Naqshbandiya Foundation for Islamic Education

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),

Wednesday, August 26, 2020

The Day of Ashura - Habib Umar Bin Hafiz

English Biography - Shaykh As Sayyid Habib Umar bin Hafiz
Habib Umar Bin Hafiz

The Day of Āshūrā, the tenth of Muḥarram, is an auspicious day. It has been narrated that it was the day on which Allah forgave our father Ādam, the day on which the Ark of Nūḥ came to rest on the mountain known as al-Jūdī after six months at sea, and the day on which Allah forgave the people of Yūnus (peace be upon him and all the Prophets).

When the Messenger of Allah came to al-Madīnah, he found the Jews fasting the Day of Āshūrā. He asked them why they were fasting and they told him that it was the day on which Allah saved Sayyidunā Mūsā and his people and drowned Fir`awn and his people. Mūsā fasted out of gratitude to Allah and his people continued the practice after him. The Messenger of Allah told the Jews that his nation was closer to Mūsā than them. He then fasted that day and ordered his Companions to fast.(1) He taught his Ummah to commemorate this great day, to reflect upon its connection to the previous prophets and to seek a portion of the immense outpouring of Allah’s mercy that those prophets received on Āshūrā.

The most important thing he taught us to do is to fast. He informed us that if we do so, Allah wipes out the sins of the previous year.(2) Sayyidī al-Ḥabīb Umar bin Hafīẓ (may Allah preserve him and benefit us by him) said:

“Think of your wrongdoings in the previous year as files saved on a computer. By fasting the Day of Āshūrā, you press the delete button and wipe out all those files. Respond to this invitation. This is not the work of a software designer, this is the Prophet, the most knowledgeable of creation, who received his knowledge from the All-Knowing, the All-Wise.”

We may ask: if we have already fasted the Day of Arafah then Allah has already erased our sins in the previous and coming year so what more can be gained from fasting Āshūrā? Some scholars mention that continuously fasting both days leads to a deeper erasure of one’s wrongdoings, protection from falling into sin in the future and also has the effect of wiping out the wrongdoings of one’s family and neighbours.

Why does fasting the Day of Arafah wipe out the sins of two years whereas fasting the day of Āshūrā only wipes out the sins of one year? One reason, the scholars say, is that the Day of `Arafah is a day attributed to Sayyidunā Muhammad which is clearly superior to Āshūrā which is attributed to Sayyidunā Mūsā (peace be upon him). The Messenger of Allah also taught his Ummah to fast the day before or the day after so that our tradition be distinct from the tradition of the Jews.

We should also renew our repentance on Āshūrā. The Messenger of Allah said that it is a day on which Allah allowed a certain people to repent and He will continue to allow others to do the same.(3)

It has been narrated that if someone spends generously upon their family on the Day of Āshūrā, Allah will treat them with generosity for the rest of the year. Sufyān bin Uyaynah said, “We tried this for fifty years and all that we saw was good.”

Ḥabīb Umar said:

“The purpose of this is that you show extra compassion to them. This is then a means of protecting your family from the forces of corruption that attempt to encroach from all sides. This does not just mean buying them food. You need to show them the compassion of Muhammad through his teachings. Show them that the Prophet has taught you to laugh with them and to make sure they are well. He has taught you that it hurts you to see them suffer in any way in this life or the next. Let them experience the compassion of his teachings and show them that after 1,400 years his teachings are alive in your home.”

It has likewise been narrated that the one who gives charity on this day will have the reward of a whole year’s charity. In Tarīm, people gather in Masjid Bā `Alawī on the eve of `Āshūrā’ to read and reflect upon the merits of the following day and to pray to Allah. The day itself is a day of joy. Although the adults are mostly fasting, it is a day of `Īd for children. They wear their best clothes, amusements are provided for them and gifts are given to them.

1 Narrated by al-Bukhārī and Muslim
2 Narrated by Muslim
3 Narrated by al-Tirmidhī

Shaykh Abdal Hakim Murad - Ashura and Karbala - Spiritual Renewal

Shaykh Abdal Hakim Murad - Ashura and Karbala - Spiritual Renewal

Shaykh Abdal Hakim Murad, Aziz... - Cambridge Muslim College | Facebook

Shaykh AbdulHakim Murad explores the themes of the Holy Month of Muharram, a month where acts are subjected further to the Divine Scrutiny, especially in the first 10 days and none more so than on the 10th: Ashura. The history books - sometimes verifiably, sometimes less so - tell of an Ancient day resonating through the ages with tremendous affairs: the day of the Exodus of Musa, the day Allah relented toward Adam, the end of the Flood of Nuh, the day Sulayman was crowned, the day Allah relented toward Dawud, the day Isa was born, may Allah's peace be on them all.
The thread that runs through all these events is one of spiritual renewal, a movement from sin toward obedience, shadows to light. Lampost Productions

Tuesday, August 25, 2020


Your Light, of the Age. | SANKORE' Institute of Islamic-African ...

One of the profound statements that my teacher, Shaykh Habib Umar, may Allah exalt His word by means ‎of him, said in the aftermath of the 9-11 terrorist attack: “You will see the emergence of new forms of ‎hypocrisy (nifaaq).”
He was not talking about the hypocrisy of the common believer who persists in sin and ‎disobedience to Allah ta`ala.
Nor was he speaking of the hypocrisy of a man giving a solemn pledge and ‎promise to a friend and then willfully breaking that pledge; which is transmitted as one of the key signs of ‎the hypocrite.
No, the saintly Friend of GOD from Tarim, was talking about another can of fish.‎
Sayyid Habib Umar was speaking of the hypocrisy which would emerge from the Muslim clerical class who ‎would monetize Islamic knowledge and use it as a pretext for upward mobility with corrupt rulers and ‎merchants. In fact, this destructive trait of the Muslim scholar will be one of the key seventy-two signs of ‎the End of Time. ‎
The Messenger of Allah, may Allah bless him and grant him peace said:‎
‏((سَيَكُوْنُ فِي أَخِرِ الزَّمَانِ عُلَمَاءُ يُرَغِّبُونَ النَّاسَ فِي اِلْأَخِرَةِ وَلَا يَرْغَبُونَ، وَيُزَهِّدُونَ وَلَا ‏يَزْهَدُوْنَ، وَيَنْهَوْنَ عَنْ غِشْيَانِ الْأُمَرَاءِ وَلَا يَنْتَهُونَ))‏
‎“There will be in the End of Time, scholars, who will inspire people for the Hereafter, but they themselves ‎will not aspire for it; they will encourage the people to be austere, but they themselves will not practive ‎austerity; and they will prohibit humanity from frequenting the rulers, but they will not prohibit themselves ‎from it.”‎
This prophecy, while alarming, also makes us grateful to Allah, that we are witnessing events and trends ‎around us bearing witness to the prophecies of our Beloved Prophet. Like the righteous Ancestors (salif ‎saalih), we too have witnessed the miracles of the master of the Messengers, may Allah bless him and grant ‎him peace with our own eyes.‎
In addition, all praises are due to Allah ta`ala, that He has preserved for us the characteristics of the ‎genuine scholar of Islam in the writings of our African Muslim sages.
They gave us a picture, in their states, ‎words, deeds and writings of the sublime political character of the learned helpers of Allah’s religion. By ‎means of them, Allah ta`ala exalts His word, preserves His word and disseminate His word throughout ‎creation. ‎
One of the key differences between the genuine scholar (`aalim `aamil) and the evil scholar (`aalim suu) is ‎the former’s disdain for this world and the latter’s excessive love of this world.
The immensity of ‎knowledge and its treasures blinds the genuine scholar to the vulgar glimmering of this world’s life. While ‎the evil scholar uses what knowledge he possesses as a conduit for upward mobility into the halls and ‎courts of the rich and powerful of this world’s life.‎
The genuine scholar, sold this world and its distractions for the immense treasure of knowledge. While the ‎evil scholar monetized the sciences of Islam and rendered the Trust marketable alongside the countless ‎commodities, icons and idols of this world’s life.‎
The Retainer of the Messenger of Allah, Shaykh Ahmad Bamba said in his Silk al-Jawaahir Fee Akhbaar as-‎Saraa’ir: ‎
وَمِنْ عَلَامَةِ مَحَبَّتِهَا، أَيْ الدُّنْيَا، حُبُّ الْوِلَايَةِ وَالْقَضَاءِ وَمُخَالِطَةِ الْأُمَراءِ وَالوُزَرَاءِ
“Among the signs of love of this world’s life is love of the government and the judiciary and intermixing and ‎socializing with rulers and government ministers.”‎
So, from the very beginning we are confronted with an image of one of the traits of the evil scholar (ulama ‎suu); which is his or her love for this world’s life; and their disdain for knowledge, due to their monetizing of ‎the trust which Allah has given them for the purposes of attaining position in the halls of power.‎
The Messenger of Allah, may Allah bless him and grant him peace said:‎
‏((حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ))‏
‎“Love of this world’s life is the head of every error.” ‎
The person dedicated to the preserving of knowledge of Allah’s Book, knowledge of the Sunnan of His ‎Messenger and all the beneficial inward and outward sciences of His religion; are obligated to eradicate ‎from their heart love for this world.
The scholar of Islam has taken an oath to trade the life of this world in ‎order to attain knowledge of Allah and His religion; and they have taken an oath to never trade the religion ‎of Allah in order to attain anything from this world’s life.‎
The Messenger of Allah, may Allah bless him and grant him peace also said:‎
‏((مَنْ أَرَادَ النَّجَاةَ مِنَ الْمَعْصِيَةِ فَلَا يُخَالِطُ أَهْلَهَا))‏
‎“Whoever desires redemption from disobedience, then he should not intermix with the people of this ‎world.”‎
Just as it is obligatory for the scholars and carriers of the sacred law to avoid the people of heretical ‎innovation and the people of unfounded opinions; it is likewise obligatory for them to avoid intermixing ‎with rulers and governors. This is because of what is in it of the corruption of the knowledge the scholar ‎and his religion.‎
The Messenger of Allah, may Allah bless him and grant him peace also said:‎
‏((سَيَكُوْنُ بَعْدِي سَلَاطِيْنٌ، الْفِتَنُ عَلَى أَبْوَابِهِمْ كَمَبَارِكِ الْإِبِلِ، لَا يُعْطُونَ أَحَدًا شَيْئًا إِلَّا ‏أَخَذُواْ مِنْ دِيْنِهِ مِثْلَهُ))‏
“There will exist rulers after me. Tribulation will be at their doors like the resting place of a camel. These ‎rulers will not grant anyone anything except that its like in religion will be seized from that person.”‎
Here the Messenger of Allah, is basically saying that any Muslim scholar who frequents the doors of the ‎rulers, is appointed by them, or is deployed by them; will have his knowledge seized from him equivalent to ‎what he was given or appointed to by the corrupt ruler.‎
A more cogent prophetic pronouncement which places an impregnable barrier between the evil scholar and ‎the genuine scholar is what our Beloved Prophet said as warning to all who take the oath to be bearers of ‎the sciences of the Book, the Sunna and the consensus of this immense religion of Islam.
He, upon him be the most abundant blessings and most perfect peace said:‎
“The scholars are the trustees of the Messengers as long as they do not intermix with the rulers and use ‎their knowledge as a pretext for entering into worldly affairs.
For when they intermix with the rulers and ‎use their knowledge as a pretext for entering into worldly affairs, then they would have acted ‎treacherously towards the Messengers. You should then stay clear of them.”‎
The command from the Prophet to avoid and stay clear of the evil scholar, is conditioned by you ‎recognizing the traits which they are tarnished with. It is their propensity to use their knowledge, (which is a ‎Prophetic trust) as a resource to attain prestige, upward social mobility and all the trappings of power and ‎fame.‎
This is unambiguous reprimand for the scholars, jurists and Imams in this era who find themselves ‘advising’ ‎corrupt, tyrannical and unjust governments and their leaders.
It is just as immoral for psychiatrist to advise ‎governments how to conduct torture; as it is for Muslim clerics or jurists to advise non-Muslim ‎governments on how and when to invade Muslim nations or to bring about regime change.
Iraq, ‎Afghanistan, Libya and Syrian or immediate examples where Muslim jurists and clerics clamored at the ‎gates of the US State Department, falling over one another in order to provide ‘advice’ to overthrow these ‎Muslims governments.‎
On the contrary, the Muslims scholar, jurists and cleric is supposed to avoid the gates of unjust rulers. But ‎especially non Muslim rulers.
The scholar, because they are inheritors of the mission of the Prophets, they ‎are supposed to have a somewhat adversarial relationship with the government, through their ‎commanding of good and forbidding of evil.‎
One of our great Africa Muslim scholars, Shaykh Ahmadu Baba relates to us the story of his own father and ‎the extent that this learned jurist went in avoiding the rulers and being harsh towards them. He said about ‎him: ‎
“My father, Ahmad ibn Ahmad ibn Umar ibn Muhammad Aqit, was the son of a learned jurist, the son of a ‎learned jurist. He was an accomplished and intelligent scholar who had mastered many sciences.
He was a ‎traditionist, possessed a generous share in the sciences of the foundation of the law, rhetoric and ‎eloquence. He possessed a gentle heart and exalted rank that earned him the respect of the notables of the ‎kingdom. He was sufficient as a benefit to his people by his rank and standing.
His intercession was never ‎turned away or refused. He treated the rulers and their officials very roughly and they in turn showed him ‎the utmost of humility. The rulers used to visit him in his home.
Once when he became ill in the town of ‎Kaghu, during one of his frequent journeys, the great sultan, Askiya Dawud would come to him at night and ‎watch over him until he became well again.”‎
Here Shaykh Ahmadu Baba tells us that his father treated government officials, the rulers and leaders ‎roughly and avoided their company. It was the rulers who sought him out for unwavering advice, even ‎though he always went out of his way to demonstrate his disdain for the people of power and riches.
This is ‎a testimony to our ancient African rulers, who rather than summoning the scholars to their gates to deploy, ‎appoint or employ them to rubber stamp their despotism; they would descend from their seat of authority ‎in order to visit the right acting scholars.‎
Shaykh Ahmad Bamba relates this tradition in his Silk al-Jawaahir:‎
‏((إِنَّ اللَّهَ يُحَبُّ الْأُمَرَاءَ إِذَا خَلَطُواْ الْعُلَمَاءَ لِأَنَّ ذَلِكَ يُرَغِّبُهُمْ فِي اَلْأَخِرَةِ، وَيَمْقَتُ الْعُلَمَاءَ ‏إِذَا خَلَطُواْ الْأُمَرَاءَ لِأَنَّ ذَلِكَ يُرَغِّبُهُمْ فِي الدُّنْيَا))‏
“Indeed Allah loves the leader who goes and intermixes with the scholars, because that kind of behavior ‎inspires the ruler to seek after the Hereafter. But, Allah detest the scholar when he goes to intermix with ‎the rulers, because that behavior inspires the scholar to chase of this world’s life.”‎
Thus, the scholar who dotes over the rulers and the people of power and responds whenever they summon ‎him, has belittled knowledge and the religious sciences and has placed this sacred Trust in other than its ‎rightful place.
The scholars actually designate such a “scholar” as being ignorant because in spite of the ‎fact of their preoccupation with the sciences that illuminate the heart and provide the inner-self with clear ‎vision; the learning of the evil scholar is obscured and buried under the darkness of their lust for this world’s ‎life. Their ambitions have made them ignorant to the light they had gathered.‎
It has been related by Sam`an on the authority of Anas that the Messenger of Allah, may Allah bless him and ‎grant him peace said:
“Greed and avariciousness takes away wisdom from the hearts of the scholars.” This ‎results in them not being able to arrive at clear and decisive legal judgements. One of the key traits of the ‎evil scholar who frequents the corridors of power and fame; is that they are forced to constantly apologize ‎for errors in their judgment for working with unjust rulers. They always have to justify their actions and ‎explain why they humiliated and demeaned sacred knowledge by rubber stamping the tyranny of the rulers.‎
‎ ‎
The reality, is that the genuine scholar does not frequent the gates of power and prestige due to the ‎respect and honor they have for sacred knowledge. It is for this reason that Imam Malik said to the Caliph ‎Haruun ar-Rashid, who summoned him to bring the al-Muwatta so that he and his government could listen ‎to its transmission:‎
إِنَّ الْعِلْمَ يُزَارُ وَلَا يَزُورُ، وَلَا تَكُن يَا أَمِيْرَ الْمُؤْمِنِيْنَ أَوَّل مَنْ يَّضَعُ الْعَلْمَ، فَيَضَعَكَ اللَّهُ
“Indeed knowledge is come to, it does not go to. O leader of the believers, do not be the first to humiliate ‎knowledge; or Allah will humiliate you.”‎
Examine, dear reader, how the Imam of Dar’l-Hijra equates scholars answering the summons of rulers, ‎even for a good reason; to humiliating and dishonoring the knowledge .‎
Each time the scholar engages the unjust ruler, they lose a portion of the beneficial sciences that they ‎learned. Thus, the scholar loses his very status as a scholar in the eyes of Allah, by his frequenting the ‎courts of rulers.
This was further corroborated by the Companion, Abdallah ibn Mas`ud who said:‎
يَدْخُلُ الرَّجُلُ عَلَى السُّلْطَانِ وَمَعَهُ دِيْنُهُ، فَيَخْرُجُ وَمَا مَعَهُ شَيْءٌ
“A man enters upon a ruler and with him is his religion; but then he leaves him without anything.” This is the ‎impact that rulers have upon the common Muslim.
The impact that they have on the scholars of the Umma ‎of Muhammad is more devastating because their knowledge is forfeited. This was a mutual fear which all ‎people of learning had when it came to preserving and acting upon their knowledge. The first principle was ‎to avoid unjust rulers.‎
Imam al-Fudayl, reiterated this when he said: “We used to learn about the importance of avoiding rulers, ‎just like we used to learn a chapter from the Qur’an.”
This means that it was common practice or covenant ‎which the people of learning took with Allah, to avoid the courts and doors of rulers. It was this condition ‎‎(shart) that distinguished them from the evil scholars.‎
Imam at-Thawri said: “When you witness the Muslim intellectual (qaraa’) keeping close to the rulers, then ‎realize with a certainty that he is a thief (liss).”
What is it that he stole if it is not the wealth of knowledge ‎which he then cheapened by melting it down, and transmuting it, like an alchemist, into gold, silver, ‎commodities, social security and rank?‎
Because the evil scholar does not benefit from his knowledge, the scholars do not count him among their ‎assembly; even when he sits among them and wears their attire.
They are called ‘intellectuals’ (qaraa’ – ‎those that can read) as an indication of their tendency to quote the books that they read; but fail to act ‎upon.‎
In a derisive prophetic tradition where the Prophet actually uses this prerogative “qaraa” (intellectual) to ‎describe the fate of the evil scholar who frequents the gates of rulers:‎
“In Hell there is a prison from which even the Hell itself seeks refuge from seventy rimes a day. Allah has ‎prepared it for the intellectuals (quraa) who frequently visit the rulers.”
This prophetic tradition is so chilling, ‎that only a narcissist full of his own self-importance would think that he is an exception to this Divine ‎Threat; that somehow his veracity and charisma is so profound that his frequenting the halls of power and ‎being deployed by them is an exception.‎
This is the height of arrogance, conceit and narcissism on the part of the scholar, because he/she sees ‎themselves above the edicts of the sharia; and ventures boldly into that dubious area that the Prophet ‎warned every Muslim to avoid.
The above prophetic tradition was transmitted in order to frighten the ‎student of knowledge, the bearers of knowledge and purveyors of knowledge from falling into the one trap ‎which snares every heedless scholar.‎
Our most famous narrators of the Prophetic traditions made it covenant with Allah not to frequent the ‎gates of Muslim rulers, let alone corrupt non-Muslim rulers.
It has been related that once the ruler of the ‎kingdom of Bukhara in Europe summoned Imam Muhammad la-Bukhari to come to his court with his ‎Saheeh collection so that he and his officials can listen to its transmission.
The famous traditionist, known ‎as the Amir’l-Mu’mineen of the prophetic traditions responded:‎
أَنِّي لَا أَذِلُّ الْعِلْمَ وَلَا أَتَى أَبْوَابَ السَّلَاطِيْنِ، فَإِن كَانَتْ لَكَ حَاجَةٌ إِلَى شَيْءٍ مِّنْهُ، ‏فَلْتَحْضُرْنِي فِي مَسْجِدِي أَوْ فِي دَارِي
“I will never be little knowledge; nor will I ever go to the gates of the rulers. But, if you have some need of ‎anything from me, then come to my mosque or to my home.”
Examine, dear reader the disdain that our ‎great scholars showed towards people of power and the rulers; and the immense respect that showed to ‎the sacred sciences that they had attained.‎
Imam al-Bukhari saw scholars who frequent the gates of the rulers as humiliating and demeaning the ‎sacred knowledge that they possessed.
If this is the view that our great sages had towards scholars who ‎visited the courts and palaces of Muslim rulers, what would be their view of those Muslim intellectuals ‎today who frequent, advise and are deployed by hostile non-Muslim rulers?! We seek refuge with Allah ‎ta`ala from knowledge that has no benefit!‎
Shaykh Ahmad Bamba, rahimahu Allah said in his Silk al-Jawaahir:‎
‎“The scholar who enters upon the ruler is naturally susceptible to disobedience; either by his actions, by his ‎silence or by his words.
His susceptibility to disobedience in his actions is his entering into an abode that ‎was more than likely usurped without permission from another; his showing humility to an oppressive ruler; ‎his kissing and kowtowing to him; and sitting among his entourage. ‎
His susceptibility to disobedience by his silence is his being silent from the evils that he witnesses from the ‎unjust ruler; and his listening to obscenities, lies, slander and disinformation and he being unable to do ‎anything about it.
Whoever knows of corruption in a place and he knows that he cannot do anything to ‎change it; then it is not lawful for them to be present there.‎
His susceptibility to disobedience by his words is his making supplication for the unjust ruler; his praising ‎them; his acceptance of his lies; and his displaying to the unjust ruler love and cheerfulness.”‎
Finally, Shehu Uthman laid out clear advice for those interested in pursuing the path of knowledge and its ‎transmission in his Iqtibaas al-`Ilm where he said: ‎
‎“Realize O brother eager to acquire knowledge upon whom it is clear in his soul the truthfulness of his desire and ‎excessive thirsting after it - if you intend by seeking knowledge: competition with others; boastfulness and pride; ‎seeking preference over one's colleagues; turning the faces of people towards you; or gathering the rubble of ‎this worlds life - then you have helped in the destruction of your deen, destroyed your nafs, and bartered your ‎Hereafter for your worldly life.
Thus your bargain has become profitless and your trade has become unproductive. ‎Everything which you have learned will only assist you in your disobedience and it will be a partner with you in ‎your destruction.
It is like your selling a sword to a highway robber to rob you with. For whatever or whoever ‎helps you in disobedience, even by a single word, has become a partner with you in the crime.‎
However, if your intention and aim in seeking after knowledge is concerning that which is between you and Allah ‎ta`ala by learning knowledge and being guided, without mere showing-off; then rejoice for the Angels have ‎spread out their wings for you when you go out and the dwellers of the sea seek forgiveness of you when you ‎proceed.”‎
We ask Allah to make us among those for whom the Angels extend their wings and the creatures of the sea ‎seek forgiveness for.‎

Friday, August 21, 2020

The Rights Of the Companions & the Family of the Prophet (saws)- Dr.Umar Faruq Abdallah

The Rights Of the Companions & the Family of the Prophet (saws)- Dr.Umar Faruq Abdallah

Umar Faruq Abd-Allah on Twitter: "We have the ability to transform ...

YouTube Video Lecture Link:

Dr Umar Faruq Abd-Allah outlines for us the importance of loving the Sahabah and the family of the Prophet ﷺ‎
The Prophet ﷺ‎ loved all of his companions and taught all of his companions, he developed them to perfection, and told us many things about them “They are like the stars, which ever one you follow, you will be guided.”
The position of the scholars is to hold the sanctity of the companions before your eyes at all times, either say nothing about the fitna that happened or present it in a way that is acceptable (in relation to what happened with Ali and Uthman رضي الله عنه). The tests they went through are extremely important and they were the greatest tests of all. 
The companions were amazing people and it is important to love all the companions and have good opinions of them. In reality everything that happened in the days of the companions and the successors of the companions there is infinite wisdom in it.
The political divisions that takes place, justified their position on the basis of sound evidence. The division that took place inoculated the Ummah so that our divisions would never lead to theological and legal positions. Be with incredible Shaykh’s, one of the things a Shaykh can do is bring people together – even without a Shaykh we would still like each other and we wouldn’t fight, but a Shaykh will make you love each other. The tests they went through are extremely important and they were the greatest tests of all. 
The companions were amazing people and it is important to love all the companions and have good opinions of them. In reality everything that happened in the days of the companions and the successors of the companions there is infinite wisdom in it.
The political divisions that takes place, justified their position on the basis of sound evidence. The division that took place inoculated the Ummah so that our divisions would never lead to theological and legal positions. Be with incredible Shaykh’s, one of the things a Shaykh can do is bring people together – even without a Shaykh we would still like each other and we wouldn’t fight, but a Shaykh will make you love each other.

This is what the Prophet ﷺ‎ did, brought everyone together – Arabs were tribal and in clans. When your grandfather dies, families start to fall apart – when a big person in the family passes, ever things changes
You find Sahabahs that have been wielded together in a way that is miraculous, and then the Prophet ﷺ‎ passes and they are on their own, but they have been given everything they need to swim, and they do it.
Imam Zaid briefly speaks about our state and refers the verse in the Quran, Surah Al-Baqarah, verse 134:

'That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do."

Allah repeats the verse twice in the Quran “This is the community that passed away, they will have what they earned and you will have what you earned and you will not be asked concerning what they were doing”

Take care of your own business, the Sahabahs took care of their  business and that’s why we have Islam and you won’t be asked on the on Yawn’al Qiyamah about what they were doing, so don’t waste your time speculating on the basis of fantasy and whim with no firm knowledge.
May Allah give us Respect, may Allah make us lovers and not haters, fill your heart with the love of the Sahabah.

Source: Seekers Guidance

Monday, August 17, 2020

Muharram: Mankind's Memorial - Shaykh Faid Muhammad Said

Muharram: Mankind's Memorial - Shaykh Faid Muhammad Said

The Greatest People - Shaykh Faid Mohammed Said - SeekersGuidance

The Prophets Before Muhammad ﷺ

For one, it celebrates the achievement of the prophets who preceded Prophet Muhammad, – on him peace and blessings, in particular the struggle and victory of Moses. Following the Migration, the Prophet – and on him salutations – discerned that the Jewish tribal federations in Madinah observed a ritual fast annually on the tenth day of Muharram. The Jews’ claim to commemorate the day in gratitude for Moses’ victory over Pharaoh prompted the Prophet – on him peace and blessings – to assert, “The obligation is greater on us [the Muslims] to be grateful to God for Moses’ victory.”
This emphatic statement reveals, on one level, the spiritual connection between the Seal of the Prophets – on him peace and blessings – and his ‘brother-prophets’ who preceded him; on another level, through his innate ability to connect with every centered tradition, Muslims are at once given to understand the need to learn from others. And the elemental lesson here is that all prophetic traditions, rites and customs – past and present – actually form a composite whole: remembrance and gratitude to God, – cherisher of mankind, all praise to Him.

Mankind’s Achievement

Furthermore, the achievement of every prophet is universal, that is to say, their sacrifice and striving is mankind’s achievement. The victory God granted to Moses was not based on material strength or logistical superiority, but on the strength of faith that Moses possessed. Moses’ armor cladding was his Faith, and Truth his spear of submission; he won through despite Pharaoh’s vast resources in men and materiel. Faith, as embodied by Moses, persuaded first Pharaoh’s sorcerers and then many other reasonable minds, whilst the snake of Unfaith, quite literally, was swallowed up.

Truth over Falsehood

Muharram, which commemorates Moses’ achievement, is therefore our achievement, insofar as it is a timeless commemoration of the victory of Truth over Falsehood. It should be obvious that ‘victory’ does not at all relate to feat of arms, economic gain or tribal boast (after all, Pharaoh’s dethroning was not, strictly speaking, a battlefield victory; Moses and his people, instead of gaining mastery in Egypt, actually became exiles in the desert for 40 years). Rather, Muslims must understand ‘victory’ as standing firm in Faith, to prevail in the face of adversity.
For this reason, the Prophet – on him peace and blessings – considered the Treaty of Hudaybiyya a great victory; this, despite his not accomplishing what he had initially set out to do in the events leading to the famous treaty: namely, the performance of Umrah, the opportunity to visit the Sacred Mosque. On the other hand, the Prophet – and on him salutations – discerned in the bitterness of defeat at ‘Uhud and at Hunayn the sweet fragrance of victory. How so, when he suffered great personal loss at ‘Uhud and humbling at Hunayn? On both occasions, despite the temporary impediments, God’s Religion was preserved. Faith defeated unfaith because Truth strove on whilst Falsehood briefly strutted but ultimately vanished.
Victory, therefore, is to prevail after enduring the test. It is the natural outcome of firm conviction, of standing firm, regardless of the intensity or even duration of adversity. It is the absolute conviction that God is present all along.

The Triumph of Faith

The sacred month of Muharram, celebrating the advent of the Islamic New Year, provides Muslims with a direct linkage to the triumph of Faith – and even more deep connections to the Prophet – on him peace and blessings. And in all God’s Creation, none embodied Faith as did the Prophet, – on him the finest salutations! For Muharram also commemorates the Hijra, the Prophet’s Migration from Makkah, then the seat of Unfaith and irrational pride, to Madinah, the emergent site of Faith and reason.
Oppressed by Unfaith, in Makkah the Prophet – on him peace and blessings – would say, “Leave me to call upon God alone.” But he was denied even this basic human right, as was his dignity, his person and his property. The Prophet’s Hijrahas yet to be fully appreciated by even his own people. It was not a simple matter of relocation: in making Hijra, the personal sacrifice of the Prophet – on him peace and blessings – remains a thing of wonder: his daughters Fatimah, Zaynab, Ruqaiyya and Umm Kulthum were left behind. One can only begin to understand the scale of his sacrifice if there is an appreciation of the wider social context of Makkah’s tribal society, then dominated by the most ruthless of enemies. The Prophet – on him peace and blessings – in wrenching himself from his daughters, sacrificed all that was dear to him in this world. How could such a man, the epitome of parental love, sacrifice so? As if to say, “My daughters are safer under God’s Gaze than under my wing,” he could so sacrifice because he knew intimately the nature of God’s Protection. Great was his sacrifice, yes, but his trust in God was still greater.
What special influence can cause such repeat action, on such scale? It was repeated by the Imam Hussain, grandson of the Prophet – on him the finest salutations. Like his father and grandfather before him, the Imam Hussain strived hard against the oppression of the weak by the strong, against social injustice and against aggression in all its forms. Sallying out from Madinah, like his grandfather had done on so many occasions, the Imam Hussain died the desired death on the dusty plains of Kerbala, but his spirit of sacrifice lives on. The Imam Hussain’s death must not be reduced to the heroic end of ancient epics, although certainly true; it was the supreme sacrifice that is for God’s Sake. Sacred sacrifice indeed. Muharram may just as easily be called the ‘month of sacrifice’.

The Prophet’s Migration

And yet the story of Muharram has no ending, for our commemoration of its sanctity and significance has so many deep spiritual channels and confluences.
The Islamic calendar self-consciously celebrates the Hijra of the Prophet – on him peace and blessings. And Arab tradition, hitherto without a universal calendar, in so doing, itself migrated from culture to civilization. Confused by conflicting dispatches, the despair of regional governors compelled the Caliph ‘Umar ibn al-Khattab to initiate a systematic Time Record. Far more edifying and significant is the process that led to the institution. A brilliant example of democratic counsel ended with agreement over the Muslims’ need for a calendar, but there remained uncertainty over the precise start date. Three proposals were championed, each possessing enormous meaning: the birthday of the Prophet, on him peace and blessings; the day that he died; and the beginning of the Hijra.
The very fact that the Prophet’s birthday was cause celebre in the eyes of his Companions has great significance of its own. In fact, some of the Companions clamoured for the month of Rabi Awwal to become the first month of the new Islamic calendar, citing the Prophet’s birth, his anointment to the office of prophet, the actual commencement of the Hijra, and the Prophet’s death in Rabi Awwal.
The day of the Prophet’s departure from this world remains, of course, the single greatest distress to all Muslims in all times, and the argument for the Islamic calendar to be pegged to the Prophet’s death was a powerful one.
However, the third option – the case for the Hijra as the start of the Islamic calendar –reveals much about the intellect of ‘Ali ibn Abu Taalib. The man recognized as the last of the rightly-guided Caliphs quite rightly surmised that the Hijra marked an epochal change, ushering in a new dawn for humanity that swept away the cobwebs of dead history. The Hijra-Migration was nothing short of a new world order, and this one could be precisely pinpointed in time.
Although the Arabian months pre-dated Islam, Uthman ibn Affan made a powerful intervention: he cited the long-held sacred status of Muharram and explained that its position in the calendar of Islam’s rites and rituals, coming after the Hajj climax, represented a new beginning after individual purification, thus symbolically mirroring the fresh start for humanity after the purification of Religion itself. Uthman’s intervention was decisive and the ‘Hijri Calendar’ was thus founded.
As Islam makes no sharp distinction between the prophets – God in His Book expressly forbids otherwise – both the achievements and sacrifices of Moses and of Muhammad – on them peace and blessings – are symbolically bound by the month of Muharram. And we have seen how the inheritors of faith, such as the Imam Hussain, have emulated and preserved the spirit of sacrifice. This sacrifice has a name: ‘Islam’. And ‘Islam’ is trust in, and submission to, the Divine Will. And as their inheritors in faith, our lives are thus connected by the commemoration of Muharram.
May God gather us in the company of the Family of Prophets and preserve the faithful, and peace and blessings upon Muhammad, mercy to all the worlds.

Shaykh Abdal Hakim Murad: " Muharram & New Beginnings"

Shaykh Abdal Hakim Murad: " Muharram & New Beginnings"

Spiritual Human” Interview with Tim Winter / Abdal Hakim Murad ...

Think not of those who are slain in the way of Allah as dead. Nay they are living! With their Lord they have provision. Jubilant are they because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: that there shall no fear come upon them neither shall they grieve. They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers’. Surah Al-Imran Verses 169-171

Shaykh Abdal Hakim Murad began his khutba by noting that shahada is not to be simply translated as martyrdom, but rather an act of ultimate sincerity and testimony. In the pre-Islamic period a death was a cataclysmic event, but tawhid brought with it the knowledge that as you die, you pass through the veil towards God Himself. This is why the martyr is shaheed, witnesser, as he lays down his life knowing where his destiny lies.

Shaykh Abdal Hakim then went on to explore the themes of the Holy Month of Muharram, a month where acts are subjected further to the Divine Scrutiny, especially in the first 10 days and none more so than on the 10th: Ashura. The history books – sometimes verifiably, sometimes less so – tell of an Ancient day resonating through the ages with tremendous affairs: the day of the Exodus of Musa, the day Allah relented toward Adam, the end of the Flood of Nuh, the day Sulayman was crowned, the day Allah relented toward Dawud, the day Isa was born, may Allah’s peace be on them all. The thread that runs through all these events is one of spiritual renewal, a movement from sin toward obedience, shadows to light.

The day was also of course the day upon which the most tragic event in the history of Islam after the death of the Prophet, peace and blessings of Allah be upon him, occurred. The events of the dread day of Karbala are well known and the shaykh recounted them, but he moves on to ask ‘what should be the monotheistic response to this apparently terminal and unimaginable disaster?’ Of course grief and sorrow spring forth. But hanging onto the thread of spiritual renewal we note that the Prime Minister of Turkey, Recep Erdogan gave an Ashura speech last year when he noted that “Karbala is a sign of Unity, everybody agrees on the principle of it, nobody supports the killing, nobody takes the side of the killers”.

The shaykh went onto note how Karbala – not just Ashura – is commemorated by the Sunni population in Istanbul, for example at the Sunbil Sinan Pasha Camii in Koca Mustafa Pasha district, where thousands take part in mersiye (lament) poems and read a khatm of the Qur’an for the shuhada of that day. What emerges from these gatherings is a feeling of optimism and joy, spurred on by the words of Allah “they are alive in the presence of their Lord, receiving sustenance”. To the extent of what we believe about shahada, something in us is glad. We grieve because those we love are no longer here and their relatives suffer, but in our heart of hearts we rejoice for they have moved through this Vale of Tears and are in the presence of their Lord, in the highest of gatherings.

Sunday, August 16, 2020

Shaykh Muhammad Bin Yahya an-Ninowy -The Message of the Month of Muharram

Shaykh Dr. Muhammad bin Yahya Al-Husayni al-Ninowi 

Shaykh Muhammad Bin Yahya an-Ninowy -The Message of the Month of Muharram

If history has taught us anything, it has certainly delivered a message with unequivocal resonance; Haqq and freedom are not something that is given. Haqq and Freedom are things people take, and people are as free and on the Haqq as they want to be. Islam, the religion of Haqq, justice and freedom came to a place and time where oppression was the rule, slavery was a tool to humiliate the weak, killings a way to solve problems. A society fueled by feuds, raging by violence, and merely being born in the wrong family could mean eternal slavery, oppression,

8 and stripping of any and all rights. The Beloved Prophet, sallallahu alayhi waaalihi wasallam, emerged as the voice denouncing those ways while striving to ensure justice and equality. By endangering himself, he –sallallahu alayhi waaalihi wasallam, gave us one of the most precious monotheistic gifts, namely the collective duty of self-criticism. Speak the truth though against yourself. Support the Haqq, denounce the Batel. Stand with the Haqq, abandon the Batel. Stand up to oppressors and tyrants, no matter of the price. The Seerah of the Beloved Prophet, sallallahualayhiwaaalihiwasallam, taken as a whole, may be summarized as a succession of victories of Haqq over Batel, of Justice over Tyranny, of Freedom over Slavery. If the Beloved Prophet, sallallahu alayhi waaalihi wasallam, has taught us anything, then among the many, he taught us an important lesson. One that the Qur’an amplified numerously: It does not require a majority to prevail, but rather a profoundly faithful few, who are keen to uphold the truth and sacrifice for it. To be the example of a candle that burns itself illuminating the way for others, to give the ultimate sacrifice to enlighten the path of the truth, as the truth and only the truth shall set you free. In a very famous Hadith, the Beloved Prophet, sallallahu alayhi wa aalihi wasallam, says: “ Husayn is from me and I am from Husayn”. The meaning entailed by this Hadith is not that I am Husayn’s grandfather, as this is an obvious fact. The meaning sheds light that Husayn is like me, Husayn’s line is similar to my line, Husayn’s message is my message, Husayn is from me and I am from Husayn. The Ayahs and Ahadith about Ahlul Bayt including their Master Al-Imam Al-Husayn are numerous, that most of you know. We are already in Muharram, and in a few days, the day of Ashura comes. A day where the Beloved of the Beloved demonstrated the highest of nobility, and offered the ultimate of sacrifices. It is no wonder, knowing that he is the grandson of our Beloved Prophet, the son of Amirul-Muminin Ali, brother of Al-Imam AlHasan, and a beloved son to Master, the Lady of Ahlul Jannah Sayyidatina wa Mawlatuna Fatimah-Azzahra, sallallahu ala sayyidina Muhammad wa aalihi wa sallam. There was a noble reason that demanded the martyrdom of Imam Husayn. The simple and obvious reason is simply to preserve Islam. Islam, Haqq, Truth, Justice, Equality and Freedom are all precious values that demanded precious sacrifice. That, to my mind, is the supreme significance of martyrdom. But the highest honor must still lie with the symbol, who faced fearful odds and refused to surrender to evil. Rather than allow a stigma to attach to sacred things, they paid with their own lives the penalty of honor and Haqq. The beginning of the battel offered by our beloved Imam Husayn was when he went from city to city, hunted about from place to place, but making no compromise with evil. Then was offered the choice of an effectual but dangerous attempt at clearing the house of God, or living at ease for himself while closing an eye on the ongoing destruction of Islam and its values. He chose the path of danger with duty and honor, and never swerved from it giving up his life freely in the absolute bravest of ways ever known to Mankind. That briefly is the story. What is the lesson? There is of course the physical suffering in martyrdom, and all sorrow and suffering claim our sympathy, ---- the dearest, nearest, purest, closest to our hearts, souls and minds. The one who the Beloved Prophet, sallallahu alayhi wa aalihi wasallam,s himself used to interrupt his

 speeches to pick him up, delay his prostration to honor and not bother him, the one whose face not only is honorable, but it is the face where The Prophet’s honorable lips, face, and body touched, loved, and valued. It is that very same honorable face, that Yazid bin Mu’awiyah humiliated, slaughtered, put on the spears, and kicked……..There are no words that can describe the pain profoundly felt in every Free Human’s mind, soul, and heart. But there is a greater suffering than physical suffering. That is when a valiant soul seems to stand against the world; when the noblest motives of Islam are reviled and mocked; when truth seems to suffer an eclipse. It may even seem that the martyr has but to say a word of compliance, do a little deed of non-resistance; and much sorrow and suffering would be saved; and the insidious whisper comes: "Truth after all will never die." But the whole battle is for man's keeping hold of Haqq and Freedom. And that can only be done by the highest examples of man's conduct - spiritual striving and suffering enduring firmness of faith and purpose, patience and courage where ordinary mortals would give in or be cowed down, the sacrifice of ordinary motives to supreme truth in scorn of consequence. The martyr bears witness, and the witness redeems what would otherwise be called failure. It so happened with Al-Imam Al-Husayn, the Master of the youth of AhlulJannah. For all were touched by the story of his martyrdom, and it gave the deathblow to the tyrant politics of Yazid bin Mu’awiyah and all the oppression it stood for. And Imam Al-Husayn being alive, more alive than ever, not only externally but living profoundly deep in our hearts, in our souls, and in our minds, has still the power to ignite the light of truth in the heart of all free, to send a message to the courageous not to bow down to evil, and to teach people not to surrender to tyranny. There are those who until today believe that forgeries, fancy words, and booklets can mask the shining truth. Persistent attempts to distance Al-Imam Al-Husayn and his Sirah away from Ahlus Sunnah are ongoing, and more intense, and serious than ever. This Yazidi line, regardless of what banner or name they choose to brand themselves with, can no longer fool the intellectual Muslim. Their scare tactics, labeling, and "intellectual terrorism" are weapons of the past, and no longer effective for those who see. While we must pray for their guidance, we shall never fall as victims to their misguidance. In the upcoming very sad days in our lives, and the life of every free human being, I urge myself and you to:

 • 1. Express sadness and show sorrow for the massacre of the dearest and purest of the Family of the Beloved Prophet, sallallahu alayhi wa aalihi wasallam. It is customary to many families of Ahlul bayt to show sadness during this month.

• 2. Expressing sorrow should be manifested by sincere intentions of repentance, and believing that if you were with them, you would have been on the side of Imam Husayn, even if it costs you any and everything.

• 3. Increasing the recitation of Qur’an, and try to teach your fellow family, friends, and non-Muslims about the revolution of Imam Husayn. • 4. Increase your Istigfaar per day, and increase your Durud on the Beloved Prophet, sallallahu alayhi wa aalihi wasallam.

• 5. Learn the Sirah of Imam Husayn, try to benefit from it, love it, and live it.

• 6. Be generous to your family: bring them water (and remember on this day Yazid’s army prevented Imam Husayn from drinking water), bring them food and remember the things that happened.

• 7. Be thankful to Allah, and ask Him to gather you with the supporters of Imam Husayn in this Dunya, and with his supporters and companions in the Akhira.

• 8. Be on the Haqq. Just, Freedom side,and check yourself.

• 9. Make the month of Muharram a month of AlHusayn in your life, in a step to eventually make every month a month of Al-Husayn, Grandfather of Al-Husayn, Father of Al-Husayn, Mother of Al-Husayn, Brother of Al-Husayn, and those who love and follow Al-Husayn.

• 10. This is your chance to abandon the rest and follow the best. This is your chance to connect with Al-Imam Al-Husayn. His story purifies our emotions. We can best honor his memory by allowing it to teach us courage and constancy. The sacrifice of Imam Husayn comes after the Sacrifice of his father, sayyiduna Amirul ’Muminin Ali bin AbiTaleb, and the sacrifice of Imam Hasan, and the line of sacrifice and martyrs among Ahlul Bayt is still a line enlightening the way for generations to come. They are like stars; you will not succeed in reaching them with your hands. But like the seafaring man on the desert of waters, you choose them as your guides, and following them you will reach your destiny. Al-Imam Al-Husayn’s message was simple and clear: Is life so dear or so sweet as to be purchased at the price of chains and slavery? Forbid it, Almighty Allah! I know not what course others may take, but as for me, give me Haqq, or give me death! It is better to die on your feet than to live on your knees.

Was salamu Alaykum, Muhammad Bin Yahya Bin Muhammad AlNinowy May Allah forgive him.