the mufti bihi position of our times (the opinion upon which fatwa is given).

فينجس وإن لم يظهر أثرها فيه

So, [by having an impurity fall in settled water of a small amount], the water becomes impure, even if one cannot see the impacts of the impurity on the water
As long as water is settled, and of a small amount, and some impurity has entered, all the water becomes impure whether you can see it or not. If some urine enters this water, for example, and you can no longer see it, the water remains impure.

أو جاريا وظهر فيه أثرها

If it is flowing, the water becomes impure if the impacts are manifested
If the water is flowing, and impurity enters, and one cannot see it, the water remains pure. If stool fell in the Atlantic Ocean, yet was washed away by the waves, the water remains pure.

والأثر طعم أو لون أو ريح

The ‘impacts’ refer to taste, colour or smell

The 5^th Type of Water

والخامس ماء مشكوك في طهوريته وهو ما شرب منه حمار أو بغل

The fifth is ‘doubtful water’ in terms of its ability to purify (not in its purity), and it refers to water in which a donkey or mule has drunk from
The obvious question which would come up at this point would be why the water would be doubtful, and why donkeys and mules have been specified. As we know, water in which mice etc have drunk from fall under the second category of water: pure, purifying but makruh. The answer lies in the practice of the Beloved Messenger sallaLlahu ‘alayhi wa alihi wa sallam. He sallaLlahu ‘alayhi wa alihi wa sallam would often use a donkey which – especially in the hot climate of Arabia – would certainly have been sweating. Its sweat would be coming from its meat, yet there are no known instances of the messenger sallaLlahu ‘alayhi wa alihi wa sallam specially washing his blessed garments due to this; from this, we can conclude that the sweat must have been pure. At the same time, eating a donkey is Haram, so there is doubt about the water that it has drunk from.

Remnant Water

فصل في بيان احكام السؤر

Chapter: Detailing the Rulings of as-Su’r (remnant water)

والماء القليل إذا شرب منه حيوان يكون على أربعة أقسام ويسمى سؤرا

If an animal drinks from a small amount of water, it shall take one of four categories, and will be known as su’r
The first point to note is that the rulings of su’r remain limited to the confines of ‘a small amount of water’ (al-ma’ al-qalil). Thus, irrespective of how many and what type of animals drink from an ocean, for example, it will have no bearing on its purity.

الأول طاهر مطهر وهو ما شرب منه آدمي أو فرس أو ما يؤكل لحمه

The first category: pure and purifying – and the water which has been drunk from by a human, horse or an animal whose meat is eaten (halal meat)
The question arises as to why the author separated between ‘horse’ and ‘animals whose meat is eaten’ (i.e. halal meat), bearing in mind that horses are considered halal in the mu’tamad of the madh-hab. The answer is that some of the mujtahids of our madh-hab, including one opinion (out of two) narrated from Imam Abu Hanifah himself, considered it otherwise. However, this was not the position of his two companions, nor that of the other madha-hib, nor the mu’tamad.

والثاني نجس لا يجوز استعماله وهو ما شرب منه الكلب أو الخنزير أو شيء من سباع البهائم كالفهد والذئب

The second category: filthy and impermissible to use – where water has been drunk from by a dog, pig or any predatory animal e.g. cheetah, fox or wolf
Of course, predatory animals are singled out due to their eating other meat, and of course the dog and pig are impure.
An interesting linguistic feature to note is that najis means filthy i.e. the description of filth while najas is the filth itself. This is according to the technical usage of the aforementioned words; as far as language goes, both words mean the same.

والثالث مكروه استعماله مع وجود غيره

The third category: disliked to use while other water is present
Here, naturally one assumes that if it is disliked to use when other water is present, it would not be disliked if other water is not present. This is correct in this case, and is known as mafhum ‘l-mukhalafah. In fact, this is always understood when reading through fiqh texts. When it comes to the source texts of the Qur’an and Sunnah, this is not necessarily the case according to Hanafi usul. Just because the case for one thing is mentioned, we cannot assume the case for the other is going to be the opposite.
A more important point relates to the type of dislike being referred to here. As a rule of thumb, whenever something is mentioned as makruh without specifying the type, it is assumed it is makruh tahriman being referred to. However, this is not the case here, according to the mu’tamad and the position of Abu ‘l-Hasan al-Karkhi.

وهو سؤر الهرة والدجاجة المخلاة وسباع الطير كالصقر والشاهين والحدأة كالفأرة لا العقرب

This is the leftover water of a cat, stray chicken, predatory birds e.g. eagle, falcon and glede, as well as animals that tend to be located by houses such as a rat or snake, though not the scorpion.
As mentioned in the maraqi ‘l-falah, a stray chicken is specified because of the chance that it had eaten impure meat.

والرابع مشكوك في طهوريته وهو سؤر البغل والحمار فإن لم يجد غيره توضأ به وتيمم ثم صلى

The fourth category: that which is doubtful in its purity – the leftover of the mule or donkey. If other than it is not found, then one makes wudu’ with it, then tayammum (dry ablution), then one can pray.
One performs tayammum in addition to wudu’. This is a precautionary measure, as mentioned in the maraqi.

Examining Containers (Utensils) and Clothes and the purity thereof

فصل في التحري في الأواني والثياب

Chapter: on examining containers and clothing
This chapter concerns what one does when one knows a few of some clothes/containers are filthy, yet one does not know precisely which ones are filthy and which are pure.

لو اختلط أوان أكثرها طاهر تحري للتوضؤ والشرب

As for containers, if they are mixed i.e. placed next to/near each other (between pure and filthy), with the greater amount being pure, then one estimates, and this is valid for both drinking and performing wudu

وإن كان أكثرها نجسا لا يتحرى إلا للشرب

However, if the majority are filthy, one does not estimate except to drink
This is due to necessity – drinking is necessary.

وفي الثياب المختلطة يتحرى سواء كان اكثرها طاهرا أو نجسا

With regards to mixed clothing (pure and filthy clothing placed next to/near to each other), one estimates whether the majority are pure or filthy

Welcoming the Blessings Month of Sha'ban

2011-06-29T18:53:00.000-07:00

Welcoming the Blessings Month of Sha'ban

Interpreter's Path
July 1, 2011 at 7:30 am ·

Bismillah

We will shortly be entering Shaban. Allah give us the best ending to the month of Rajab and the best entry to Sha’ban.

Merits of Sha`ban

The scholars say that the linguistic root of the word Sha`ban is a branch, because the month of Sha`ban “branches off” and leads on to many good things. It acts as a bridge between the two blessed months of Rajab and Ramadan. In spite of this, it is often neglected. The Messenger of Allah (may Allah bless him and grant him peace) alerted us to this fact when he was asked why he was fasting so much in Sha`ban. He replied: “It is a month that people neglect, between Rajab and Ramadan. It is a month in which actions are raised to the Lord of the Worlds and I love for my actions to be raised while I am fasting.”[1]

What is meant by actions being raised? The scholars say it is a symbolic displaying of our actions to Allah. Of course Allah is All-Seeing, All-Knowing and does not need for our actions to be displayed to him as He is constantly aware of them. However if the slave is not aware of Allah’s constant vigilance then he should at least strive to do good actions at times when his actions are displayed to Allah. If he is able to gain Allah’s pleasure at these times then he hopes that Allah will overlook his wrongdoings and shortcomings at other times. There is a daily display after Fajr and `Asr, and a weekly display on Monday and Thursday, and a yearly display which takes place in the month of Sha`ban. The Messenger of Allah (may Allah bless him and grant him peace) was keen to do good works at all these times and was keen for his Ummah to do the same.

One of the greatest works we can do in Sha`ban is fasting, and this is what the Prophet (may Allah bless him and grant him peace) loved to be doing when his actions were raised, on Monday and Thursday and also during Sha`ban. Sayyida `A’isha said of the Prophet (may Allah bless him and grant him peace): “I did not see him fasting in any month more than Sha`ban.”[2] She also said: “The month which he loved to fast the most was Sha`ban.”[3] Both hadith of course refer to voluntary fasting outside of Ramadan. Some hadith suggest that he would fast the whole of Sha`ban, although there is perhaps more evidence to suggest that he would fast most of the month and leave a few days. In another hadith he said (may Allah bless him and grant him peace), in response once again to a question about his fasting in Sha`ban: “In this month those who are destined to die are recorded for the Angel of Death. I love for my name to be recorded when I am fasting.”[4]

One of the wisdoms behind the Messenger of Allah (may Allah bless him and grant him peace) fasting abundantly in Sha`ban is mentioned by Sayyida `A’isha, who said that in Sha`ban he would make up any voluntary fasts that he had missed during the course of the year.[5] At this time she would fast with him to make up any of the fasts that she had missed in Ramadan.[6] From this we learn the importance of making up supererogatory actions which we are accustomed to performing and also the necessity of making up any days of Ramadan which we have missed before Ramadan comes round again. The scholars also mention that fasting in Sha`ban before Ramadan resembles praying the supererogatory prayers before the obligatory prayer, while fasting in Shawwal after Ramadan resembles praying the supererogatory prayers after the obligatory prayer. Performing supererogatory actions makes up for any deficiencies in the obligatory actions that we have performed.

In spite of all this the Prophet (may Allah bless him and grant him peace) also said: “When the first half of Sha`ban is finished do not fast.”[7] The scholars of the Shafi`i school understood that this hadith prohibits voluntary fasting in the second half of Sha’ban, except in certain circumstances.[8] The other schools, however, say that there is no prohibition on fasting in the second half of the month but say that it is disliked to fast a day or two before Ramadan.

We have mentioned much detail on fasting and this is due to the sheer number of narrations on the subject. Even if we can just fast the “White Days”[9] or any three days this would have a great effect.

Other than fasting, it is recommended to send abundant blessings and peace upon the Beloved of Allah (may Allah bless him and grant him peace). It was in this month that Allah revealed:

( إِنَّ ٱللَّهَ وَمَلاَئِكَـتَه ُ يُصَلُّونَ عَلَى ٱلنَّبِيِّ يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً )

Allah and His angels send their blessings upon the Prophet. O you who believe send blessings and peace upon him in abundance![10]

Perhaps this is why the Prophet called Sha`ban “my month,” when he said in the hadith: “Rajab is the month of Allah, Sha`bān is my month, and Ramadan is the month of my Ummah.”[11] Sending blessings upon him is one of the greatest means of strengthening our connection to him in this life and also the next, as he informed us (may Allah bless him and grant him peace): “The closest people to me on the Day of Rising will be those who send the most blessings upon me.”[12]

It was also the habit of some of the early Muslims to recite the Qur’an in abundance during Sha`ban. This along with fasting gives us the best preparation for Ramadan, as it takes time for the self (nafs) to become accustomed to doing these things in abundance. If we are already accustomed to doing them before Ramadan it will enable us to do more when the month begins. Perhaps this is why Imam Abu Bakr al-Warraq said: “in Rajab you sow the seeds, in Sha`ban you irrigate them and in Ramadan you reap the harvest.”

Two momentous events occurred in Sha`ban. The scholars of Sira say that it was the month in which the moon was split in half for the Messenger of Allah (may Allah bless him and grant him peace). It was also the month in which the Qibla (direction of prayer) was changed from Bayt al-Maqdis in Jerusalem to the Ka`ba in Mecca. While these events have now passed there is one momentous event which comes around every year, and that is the Fifteenth Night of Sha`ban, one of the greatest nights of the year. We intend to deal with it in detail closer to the time.

We end by asking, as the Prophet (may Allah bless him and grant him peace) asked:

اللَّهُمَّ بَارِكْ لَنَا في رَجَبٍ وَ شَعْبَانَ وَ بَلِّغْنا رَمَضَانَ

“O Allah bless us in Rajab and Sha`bān and enable us to reach Ramadan!”[13]

[1] Narrated by Ahmad and al-Nasa’i

[2] Narrated by al-Bukhari and Muslim

[3] Narrated by al-Nasa’i

[4] Narrated by al-Haythami

[5] Such as fasting Monday and Thursday and three days in every month, which he may have been unable to perform due to expeditions and illness

[6] Narrated by al-Tabarani

[7] Narrated by al-Tirmidhi, Ibn Majah, al-Hakim and Ibn Hibban

[8] Such as if someone begins fasting in the first half of the month and continues his fast into the second half or if someone regularly fasted on a Monday throughout the year. In these situations it is permissible to fast in the second half of the month. A make up fast (qada’) is of course permissible, as this discussion only revolves around voluntary fasting.

[9] The “White Days” are the days which follow nights in which the moon is full, namely the 13th, 14th and 15th days of each lunar month. The Messenger of Allah (may Allah bless him and grant him peace) encouraged his Companions to fast three days in every month and to fast these days specifically. The 15th day is regarded as being in the first half of the month and thus there is no prohibition in the Shafi`i school on fasting it in Sha`ban.

[10] Al-Ahzab 33.56

[11] Narrated by al-Suyuti

[12] Narrated by al-Tirmidhi and Ibn Hibban

[13] Narrated by Ahmad

compiled by Ustadh Amin Buxton (May ALlah reward ad preserve him and his teachers)

http://muslimvillage.com/2011/06/28/isra-and-miraj-the-miraculous-night-journey/

2011-06-27T15:30:00.000-07:00

http://muslimvillage.com/2011/06/28/isra-and-miraj-the-miraculous-night-journey/

June 28 2011

The Israa and Miraj refer to, two parts of an miraculous journey that Prophet Muhammad took in one night from Makka to Jerusalem and then an ascension to the heavens.

The Prophet liked to go to the Kaba enclosure at night. He would stand there in prayer for long hours. One evening, he suddenly felt deeply tired and in great need of sleep. He therefore lay down near the Kaba and fell asleep.

Muhammad has related that the Angel Gabriel then came to him. Gabriel shook him twice to awaken him, but Muhammad slept on; the third time the angel shook him, Muhammad awoke, and Gabriel took him to the doors of the mosque, where a white animal (looking something like a cross between a mule and a donkey, but with wings) was waiting for them.

He mounted the animal, which was called al-Buraq, and started with Gabriel toward Jerusalem. There Muhammad met a group of prophets who had preceded him (Abraham, Moses, and others), and he led a group prayer with them on the Temple site. When the prayer was over, the Prophet was raised with the Angel Gabriel beyond space and time.

On his way, rising through the seven heavens, he again met the various prophets, and his vision of the heavens and of the beauty of those horizons permeated his being. He at last reached the Lotus of the Utmost Boundary (Sidrat al-Muntaha). This was where the Prophet received the injunction of the five daily prayers and Revelation of the verse that established the elements of the Muslim creed (al-aqidah):

“The Messenger believes in what has been revealed to him from his Lord, as do the believers. Each one believes in God, His angels, His books, and His Messengers. We make no distinction between one and another of His Messengers. And they say: ‘We hear, and we obey: [we seek] Your forgiveness, our Lord, and to You is the end of all journeys.” Quran 2:285

Muhammad was taken back to Jerusalem by the Angel Gabriel and al-Buraq, and from there to Mecca. On the way back, he came upon some caravans that were also traveling to Mecca. It was still night when they reached the Kaba enclosure. The angel and al-Buraq left, and Muhammad proceeded to the home of Um Hani, one of his most trusted Companions.

He gave her an account of what had happened to him, and she advised him not to tell anybody about it, which Muhammad refused to do. Later on, the Quran was to report this experience in two different passages. One is in the surah whose title, “Al-Isra” (The Nocturnal Voyage), directly refers to the event:

Glory to He Who took His servant for a journey by night from the most sacred mosque to the farthest mosque, whose precincts We blessed, in order that We might show him some of Our signs: for He is the One Who hears and sees [all things]. Quran 17:1

It is also in the surah “An-Najm” (The Star): Quran 53:4-18

“It is no less than inspiration sent down to him: he was taught by one mighty in power, endowed with wisdom. For he appeared in angelic form while he was in the highest part of the horizon. Then he approached and came closer, and was at a distance of but two bow lengths or nearer. So did God convey by inspiration to His Servant what He meant to convey. The heart in no way belied that which he saw. Will you then dispute with him concerning what he saw? For indeed he saw him at another descent, near the Lotus of the utmost boundary near it is the Garden of Abode-when that which covered the Lotus covered it. His sight never swerved, nor did it go wrong. For truly did he see, of the signs of his Lord, the Greatest!”

The Night Journey and ascension were to give rise to many comments, both when the Prophet recounted the facts and later among Muslim scholars. When Muhammad went to the Kaba and reported his experience, jeers, sniggers and criticisms quickly followed.

The Quraysh believed that at last they had proof that this so-called prophet was indeed mad, since he dared claim that in one night he had made a journey to Jerusalem (which in itself required several weeks) and that he had, furthermore, been raised to the presence of his One God. His madness was obvious.

The Night Journey experience, presented in classical accounts of the Prophet’s life as a gift from God and a consecration for the Messenger, the Elect (al-Mustafa) was a real trial for Muhammad and those around him. It marked the boundary between those believers whose faith radiated in their trust in this Prophet and his message and the others, who were taken aback by the improbability of such a story.

A Quraysh delegation hastened to go and question Abu Bakr about his mad and senseless friend, but his immediate, forthright answer surprised them: “If he says such a thing, it cannot but be true!” Abu Bakr’s faith and trust were such that he was not in the least disturbed, even for a second.

After that, he personally went to question the Prophet, who confirmed the facts; as a result, Abu Bakr repeated forcefully: “I believe you, you have always spoken the truth.” From that day on, the Prophet called Abu Bakr by the epithet As-Siddiq (he who is truthful, who confirms the truth).

The trial that Muhammad’s Night Journey presented for his fellow Muslims occurred at a moment when they were struggling with a most difficult situation. Tradition reports that a few Muslims left Islam, but most trusted Muhammad . A few weeks later, facts confirmed some elements of his account, for instance the arrival of caravans whose coming he had announced (having seen them on his way back) and of which he had given a precise description.

Thanks to the strength of this faith, the community of Muslims would be able to face future adversity. From then on, Umar ibn al-Khattab and Abu Bakr were always to stand in the front line of this spiritual force.

Muslim scholars have, from the outset, pondered the question of whether the Night Journey was of a purely spiritual nature or whether it was also physical. The majority of scholars consider that the journey was both physical and spiritual. All things considered, however, this question is not essential in the light of the teachings that can be drawn from this extraordinary experience undergone by the Messenger.

There is first of all, of course, the centrality of the city of Jerusalem: at the time, the Prophet prayed facing the holy city (the first qibla, or direction of prayer), and during the Night Journey it was on the site of the Temple that he led the prayer together with all the prophets.

Jerusalem thus appears at the heart of the Prophet’s experience and teaching as a dual symbol, of both centrality (with the direction of prayer) and universality (with the prayer of all the prophets). Later, in Medina, the qibla (direction of prayer) was to change-from Jerusalem to the Kaba-to distinguish Islam from Judaism, but this by no means entailed a diminution of Jerusalem’s status, and in the abovementioned verse the references to the “most sacred mosque” (the Kaba, in Mecca) and the “farthest mosque” (al-Aqsa, in Jerusalem) establish a spiritual and sacred link between the two cities.

The other teaching is of a purely spiritual essence: all Revelation reached the Prophet in the course of his earthly experience, with the exception, as we have seen, of the verses that establish the fundamental pillars of faith (al-iman) and the duty of prayer (as-salat). The Prophet was raised to heaven to receive the teachings that were to become the foundation of Islamic worship and ritual, al-aqidah and al-ibadat, which require that believers should accept their form as well as their substance.

Unlike the field of social affairs (al-muamalat), which calls for the creative mediation of people’s intellect and intelligence, human rationality here submits, in the name of faith and as an act of humility, to the order imposed by Revelation: God has prescribed requirements and norms that the mind must hear and implement and the heart must love.

Raised to receive the injunction of ritual prayer, the Prophet and his experience reveal what prayer must in essence be: a reminder of and an elevation toward the Most High, five times a day, in order to detach from oneself from the world, and from illusions. The miraj (the elevation during the Night Journey) is thus more than simply an archetype of the spiritual experience; it is pregnant with the deep significance of prayer, which, through the Eternal Word, enables us to liberate our consciousness from the contingencies of space and time, and fully comprehend the meaning of life and of Life.

This excerpt was taken from “In The Footsteps of The Prophet- Lessons from the Life of Muhammad” by Tariq Ramadan who is a professor of philosophy and Islamic studies at Oxford and at Erasmus University in the Netherlands.

Time Management in Islam

2011-06-21T16:52:00.000-07:00

Time Management in Islam Presentation

بسم الله الرحمن الرحيم TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE Everybody Has Got 24 Hours a Day! It has been observed that most people get ahead during the TIME that others waste. Using the same 24 hours day someone scores Rank 1 while others fail.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE HOW TIME PASSES? Activity Time Tying one’s shoes 8 days Waiting for Traffic lights to change 1 month Time spent at the barber shop 1 month Dialing the telephone 1 month Riding elevators 3 months Brushing one’s teeth 3 months Time spent in the shower or bath 6 months Reading books 2 years Eating 4 years Earning a living 9 years Watching television 10 years Sleeping 20 years
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIMEFRAME AGE DAILY HOURS
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE “ TIME IS MONEY” IF A PERSON HAD ENOUGH MONEY THEN HE CAN TAKE TIME FOR WASTING. IT IS PURELY A MATERIALISTIC POINT OF VIEW. IT IS A CLICHÉ PROMOTED IN ORDER TO INCREASE INDUSTRIAL PRODUCTIVITY. WESTERN VIEW ON TIME
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE VALUE OF TIME? SOMEBODY MAY CALCULATE THIS WAY: 4 YEARS OF INTENSIVE EDUCATION CAN GAURANTEE A BEST CAREER AND A LIFE LONG LUXURY. Every hour in student life = Earning of 30 years/4 year time Calculations: One hour = SR 4,000,000 /30x12x48= SR 231
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE Time provides opportunities to everybody! TIME (OPPURTUNITY) DOES NOT WAIT FOR ANYBODY. Successful: One who grabs the opportunities. Loser: One who is not conscious of opportunities
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE WHO IS A WINNER? WINNERS TAKE CONTROL OF TIME. LOSERS LET OTHERS CONTROL THEIR TIME. HE WHO MASTERS HIS TIME MASTERS HIS LIFE.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE What is Time Management? It is not just timekeeping or punctuality but it is much more than this. ACHIEVING A PLANED GOAL WITHIN A TIME FRAME GOAL TIME SCHEDULE STRONG DESIRE TIME MANAGEMENT
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE Who needs Time Management? To live a Passive Life --- No Time Management is required To live an Extraordinary Life --- Time Management is Essential Time Management is required for the one who has definite ambitious goals in his life. For the one who wants to make an impact on society, workplace and on his own career
Islamic Concept of Time TIME MANAGEMENT IN ISLAMIC PERSPECTIVE ” Has there not been over man a long period of Time, when he was nothing-mentioned”? (Sura Ad Dahr v-1) Hereafter Timeline Present World Era Infinite Period Resurrection Day
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
- ATTRIBUTES OF TIME:
- IT IS IRREVERSIBLE
- IT CAN NOT BE COMPENSATED
- NO BODY KNOW WHEN THE LIFETIME COMES TO AN END
- ONLY ONE CHANCE OF TRAIL
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE WHAT IS ISLAMIC CONCEPT OF TIME? ISLAM FOCUSES ON ETERNAL SUCCESS. IF LIFETIME OF A PERSON CAN NOT BRING FORTH ETERNAL SUCCESS HE IS DOOMED TO FAILURE. “ TIME IS ETERNAL SUCCESS”.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE VALUE OF TIME IN ISLAMIC PERSPECTIVE: According to a Famous Hadith: LIFE TIME OF A PERSON: One Drop LIMETIME IN HEREAFTER: Ocean Pleasure in Heaven is Infinite as compared to Pleasure in this World Torture in Hell is Infinite as compared to Torture in this World
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
- THE VALUE OF TIME :
- ASK:
- A STUDENT WHO THOUGHT OF AN ANSWER WHEN THE TIME IS UP IN AN EXAMIMATION.
- DIEING PERSON WHEN THE TIME IS UP AND ANGELS ARE READY TO RECEIVE HIS SOUL.
- A PERSON IN THE HEREAFTER WHO IS NOT PERMITTED TO GO BACK TO THE OLD LIFE FOR GOOD DEEDS.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE VALUE OF TIME IN ISLAMIC PERSPECTIVE: INFINITE PLEASURE CAN BE EARNED IN A FINITE TIME THIS MAKES THIS FINITE TIME (LIFETIME) EXTREMELY IMPORTANT TIME IS MUCH MORE THAN JUST MONEY TIME = ETERNAL SUCCESS Time spent seeking pleasure of Allah is much more than any thing imaginable.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIME CONCIOUSNESS IN ISLAM PRAYERS ARE ENJOINED ON BELIEVERS AT STATED TIMES (NISA 103)
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIME CONCIOUSNESS IN ISLAM They ask thee concerning the new moons, say: They are but signs to mark fixed periods of time in (the affairs of) men. And for Pilgrimage.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
- Take advantage of five things before five others happen:
- your youth before you grow old;
- your health before you fall sick;
- your money before you become poor;
- your leisure before you become busy;
- and your life before you die.
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE "There are two blessings that most people are deluded by. Health and spare time." [Bukhari 8/421 ].
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE Narrated Abdullah Bin Mas`ud Allah's Messenger said, “ A man shall be asked concerning four things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had.” (Tirmidhî 5197)
A Hadith The Prophet (PBUH) said: Not a single dawn breaks out without two angels calling out: “O! Son of Adam, I am a new day and I witness your actions, so make the best out of me because I will never come back till the day of judgement.” Al Ma’thur of the prophet (pbuh) TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE 'A Muslim who is profitable is one whose today is better than his yesterday'
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
- “ Prepare for your hereafter needs as though you will die tomorrow and prepare for your worldly needs as though you will live forever.”
- “ Pray as if it is your last prayer.”
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE “ Hold yourself accountable before you are held accountable and weigh your deeds before they are weighed for you”.
Hadith TIME MANAGEMENT IN ISLAMIC PERSPECTIVE Abu Hurairah narrated that the Prophet (pbuh) said, "Allah said: 'The son of Adam hurts Me by abusing Time, for I am Time; in My Hands are all things and I cause the revolution of night and day.” (Bukhari 6/351; 9/583 and Muslim 4/5581)
Quotable Quotes TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
Quotable Quotes TIME MANAGEMENT IN ISLAMIC PERSPECTIVE “ Waste your money and you are only out of money, but waste your TIME you have lost a part of your life.” Dr. Michael Le Boeuf
ATTITUDES 1. Proactive -- Create Opportunities 2. Reactive – Use Opportunities 3. Passive – Unaware of Opportunities TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
ATTITUDES KNOW YOURSELF! EVERY INDIVIDUAL IS SPECIAL. HE HAS SOMETHING SPECIAL WHICH OTHERS DO NOT HAVE. KNOW YOUR INBORN QUALITY AND TAKE ADVANTAGE OF IT. SET GOALS AS PER YOUR SPECIAL ATTRIBUTES. TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
ATTITUDES
- SEEK EXCELLENCE!
- TRY TO ACHIEVE EXCELELNCE IN EVERY TASK BUT TRY NOT TO BE PERFECTIONIST
- FOCUS ON YOUR TASK AT HAND AND DO IT AS GOOD AS POSSIBLE
- ENJOY YOUR JOB AND DO NOT TAKE YOUR JOB AS BURDEN
- PRAY AS IF IT IS YOUR LAST PRAYER
- PREPARE FOR THIS WORLD AS IF YOU WILL LIVE FOR EVER
- PREPARE FOR HEREAFTER AS IF YOU WILL DIE TOMORROW
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
ATTITUDES REGULARITY! Hadith: Allah is pleased with a deed which is done with regularity no matter how small it is. THIS IS THE ESSENCE OF TIME MANAGEMNET THIS HAS AMAZING RESULTS: 20 MINUTES A DAY – AVERAGE OF 3 VERSES MOMORISING – MAKES YOU HAFIZ OF WHOLE QURAN IN 6 YEARS 30 MINUTES A DAY – 1 PAGE OF CREATIVE WRITING – AUTHOR OF ONE BOOK IN A YEAR 30 MINUTES A DAY – LEARNING A SOFTWARE – MAKES YOUR POSITION INDESPENSIBLE IN YOUR COMPANY TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
ATTITUDES 1. Consider time as the most precious resource 2. Proactive not Reactive 3. Setting Goals 4. Strong Commitment 5. Seek Effectiveness (Doing Right Things Right) Not Just Efficiency (Doing Things Right) TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
ATTITUDES 6. Maintain Balance (Health, Family, Financial, Intellectual, Social, Professional and Spiritual). 7. Get Organized (Get Rid of Mess and Clutter). 8. Do not be Perfectionist. 9. Be Flexible. 10. Never Procrastinate. TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
STRATEGIES
- DEFINE GOALS (Who are your ideals, what are your dreams)
- 2. ANALYZE YOUR TIME (Use Weekly Routine Schedule)
- Monitor Your Time to Identify:
- Wastage
- Spare Slots
- Rest Times
- Know when you are Productive
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE 55 spare hours per week can be used for achieving personal, religious and professional goals by effective planning. 11 pm - 12 pm 10 pm - 11 pm 09 pm - 10 pm 08 pm - 09 pm 07 pm - 08 pm office office office office office 06 pm - 07 pm office office office office office 05 pm - 06 pm office office office office office 04 pm - 05 pm office office office office office 03 pm - 04 pm 02 pm - 03 pm rest rest rest rest rest rest 01 pm - 02 pm Lunch Lunch Lunch Lunch Lunch Lunch 12 am - 01 pm office office office office office office 11 am - 12 am office office office office office office 10 am - 11 am office office office office office office 09 am - 10 am rest office office office office office office 08 am - 09 am rest getting ready getting ready getting ready getting ready getting ready getting ready 07 am - 08 am rest rest rest rest rest rest rest 06 am - 07 am Fajr & Tilawat Fajr & Tilawat Fajr & Tilawat Fajr & Tilawat Fajr & Tilawat Fajr & Tilawat Fajr & Tilawat 05 am - 06 am FRI THU WED TUE MON SUN SAT Weekly Routine Planner
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE ONE HOUR SPARE HOUR PER DAY = 5 HOURS PER WEEK = 250 HOURS PER YEAR = 6 WORK- WEEKS A PROJECT CAN BE ACCOMPLISHED IN ONE HOUR SPARE TIME IN A SPAN OF ONE YEAR. SPARE TIME
STRATEGIES 3. SET PRIORITIES 4. SET REALISTIC DEADLINES (Parkinson’s Law) “ Work expands to fill the time available for its completion” TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
STRATEGIES 5. DELEGATE 6. LEARN TO SAY “NO” POLITELY 7. FOCUS ON ONE THING AT A TIME 8. DIVIDE THE TASK IN SUBTASKS 9. REWARD YOURSELF TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TOOLS 1. TO-DO-LIST (Daily Planner) 2. WEEKLY PLANNER (Short Term) 3. MONTHLY/YEARLY PLANNER (Long Term) TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TOOLS TO-DO-LIST 1: Crucial 2: Important 3: Little Value 4: No Value Q: Quickie TIME MANAGEMENT IN ISLAMIC PERSPECTIVE Activity-1 Activity-2 Activity-3 Activity-4 Activity-5 Activity-6 Activity-7 Activity-8 Activity-9 Activity10 1 3 1 2 4 1 2 1 3 Q
TIME TIPS 1. CLASSIFY IMPORTANT AND URGENT TASKS IMPORTANT-URGENT----------- TO DO LIST (DAILY PLANNER) IMPORTANT-NOT URGENT---- WEEKLY/MONTHLY PLANNER TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 2. IDENTIFY TIME-WASTERS
- SOME TIME-WASTERS
- TELEPHONE
- DROP IN VISITORS
- INTERNET/TELEVISION
- EMOTIONAL BLOCKS (Boredom, Stress, Tiredness, Guilt, Anger, Frustration, Lack of Concentration)
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS
- INEFFECTIVE MEETINGS
- ACTING WITH INCOMPLETE INFORMATION
- UNCLEAR COMMUNICATION
- LACK OF PLANNING
- PERSONAL DISORGANIZATION
TIME-WASTERS TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 3. GROUP SIMILAR TASKS 4. SET ASIDE PRIME TIME FOR CREATIVE THINKING 5. LISTEN CAREFULLY AND CHECK YOUR UNDERSTANDING TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 6. REMAIN BRIEF ON TELEPHONE 7. PREPARE FOR MEETINGS Effective Meetings: Clear Purpose and Agenda Quantity of Ideas not details Attack the Problem and not each other Need Dialogue not a Monologue Talk less on problem, More on Solutions Follow Time TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 8. ALLOW TIME FOR UNEXPECTED 9. GET CLEAR INSTRUCTIONS AND GIVE CLEAR INSTRUCTIONS 10. WHENEVER POSSIBLE HANDLE EACH PIECE OF PAPER ONLY ONCE(3-D RULE: Do it, Dump it or Delegate it) 11. WATCH DEAD LINES. Arrange for Reminders TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 12. DELEGATE (Resist the urge to do things yourself, especially lesser important jobs) 13. CARRY READING MATERIALS ALWAYS FOR WAITING SITUATIONS 14. DO NOT WASTE TIME ON WRONG PROSPECTS (Disqualify Early) 15. PLAN AND REVIEW YOUR TO-DO-LIST EVERYDAY (Get the most out of your day) TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 16. KEEP GOALS ALWAYS IN MIND 17. BUILD FAMILY AND PERSONAL TIME INTO YOUR DAY 18. YOUR HEALTH IS VERY IMPORTANT 19. REMOVE THE CLUTTER FROM YOUR LIFE 20. BE ORGANIZED (Filing) TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS 21. REMEMBER PARETO PRINCIPLE PARETO PRINCIPLE Italian Economist Vilfredo Pareto Noticed that 80% of the wealth was held by 20% of the population 20% IMPORTANT ACTIVITIES LEAD TO 80% SUCCESS FOCUS ON IMPORTANT ACTIVITIES TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIME TIPS
- 22. DO NOT PROCRASTINATE
- Reason s for Procrastination
- Find the task difficult
- Do not like the task
- Laziness
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
REWARDS
- STRESS FREE LIFE
- Time Management is a good Stress Management
- 2. SENCE OF ACCOMPLISHMENT
- 3. WORK SMARTER -- NOT WORK HARDER
- 4. NO DEPRESSION, FAILURES, RUN DOWNS, FRUSTRATION, GUILT, EXHAUSTION, DISSATISFACTION AND INSOMNIA
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIPS FOR WOMEN 1. COOKING ONE TIME FOR THE WHOLE DAY 2. DO NOT UNDERESTIMATE KIDS, DIVIDE THE TASK IN SEGMENTS AND DELEGATE THEM TO KIDS 3. TEACHING/TRAINING THE KIDS MUST BE THE PRIME RESPONSIBILITY OF WOMEN. A MOTHER HAS THE GREATEST EVER IMPACT ON HUMAN DEVELOPMENT. 4. KEEP TRACK OF KIDS TIME. THE COLLECTIVE TIME OF A FAMILY IS: NO. OF FAMILY MEMBERS X 24 TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
TIPS FOR WOMEN
- 5. DO NOT RUN DOWN DUE TO HEAVY HOUSEKEEPING WORKLOADS. YOU CAN HIRE A HOUSE CLEANER AND IT WILL RELIEVE YOU FROM A STRESSFUL LIFE AND YOU CAN FOCUS ON TRAINING KIDS.
- 6. JUDGE YOUR CAPABILITIES/TALENTS. YOU CAN OFFER TRAINING TO OTHERS. YOU CAN CHARGE IF YOU WANT.
- IN-HOUSE TUTORIALS CAN BE RUN WITH LADIES HAVING TEACHING EXPERIENCE.
- A LADY OF MATH + A LADY OF ENGLISH + A LADY OF SCIENCE (3 LADIES) CAN TEACH A GOOD NO. OF KIDS OF ONE FAMILY/GROUP.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE
- 8. GET RID OF CLUTTER.
- 9. GET ORGANIZED. ALLOCATE AN APPROPRIATE PLACE FOR EVERYTHING. OTHERWISE YOU WILL GET EMBARRASSED IN SEARCHING THEM.
- 10. ALLOCATE TIME FOR QURAN RECITATION IN YOUR DAILY SCHEDULE. (15 MINUTES A DAY)
- CONSIDER THE NEEDS OF KIDS. KEEP THEM BUSY SO THAT YOU MAY GET NOISE-FREE TIME FOR READING AND IMPORTANT TASKS.
- HELP ELDER CHILDREN IN MAKING A SYSTAMATIC DAILY SCHEDULE. MONITOR ITS IMPLEMENTATION.
- IF NEEDED HIRE A TUTOR FOR YOUR KIDS. THIS WILL ENSURE REGULARITY.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR WOMEN
- DO NOT PROCRASTINATE THE SCHOOL ASSIGNMENTS. TAKE IMMEDIATE ACTION ON PREPERARING CLASS TESTS & HOMEWORKS. EARLY ACTION WILL END UP IN STRESS-FREE HOURS LATER.
- REGULAR READING ON A DAILY BASIS WILL MAKE YOUR LIFE VERY EASY. ESPECIALLY FOR MATHEMATICS DAILY PRACTICE IS HIGHLY RECOMMENDED.
- ALLOCATE A SLEEPING HOUR (NOT MORE THAN ONE HOUR) TO MAKE YOU REFRESH FOR ANOTHER SEVERAL HOURS. PREFERABLY BEFORE ASR PRAYER.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR STUDENTS
4. DO NOT SLEEP LATE NIGHT. THIS WILL DECREASE YOUR LISTENING COMPREHENSION SIGNIFICNTLY IN YOUR CLASS. 5. MAINTAIN ‘’TO-DO-LIST’’ SO THAT YOU COULD TRACK DOWN YOUR IMMEDIATE ACTIVITIES IN THE ORDER OF PRIORITY. 6. JUDGE YOUR INCLINATION AND ALLOCATE A REGULAR TIME SLOT FOR DEVELOPING YOUR PERSONALITY IN THAT DIRECTION.(FOR EXAMPLE: READING, WRITING, PUBLIC SPEAKING, CO CURRICULAR SKILLS) TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR STUDENTS
7. DEFINE PURPOSE OF YOUR LIFE. SET YOUR GOALS FOR EACH YEAR, MONTH. 8. AVOID T.V. IT IS A KILLER FOR STUDENTS. YOU CAN GET A LOT OF INFORMATION BY READING MAGAZINES, NEWSPAPERS. READING IS THE FASTEST MEANS OF LEARNING. 9. LIMIT USE OF INTERNET FOR EMAIL AND SEARCHING NECESSARY INFORMATION ONLY. ENDLESS CHATTING AND AIMLESS BROWSING MAY RESULT IN AN ADDICTION. ANY ADDICTION IS DISASTROUS ESPECIALLY FOR A GROWING MIND. TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR STUDENTS
10. OUTDOOR GAMES AND PHYSICAL ACTIVITY IS HIGHLY DIMINISHED IN THESE DAYS DUE TO HEAVY USE OF INTERNET AND T.V. TIE UP WITH SOME HEATH-CLUBS FOR SWIMMING, EXERCISING ETC. 11. HELP GROW YOUR YOUNGER BROTHERS/SISTERS IN THEIR EDUCATION WITH SOME HELP-SESSIONS IN DIFFICULT TOPICS. BY THIS THEY CAN AVOID OUTSIDE TUTORIALS. 12. DO NOT LINGER ON DIFFICULT TOPICS AT THE EXPENSE OF EASY TOPICS. MAINTAIN A BALANCE IN ALL SUBJECTS. TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR STUDENTS
13. DO NOT GET STUCK WITH DIFFICULT PROBLEMS/QUESTIONS IN EXAMS. START WITH EASY ONES. WITH THIS YOU WILL FIND MORE TIME FOR DIFFICULT PROBLEMS/QUESTIONS. 14. TRY TO SOLVE PREVIOUS YEARS REAL EXAM PAPERS. YOU WILL GAIN CONFIDENCE. 15. READ QURAN WITH TRANSLATION AND TAFSEER. THIS WILL INCREASE YOUR WISDOM AND MENTAL ACUMEN. 15 MINUTES A DAY WILL BE GREAT! 16. AVOID FRIENDS WHO WANT TO STEAL YOUR TIME. TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR STUDENTS
- REMEMBER THE MOST VALUABLE TIME OF YOUR ENTIRE LIFE IS YOUR PRESENT TIME ESPECIALLY FROM 9 TH TO 12 TH STANDARD.
- DEVELOP SPECIAL SKILLS/TALENTS IN EACH SUMMER/WINTER VACATION. WORK ON THE SUBJECTS YOU FEEL DEFECIENCIES IN HOLIDAYS.
- DO NOT HESITATE TO SEEK HELP FROM TEACHERS, CLASSMATES OR ELDERS ON DIFFICULT TOPICS. YOU CAN GO FOR REGULAR PAID TUTORIALS.
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TIPS FOR STUDENTS
- TAKE THREE STUDENTS OF SAME CLASS AND SAME IQ.
- TAKE A STUDY MATERIAL THAT REQUIRES 20 HOURS PREPARATION.
- STUDENT ‘A’ ALLOCATES 20 HOURS AND PREPARED THOROUGHLY AND HE IS LEFT WITH EXTRA TIME TO REVISE IT IF REQUIRED.
- STUDENT ‘B’ WASTED TIME AND REALISES THAT HE IS LEFT WITH ONLY LAST 20 AVAILABLE HOURS AND DEVELOPED ANXIETY THAT AFFECTED HIS EFFICIENCY. HE PREPARED BUT HE LACKS CONFIDENCE.
- STUDENT ‘C’ WASTED EVEN MORE TIME AND LEFT WITH ONLY 10 HOURS. HE TRIES HARD BUT HE COULD NOT FINISH THE STUDY MATERIAL.
- ‘ A’ TELLS THE MATERIAL WAS EASY. SCORED 100%
- ‘ B’ TELLS THE MATERIAL WAS DIFFICULT. SCORE 80%
- ‘ C’ TELLS THE MATERIAL WAS VERY DIFFICULT. SCORED 60%
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE TYPES OF STUDENTS
- THEY CALL IT EASY, DIFFICULT OR VERY DIFFICULT BUT IT IS IN FACT WITH RESPECT TO THE TIME AVAILABLE FOR BRAIN TO FOCUS.
- HUMAN BRAIN HAS CERTAIN LIMITATION: IT CAN PROCESS A LIMITED INFORMATION IN A GIVEN SESSION.
- ALSO HUMAN BRAIN CAN NOT WORK CONTINUOUSLY. IT NEEDS REST AT CERTAIN INTERVALS.
- WE MUST PROVIDE NECESSARY TIME TO BRAIN ENABLING IT TO FOCUS ON ANY TASK WITH REGULAR INTERVALS.
- THUS REGULARITY IS THE ESSENCE OF TIME MANAGEMENT
- “ ALLAH IS PLEASED WITH THE DEED DONE WITH REGULARITY NO MATTER HOW SMALL IT IS.”
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE IT IS ALL ABOUT TIME MANAGEMENT
- TIME IS MORE THAN MONEY
- TIME IS ETERNAL SUCCESS
- DEFINE YOUR GOALS
- PLAN TO ACHIEVE YOUR GOALS (SCHEDULE)
- BE AWARE OF TIME STEALERS
- MAINTAIN BALANCE IN YOUR LIFE (PERSONAL LIFE, PROFESSIONAL LIFE, RELIGIOUS LIFE, SOCIAL LIFE ETC.)
TIME MANAGEMENT IN ISLAMIC PERSPECTIVE CONCLUSION

Imam Al Ghazali (May Allah have mercy on him) wrote this in his book: 'The Beginning of Guidance'

"You should not neglect your time or use it haphazardly; on the contrary you should bring yourself to account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing (barakah) in each period.

But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost. It is nothing other than your life, and your life is the capital that you make use of to reach perpetual felicity in the proximity of God the Exalted.

Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like that deceived fools who are joyous because each day their wealth increases while their life shortens.

What good is an increase in wealth when life grows ever shorter? Therefore be joyous only for an increase in knowledge or in good works, for they are your two companions who will accompany you in your grave when your family, wealth, children and friends stay behind."

Excellent Islamic Audio Podcast-Lectures from various scholars.

2011-06-20T05:17:00.000-07:00

Excellent Islamic Audio Podcast-Lectures from various speakers such Habib Umar and Ustadh Mahmud Kurkcu MashaAllah. Free Downloads.

http://dailysplice.com/directory/Muslim-Theological-Council-WA-episodes

Summer Course in Dowra, Tarim, Yemen with Habib Umar

2011-06-17T23:08:00.000-07:00

Dowra In Tarim with Habib Umar

Welcome to TheDowra.com

We aim to provide you with the latest information concerning The Dowra 2011 Intensive Course, which will run from 1st July, 2011 - 10th August 2011.

NEW (May 17th, 2011) - The fees for the 2011 Summer Dowra have been confirmed. Please visit the fees page for more information.

Applications for The Dowra 2011 have now opened. Please be advised that many details relating to the course have yet to be confirmed, and some details are subject to change.

FREE Lecture Event in Perth-WA - Death in Islam

2011-06-15T23:10:00.000-07:00

The Young Muslims of Australia (YMA) is proud to present this FREE lecture

by Ustadh Mahmud A. Kürkçü.

Topic: Death – The Breaker of Joys

Date: Sunday 26th June 2011

Time: 1 – 5 pm (includes Tea break and Salat break)

Venue: Agonis Hall, 2232 Albany Hwy, Gosnells (WA)

Cost: FREE

RSVP by 22nd June: 0404 750 194 or www.PathtoJannah.com/register

Allah (swt) says in the Holy Qur'an

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” (3:185)

“No person knows what he will earn tomorrow, and no person knows in what land he will die…” (31:34)

“…when their term comes, neither can they delay nor can they advance it an hour (or a moment).” (16:61)

"O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers. And spend (in charity) of that with which We have provided you, before death comes to one of you, and he says: `My Rabb! If only You would give me respite for a little while (i.e., return to the worldly life), then I should give Sadaqah (i.e., Zakat) of my wealth, and be among the righteous [i.e., perform Hajj (pilgrimage to Makkah) and other good deeds].' And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.'' (63:9-11)

Assalamu ‘alaykum,
Just want to share my experience with a dying patient recently SubhanAllah. For your information Ustadh Mahmud is always on call by the Melbourne hospitals to visit and give counselling to sick and dying patients who have no families. Last Friday evening Ustadh asked me to visit a Muslim sister at the hospital who was in her late 40’s, was dying of cancer and had less than 24 hours to live. SubhanAllah, I visited her with Sumeyye. I gave my salams to her and held her hand and read surah yasin and other short surahs and I tried to make her read the kalimah shahadah and comforted her whilst asking her to repeat after me to ease the pain. She couldn’t talk much due to the immense pain she was in and she was on drugs so she was feeling groggy but managed to repeat after me and grabbed my hand tightly Alhamdullillah. I could imagine myself in her place. How will I die? Will it be a lonely place? Will I die in a state of iman? Will I have family and friends next to my deathbed? Will I have that fear of Malaikatul Maut taking my life in a bad state? Allah knows best.
I ended up missing the usual Friday night class because my mind was preoccupied with her. After praying Isha at 8pm and making dua for her, I managed to sleep early with the intention to visit her and bring some zam zam water for her after Madrasah the next day. I called the hospital in the morning and was told that she had been discharged and I should contact the family. I was feeling anxious, not sure whether she was still alive or dead. Alhamdullillah I managed to call a friend who apparently was there when I was just about to leave her, she told me that the sister had passed away, she refused the next intake of drugs and continued to recite the shahadah and her dhikrullah and died peacefully at 4am. She told me that the jenazah salaat would be held at a certain Mosque on the same day after Dhuhr salat. Alhamdullillah it was a quick burial and May Allah have Mercy on her soul InshaAllah.
This is something to ponder upon. Death is certain, we cant run away from it. The process of dying helps form our fears of death. What we see other people going through while they are dying prompts us to ask ourselves questions. Will there be a lot of pain? Will I be alone? What about my physical appearance? What will my spiritual state be like? InshaAllah I hope Ustadh can answer all the questions that you might have on the day of his lecture.
Remember this beautiful dua-
The Messenger of Allah SAW sought refuge (in Allah) from trials, so he said:
“O Allah! By Your knowledge of the unseen, and Your Power over the creation, keep me alive for as long as You know that life is better for me. And give me death when You have known that death is better for me. O Allah! And I ask You for Your fear in the unseen and the seen, and I ask You for the word of truth in pleasure and anger. And I ask You for resolution in poverty and in affluence. And I ask You for delights that do not end. And I ask You for the consolation for the eye which does not seize to continue. And I ask You for the pleasure after the decree. And I ask You for the coolness of the life after death, and I ask You for the pleasure of the look at Your Face, and the love for the meeting with You, without any damaging adversity, nor any trial with the possibility of going astray. O Allah! Beautify us with the beauty of Imaan and make us the guided leaders” (Saheeh Sunan an-Nisaa`i 1237)

Ustadhah Edibe back again with her islamic lectures MashaAllah

2011-06-07T21:12:00.000-07:00

Ustadhah Edibe talking about what Prophet Jesus and Noah (as) are all about and talking about mahram issues. (Please scroll down to the bottom page to mute the nasheed to be able to listen to Edibe's talk)

The Book of Intentions

2011-05-29T19:00:00.000-07:00

Alhamdulillah, by Allah’s Enabling Grace, “Kitab an-niyat كتاب النيات (book of intentions)” by Al Habib Muhammad bin A’lawi al-A’idarus (Sa’d) is here!
The Book can be purchased from Guidance Media.
For those unaware of this beautiful gift here is what this student has gained from The Guidance Media site:

The Book of Intentions by Habib Muhammad bin ‘Alawi Al Aydarus presents an array of intentions drawn from the Prophetic Sunnah and the practice of the Salaf (the pious predecessors). It illustrates, in a concise and practical manner, the meaning of the Hadith of his grandfather, “Verily actions are only according to intentions and every man shall have according to what he intended. Whosoever makes hijra (migrates) for Allah and His Envoy, then his hijra is to Allah and His Envoy, and whosoever makes hijra to achieve some wordly benefit or to take a woman in marriage, then his hijra is to that for which he made hijra.”
The Salaf used to say, “Whosoever opens the door of a virtuous intention, Allah will open seventy doors of the doors of tawfiq (success) for him.” This saying encapsulates the tacit prayer of this book: that one’s intention may become a vehicle to tawfiq and a gateway to many more virtuous intentions.
Few works gift such an insight into the multitude of opportunities to realise and harness the latent blessings within the intention.
Habib Muhammad bin ‘Alawi Al Aydarus, a descendant of the Prophet Muhammad (peace and blessings be upon him) was born in Tarim in 1351 AH/1932 AD. He has studied under many learned Imams and Shuyukh. He has composed over forty books, and leads and participates in many lessons and gatherings of dhikr. He continues to reside and teach in Tarim, as a beacon of knowledge and a pillar of the community.

Related SeekersPath Post:

The Heart:Threshold Between Two Worlds,

2011-05-23T07:00:00.000-07:00

The Heart: Threshold Between Two Worlds
Kabir Helminski

Anyone who has probed the inner life to a certain extent, who has sat in silence long enough to experience the stillness of the mind behind its apparent noise, is faced with a mystery. Apart from all the outer attractions of life in the world, there exists at the heart of human consciousness something else, something quite satisfying and beautiful in itself, a beauty without features. The mystery is not so much that these two dimensions exist--an outer world and the mystery of the inner world--but that the human being is suspended between them--as a space in which both meet. It is as if the human being is the meeting point, the threshold between two worlds. Anyone who has explored this inwardness to a certain degree will know that it holds a great beauty and power. In fact, to be unaware of this mystery of inwardness is to be incomplete.

According to the great formulator of Sufi psychology, Al-Ghazalli:

There is nothing closer to you than yourself. If you don't know your self, how will you know others? You might say, "I know myself," but you are mistaken.... The only thing you know about your self is your physical appearance. The only thing you know about your inside (batin, your unconscious) is that when you are hungry you eat, when you are angry, you fight, and when you are consumed by passion, you make love. In this regard you are equal to any animal. You have to seek the reality within yourself.... What are you? Where have you come from and where are you going. What is your role in the world? Why have you been created? Where does your happiness life? If you would like to know yourself, you should know that you are created by two things. One is your body and your outer appearance (zahir) which you can see with your eyes. The other is your inner forces (batin). This is the part you cannot see, but you can know with your insight. The reality of your existence is in your inwardness (batin, unconscious). Everything is a servant of your inward heart.

In Sufism, "knowing" can be arranged in seven stages. These stages offer a comprehensive view of the various faculties of knowledge within which the heart comprises the sixth level of knowing:

1. Hearing about something, knowing what it is called. "Having a child is called 'motherhood.'"

2. Knowing through the perception of the senses. "I have seen a mother and child with my own eyes."

3. Knowing "about" something. "This is how it happens and what it is like to be a mother."

4. Knowing through understanding and being able to apply that understanding. "I have a Ph.D. in mothering and my studies show..."

5. Knowing through doing or being something. "I am a mother."

6. Knowing through the subconscious faculties of the heart. "It's difficult to put into words everything a mother experiences and feels."

7. Knowing through Spirit alone. This is much more difficult to describe and perhaps it's foolhardy to try, but it may be something like this: "I am not a mother, but in the moment when all separation dissolves, I am you."

The outer world of physical existence is perceived through the physical senses, through a nervous system that has been refined and purified by nature over millions of years. We can only stand in awe of this body's perceptive ability.

On the other hand, the mystery of the inner world is perceived through other even subtler senses. It is these "senses" that allow us to experience qualities like yearning, hope, intimacy, or to perceive significance, beauty, and our participation in the unity.

When our awareness is turned away from the world of the senses, and away from the field of conventional human thoughts and emotions, we may find that we can sense an inner world of spiritual qualities, independent of the outer world.

Our modern languages lack precision when it comes to describing or naming that which can grasp the qualities and essence of this inner world. Perhaps the best word we have for that which can grasp the unseen world of qualities is "heart." And what we understand by the word "heart" is an intelligence other than intellect, a knowing that operates at a subconscious level. The sacred traditions have sometimes delineated this subconscious knowing into various modes of knowing. What are known in some Sufi schools as the latifas (literally, the subtleties, al-lataif) are subtle subconscious faculties that allow us to know spiritual realities beyond what the senses or intellect can offer. This knowing is called subconscious, because what can be admitted into consciousness is necessarily limited and partial.

These latifas are sometimes worked on by carrying the energy of zhikr (remembrance) to precise locations in the chest and head in order to energize and activate these faculties. Once activated, they support and irradiate each other.

The five spiritual senses are connected.
They've grown from one root.
As one grows strong, the others strengthen, too:
each one becomes a cupbearer to the rest.
Seeing with the eye increases speech;
speech increases discernment in the eye.
As sight deepens, it awakens every sense,
so that perception of the spiritual
becomes familiar to them all.
When one sense grows into freedom,
all the other senses change as well.
When one sense perceives the hidden,
the invisible world becomes apparent to the whole.
[Rumi, Mathnawi II, 3236-3241]

According to one model, the heart is understood as the totality of subtle, subconscious faculties; according to another model, it is the subtlest faculty of them all, sharing in all the knowledge of the others. Essentially, however, we can consider the heart a mostly subconscious knowing of spiritual realities or qualities.

A Universe of Qualities

The heart is the perceiver of qualities. What we mean by qualities are the modifiers of the things. If we say for instance that a certain book has a particular number of pages on a certain subject by a particular author, we have described its distinguishing outer characteristics. If we say, however, that the book is inspiring, depressing, boring, fascinating, profound, trivial, or humorous, we are describing qualities. Although qualities seem to be subjective and have their reality in an invisible world, they are more essential, more valuable, because they determine our relationship to a thing. Qualities modify things. But where do qualities originate if not in an inner world? And is that inner world completely subjective, contained within the individual brain? Or are qualities, somehow, the objective features of another "world," another state of being?

The answer of the tradition is that Absolute Reality--which cannot be described or compared to anything--possesses qualities, or attributes. All of material existence manifests these qualities, but the qualities are prior to their manifestation in forms. Forms manifest the qualities of an inner world. A cosmic creativity is overflowing with its qualities which eventually result in the world of material existence.

The human being is an instrument of that cosmic creativity. The human heart is the mirror in which divine qualities and significances may appear. And the world is the mirror in which these qualities are reflected and known more clearly. The cosmic creativity manifests itself in and through the human heart which has the capacity for interpreting the forms and events of material existence.

From the point of view of the human being, qualities are projected on things, recognized in the outer world. Things lose or gain importance for us as they are qualified by qualities whose immediate source is the human heart, but whose ultimate source is the divine treasury. A cheap, mass-produced teddy-bear becomes an object of love because it has been qualified by the affection of a child's heart.

This subject may seem elusive because we are so conditioned to project qualities onto the things and events of the world that we overlook that everything of true significance is happening within us. Furthermore, the qualities that we experience in relation to the outer, material world also have a reality beyond both ourselves and the things of outer world. That which becomes the object of our affection, for instance, is receiving a projection of the capacity for affection contained within the individual heart. Affection, itself, is a quality that exists in Reality itself and transcends both the heart and the object of affection. Another way of saying it is that we live in an affectionate universe and we know this through the relationship between the individual heart and the object of its affection.

A mature enlightenment is seeing all these projections for what they are: the heart, because of its nearness to the divine treasury, is primary; the world is the shadow. We need not then withdraw these qualities into ourselves, because the mirror of the world receiving the projection of the heart has received the qualities of the divine source. This divine source, the heart, and outer existence together form a unified Whole.
Between Ego and Spirit, Fragmentation and Wholeness

The heart could be called the child of the marriage of self and spirit. The heart occupies a position intermediate between ego and God. It becomes a point of contact between the two. Like a transformer, it receives the spiritualizing energy of the spirit and conveys it to the self. Like the physical heart it is the center of the individual psyche. If it is dominated by the demands of the ego-self, the heart is dead; it is not a heart at all. If it is receptive to spirit, then it can receive the qualities of spirit and distribute these according to its capacity to every aspect of the human being, and from the human being to the rest of creation. If it is receptive to spirit, a heart is sensitive, living, awake, whole. It becomes the treasury of God's qualities.

In this, behold, there is indeed a reminder for everyone whose heart is wide-awake--that is who lends ear with conscious mind. [Qur'an 50:37]

It is through the heart that the completion of the human psyche is attained. The heart always has an object of love; it is always attracted to some sign of beauty. Whatever the heart holds its attention on, it will acquire its qualities. Those qualities are as much within the heart as within the thing that awakens those qualities in the heart. The situation is like two mirrors facing each other, while the original reflection comes from a third source. But one of these mirrors, the human heart, has some choice as to what it will reflect. Rumi said, "If your thought is a rose, you are the rose garden. If your thought is a thorn, you are kindling for the bath stove."¹ Being between the attractions of the physical world and the ego, on the one hand, and spirit and its qualities on the other, the heart is pulled from different sides. Rumi addressed this issue in a conversation recorded and presented in Fihi ma fihi² (Herein is what is herein):

All desires, affections, loves, and fondnesses people have for all sorts of things, such as fathers, mothers, friends, the heavens and the earth, gardens, pavilions, works, knowledge, food, and drink--one should realize that every desire is a desire for food, and such things are all "veils." When one passes beyond this world and sees that King without these "veils," then one will realize that all those things were "veils" and "coverings" and that what they were seeking was in reality one thing. All problems will then be solved. All the heart's questions and difficulties will be answered, and everything will become clear. God's reply is not such that He must answer each and every problem individually. With one answer all problems are solved.³

There are countless attractions in the world of multiplicity. Whatever we give our attention to, whatever we hold in this space of our presence, its qualities will become our qualities. If we give the heart to multiplicity, the heart will be fragmented and dispersed. If we give the heart to spiritual unity, the heart will be unified.

Ultimately what the heart desires is unity in which it finds peace.

Truly, in the remembrance of God hearts find peace.

The ego desires multiplicity and suffers the fragmentation caused by the conflicting attractions of the world. Rabi'a, perhaps the greatest woman saint of the Sufi tradition, said, "I am fully qualified to work as a doorkeeper, and for this reason: What is inside me, I don't let out. What is outside me, I don't let in. If someone comes in, he goes right out again-- He has nothing to do with me at all. I am a doorkeeper of the heart, not a lump of wet clay."⁴ We can assume the responsibility of being the doorkeeper of our own heart, choosing what we wish to keep within the intimate space of our own being.

Purity of Heart

The heart is our deepest knowing. Sometimes that deepest knowing is veiled, or confused by more superficial levels of the mind: by opinions, by desires, by social conditioning, and most of all by fear. Like a mirror it may become obscured the veils of conditioned thought, by the soot of emotions, by the corrosion of negative attitudes. In fact we easily confuse the ego with the heart. Sometimes, in the name of following our hearts, we actually follow the desires and fears of the ego.

The heart may be sensitive or insensitive, awake or asleep, healthy or sick, whole or broken, open or closed. In other words, its perceptive ability will depend on its capacity and condition.

Both spirit and the world compete to win the prize of the human heart. As Junayd said, "The heart of the friend of God is the site of God's mystery, and God does not reveal his mysteries in the heart of one who is preoccupied with the world."⁵ The traditional teachers agree that one of the consequences of preoccupation with the world is the death of the heart. If the heart assumes the qualities of whatever attracts it, its attraction to the dense matter of the world only results at best in a limited reflection of the divine reality. At worst, the heart's involvement with the purely physical aspects of existence results in the familiar compulsions of ego: sex, wealth, and power.

In The Alchemy of Happiness, Al-Ghazzali describes the human being in the following metaphor:

The body is like a country. The artisans are like the hands, feet, and various parts of the body. Passion is like the tax collector. Anger or rage is like the sheriff. The heart is the king. Intellect is the prime minister. Passion, like a tax collector using any means, tries to extract everything. Rage and anger are severe, harsh and punishing like the police and want to destroy or kill. The ruler not only needs to control passion and rage, but also the intellect and must keep a balance among all these forces. If the intellect becomes dominated by passion or anger, the country will be in ruin and the ruler will be destroyed.

Rumi echoes the same theme when he describes the role of Conscious Reason in keeping a balance among our various desires:

God has given you Conscious Reason
as an instrument for polishing the heart until its surface reflects.
But you, prayerless, have bound the polisher
and freed the two hands of sensuality.
If you can restrain sensuality, you will free the polisher....
Until now you have made the water turbid, but no more.
Do not stir it up, let the water become clear enough
for the moon and stars to be reflected in it.
For the human being is like the water of a river:
when muddied you cannot see the bottom.
The river is full of jewels and pearls.
Do not cloud the water that was pure and free.
[Mathnawi IV, 2475-2477, 2480-2482]

The attractions of the outer world are only a small distraction compared to the promptings of egoism which distract us from within. Bayazid Bistami said, "The contraction of the heart comes with the expansion of the ego, and vice versa."

When our hearts soften at the remembrance of God [39:23], the ego acquires the qualities of servanthood and humility in relation to the Divine Majesty, and the heart becomes sensitive and expansive--expansive enough, in fact, to contain the whole universe.⁶

The healthy heart requires the nourishment of spiritual foods. When the heart is healthy, its desires will be healthy. Muhammad said, "The heart of the faithful is the throne of the Merciful." When the heart has nourished itself only on the desires of physical existence, it is deprived of life-giving nourishment, and its own desires become less sound, more sickly.

Sufi wisdom offers several traditional cures for an ailing heart. One of these is the contemplating the meanings of the revealed Holy Books and the words of the saints, since these perform an action upon the heart, removing its illusions, healing its ills, restoring its strength.

Another cure for the heart is keeping one's stomach empty. Muhammad said that an excess of food hardens the heart. Fasting is the opposite of the addictions, subtle and not so subtle, with which he numb ourselves to the heart's pain. When through fasting we expose the heart's pain to ourselves, we become more emotionally vulnerable and honest. Only then can the heart can be healed.

Keeping a night vigil until dawn is a practice that is unfamiliar outside of Islamic culture, but it has been a mainstay of the Sufis. It has been said that in the early hours before the dawn "the angels draw near to the earth," and our prayers can better be answered. Another explanation is that in these early morning hours the activity of the world has been reduced to its minimum, the psychic atmosphere has become still, and we are more able to reach the depths of concentration upon our own unconscious.

Finally, keeping the company of those who are conscious of God can restore faith and health to the heart. "The best among you are those who when seen remind you of God."⁷

It is only a matter of degree to move from the ailing heart to the purified heart. This eventual purification could be understood to proceed through four primary activities or stages:

Liberating ourselves from the psychological distortions and complexes that prevent us from forming a healthy, integrated individuality.

Freeing ourselves from the slavery to the attractions of the world, all of which are secondary reflections of the qualities within the heart. Through seeing these attractions as veils over our one essential yearning, the veils fall away and the naked reality remains.

Transcending the subtlest veil which is the self and its selfishness.

Devoting oneself and one's attention to God; living in and through God, Reality, Love.

The first three of these are virtually impossible without the fourth. Without the power of Love, we can only love our egos and the world. Without the Center, we suffer fragmentation, dispersion in the multiplicity.

By living in and through the Center we become still and at peace. Then all the things of the world will run after us. But if while sitting, we are engaged with the attractions of the world, we are not sitting but running after the world. The Prophet Muhammad said, "Make all your cares into a single care, and God will attend to all your cares." The real friends of God are not occupied with power, self-importance or acquisition, because they are with God.

Moses said, "O Lord, are you close enough for me to whisper in your ear or so distant that I should shout?"

And God said, "I am behind you, before you, at your right and at your left. O Moses, I am sitting next to my servant whenever he remembers me, and I am with him when he calls me."⁸

Ali Ibn Abu Talib, may God be pleased with him, was once asked if he had ever seen God. "How could I worship what I have not seen?," Ali said. "Our eyes cannot see God directly, but the heart can see God through the realities of faith."

Those who turn toward their own heart may enter the world of spiritual qualities, and they may find there the source of every quality that they projected onto the outer world. And all that they are looking for may truly be within themselves.

It is they on whose hearts He has inscribed faith, and whom He has strengthened with inspiration from Himself. [Qur'an 58:22]

Outer and Inner

There must be a reason for our being embodied in this world other than to escape it. The perspective of Sufism is always a non-dual wholeness.

If the human heart is a space in which two worlds meet, in which two kinds of senses operate, then it is possible to be in both worlds simultaneously: the world of the senses and the world of inner spiritual qualities. Our humanness would consist, then, in that presence, that receptivity to what is offered both by the senses and the spiritual qualities, and finding our right relationship to the outer and the inner dimensions.

In this life, no pleasure is entirely physical or spiritual, outer or inner. The most outer, material pleasures would mean nothing if there were not some quality of anticipation, association, personal relationship. Likewise for a living human being, the most spiritual pleasure is nevertheless experienced through the mediation of the human nervous system. We experience the spiritual qualities as states of relaxation, of heart expansion, of coming alive.

The word for heart in Arabic is qalb and literally means that which fluctuates; the heart expands and contracts, and even in its purified condition passes through many states. The Prophet said, "The hearts of the children of Adam are as if between the two fingers of the Infinitely Compassionate. He turns each however He wishes. O God, O Turner of hearts, tour our hearts toward obedience to You."

Ibn 'Arabi says:

God made the heart the locus of this longing to bring actualization of this reality near to the human being, since there is fluctuation in the heart. If this longing were in the rational faculty, the person might seem to be in a constant state. But since it is in the heart, fluctuation comes upon him always. For the heart is between the two fingers of the Compassionate, so its situation is not to remain in a single state. And so it is within this fluctuation, witnessing the way the fingers cause it to fluctuate. [II 532.30]

The heart as the locus of longing experiences constant expansion and contraction, but if the heart is awake, it begins to grasp the Divine Reality through all these changes of state, through the intoxication of expansion and through the aridity of contraction. The heart is always occupied with some object of longing through which it is coming to know the essential Beauty, the longing behind all longings.

The goblet is the lover's heart, not his reason or sense perception. For the heart fluctuates from state to state, just as God--who is the Beloved--is "Each day upon some task" [55:29]. So the lover undergoes constant variation in the object of his love in keeping with the constant variation of the Beloved in His acts. The lover is like the clear and pure glass goblet which undergoes constant variation according to the variations of the liquid within it. The color of the lover is the color of the Beloved. This belongs only to the heart, since reason comes from the world of delimitation; that is why it is called reason, a word derived from "fetter." ...[L]ove has many diverse and mutually opposed properties. Hence nothing receives these properties except that which has the capacity to fluctuate along with love in those properties. This belongs only to the heart.... The wine is precisely what becomes actualized in the cup. And we have explained that the cup is identical with the locus of manifestation, the wine is identical with the Manifest within it, and the drinking is that which is actualized from the Self-discloser if His locus of self-disclosure.⁹ [II 113.33]

The heart is not an accessory to life. It is not a switch to be turned on or off, a box to be open or closed. The fathoming of the human heart and the disclosure of spiritual qualities within it is the work of all life, art, spirituality. Our purpose in life is to know the heart without the veils of our fears, preoccupations, desires, and strategies. A human being with a heart is the hologram of the seen and unseen universes. If we have seen such a person we have seen everything. Everything is a part of him or her who has fully known the reflection of the Infinite within the heart. If we keep the mystery of spirit, "God," present in our hearts, that "God" will become our reality. This Essence will become our essence. This Power will become our power. God's wholeness is our wholeness.

The heart can be understood as the center of the unconscious, the potential integrative power at our core. It is the point at which the individual human being is closest to the Divine Reality, to Wholeness. The heart is the center of our motivation and our knowing, possessing a depth and strength of will that the personality lacks. The heart may even know what the conscious mind denies. When we say that the heart has an integrative power, we are not talking in abstract, metaphorical, or merely intellectual terms. The realization and purification of the heart both opens a doorway to the Infinite, and also results in a restructuring of neural pathways, a refinement and reorganization of our entire nervous system without which we are not completely human.

Living from the Heart

We have proposed that the heart includes a spectrum of subconscious faculties for knowing reality immediately and qualitatively. In other words, the heart is intuitive. The heart, however, is obscured, or "veiled" from its intuitive knowing by most of our habitual thoughts and emotions, particularly in so far as these are derived from the false self.

In the condition we find ourselves, life presents us with so many ambiguous situations. How can we know whether we are following the concealed desire of the false self or the guidance of the heart? We cannot afford to sentimentalize the heart, which is not only tender but fierce, which is both in submission and in absolute freedom at the same time.

Reason, which is the wise and skillful use of the conscious mind, can be used to clear the mirror of the heart from the distortions of compulsion, defensiveness, and illusion. To some extent this is the work of a true psychotherapy, a process which is a "healing of the soul." While the effects of past wounds can be mitigated by bringing contents into consciousness and psychotherapy, an authentic spirituality can awaken the healing forces of humbleness, gratitude, and love. For these qualities, however, to be authentic and spontaneous, and not merely the outcome of a moral obligation, it is necessary to live from the heart. The complete healing of the soul is possible through the soul's contact with Wholeness through the heart.

Purity of the heart refers to the heart's overall soundness and health. The heart, if it is truly a heart, is in contact with Spirit, but to achieve this rapport with Spirit it must be renovated and made receptive all the way down to the subconscious levels. Only then can it reliably respond to the spiritual qualities within are reflected within itself.

Living from the heart is responding to the inner guidance of Love and Wisdom in the heart. This guidance may appear to be irrational and even counter to one's own apparent self-interests. That is its beauty and power. It does not come cheap. It does not depend on emotion. It submits faithfully, spontaneously and joyfully to the requirements of the moment. It knows no fear and always submits to the Wholeness.

________

¹Rumi. Mathnawi.
²Published by Threshold Books as: Signs of the Unseen. Translated by Wheeler Thackston, Jr.
³Rumi. Signs of the Unseen.
⁴Upton, Charles. Doorkeeper of the Heart. p. 21. Threshold Books. Putney, Vermont.
⁵Ansaari. Tabaqaat as-sufiya.
⁶As described in the divine transmission (hadith qudsi): "The heavens and the earth cannot contain Me; only the heart of my humble and faithful servant is expansive enough to contain Me."
⁷Hadith of Muhammad.
⁸Munawi, al-Ithafat, p. 110, #254.
⁹Chittick, William. The Sufi path of knowledge. p. 109 Albany, New York. 1989
sufism

The Gems and Jewels of the Sahaba (ra)

2011-05-19T16:11:00.000-07:00

The Gems and Jewels of the Sahaba {Radi'Allahu Anhum} ~ Jewels of the Sahaba Series

by Ustadh Luqman Al-Andalusi on Thursday, May 19, 2011 at 3:21am

As Salamu Alaykum,

Bismillahir Rahmanir Rahim, Thumma Salatu wa Sallam ala Ashrafil Ambiyaii wal Mursalin, Amin Ya Arhamu Rahimin, wa Ala Aalihi wa Sahbihi Ajmain! Amin!

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A gemstone is a mineral, rock, such in the case of lapis lazuli, or petrified material that when cut or faceted and polished is collectible or can be used in jewelry.

Others are organic, such as amber, which is fossilised tree resin and jet, a form of coal.

Some gemstones which may be generally considered precious or beautiful are too soft or too fragile to be used in jewelry, for example, single-crystal rhodochrosite, but are exhibited in museums and are sought by collectors.

Let us take a peek into the lives of the most precious men and women the world has ever seen. They were the Companions of the Prophet Muhammad ibn Abdullahi {Sall'Allahu Alayhi wa Sallam}

Example of precious stones: diamond, sapphire, emerald.

Example semiprecious: garnet, opal, amethyst.

==================================

Bismillah,

According the Islamic Scholars from any Minhaj and at any time, one must now that it is an obligation to understand that if someone hopes and longs for something then this hope must necessarily include three things:

Love of what he hopes for.
Fear of losing it.
His doing all he can to attain it.

The Proof for this is given by Imam At-Tirmidhi {RahimahuLah} reports from the Hadith of Abu Hurayrah {Radia'Allahu Anhu} that the Messenger of Allah {Sall'Allahu Alayhi wa Sallam} said:

“The one who is afraid {of not reaching a place in time} travels by night and the one who travels by night reaches his destination. Indeed the property of Allah is expensive, indeed the property of Allah is Paradise.”

Allah says:

“Indeed those who live in awe for fear of their Lord; and those who believe in the signs of their Lord; and those who do not join anyone (in worship) as partners with their Lord; and those who give in charity that which they give with their hearts full of fear, because they are sure to return to their Lord. It is these who race for the good deeds and they are the foremost in them.”

{Surah al-Mu'minun 23:57-61}

Imam At-Tirmidhi {RahmatuLLahi Alayhi} also reports from A'isha {Radia'Allahu Anha} that she said:

“I asked the Messenger of Allah {Sall'Allahu Alayhi wa Sallam} about this verse saying, ‘does it refer to those who drink alcohol, fornicate and steal?’ He replied, ‘No O! daughter of Siddique {Radi'Allahu Anha}!

It refers to those who fast, pray and give charity while fearing that these actions may not be accepted of them. These are the people who rush to perform good actions.”

==========================

Caliph Abu Bakr as-Siddique {Radia'Allahu Anhu} said concerning this after learning of it:

“I wish that I were a hair on the back of a believing servant” as reported by Imam Ahmad ibn Hambal {Rahmatulahi Alayhi}.

{This was reported by Imam Ahmad in his Book ‘az-Zuhd’ (2/13}

Imam Ahmad also mentioned that he used so say, taking hold of his tongue:

“This is what has led me to my destruction!”

{Imam Malik in his al-Muwatta = Rahmatulahi Alayhi}

He used to cry a great deal saying:

“Cry, and if you cannot cry then endeavour to cry.”

{Also reported by Imam Ahmad in ‘az-Zuhd’ (2/13)}

When he stood to pray then it was as if he was a piece of wood due to his fear of Allah, the Mighty and Magnificent.

{Imam Suyuti in his ‘Tarikh al-Khulafa’ (pg. 104}

He was given a bird and turned it over saying:

When death approached him he said to Aishah {Radia'Allahu Anha}:

“O daughter indeed I have been given this cloak, milker and slave from the property of the Muslims, quickly take it to ibn al-Khattab.”

{Also reported by Imam Ahmad in ‘az-Zuhd’ (2/16)}

He used to say:

“By Allah I wish that I was a tree that is eaten from and then truncated.”

The Great Scholar Qatadah {Rahmatulahi Alayhi} said:

“It has reached me that Abu Bakr said, ‘woe to me, if only I were grass that would be eaten by the animals.’”

{Reported by Imam Ahmad in ‘az-Zuhd’ (2/17)}

Here is none other than Umar bin al-Khattab {Radia'Allahu Anhu} reciting Surah at-Tur and when he reached the verse,

“Verily the torment of your Lord will surely come to pass.” {Surah at-Tur 52:7}

He began to cry so much that as a result he fell ill and the people would visit him.

{Reported by Imam Ahmad in ‘az-Zuhd’ [2/29] and Imam Abu Nu`aym in ‘al-Hilya’ (1/51}

At the time of his death he said to his son:

“Woe to you, leave me lying on the ground so that maybe He will be Merciful to me.”
Then he said:

“Woe to me if He does forgive me” three times and passed away.

{Reported by Imam Ahmad in ‘az-Zuhd’ (2/81}

He would recite a verse during his nightly devotions that would inculcate so much fear in him that he would seclude himself in his house for days to come such that the people would think that he had fallen ill.

{Reported by Imam Ahmad in ‘az-Zuhd’ [2/29] and Abu Nu`aym in ‘al-Hilya’ (1/51)}

He used to have two black furrows running down his face due to his crying.

{Reported by Imam Ahmad in ‘az-Zuhd’ [2/30] and Abu Nu`aym in ‘al-Hilya’ (1/51}


Ibn Abbas {Radia'Allahu Anhu} said to him:

“Through you Allah has allowed many lands to be conquered and many battles to be won so do as you please.”

He replied:

“I only wish that I can be saved such that my good deeds balance my evil deeds.”

{Reported by Imam Ahmad in ‘az-Zuhd’ [2/34] and Imam Abu Nu`aym in ‘al-Hilya’ (1/52}

Here is none other than Uthman bin `Affan {Radia'Allahu Anhu} who used to cry so much when he stood by a grave that his beard became soaked.

{Reported by Imam at-Tirmidhi [no. 2424], Imam ibn Majah [no. 4267] and Imam Abu Nu`aym in ‘al-Hilyah’ (1/61}

He used to say:

“It is as if I am standing between Paradise and Hell not knowing which one I am destined for. I would choose to be burnt to ashes before knowing which one I am to go to.”

{Reported by Imam Ahmad in ‘az-Zuhd’ [2/42] and Imam Abu Nu`aym in ‘al-Hilya’ (1/60}

Here is none other than Imam, Qadi, Wazir, Mufasir, Ali ibn Abi Talib {Karam Allahu Wajh} whose crying and fear of Allah is well-known.

He used to be extremely afraid of two matters: excessive reliance on hope that would lead to inaction and the following of desires. He said:

“As for excessive reliance on hope then it causes one to forget the Hereafter, as for vain desires then they divert from the truth. Indeed this world will pass away and ahead of it lies the Hereafter and each one has its offspring. So be the children of the Hereafter and do not be the children of the world for indeed today is the time for action without recompense and tomorrow is the time of recompense with no action.”

{Reported by Imam Ahmad in ‘az-Zuhd’ [2/48] and Abu Nu`aym in ‘al-Hilya’ (1/76}

Here is Abu ad-Darda {RA} who used to say:

“The thing I fear most for myself on the Day of Judgement is that it be said to me, ‘O Abu ad-Darda you have learnt but how much did you act upon what you knew?’”


He used to say:

“If only you knew what would certainly happen to you after death – you would never again eat a single bite out of a craving appetite, neither would you drink a single sip of water for the pleasure of insatiable thirst and neither would you resort to your homes seeking shade and comfort. Instead you would go out to the open desert, striking your chests and crying over what is to happen to you. Indeed I wish that I were a tree that is truncated and then eaten from.”

The eyes of Abdullah bin Abbas {Radia'Allahu Anhu} used to be continuously downcast due to his frequent crying.

Abu Dharr {Radia'Allahu Anhu} used to say:

“I wish that I were a tree that is truncated and I wish that I were not created.”

When he was offered charity he used to say:

“We have a goat that provides us milk, a donkey upon which we ride and a freed slave who serves us (of his own free will). I possess a cloak which I do not need and I fear that I will be judged for it.”

One night Tamim ad-Dari {Radia'Allahu Anhu} recited Surah al-Jathiyah and when he reached the verse,

“Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous deeds.”

{Surah al-Jathiyah 45:21}

He began to cry and kept repeating the verse until the morning.

Abu Ubaydah Aamir bin al-Jarrah {Radia'Allahu Anhu} said:

“I wish that I was a ram that was slaughtered by my family and then they ate its (cooked) flesh and drank its soup.”

There are many many narrations like this.

It is mentioned from Hasan al-Basri {Rahmatulahi Alayhi} that he said:

“None but a believer fears hypocrisy and none but a hypocrite feels secure from it.”

Umar bin al-Khattab used to say to Hudhayfah:

“I ask you by Allah did the Messenger of Allah {Sall'Allahu Anhu} list me amongst the hypocrites?”

He replied, “no, and I will not give this tazkiyyah to anyone else besides you.”

Close to this in meaning is the saying of the Prophet {Sall'Allahu Alayhi wa Ala Aalihi wa Sallam} to the one who asked him to supplicate and make him one of the seventy thousand who would enter Paradise without judgement, “Ukasha has preceeded you.” He did not mean that Ukasha was the only one deserving of this to the exclusion of the other Companions.

Rather the meaning is that had he supplicated then another would have stood and then another and the door to this would have been opened and it is possible that somebody stand who would not be deserving of his supplication and therefore it would be better to withhold. Allah knows best.

wa Sall'Allahu ala Nabbiyina wa Shafi'ina Muhammad wa Ala Aalihi wa Sahbihi wa Sallim Tasliman

Inside Tarim Yemen the land of the Habaibs:)

2011-05-17T20:56:00.000-07:00

Allah Most High has blessed and honoured the lands of Yemen and given this country a unique status that no other place (besides the two sacred cities of Makkah and Madina) enjoys. There are many virtues mentioned in the various narrations (ahadith) regarding Yemen and the people residing there. This land has also been the abode of many Prophets (peace be upon them all), Companions (sahaba), scholars and pious servants of Allah (Allah be pleased with them all). Of the many narrations wherein the virtues of Yemen and its inhabitants have been mentioned, some are reproduced below:

1) Imam al-Bukhari relates from Abu Mas’ud that the Messenger of Allah (Allah bless him & give him peace) gestured with his hands towards Yemen and said: “Belief (iman) is there….” (Sahih al-Bukhari, no: 4126 & Sahih Muslim, no: 81)

2) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The people of Yemen have come to you and they are extremely gentle and soft-hearted. Belief (iman) is that of the Yemenis and wisdom (hikma) is that of the Yemenis. Pride and haughtiness are the characters of the owners of camels, and calmness and solemnity are the qualities of the owners of sheep.” (Sahih al-Bukhari, no: 4127)

3) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “The people of Yemen have come to you. They are tender-hearted and more delicate of soul. The capacity to understand (fiqh) is of the Yemenis and wisdom is that of the Yemenis.” (Sahih al-Bukhari, no: 4129 & Sahih Muslim, no: 84)

Imam an-Nawawi (Allah have mercy on him) mentions in his commentary of Sahih Muslim that there is no bar in attributing these narrations literally to the people of Yemen. They (the people of Yemen) had strong faith in the time of the Messenger of Allah (Allah bless him & give him peace), and the Messenger of Allah (Allah bless him & give him peace) sensed this from the people of Yemen such as; Abu Muslim al-Khawlani, Uways al-Qarni and the delegations that came to him from Yemen. Hence, attributing faith (iman) to Yemen meant that the people of Yemen had strong and complete faith, but this did not negate that others also had strong faith.

As far as Fiqh and Hikma are concerned, the former (fiqh) means to have a deep understanding of religion, whilst the latter (hikma) refers to having conscious acknowledgment of Allah Most High (ma’rifa), coupled with self-reformation, good character and abstaining from following one’s desires and falsehood.

The meaning of “they are extremely gentle and soft-hearted” is that they are the people of timidity (khashya) and have an attitude of humble acceptance (istikana). They are extremely quick in accepting genuine advice and Nasiha, and are easily affected by it. They are immune from harshness, hard-heartedness and ruggedness. (See: Nawawi, al-Minhaj Sharh Sahih Muslim, P: 158-159)

The above few narrations related from the beloved of Allah (Allah bless him & give him peace) single out Yemen and its inhabitants with great qualities. Strong faith, complete belief and true conviction is said to exist in Yemen, with the Messenger of Allah (Allah bless him & give him peace) gesturing and pointing his hands in the direction of Yemen and saying “Iman is there”. Similarly, the Messenger of Allah (Allah bless him & give him peace) cites wisdom and deep understanding of religion to exist in Yemen. Moreover, when a delegation comes to the Messenger of Allah (Allah bless him & give him peace), he mentions the qualities and characteristics of the people of Yemen saying that they are extremely soft-hearted people and very humble.

The few narrations above have been taken directly from the two most authentic books of Hadith, namely Sahih al-Bukhari and Sahih Muslim. However, these narrations are not the only ones recorded in the praise of Yemen and its inhabitants; rather, there are many other Ahadith. Let us look at some more narrations in this regard:

5) Sayyiduna Zayd ibn Thabit (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) looked towards Yemen and said: “O Allah! Turn their hearts (towards Iman)…” (Sunan Tirmidhi, no: 3934)

6) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “…..And trustworthiness (amana) is in (the tribe of) Azd, meaning in Yemen.” (Sunan Tirmidhi, no: 3936)

7) Sayyiduna Jubayr ibn Mut’im (Allah be pleased with him) narrates that once the Messenger of Allah (Allah bless him & give him peace) looked up towards the heavens and said: “The people of Yemen have come to you like the pieces of clouds. They are the best of people on the face of the earth.” A Companion asked: “O Messenger of Allah! Are they even better than us?” The Messenger of Allah (Allah bless him & give him peace) replied: “Except you.” (Musnad of Imam Ahamd, Musnad Bazzar and Musnad Abu Ya’la. See: Majma’ al-Zawa’id, 10/54)

8) Sayyiduna Amr ibn Abasa (Allah be pleased with him) relates that Uyayna ibn Hisn al-Fazari once remarked in the presence of the Messenger of Allah (Allah bless him & give him peace) that the best of men are ….the people of Najd. The Messenger of Allah (Allah bless him & give him peace) replied: “You have lied! Rather, the best of men are the people of Yemen. Belief/faith (iman) is Yemeni and I am also a Yemeni.” (Tabrani and Ahmad, with all the narrators in the chain authentic (thiqat). See: Majma’ al-Zawa’id, 10/44)

In this last Hadith, it was mentioned in the presence of the Messenger of Allah (Allah bless him & give him peace) that the people of Najd were the best of people, but the Messenger of Allah (Allah bless him & give him peace) was quick to reject this notion saying that this was wrong; rather, the people of Yemen were the best amongst people. This Hadith reminds us of another narration recorded by Imam al-Bukhari and others wherein the Messenger of Allah (Allah bless him & give him peace) said: “O Allah! Give us Baraka in our Sham, O Allah! Give us Baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah! Give us Baraka in our Sham, O Allah! Give us Baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said on the third occasion: “In that place (najd) are earthquakes and seditions, and in that place shall rise the devil’s horn.” (See: Sahih al-Bukhari, no: 990)

In the final part of the last Hadith, the Messenger of Allah (Allah bless him & give him peace) referred himself as a Yemeni. The reason could be (And Allah knows best) that “ Yemen” was in fact the name of Qahtan’s son, and Qahtan was a forefather of the Arabs and was from the children of Sayyiduna Isma’il (peace be upon him). Hence, the Messenger of Allah (Allah bless him & give him peace) had a relationship of ancestry with the Yemenis. It could also mean that the Messenger of Allah (Allah bless him & give him peace) was implying that he liked the character and manners of the Yemenis; hence he referred himself to be “as” a Yemeni for having something in common with them. Whatever the reason may be, the fact that the Messenger of Allah (Allah bless him & give him peace) called himself a Yemeni is such a virtue for the people of Yemen that it cannot be underestimated.

9) In another narration, the Messenger of Allah (Allah bless him & give him peace) is reported to have said: “Faith is of the Yemenis, and they (the people of Yemen) are from me and their direction is towards me, even if they are far from me in distance. It will be very soon that they come to you as helpers (ansar); hence I command you to be good with them.” (Tabrani with a sound [Hasan] chain. See: Majma’ al-Zawa’id, 10/55)

There are also other Ahadith in which the Messenger of Allah (Allah bless him & give him peace) praised the tribes of Yemen such as the tribes of Himyar and Azd. He said that a time will come when a man will wish that his father and mother were from the tribe of Azd. (See: Sunan Tirmidhi, no: 3937). He (Allah bless him & give him peace) also said that the people of Himyar are the people of trustworthiness and faith. (See: Sunan Tirmidhi, no: 3939). Thus, the Ahadith and narrations praising the lands of Yemen and its people are numerous to the extent that if one was to gather all of them with commentary, an entire book may be compiled!

Any Muslim who has knowledge of these sayings of the beloved of Allah (Allah bless him & give him peace) would naturally long to visit Yemen and its people. Indeed, the Messenger of Allah (Allah bless him & give him peace) made these remarks according to his time, but when Allah Most High places certain qualities in a people, the effect of these qualities remain even after centuries have elapsed. Moreover, Yemen was also the abode of many of the Messenger of Allah’s Companions. He (Allah bless him & give him peace) sent Sayyiduna Mu’az ibn Jabal (Allah be please with him) to Yemen. There are also other Companions who lived and taught in Yemen. All of this in addition to the fact that Yemen has produced, and continues to produce, some of the greatest scholars, Mujtahids, Imams and saints of this Ummah.

http://thedowra.com/index.html

Ayyuhal Walad-Imam Abu Hamid Al-Ghazali

2011-05-16T18:33:00.000-07:00

Ayyuhal Walad-Letter to a Disciple

An excerpt from Imam Ghazali’s Ayyuhal Walad - translated by Shaikh Seraj Hendricks Ayyuhal Walad, "Oh my Young Man," is a letter to a student by Hujjat al-Islam Imam Abu Hamid al-Ghazali. Imam Ghazali is remembered by scholars as the "Proof of Islam" and a renewer (mujadid) of the Islamic faith in its fifth century (1058-1111 CE). Ghazali is a towering intellectual and spiritual colossus whose genius has enlightened for over 800 years.

YOUNG MAN: IT is necessary for your words and your deeds to comply with the sacred law for without the law knowledge and action is an error. And it behoves you not to be deceived by the escapades and antics of the charlatan sufis. The true spiritual journey of the Sufi Path is not the path of these pretenders. It is the path of self-remonstrance and the removal of carnal desires (and their inner promptings) with the Sword of Vigilance. Remember that the prattling tongue and the hardened heart gorged with negligence and lust are the signs of the wretched. Unless you kill the carnal self with the sincerity of self-remonstrance (mujahadah), you will fail to illuminate your heart with the light of gnosis. Know too, that some of the questions you asked cannot be answered - neither in writing nor in word. It is only after you have attained the required spiritual station that you will come to perceive their true meanings. Otherwise it is impossible, as true realisation is a matter of spiritual taste. All things pertaining to taste, such as the sweetness of confectionery and the bitterness of myrrh, cannot be taught by verbal description alone. A similar situation is the impotent person who asked his companion to explain the pleasures enjoyed by husband and wife. His companion replied: "O brother ... indeed I considered you to be merely impotent, but now I know that you are both impotent and ignorant. This pleasure is a matter of pure experience. If you are capable of attaining it you will come to know, otherwise it defies all written and verbal description.

YOUNG MAN: Some of your questions belong to this category. As for those that merit a response we have already mentioned them in our book "The Revival of Religious Knowledge" and in our other writings. Here I will repeat some of the things contained in these works. There are four matters that the traveller (salik) must observe during the spiritual journey:

ONE, sound belief that is free from innovation.

TWO, sincere and genuine repentance with the resolve not to return to a life of carnal pleasure.

THREE, to try to make peace with your adversaries so that no claims can be laid against you.

FOUR, to acquire sufficient knowledge of the Sacred Law to enable you to perform the orders of Allah, the Most High. Then there is the knowledge of the Hereafter that is necessary for success. An example of this is the story of Shibli (may Allah have mercy on him). It is related that he served under and learned from four hundred teachers. He said: "I learned four thousand traditions and abandoned all except one. I preferred this one to the others since, after deep meditation, I discovered therein my deliverance and my salvation. Contained in this tradition is the combined knowledge of all the ancients and all the moderns." The Prophet (may the peace and blessings of Allah be upon him) said to a group of Companions: "Work in the world in proportion to its temporary nature and work for the sake of Allah, the Most High, in proportion to your need for Him, and work for the Fire in proportion to your capacity to endure it!

YOUNG MAN: Reflect, too, upon the story of Hatim the deaf who was the companion of Shaqiq al-Balkhi (may the mercy of Allah be upon them both). One day Shaqiq enquired of Hatim: "For 30 years you have been my companion. What, pray, have you gained from it?" Hatim replied: "I have gained eight benefits with which I am contented and from which I expect my salvation and my deliverance." "And what are they?" Shaqiq asked. Said Hatim:

"THE FIRST is that I looked at creation and noticed that to everyone there belongs a beloved. And a part of that which is beloved to him accompanies him to his death - sickness, while another part accompanies him only to the edge of his grave. But none (of the above) enters with him. So I reflected and said to myself: "The most beloved is the companion accompanying one into the grave! I found this companion to be none other than Righteous Deeds. So I embraced her as my beloved to be a shining light and an intimate friend never to abandon me when I would be most alone.

THE SECOND is that I looked at man and found him guided by his whims and fancies, forever hastening to the fulfilment of his lower desires. So I meditated upon the verse: "But as for him who feared to stand before his Lord and restrain his soul from lower desires; his abode will be the Garden.." and came to know, with the knowledge of certainty, that the Qur’an was indeed the Truth. Then swiftly I moved to free myself from its vain desires until they rested, contented, in obedience to Allah, the High, the Exalted and finally consented to His Will.

THE THIRD is that I noticed every single person greedily striving to gain for himself the vanities of the world. Then I reflected upon the verse: "What is with you must vanish and what is with Allah must endure." So I spent my life’s earnings in the way of Allah and divided them amongst the poor to be as a treasure for me in the care of Allah.

THE FOURTH is that I saw a number of people who thought that their honour and strength resided in the sheer abundance of their clan and kinsfolk. Others claimed and boasted that it was contained in the amount of their wealth and children. Others reckoned that it was to be found in the extortion of wealth, oppression of others, and the shedding of their blood. Yet another group believed that strength and honour was to be found in extravagance - in the wasting and squandering of money. Then I thought about the words of Allah: "Verily, the most honoured of you (is he who) is the most righteous of you." I then chose righteousness for myself for I had come to know with firmness of belief that the Qur’an was indeed the truth and that their opinions and assumptions were false and ephemeral.

THE FIFTH is that I saw people finding fault with each other and back-biting one another. The root of this I discovered to be envy (hasad) - envy of wealth and rank and knowledge. So I reflected upon the verse: "It is We who portion out between them their livelihood in the life of this world.." and came to know that apportionment was from Allah, the Sublime, and ordained in eternity. With this I envied none and contented myself with the allotment of Allah, the Most High.

THE SIXTH is that I saw people feuding - for one reason or another - amongst themselves. But after reflecting upon the Verse: "Verily Satan is an enemy to you; so treat him as an enemy..." I realised that hostility to other than Satan is not permissible.

THE SEVENTH is that I saw people striving so earnestly in search of support and livelihood that they debased themselves and diminished their self-respect by falling prey to the dubious and the prohibited. Consequently I thought about the words of Allah: "There is no moving creature on earth but its sustenance depends on Allah..." and realised that since my sustenance depended solely on Allah the Most High, He indeed would ensure it. So I turned my attention to the devotion of Allah, the Most High, and may Him alone the object of desire.

THE EIGHTH is that I saw everybody dependent on created things. Some depended on the dirham or the dinar and others on wealth and possessions. Some depended on a craft or vocation while others depended on people like themselves. But after I reflected upon the verse: "And he who puts his trust in Allah, sufficient is (Allah) for him, Allah will surely accomplish his purpose. Verily, for all things has Allah appointed a due proportion." I firmly placed my trust in Allah for He, most certainly, is sufficient for me and the most excellent of those in whom we can trust. Shaqiq then said: "May Allah grant you success. Indeed I have looked into the Torah, the Injil (Gospel), the Zabur (Psalms), and the Furqan (Qur’an) and found that these eight principles constitute the essence of that which is contained in these four books. He who acts in accordance with these principles acts in accordance with the teachings contained in these books."

YOUNG MAN: From these two examples you can see that there is no need for a vast increase in your learning. I will now explain to you what is necessary for those who choose to travel upon the path of Truth. Know that it is essential for you to attach yourself to a Spiritual Guide and Teacher who, through his spiritual instructions, will purify yourself from evil tendencies and replace them with nobility of character. And the definition of this "spiritual instruction" may be likened to that of the husbandman who removes the thorns and plucks out the weeds from the young plantation so that it may grow to perfection. It is necessary for the traveller (salik) to attach himself to a spiritual master to guide and instruct him in his journey to Allah the Most High, for Allah Himself sent to His worshippers a Prophet to guide them along His path. The Prophet in his turn has left behind those who act as his successors and who guide to the way of Allah. The necessary condition, which qualifies the guide to act as the viceroy of Prophet, is that he has to be deeply learned. But this condition is not sufficient, for every learned man does not by virtue of his learning alone qualify as a successor of the Prophet. I will now explain to you in a general manner the signs by which you may recognise the true guide, so that not just anyone can lay claim to this position. We say: He who renounces love of the world and the desire for rank; and he who follows an enlightened guide whose spiritual chain extends in unbroken sequence to Muhammad, the Lord of the Messengers (may the peace and blessings of Allah be upon him); and he who excels in refining himself by observing modesty in eating, speaking and sleeping, and by much praying, almsgiving and fasting; and he who, in imitation of an enlightened guide, makes virtue his way of life-amongst which are counted patience, prayer, prayer, thanksgiving, dependence on Allah, certainty of knowledge, generosity contentedness, inner peace, clemency, humility, knowledge, truthfulness, modesty, reliability, sobriety, tranquillity, and perseverance. He who meets these requirements may be considered as a light of the lights of the Prophet and worthy of emulation. However, the existence of such a one is rare, and, if found, is mightier than red sulphur (al-kibrit al-ahmar). If good fortune helps the seeker in finding such a guide, then it behoves him to respect him both outwardly and inwardly. As for outward respect it consists in refraining from argumentation with your guide and from vying with him in the derivation of proofs even if you know that he is wrong. You should also refrain from placing your prayer carpet in front of him except during the times of obligatory prayers. As for the extra prayers, do not prolong their performance in his presence. Lastly, do what he orders you to do according to your capacity. Inner respect, on the other hand, is not to reject inwardly in deed or in word - that which you hear and seem to accept from him outwardly. For that is the sign of the hypocrite. Furthermore, in order to avoid the influence of the Satans of the jinn and of man, one should refrain from the companionship of he who is of ill repute. In this way one becomes purified (and saved) from all satanic evils. One should also, under all circumstances, choose poverty above richness. Know, too that sufism (tasawwuf) embraces two important characteristics:

ONE: Righteousness (istiqamah) and

TWO: To be at peace with (the rest) of Creation. He therefore, who perfects his morals and treats others with kindness and gentleness, is indeed a true sufi. And righteousness is to sacrifice his personal pleasures in order to attain the pleasure of Allah, the Most High. As for moral excellence it is to judge others- as long as they do not violate the Sacred Laws - not in terms or the excellence you assume in yourself, but in terms or the excellence you assume in them.

* Ayyuhal Walad, will insha-Allah, soon be published by Dome Publications.

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