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Showing posts from October, 2014

Seeking Istighatsa', Help, from the Prophet (s.a.w.)

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following are examples of istighatsa’, using intermediaries and intercessors, by means of the Prophet (s.a.w.) during his life.
Prophet Muhammad (s.a.w.) said, “My life is a great good for you; you will relate about me and it will be related to you.  And my death is a great good for you; your actions will be presented to me,” meaning that it will be presented him in his grave, “and if I see goodness, I will praise Allah, and if see other than that, I will ask Forgiveness of him.”
This hadits is cited by Qadhi ‘Iyadh (r.a.) in his ash-Shifa’.  Imam as-Suyuthi (q.s.) wrote in his Manahil asw-Swafa fi Takhrij Ahadits ash-Shifa’, “ibn Abi ‘Usamah cites it in his Musnad from the hadits of Bakr ibn ‘Abdullah al-Mazni, and al-Bazzar from the hadits of ibn Mas`ud with a swahih chain.”
Imam ibn Majah (r.a.) recorded in his Shifa’ Sharif, ‘Utsman ibn Haniff (r.a.) said that a blind man came to the court of the Holy Prophet (s.a.w.) and said, “O Messenger of…

Finding Real Peace

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from a swuhbah from Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.), on the 01st January 1997.
When is a person going to find peace within himself?  That is the question.  Rivers run until they reach the ocean, struggling all the way; and then, it is over, finished.  Whoever seeks peace within himself must also reach an ocean, but everyone is moving and struggling.  Everyone is running here and there every day; they are struggling and running to and fro, from morning to night and from night to morning.
There are two ways in which a person may find rest.  One of them is through natural death.  Until death, a person struggles.  When he dies, his arms and legs are spread out and he is laid to rest and there is no more struggling.  According to his station, he has reached peace.  Yet, his peace by natural death may only be for his physical body.  He may still have not reached real peace spiritually.  Therefore, we seek peace for bo…

No Basis for Tawhid ar-Rububiyyah & Tawhid al-Uluhiyyah in the Qur'an & Sunnah

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from “Refutations of Shaykh ibn Taymiyyah’s (r.a.) Two Doctrines of Tawhid” by Ustadz Abu Hamid ibn Marzuq.
Imam Ahmad ibn Hanbal (r.a.), the imam of the supposed madzhab if Shaykh ibn Taymiyyah (r.a.), never said that tawhid consisted in two parts: tawhid ar-rububiyyah and tawhid al-uluhiyyah.  Imam Ahmad ibn Hanbal (r.a.) also never said, “Whoever does not know tawhid al-uluhiyyah, then his knowledge of tawhid ar-rububiyyah is not taken into account because the idolaters also had such knowledge.”  This is not part of Imam Ahmad ibn Hanbal’s (r.a.) doctrine of ‘aqidah, and is not found in the compilations of his followers such as Imam ibn al-Jawzi’s (r.a.) Manaqib Ahmad ibn Hanbal, and other books.
This innovated doctrine of Shaykh ibn Taymiyyah (r.a.) is not found in the works and teachings of any of the Salaf: the swahabah, the tab’in, and the taba’ tabi’in.  And none of them made any sort of definition of tawhid close to …

The Beloved

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from Signs on the Horizons by Shaykh Michael Sugich.  Here, he speaks about his shaykh, Habib Mashhur al-Haddad (q.s.).
“In Jeddah, he met his disciples and visitors in a small anteroom off the entrance to the large family home his eldest son, ‘Ali built in the early 1980s in the Bani Malek district.  The room was lined with books and furnished unpretentiously with Belgian carpets and plush floor cushions and bolsters.
He would descend from his living quarters in the morning and sit with visitors until the noon prayers, after which he would share the noonday meal, ghada’, with whoever was present and retire for an afternoon rest, qaylulah.  He would return for the afternoon prayer and sit with visitors through the sunset and night prayers and the evening meal, ‘asha’, after which he would retire.  He kept to this taxing schedule into his late 80s, until his health drastically weakened.
Visitors from around the world would come…

Dogs in the Islamic Tradition & Nature

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from Dogs in the Islamic Tradition & Nature by Dr. Khaled Abou El Fadl.
Islamic discourses on the nature, and function of dogs are representative of a range of tensions regarding the roles of history, mythology, rationality, and modernity in Islam.  In fact, the debates surrounding the avowed impurity of dogs, and the lawfulness of possessing or living with these animals were one of the main issues symbolising the challenging dynamic between the Revealed religious law, and the state of Creation or nature.  In addition, certain aspects of these debates pertained to the power dynamics of patriarchy, and more generally, the construction of social attitudes towards marginal elements in society.
In a fashion similar to European medieval folklore, black dogs, in particular, were viewed ominously in the Islamic tradition. According to one tradition attributed to Prophet Muhammad (s.a.w.), black dogs are evil, or even devils, in …

Mawlana ‘Abd al-‘Alim asw-Swiddiq (q.s.)

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from an article by Brother Khalid Ajmain.
Mawlana ‘Abd al-‘Alim asw-Swiddiq (q.s.) was one of the scholars who always came to Singapore.  He travelled around the world promoting Islam, peace and love of humanity.  He also built one of the mosques Singapore, Masjid Abdul Aleem Siddique, at Lorong K, Telok Kurau.  Mawlana ‘Abd al-‘Alim asw-Swiddiqi (q.s.) was born in the Blessed month of Ramadhan, on the 03rd April, 1892; 15th Ramadhan 1310; in Meerut, India.  He was raised in a family that was pious.  He was a direct descendant of Abu Bakr asw-Swiddiq (r.a.), the first caliph of Islam.
From a young age, his father, Shaykh Muhammad ‘Abd al-Hakim (r.a.) and his mother were his inspiration and source of guidance and education in the teachings of Islam.  He was an exceptionally intelligent child and possessed an intellectual capacity beyond his years.  He committed the Holy Qur’an to memory when he was only 4 years old.  He also h…

Contentment with the Decree of Destiny

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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is extracted from Shaykh ‘Abd al-Qadir al-Jilani’s (q.s.), “Pearls of the Heart, Second Discourse.”
Shaykh ‘Abd al-Qadir al-Jilani’s (q.s.) said, “O my young brother, traveller on the path of the Truth!  Once you have leaned on the cushion of patience, girded yourself with the sword of contentment, and waited with complete conviction for the moments that give happiness and joy, you must go to sleep without any hesitation, with the understanding of a worshipful servant, beneath the gutter of destiny!
If you succeed in attaining to this degree, then, from His Abundant Generosity and His Gracious Favour, Allah (s.w.t.), the One Who Predestines everything and absolutely never errs in His Predestination, will Pour Down upon you, things you could not have asked for and could not even have desired.
O my brother, candidate for everlasting bliss!  When a sickness befalls you and comes to pay you a visit, you must greet it with the respectful hosp…