Monthly Archives: April 2009

The Fuqara Must Ask Always To Be In Change.

By Shaykh Abdal Qadir as-Sufi

The du’a of the Muslim is, “O Allah, keep me in change.” Keep me always changing because everything is changing and every day Allah is on a new creation.

You must be renewing and renewing yourself. You have to always be in change. You must remember that the company of the fuqara is the highest company. You must keep each other company. You must travel toother places where there are fuqara. You must sit with the fuqara in every place. You must be an example to them and take example from them when you meet people of quality. Seek the people of knowledge, seek the people of love of Allah, subhanahu wa ta’ala, and the people of love of Rasul, sallallahu `alayhi wa sallam. To take the adab of the great ones you have to sit with them, you have to sit with the people of knowledge. It is by your company that you are purified.

Tasawwuf is keeping company, then tasawwuf is listening, then tasawwuf is acting upon what you hear. There is only one enemy and that is your self. The nafs has nothing good in it. The worst of all things to the Sufis is the recognition of their own good qualities over and against that of other people – it is what sets them back and smashes them on the rocks of destiny. You must not look at your good qualities. You must consider them something that in themselves have been spoiled even by your being conscious of them. You do not look at your self.

You do not find fault with others, you find fault with your self.

You must look at your self and say, “What is wrong with it?” Harith al-Muhasibi went over his day, then went over his hours and then went over his minutes, then went over his breath until he had verified that it was pleasing to Allah, that it was acceptable to Allah. Two great `ulama met in Baghdad and they argued and fought with each other. At the end one of them said, “Let us meet tomorrow and discuss this matter further and the other one said, “No, let us meet tomorrow and make peace and forget all about it.”

This is the way of the Sufis – to begin again.

You must not be limited in your forgiveness of the faults of others but you must not have any measurement of any attention to yourself. Any consciousness of your self you must turn from. You must turn away from the nafs and the method of turning away from the nafs is not a psychological method, it is dhikrullah. (Surat ar-Ra’d, 28 ) “Only in the dhikr of Allah can the heart find peace.” You must do dhikr of Allah. You must remember Allah standing, sitting and reclining on your side. You must call upon Allah. You cannot afford to be out of the company of the people who love Allah for any amount of time in this age that we live in. You must be with the people who love Allah, you need them. You need the people of Allah because they will remindyou of Allah. You need the people of knowledge because you have to be strong in your Deen and you have to be correct in your Deen in an age where every mosque has a different way of going into sajda, let alone the higher things of the Deen. You must speak well of people and have a good opinion of people. You must become people of futuwwa, you must become these people who are spoken of because of the high aspiration, the high himma you have which is on a universal scale that when you go to the Ka’ba, with all the troubles that are there, you must look for the people of Allah there and sit with them. Beware of the people of dunya. Beware of the people of dunya until you are safe, and when you are safe it does not matter where you go. If you are not safe then you must be careful. You must have taqwa and you must have wara’. You must take care, take care, watch, until you are on Sirat al-Mustaqim because when things go wrong you have to remember that all you have got is then to turn to Allah, subhanahu wa ta’ala.

Remember, even tawba is nothing to do with you – it is because Allah has decreed for you tawba because He wants you, so even that is not yours, it is not your good achievement.

Your asking forgiveness is not your good achievement, it is simply Allah claiming you and you recognising that He has claimed you. You belong to Allah. You have come from Allah and you are going to Allah. This is what you have to tell yourself. You must not be hypnotised by dunya.

Remember that Rasul, sallallahu `alayhi wa sallam, indicated that the small coin of the poor person is as dangerous as the gold of the rich, so you must be generous. To be generous is to follow the way of Rasul, sallallahu `alayhi wa sallam. You must be generous, you must have a good opinion of other people, you must not say bad things about other people and if you do say them you must go back and clean it out and you must ask their forgiveness. If someone is totally against you and totally in the wrong then you have to forgive them and you have to forget it and you have to go back and put things right. This is how the Deen has always been. This is how these great men have lived in the past.

Just finally to remind you – look what has become of futuwwa – the elders of the organisation of people calling themselves al- Fatah are tying dynamite to youngsters’ bellies and shoving them out to blow themselves up, when the people who fought with Rasul, sallallahu `alayhi wa sallam, pushed the young people aside in order that they could go and fight fisabilillah, fight in the service of Rasul, sallallahu `alayhi wa sallam. So the whole Deen has to start all over again.

You are the people who must start it and in this continent is where it will begin. It is from your people and from your children, but you must have an adab to them, you must treat them with courtesy. You must treat your children with courtesy, you must treat the young with courtesy just as you must treat the old with courtesy. You must become the people of adab and if you become the people of adab you will be safe. If you become people of adab you will be Sufis. At-Tariqa kulluha-adab. The Tariqa is nothing but adab, that is all it is – adab.

You must also have some respect for yourself. That respect for yourself is only manifest by the fact that all the people around you are at ease and in harmony with you and pleased that you are there. This is how you must be. You must be a blessing on the earth. You must be a baraka for everybody. You must be ones that when you enter a room it all lights up because of your love of Rasul, sallallahu `alayhi wa sallam, your love of Allah, subhanahu wa ta’ala, and because your tongue is supple with the name of Allah and not the matters of dunya. Dunya will not fail to happen. All its strategems and spoils will not fail to crash about your ears, they have always done it and they will continue to do it. When the People of the Cave came out, there they were again faced with the world and all its problems and all its difficulties, but Allah loves the people of tawhid and loves the people who love Him and this is the company, the company of the Sufis.

We ask Allah, subhanahu wa ta’ala, that we prefer to go to the company of people who only want to go to Allah in preference to anyone who may do anything to help us and give us advantage in this world.

We ask Allah, subhanahu wa ta’ala, to make us ready for the tests that come so that we can respond to Him and remember to praise Him in every situation. Alhamdulillahi `ala kulli hal.

We ask Allah, subhanahu wa ta’ala, to bless this mosque and its imams and its guardians and that it continues to be a witness for Islam as it has been in the troubled times of the past.
Ameen.

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Filed under Aqidah/Belief, Islam, Religion, Tasawwuf

Words of Remembrance for Morning and Evening

Anas (RA) said that he heard the Prophet (SAW) say: “That I sit with people remembering Almighty Allah from the morning (Fajr) prayer until sunrise is more beloved to me than freeing four slaves from among the Children of Isma’il. That I sit with people remembering Allah from the afternoon (‘Asr) prayer until the sun sets is more beloved to me than freeing four slaves from among the Children of Isma’il.” This was reported by Abu Dawud (no. 3667). Al-Albani graded it good in SahihAbu Dawud 2/698.

أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ “اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْعِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ”.

75. ‘A ‘oothu billaahi minash-Shaytaanir-rajeem. Allaahu laa ‘ilaaha ‘illaa Huwal-Hayyul-Qayyoom, laa ta’khuthuhu sinatun wa laa nawm, lahu maa fis-samaawaati wa maa fil-‘ardh, man thai-lathee yashfa’u ‘indahu ‘illaa bi’ithnih, ya’lamu maa bayna ‘aydeehim wa maa khalfahum, wa laa yuheetoona bishay’im-min ‘ilmihi ‘illaa bimaa shaa’a, wasi’a kursiyyuhus samaawaati wal’ardh, wa laa ya’ooduhu hifdhuhumaa, wa Huwal- ‘Aliyyul- ‘Adheem.

I seek refuge in Allah from Satan the outcast. – Allah! There is none worthy of worship but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Reference: Whoever says this when he rises in the morning will be protected from jinns until he retires in the evening, and whoever says it when retiring in the evening will be protected from them until he rises in the morning. It was reported by Al-Hakim 1 / 562, Al-Albani graded it as authentic in Sahihut-Targhib wat-Tarhib 1/273, and traces it to An-Nasa’i and At-Tabarani. He says that At-Tabarani’s chain of transmission is reliable (Jayyid).

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ هُوَ اللهُ أَحَدٌ ۞ اللهُ الصَّمَدُ ۞ لَمْ يَلِدْ وَلَمْ يُولَدْ ۞ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ”

76. Bismillaahir-Rahmaanir-Raheem. Qul Huwallaahu ‘Ahad. Allaahus-Samad. Lam yalid wa lam yoolad. Wa lam yakun lahu kufuwan ‘ahad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: He is Allah (the) One. The Self-Sufficient Master, Whom all creatures need, He begets not nor was He begotten, and there is none equal to Him.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ۞ مِنْ شَرِّ مَا خَلَقَ ۞ وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ ۞وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ۞ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ”.

Bismillaahir-Rahmaanir-Raheem. Qul ‘a’oothu birabbil-falaq. Min sharri ma khalaq. Wa min sharri ghaasiqin ‘ithaa waqab. Wa min sharrin-naffaathaati fil-‘uqad. Wa min sharri haasidin ‘ithaa hasad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: I seek refuge with (Allah) the Lord of the daybreak, from the evil of what He has created, and from the evil of the darkening (night) as it comes with its darkness, and from the evil of those who practice witchcraft when they blow in the knots, and from the evil of the envier when he envies.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ أَعُوذُ بِرَبِّ النَّاسِ ۞ مَلِكِ النَّاسِ ۞ إِلَهِ النَّاسِ ۞ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ۞ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ۞ مِنَ الْجِنَّةِ وَالنَّاسِ”.

Bismillaahir-Rahmaanir-Raheem. Qul ‘a’oothu birabbin-naas. Malikin-naas. ‘Ilaahin-naas. Min sharril-waswaasil-khannaas. Allathee yuwaswisu fee sudoorin-naas. Minal-jinnati wannaas.

With the Name of Allah , the Most Gracious , the Most Merciful. Say: I seek refuge with (Allah) the Lord of mankind, the King of mankind , the God of mankind , from the evil of the whisperer who withdraws, who whispers in the breasts of mankind, of jinns and men.

(Recite these three times each in Arabic).

Reference: Al-Ikhlas 112:1-4. – Al-Falaq 113:1-5. – An-Nas 114:1-6 – Whoever recites these three times in the morning and in the evening, they will suffice him (as a protection) against everything. The Hadith was reported by Abu Dawud 4/322, and At-Tirmithi 5/567. See Al-Albani’s Sahih At-Tirmithi 3/182.

“أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ وَالْحَمْدُ للهِ، لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، ربِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذَا الْيَومِ وَخَيْرَ مَا بَعْدَهُ، وَأَعُوذبِكَ مِنْ شَرِّ مَا فِي هَذَا الْيَومِ وَشَرِّ مَا بَعْدَهُ، رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ، وَسُوءِ الكِبَرِ، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ”.

77. ‘Asbahnaa wa ‘asbahal-mulku lillaahi walhamdu lillaahi, laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa Huwa ‘alaa kutti shay’in Qadeer. Rabbi ‘as’aluka khayra maa fee haathal-yawmi wa khayra maa ba’dahu wa ‘a’oothu bika min sharri maa fee haathal-yawmi wa sharri maa ba’dahu, Rabbi ‘a’oothu bika minal-kasali, wa soo’il-kibari, Rabbi ‘a’oothu bika min ‘athaabin fin-naari wa ‘athaabin fil-qabri.

We have entered a new day 1 and with it all dominion is Allah’s. Praise is to Allah. None has the right to be worshipped but Allah alone, Who has no partner. To Allah belongs the dominion, and to Him is the praise and He is Able to do all things. My Lord, I ask You for the goodness of this day and of the days that come after it, and I seek refuge in You from the evil of this day and of the days that come after it. 2 My Lord, I seek refuge in You from laziness and helpless old age. My Lord, I seek refuge in You from the punishment of Hell-fire , and from the punishment of the grave. 3

Reference:
1 When you say this in the evening you should say ‘Amsaynaa wa’amsal-mulku lillaah: “We have ended another day and with it all dominion is Allah’s.
2When you say this in the evening you should say: Rabbi ‘as’aluka khayra maa fee haathihil-laylati, wa khayra maa ba’dahaa, wa ‘a’oothu bika min sharri maa fee haathihil-laylati wa sharri maa ba’dahaa: “I ask You for the good things of this night and of the nights that come after it and I seek refuge in You from the evil of this night and of the nights that come after it.”
3Muslim 4/2088.

“اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا، وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ”.

78. Allaahumma bika ‘asbahnaa, wa bika ‘amsaynaa, wa bika nahyaa, wa bika namootu wa ‘ilaykan-nushoor.

O Allah , by You we enter the morning and by You we enter the evening, 1 by You we live and and by You we die, and to You is the Final Return.2

Reference:
1 When you say this in the evening you should say: Allaahumma bika ‘amsaynaa wa bika ‘asbahnaa, wa bika nahyaa, wa bika namoot, wa ‘ilaykal-maseer : “O Allah, You bring us the end of the day as You bring us its beginning, You bring us life and you bring us death, and to You is our fate.” 2Sahih At-Tirmithi 3/142.’

“اللَّهُمَّ أَنْتَ رَبِّي لّا إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتَ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتَ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي فَاغْفِر لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ”.

79. Allaahumma ‘Anta Rabbee laa ‘ilaaha ‘illaa ‘Anta, khalaqtanee wa ‘anaa ‘abduka, wa ‘anaa ‘alaa ‘ahdika wa wa’dika mas-tata’tu, ‘a’oothu bika min sharri maa sana’tu, ‘aboo’u laka bini’matika ‘alayya, wa ‘aboo’u bithanbee faghfir lee fa’innahu laa yaghfiruththunooba ‘illaa ‘Anta.

O Allah, You are my Lord, there is none worthy of worship but You. You created me and I am your slave. I keep Your covenant, and my pledge to You so far as I am able. I seek refuge in You from the evil of what I have done. I admit to Your blessings upon me, and I admit to my misdeeds. Forgive me, for there is none who may forgive sins but You.

Reference:
Whoever recites this with conviction in the evening and dies during that night shall enter Paradise, and whoever recites it with conviction in the morning and dies during that day shall enter Paradise, Al-Bukhari 7/150. Other reports are in An-Nasa’i and At-Tirmithi.

“اللَّهُمَّ إِنِّي أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ، وَمَلَائِكَتَكَ وَجَمِيعَ خَلْقِكَ، أَنَّكَ أَنْتَ اللهُ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ، وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ”.

80. Allaahumma ‘innee ‘asbahtu ‘ush-hiduka wa ‘ush-hidu hamalata ‘arshika, wa malaa’ikataka wajamee’a khalqika, ‘annaka ‘Antallaahu laa ‘ilaaha ‘illaa ‘Anta wahdaka laa shareeka laka, wa ‘anna Muhammadan ‘abduka wa Rasooluka.

O Allah , I have entered a new morning 1 and call upon You and upon the bearers of Your Throne , upon Your angels and all creation to bear witness that surely You are Allah , there is none worthy of worship but You alone , You have no partners, and that Muhammad is Your slave and Your Messenger . (Recite four times in Arabic.) 2

Reference:
1 When you say this in the evening you should say, Allaahumma ‘innee ‘amsaytu. . . .: “O Allah, I have ended another day…”
2 “Allah will spare whoever says this four times in the morning or evening from the fire of Hell, ” Abu Dawud 4/317. It was also reported by Al-Bukhari in Al-‘Adab Al-Mufrad, An-Nasa’i in ‘Amalul-Yawm wal-Laylah and Ibn As-Sunni. Nasa’i’s and Abu Dawud’s chains of transmission are good (Hasan), Ibn Baz, p. 23.

“اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ”.

81. Allaahumma maa ‘asbaha bee min ni’matin ‘aw bi’ahadin min khalqika faminka wahdaka laa shareeka laka, falakal-hamdu wa lakash-shukru.

O Allah , whatever blessing has been received by me or anyone of Your creation 1 is from You alone , You have no partner . All praise is for you and thanks is to You. 2

Reference:
1 When you say this in the evening, you should say: Allaahumma maa ‘amsaa bee…: “O Allah, as I… enter this evening…”
2 Whoever recites this in the morning, has completed his obligation to thank Allah for that day; and whoever says it in the evening, has completed his obligation for that night. Abu Dawud 4/318, An-Nasa’i ‘Amalul-Yawm wal-Laylah (no. 7), Ibn As-Sunni (no. 41), Ibn Hibban (no. 2361). Its chain of transmission is good (Hasan), Ibn Baz, p. 24.

“اللَّهُمَّ عَافِنِي فِي بَدََنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لَا إِلَهَ إِلَّا أَنْتَ. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْقَبْرِ، لَا إِلَهَ إِلَّا أَنْتَ”.

82. Allaahumma ‘aafinee fee badanee, Allaahumma ‘aafinee fee sam’ee, Allaahumma ‘aafinee fee basaree, laa ‘ilaaha ‘illaa ‘Anta. Allaahumma ‘innee ‘a’oothu bika minal-kufri, walfaqri, wa ‘a’oothu bika min ‘athaabil-qabri, laa ‘ilaaha ‘illaa ‘Anta.

O Allah, make me healthy in my body. O Allah, preserve for me my hearing. O Allah, preserve for me my sight. There is none worthy of worship but You . O Allah , I seek refuge in You from disbelief and poverty and I seek refuge in You from the punishment of the grave . There is none worthy of worship but You. (Recite three times in Arabic.)

Reference:
Abu Dawud 4/324, Ahmad 5/42, An-Nasa’i, ‘Amalul-Yawm wal-Laylah (no. 22), Ibn As-Sunni (no. 69), Al-Bukhari Al-‘Adab Al-Mufrad. Its chain of transmission is good (Hasan), Ibn Baz, p. 26.

“حَسْبِيَ اللهُ لَآ إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ”.

83. Hasbiyallaahu laa ‘ilaaha ‘illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul-‘Arshil-‘Adheem .

Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne . (Recite seven times in Arabic .)

Reference:
Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next, Ibn As-Sunni (no. 71), Abu Dawud 4/321. Both reports are attributed directly to the Prophet j§ (Marfu1). The chain of transmission is sound (Sahih). Ibn As-Sunni.

“اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَوَأَهْللِي، وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي، وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي”.

84. Allaahumma ‘innee ‘as’alukal-‘afwa wal’aafiyata fid-dunyaa wal’aakhirati, Allaahumma ‘innee ‘as’alukal-‘afwa wal’aafiyata fee deenee wa dunyaaya wa ‘ahlee, wa maalee , Allaahum-mastur ‘awraatee, wa ‘aamin raw’aatee, Allaahum-mahfadhnee min bayni yadayya, wa min khalfee, wa ‘an yameenee, wa ‘an shimaalee, wa min fawqee, wa ‘a’oothu bi’adhamatika ‘an ‘ughtaala min tahtee.

O Allah, I seek Your forgiveness and Your protection in this world and the next. O Allah, I seek Your forgiveness and Your protection in my religion, in my worldly affairs, in my family and in my wealth. O Allah, conceal my secrets and preserve me from anguish . O Allah , guard me from what is in front of me and behind me , from my left , and from my right , and from above me . I seek refuge in Your Greatness from being struck down from beneath me.

Reference:
Sahih Ibn Majah 2/332 and Abu Dawud.

“اللَّهُمَّ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّماوَاتِ وَالْأَرْضِ، رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءاً، أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ”.

85. Allaahumma ‘Aalimal-ghaybi wash-shahaadati faatiras-samaawaati wal’ardhi, Rabba kulli shay ‘in wa maleekahu, ‘ash-hadu ‘an laa ‘ilaaha ‘illaa ‘Anta, ‘a’oothu bika min sham nafsee, wa min sharrish-shaytaani wa shirkihi, wa ‘an ‘aqtarifa ‘alaa nafsee soo’an, ‘aw ‘ajurrahu ‘ilaa Muslimin.

O Allah, Knower of the unseen and the evident , Maker of the heavens and the earth , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers . (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim.

Reference:
Sahih At-Tirmithi 3/142 and AbuDawud.

“بِسْمِ اللهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ”.

86. Bismillaahil-lathee laa yadhurru ma’as-mihi shay’un fil-‘ardhi wa laa fis-samaa’i wa Huwas-Samee ‘ul- ‘Aleem .

In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. (Recite three times in Arabic).

Reference:
“Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning.” Abu Dawud 4/323, At-Tirmithi 5/465, Ibn Majah 2/332, Ahmad. Ibn Majah’s chain of transmission is good (Hasan), Ibn Baz, p. 39.

“رَضِيتُ باللهِ رَبَّاً، وَبِالْإِسْلَامِ دِيناً، وَبِمُحَمَّدٍ صَلَى اللهُ عَلِيهِ وَسَلَّمَ نَبِيَّاً”.

87. Radheetu billaahi Rabban, wa bil-‘Islaami deenan, wa bi-Muhammadin (sallallaahu ‘alayhi wa sallama) Nabiyyan.

I am pleased with Allah as my Lord, with Islam as my religion and with Muhammad (peace and blessings of Allah be upon him) as my Prophet. (Recite three times in Arabic .)

Reference:
“Allah has promised that anyone who says this three times every morning or evening will be pleased on the Day of Resurrection.” Ahmad 4/ 337, An-Nasa’i, ‘Amalul-Yawm wal-Laylah p. 4, Ibn As-Sunni (no. 68), At-Tirmithi 5/465. Its chain of transmission is good (Hasan), Ibn Baz, p. 39.

“يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ”.

88. Yaa Hayyu yaa Qayyoomu birahmatika ‘astagheethu ‘aslih lee sha’nee kullahu wa laa takilnee ‘ilaa nafsee tarfata ‘aynin.

O Ever Living One, O Eternal One, by Your mercy I call on You to set right all my affairs. Do not place me in charge of my soul even for the blinking of an eye (i.e. a moment).

Reference:
Its chain of transmission is sound (Sahih), Al-Hakim 1/545, see Albani, Sahihut-Targhib wat-Tarhib, 1/273.

“أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لهِ رَبِّ الْعَالَمِينَ، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذَا الْيَوْمِ: فَتْحَهُ، وَنَصْرَهُ وَنُورَهُ، وَبَرَكَتَهُ، وَهُدَاهُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهِ وَشَرِّ مَا بَعْدَهُ”.

89. ‘Asbahnaa wa ‘asbahal-mulku lillaahi Rabbil-‘aalameen, Allaahumma ‘innee ‘as’aluka khayra haathal-yawmi: Fathahu wa nasrahu wa noorahu, wa barakatahu, wa hudaahu, wa’a’oothu bika min sharri maafeehi wa sharri maa ba’dahu.

We have entered a new day and with it all the dominion which belongs to Allah, Lord of all that exists. O Allah, I ask You for the goodness of this day,2 its victory, its help, its light, its blessings, and its guidance. I seek refuge in You from the evil that is in it and from the evil that follows it.

Reference:

1 For evening recitation, say here: Allaahumma ‘innee ‘as’aluka khayra haathihil-laylati: “My Lord, I ask You for the good things of this night.”
2 Abu Dawud 4/322. Its transmission chain is good (Hasan). See also Ibn Al-Qayyim, Zadul- Ma’ad 2/273.

“أَصْبَحْنَا عَلَى فِطْرَةِ الْإِسْلَامِ وَعَلَى كَلِمَةِ الْإِخْلَاصِ، وَعَلَى دِينِ نَبِيِّنَا مُحَمَّدٍ صَلَى اللهُ عَلِيهِ وَسَلَّمَ، وَعَلَى مِلَّةِ أَبِينَا إِبْرَاهِيمَ، حَنِيفَاً مُسْلِماً وَمَا كَانَ مِنَ الْمُشْرِكِينَ”.

90. ‘Asbahnaa ‘alaa fitratil-‘Islaami wa ‘alaa kalimatil-‘ikhlaasi, wa ‘alaa deeni Nabiyyinaa Muhammadin (sallallaahu ‘alayhi wa sallama), wa ‘alaa millati ‘abeenaa ‘Ibraaheema, haneefan Musliman wa maa kaana minal-mushrikeen.

We have entered a new day 1 upon the natural religion of Islam, the word of sincere devotion, the religion of our Prophet Muhammad (peace and blessings of Allah be upon him), and the faith of our father Ibrahim. He was upright (in worshipping Allah), and a Muslim. He was not of those who worship others besides Allah. 2

Reference:
1 When you say this in the evening, you should say: ‘Amsaynaa ‘alaa fitratil-‘Islaam…: “We end this day…”
2 Ahmad 3/406-7, 5/123, An-Nasa’i, ‘Amalul- Yawm wal-Laylah (no. 34), At-Tirmithi 4/209.

“سُبْحَانَ اللهِ وَبِحَمْدِهِ”.

91. Subhaanallaahi wa bihamdihi.

Glory is to Allah and praise is to Him. (Recite one hundred times in Arabic ).

Reference:
“Whoever recites this one hundred times in the morning and in the evening will not be surpassed on the Day of Resurrection by anyone having done better than this except for someone who had recited it more. ” Al-Bukhari 4/2071.

“لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ”.

92,93. Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise and He is Able to do all things . (Recite ten times 1 in Arabic or one time to ward off laziness.)2

Reference:
1Allah will write ten Hasanaat (rewards) for whoever recites this ten times in the morning, and forgive him ten misdeeds and give him the reward of freeing ten slaves and protect him from Satan. Whoever recites this ten times in the evening will get this same reward. An-Nasa’i, ‘Amalul-Yawm wal-Laylah (no. 24). Its chain of transmission is sound (Sahih). Albani 1/272. Abu Hurayrah «he narrated that the Prophet j§ said: “Allah will write one hundred Hasanat for whoever says There is no God but Allah alone, He has no partner. To Allah is possession of everything, and to Him all praise is. He is Capable of all things’ ten times in the morning, and forgive him one hundred misdeeds. He will have the reward of freeing a slave and will be protected from Satan throughout the day unto dusk. Whoever says it in the evening will have the same reward.” Ahmad 8/704, 16/293. Its chain of transmission is good (Hasan), Ibn Baz, p. 44.
2 Whoever recites this in the morning, will have the reward of freeing a slave from the Children of Isma’il. Ten Hasanaat (rewards) will be written for him, and he will be forgiven ten misdeeds, raised up ten degrees, and be protected from Satan until evening. Whoever says it in the evening will have the same reward until morning. Abu Dawud 4/319, 3/957, Ahmad 4/ 60, Ibn Majah 2/331, Ibn Al-Qayyim Zadul-Ma’ad 2/388. Its chain of transmission is sound (Sahih). Al-Albani 1/270.

“سُبْحَانَ اللهِ وَبِحَمْدِهِ: عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ”.

94. Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise and He is Able to do all things . (Recite 100 times in Arabic upon rising in the morning).

Reference:
Muslim 4/2090.

“اللَّهُمَّ إنِّي أَسْأَلُكَ عِلْماً نَافِعاً، وَرِزقاً طَيِّباً، وَعَمَلاً مُتَقَبَّلاً”.

95. Subhaanallaahi wa bihamdihi: ‘Adada khalqihi, wa ridhaa nafsihi, wa zinata ‘arshihi wa midaada kalimaatihi.

Glory is to Allah and praise is to Him, by the multitude of His creation, by His Pleasure, by the weight of His Throne, and by the extent of His Words. (Recite three times in Arabic upon rising in the morning .)

Reference:

Ibn As-Sunni, no. 54, Ibn Majah no. 925. Its chain of transmission is good (Hasan), Ibn Al-Qayyim 2/375.

“أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ”.

96. Allaahumma ‘innee ‘as’aluka ‘ilman naafi’an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan.

O Allah, I ask You for knowledge that is of benefit , a good provision , and deeds that will be accepted . (Recite in Arabic upon rising in the morning.)

Reference:
Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 11/101, Muslim 4/2075.

“أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ”.

97. ‘Astaghfirullaaha wa ‘atoobu ‘ilayhi.

I seek the forgiveness of Allah and repent to Him. (Recite one hundred times in Arabic during the day .)

Reference:
Whoever recites this three times in the evening will be protected from insect stings, Ahmad 2/ 290, An-Nasa’i, ‘Amalul-Yawm wal-Laylah no. 590, At-Tirmithi 3/187, Ibn As-Sunni no. 68. According to Al-Albani, Ibn Majah’s (2/266) chain of transmission is sound (Sahih), and following Ibn Baz 45, At-Tirmithi’s report is good (Hasan).

“اللَّهُمَّ صَلِّ وَسَلَّمْ عَلَى نَبِيِّنَا مُحَمَّدٍ”.

98. ‘A’oothu bikalimaatil-laahit-taammaati min sharri maa khalaqa.

I seek refuge in the Perfect Words of Allah from the evil of what He has created. (Recite three times in Arabic in the evening .)

Reference:
The Prophet, may Allah bless him and grant him peace said: “Whoever recites blessings upon me ten times in the morning and ten times in the evening will obtain my intercession on the Day of Resurrection.” at-Tabari reported this Hadith together with two chains of transmission. One of them is reliable (jayyid). See Haithami’s Majma` Az-Zawa’id 10/120 and Al-Albani’s Sahih At-Targhib wat-Tarhib 1/273.

From: IslamAwareness.net (edited for mistakes in references)

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BOOK REVIEW: ISLAM – Its Basic Practices and Beliefs by Abdalhaqq Bewley

BOOK REVIEW

ISLAM – Its Basic Practices and Beliefs

by Abdalhaqq Bewley (2008, Ta-Ha Publishers Ltd, pp. 288. Paperback. ISBN 978-1-84200-088-5)

The Prophet Muhammad, may Allah bless him and grant him peace, said that an hour’s reflection is better than a lifetime of worship. This latest book of Hajj Abdalhaqq Bewley is the fruit of a lifetime’s reflection and a catalyst for a lifetime’s reflection. It is also very practical. It deals with actions and the meanings of these actions and the results of these actions, in this world and in the next. It is a reliable source of knowledge for those who rely on Allah, or who wish that they could rely on Allah. Above all, this book is illuminated by a knowledge which has been transmitted from living heart to living heart. Accordingly it is vast but not encyclopaedic. Since words tether meanings, it is also grounded in the understanding of well known reliable written sources of recorded knowledge which have been studied in depth. Accordingly it is the work of a scholar, but not of an academic. The Qur’an tells us that the people of knowledge are those who fear Allah (Qur’an: 35.28) ~ not those who accumulate information.

Since the author, together with his wife Hajja Aisha Bewley, has been deeply involved in the translations from Arabic into English of the Noble Qur’an, Al-Muwatta of Imam Malik and Ash-Shifa of Qadi ’Iyad, as well as many other key Islamic texts, and since it is clear from the quotations he provides that he is well and widely read, it must have been difficult for him at times when writing this book to decide what to include and what to exclude ~ and yet this book is full of abundance and bereft of deficiency. Indeed whenever I thought that an important point had been omitted, I usually found it later on in the book. The author has so much knowledge to impart that it is presented in due measure so that it can be absorbed and retained.

The only limited criticism that I have is that the author does not say much about the intercession of the Prophet Muhammad on the Last Day, may Allah bless him and grant him peace ~ which will continue until not one person who said the shahada remains in the Fire, no matter how great the wrong action which took them there ~ but this is probably because the author is more concerned with emphasising the importance of our being scrupulous about intention and action in the first place, since it is each one of us who takes our self either to the Garden or to the Fire ~ and it is infinitely preferable to go straight to the Garden rather than via the Fire.

Shaykh Dr Abdalqadir as-Sufi once said, “Allah is so Merciful that I am almost tempted to say that you do not need to do the prayer ~ but you must do it!” In contrast, Hajj Abdalhaqq Bewley once said, “Probably more people obey Allah out of fear of the Fire than out of longing for the Garden. In contrast, Jesus, peace be on him, said that those who obey Allah purely out of love for Him are truly the nearest to God.”

However much you know, you only know a little. However much you know, you will certainly find knowledge in this book of which you were not aware before you opened it. This is especially because this book is primarily concerned with meaning. Accordingly it is an invaluable resource not only for the newcomer to Islam, but also for those who have been following the way of Islam as best they can for most or part of their lives and yet who know in their heart of hearts that they have not fully understood the significance of what they have been doing. As T.S. Eliot put it, “We had the experience but missed the meaning.”

As T. S. Eliot also wrote, “Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?” This book contains all three of these elements of learning about Life.

What is especially significant about this book is that it does not simply describe the basic practices and beliefs of Islam in abstract, but rather in the context of today’s existential realities ~ as well as of Existence itself. The Prophet Muhammad, may Allah bless him and grant him peace, asked Allah to be able to see things as they are ~ and this is what this book is about.

In so doing, it articulates and evaluates the main modern thought constructs, philosophical concepts and ideological dogmas which many people on the face of the planet blindly accept as scientific gospel truth without ever having really reflected on or been capable of assessing them. In this aspect of the book there are echoes of the author’s earlier works, especially The Natural Form of Man, The Key to the Future and Zakat – Raising a Fallen Pillar. He reminds us that our greatest enemy is an ignorant self, but that it can be transformed by the grace of Allah to become a self at peace, pleased and well pleasing. Islam is the science of waking up.

In setting out the basic practices and beliefs of Islam by reference to both outward action and inward meaning, the author affirms clearly and eloquently the purpose of Islam and the reason for our existence ~ which is worship of the Divine Source of existence. He does this in such a way that the reader must inevitably arrive at a deeper understanding of both the Creator and the creation in both the Seen and Unseen worlds. As Shaykh Moulay Al-Arabi ad-Darqawi once wrote, Allah is only truly worshipped by means of knowledge: the deeper your knowledge, the more profound and illuminated your worship.

By holding firmly to this basic truth, the author avoids making the mistakes into which some religious groups (not only amongst the Muslims but more notably amongst their predecessors) inevitably fall: he does not tend towards worship of the Message ~ even though he has the great respect which is its due; nor does he tend towards worship of the Messenger ~ even though he is dearly beloved; the author simply reminds us that we have been created to worship the One Who sent the Messenger with the Message in order to guide us on the straight path.

In dealing with the nature of existence and of the One Who created it and all that it contains, the author inevitably deals with those aspects of the human situation with which people often grapple unsatisfactorily and with uncertainty, such as the nature of the Decree of Allah and how this contrasts with modern notions of free will and the freedom of choice, “when Allah created both you and what you do.” (Qur’an 37.96) As the author himself once observed, “Although I have to make choices, when I look back, I see that I could not have acted any differently!”

Perhaps one of the most reassuring aspects of the book is that while showing an understanding of such deviations as the khawarij/mutazili dialectic ~ which in its most recent form has manifested as the pseudo-salafi/modernist-reformer dialectic, the text is refreshingly free of such ‘too rigid/too floppy’ distortions of the original message. Hajj Abdalhaqq Bewley simply tells it how it is ~ and in so doing he confirms the role of traditional tasawwuf (sufism), which is to guard and establish the shari’a of Islam in order to arrive, by following the tariqa of Muhammad, may Allah bless him and grant him peace, at knowledge of the haqiqa, in both this world and the next.

Hajj Abdalhaqq Bewley reminds us of the words of Imam Malik ibn Anas, may Allah be pleased with him: “Whoever has the shari’a without the haqiqa is astray. Whoever claims knowledge of the haqiqa without following the shari’a is a heretic. Whoever has both shari’a and haqiqa has realised.” He reminds us of the words of Imam Shafi’, may Allah be pleased with him: “Even if a man comes to you flying through the air, if he does not do the prayer ~ leave him!”

He reminds us of the words of Shaykh ibn Ajiba who states in his commentary on the poem of Ibn al-Banna of Saragossa, “The basis of sufism is in five things: Fear of Allah in secret and in the open. To follow the Sunnah in speech and deed. To turn away from creation whether it is coming towards you or leaving you. To be pleased with either a little or a lot. To return to Allah in ease and difficulty.”

If you read this book ~ and I recommend that you do ~ you will most probably react, to coin the author’s phrase, either like a moth or like a cockroach: you will either be attracted or repelled by its light ~ for real knowledge is light and this book is full of knowledge of the Real, “the Light of the heavens and the earth” (Qur’an 24.35). And if you are enlightened and inspired by this book, then it will act as a key to approaching the more detailed texts and seminal works to which the author refers.

Indeed if you do not already have a teacher, you may well start looking for one, for just as the Companions learnt from the Prophet, so the Followers learnt from the Companions ~ may the blessings and peace of Allah be for ever on him and on his family and on his companions and on his followers ~ and this is how every generation of Muslims has learnt from their predecessors, up until the present day. If it were not for the means, the end would escape us.

As Shaykh Dr Abdalqadir as-Sufi once said, “I can give you the key and show you the door ~ but you have to put the key in the lock, and turn the key, and open the door and pass through!” This is what this book will help you do.

If you are sufficiently awake to recognise that Islam is not what those who reject it or do not understand it say it is ~ and if you would genuinely like to understand what the way of Islam is and what its fruits and rewards are ~ then this book was written for you. If you sometimes feel like a golden fish confined in a transparent bowl, then perhaps this book will help provide you with the nourishment and sustenance that you need to enable you to make your way towards and discover the ocean in which in reality you are already swimming. As Shaykh Dr Abdalqadir as-Sufi recently remarked, “At last, a book about Islam that you can give to people!”

Hajj Ahmad Thomson April 2009/Rabi’al-Akhir 1430

From: Abdassamad Clarke

See also:

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To Be a Muslim is to Be Human

By Tariq Nelson

A few weeks ago, the Muslim Link ran  an article about depression amongst the Muslims. I believe that this is one of the biggest issues quietly affecting us today.

One day, I received a phone call from an old friend. This brother – if you saw him – personifies sternness upon the Sunnah. His non-Muslim mother had just passed away and he felt sad. He had not seen her in over three years and she’d never even met his wife and children. This had caused him to reflect on where his life had gone for the years that he had been Muslim. He was in an unhappy “stranger marriage”, with no money, had cut off his non-Muslim family and was feeling lonely and depressed despite the outer appearance of firmly being upon the Sunnah and having a wife and children.

He was feeling depressed because he felt stuck in his marriage and desperately wanted a second chance at life to make things right and to correct the many mistakes in life he’d made, but saw no way to do so.

He quit college because he was told that it was haraam because of the free-mixing of the sexes and consequently never acquired any other marketable skills to be able to support himself and his family. Now, several years later he was basically a “ward of the masjid” – a staple of the zakaat line.

Before Islam – he told me – that he was a socialite and had many close friends. But now as he looked at his life, he was an outcast – even amongst the Muslims. He’d gotten used to it to an extent but it still hurt. He had no one to trust and confide in and had nearly reached the breaking point. This is why he was talking to me – albeit someone not in his town.

He told me that he’d been evaluating his life and found that he’d accomplished virtually nothing and did not know what to do with his life at this point. He was suffering from a crisis of identity.

In the past couple of years, I have had several similar conversations with brothers like this that were often recovering from a group or “movement mentality”. They entered Islam and associated themselves with a movement. These movements are often not about adopting the correct set of religious beliefs per se, but engaging in practices and adopting political positions that are a matter of opinion. But these differences in opinion were things upon which they drew the line and fought with other groups of Muslims and justified isolating themselves

In many of these groups, there is little or no tolerance for individuality. Instead, the movement forces those that enter it to assimilate or be boycotted or shunned: reducing their interactions, hiding secular achievements, and memorizing a list of scholars, thought terminating clichés and groupthink principles that needed to be regurgitated.
When these movements fell apart, these brothers found themselves going through a period of sadness and grief over a loss of a life in a movement that promised total fulfillment, anxiety about what will happen to them now that they no longer feel protected by the movement which has fallen apart, confusion about their identity and sometimes anger at their teachers and/or movement leaders.

They would love to start over from scratch, but have wives and children now to contend with from when they had a completely different (“movement”) understanding of Islam. They have to deal with years of bad choices made under the understanding of their movement that are not simple to repair. They have to deal with their marital relationship and, consequently, with their movement-influenced reactions to their spouses. In those situations in which the couples were mismatched, but have no children, the partners might choose to divorce and go their separate ways. However, when the marriage has produced children, separation can be complicated.

Within a movement, even mismatched stranger couples can be held together if their conviction in the movement is stronger than their desire for personal happiness, but when one of the parties leaves the movement (not Islam, but the movement) then the relationship might begin to fall apart as one or both of them shed the imposed movement mentality.
All of these marital situations cause additional stress on individuals who are attempting to adapt to the real world and their new approach to Islam.

In the 1990’s, brothers like this would come into Islam and found their way into movements like this. This is what made “stranger marriages” so prevalent. Many of these new Muslims in these movements decided – with sincerity – to conform to what is expected of them by the group/community that they had just entered. That usually meant getting married as soon as possible and often without proper consideration of the compatibility of the prospective spouse.

To make certain that thought reform took place, they were instructed to immediately cut off as much human interaction with non-Muslims – and Muslims in other movements – as possible in anticipation of an egalitarian utopia of some type. Many were told when they became Muslim that EVERYTHING that they did in the past – even the mubah – was absolutely wrong.

Everything – from the way they walked to even the type of foods they ate – had to change. They were told that they must squeeze all of the emotion out of themselves and speak in thought terminating clichés in order to reach this mechanical “perfect” Muslim ideal. Those who question this approach had their Iman questioned by the self appointed “righteous patrol”. In fact, many former members of these “patrols” are the same people now mired in depression and feelings of hopelessness. Their actions in the past had alienated many other Muslims and now they are isolated.

They would completely sever all ties with their past lives for this bubble. They isolated everyone around them. They isolated their non-Muslim family and immediately cut off all old acquaintances. (Don’t get me wrong, it is good to cut off past bad influences, but they went too far in cutting off everyone in the family – including in many cases their parents and siblings – and it came back to hurt.)

However, years pass and one eventually finds that if they are following that way, that they are completely isolated and have made a serious mistake in jumping into this movement mentality. Their relationship with their parents and siblings are damaged. They have no intimate friends to trust and are struggling to take care of four or five kids. And this was why the brother that called me was sad.

We just do not live in a bubble and the tragic results manifest themselves years later when the person finds him/herself depressed and feeling like a complete failure in life. They find themselves asking: What happened to the perfect life that was supposed to be produced from being part of the movement? Why is my marriage a failure? Why do I have nothing to leave my children? Why do I have no true friends? Why am I mired in debt? Have I thrown my life away? Then all of this is enhanced by feelings of embarrassment at the actions of our co-religionists shown daily on the news. And many have no one to talk to about these feelings

Why did many of us – as converts – feel this urge to throw our entire past away and cut off all ties with our families? Why did many of us accept these edicts so willingly? And from doing this, what do we expect in our new lives if we start cutting out those things that have always been a part of us, like playing football or enjoying Big Momma’s chocolate cake, because you suddenly believe that these things are “evil” and haraam?

Converts are not only expected to completely disavow their former beliefs, but also all of their happy experiences of the past. “Astaghfirullah!” is usually the exhortation, as if simply by mentioning that the church had a nice youth center, a convert is questioning Islam.

Within these movements, converts are instructed to tell themselves that they really hated every moment of the times at Sunday dinner at Big Momma’s. We must tell ourselves: The past was all bad and all evil and then I became Muslim.

Yes, past sins are forgiven, but part of our journey to Islam includes how we were affected emotionally and spiritually by
doing what we did in the past. Things from a convert’s non-Muslim past can and do shape the way they look at life. Some people are children of divorcees. Some never had a father in their lives. Some were abused as children. Some were over-achievers. Some were under-achievers. Whatever the case, these things shape who we are, and pretending like it did not exist only make things worse in my humble opinion.

Even when we consciously or unconsciously

strive to be the opposite of our ‘past lives’, we are being influenced by it.

A person can try to run away from the pain of a divorce before Islam by putting on some new clothes and growing a beard, but that past will very likely shape how they approach the new marriage in Islam.

I don’t mean that we should take pride in the bad things and spread them, but we converts must come to terms with our pasts so that we can understand how it made us the people that we are today.

After the movement falls apart, the convert begins to re-look at things after the tragic mistakes in their lives cultivated in the environment of the movement, the people will often start to recover repressed (and often harmful) aspects of their pre-Islamic personalities and don’t know where to draw the line because they are questioning everything. They go through a dramatic period of change as new (or recovered) behaviors and outlooks on life are reconsidered.

This is why you will find these cases of “burnout” that a man with a long beard and thobe will – after some time – be clean shaven with shorts and seen with a girlfriend or a woman formerly in all black and niqab will suddenly begin to wear a mini-skirt and go to the  night club. Others obviously go to lesser extremes and begin to renew relationships with pre-Islamic friends and pick up some bad habits.

If we are not honest with ourselves in the beginning and have a more realistic approach to our Islam, we will crash land and end up in depression and/or living out our lives in anger, resentment, loneliness and emptiness and sometimes eventually even leaving the deen. (We seek Allah’s refuge from that)

Another thing that leads to depression is the fact that we – as a whole – have in many cases developed a culture – fostered by these movements’ powerful influence even on those outside of them – in which we do not form any true, close and lasting friendships. Instead we are ‘classmates’. You are only supposed to know where a brother or sister lives so that if he/she doesn’t show up for class, you can go ask them what happened. You can’t know their children or any thing else about them. Many of us have superficial relationships that mean nothing when times get tough. When problems come, instead of perhaps looking to see that our approach is flawed, we make excuses and/or provide slogans.

Within this, the “everyday Muslim” – who did not necessarily cut off the family and old friends – becomes torn between what is natural and these instructions on how to be this lifeless Muslim. Muhammad Al-Shareef mentioned that he thought that many Muslims are depressed because they live two lives. One life when they are around Muslims and the other life they lead when they walk out of the door.

Masha Allah, I think this is an excellent point. The everyday Muslim, who is under pressure to toe the line set by movement leaders, is forced into this double life. At work, he may

meet a co-worker he talks to, laughs with and jokes with. He may talk about the Super Bowl or the Basketball game that was on TV last night with them. However, he feels that he is doing this from a weakness in Iman and feels bad because he is supposed to be angry at work and hate his non-Muslim co-workers.
On the other hand, he cannot let this personality at work carry over to the Masjid because he has to put on his “game face” and pretend that he is the stoic angry individual that he is required to be
But over time, he is disturbed when he finds that he is actually forming a more natural human bond with his non-Muslim co-workers, than with his Muslim brothers at the masjid where he has this pretentious surface relationship and where he is hiding a significant portion of who he is. The relationship is not real at all. He has nothing in common with the people in the masjid at all because relationships are based upon unrealistic and unnatural ideals.

At the end of the day, this is why we really need to have more psychologists and counselors that are also trained in Islam, involved in the masjid and the community in general. People are quietly suffering and desperately want answers to these feelings of depression, sadness, failure and great pain within an Islamic context. People want advice on how to reinvent their shattered lives.
Therapy should be provided to attempt to provide a safe place for Muslims to express their uncomfortable feelings — feelings that would have been deemed ‘dangerous’ to express in a movement and that continue to be experienced as too dangerous to express within the post-movement experience. A place where they will not be chastised for five minutes and sent home, but a place they can seek lasting help to strengthen their Islam and their lives in general.

If one is to maintain their sanity, then they must realize that they are a human being and repressing natural human emotions will only lead to psychological problems. We must realize that it is OK to be human.

[The Muslim Link]

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Shaykh Haitham al-Haddad: ‘Unity and the Credit Crunch’

Click below to listen the khutbah delivered by Imam Shaykh Haitham al-Haddad entitled ‘Unity and the Credit Crunch’.

This khutbah was delivered at the Ihsan Mosque in Norwich on Friday 17th April 2009.

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From: Muslims of Norwich

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Shaykh Abu Yusuf: Compassion Dispite Disagreement

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Is Arabic the Language of Adam? or of Paradise?

[This article is a full translation of the fifth chapter of Ibn Hazm’s Ihkâm fî Usûl al-Ahkâm. It’s original title is: “The Origins of Language: Divine Providence or Human Codification”. It is presented here for the interesting points it makes about matters of general interest, and should not be taken as the final word on linguistic matters.]

Regarding how languages came about – was it by divine instruction or by human codification – is a question that people have debated considerably. The correct view is that the origin of spoken language is instruction from Allah. The evidence for this comes from revelation and what reason demonstrates to be necessary.

As for revelation, Allah says: “And He taught Adam the names of all things then he presented them to the angels…” [Sūrah al-Baqarah: 31]

The rational necessity for this is as follows: Had speech been established by direct human codification, it would have been necessary for the people who set down its code to have had complete mental faculties, rational discipline, comprehensive knowledge, and direct experience with all thing found in the world along with knowledge of the limits, similarities, differences, and natures of those thing. However, we know by necessity that the interval of time between the first appearance of a person and the time when that person attains such a level is a considerable number of years, requiring education, protection, and the care of others. A person becomes independent only many years after being born. There is no way for a parents, responsible people, and nursemaids to cooperate in life without having a language by which they understand each other’s essential needs. These include their tilling, herding, and planting activities, also the means by which they protect themselves from the heat, cold, and wild animals, as well as their ways of treating illness. Every individual has to have gone through the experience of childhood, which we have already mentioned is a state of inability and dependency on others.

Moreover, the idea of codification necessitates that there was a time beforehand when language was not in existence, since it came about as the result of the activity of those who codified it. Yet, every activity requires speech in order to carry it out, sow how were the codifiers of language supposed to go about the business of codifying it without having a language already at their disposal? This is an impossible situation.

This rational proof follows necessarily from the evidence that the human species came about after having not existed, and from the evidence that there is a single Creator, and from the evidence proving the existence of prophethood and messengership. This is because no human being can remain in existence without speech, and speech is composed of letters, and composition is an activity that requires an actor to carry it out, and every activity that (the actor) carries out has a starting point in time. This follows from the fact that an activity is movement requiring aptitude. So it is affirmed that the composition (of letters) had a starting point and that the human being cannot exist without speech. Whenever the existence of one thing depends upon the existence of something else that has a starting point, then it necessarily has a starting point as well.

So it is affirmed that one thing must have come about after the other in succession, and it is confirmed that what is known of (language) is first known from the Creator, since (language) is something which, in its very nature, can only be known by way of being taught, and therefore requires that its first (human) teacher was taught directly by Allah. Then he in turn taught the members of his own kind what his Lord had taught him.

Also, the codification needed to establish a language necessarily needs to be conducted by way of an earlier language that the codifiers had in common or by a system of gestures that they all understood. They could only have come to a mutual agreement on understanding those gestures if they used a language to do so. Knowledge of the definitions and natures of things which is communicated through language utterances cannot be obtained except by way of language and explanation. There is no other way. From this we know that speech could not have come about as a result of human codification.

The only objection that can still be raised is that language is an instinctive act.

Rational necessity dictates that this idea is false. Instinct only brings about a single behavior, not a number of different ones. The composition of speech is a voluntary act that is carried out under many different circumstances. Some of the proponents (of this idea that language is instinctive) have resorted to a confused argument, saying that geographical differences necessitated by nature the different languages that the inhabitants of different regions speak.

This is also something impossible, for if differences in language are necessitated by the natural demands of different geographical environments, it would not be possible for more than one language to exist in the same locality. We can see with our eyes that this is not the case, since in most localities we find that various languages coexist, due to the movements of populations who speak different languages and those populations living alongside one other. This is enough to demonstrate the falsehood of that idea. Also, there is nothing in the nature of a geographical environment that would necessitate calling water by the name “water” instead of by another name composed of the same alphabet set. Whoever insists obstinately that there is (such a natural imperative) is one of two things: he is either being deliberately false or he is out of his mind. Therefore, the correct stance is that (language) came by way of by divine instruction by Allah’s command and His teaching it.

At the same time, we do not deny that people brought about a variety of languages after there had been a single language that they used to have in common by way of divine instruction, and by which they had been able to know the natures, modalities, and definitions of things. We have no way of knowing what the original language was that Adam (peace be upon him) spoke. All that we can say for certain is that it must have been the most comprehensive of all languages, the clearest in expression, the least ambiguous, the most concise, and the most extensive in vocabulary to comprehend the names of all things, whether substances or accidents. For Allah says: “And He taught Adam the names of all things…” [Sūrah al-Baqarah: 31] And this is the confirmation that dispels all problems and disputations on the matter.

Some people have suggested that the first language was Syriac. Others have said it was Hebrew. And Allah knows best.

What we do know for certain is that Syriac, Hebrew, and Arabic – the last being the language of the tribes of Mudar and Rabi`ah, not the (Old South Arabian) language of Himyar – are all a single language, and that language underwent change when its speakers settled in different geographic localities, so that it was fragmented. This is just like what happens when an Andalusian encounters the Qairawani dialect or vise versa, or when a Khorasani encounters either of the above. When we listen to the speech of people from Fahs al-Ballut, it is almost a different language than that spoken in Cordova, though it is only one night’s journey away. The same situation can be found for many other parts of the world, because when the people of a region live in close proximity to another people, their language changes in a way that is obvious to anyone who gives thought to the matter.

We find that the masses have changed the vocabulary of Arabic so significantly that their words have become as distant from the original as to be another language. different we find them saying “`eenab” for “`inab” (grape), “astoot” for “sawt” (whip), and “thalathdaa” for “thalaathah danaaneer” (three dinars). When a Berber becomes Arabized and wants to say “shajarah” (tree) he says “sajarah”, and when a Galician becomes Arabized, he replaces both the letters `ayn and the aspirate h with the throaty h, so he says Muhammad with a throaty h instead of an aspirate h. Such things are commonplace.

Therefore, whoever investigates Arabic, Hebrew, and Syriac will ascertain that the differences between them are of the nature we have just described. Those differences came about as changes in people’s pronunciation over long periods of time, from geographical dispersion, and from proximity to other nations, and that they are a single language in origin.

Having established that, we say that Syriac is the ancestor of both Arabic and Hebrew. It is generally known that the first to speak this Arabic was Ishmael (peace be upon him) and it became the language of his progeny. Hebrew is the language of Isaac and his progeny. Syriac is without doubt the language of Abraham (peace be upon him and upon our prophet), as it is narrated by the general historic consensus to such degree that we can be secure in our knowledge of it. Therefore, Syriac is the ancestor of both Hebrew and Arabic.

Some people have claimed that Greek is the simplest of languages. However, it is possible that this is only true for Greek in the present time, since much of it is lost. It has been marginalized by the fall of its speakers’ nation and the foreign occupation of their lands, or by their migrating from their lands and intermixing with others. A nation’s language, learning, and history are only maintained by the strength of its polity and by the vibrancy and leisure of its people.

As for those whose state has collapsed and whose enemies have vanquished them, who are preoccupied with fear, need, disgrace, and serving their enemies, their creativity dies. This may be why the Greeks have lost their language, forgotten their genealogy and history, and had their sciences perish into nothingness. This can be confirmed both through observation and through reason. The Assyrian Empire passed into obscurity so many thousands of years ago that now its language is completely forgotten. So how much easier can it be for most of a language be lost? And Allah knows best.

We cannot say that for certain that it is the language that Allah first bequeathed. It might be suggested that the original language has been lost without leaving a trace, or that it endures until today but we have no way of knowing which language it is. This is something we must admit. We know that there must have been some original language. Yet, maybe Allah taught Adam all of the languages that people speak today. Maybe it was one language back then with many synonyms signifying one signified, that then became many languages distributed later on among his progeny. This seems to me the most likely scenario. However, we can never know for certain. All we can say for sure is that there was one original language bequeathed by Allah.

What makes me feel that whatever Allah originally bequeathed must have comprised all of the languages spoken today, is that I see no reason why people who already have a common language they speak and understand would bother to develop a new one. That would be a tremendous and meaningless effort, the type of excess that no sensible person would think of undertaking. If such a person did exist, he would have to be excessively frivolous and poor in judgment, busying himself with what has no benefit while neglecting what concerns him – things far more relevant to him like the affairs of his afterlife, his worldly interests, his pleasures, and all the beneficial sciences,

Furthermore, how would such a person get the people of his county to abandon their own language and adopt the new one that had been concocted for them? I am not saying it is an impossibility, just that it is an extremely remote possibility.

If someone argues suggested that the king of a multilingual kingdom might try to unite everyone upon a common language, we could argue back that this is the very opposite of the codification of many languages; it is the reduction of many languages down to one. Moreover, why would the king go to the immense trouble of doing so when it would be much easier for him to unite them upon one of the languages they already speak or better yet his own language? This would be easier and more plausible than concocting a whole new language. And Allah knows best.

There are those who assume their language is better than others. This means nothing, since superiority comes about in certain well-known ways: either by deeds or by special distinction. A language has no deeds and there is no scriptural text conferring the distinction of superiority to one language over another.

Allah says: “And We did not send any messenger but with the language of his people, so that he might explain to them clearly.” [Sûrah Ibrâhîm: 4]

He also says: “, We have made this (Qur’an) easy, in your tongue, in order that they may give heed.” [Sûrah al-Dukhân: 58]

So Allah tells us that He only revealed the Qur’an in Arabic so that the Prophet’s people could understand it. That is the only reason.

Galen was very much mistaken when he said: “Greek is the superior language, because all other languages sound like either the barking of dogs or the croaking of frogs.”

This is blatant ignorance, since when anyone hears a language other than his own, a language he does not understand, it invariably sounds to him the way that Galen describes it.

People have said that Arabic is the best of languages, because Allah’s words are conveyed by it.

This does not mean a thing, because Allah has told us he always sent a Messenger speaking his native tongue, and Allah says: “There never was a people without a warner having lived among them.” [Sûrah Fâtir: 24]

He also says: “” [Sûrah al-Shu’arâ’: 196]

This means that Allah’s words and revelations were sent down in every language. He sent the Torah, the Gospel, and the Psalms. He spoke to Moses in Hebrew. He sent the Scrolls to Abraham in Syriac. Therefore, languages are equal in this regard.

Regarding the language of the denizens of Paradise and that of the denizens of Hell, we do not have any knowledge about these except by way of scripture or consensus, neither of which exists on the matter. They certainly must speak some language, so there are three – and only three – possibilities: they will speak some language presently in existence, they will speak a language unlike any that presently exists, or they will speak a plurality of languages. In any event, the depiction Allah gives of their conversing with each other shows with certainty that they will all able to communicate intelligibly with one another, either in Arabic as it is given in the Qur’an, or in some other language, and Allah alone knows what it will be

Someone asserted to me that that their language will be Arabic, citing Allah’s words: “And their final supplication will be: ‘Al-Hamdu Lillaahi, Rabbi-l-`Aalameen’.” [Sûrah Yûnus: 10]

I countered this by saying to him: In the same way, it will have to be the language of Hell, since Allah informs us they said: “Sawaa’un `alaynaa a jazi`naa am sabarna, maa lanaa min mahees.” [Sûrah Ibrâhîm: 21]

And that they said: “An afeedu `alaynaa min al-maa’i aw mimmaa razaqakum Allah” [Sûrah al-A`râf: 50]

And likewise that they said: “Law kunnâ nasma`u aw na`qilu maa kunnaa fee ashaab al-sa`eer.” [Sûrah al-Mulk: 10]

He then said: “Yes. This is the case.”

I then said to him: Then you must furthermore assert that Arabic was the language of Moses and all of the prophets (peace be upon them), since all of their words are quoted to us in the Qur’an in Arabic.

However, your Lord shows your assertion to be a lie when He says: “And We did not send any messenger but with the language of his people, so that he might explain to them clearly.” [Sûrah Ibrâhîm: 4]

This means that Allah only quotes to us the meaning of what they said in their various languages in a language we can understand, to make it clear to us. That is all.

The letter-sounds of languages are all the same, none take precedence over any others, and there is no inherent ugliness or beauty in some to the exclusion of others. They are the same for all languages. Therefore such a flimsy and spurious claim is false. And success rests with Allah.

It was such misguided and common notions that led some Jews to permit telling lies and swearing false oaths in other than Hebrew. They claimed that the angels who convey human deeds to heaven do not understand anything but Hebrew, so they do not record against them anything else. This is patent foolishness. The Knower of the unseen and of what is in the hearts surely knows all the languages and their meanings – there is no God but He. He is sufficient for us and the best of protectors.

From: Islamtoday.com

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