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),

Tuesday, January 26, 2021

How To Fall In Love with Allah : Habib Umar bin Hafiz

YouTube Lecture:


 In the Name of Allah, the Encompassingly Merciful, the Particularly Merciful. All praise belongs to Allah. May the best of blessings and most perfect of peace be upon our master Muhammad ibn Abdullah, and upon his followers, his companions, and all those guided by his teachings. The following article is taken from a lesson by illuminated scholar Habib Umar bin Hafiz. Can we truly love Allah if we do not know him? A short reminder that loving Allah requires effort, knowledge, and preference of Allah over other things. Love of Allah There is no one more deserving of your love than the Most Merciful, who has created you and originated you from nothingness and bestowed upon you blessings. Love is the consequence of knowing. So, to the extent one knows the tremendousness and might of Allah Most High and gifts upon one, is to the extent that one will know and love one’s Lord. A believer’s love does not become complete until they love Allah and His Messenger (peace and blessings be upon him) above else. Say [Prophet], ‘if your fathers, sons, brothers, wives, tribes, the wealth that you acquired, the trade which you fear will decline and the dwelling you love are dearer to you than Allah and His Messenger and the struggle in His cause then wait until Allah brings about His punishment.’ Allah does not guide those who break away. (Qur’an, 9:24) In the above verse, Allah Most High is pointing out the corruption of those who love any of these things more than Allah and His Messenger. One must love those beloved to Allah and the most deserving of this love is the greatest of Allah’s creation His beloved Prophet Muhammad (peace and blessings be upon him) and the reality of this love cannot be expressed nor encompassed.For the person in love with things other than Allah Most High has many expressions, states. One gets enraptured, taken and does wondrous things in expressing their love for creation and love takes one’s emotions, feelings, and thoughts. Even so, there are some who choose to worship besides Allah as rivals to Him, loving them with love due only to Allah, but those who believe are more intense in their love of Allah. (Qur’an, 2:165) But those who believe are more intense in their love for Allah. To the extent of faith and knowing [Allah], is one’s love. For faith is connected to knowing [Allah]. To the extent that one’s faith increases when one’s knowledge increases. To Know Allah Knowing Allah Most High is acquired through proper reflection and contemplation on the speech of Allah and His Messenger. From sincerely directing oneself to Him and standing at the door of His Bounty and Grace through what He has ordained of acts of worship and by reflecting on the tremendousness of His Names and Attributes, Mighty and Majestic. And reflecting on His creation and His fashioning, exalting thereby their Originator and Unique Creator. So if one’s reflection becomes good and its horizons expand, then one’s knowledge of Allah increases, and it is necessarily entailed by increasing in the knowledge of Allah to increase in love of Him. By expanding one’s knowledge of Allah, one’s love becomes more expansive and stronger until Allah and His Messenger become more beloved to one than all else. As one’s love increases, one’s remembrance increases. For if one loves something, they make much mention of it and through much remembrance, one’s intimacy with the one remembered increases. So, remember me, I will remember you, and be thankful to me and do not disbelieve(Qur’an, 2:152) Sign of Love And the sign of love is preferring Allah. Preferring Allah and His command over all other commands and above all the desires of the self, and overall the wishes and inclinations of one’s caprice and desires. That is the sign of one’s love. Becoming deeply engaged in one’s remembrance is also a sure sign of love. It is mentioned that one of the Prophets (peace and blessings be upon them all) asked His lord, “Give me a sign [to indicate] those whom You love, so that I love them, and those you don’t love, so that I don’t love them.” Allah Most High said, “If you see a servant loving my remembrance then know that I have been witness that I love them. And when you see a servant who does not remember me then know that I have not proclaimed it, and I do not love them.” Allah Most High gives worldly matters to those He loves and those He doesn’t, but He only gives religion to those He loves. Truly the servant’s love for Allah is their honor, rank, dignity, and the means for their eternal felicity in this life and in the next. So let us become attached to the love of Allah and let us be under the realities of Allah’s words: “and those who believe are more intense in their love of Allah.” And let us increase in love for Allah and His Messenger through fasting, standing in prayer, and all other acts of worship. For, as knowledge of Allah increases, love increases. O Allah, free our hearts from being attached to other than You, and make us from people whom You love and who loves You.

Love the Basis of Faith - Habib Umar bin Hafiz :The foundation of iman is the yearning of the heart for Allah and His Messenger. To attain true faith, one must learn to love Allah and His Messenger more than anything else, including oneself. 

أساس الإيمان - المحبة وتعلق القلب YouTube Lecture :

Sunday, January 24, 2021

From Iman to Ihsan and reflections on the pandemic - Dr. Walead Mosaad, Sabeel Community 3/18/2020 YouTube Lecture :

From Iman to Ihsan and reflections on the pandemic - Dr. Walead Mosaad,

Walead Mohammed Mosaad was born in New York City in 1972 and grew up in New York and central New Jersey. He obtained a Bachelor’s degree in Engineering in 1994. He has also completed degrees from Al-Azhar, the University of Liverpool, and is currently a PhD candidate in Arab and Islamic Studies at the University of Exeter in the UK.

Since 1997 he has been studying and teaching the Islamic sciences in Muslim countries as well as Europe and North America. He has been blessed to study with such luminaries as Shaykh Ahmad Taha Rayyan, Shaykh Ali Gomaa, Shaykh Saeed al-Bouti, Shaykh Kurayyim Rajih, Shaykh Bakri al-Tarabishi, among others. From 2005 to 2011 he worked with the Tabah Foundation in Abu Dhabi as the Cultural and Education Projects Manager, where he developed educational initiatives to address the needs of new Muslims, as well as initiatives to foster cross-cultural and interfaith understanding.

He has lectured on various topics of interest, including Muslims as minorities, interfaith understanding, and the importance of purification and spirituality in addressing the human condition. He has taught and lectured in the US, Canada, Trinidad, Guyana, the UK, France, Belgium, Denmark, Spain, Singapore, Malaysia, Kenya, India, Bahrain, Jordan, Sudan, Saudi Arabia, Turkey, Egypt, and the UAE. The Madina Institute is proud to have Shaykh Walead Mosaad as an instructor in Ash’ari ‘Aqidah.

Spirituality in a Time of Crisis: Responding to Coronavirus from the Islamic Tradition-PDF Link

Friday, January 22, 2021

Reviving Beauty, Criticality, Creativity in Muslims' Imagination - Shaykh Hamza Yusuf - Youtube Lecture & Text- PDF

Reviving Beauty, Criticality, Creativity in Muslims' Imagination - Shaykh Hamza Yusuf -Muis Academy , Singapore-Public Lecture March 2017,

ON BEAUTY, LANGUAGE AND POETRY Alḥamd lī Allāh (Praise and Gratitude be to Allah) These days we are almost compelled to make things beautiful and what does that mean? When I was in West Africa, I was struck by the fact that this Big pen became very widespread in Sahara, Mauritania where I studied. But people always embellished it with coloured leather strips as a cover and I asked, “why?” and they said that they thought that the Big pen was ugly. So they wanted to embellish it and make it beautiful. That was interesting because one of the things about Western culture now - even though we traditionally have a real love of beauty - is that much of it has become very ugly and very functional. In fact now for clothes, wealthy people actually spend an extraordinary amount of money for rags – clothes that have holes in them; so that many people now, instead of adorning themselves and their clothes, as most traditional cultures have, including the Melayu (Malay) culture, with beautiful embroidery or colour, now they actually relish a type of ugliness in their clothes. For the first time in human history people wear underwear as just clothes to wear outside like T-shirts. T-shirts were traditionally underwear. So one of the fascinating things about modern people is that we are losing our sense of beauty. For me that is a dangerous indication of where we are going, as a species, and as a civilisation. The most beautiful thing that human beings have is language. And the most beautiful language that we had historically was poetry and every culture is built upon poetry. There is no human civilisation that does not have poetry at the foundation of its civilisation. Plato and Aristotle do not exist without the great poetry of Homer in the Iliad and the Odyssey. It was the great poetry of the Elizabethan English that enabled the King James’ Bible to come into existence. And even though, as Muslims, we believe the Qurʾān is the eternal word of God, nonetheless Arabic poetry reached its pinnacle at the moment the Qurʾān was revealed. Because the Qurʾān cannot be understood without incredible linguistic skills. And so there is a reason why nobody in the history of Islam has ever reproduced the poetry of the Pagan (jāhilī) Arabs. It is considered the pinnacle of Arabic languageOne of the hallmarks of modern society is the loss of poetry and this is another very deep sign that something is wrong with us as a species. In my country, there is something called “rap,” which undeniably has a poetic element to it, but one of the things about traditional poetry is, it was always a rigorous discipline and some people had it naturally, as in oral cultures, but generally it was something that had to be studied - what they called porosity (the science of metrics) and this is true in all cultures that have a metrical poetry that is either related to accent or time. And these are the two interesting things about language.The English language is largely spoken in Iambic accent, a light-heavy alternation in stress. Shakespeare largely wrote in Iambic pentameter. A lot of people who read Shakespeare do not realise that it is poetry because it is so natural. “To be or not to be, that is the question.” People do not realise that it is actually beautifully metered in an Iambic pentameter because it is the natural way that we speak. And so there is something about the beauty of language that poetry is an aspiration of every civilisation. And poets were incredibly honoured in cultures. With the great poets of Arabia, the tribes would celebrate the birth of a poet, because they were elevated by their poetry. It was something that was very, very important. Arguably one of the last great poets in American civilisation was Robert Frost, who was honoured by Kennedy at his presidential inauguration because he had a great love of poetry and educated people traditionally were forced to study poetry. One of the important things that I am seeing in the world is this loss of the rigour of poetry and the meanings that were infused in it. When language is honoured, poetry is honoured, and the reverse holds true, when language is denigrated, poetry loses its importance in its society; people lose interest in poetry. However, that is unfortunate, as poets have much to tell us. According to Abd al-Qādir al-Jazā’irī (1808 – 1883), the great Algerian Shaykh, the reason that prophets were called poets (shāʿir) is because no one other than a poet has a type of inspiration that is very close to revelation. There is a fine line between the inspiration of a true poet and somebody who receives verse. A true poet, an inspired poet, is also somebody who has inspiration from God and this is why the language of revelation is always an exalted language. Because it is a fine line between the two, God made the distinction explicit, otherwise, according to Abd al-Qādir al-Jazā’irī, they can be easily confused. Thus the “Qurʾān” is not poetry – for Allah says, “We did not give him (Muhammad) knowledge of poetry, nor is it befitting for him” (Q: 36:69).

Wednesday, January 20, 2021

Tu rah Naward e Shouq hai | English Translation Kalam-e-Iqbal | Nusrat Fateh Ali Khan | Sultan Tipu ki Waseehat - The Testament of Tipu Sultan

Tu rah Naward e Shouq hai | English Translation Kalam-e-Iqbal | Nusrat Fateh Ali Khan | Sultan Tipu ki Waseehat - The Testament of Tipu Sultan

Ki Haq Se Farishton Ne Iqbal Ki Ghammaazi

Gustaakh Hay Karta Hay Fitrat Ki Hinabandi

Angels complained to ALLAH about Iqbal

Arrogant is he goes against Natural course

Khaki Hay Magar Iske Andaz Hain Af'lakee

Rumi Hay Na Shaami Hay Kashi Na Samarkandi

This creation of clay is of heavenly nature

Neither is he Roman, Syrian, Kashi or Samarqandi

(Kashi meaning from Kashgar, Samarkand city in Uzbekistan)

Sikhlaayi Farishtoun Kau Aadam Ki Tarrap Is nay

Aadam Ko Sikhaata Hay Aadaab-e-KHUDA Wandi

He taught angels the restlessness of Man

And taught Man the manner of Godliness

Hakeemi Ne Musalmani Khudi Ki

Kaleemi Ramz-e-Pinhani Khudi Ki

Tujhe Gur Fakr-o-Shahi Ka Bata Doon

Ghareebi Mein Nigehbani Khudhi Ki

Wisdom is when Khudi reaches climax and becomes Muslim

Hidden secret to Khudi is when one can start talking with God

Let me tell you the secret of poverty and richness

In poverty you be guardian of Khudi

Khudiz Ki Jalwatoun Main Mustafayi
Khudi Ki Khalwatoon Mein Kibriyai

Zameen o Aasman o Arsh-o-Kursi

Khudi Ki Zadd Main Hai Saari KHUDAI

When Khudi is apparent then its Prophet-hood

When Khudi is hidden then it's Divine

Earth, Skies, Heaven and Throne

Way to GOD is in the grip of Khudi

Taira Johar Hai Noori, Paak Hai Tu

Faraugh-e-Deeda-e-Aflaak Hai Tu

Tairay Said e Zaboo Ae-Farishta-o-hoor

Kay Shaheen-e-Shah e Lau-Laak Hai Tu

The crux of your creation is Noor (light), you are pure

Heavenly eyes want to see your progress

Angels and Beautiful Maidens are for you

You are an Eagle of ALLAH (Shah) the owner of lau-laak (realm where no one can go)

Tu Rah Na'ward-e-Shauq Hai;

Manzil na kar qabool

You are a traveller traversing the road of love

Don't settle for your current state or take rest/reprieve from your mission

Laila Bhi Hum Nashin Ho tau

Mehmil Na Ker Qabool

Even if Laila (Worldly Glitters) be your close companion,

don't accept that and shun it with great contempt!

Apnay Mann Main Doob Kar Paa ja Suraagh E Zindagi

Tu Agar Mera Nahi Banta Na Bann; Apna To Bann

Dive within yourself and find the secret of life

If you dislike following me, then don't! But at least listen to your own self

Mann Ki Dunya Mann Ki Dunya; Sauz o Mastee Jazb o Shouq
Tann Ki Dunya Tann Ki Dunya; Sood o Sauda Makr o Fann

Inward world is feelings-emotions, and passion-interests

Outward world is bargain-dealings, and deception-art

Mann Ki Daulat Haath Aati Hai Tau Phir Jaati Nahi

Tann Ki Daulat Chhaoun Hai Aata Hai Dhann Jata Hai Dhann

When one attains inward wealth then he never loses

Outward wealth is like a shadow, Money comes and goes

Mann Ki Dunya Main Na Daikha Main Nay Afrangi Ka Raaj

Mann Ki Dunya Main Na Daikhe Main Nay Shaikh O Brahman

In inward world I dint find the throne of British

In inward world I didn't find Sheikhs nor Brahmins

Yeh Subh-e-Azal Mujh Say Kaha Jibraeel Nay

Jau Aqal Ka Ghulam Hau Woh Dil Na Kar Qabool

On the early morning of Creation! This counsel/advice Jibraeel gave me;

He told me not accept a heart; Enchained by mind of man like slave.

Batil Du'ee Pasand Hai; Haqq La Shareek Hai

Shirkat Mae-e-Haq-o-Batil Na Ker Qabool

Untruth conceals in various masks; But Truth and God are both unique

There can't be pool 'twixt good and bad; this fact is known from times antique.

Aye Ju e Abb Barrh Kay Hu Darya Tand-o-Taiz

Kay Sahil Tujhay Atta Hau Tau; Sahil Na Kar Qabool

O Stream, onward flow and get transformed into a river that's torrent strong and deep

If bank is bestowed onto you (banks to stop your advance) Then Abstain! Flow on with mighty roar.

Monday, January 18, 2021

On Loving the Prophet: The Burdah of Imam al-Busiri (Part 1) | Shaykh Jamaal Diwan, Scholar 

in Residence, The Majlis is teaching " Mainstay: A Commentary on Qasida Al-Burda by Ibn Ajiba (RA) -

 Part 1:1/3/21


About The Book

Ever since its composition in the seventh Islamic century, by the poet, scholar and spiritual master Muhammad b. Saʿid al-Buṣiri, al-Kawakib al-durriyya fī madḥ Khayr al-Bariyya (‘The Celestial Lights in Praise of the Best of Creation’), more commonly known as the Burda, has been a mainstay of the Muslim choral tradition from East to West. It is the quintessence of devotional praise and expression of passionate love for the Prophet (Allah bless him and give him peace), for both the expert and layman. It adorns architecture throughout the Muslim lands and also found a place on the walls of the Prophet’s Mosque in Medina.

Dozens of commentaries and glosses on the poem have been written, by such luminaries as Ibn Ḥajar al-Haytami, ʿAli al-Qari, al-Bajuri and Shaykh-Zadah. This indicates its widespread acceptance within the mainstream Muslim scholarly tradition and unquestionably dispels the doubts that some have raised about the poem’s content. While a plethora of material exists in Arabic, Urdu and Persian, no complete commentary on the Burda has hitherto been written in or translated into English.

Inspired by this rich heritage of his predecessors, Shaykh Ibn ʿAjiba d.1224 AH [1809 CE] in al-ʿUmda fī Sharḥ al-Burda (‘The Mainstay: a Commentary on Qaṣida al-Burda’) beautifully elaborates on the poem taking the reader to the heart of the author. He comprehensively explains the meanings of each couplet and gleans beneficial spiritual lessons from it. For every reference in the Burda to events in the Prophet’s life, the author cites the primary texts that mention them and offers valuable details and enlightening clarifications of areas of possible confusion. It further offers the reader beautiful imagery and aesthetic refinement that perfectly complement al-Buṣiri’s ode.

About Imam Al-Busiri

Imam Al-Busiri (Abu 'Abdallāh Muhammad ibn Sa’íd ul-Busiri Ash Shadhili) (1211–1294) was a Sufi Egyptian poet, originally from Moroccan Sanhaji Berber descent belonging to the Shadhiliyya order. He lived in Egypt, where he wrote under the patronage of Ibn Hinna, the vizier. The most famous of these is the Qasida al-Burda (Poem of the Mantle). It is entirely in praise of the Islamic prophet, Muhammad, who cured the poet of paralysis by appearing to him in a dream and wrapping him in a mantle.

The poem has had a unique history (cf. I. Goldziher in Revue de l'histoire des religions, vol. xxxi. pp. 304 ff.). Even in the poet's lifetime it was regarded as sacred. Up to the present time its verses are used as amulets; it is employed in the lamentations for the dead; it has been frequently edited and made the basis for other poems, and new poems have been made by interpolating four or six lines after each line of the original. It has been published with English translation by Faizullabhai (Bombay, 1893), with French translation by R. Basset (Paris, 1894), with German translation by C. A. Ralfs (Vienna, 1860), and in other languages elsewhere.

About The Commentator

Ahmad ibn 'Ajiba (1747–1809) was an 18th-century Moroccan saint in the Darqawa Sufi Sunni Islamic lineage. He was born of a sharif family in the Anjra tribe that ranges from Tangiers to Tetuan along the Mediterranean coast of Morocco. As a child he developed a love of knowledge, memorizing the Qur'an and studying subjects ranging from Classical Arabic grammar, religious ethics, poetry, Qur'anic recitation and tafsir.

At the age of eighteen he left home and undertook the study of exoteric knowledge in Qasr al-Kabir under the supervision of Sidi Muhammad al-Susi al-Samlali. It was here that he was introduced to studies in the sciences, art, philosophy, law and Qur'anic exegesis in depth. He went to Fes to study with Mohammed al-Tawudi ibn Suda, Bennani, and El-Warzazi, and joined the new Darqawiyya in 1208 AH (1793), of which he was the representative in the northern part of the Jbala region.

He spent his entire life in and around Tetuan, and died of the plague in 1224 AH (1809). He is the author of around forty works and a Fahrasa which provides interesting information concerning the intellectual centre that Tetuan had become by the beginning of the 19th century. Among his descendants are the famous Ghumari brothers.

Sunday, January 17, 2021

Na'at-Choon Mah Dar Arz-o-Sama | Maulana Jami | English / Urdu Subtitles/Jafar Hussain Badayuni Qawwal

Choon Mah Dar Arz-o-Sama | Maulana Jami | Jafar Hussain Badayuni


Choon Mah Dar Arz o Sama Tabaan Tui Tabaan Tui
Rask e Malak, Noor Khuda Insaan Tui Insaan Tui

چوں ماہ ِ در ارض و سما ، تاباں توئی، تاباں توئی
رشکِ ملک، نورِ خدا، انساں توئی , انساں توئی

جودھویں کے چاند کی طرح زمین و آسمان میں آپ ہی روشن و منور ہیں
جو فرشتوں کا فخر اور اللہ کا نور ہو، وہ انسان آپ ہیں

You are glowing like the full moon in the heaven and the earth
You are The Perfect MAN who the angles admire as well and you are the Light of Allah

Roshan ze rooyat do jahaaN, Akse rukhat khursheed-o-maan
Ay Noor e Zaat e Kibriyaa, RakhshaaN Tui

روشن ز رویت دو جہاں ، عکس رخت خورشید و ماہ
اے نورِ ذات کبریا رخشاں توئی رخشاں توئی

زمین و آسماں، دنیا و آخرت دونوں جہانوں میں روشنی آپ کے جہرہ انور کی وجہ سے ہے۔ جاند اور سورج اپ کے رخ روشن کا پرتو ہیں
اے اللہ کے نور اپ ہی آصلی روشنی و ضیا کے منبع و مصدر ہیں

Earth and Heaven, World and Hereafter both the worlds are taking light from your gloring face, Sun and Moon are the reflexes of your face
O the light of Allah Almighty , you are the root of shining lights

Aayaate Quran Abruyat, Tafseer e Quran Gaysuyat
Ay Ruye tu Quraan e Maa, ImaaN Tui Imaan Tui

آیات ِقرآں اَبرُویت، تفسیر ِقرآں گیسُویَت
اے روئے تو قرآنِ ما، ایماں توئی ، ایماں توئی

آپ کی ابرو (بھنویں) قرآن کی ایات ہیں۔ اپ کے گیسو ان ایات کی تفسیر ہے
اپ کا چہرہ ہمارا قرآن ہے ۔ اپ ہی ہمارا ایمان ہیں

Your Eyebrows are the verses of the Quran ، Your long hairlets are its interpretation
Your Face is our original Quran , your are our real belif n faith

Yaa Mustafaa Yaa Mujtabaa irham lanaa
Dast-e-maa bechara raa, DaamaaN Tui

یا مصطفٰے یا مجتبٰے ارحم لنا، ارحم لنا
دستِ ہما بے چارا را، داماں توئی ، داماں توئی

یا مصطفٰے (منتخب کیے ہویے) یا مجتبٰے ( چُنے ہویے ) ہم پر رحم فرمائیے
مجھ بے سہارے ، بیچارے کا سہارا آپ ہی ہیں

O choosen one , O elected one , have mercy on us
I am emty handed and earned no virtues and now look forward to your support.

Man aasiyam, man aajzam, man bekasam haale maraa
Ya Shafa’e Roze Jazaa, PursaaN Tui

من عاصیم ، من عاجز م ، من بیکسم حالِ مرا
یا شافعِ روزِ جز ا! پُر ساں توئی، پُرساں توئی

میں گنہگار، ناتواں اور بیچارہ ہوں، میرے حال کو
اے شافع روز جزا! آپ کے علاوہ کوئی شفاعت کرنے والا نہیں ہے

I am Sinner, I am Humble , I am Helpless having no means
O intercessor of the Judgementment Day , your are the only caretaker

Jami ravad az chashme maa Jalva Numa bahre Khudaa
Jaano dilam har do fidaa, JaanaaN Tui , JaanaaN Tui

جاؔمی رود از چشمِ ما جلوہ نما بہرِ خدا
جان و دلم ہر دو فدا، جاناں توئی، جاناں توئی

آپ کے دیدار کے عوض جامی ہمیشہ کیلیے اپنی آنکھوں کو قربان کرنے کو تیار ہے۔
جامی کا وقت نزع آ پہنچا ہے جان آنکھون کے راستے نکلنا شروع ہو گی ہے۔۔ خدا واسطے اپنا جلوہ دکھادیں
جامی کی آنکھیں آپ کے فراق میں رو رہی ہیں ۔خدا کیلیے اپنا جلوہ دکھا دیں
میرے محبوب میرا دل اور جان اپ پر قبان ہیں

Jami is ready to sacrifice his eyes، for God sake show your self
Jami’s last time has arrived and his soul is begining to get out of body through the eyes
Jamis eyes are flowing in your love, For God sake please reveal yourself
You are dearer to me than my Heart and life

Saturday, January 16, 2021

Shaykh Abdul Hakim Murad - "Our caravan leader is Al Mustafa ﷺ, the pride of the world."-Mevlana Jalaluddin Rumi (RA)

Shaykh Abdul Hakim Murad - "Our caravan leader is Al Mustafa ﷺ, the pride of the world."-Mevlana Jalaluddin Rumi (RA) This discourse explores the depths of a ghazal from the great Divan of the greatest spiritual poet of all time: Mevlana Jalaluddin

God called the Prophet Muhammad Muzzammil,
"The One Who Wraps Himself,"
and said,
"Come out from under your cloak, you so fond
of hiding and running away.
Don't cover your face.
The world is a reeling, drunken body, and you are its intelligent head.
Don't hide the candle
of your clarity. Stand up and burn
through the night, my prince.
Without your light
a great lion is held captive by a rabbit!
Be the captain of the ship,
Mustafa, my chosen one,
my expert guide.
Look how the caravan of civilization
has been ambushed.
Fools are everywhere in charge.
Do not practice solitude like Jesus. Be in the assembly,
and take charge of it.
As the bearded griffin, the Humay, lives on Mt. Qaf because he's native to it,
so you should live most naturally out in public
and be a communal teacher of souls.”

― Rumi, The Essential Rumi

In the Muslimʹs heart is the home of Muhammad,
All our glory is from the name of Muhammad.

Sinai is but an eddy of the dust of his house,
His dwelling‐place is a sanctuary to the Kaʹba itself.

Eternity is less than a moment of his time,
Eternity receives increase from his essence.

He slept on a mat of rushes,
But the crown of Chosroes was under his peopleʹs feet.

He passed many a night with sleepless eyes
In order that the Muslims might sleep on the throne of Persia.

With the key of religion he opened the door of this world:
The womb of the world never bore his like.

In him is our trust on the Day of Judgement,
And in this world too he is our protector.

Allama Iqbal Rahmatullahi Alayhi

Poem in Praise of the Prophet- Allama Iqbal (RA)

Like Rumi, light the candle
And burn Rum in the fire of Tabriz!
There is a beloved hidden within thine heart:
I will show him to thee, if thou hast eyes to see.
His lovers are fairer than the fair,
Sweeter and comelier and more beloved.
By love of him the heart is made strong
And earth rubs shoulders with the Pleiades.
The soil of Najd was quickened by his grace
And fell into a rapture and rose to the skies.
In the Muslim ʹs heart is the home of Muhammad,
All our glory is from the name of Muhammad.
Sinai is but an eddy of the dust of his house,
His dwelling‐place is a sanctuary to the Kaʹba itself.
Eternity is less than a moment of his time,
Eternity receives increase from his essence.
He slept on a mat of rushes,
But the crown of Chosroes was under his peopleʹs feet.
He chose the nightly solitude of Mount Hira,
And he founded a state and laws and government.
He passed many a night with sleepless eyes
In order that the Muslims might sleep on the throne of Persia.
In the hour of battle, iron was melted by the fash of his sword;
In the hour of prayer, tears fell like rain from his eye.
When he prayed for Divine help, his sword answered “Amen”
And extirpated the race of kings.
He instituted new laws in the world,
He brought the empires of antiquity to an end.
With the key of religion he opened the door of this world:
The womb of the world never bore his like.
In his sight high and low were one,
He sat with his slave at one table.
The daughter of the chieftain of Tai was taken prisoner in battle
And brought into that exalted presence;
Her feet in chains, unveiled,
And her neck bowed with shame.
When the Prophet saw that the poor girl had no veil,
He covered her face with his own mantle.
We are more naked than that lady of Tai,
We are unveiled before the nations of the world.
In him is our trust on the Day of Judgement,
And in this world too he is our protector.
Both his favour and his wrath are entirely a mercy:
That is a mercy to his friends and this to his foes.
He opened the gate of mercy to his enemies,
He gave to Makkah the message, “No penalty shall be laid upon you.”
We who know not the bonds of country
Resemble sight, which is one though it be the light of two eyes.
We belong to the Hijaz and China and Persia,
Yet we are the dew of one smiling dawn.
We are all under the spell of the eye of the
cup bearer from Makkah,
We are united as wine and cup.
He burnt clean away distinctions of lineage,
His fire consumed this trash and rubble.
We are like a rose with many petals but with one perfume:
He is the soul of this society, and he is one
We are the secret concealed in his heart:
He spake out fearlessly, and we were revealed.
The song of love for him fills my silent reed,
A hundred notes throb in my bosom.
How shall I tell what devotion he inspires?
A block of dry wood wept at parting from him.
The Muslimʹs being is where he manifests his glory:
Many a Sinai springs from the dust on his path.
My image was created by his mirror,
My dawn rises from the sun of his breast.
My repose is a perpetual fever,
My evening hotter than the morning of Judgment Day:
He is the April cloud and I his garden,
My vine is bedewed with his rain.
It sowed mine eye in the field of Love
And reaped a harvest of vision.
“The soil of Medina is sweeter than both worlds:
Oh, happy the town where dwell the Beloved!”
I am lost in admiration of the style of Mulla Jami:
His verse and prose are a remedy for my immaturity.
He has written poetry overflowing with beautiful ideas;
And has threaded pearls in praise of the Master‐
“Muhammad is the preface to the book of the universe:
All the worlds are slaves and he is the Master.”

Thursday, January 14, 2021

Shaykh Abdal Hakim Murad talks about the Naqshbandi principle of 'Presence in Every Breath' (Hosh Dar Dam) and the implications for believers travelling through life. Cambridge Muslim College 1/14/21


The following eleven principles show the exercise aims of the Tariqat Naqshbandiya. The first eight were formulated by Khwaja Abd-al-Khaliq al-Ghujdawani and the last three were added by Khwaja Bahauddin Naqshband.

Yad Kard

Remembrance or making mention, both oral and mental, be always repeating the Zikr imparted to you so that you may attain the beatific vision. Khwaja Bahauddin Naqshband said, “The aim in Zikr is that the heart be always aware of Al-Haqq[The Truth, a Beautiful Name of Allah], for its practice banished inattention.”

Baz Gasht

Restraint: The person saying the Zikr when engaging in the heart repetition of the blessed phrase [shahada] should intersperse it with such phrases as “my God you are my Goal and your satisfaction is my aim”, to help keep one’s thoughts from straying. Other masters say that it means ‘return’ or ‘repent’ i.e. return to Al-Haqq by way of contrition [inkisar].

Nigah Dasht

Watchfulness: Over wandering, passing thoughts when repeating the blessed phrase.

Yad Dasht

Recollection: concentration upon the Divine Presence in a condition of Dhawq [zoq], foretaste, intuitive anticipation or perceptiveness not using external aids.

Hosh Dar Dam

Awareness while breathing: the technique of breath control. Khawaja Bahauddin Naqshband said, “The external basis of this tariqa is the breath.” One must not exhale or inhale in forgetfulness.

Safar Dar Watan

Journeying in one’s homeland: This is an interior journey, the movement from blameworthy to praiseworthy qualities. Others refer to it as the vision or revelation of the hidden side of shahada.

Nazar Bar Qadam

Watching one’s steps: Let the salik [pilgrim] ever be watchful during his journey whatever the type of country through which he is passing that he does not let his gaze be distracted from the goal of his journey.

Khalwat Dar Anjuman

Soltitude in a crowd: The journey of the salik though outwardly is in the world, inwardly it is with God. Leaders of the Tariqa have said, “In this tariqa association is in the crowd [assembly] and disassociation in the khalwa”. A common weekly practice was to perform Zikr in the assembly.


Temporal pause: Keeping account of how one is spending his time, whether rightly and if so give thanks or wrongly and if so asking for forgiveness, according to the ranking of the deeds, for “verily the good deeds of the righteous are the equities of those who are near [to God]”.


Numerical pause: Checking that the ‘heart Zikr’ [said in the heart, silently] has been repeated the requisite number of times, taking into account one’s wandering. Bahauddin Naqshband considered numerical awareness the first stage of esoteric knowledge.


Heart pause: Forming a mental picture of one’s heart with the name of Allah. Engraved thereon, to emphasize that the heart has no consciousness or goal other than Allah. This is the meaning of “Naqshband”.

Thursday, January 7, 2021

Habib Umar Bin Hafiz's Advice to Muslims in the West: Youtube Video Translation by Yahya Rhodus & PDF Link to The Seminal Advice

The Seminal Advice By: Habib Umar bin Hafiz 

PDF Link for Full Article :

Scholar and Exponent of Classical Islam Director of Dar al-Mustafa for the Traditional Islamic Sciences (Tarim, Yemen) Translation and Arrangement by: Khalil Abu Asmaa [ Christopher Moore ] In the sacred City of the Messenger of God (peace and blessings be upon him), during the summer of 2004, Habib Umar bin Hafiz was requested to give advice to the Muslims living in the West. The following is a translation of his inspiring and decisive response… Praise be to God, who has blessed us with the sending of His servant, His Beloved and Chosen One, our Master, Muhammad, the son of ‘Abdullah. May God bless him and grant him peace, as well as his family, companions, and all those who seek rectitude through his guidance. It is solely through his agency that God made us the best nation and raised us up in the ranks of nobility. Again, may God bless him and grant him peace, as well as his family, companions, and all those who follow on his path.

YouTube Video:

Habib Umar's Advice to Muslim Professionals in the West translated by Shaykh Yahya Rhodus

A believer is like rain; wherever it falls it is beneficial". Listen to Habib Umar's advice to Muslim Professionals in the West. Whether your relationships are commercial, financial, advisory or merely social, this talk provides the platform of Islamic etiquettes for you in your communications, behaviour and morals in all circumstances. The believer is a seller of musk; you either leave with a prized possession or at least effuse a nice smell