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Omar Faruque Mosque and Cultural Centre
Fasting by Imam al-Haddâd
Posted by admin on 09/08/2010

A translation of a section of his Nasâih al-Dîniyâh.

An audio version of the Article below is availiable at the following link. In the audio Shaykh Abdul Aziz Ahmed explains the Nasa'ih ad-Diniyyah of al-Imam al-Haddad (may Allah have mercy on him). 

http://www.kitaba.org/Content.aspx?cid=28


The Status of Ramadân

Imam al-Haddâd, may Allah shower him with mercy, said:

Know! O gathering of brothers, may Allah ease us and you towards ease and distance us from difficulty and forgive us in the next world and the first one, that Ramadân is a month of mighty status and rank with Allah and His Messenger, upon him be peace. It is the master of all months. Allah made fasting compulsory for the Muslims and prescribed it for them. The Exalted said:

O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint,- (al-Baqara 2:183)

In it, Allah descended His Book and made the Night of Power, which is better than a thousand months, among its nights. A thousand months is more than eighty years. Count and contemplate what this Night of Power is – a night that Allah has made greater than this long period. And Allah, The Exalted has said:

Ramadân is the (month) in which was sent down the Qurân, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). (al-Baqara 2:185)

And He also said:

We have indeed revealed this (Message) in the Night of Power: And what will explain to thee what the night of power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah's permission, on every errand; Peace! This until the rise of morn! (al-Qadr, 97:1-5)

He, The Transcendent, made us aware that the Qurân was descended in the month of Ramadân and then that He specifically sent it down on the Night of Power. The ‘descending’ was in one go from the Sacred Tablet (al-Lahw al-Mahfûz) to The House of Power (bayt al-‘Izza ) which is in the lowest sky and then it was revealed in portions by Jibrîl (Gabriel) by Allah’s command to His messenger, upon both of them be peace over a period of twenty three years. That is the period of Allah’s revelation to His Messenger, upon him be peace, as Allah revealed the Qurân when he was forty years old and he, upon him be peace and salutations passed away when he was sixty-three years old. That is what the critical scholars from the early and later generations have said.


The blessings of Ramadân

The Messenger of Allah, upon him be peace, said regarding Ramadân: ‘Ramadân to Ramadân, Friday prayer to Friday prayer and compulsory prayer to compulsory prayer cover up what is between them if one avoids the major sins.’

And he, upon him be peace and salutations, said, ‘it is the month of steadfastness (sabr) and the reward of steadfastness is the Garden.’ And he said of it, ‘its beginning is mercy, its middle is forgiveness and its ending is freedom from the Fire.’

Allah, the Exalted, looks to the Muslims on its first night and He will not punish the one He has looked to and He forgives them on its last night.

Jibril (Gabriel) said to the Messenger of Allah, upon both of them be peace, ‘whoever reaches Ramadân and is not forgiven in it, may Allah distant him, say “amin”.’ The messenger said, ‘amin’. This is because the means of forgiveness in Ramadân are greater than in other months and therefore the only one who is prevented from forgiveness is one who, due to the iniquity of his rebellion against Allah and the enormity of his rebellion against Allah, causes distance and rejection from Allah’s door. We ask Allah for safety from His anger, His punishment and all His tribulations.

It has been related that the doors of the skies are opened as are all the doors of the Garden during Ramadân. The doors of the fire are locked and the minions of Shaytân are banished to the seas so that they cannot spoil the fast and the standing in prayer of the Muslims. A caller calls on each night of Ramadân ‘O desirer of good, come forward! O desirers of evil, go away!’

It has also been related that ‘whoever seeks proximity to Allah through a compulsory act will have the reward of seventy compulsory acts. Whoever seeks proximity to Allah through a superogatory act will have the reward of a compulsory act.’ The superogatory acts in Ramadân are of the status of compulsory acts in other months in terms of reward. The compulsory rewards are increased seventy times above those of other months.

And He upon whom be peace and blessings said, ‘whoever fasts the month of Ramadân and prays the night prayer with faith and sincerity will have his prior sins forgiven. Imân here means believing and ihtisâb means with sincerity. And Allah knows best.

The fast has etiquettes without which the fast will not be perfected.


The etiquettes of fasting

Among the most important is to protect one’s tongue from lies, backbiting and falling into that which does not concern you and protecting your eyes and ears from looking at or listening to that which is not permitted and that which is superfluous.

Likewise, one should protect one’s stomach from consuming anything prohibited or doubtful especially when breaking one’s fast. One should make special effort to only break one’s fast with the permitted.

Some of the righteous predecessors have said, ‘when you fast, take care about what you break your fast with and with whom you break your fast’ indicating the importance of circumspection and scrupulousness about what one breaks one’s fast with.

Likewise, the fasting person should protect all his limbs from falling into misdeeds and after that, he should protect them from the superfluous. By this, he perfects his fast and is purified. How many fasting people tire themselves with hunger and thirst yet their limbs go on in disobedience and spoil the fast? Their exhaustion is wasted by that. As he upon whom be peace and blessing said, ‘how many fasting people gain nothing from their fast but hunger and thirst?’

Avoiding disobedience is a compulsion at all times for those who are fasting and those who are not, but a fasting person should be more careful and so the compulsion is firmer – so understand!

And he upon whom be peace and blessings said, ‘the fast is a shield and on the day when one of you fasts, one should not utter obscenities, act immorally or show ignorance; for if a person comes to curse or fight him, he should say, “I am fasting!”’

Among the etiquettes of fasting is to not sleep excessively during the day not eat excessively during the night, but to rather be moderate in that so that one feels the hunger and thirst and trains the self, weakens the passions and enlightens the heart. That is the secret of fasting and its purpose. The fasting person should avoid extravagance and excessive passion and delights as we have already mentioned. In this respect, the minimum should be that one’s extravagance in Ramadan and out of Ramadan should be the same. This is the minimum level expected, however, spiritual exercise and abstinence from the passions of the self have a great effect on the illumination of the heart, which is specifically requested in Ramadân. As for those who are more extravagant in their customs and passions in Ramadân than they are in other months, they are in delusion, deluded by the devil out of his envy of them. (He deludes them) so that they lose the blessings of their fast and that its lights and revelations do not manifest themselves and they do not feel presence with Allah, The Exalted, nor do they feel humility before Him, nor do they enjoy the intimate discourse with Him, nor recitation of His Book or His remembrance.

It was the practice of the predecessors, may Allah show them mercy, to reduce their customary behaviour and passions and increase their righteous actions specifically in Ramadân, although their biographies show that they had these qualities at all times.

Among the etiquettes of fasting is to not be excessive with worldly preoccupations in the month of Ramadân. One should rather free oneself from them to allow for the worship of Allah and His remembrance as much as possible. One should not enter into worldly preoccupations except where absolutely necessary or in fulfilment of the rights of those whom one is responsible for, such as family and the like. That is because Ramadân among the months is of the same status as Friday among the days. It is appropriate for the believer to dedicate his Friday and this month of his specifically to his next life.


The Prophetic traditions regarding the fast

Among the prophetic traditions is to hasten to breaking the fast with dates and if they can not be found then with water. He, upon whom be peace, used to break his fast before praying the maghrib prayer. He said, ‘my nation would always be in a state of goodness as long as they hasten to break their fast and delay their morning meal.’ Therefore, delaying the morning meal is also from the prophetic tradition.

It is also appropriate that the fasting person reduces the amount of food consumed and not to increase it so that the traces of the fast can be manifest and that he attains a portion of its secret and its purpose, which is the training of the lower self and the weakening of its passions. In hunger and the emptiness of the stomach, there is a great effect on the illumination of the heart and on energising the limbs to worship.

Satiety is the source of the hardening of the heart and laziness in acts of obedience. He, upon whom be peace, said, ‘the son of Adam has not filled a vessel worse than his stomach. A few morsels are sufficient for the son of Adam to straighten his back. And if this is impossible for him, then a third for his food, a third for his drink and a third for his breathing.’ Some of them have said, ‘when the stomach is satiated, all the limbs go hungry and if the stomach is hungry all the limbs will be satiated.’

I say, ‘hunger of the limbs indicates them seeking and being ardent about their passions; the tongue to speech, the eye to looking, the ear to listening and likewise the rest of the limbs. This leads them to superfluous desires when the stomach is full. With its emptiness, it finds its serenity and stillness and this is what is implied in the ‘satiety of the limbs’.


Recommended actions

Among the most well established recommended actions is the feeding of fasting people with dates or a drink of water. He, upon him be peace, said, ‘whoever feeds a fasting person will have the equivalent of his reward without reducing his reward at all,’ meaning the reward of the fasting person. This reward is restricted to actually feeding the person at the time of his fast even if it is with a drink of water. As for the one who provides food for a fasting person once he has broken his fast at his home or in some other place, he will not receive this reward but he will attain the reward of feeding people and that is itself great. The reward of one who feeds a fasting person to his full, wherever he feeds him is great.

 

Article Source: http://kitaba.org/Library/Fasting.aspx


Rewards and Virtues of Surah Yasin, al Waqiah and al Mulk
Posted by admin on 12/07/2010

It has been said by our prominent scholars that one should be especially observant in reciting Surat Ya Sin (36), Surat al Waqia (56) and Surat al Mulk.(67)

Below are some selected audios of a few of the Tafsir lectures of Surah Ya-Sin by Shaykh Mohammad Qamar.  We are grateful to the Shaykh who spent a lot time with us in the Mosque over the last few months and wish him every success insha'Allah in all his future endevours. Shaykh Mohammad Qamar studdied at the Al-Fatih institute in Damascus, Syria, which was founded by His Eminence, The Noble Sheikh Muhammad Saleh Al-Farfour (may ALLAH have mercy on his soul). Alhamdulillah, he had the pleasure of studying under and serving, the Great Juirst Shaykh Abdul Razzaq Al-Halabi (may ALLAH preserve him), Mufti of the Grand Omayyad Mosque and the Great theologian Shaykh Muhammad Adib Al-Kalaas (may ALLAH have mercy on his soul).

Right click over the following links and select 'Save Target As...' to download.

Surah Yasin Tafsir - Week 3.mp3
Surah Yasin Tafsir - Week 4.mp3
Surah Yasin Tafsir - Week 5.mp3
Surah Yasin Tafsir - Week 7.mp3
Surah Yasin Tafsir - Week 8.mp3


The Virtues and Benefits of Surah Yasin (36)

1. The Prophet (SalAllahu alayhi wasalam) said, ‘Surely everything has a heart, and the heart of the Qur’an is Yasin. I would love that it be in the heart of every person of my people’[Bazzar]. (S.Muhammad Ali Sabuni, Tafsir-al-SabuniVol.2)

2. The Prophet (SalAllahu alayhi wasalam) said, ‘Whoever recites Yasin once Allah will record the reward of reciting the Qur’an ten times.’[Maqal, Tirmidhi 2812/A & Dhahabi]

3. It has been reported by Aisha (radiAllahu anha)that the Prophet (SalAllahu alayhi wasalam) said that there is a surah in the Qur’an that intercedes for itsreciter and forgive its listener. Know! It is Surah Yasin. It is called ‘Mu’amma’ in the Torah. It was enquired, what is Mu’amma? The Prophet (SalAllahu alayhi wasalam) said, ‘it embraces the person with the goodness of this world and removes the dismay of the Hereafter’[Hashiya of Tafsir Jalalalayn , pg 368].

4. The Prophet said, ‘Whoever recited Surah Yasin in the night seeking Allah’s pleasure, Allah would forgive him’[Ibn Hibban, Darimi 3283/A, Abu Yala, Tabarani, Baihaqi & Ibn Mardawaih]

5. Ma`qil ibn Yasar (Allah be pleased with him) relates that the Messenger of Allah (Allah’s blessings and peace be upon him, his family, companions, andfollowers) said,”Ya Sin is the heart of the Qur’an. No one reads it intending thereby Allah and the Next Abode except that Allah forgives them. Recite it for your deceasedones.” [Related by Ahmad, Abu Dawud, Nasa'i (this wording is his), and Hakim, who deemed it rigorously authenticated (sahih)]

6. Imam Ghazali explained that this is because soundness of faith rests on acknowledging Resurrection and Judgment, and Surat Ya Sin details this in the most emphatic of ways. Imam Fakhr al-Din al-Razi concurred.

7. Imam Tibi explained in his commentary on Mishkat al-Masabih that Surat Ya Sin was called ‘the Heart of the Qur ‘an ‘ because of what it contains of overwhelming proofs, decisive signs, subtle spiritual meanings, eloquent admonition, and stern warnings.


The Virtues and Benefits of Surah al Waqiah (56)

8. The Prophet said, ‘Whoever recites surah al Waqiah at night would never encounter poverty’ [Ibn Sunni 620]

9. The Prophet said, ‘Surah al Waqiah is the Surah of Wealth, so recite it and teach it to your children’[Ibn Asakir]


The Virtues and Benefits of Surah al Mulk (67)

10. The Prophet said, ‘There is a surah in the Qur’an which is only thirty verses. It defended whoevere\recited it , until it puts him into paradise ‘ i.e.Surah al Mulk[Fath al Qadir 5/257, Sahihul Jamiea 1/680, Tabrani inAl-Awsat & Ibn Mardawaith]

11. The Prophet said, ‘Surah al Mulk is the protector from the torment of the grave ‘[Sahihul Jamiea 1/680, Hakim 2/498 & Nasai]

12. Jabir (radiAllahu anhu) said it was the custom of the Holy Prophet sallallahu alaihe wasallam not to go to sleep until he had read Tabarakalladhi Biyadihil Mulk and Alif Laam Meem Tanzeel. [Ahmad, Tirmidhi and Darami]

13. Anas (radiAllahu anhu) reported Rasulullah (sallallahu alaiyhi wasalam) as saying, "There is a Surah which will plead for its reciter till it causes him to enter paradise" (Tabarakalladhi Biyadihil Mulk). [Tabrani]


The Certainty of Death
Posted by admin on 25/01/2010

The video below is of the Friday sermon (Jumu'ah Khutba) by Sheikh Abdal Hakim Murad during his visit to Omar Faruque Mosque and Cultural Centre on 15th January 2010.

In this sermon, Sheikh Abdal Hakim Murad discusses the importance of appreciating the certainty of death. In the modern world, we are conditioned to think of death as the worst thing that can befall us, the worst punishment that could be inflicted. Yet in a hadith the Prophet Muhammed (peace and blessings be upon him) called death 'a precious gift for the believer', a description that seems almost incredible to us. This does not mean we should seek death out or glorify it, since if it is Allah's decree for us to remain in this world for a longer time, we should be equally grateful and make the most of it by living well. But on the other hand we cannot forget the certain arrival of death, nor neglect to prepare for it. Those who attach too much importance to this world become blinded to the examples all around them, of the relative who is hit by a car or a friend who dies of a sudden illness. Those who learn from such sad experiences come to appreciate their true place in creation.

Many thanks to our brother Kacem who recorded this one at the mosque and sent it in. You can also download or listen to the audio version of this Khutba and other wonderful talks by Sheikh Abdal Hakim Murad at the "Cambridge Khutbas etc" website.

The Certainty of Death on Vimeo.

Shaikh Abdal-Hakim Murad is the Shaykh Zayed Lecturer of Islamic Studies at the Faculty of Divinity at Cambridge University and is also the founder of the Cambridge Muslim College. He studied at some of the most prestigious universities in the world, which includes the great Al-Azhar in Egypt where he studied Islam under traditional teachers.


Salaams in Mawlid U'n Nabi of Imam Barzanji
Posted by admin on 10/01/2010

The mawlid eulogy by Imam as-Sayyid Ja'far ibn Hasan ibn 'Abdal Karim al-Barzanji (1690-1766 C.E) Rahmatullahi 'alaih is popular Muslim poetry in praise of the Holy Prophet Muhammad Sallallahu 'alaihi wa Sallam, universally recited to celebrate his birth (mawlid) on twelfth Rabi' u'l Awwal. It is a poetic biography of the Holy Prophet Muhammad Sallallahu 'alaihi wa Sallam with his birth as its main theme.

When a Muslim says 'mawlid', every other Muslim knows it is the birth of the sweet beloved Prophet Sallallahu 'alaihi wa Sallam that is being referred to. This mawlid eulogy, just like dozens of others, is based on the Holy Qur'an Kareem, Hadith Shareef and books of seerah (history). It is in two parts. The first is Mawlid Barzanji Nathr, a 19 fasl (chapter) history of the Holy Prophet Sallallahu 'alaihi wa Sallam in poetic prose with 355 verses while the second is Mawlid Barzanji Nazm, a similar 16 chapter history in poetic form with 205 verses all of which rhyme with the letter 'noon'.

After the recitation of each verse in this mawlid eulogy as in all mawlid eulogies, the congregation responds:

Sallallahu 'Alaih
Allah's blessings be upon him

or

Allahumma Salli wa Sallim 'Alaih
Allah's blessings and peace be upon him.

The spiritual benefits of reciting these salawaat are obviously immeasurable.

Mawlid Barzanji is in 'Arbi, it has been translated into Kiswahili by Mzee bin Ali Muhammad from the Comoro Islands of Africa, it is printed in Singapore, its introduction is in the Indonesian language in the Java dialect, it has been transcribed by Mawlana Uthman Abdulkarim Nasserpuri Rahmatullahi 'alaih of Kenya, it has been applauded in Zikr-e-Habib (Rememberance of the Beloved Prophet) by Ad-Daa'ee al-Kaamil Mawlana Abdul 'Aleem Siddiqi, Rahmatullahi 'alaih who incidentally composed salaams in Urdu, it has been reproduced in countless other kutub (books) including Baaqatun 'Atirah (A Perfumed Bouquet) of Imam as-Sayyid Muhammad 'Alawi al-Maliki of Makkah, and it is recited from Makkah to Mombasa, from Madina to Singapore, from Arafat to Jakarta and from Mina to Toronto, that is throughout the world by Muslims of all the four Madh'habs and all Tariqas.

When the munshid (reciter) reaches the narration of the actual birth of the Holy Prophet Sallallahu 'alaihi wa Sallam, all rise with respect and devotion in a standing ovation to the Holy Prophet Sallallahu 'alaihi wa Sallam and they all offer him salaams from the depths of their hearts with deep love and affection in a resounding chorus which practically all Muslims know by heart, and indeed many other salaams whether in Arabic, Urdu or English have adopted this very same chorus.

Yaa Nabi Salaam 'alaika
Yaa Rasul Salaam 'alaika
Yaa Habib Salaam 'alaika
Salawaatu'llah 'alaika

Salutations on you, O Prophet
Salutations on you, O Messenger of Allah
Salutations on you, O Beloved
Blessings of Allah be upon you.

Although this Qiyam (standing ovation) is normally printed together with the Mawlid-u'n-Nabi Sallallahu 'alaihi wa Sallam composed by Imam Barzanji, it cannot yet be established who actually composed it because it is also reproduced in the Mawlid-u'n-Nabi Sallallahu 'alaihi wa Sallam titled Sharaf al-Anaam (Noble In The Whole World) composed by al-'Allamah Shaykh Ahmad bin Qasim Rahmatu'llahi 'alaih, as well as the one composed by al-Hafiz Shaykh Abdirrahman ibn Ali ad-Dayba'ee Rahmatu'llahi 'alaih. Interestingly, Shaykh ad-Dayba'ee is called al-Hafiz because he knew more than 100,000 Hadith Shareef of the Holy Prophet Sallallahu 'alaihi wa Sallam by heart. Such is the stature of the ulama who have composed Mawlid-u'n-Nabi Sallallahu 'alaihi wa Sallam.

Of the 35 verses in this qiyam following the chorus, the ones that are normally recited are:

Ashraqa'l Badru 'alaina
Fakhtafat Minhu'l Buduru
Mithla Husnika Maa Ra'aina
Qattu Yaa Wajhas-Suroori

Anta Shamsun Anta Badrun
Anta Noorun Fawqa Noori
Anta Ikseerun wa Ghaali
Anta Misbaahu's-Sudoori

Yaa Habibee Yaa Muhammad
Yaa 'Arusa'l Khaafiqayni
Yaa Muayyad Yaa Mumajjad
Yaa Imama'l Qiblataini

Man-ra'aa Wajhaaka Yas'ad
Yaa Kareem al-Waalidaini
Hawdhuka's-Saafi'l Mubarrad
Wirdunaa Yawm an Nushoori

A full moon rises over us
The other moon disappears
We never saw the like of your beauty
O face of gladness

You are the sun, you are the moon
You are light upon lights
You are gold and even more priceless
You are the light of hearts

O my beloved, O Muhammad
O star of east and west
O supporter, O praised one
O leader of both Qiblas

Whoever sees your face, gets happiness
O the kind one to both parents
Your clear and cool fountain
Is our goal on the Day of Reckoning

It ends with the following dua (prayer):

'Aalim-us-Sirri wa Akhfaa
Mustajeeb-ud-Da'awaati
Rabbi Farhamnaa Jamee'a
Bijamee-'is-Saalihaati

The Knower of the secret and even more hidden
One who accepts supplications
O Lord forgive us all
For the sake of all the good deeds.

The munshideen (reciters) love to add to the qiyam these verses of the qasida that the children of Madina recited on daf in greeting the beloved Prophet Muhammad Sallallahu 'alaihi wa Sallam and his noble companions when they entered that blessed city, as narrated by Imam al-Ghazali Rahmatullahi 'alaih in his Ihya 'Ulum al-Deen (Revival of the Religious Sciences).

Tala'al Badru 'Alayna
Min Thaniyyaatil Wadaa'

Wajabah Shukru 'Alayna
Maada'a Lillahi Daa'

The full moon rises on us.
From Thaniyyatil Wadaa'

And it is obiligatory on us to express thanks
Whenever called upon by a summoner for the sake of Allah

Muslims never tire of sending salaams on the beloved Prophet Sallallahu 'alaihi wa Sallam and they keep on finding novel and more interesting ways of sending salaams. An alternative resounding chorus for this salaam is:

Marhaban Yaa Nura 'Ainee Yaa Nura 'Ainee
Marhaban Jadda'l Husaini
Marhaban Ahlan wa Sahlan Ahlan wa Sahlan
Marhaban Yaa Khaira Daa'ee

Welcome! O the light of my eyes, O the light of my eyes
Welcome! The grandfather of Imam Husain
Welcome! Greetings! Greetings!
Welcome! O the best caller and inviter to Islam.

A variation to this chorus is:

Yaa Habibee Marhaba Yaa Nura 'Ainee Marhaba
Yaa Habibee Marhaba Jadda'l Husaini Marhaba

O my beloved: Welcome! O the light of my eyes: Welcome!
O my beloved: Welcome! The grandfather of Imam Husain: Welcome!

Yet another variation that forms a preliminary before the start of the "salaam" proper is:

Marhaba Yaa Marhaba Yaa Marhaba
Rahmatullil 'Aalameena Marhaba.

Welcome! O Welcome! O Welcome!
Welcome the mercy for all the worlds.

Yet another way of offering salaams in this mawlid eulogy is to recite the second part of its fourth chapter in which the verses end in the letter "Hamza". All stand and the munshid (reciter) leads in rapturous resonance:

Wa Muhayyan Kash-shamsi Minka Mudeeun
Asfarat 'Anhu Laylatun Garraau

Lailatu'l Mawlidilladhee Kaana Liddeeni
Suroorun Biyaumihi Wazdihaau

Yauma Naalat Biwad'ihibnatu Wahbin
Min Fakhaarin Maa Lam Tanalhu'nnisaau

Wa Atat Qaumahaa Bi-Afdali Mimmaa
Hamalat Qablu Maryamu'l 'Adhraau

Mawlidun Kaana Minhu Fee Taali'il Kufri
Wabaalun 'Alaihimoo wa Wabaau

Wa Tawaalat Bushra'l Hawaatifi an qad
Wulida'l Mustafa wa Haqqa'l Hanaau

And your face that shines like the sun
Has been unveiled on the finest night

The night of your birth bestowed happiness on religion
And splendour on its day

The day the daughter of Wahb succeeded in getting
Of prestige what other women never succeeded in attaining

She came to her people with a pregnancy
Superior than that of the blessed virgin Mary before her

A birth that resulted for the disbelievers
In nothing but woes and epidemics

And the glad tidings of rejoicers came one after another
That the chosen one was born and happiness was a must.

After each verse, the congregation responds:

Rabbi Salli 'ala'l Habibi Muhammad
Wa 'Ala'l Aali Man Humu'l Kuramau

O Lord bless the beloved Muhammad
And his family members who were (all) benevolent people

Imam Barzanji Rahmatu'llahi 'alaih has borrowed these verses from the "Hamziyya" of the universally acclaimed Imam Sharafuddin Muhammad al-Busiri Rahmatu'llahi 'alaih (608-695 A.H., 1212-1296 C.E) of Egypt. The "Hamziyyah" is a qasida in praise of the Holy Prophet Sallallahu 'alaihi wa Sallam with 456 verses, all of which rhyme in the letter "Hamza", hence the title "Hamziyyah". Then came Imam Yusuf Ibn Ismail an-Nab'haani Rahmatu'llahi 'alaih of Lebanon who tried to emulate Imam al-Busiri Rahmatu'llahi 'alaih and composed a "Hamziyyah Alfiyyah" in praise of the beloved Prophet Sallallahu 'alaihi wa Sallam, with almost 1000 verses (987 to be exact), all rhyming in the letter "Hamza"! You begin to wonder whether miracles will ever cease! And you begin to understand what is meant by the phrase "love for the Prophet", Sallallahu 'alaihi wa Sallam. And you surely realise that the mashaaikh (spiritual masters) are madly in love with their very own Muhammad-e-'Arabi, Rasuli Rabbi'l 'Aalameen, Rahmatullil 'Aalameen, Sallallahu 'alaihi wa Sallam.

Sallu ala'r Rasul
Allahumma Salli wa Sallim 'Alaih.

by Siddiq Osman Noormuhammad

Article Source: http://www.iqra.net/Salaams/salaams4.htm

Recitation of The Barzanji Mawlid Eulogy (Milad Shareef) at the Masjid

 


The 10 Days of Dhul-Hijjah and Eid
Posted by admin on 22/11/2009

The Gifts of the Ten Days of Dhul-Hijjah

It has been said that Allah (Exalted is He) will bestow ten charismatic gifts upon anyone who treats these Ten Days of Dhul-Hijjah with all due honour and respect, namely: 

  1. Blessed grace -baraka in his earthly life.
  2. Increase in his property and wealth. 
  3. Safekeeping for his dependents. 
  4. Decrease of his misdeeds. 
  5. Multiplication of his good deeds. 
  6. Easing of his agonies-Sakarat in the throes of death. 
  7. Illumination of his darkness and gloom in the grave. 
  8. Favourable weighting of his balance at the Resurrection. 
  9. Salvation from the descending layers-darakat of Hell. 
  10. Promotion to the ascending levels-darajat of Paradise.

If someone makes a charitable donation-sadaqah to a needy person-Miskin, during these Ten Days, it will be as if he had presented charitable donations to all His Prophets -Anbiya and His Messengers-Rusul (peace be upon them).

If someone visits a sick person, it will be as if he had paid such visits to all the saints-awliya of Allah, and to all His spiritual deputies-Abdals.

If someone attends a funeral service-Janaza, it will be as if he had attended the funeral services of all His martyrs-shuhada.

If someone clothes a true believer-mu'min, Allah will clothe him from His store of fine garments.

If someone treats an orphan kindly, Allah (Exalted is He) will treat him kindly on the Day of Resurrection-Yawm al-Qiyama, beneath the shadow of His Heavenly Throne-‘Arsh.

If someone attends one of the sessions of religious learning-majalis al'ilm, it will be as if he had attended the sessions held by all of Allah's Prophets-Anbiya and Messengers-Rusul (peace be upon them).

Most extracts taken from the Ghawth-Al-A'zam Sayyid Abdul Qadir Gilani-Book al-Ghunya li-Talibi

Foward this link to your friends for if they perform these Ibaadah-Worships, you'll also benefit as Sadaqhah-Jariyah works just like Network Marketing once in motion you sit back and take rewards too! But for the Next world!

Source: http://www.deenislam.co.uk/dua/Dhul_hijjah1.htm


The Sunnah of Eid

Keeping with the tradition of Prophet Muhammad (saw), Muslims are encouraged to prepare themselves for the occasion of Eid. Below is a list of things Muslims should do in preparation for Eid: 

  1. Wake up early.
  2. Offer Salat al-Fajr.
  3. Prepare for personal cleanliness take care of details of clothing, etc.
  4. Take a Ghusl (bath) after Fajr.
  5. Brush your teeth.
  6. Dress up, putting on best clothes available, whether new or cleaned old ones. 
  7. Use perfume (men only). 
  8. Have breakfast on Eid al-Fitr before leaving for prayer ground. On Eid-al-Adha, eat breakfast after Salaat or after sacrifice if you are doing a sacrifice.
  9. Pay Zakat al-Fitr before Salat al-Eid (on Eid al-Fitr).
  10. Go to prayer ground early.
  11. Offer Salat al-Eid in congregation in an open place except when whether is not permitting like rain, snow, etc. 
  12. Use two separate routes to and from the prayer ground. 
  13. Recite the following Takbir on the way to Salaat and until the beginning of Salat al-Eid. On Eid-al-Adha, Takbir starts from Mughrib on the 9th Dhu al-hijah and last until the Asr on the 12th Dhu al-ilhijah:Allahu-Akbar, Allahu-Akbar. La ilaha illa-lah. Allahu-Akbar, Allahu-Akbar. Wa-lilahi al-hamd.(Allah is greater. Allah is greater. There is no god but Allah. Allah is greater. Allah is greater. And all praises are for Allah).

Source: http://www.isna.net/Islam/pages/The-Significance-of-Eid.aspx

 


Hajj, Umrah and Ziyarah
Posted by admin on 11/11/2009

Below is quick reference guide to Hajj that is useful for prospective Hujjaj to keep with them on their trip and for those wanting to get an understanding of the obligation. The guide is compliled by Shaykh Husain Abdul Sattar of Sacredlearning.org.

Right click over the following link and select 'Save Target As...' to download the guide.

Hajj Handbook 2009

Below is the link to the accompanying set of Lectures on Sacredlearning.org which go into a more detailed explanation of Hajj and Ziyarah. They cover both the inner and outer aspects of Hajj and Umrah, from waiting for the days of Hajj, to preparing for the Hajj and the journey, to the Hajj itself, to carrying over the benefits of Hajj & Umrah in our lives. While these lectures were focused on Hajj and Umrah, many of the lessons and principles discussed are relevant to everyday life.

http://www.sacredlearning.org/classrooms/hajj/index.htm

The Fiqh, in the guide and the lectures, is based on the Hanafi Madhhab.

 


Al-Burda: The Prophet's Mantle
Posted by admin on 17/10/2009

The Burda, also called Qasida (hymn) Burda, is an Arabic poem honouring the Prophet(peace be upon him). The name means 'poem of the mantle' or 'of the cloak'. The actual full title of the poem is al-Kawākib ad-Durrīya fī Madḥ Khayr al-Barīya ("Celestial Lights in Praise of the Best of Creation").

It was written in the 11th century by the great Shaykh Imam Sharafuddin Muhammad Al-Busiri Rahmatullahi 'Alaih who was born in Misr (Egypt) in 608 A.H. (1212 C.E) and died in 695 A.H. (1296 C.E). It forms part of a vast body of literature in praise of the Prophet(pbuh) that emerged from an Islamic culture where seeking knowledge of him was encouraged. Imam Al-Busiri both acknowledges this and the shortcomings of describing the Prophet(pbuh) in the poem itself.

He is like the sun, small to the eye when seen from afar, But when glimpsed close up. It dazzles and overwhelms.

The famous Mamluke minister Ibn Hinna, who served under the legendry sultan Barbys, took Imam al-Busiri under his patronage and freed him to write his poems in material security.

However, art often suffers when the artist is freed from suffering, and comes to life when calamities call. His greatest poem would result from a powerful tribulation: he woke up to find he was paralysed; half his body without movement. Suddenly, this man, whose erudition and art had elevated him to the status of prince of poets of his time, was reduced to an invalid unable to rise from his bed. This state of affliction stirred him to write the Burda.

...I began to contemplate writing a poem in the qasida form, and soon after, I did so as a way of interceding by it with the Messenger(pbuh) of God to God, the Exalted, hoping that he might heal me.

I was repeating it often, singing it, calling upon God through it, and seeking intercession with it. During that time, while sleeping, I saw the Prophet, upon him and his family be prayers and peace. He wiped over my face with his blessed hand and thrust upon me his cloak. I immediately got up and left my house. I had told no one of my poem nor of anything I had been doing prior to that.

On the road, I met a fellow spiritual wayfarer, who said to me, "I want you to give me a copy of the poem you wrote in praise of the Prophet, upon him be prayers and peace."

I responded, "which one?"

He said, "The one you wrote during your illness."

He then recited its opening lines saying, "By God, I heard it in a vision last night recited in the presence of God's messenger, upon him and his family blessing and peace. It greatly pleased the prophet, and I saw him thrust his cloak on the one who wrote it!"

I provided him with a copy, and he began telling others of his vision. Thus its news spread far and wide.

Imam al-Busiri died in Alexandria, Egypt in the year 1296 CE. His grave is well known and is connected to a large mosque. His poem embellishes its walls.

The Burda was also engraved on the Prophet's(pbuh) mosque in Madina. There it adorned its walls and reminded believers for centuries before being erased by people who could not comprehend it. There is still one line left that has not been removed:

He is the beloved whose intercession is hoped for As arms against a host of relentless calamities.

More than 90 commentaries have been written on this qasida and it has been translated in Persian, Urdu, Turkish, Berber, Punjabi, English, French and German, among other languages.

The Burda is in 10 parts and has 160 verses all of which end in the Arabic letter Meem, hence it is a "Meemiyya". The 10 parts of the Burda are about

  1. Love for Rasulullah Sallallahu 'Alaihi wa Sallam
  2. A warning against the desires of the nafs
  3. Praise of the beloved Prophet Sallallahu 'Alaihi wa Sallam
  4. Events occuring on his birth
  5. His miracles
  6. Praise of the Glorious Qur'an
  7. The "Isra" and "Mi'raj" of the noble Prophet Sallallahu 'Alaihi wa Sallam
  8. His battles
  9. Repentence, asking forgiveness of Allah Sub'hanahu wa Ta'ala and seeking intercession of the beloved Prophet Sallallahu 'Alaihi wa Sallam
  10. Supplication to Allah Sub'hanahu wa Ta'ala

Reproduced here are verses 34 to 42 from Part 3 in praise of the Holy Prophet, peace be upon him. The translation is by Thoraya Mahdi Allam.

PRAISING THE HOLY PROPHET
Blessings and Salutations
of Allah be upon him

Muhammad, leader of the two worlds
and of Man and the jinn,
Leader also of the Arabs and
non Arabs and their kin.
Our Prophet, Commander of right,
prohibits evil's way,
Yet no one's speech more gentle could be
than his nay or yea.
Beloved by Allah is he upon
whose pleading we depend
From terrors of the Day of Judgement,
which on us descend.
He summoned people unto Allah,
they to him did adhere,
And clung fast to the rope that none
could ever rent or tear.
In morals and features
he, all prophets did exceed,
None could approach his knowledge,
or his bounty e'er precede.
And thus from Allah's Apostle
they acquired and did gain,
A handful of the vast sea
or a sip of gen'rous rain.
So other prophets in their rightful place
before him stand,
Regarding knowledge and the wisdom
that they understand.
He perfect is in traits concealed,
and features bright and clear,
And Man's Creator chose him
as His most beloved and dear.
Too far above all men is he
to have a partner who
Has equal qualities, because
the essence of virtue
That in him lies is indivisible,
and wholly true

 

Recitation of Qasida tu'l Burda at the Masjid

 

Sources and Related Material:

http://www.zaytuna.org/articleDetails.asp?articleID=89

http://www.bbc.co.uk/religion/religions/islam/art/alburda.shtml

http://www.iqra.net/qasaaid1/burda

http://www.deenislam.co.uk/burdah/burdah.htm

http://qa.sunnipath.com/issue_view.asp?id=11961


Mawlid - Supersession and Intercession
Posted by admin on 17/10/2009

Why Humanity Needs Prophet Muhammad (pbuh).

In the video below, Sheikh Abdal Hakim Murad (aka Tim Winter) of Cambridge Univeristy talks about the importance of celebration of Mawlid Al-Nabi (pbuh) and also covers many other important aspects of faith. This superb talk was given in Chicago, USA.

Mawlid - Supersession and Intercession on Vimeo.


Visual Dhikr: The Holy Sanctuaries
Posted by admin on 12/10/2009

Click the below link to view excellent 360 degree panoramic images of Masjid Al Aqsa and Bait Ul Muqaddas, Jeruselum. When on the site double click the image for full screen effect.

http://www.360tr.net/kudus/mescidiaksa_eng/index.html
 
More Panoramic images of the holy sanctuaries of Makkah and Medina can be viewed by downloading the small apps found at the following link.

http://3dmekanlar.com/sites.html

May viewing these images increase our remembrance of Allah(swt), increase our love for the Messenger(pbuh) of Allah and increase our love for the holy sanctuaries. May they encourage us to go to Hajj as soon as possible. May they remind us to make dua for our brothers and sisters who are suffering in Palestine and around the world. Ameen.


The Meaning of Tasawwuf
Posted by admin on 11/10/2009

by Shaikh Shahidullah Faridi (r.a), Pakistan

(The writer (1915-1978) was an English convert to Islam who became a Shaykh of the Tariqa Chishtiyya, living a life of simplicity in Karachi, Pakistan, where his holiness gained him the love and devotion of thousands of Muslims from all walks of life. May Allah show him His mercy, and grant him light in his grave. Amin.)

Source: www.sunnipath.com

Tasawwuf can be called the inwardness of Islam. Islam, like most other faiths to a greater or lesser extent, consists firstly of certain beliefs, such as the existence of God, and the coming of the Judgement, and reward and punishment in the next life, and the outward expression of these beliefs in forms of worship, such as prayer and fasting, all of which concern man's relationship with God; and secondly, a system of morality, which concerns man's relationship with man, and has its outward expression in certain social institutions and laws, such as marriage, inheritance, and civil and criminal laws. But it is obvious that the basis of this faith, the spirit that gives it life, is man's relationship with God. Forms of worship are simply the physical vehicles of this relationship, and it is this relationship again which is responsible for the origin, the significance and the ultimate sanction of the principles of morality and their formulation into a specific social and legal system. If the interior converse with the Supreme Being and inspiration from Him are present, then they are comparable to the soul within the body of the exterior religion; if they die away, or in proportion to the extent that they wither or become feeble, the outward form of the faith becomes like a soulless body, which by the inexorable law of nature swiftly succumbs to corruption. It is therefore man's direct relationship with his Maker which is the breath and life of religion, and it is the study and cultivation of this relationship that the word tasawwuf connotes.

It may be wondered why the words 'Sufi', which means 'woollen-clothed', and 'Tasawwuf', which means the path of the Sufis, i.e. the woollen-clothed ones, should have become so universal in order to denote something which belongs properly to the realm of the spirit. This name is symbolic rather than descriptive. To be a Sufi does not require a person literally to wear woollen clothes, but presumes an inner quality which was at one time characteristic of those who wore them. In the early generations of Islam, through the closeness to the time of the Noble Prophet (peace be upon him) and the illumination of his incomparable spirituality, which encompassed so completely the inner and the outer, the comprehension of the inwardness of Islam enwrapped in its outward expressions was so general that no group of people who devoted themselves specially to this aspect of the faith was distinguishable. It was only when the inevitable course of development of human affairs began to run and the original trunk of universality began to throw out branches of specialisation, that Islamic knowledge was progressively divided into the interior and the exterior, and the general word ilm (knowledge) began to denote more the academic study of the Qur'an, Hadith and Fiqh than their spiritual content, contrary to its Qur'anic use in the sense of 'knowledge of Allah'. At this stage that body of Muslims who devoted themselves more particularly to the cultivation of the spiritual heritage of their Prophet (peace be upon him), began to use the term Ma'rifat (Recognition of Allah) and arif (One who recognises Allah) to denote this inward aspect of knowledge, and indeed still do to the present day. So it was possible that instead of being termed Sufis they might have been called Ahl-i Ma'rifat, or Arifin. But not every aspirant to spiritual development is an Arif, and the average human mind seeks more the outward badge than the inner reality, which in this case is anyway difficult to describe, so the habit observed in certain Godly persons (in reaction to the excessive luxury of the times) of wearing coarse woollen clothes, which were then the mark of extreme poverty, was taken as the symbol of all those who sought the inner life; and this term's convenience and simplicity has withstood all the vagaries of time and place throughout the Islamic world.

The visible formulations of Islam are therefore both enlivened by the spiritual and moral force behind them, and so they are the manifestations of this force, and at the same time they are the means of attaining these spiritual and moral quaities; this can be said to constitute their main purpose. Thus these two aspects of Islam are mutually generative, each one producing the other. It can be seen from the Word of Allah, the Qur'an, that wherever something concerning man's outward actions is decreed, its inward content and purpose is also stressed. Take Prayer for instance; Allah says 'Observe Prayer for My remembrance' (20:14); or 'The believers have attained success; who are humble in their prayers' (32:1), emphasising that the object of Prayer is not the mere outward performance, but to remember Him with a humble heart. In the case of fasting, Allah says, 'Fasting has been decreed for you, as it was decreed for those who came before you, that you may be God-fearing.' (2:183) Regarding sacrifice on the occasion of Pilgrimage, He says: 'It is not their blood or their flesh which reaches Him, but the devotion from you.' (22:37) On the subject of marriage: 'It is one of His signs that He has made for you mates of your own kind that you may find peace in them, and He has created affection and kindness between you.' (30:24) On spending for the poor: 'They (the righteous) give food to the needy, the orphan and the prisoner, for the love of Him; they say: We feed for the sake of Allah only, and desire no reward or thanks from you.' (76:8,9) If we reflect on these and other similar indications in the Qur'an, we are led to the conclusion that if it is necessary to observe the outward ordinances of our faith, it is equally necessary to develop within ourselves those qualities which are their soul; that these two are complementary and one cannot exist in a sound state without the other. When the word 'Shari'at' is used, one immediately calls to mind the basic beliefs of Islam, without which a person cannot be reckoned a Muslim, and the external decrees comprising forms of worship, rules of behaviour, and civil and criminal laws. In short, it is the outwardness of Islam which is normally referred to by this term. But we have seen that within this outer Shari'at there exists an inner Shari'at of equal importance, which constitutes both its inspiration and its goal. Like the word 'ilm' (Knowledge) which originally comprised both the inward realisation of divine truths as well as outward knowledge of Islamic tenets, the term 'Shari'at' (the road) should really include the devotion of the heart to Allah as well as the specific beliefs, and the attainment of moral excellence as well as submission to the law. But just as 'ilm' came to mean only book-knowledge, so 'Shari'at' came to mean only the law; as a result, the Sufis, the devotees of the spirit of Islam, began to use the word 'Ma'rifat' for the inner relationship with God, and in place of the word 'Shari'at', they chose the word 'tariqat' (the Path) to denote the way to spiritual perfection. Just as the outer shari'at consists of two parts, belief and practice, so also does this inner shari'at manifest itself in two main fields.

The first is man's attitude to his Maker. From the Qur'an and the teachings of the Noble Prophet (peace be upon him) we learn that this attitude should be inspired by love, hope, fear, gratitude, patience, trust, self-sacrifice and complete devotion; and that He should be felt to be constantly near. This is the inwardness of belief. The second is man's attitude to his fellow men: Allah and his Prophet (peace be upon him) have taught us that this should be inspired by sympathy, justice, kindness, unselfishness, generosity, sternness on matters of principle, leniency wherever possible, and that we must avoid pride, jealousy, malice, greed, selfishness, miserliness and ill-nature. These qualities will not be found explained in the books of Fiqh; it required a group of people distinct from the jurists to determine and develop the science of the soul. Of these two parts of the inner Shari'at, it is the first, i.e. man's relationship with God, which is the root, the moral attitude of man towards his fellows being derived from it. It is the realisation that all men are creatures of the One God, and that He wishes us to treat them with mercy and kindness, and at times justice, which should reflect His own sublime qualities, and that if we succeed in this we shall win His pleasure, that is the real basis of morality. Some have made the mistake of imagining that morality can exist by itself without the foundation of religion, and have tried to promulgate a non-religious ethical code as a substitute for faith. This is nothing but a mental illusion. It comes about in this way: through the medium of religious teaching, a certain moral outlook permeates a whole society, and colours not only the specifically religious life, but education and social customs and habits of thinking and acting. When at a later stage some people take to agnosticism and rebel against the established faith, they are unable to separate themselves from this moral attitude which has now become the very stuff of their mental being. Without realising the origin of their morality, they fall into the error of considering it self-existent, and imagine that they can reform society by simply calling upon people to be ethical. But it is a matter of observation that such inherited moral attitudes, when cut off from the tree of religion to which they owe their being, very quickly decay, and it is not long before the very basis of morality is questioned and finally denied, and non-moral philosophies are openly proclaimed. By contrast, the morality based on faith in God, derived from a revealed Book and given life by the consciousness of Divine pleasure, has in it the seeds not of decay but of growth and fruition.

That it is man's inner relationship with Allah which gives meaning and value to his outward expression of belief and the performance of his religious duties is asserted most pointedly in one of the most famous sayings of the Noble Prophet (peace be upon him). The following incident is reported by Omar, the second Khalifa.

'We were sitting with the Messenger of Allah one day when a man appeared with very white clothes and very black hair, with no signs of travel upon him. None of us recognised him. He came and sat before the Prophet (peace be upon him) with his knees touching his knees, and his hands placed on his thighs. He then said: 'O Muhammad, tell me, what is Islam?' The Prophet replied: 'Islam is that you testify that there is no god but Allah, and that Muhammad is the Messenger of Allah, and that you establish prayer, and Zakat, fast the month of Ramadan, and make the pilgrimage to the House of Allah if you are able.' The man said: 'You are right', and we wondered that he both asked and confirmed the answer. Then he said: 'what is Iman?' The Prophet replied: 'Iman is that you believe in Allah, His Angels, His Books, His Messengers and the Last Day, and that you believe in the predestination of good and evil.' The man said: 'You are right. Now tell me what is Ihsan (good performance)?' The Prophet replied: 'That you worship Allah as if you are seeing Him and if you do not see Him, He surely sees you.''

Then after asking about the Last Day, the man left, and the Noble Prophet (peace be upon him) informed his companions that this was the Angel Gabriel who came to teach them their religion.

Here the word Ihsan, which means to perform something in the best manner, is explained as 'the worship of Allah as if you are seeing Him, and if you do not see Him, He surely sees you.' This means that the consciousness of the presence of Allah, and the feeling of Love and awe which accompany it, must permeate both our faith and practice (Iman and Islam) and it is in proportion to this consciousness that our excellence in religion can be judged. Clearly this sense of presence is not to be confined only to worship, but to all our actions (one version of the above incident, in fact, has 'to work for Allah as if you are seeing Him'). It is precisely this awareness of the nearness and presence of Allah that the Sufis have as their ultimate goal in all their activities.

So far we have been speaking of the Muslims' relationship with Allah in a general way. But Tasawwuf has a more specific content, that is to say, it aims at bringing the novice to the direct spiritual experience. The fountainhead of Islam (a fact which is often forgotten) is the direct spiritual experience of the Noble Prophet (peace be upon him) by means of which the message of God was conveyed to man. This spiritual experience had many forms, and was continuous throughout the period of the Prophet's prophethood, starting from the initial vision of the Angel when the call to the divine mission was sounded, and persisting throughout the inspiration of the Divine Book, with other manifestations such as Hadith Qudsi (Divine inspirations apart from the Qur'an itself) and revelations of the next world. It is illustrated particularly in the Mi'raj (the Ascension), which culminates in the vision of the Supreme Reality. When the essence of prophethood is the spiritual experience, it would be strange indeed if some portion of this aspect of the prophetic life were not inherited by the Prophet's companions and those who followed them. So we find a tradition of spiritual experience alongside that of the more obvious branches of religious teaching concerned with beliefs and practices. In the early stages it was not considered proper to publish such experiences and considerable reticence was observed; it was thought sufficient only to hint at them. As time passed, reticence was lessened and gradually the science of Tasawwuf was outwardly formulated, although the very nature of these most inward matters makes some reticence inevitable at all times.

Abu Huraira, one of the intimate companions of the Prophet (peace be upon him) used to say: 'I acquired two vessels from the Messenger of Allah (peace be upon him), one of which I published; but if I published the other my throat would be cut.' This is an interesting allusion to the danger of making a show of spiritual experience before those who do not understand them. If the experiences are believed, then some people out of ignorance are inclined to raise the one who is spiritually gifted almost to divinity, if not to make him into God Himself. If they are disbelieved, the doubters become guilty of denying what is true, and deprive themselves of certain special benefits which it is the Will of God that they should have. This is the reason why 'sufis' have always counselled great caution in the matter of describing some of their spiritual states in detail as these can only be appreciated in the tasting, and not in the description. In spite of the obvious references in the Qur'an, the Hadiths and the lives of the companions, some have tried to deny this spiritual heritage of the Noble Prophet (peace be upon him) and claim that the early Muslims were only 'ascetics' and not 'mystics'. But to perceive spirituality where it exists is not given to everyone, even to perceive it at all; let it suffice to say that the extraordinary dedication to Allah and His Prophet (peace be upon him) and their commands by the leading companions and followers would be inexplicable without a profound spiritual experience.

I have said that in the early period the outer and the inner aspects of Islam, that is, the outward observance and its spiritual content, were not divided but formed a homogeneous whole, but as time passed and specialised knowledge increased, it became necessary and inevitable that a body of Muslims should devote themselves more particularly to the inwardness of Islam which came to be known as Tasawwuf. If we consider the development of Tasawwuf as a science, that is the science of the soul, we find that it provides a close comparison with the development of other sciences based on the principle of the Divine Book and the life of Allah's Messenger (peace be upon him). To take the science of Hadith as an example, we find that during the first century, which was the time of the Companions and the followers, things remained very much in the original form of personal teaching from those who sat in the company of the Great Ones, with little sign of elaboration and formalisation. During the second century we begin to find a more or less comprehensive collection and criticism, which culminate in the third century in critical recensions based on now thoroughly elaborated and determined principles. In the case of Fiqh we find a similar process; after the first century of the direct and practical teaching of the companions and followers, the second century produces elaborate compendia of legal decisions and the formulation of principles of jurisprudence which again by the third century had been built up into a relatively independent science. Tasawwuf, too, was constructed into a spiritual science on the firm foundations of the spiritual heritage of the Prophet of God; here again, the elaboration begins in the second century in the recorded sayings and treatises and books of the early Sufis, and in the third century Tasawwuf appears as a fully developed and formulated spiritual science. It is just as gratuitous to talk critically of later innovation in the matter of Tasawwuf as it is in the matter of Fiqh, Hadith and Tafsir. There is a world of difference between elaborations and innovations, which people with muddled minds find difficult to distinguish.

Although the development of Tasawwuf can be historically compared with that of the other sciences, there is an intrinsic superiority in Tasawwuf which should be well remembered. This superiority lies in that the expansion of the science of spiritual development is based on experience and direct observation confirmed in its broad pattern by thousands of travellers on the upward path of the soul, whereas the other sciences mainly owe their formulation to reason and conjecture. All, of course, are founded on tradition, that is, the Qur'an and its living commentary by the Noble Prophet (peace be upon him) and his followers, but the process of later elaboration has this fundamental difference. It cannot be contested that direct experience, especially when it is common to large numbers of people, is a vastly more authoritative source of knowledge than rational speculation. For instance, after the data provided by revelation and tradition the chief instrument in the development of Fiqh is Qiyas (analogy) or Ra'y (opinion). The main pillar of the science of Hadith is Jarh and Ta'dil, which means the critical examination of the reliability of the reporters of a certain Hadith in addition to its subject matter. Obviously these processes are rational and speculative. The development of Tasawwuf, however, has consisted in the progressively more detailed expounding of the spiritual experience constituting the inner heritage of the Noble Prophet (peace be upon him) and has no content of conjecture and opinion. This vital element has resulted in a remarkable unanimity among the proponents of this science throughout the ages, and whatever differences that exist are those of emphasis or mode of expression and do not show any real cleavage in the essential unity.

We have already alluded to the function of Tasawwuf, which is to perfect the relationship of man first with his God, and secondly with his fellow men. Now it is obvious that only very few people have the call to devote themselves entirely to spirituality and become, as it were, specialists in the inner life. This appears to be the result of some innate urge which so drives those who possess it as not to allow them to follow any other vocation. This is not to say that even these specially gifted few entirely abandon all usual worldly activities. On the contrary, we find in Islam, in distinction from other religious communities, that its greatest scientists of the soul were mostly married, had children and conducted their household and similar affairs like other men. It is another matter that during the period of training for spiritual development a certain retirement, either total or partial, is usually required, as indeed it is during the acquirement of other branches of specialist learning. It is also true that even after reaching expertness many of the Islamic spiritualists paid very little attention to the earning of their livelihood and spent their whole time in teaching and giving solace, help and encouragement to the common people. Their physical wants were looked after by their pupils and admirers, as was the practice until recently even in the case of those who taught children how to read and write. In this deliberate neglect of their own material needs in order to devote themselves more unhamperedly to their mission, they observed the utmost selflessness and resignation to Allah, and never expressly or by implication gave any sign of the poverty or even hunger which they often had to undergo. If they neglected the world, it was only as far as their own wants were concerned; they never neglected the wants of those who came to them for spiritual nourishment, or even for physical nourishment if they had any to spare, for in addition to being at the service of those who were hungry for the things of the soul, they often conducted public kitchens for the feeding of the poor, and engaged themselves in the healing of the sick in body as well as those who were sick in spirit, as is well-known to those who have studied their lives.

Just as spiritual specialists are few by the nature of things, so also the number of the pupils who shape their lives in close conformity to those of their masters is also very small. These selected followers are those who, having the inner call, are later charged with the duty of carrying on the work of teaching and exhortation in a new generation. But the majority of those who visit these inheritors of the more inward traditions of Islam are those who, while engaged in their daily vocations, wish to refresh themselves from the toils of the world at the pure springs of sincerity and devotion which they find so abundant with the Sufis. It is here that we see the influence of the Sufis working and giving new life to the whole wide land of the community. The ordinary men and women who spend a part of their time with the Sufis acquire some measure of inspiration for their spiritual and moral betterment, and to this measure their whole lives are affected. It is the spiritual orientation and the moral attitude which constitute the fountain-head of human thought, and so of human action. Events in man's history, and the growth, flourishing, and decay of peoples, can always be traced back to these inner sources. The contact of people of the world with the Sufis, whether they be kings, princes, captains, merchants, administrators, artisans or peasants, indirectly affects the whole movement of the nation along the uneven road of time. It is from these most intimate wells of inspiration that a certain quality is given to the thought and life of a whole culture; what a pity that some superficial intellects are unable to perceive these undercurrents of history. Economics, politics, and social life are all controlled by the mental processes of man; he can only ignore at his peril these deep directive forces from which his mental processes emerge. The apparent obscurity and detachment of the Sufi conceal an activity of radical importance to the whole Muslim nation.

Article Source: http://www.sunnipath.com/Library/Articles/AR00000139.aspx


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