Happy New Year: Muharram

Coincidentally, both the Muslim new year and Gregorian new year happen to fall around the same date this year; yesterday, Monday December 29th, 2008 was the first day of the Muslim new year, 1st Muharram 1430. So to everyone who celebrates either, Happy New Year! May Allah (swt) accept our previous years' deeds and help us to reach higher goals in the future, insha'Allah.

As we start the new year, don't forget the blessings of the month of Muharram:

1. It is the best of months for general voluntary fasts, after Ramadan.
2. It is especially recommended to fast the 10th of Muharram (known as the Day of `Ashura), with a day before it or after it. [Ibn Abidin, Radd al-Muhtar, quoting Kasani's al-Bada'i`]
3. It is also virtuous to give in charity on this day.
[Shaykh Faraz Rabbani, Sunnipath]

I've posted below an excerpt from sunnipath.com written by Shaykh Faraz Rabbani about the month of Muharram, particularly the day of 'Ashura. I hope it will be beneficial!

Sumeyya

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The Day of `Ashura: The Tenth of Muharram

It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura [10th of Muharram]. He said, "I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day," meaning the Day of `Ashura. [Bukhari (2006), and Muslim (1132)].

The Day of `Ashura has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it.

The Prophet (Allah bless him & give him peace) used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [Bukhari (2002), Muslim (1125)]

When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it.

It has been reported in both Bukhari and Muslim from Ibn Abbas (Allah be pleased with him), that, "When the Messenger of Allah (blessings and peace be upon him) reached Medina, he found the Jews fasting the Day of `Ashura, so he asked them, 'What is this day you are fasting?' They said, 'This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too.' The Messenger of Allah (blessings and peace be upon him) said, 'And we are more deserving of Musa than you are.' So he fasted this day, and ordered that it be fasted." [Bukhari (2004) and Muslim (1130)]

At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day [for example: either before or after it], in order to differentiate from the People of the Book.

It has been reported in the Sahih of Imam Muslim (Allah have mercy on him), also from Ibn Abbas (Allah be pleased with him) that, "When the Messenger of Allah (blessings and peace be upon him) fasted the Day of `Ashura and ordered his companions to fast it, they said, 'O Messenger of Allah! This is a day that the Jews and Christians venerate.' So the Messenger of Allah (blessings and peace be upon him) said, 'When next year comes, if Allah wills, we will fast the Ninth [of Muharram with it].' But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away." [Muslim (1134), Abu Dawud (2445)]
And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas (Allah be pleased with him) that the Prophet (Allah bless him and give him peace) said, "Fast the Day of `Ashura and be different from the Jews by fasting a day before it or a day after it." [Ahmad]

Giving in Charity on the Day of `Ashura

It has been reported from Abd Allah ibn `Amr ibn al-`As (Allah be pleased with him), that "Whoever fasts `Ashura it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year."

Mourning on the 10th of Muharram is an Innovation

As for the mourning and grieving of the Sh'iah on this day because of the martyrdom of Sayyiduna Husayn ibn Ali (Allah be pleased with him and his father), this is of the actions of those whose actions in this life are misguided while they think that they are doing well. Neither Allah Most High nor His Messenger (Allah bless him & give him peace) commanded us to mourn on the days of the tribulations of the Prophets, or their deaths, let alone anyone else.

[Also: The fuqaha have mentioned that it is an innovation to consider Muharram a month of mourning. It is not disliked to marry in this month. It is a highly reprehensible innovation to participate in the rituals of the Sh'iah in mourning the death of Husayn (Allah be pleased with him).]

Some of the Virtues of the Day of `Ashura

It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet (Allah bless him and give him peace) said to a man, "If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in." [Tirmidhi (841)]

And Allah alone gives success.

Faraz Rabbani
Amman, Jordan

Obama or McCain?

Either way, history will be made:

1.) We'll have a president who MIGHT change things (c'mon, your not that easily brainwashed by 'hope'!) Or...
2.) We'll have a public that's lost all belief of validity and legitimacy in its government [or has that already happened with Bush vs. Gore?].

Anywho, that was my half baked sentiment night before election day.

Here's to hoping that the next four years... don't bring us Palin. Ok, sorry, I was trying to keep this nonpartisan. Didn't work.


Sumeyya

Why Is The World Obsessed With Hate?

A big thumbs up goes to Imam Zaid Shakir for speaking for the Muslim Ummah when he wrote the article, "Obsessed With Defemation and Falsehood."

The article was, of course, in response to the hate propaganda film, "Obsession" made by... (you guessed it) an Israeli organization by the name of the Hasbara Fellowship Program, "which aims to train students to be effective pro-Israel activists on their college campuses" (NYTimes, Karen W. Arenson). The producer was Raphael Shore, "a 45-year-old Canadian who lives in Israel" (Arenson) who made the film with the hope that it would "spur action against Islamic terrorism" [which is, in all honestly, the most vague of labels. I mean, what the hell does the word 'Islamic terrorism' imply? Does it tell us who, among the world's 1.84 BILLION Muslims, are referred to as terrorists, or, does it simply want us to assume that all those who follow the religion of Islam [hence the word Islamic terrorism] are terrorists?]. Shore goes onto define this label by (of course) his own opinions, and supports his opinion with pictures and videos of fanatical suiciders, power hungry dictators, and the ever inflammatory link to Hitler.

I will give him credit for mentioning (exactly twice, once at the beginning and once at the end) that not all Muslims are terrorists. However, this is after showing over an hour worth's of mind bogglingly, jarred connections between how "islamic terrorism" is extremely prevalent in Muslim societies all over the world. So, thank you, Mr. Shore, for calling out that most of my community are power hungry, fanatical suiciders hell bent on destroying the world. At least you implied that there is a .001 fraction of us who are not. What a rosy picture you paint.

Anywho, I don't want to be sidetracked, so let me get to the point: I'm writing this not because I want to publicize the movie any more than it's already been publicized (I'd like to see it die a well deserved death alongside other such propoganda from the Zionist state), but because I would rather that someone hear of it from me, an American Muslim, instead of finding out about it through another source, who would have either 1.)Their own agenda or 2.) Be so thoroughly brainwashed by the falsehood in the movie that they are rendered incapable of any orignial foresight into logical, clear facts, leading them to spit out exactly what they've heard in the movie, regardless of the fact that history negates these falsehoods completely.

Whew! Felt good to get that off my chest.

But, of course, I (unlike the producers of this film) don't like to label an entire race or group or nation of people upon the views or charactor or actions of a few and usually small minority of idiotic people who happen to want to force their views and ideology upon others. [And yes, I'm being purposefully vague as to who this small group of people are so that I may further stress the fact that these groups exist in every society, large or small, progressive or backward, and that to judge said society upon their views is to look at that society through a very narrow lens.]

I don't believe (as do the producers of this film) that all American's are really as ignorant/stupid/lazy as goes the stereotype. I believe that we are able to check the facts of history ourselves, and realize that this film is bieng distributed, RIGHT BEFORE ELECTIONS, for a very specific reason. I also don't believe I have to spoonfeed my readers the message. You get it, don't you?

Thus, I present to you, an article written by one of America's foremost speakers on Islam and the West, Imam Zaid Shakir, and implore you to read it. If you've seen the movie, then I'm practically begging you to read it; afterall a mind is a terrible thing to waste, and a lifetime obsessing over hate is even worse.

Sumeyya

Imam Zaid's Article: http://www.newislamicdirections.com/nid/articles/obsessed_with_defamation_and_falsehood/

Forgivenes and Justice: Meditations On Some Hadiths

Written by: Abdal Hakim Murad, from http://www.masu.co.uk/

(1) The Prophet (peace and blessings of Allah be upon him) prayed for pardon for his people, and received the reply:

‘I have forgiven them all but acts of oppression, for I shall exact recompense for the one who is wronged, from his oppressor.’[1]

In the Qur’an, God is just, and requires justice; but he is also forgiving, and requires forgiveness; in fact, its references to the latter property outnumber those on justice bya ratio of approximately ten to one. [2] Islamic theology has not always been clear how the ensuing tension is to be resolved. ‘My Mercy outstrips My wrath’ is a well-known divine saying,[3] but one which nonetheless is far from abolishing God’s wrath. Indeed, a righteous indignation about injustice is integral to the prophetic representation of God’s qualities, and from the earliest moments of its revelation, the Qur’an links God’sexpectations of His creatures to justice towards the weak. Often the same texts are explicitly eschatological, affirming that those who do not uphold God’s justice in thisworld will be at its receiving end in the next. Indigenous Arab religion can expect a stern retribution, given that its demands are for tribal solidarity, not for the upholdingof universal canons of justice.[4] The idol cannot demand justice, only retribution (tha’r); and the prophetic vocation must therefore link the destruction of paganism with the establishment of a code of justice which overturns Arab norms by refusing to discriminate between the tribes. This hadith is to be read against the background of clan vendettas: instead of seeking collective retaliation against a miscreant’s tribe, the victim of injustice is to appeal to the new law, and to recall that all apparent imbalances will have a just settlement at the judgement seat.

(2) There is an act of charity [sadaqa] to be given for each part of the human body; and for every day over which the sun rises there is a reward of a sadaqa for the one who establishes justice among people.[5]

Justice (‘adl) is due balance (i‘tidal): it is impartiality. The same word is employed to describe the balance of the body’s four humours. When these are in balance, right thinking and health are the consequence. When they are not, the Qur’an speaks of the last day when ‘their tongues, their hands and their feet will bear witness to what they used to do.’ (24:24)

To purify the body from the disorders which both engender and result from sin, a system of worship is gifted in revelation, which culminates in the placing of the forehead, the symbol of human pride and of self-oriented thought, upon the earth. The tongue ‘gives charity’ by praising God, and by speaking words of reconciliation.The hands do so by working to earn a lawful income, and by striving to right wrong sin society. Taken together, the purifying ‘charity’ offered by the parts of the believer’s body always has a social impact, the highest aspect of which must be to ‘establish justice’, not only by avoiding unbalanced temptations, but by working to establish a political order in which justice is safeguarded. Political work is thus conceived as a sacrifice. Never is political authority ‘sought’, in the conventional profane understanding, for a hadith says: ‘Do not seek political power, for if you obtain it byseeking it, it will be given power over you.’[6] This refers to a selfish, egotistic pursuit(hirs) of power, rather than to the selfless seeking of power for the sake of the establishment of justice for others.[7] The model is the Prophet, peace be upon him, who endangers himself in order to establish God’s justice in a feuding Arabia, and who ends his life in holy poverty, despite the advantages he could have gained from having been born into the aristocracy.

(3) I have forbidden injustice for Myself, and have made it forbidden amongst you, so do not oppress one another.[8]

Here God himself is speaking: this is a so-called ‘Holy Hadith’ (hadith qudsi).[9] This text establishes that the ‘political’ life is not dissociated from the ‘religious’; not just because the believer should recognise an integrated set of values in all he or she does, but also because by cultivating the political virtues we conform ourselves to the ‘qualities of God’. Hence the often-cited hadith, ‘Emulate the qualities of God.’[10] In this somewhat Platonic understanding, the ground of ethics is in God, whose detailed moral excellences are the source of human values. The alternative is seen, at least byAsh‘aris, as a form of dualism. The ruler’s subjects may thus recognise his actions asmoral by reference to revelation, and will consider any injustice as a blasphemy against God. Leaving political decisions to individuals who reject justice as a blessing grounded in a heavenly archetype is to cultivate the mentality of Pharoah, who ‘exalts himself in the land’, and ‘divides its people into groups’. (Qur’an, 28:4)

(4) Umm Salama narrated: ‘God’s Messenger, upon him be peace, never went out of my house without raising his eye to the sky and saying: “O Lord God! I seek refuge in You lest I stray or be led astray, or slip or be made to slip, or cause injustice or suffer injustice, or do wrong or have wrong done to me”.’[11]

The Prophet, peace and blessings be upon him, as a saintly being who has ‘emulated God’s qualities, must manifest His justice as well as His mercy. Here Islam and Christianity tread very different paths. The Christ of the Gospels, despite incidents such as the ‘cleansing of the Temple’,[12] preaches a passive witness; the Prophet of Islam also receives persecution patiently, but also strives to establish justice politically, with a mercy that may come through rigour. No doubt this is not the result of a deep clash between ideals, but rather is the consequence of incommensurable contexts: Islam, too, advocates non-confrontation when oppressed by a massively powerful empire;[13] and Christians have moved away from the pacifism of the Gospels, fearful of the consequences of failing to control tyrants. Yet in the founding stories the differing emphasis is clear. Some Muslims have regarded this as grounds for reproach: according to Shabbir Akhtar, ‘a Muslim face toface with a Pilate would have given the Roman chap a lot more to do than merely wash his hands’;[14] a view that neglects the cautious stance of classical Muslim jurists over resistance against overwhelming odds. But a characteristically Muslim optimism about the reformability of structures is also, no doubt, at work.[15]

(5) God’s messenger, peace and blessings be upon him, said: ‘Whoever sees something he dislikes in his ruler should be patient, because whoever leaves the community [jama‘a], even by one fraction, and then dies, has died the death of the Age of Ignorance [jahiliyya].[16]

This hadith forms part of a substantial body of revealed texts which seem to insist on political quietism in the face of misconduct by rulers. Unsurprisingly, it lay at the centre of a storm of controversy. Most Sunni scholars maintained the view that once a caliph had been chosen (ikhtiyar), it became unlawful for Muslims to rebel against him. For the Hanafis (the most widespread school of law), ‘if the ruler is oppressive, or corrupt, he is not to be deposed,’ the reason being the fear of civil war (fitna), which had been the besetting evil of the Age of Ignorance before Islam. This quietism was resisted by the Mu‘tazilite and Kharijite sects, by many Twelver Shi‘ites, and also by some Shafi'i Sunnis.[17] The institutional separation of the ulema class (ahl al-qalam), who were funded by their own mortmain endowments (awqaf), from the ruling family and its military formations (ahl al-sayf), which reached its peak in the Ottoman theory and practice of religious statecraft, nonetheless gave the preachers the duty of condemning the sultan’s abuses, and defending the interests of the poor and weak.[18]

In the late twentieth century the classical Sunni view came under fire from radical reformers. Khomeini, departing from Sunni and Shi'i tradition, advanced a theory of governance by the religious scholar (vilayet-e faqih), while in the Sunni world individuals frustrated by the religious establishment’s reluctance to challenge abuses bypost-colonial regimes repudiated the old quietism, and advocated militant struggle against governments which, they held, were answerable to Western powers rather thanto the values of their own subjects, and were hence unworthy of Muslim allegiance.Typically, and ironically, it seems that this sea-change in Muslim political thought is the result of Western influence.[19]

(6) God’s Messenger, upon him be peace, then made the rounds of the House, and prayed two rak‘as of prayer. Then he went to the Ka‘ba, and, holding its door-jamb, said: ‘What do you think I will do?’ They replied: ‘The son of a brother, and the nephew of a mild and merciful man!’ [This exchange was repeated three times.] Then God’s Messenger, upon him be peace, said: ‘I declare, as did Joseph: ‘There is no blame upon you this day. God shall forgive you; and He is the most merciful of the merciful.’ (Qur’an 12:92) And they left the mosque as though they had been raised from their graves.’[20]

The tension between justice and forgiveness is given an iconic representation by this account of the Blessed Prophet’s approach to the defeated Meccans, a moment whichis the political culmination of his career. The Meccan elite had sought to assassinate him, and to eliminate his fledgling community in Medina. Now helplessly in hispower, they must have expected annihilation, in accordance with the accepted Arab principles of vendetta. Instead, they are freed, and are not taken to task for their actions. Even Hind, wife of the Meccan leader Abu Sufiyan, a woman who had paid for the assassination of the Prophet’s uncle, Hamza, and had then chewed on his liver on the battlefield of Uhud, was not punished. Instead, the Prophet (peace be upon him) chooses to quote Joseph’s words, spoken as he forgave his errant brothers who were finally in his power in Egypt.

Such a scene recalls the moral arguments which surrounded Nelson Mandela’s Truth and Justice Commission in South Africa.[21] The rule of a corrupt ethnic elite was at an end; the policy of fomenting discord between tribal groups was terminated. As the Prophet peace be upon him goes on to say, ‘People are all the children of Adam, and Adam is ofdust.’[22] What purpose could be served by strict justice?

Major symbolic moments in the history of Mecca are often given eschatological significance. The city itself is a sanctuary (haram), declared such ‘on the day God created heaven and earth.[23] As such, it stands a little outside human justice. For many jurists, those who seek asylum in its mosque may not be dislodged, whatever their crime. And the Hajj is clearly an anticipation of the Judgement, when all shall congregate to stand before God. Muslim eschatology represents the same tension between justice and forgiveness. On one hand, it insists that ‘whoever has done an atom’s weight of good, or evil, shall see it,’ (99:7-8), for ‘there is no injustice on that day.’ (40:17) Yet on the other hand, justice is tempered. The principle that God’s mercy outstrips His wrath dominates the scene, and, as with the conquest of Mecca, the figure who represents the inclusion of forgiveness in God’s justice is the Prophet, peace be upon him. Just as he offers an amnesty to the sinners of Mecca, Muslim orthodoxy believes that he intercedes for humanity before the judgement seat. Terrified of God’s justice, humanity takes refuge beneath the Prophet’s banner, since he is the only one who is not saying ‘Myself! Myself!’ Instead, he cries, ‘My Lord! Save! Save!’, and the strict application of God’s justice appears to be set aside, in favour of mercy. The Mu‘tazilites, preoccupied with justice above all other divine qualities, were obliged to reject these hadiths.[24] But for mainstream Sunni sources, it is thus, supremely, that the Prophet becomes ‘God’s Beloved’ (Habib Allah).[25]

(7) God’s Messenger, upon him be peace, said: ‘I smile because of two men from my nation, who shall kneel in the presence of the Lord of Power. One of them says: ‘O my Lord, grant me retaliation for the wrong which my brother did to me.’ And God says: ‘Give your brother that in which he was wronged.’ ‘O Lord,’ he says, ‘none of my righteous works remain.’ Then God the Exalted says to the man who made the demand: ‘What shall you do with your brother, seeing that none of his righteous works remain?’ And he replies: ‘O my Lord! Let him bear some of my burdens in my stead!’ And God’s Messenger wept, as he said: ‘Truly, that shall be a fearsome Day, a Day when men have need of others to bear their burdens.’ Then he said: ‘God shall say to one who made the request: ‘Lift up your head, and look to the Gardens.’ This he does, and he says: ‘O my Lord! I see high cities of silver, and golden palaces wreathed about with pearls. For which Prophet shall they be, or which saint or martyr?’ And he said: ‘They belong to whomsoever pays me their price.’ ‘O my Lord,’ he says, ‘And who possesses such a price?’ ‘You possess it,’ he replies. ‘And what might it be?’ he asks, and He says: ‘Your forgiveness of your brother.’ ‘O my Lord!’ he says, ‘I have forgiven him!’ Then God the Exalted says: ‘Take your brother’s hand and bring him into Heaven.’ Then God’s Messenger recited His word: ‘Fear God, and make reconciliation among yourselves.’ (Qur’an 8:1)[26]

Adjacent to the doctrine of intercession in the classical theology manuals is the concept of radd al-mazalim, the ‘Restoration of Wrongs’. We shall be burdened, not only with direct punishment from God, but with the sins which others are relieved of in order to compensate them against us for our wrongdoing against them. On that day, ‘God shall take the horned sheep’s case against the hornless one.’[27] Here, according to this well attested hadith, humans as well as God have an opportunity to forgive.

Towards the close of the classical Friday sermon, the preacher recites the Qur’anic passage which runs: ‘God enjoins justice and goodness.’ (16:90) The first is clearly not sufficient; or the second would not have been mentioned. Islam’s is a God of justice,but also of mercy. The extent to which the latter virtue can override the former in political life can only be defined in a very limited way in books of law. In Islamic legal culture, which grants the judge more discretion than the heavily statutory jurisdictions of the West, the judge has much room for mercy. In the Religion of Wisdom and Compassion, which deeply trusts human beings, it is no surprise that he should have been given this privilege. But his responsibility is grave, and if he is to escape God's own Rigour, he must first defeat his ego. Sufism, the schoolroom of the selfless virtues, thus becomes the most fundamental juristic science.

For the footnotes [too long to add in here], please see:

http://www.masud.co.uk/ISLAM/ahm/HadithsonJustice.pdf

The Meaning of Sabr and Shukr

I was going to write a piece on the different meanings of "sabr" and "shukr," as it is the name of this blog. For those who don't know, shukr translate to gratitude. However, there is no word in English that comprehensively covers all the complexities of the word "sabr." Wiki gives a concise defenition: 1.)To actively or passively bear physical challenges and 2.) to remain spiritually steadfast.

However, since sabr and shukr are very important aspects of spirituality, the book Hayatul Muslimeen by Shaykh Ashraf Ali Thanwi devotes an entire chapter to its discussion. I was going to post the chapter, but since I don't own rights to the book, I'd rather not take the chance (!) :)

Here's the link, so check it out if you'd like! >> http://www.al-islam.edu.pk/islamic%20books/ch-23.htm

Till next week, insha'Allah!

- Sumeyya

Imam Abu Hanifa was good!!

(I got this from http://www.haqislam.org/)

Imam Abu Hanifah and the Atheist

Long ago in the city of Baghdad, there was a Muslim empire. On one side of the River Tigris were the royal palaces and on the other side was the city. The Muslims were gathered in the Royal Palace when an athiest approached them. He said to them, 'I don't believe in God, there cannot be a God, you cannot hear Him or see Him, you're wasting your time! Bring me your best debator and I will debate this issue with him.'

The best debator at the time was Imam Abu Hanifah Rahimullah. A messenger from amongst the Muslims was sent over the River Tigris to the city, where Abu Hanifah Rahimullah was, in order to tell him about the athiest who was awaiting him. On crossing the River Tigris, the messenger conveyed the message to Abu Hanifah Rahimullah saying, 'Oh Abu Hanifah, an athiest is waiting for you, to debate you, please come!' Abu Hanifah Rahimullah told the messeneger that he would be on his way.

The messenger went over the River Tigris once again and to the Royal Palaces, where everyone including the athiest awaited the arrival of Abu Hanifah Rahimullah. It was sunset at the time and one hour had passed, but Abu Hanifah Rahimullah still hadn't arrived. Another hour had passed, but still there was no sign of him. The Muslims started to become tense and worried about his late arrival. They did not want the athiest to think that they were too scared to debate him, yet they did not want to take up the challenge themselves as Abu Hanifah Rahimullah was the best of Debators from amongst the Muslims. Another hour passed, and suddenly the athiest started laughing and said, ' Your best debator is too scared! He knows he's wrong, he is too frightened to come and debate with me. I gurantee he will not turn up today.'

The Muslims increased in apprehension and eventually it had passed midnight, and the athiest had a smile on his face. The clock ticked on, and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired about his lateness and remarked, 'Oh Abu Hanifah, a messenger sent for you hours ago, and you arrive now, explain your lateness to us.'

Abu Hanifah Rahimullah apologised for his lateness and began to explain, while the atheist listened to his story.

"Once the messenger delivered the message to me, I began to make my way to the River Tigris, and on reaching the river bank I realised there was no boat, in order to cross the river. It was getting dark, and I looked around, there was no boat anywhere nor was there a navigator or a sailor in order for me to cross the river to get to the Royal Palaces. I continued to look around for a boat, as I did not want the athiest to think I was running away and did not want to debate with him.

I was standing on the river bank looking for a navigator or a boat when something caught my attention in the middle of the river. I looked forward, and to my amazement I saw planks of wood rising to the surface from the sea bed. I was shocked, amazed, I couldn't believe what I saw seeing. Ready made planks of wood were rising up to the surface and joining together. They were all the same width and length, I was astounded at what I saw.

I continued to look into the middle of the river, and then I saw nails coming up from the sea floor. They positioned themselves onto the boat and held the planks together, without them being banged. I stood in amazement and thought to myself, 'Oh Allah, how can this happen, planks of wood rising to the surface by itself, and then nails positioning themselves onto the boat without being banged?' I could not undertsand what was happening before my eyes."

The athiest meanwhile was listening with a smile on his face. Abu Hanifah Rahimullah continued, "I was still standing on the river bank watching these planks of wood join together with nails. I could see water seeping through the gaps in the wood, and suddenly I saw a sealant appear from the river and it began sealing the gaps without someone having poured it, again I thought, 'Ya Allah, how is this possible, how can sealant appear and seal the gaps without someone having poured it, and nails appear without someone having banged them.' I looked closer and I could see a boat forming before my eyes, I stood in amazement and was filled with shock. All of a sudden a sail appeared and I thought to myself, 'How is this happening, a boat has appeared before my eyes by itself, planks of wood, nails, sealant and now a sail, but how can I use this boat in order to cross the river to the Royal Palaces?' I stood staring in wonderment and suddenly the boat began to move. It came towards me against the current. It stood floating beside me while I was on the river bank, as if telling me to embark onto it. I went on the boat and yet again it began to move. There was no navigator or sailor on the boat, and the boat began to travel towards the direction of the royal palaces, without anyone having programmed it as to where to go. I could not understand what was happening, and how this boat had formed and was taking me to my destination against the flow of water. The boat eventually reached the other side of the River Tigris and I disembarked. I turned around and the boat had disappeared, and that is why I am late.'

At this moment, the athiest brust out laughing and remarked, "Oh Abu Hanifah, I heard that you were the best debator from amongst the Muslims, I heard that you were the wisest, the most knowledgable from amongst your people. From seeing you today, I can say that you show none of these qualities. You speak of a boat appearing from nowhere, without someone having built it. Nails positioning themselves without someone having banged them, sealant being poured without someone having poured it, and the boat taking you to your destination without a navigator against the tide, your taking childish, your talking rediculous, I swear I do not believe a word of it!"

Abu Hanifah Rahimullah turned to the athiest and replied, "You don't believe a word of it? You dont believe that nails can appear by themselves? You dont believe sealant can be poured by itself? You dont believe that a boat can move without a navigator, hence you don't believe that a boat can appear without a boat maker?"

The athiest remarked defiantly, "Yes I dont believe a word of it!"

Abu Hanifah Rahimullah replied, "If you cannot believe that a boat came into being without a boat maker, than this is only a boat, how can you believe that the whole world, the universe, the stars, the oceans, and the planets came into being without a creator?"

...............................................................................................................................................................

Transcribed from a lecture delivered by Shaykh Ahmad Ali.

Baby I'm A Soldier

I don't believe that people are inherently evil.
I don't believe that people have hearts that are stone cold.
People, whether soldiers or not, are not machines, no matter how much we may try to train them to be.
Sometimes, all we need to awaken ourselves is a little insight. And empathy.

This is a song by Kareem Salama, an Egyptian-American artist. Check it out.
Much love,
- Sumeyya

Baby I'm a Soldier (K. Salama)

He was a soldier who’d only been married two or three years ago
And he put his hands on her knees that night and he said I gotta go
She said why would you leave this home and me; I thought I was your baby girl
And he wiped away the tears from her eyes and said they’re sending me to save the world.
And you know I love you and I pray to God that he’ll join us once again
But now its time for this simple man to be one of the few good men...

(Chorus)

Cause baby I’m a soldier and I hear those trumpets calling again
And our kings and queens are saying this is a fight we must win
For truth and justice and for the way we live our life
And baby I’m a soldier in front of God I swore I would fight

Across the ocean and miles away there stood another man
Eighteen years, hugging his mama saying I’ll defend this land
Mama held her baby and cried and clutched him telling him not to leave
She said what will I do without my baby boy; son I’m begging you please
He said I love you mama but duty calls; I’ll write you everyday
She said I lost your daddy like this and I don’t wanna lose you this way.

(Chorus)

But Mama I’m a soldier and I hear those trumpets calling again
And our kings and queens are saying this is a fight we must win
For truth and justice and for the way we live our life
And Mama I’m a soldier in front of God I swore I would fight

Well the battle raged and shots rang out the two men fell to the ground
And they looked into the eyes of each other and were shocked at what they found....

One man saw the mother of the other in that young man's eyes
And the other man saw the crying and screams of the other man's beloved wife
And the two men stared across that smoky field and whispered to each other
Maybe you weren’t the demon they said, maybe you were really my brother

But I’m glad we’re passing cause I don’t think that I could forgive myself
For fighting you but maybe God will and we can live together in bliss

(Chorus)

Cause Ladies we were soldiers and we heard those trumpets calling again
And tell the kings and queens that sometimes there are fights no one wins
But we know for sure that there’s evil out there we must fight
But please be sure that this is one of those times

And please be sure to remember my mama and wife
And please be sure to think of my brother on the other side.

The Subject Came Up...

I was talking to some friends the other day about where one should get sacred knowledge, and the subject inevitabely came up: Are Paki/Indo scholars worth it?

Honestly, at first I was shocked because I never thought that the ethnicity of a scholar was important (or whether Arabic was his/her language) because wouldn't you rather focus on the piety, character, taqwa, and above all, knowledge of the scholar instead? Admittedly, mastery of the Arabic language is a component of how much knowledge a scholar has, but if your studying the Qu'ran/Sunnah, every reputable scholar whom you study under will know the Arabic language very well, even if he/she does not necessarily speak it. But then I realized that my friend was referring to cultural factors; ie in Paki/India, culture and religion are too mixed up to get a sound education in the Islamic Sciences.

Well, true, in the general population, culture and religion are mixed up. But not necessarily in the Dar ul Ulooms or with the Shuyuks themselves, especially, those whose life's work has been concerned with the preservation of traditional Islam. And, I think, one would find that culture and religion are mixed up EVERYWHERE, not simply in the Indo/Pak world, but in pretty much any Muslim country. In non-Muslim countries (US, England, etc), culture sometimes plays less of a role simply because thier culture is so much at odds with the moral guidelines of Islam, so we tend to focus more on religion, less on culture....

Anywho, I was thinking about this discussion, and later, found a question at daruliftaa.com (Leicester, UK) that was almost identical. The article below also touches on some other issues in obtaining knowledge...Check it out:

http://daruliftaa.com/question.asp?txt_QuestionID=q-18034012

P.S.
For those of you who have studied abroad or here, with Arab or Indo/Pak scholars, what do you think about this (culture/relgion? And does it affect the knowledge you recieve at certain places, and also, does mastery of the Arabic language [particularly speaking it] make a scholar more/less reputable?) I'm just interested :)
PLEASE READ THE ARTICLE TOO!!!


- Sumeyya
-----------------------------------------------------------------------------

"Never do I argue with a man with a desire to hear him say what is wrong, or to expose him and win victory over him. Whenever I face an opponent in debate I silently pray - O Lord, help him so that truth may flow from his heart and on his tongue, and so that if truth is on my side, he may follow me; and if truth be on his side, I may follow him. " — Imam As-Shafi’i

RAMADAN MUBARAK!

Ramadan Mubarak everyone!!

As this blessed month approaches, let us remember the saying of the Holy Prophet Muhammad (peace be upon him): "Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting), leaving his food and drink."

Moral of Hadith: Fasting does not mean simply abstaining from food and drink. For our fast to be accepted, we should abstain from vain talk, backbiting, lying, looking at or listening to haraam things (i.e. pictures/tv/music), and outbursts of anger. These are things that we should ideally practice all the time, not just in Ramadan, but especially in Ramadan if we want to be deserving of the rewards of this month.

The rest is up to Allah, Most High.

So, to reap the best benefits from this month, I won't be posting much for a while, or at least until after Ramadan and Eid are over. Bye, Salaam, and Peace everyone, see ya'll in a month's time.

And again, Ramadan Kareem! :)





BTW, here's a quick blurb on Ramadan for any non-Muslim readers:

Ramadan is the 9th Month of the Islamic Calender, and the most Holy Month for Muslims.

It is the the month in which the Quran was revealed, and is also known as "The Month of the Quran" becasue reading the Quran often during this month is loved by Allah (swt). In fact, the Holy Prophet (pbuh) used to recited the Quran, in its entirety, several times during the course of this month. Many muslims make it a goal to finish the Quran at least once during this month.

The second part of this month that is imperative and fard (obligatory) for Muslims is fasting during the month of Ramadan. In the Quran it is said, "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint..." (2,183). Muslims fast from sunrise to sundown. I found a pretty good defenition of fasting from Wikipedia...normally not a great resource for Islamic knowledge, but hey, it works for this:

"During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam as well as refraining from lying, stealing, anger, envy, greed, lust, sarcastic retorts, backbiting, and gossip. Obscene and irreligious sights and sounds are to be avoided; sexual intercourse during fasting hours is also forbidden. [Qur'an 2:187] Purity of both thought and action is important.

The fast is intended to be an exacting act of deep personal worship in which Muslims seek a raised level of closeness to their God. The act of fasting is said to redirect the heart away from worldly activities, its purpose being to cleanse the inner soul and free it from harm. Properly observing the fast is supposed to induce a comfortable feeling of peace and calm. It also allows Muslims to practice self-discipline, sacrifice, as well as sympathy for those who are less fortunate, intending to make Muslims more generous and charitable.

The third part of this month that is important to Muslims is Qiyam ul-Layl, or "The Night of Power." It is a blessed night, (found in the last ten days of Ramadan) where one night of worship is equivalent to a thousand months, where God's mercy and forgiveness are there for any who seek it. There's alot more to it, but that could likely take up an entire post, so for now, just know that "The Night of Power" is in Ramadan.

What else? I don't think I've forgotten anything major. Again, this is just a broad, sweeping, overview of the month of Ramadan. ( Oh yeah, Ramadan is also a blessed month because Shaytan, or Satan/Iblis is locked up, and the gates of Hell are closed and those of Heaven are open, i.e. God's mercy descends upon everyone in this month.) For more information on the details of Ramadan, try this article from Sunnipath.com: http://search.sunnipath.com/BL/search.php?start=0&end=10&q=ramadan

Salaams and Peace! (Whoops, looking back now, I guess it wasn't a 'quick' blurb.)

Sumaiya

Tablighi Jamaat: What's Up With Them?

There are many misconceptions about the Tablighi Jamaat, a group started in the early 1900s in India, their goal bieng one: To revive the core Islamic teachings and bring it back into the hearts are lives of the Muslim Ummah. I myself was skeptical of the group, (and don't get me wrong, the goals of the group are admirable) mainly because I'd seen how the family life of some members are, and it wasn't appealing to me. However, to each his own.

The goals of the group, and its founder, Maulana Ilyas, were simply to, as I've stated above, bring the teachings of Islam back to the people of Islam. So really, it was a call to all Muslims to get involved in their communities and bring other Muslims back to Islam: Dawah to our fellow brothers and sisters. Any form of "getting involved in the community" wether it be joining the MSA or going from door to door for Dawah was considered "Tabligh" or "preaching." (This is according to of course, the 'defenition' of Tablighi Jamaat, not necessarily what the members believed/practiced.)

So, I was always confused about this group in general; there were many good qualities, but also bad qualities as well, and I will not list either as it is not in my place to do so. However, I did come across an article written by Imam Suhaib Webb, which explains the group very well and gives us a choice to see both sides of the issue.

QUESTION:

My wife is pushing me to go with Tabligh! Who are they and what to do?

Answered by Imam Suhaib Webb
http://thetranslators.wordpress.com/
March 1st, 2007


Question (Full): “My wife is constantly bothering me about going with Tabligh Jamat? I do other acts of goodness and don’t really want to join these people. At times she starts to drive me crazy and says I need to do something for the ummah? Please give me some background on this group and tell me how to deal with my wife?”

Tabligh’s Beginnings

Tablighi Jamat represents one of the great efforts to revive the faith of Islam in the hearts of Muslims. Their founder, Mawlana Ilyas (may Allah have mercy on him) was a man of great piety and concern for the Umma. His father was Mawlana Muhammad Ismail (may Allah have mercy on him) who, although a great learned man, was known for drawing water from wells, serving travelers and then offering two rakats of shukr to Allah for blessing him to serve them. He died in 1896 and his funeral prayer was so crowded that it had to be repeated. Shortly after his prayer, a pious man saw him in his dream saying, “Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me.”

His mother, Bibi Safia (may Allah have mercy on her) memorized the entire Qur’an and was known for reading 10 Ajza (parts) of Qur’an every day during the month of Ramadan. She was known for her piety and reverence in worship. She was not only a worshiper of Allah, but she was a Murabiyah, who built and nurtured the young Mawlana and watered him from the blessed spring of Islam. Once, seeing something great in her son’s future, she said to him, “Ilyas, I feel the aroma of the holy Companions in you.” She used to place her hand on his back, and would say, “How is it that I see figures resembling the holy Companions moving along with you?” The blessed fruit of these noble parents, Mawlana Ilyas, was born in 1885.

It was in this home that the Mawlana was raised and nurtured on faith and actions. Once, the Mawlana, describing his grandmother, stated that she had become so engrossed in her worship and dhikr that she stopped eating. It was said to her, “You are old and weak and must eat!” She responded, “I draw sustenance from my tasbihat (remembrance of Allah).” Thus, the young Mawlana was surrounded by pious examples of people who were so attached to Allah that the world attached to them.

The Mawlana memorized the entire Qur’an at a young age and continued his studies of different Islamic sciences. He was known for having an intense presence about him. One day his teacher said to him, “When I see Muhammad Ilyas, I am reminded of the Companions (may Allah be pleased with them).” He was known for a strong intellect and excelled his peers in all of his studies. He had a number of great teachers and was blessed to study the works of Bukhari and Tirmithi; however, he was struck by an illness which led to his increase in studies and spiritual devotion.

In 1910 he assumed a teaching position at a famous school. After the death of his two brothers, and almost his own, the Mawlana moved to Dehli and began to teach. There he witnessed the horrible conditions of the Muslim Umma. In fact, it is well known that the Muslims there had adopted Hindu names, forgot their prayers and observed Hindu rights and festivals over their own. Under these conditions the heart of this saint pushed him to act. It was not sufficient for the Mawlana to focus solely on himself, but his true devotion to Allah and the Prophet (Allah bless him and grant him pece) led him to openly address the ills of the society. Thus, like the famous scholars before him, he not only focused on the purification of his soul, but the purification of his society and the Muslims around him.

Thus, he was led to open a number of schools and educational institutions that focused on reviving the core Islamic teachings amongst the people. It was through this effort that Tablighi Jamat was born.

I’m sure many of our readers are wondering, why the long answer. Let me state that I felt it was an obligation to give them a small glimpse into the life of one of the greatest reformers our Muslim nation has seen in the last 200 years.

Summary of Tablighi Jamat:

Tablighi Jamat is a movement designed to bring faith back into the lives of the Muslims. They focus on five major duties and travel to different locations in order to spread the message of faith and dawa (calling to Allah) to other Muslims. They serve as one of the important alarm clocks whose job is to awaken a sleeping Umma, and remind it of its noble position and tasks. Members are encouraged to go for 3 days in a month, 40 days in a year and, if possible, 4 months in a lifetime.

Answer to the question:

Akhi, I think you should be happy that your wife is complaining that you’re not making dawa, praying, or doing enough for Allah’s deen. It sure beats hearing someone complain about the bills, not having the latest Visa Platinum or a new SUV etc. In fact, such a wife is one of the greatest gifts of Allah. The Prophet (peace and blessings upon him) said, “This world is nothing but goods. And the best thing in this life is a righteous wife.” Thus, instead of being angry at your wife, you should praise Allah that he has blessed you with her and she is encouraging you to look after your faith.

As was mentioned earlier, Tablighi Jamat serves as one of the many alarm clocks that Allah has used to wake up this umma. There are many such that are working to benefit others and do good in society. All of these groups have good and bad qualities, thus, what is obligated is to follow the truth.

The Prophet (peace and blessings upon him) said, “Wisdom is the lost property of the believer.” Thus, one should approach these different groups as one would a fruit garden, examine the fruit and take what is good, If you are able to correct the wrongs found in these groups, based on sound knowledge and wisdom then you should do so.

In addition, one of the dangers that any group possesses is a blind fanaticism (ta’assub) which, at times, causes splitting and hatred to appear in the hearts of the believers. It is important to realize that these groups are mere custodians of the umma and not vice versa.
Thus, if you are not comfortable with Tabligh, then try and work with another group in your city or location. Islamic work is needed today in the West more than ever. Thus, work with groups who cling to the way of the sunna, avoid extremes on any side, and seek Allah’s assistance.

As for your wife, mention to her the story of Imam Malik (may Allah have mercy on him):

Once a man from the people of renunciation (zuhd) sent him a letter, chastising him for not fasting enough, praying in the night or wearing shabby clothes. The Imam responded by saying, “Allah has distributed actions amongst His servants as He has distributed their sustenance.” Then he mentioned how Allah has placed the love of certain types of worship (ibada) in the hearts of His servants. Thus, you would have a person who loved seeking knowledge, one who loved zuhd and another who loved dawa. The Imam finished his letter by saying, “I have no doubt that you’re on good from your Lord and I’m on good from Him as well.”

Thus, you can explain to her, it is very normal for one to be inclined to a certain type of Islamic group. Then, explain to her where your heart leads you and perhaps try to compromise. One night a week you can attend different programs together as a family. Thus, one week for her flavor and the next for yours.Finally, nicely remind your beloved that it impossible for anyone to know what is in the hearts of Allah’s servants. Thus, if you do something good, she should assume the best and avoid the whispers of Shaytan. The Prophet (peace and blessings upon him) said, “Be careful of suspicion. For, indeed, it is the worst type of speech.”

A Few Points:

1. Mawlana Ilyas (may Allah have mercy on him) did not appear out of a vacuum. Like so many other great luminaries of our umma, the Mawlana was surrounded by wonderful parents who encouraged him to be a great Muslim. Thus, our brothers and sisters should focus on raising the next Imam Shafi’i, Malik or Salah al-din. Therefore, try to teach your children about the Sahaba (may Allah be well pleased with them). Then ask them to choose their favorite. Try to encourage that child to emulate the characteristics of that Sahabi. But remember that the most important lesson they will learn, are those that illuminate from the parents.

2. True tazkiyah leads one past mere focus upon the soul. A true servant of Allah is also concerned with the conditions and situations around him. Ibn Kathir relates that once Umar (may Allah be pleased with him) was asked, “Who is better? One who stays away from others, or one who mingles with others and continues to worship Allah?” Umar said, “Those who mingle with others, put up with their difficulties and continues to worship Allah, “Indeed, they are those whom Allah has tested their hearts for Taqwa.” At the same time mere actions with no inner connection are like an empty cup. Thus, Mawlana Ilyas represented a rare balance of a person. He had a personality built on sound knowledge, sound tazkiyah and sound actions.

3. It is important to realize that the Ahl-Sunna is very wide. It is very dangerous to declare different groups out of Ahl al-Sunna based on one’s mere love for their group. Thus, such issues should be left to the scholars. One thing that one should do is not merely listen to what others say about certain scholars such as Imam Ghazali or Ibn Taymiyya. It is always better to read about their lives and understand the historical and cultural realities that they dealt with.

4. In general it is important to realize that people are different when it comes to different acts of worship. Thus, a truly wise person recognizes this and tries to facilitate the needs of his or her family or community. It is important for MSA’s and masjids to organize programs that benefit all community members. We must move past group politics and work towards realistic unity.

5. The state of the heart is known only to Allah. Thus, questioning another’s intention is something that should be avoided. The great knower of Allah, Junaid (may Allah have mercy upon him), said, “Ikhlas is a secret between Allah and His servant. No angel knows it, nor can any shaytan overcome it.”

6. The virtue of having a pious God-fearing wife.I ask Allah to protect us from ta’assub (blind fanaticism) and hatred. I ask Him to unite the hearts of the umma and make us as one body.

And Allah knows best.

Suhaib Webb,
TheTranslators 2007

Women in Islam vs. Women in the Judeo-Christian Tradition

Source: Islamicity (This article is a series in a lecture on Women in Islam, found at the Islamicity website. This was something I'd always wondered about and a professor in class had even asked me, "Does Islam also blame women, Eve, for Original Sin?" Swamped with homework and various projects at the end of the semester, I never properly answered her [the professor's] question, and now when I looked it up, came across this excellent article, which I will send to my prof. and post here as well, inshallah. Enjoy! :) )

Women in Islam Versus Women in the Judaeo-Christian Tradition:

The Myth and The Reality

By: Sherif Abdel Azim, Ph.D.

Queens University,

Kingston, Ontario, Canada

PART 1 - EVE'S FAULT

"The three religions agree on one basic fact: Both women and men are created by God, The Creator of the whole universe. However, disagreement starts soon after the creation of the first man, Adam, and the first woman, Eve.

The Judaeo-Christian conception of the creation of Adam and Eve is narrated in detail in Genesis 2:4-3:24. God prohibited both of them from eating the fruits of the forbidden tree. The serpent seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her. When God rebuked Adam for what he did, he put all the blame on Eve, & quoted,

"The woman you put here with me --she gave me some fruit from the tree and I ate it,"

Consequently, God said to Eve:

"I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you."

To Adam He said:

"Because you listened to your wife and ate from the tree .... Cursed is the ground because of you; through painful toil you will eat of it all the days of your life..."

The Islamic conception of the first creation is found in several places in the Quran, for example:

"O Adam dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame that was hidden from them and he said: 'Your Lord only forbade you this tree lest you become angels or such beings as live forever.' And he swore to them both that he was their sincere adviser. So by deceit he brought them to their fall: when they tasted the tree their shame became manifest to them and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: 'Did I not forbid you that tree and tell you that Satan was your avowed enemy?' They said: 'Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost' " (Quran 7:19:23).

A careful look into the two accounts of the story of the Creation reveals some essential differences. The Quran, contrary to the Bible, places equal blame on both Adam and Eve for their mistake. Nowhere in the Quran can one find even the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Eve in the Quran is no temptress, no seducer, and no deceiver. Moreover, Eve is not to be blamed for the pains of childbearing. God, according to the Quran, punishes no one for another's faults. Both Adam and Eve committed a sin and then asked God for forgiveness and He forgave them both."

What Worship Is -- By Talib al Habib

Beautiful peom in which a student asked his Shaykh (religious teacher) what is worship? The following is the Shaykh's answer, a poem titled "What Worship Is," by Brother Talib al Habib. I came across it many months ago: mashallah, simply amazing.

"What Worship Is"

And I asked you in my silence, 'what is worship?'
You smiled in your heart and said:
It is that you journey with God, through God, to God, for God.
That your very breath be because of Him.
That you awake each morn in thankfulness,
With a song of praise on your lips.
That sleep be the wakefulness of your spirit
And your dreams, as winged flights unto Him.

It is that you weep for another man's sadness,
And drink deep from the cup of his joy.
Strengthen his hand when he falters,
Restrain it, when he rushes to wrong himself.

It is that you see in his sin, your own frailty,
And in his righteousness, that which you may yet become.
That you grasp the thorns of your enemy, flung in your path
And, by forgiveness, fashion of them roses to adorn his house.

Let your work be service – not of your self or of your fellows,
For Allah suffices for all, beyond means and cause –
But of Him, through the service of his creatures.
No more, no less does He ask of you.

Give one who asks freely, begrudge him not your pennies,
And be grateful for the blessing he has gifted you.
For every beggar is a benefactor;
He fills your soul when you fill his cup;
And food given to the hungry will quench your own thirst
On the Day when wealth and power will not avail you.

It is that you look beyond colour and wealth and fame,
Further still, past man's virtues and vices,
To the inner soul that bowed with you before God in awe
And worshipped Him without words or doubt
On that First Day before memory and beyond thought.

Veil from all strangers not only your body,
But the deeper beauty of your goodly deeds;
For, in the same action, will you tear down the veil
That lies between you and your Beloved.

And when you stand for prayer, It is that you cast yourself from your Self
Deep into the ocean of His Majesty and His Unity,
And drown in your helplessness.
That you do not read His Word,
But hear Him speak to you;
That you prostrate your very heart in his presence
And surrender all that you are unto Him.

Let your feet tread in the footsteps of the holy and the saintly,
And let your light be taken from their lamp.
Live not as if God's beloved (s) watches you,
But as though you are him.
Let your words be echoes of his voice;
And your deeds be shadows of his radiance.
Then will you truly taste the sweetness of his blessed Way.

It is that you pass your days and nights, restless,
Yearning for the meeting with Him,
That you water your faith with tears of regret,
But rest content in the certainty of His mercy.

What is worship?
It is that you perfect all this, yet regard yourself
As more insignificant than a grain of sand in the trackless desert,
And more unworthy than the most wretched of men in your eyes;
Until you have become nothing, and a stranger to yourself.
Then, when you have sacrificed your Self on Love's altar,
When you have forsaken this world for the sake of the next,
When you have abandoned the next world for the sake of God Alone,
Then will you die unto yourself,
And in dying find eternal existence in Him.

Then will you live in God, with God, through God, for God;
A drop in His ocean, a reed-flute at His mouth.
Then, when you transcend both heaven and earth,
When all has perished, except for the vision of Him,
Then will you worship.

Mishary in US (April 2007)!

...And I missed it. God, how I want to hit my head on the wall. Sheikh Mishary Rashid al-Afasy came HERE, to the Ann Arbor Mosque... and I missed it. :( I found he also made some appearances at other masjids in the area too (all of which I found out about AFTER he'd left.)
Khayr... I guess all for the best. I comfort myself by thinking that even IF I had heard his beautiful recitation live, it still would have probably been from a speaker. And it's not as though I'd have gone up amd talked to him (which would just be really wierd).
However, I did see a video of the recitation and nasheed from the mosque, which was amazing, mashallah, though admittedly not any different than watching the many videos available on Youtube from various overseas TV channels.
Anyway, till next time, wasalaams,
Sumaiya
P.S. -- Btw, there's a video of Al-Afasy's "Ta'ala al Badru Alayna" posted below (about three or four post down).

Last Sunday's Halaqa: Contentment

During the halaqa this week, our teacher said a few words about giving thanks and bieng content... which reminded me of the quote I have up on this blog, "Our problem is that were fundamentally discontended with what we have. This is the major fitna of the modern world" (Talib al Habib).

Try this excercise sometime (I think this was also mentioned in the same halaqa many months ago): On a drive home (no matter how long or short) start naming everything you have to be thankful for, outloud: everything and anything, from small to big, general or specific, material things, your good characteristics, certain people in your life, opportunities you've had, etc. etc. etc. When I tried this on a 20 min. drive home, I was completely shocked: there was not a moment -- not one -- where I had to stop and think, "Hmm, what else?" The words kept flowing and the list was endless: subhanallah. I never thought an excercise so seemingly innocent could have such a profound impact.

When we look at everything we have -- the clothes we wear, the houses we live in, the food on our table, our health, the fact that we have a personal home computer, the air we breathe, the free time we have to spend hours on the blognet, the friends, parents and supportive people in our lives... -- you can't help but wonder, what did I do deserve this? Specifically the part about bieng born a Muslim and inheriting Islam since our birth (or through conversion)... this was just a matter of destiny and Allah (swt) has blessed us by choosing us to be witnesses of His message.

What did we do to deserve this special rank? It could have been just as easy for Allah to have us born into a non-Muslim family, or for us to never find out about true Islam and the peace it offers... Alhumdulillah, I am a Muslim. I thank Allah for blessing me with his light, and pray that He, in his infinite mercy, grants me contentment with His prescence alone. Ameen.

Edit: I found this quote in an article/lecture, "Unity Through Schools of Thought," by Abdul Hakim Murad and thought it went nicely with this post:
"Islam, and this has always been my experience as a newcomer to Islam who knew for many years the alternative: Islam is a gift. This is how we have to see it. It is our most precious possession. It is through Islam that we strive for peace and justice and harmony in the world and it is through Islam that we strive also for eternal joy and serenity in the presence of our Creator."

Salaams and Peace

Bismillah -- In the name of Allah
... So, my first blog entry. I'm not exactly sure why I signed up for a blog. But somewhere, down there, I'm sure its not because I LIKE to write. It's more of a necessity, really:
I need a place to post all the extremely interesting articles, videos, news, etc. that I find on the web. Instead of filling up friends inbox's with a dozen emails of things I'm sure they'd love, moreover, NEED to see, isn't it better to write it here, and at least give them the choice of choosing whether they'd like to see it or not? Of course, its also a place where I can sort out my thoughts.
Till next time (if indeed there is one),
Sumaiya