Thursday, 30 March 2017

Aristotle on Restraint

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Aristotle said, “It is best to rise from life as from a banquet, neither thirsty nor drunken.”

Singling Out Rajab for Fasting

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Those who object to fasting part or all of Rajab and Sha’ban cite the same few reasons.  They state that ‘Umar (r.a.) punished the mutarajjibun, those who fasted the month of Rajab according to a practice carried over from the Jahiliyyah, by striking their hands until they broke their fast.  However, this does not constitute a valid objection as `Umar’s (r.a.) act was solely due to some people's emphasis of Rajab, which used to be fasted during the Jahiliyyah, over Ramadhan as the fasting month.  This is clearly not feared for present-day Muslims.  There was also a sacrifice named rajabiyyah performed in that month, a practice carried over from the Jahiliyyah.  Several ahadits in Sunan Abu Dawud and Musnad Ahmad show that it became obligatory in Islam until the obligation was abrogated.  Certain pre-Islamic practices were fought over even in the time of ‘Umar (r.a.), as is shown by the latter's uprooting of a tree for fear of its veneration by some people.

It must be understood that ‘Umar (r.a.) never said, “Do not fast.”  Rather, he said, “Break your fast,” which meant to not complete it as though one was be obliged to if it were Ramadhan.  And no one of the swahabah fasted Rajab and Sha’ban completely in the time of the Prophet (s.a.w.), this was reserved for Ramadhan.  However, if someone makes the intention to fast Rajab and Sha’ban completely, it is permitted in the shari’ah, with the understanding that it is mustahabb to break it shortly before Ramadhan begins.

Imam ibn Qudamah (r.a.) stated in al-Mughni, “It is disliked that Rajab be singled out for fasting.  Ahmad said, ‘If a man fasts during that month, let him break the fast for one day in it, or several, just so as not to fast it all.’"

The reason for this is what Imam Ahmad (r.a.) narrated with his chains the following.  Kharashah ibn al-Harr (r.a.) said, “I saw ‘Umar striking the hands of the mutarajjibin until they helped themselves to the food, and he would say, ‘Eat!  For it is only a month which the Jahiliyyah used to magnify.’”

‘Abdullah ibn ‘Umar (r.a.) said that he disliked seeing people make preparations for Rajab and would say, “Fast some of it and break fast some of it.”  ibn ‘Abbas (r.a.) said something similar.

Abu Bakr (r.a.) said he saw his household preparing new baskets and clay jugs and asked, “What is this?”

They said, “For Rajab, so that we may fast it.”

He replied, “Did you change Rajab into Ramadhan?”  Then he took apart the baskets and broke the jugs.

Imam Ahmad (r.a.) said, “Whoever fasts all year round may fast all of Rajab.  Otherwise, let him not fast all of it but only some of it so that he will not liken it to Ramadhan.”

The above makes it clear that singling out the month of Rajab for fasting is not forbidden, but at worst disliked; it is not even disliked as long as fast is broken to the extent that the similitude with the month of Ramadhan is eliminated; and even the unbroken fast is not disliked if the person fasts all year round.

Short Commentary on the Continuous Fast in Rajab

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In Swahih Muslim, Sunan ibn Majah, and partly, Musnad Ahmad, ‘Abdullah (r.a.), the freed slave of Asma’ (r.a.), the daughter of Abu Bakr (r.a.), the maternal uncle of the son of ‘Atha’, reported, “Asma’ sent me to ‘Abdullah ibn ‘Umar saying. ‘The news has reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab.’

‘Abdullah said to me, ‘So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting?  And so far as what you say about the striped garment, I heard ‘Umar ibn al-Khaththab say that he had heard from Allah's Messenger (s.a.w.). ‘He who wears a silk garment, has no share for him.’  And I am afraid that stripes were part of it.  And so far as the red saddle cloth is concerned, here is ‘Abdullah's saddle cloth and it is red.’’

I went back to Asma' and informed her, so she said, ‘Here is the jubbah of Allah's Messenger (s.a.w.),’ and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade, and said, ‘This was Allah's Messenger's cloak with ‘Aishah until she died, then I took possession of it.  The Apostle of Allah (s.a.w.) used to wear that, and we washed it for the sick so that they could seek cure with it.’”

Imam an-Nawawi (r.a.) commented on the above, “ibn ‘Umar’s reply concerning fasting in Rajab is a denial on his part of what Asma' had heard with regard to his forbidding it, and it is an affirmation that he fasted Rajab in its entirety as well as fasting permanently, except the days of ‘Iyd and tashriq.  This perpetual fast is his way and the way of his father, `Umar ibn al-Khaththab, ‘Aishah, Abu Thalhah, and others of the salaf as well as ash-Shafi’i and other scholars: their position is that perpetual fasting is not makruh.”

Imam ibn Qudamah (r.a.) stated something similar, in al-Mughni, concerning perpetual fasting and added that the same view is related from Imam Ahmad (r.a.) and Imam Malik (r.a.), and that after the Prophet’s (s.a.w.) death, Abu Thalhah (r.a.) fasted permanently for forty years, among other companions.  Imam ibn Hajr al-Haytsami (r.a.), in al-Khayrat al-Hisan fi Manaqib Abi Hanifah an-Nu’man, similarly related that Imam Abu Hanifah (r.a.) was never seen eating except at night.

Imam an-Nawawi (r.a.) added, “In this hadits is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes.  This is found in Sharh Swahih Muslim.

Imam an-Nawawi (r.a.) on whether the Prophet (s.a.w.) Fasted in Rajab

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In Swahih Muslim, Sunan Abu Dawud and Musnad Ahmad, ‘Utsman ibn Hakim al-Answari (r.a.) is recorded to have said, “I asked Sa`id ibn Jubayr about fasting in Rajab, and we were then passing through the month of Rajab, whereupon he said, ‘I heard ibn ‘Abbas saying, ‘The Messenger of Allah used to observe fast so continuously that we thought he would never break it, and at other times he remained without fasting so continuously that we thought he would never fast.’’”  Imam Muslim (r.a.) and Imam Abu Dawud (r.a.) related it in Kitab asw-Swawm, respectively in the chapter on fasting at times other than Ramadhan, and in the chapter of fasting during Rajab.  Imam Ahmad (r.a.) also recorded this in his Musnad.

Imam an-Nawawi (r.a.) commented in Sharh Swahih Muslim on this saying, “It appears that the meaning inferred by Sa’id ibn Jubayr from ibn ‘Abbas's report is that fasting in Rajab is neither forbidden nor considered praiseworthy in itself, rather, the ruling concerning it is the same as the rest of the months.”  This is also the commentary of Imam al-Qasthalani (r.a.) in al-Mawahib al-Jaduniyyah.  Imam an-Nawawi (r.a.) continued, “Neither prohibition nor praiseworthiness has been established for the month of Rajab in itself, however, the principle concerning fasting is that it is praiseworthy in itself, and in the Sunan of Abu Dawud, the Prophet (s.a.w.) has made the fasting of the sacred months praiseworthy, and Rajab is one of them. And Allah knows best.”

Imam al-Jaziri (r.a.) on Fasting in Rajab & Sha'ban

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following paragraph is from Imam ‘Abd ar-Rahman al-Jaziri’s (r.a.) chapter, “Fasting Rajab, Sha’ban and the Rest of the Holy Months,” in his al-Fiqh ‘ala al-Madzahib al-Arba’ah, “Islamic Law according to the Four Schools.”  Fasting the months of Rajab and Sha’ban is recommended, mandub, as agreed upon by three of the a’immah, while the Hanbalis differed in that they said fasting Rajab singly is disliked, except if one breaks the fast during it then it is not disliked.  Regarding the holy months, Dzu al-Qa’idah, Dzu al-Hijjah, Muharram, and Rajab, fasting them is recommended according to three of the a’immah, while the Hanafis differed in that they said what is recommended in the holy months is to fast three days from each of them, which are Thursday, Friday and Saturday.

Friday, 24 March 2017

Shaykh Nazhim al-Haqqani (q.s.): Getting Off at the Right Station

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Shaykh Muhammad Nazhim al-Haqqani (q.s.) said, “We are trying to give a perfect method to everyone who is seeking real peace because reaching this peace and satisfaction is the destination of everybody.  You may take a train from London up to Edinburgh and on your way, there may be one hundred stations and at each station some people get out because everyone knows his destination.  If you get out before Edinburgh, you will not be satisfied.  This is not your destination.  If you get struck and remain in that station, you are going to suffer forever because you have reached a wrong destination.  Therefore, you must know your destination, and then you must take a ticket to that station, not to a station before it nor after it.  A person must do everything to save himself from arriving at the wrong station.  It is dangerous for a person not to look for his destination.  He must look out for his destination and must use the right method to reach his destination otherwise he will not attain peace.

In our time, people are using so many wrong methods.  They do not understand, or they do not even know, where is the beginning and what is the end; just like a blind person does not understand where he is or to where he is going.  Therefore, guidance is necessary and the most important thing for a person throughout his life is to find a true guide.  A true guide can be known when our soul is in peace and satisfaction with him.  That is the sign, the real sign: to feel peace and satisfaction with him in our heart.  If we are still in doubt or hesitant, it means that something is wrong with that person and we must look for some other guide.  If our heart is not at peace with his method, we must not follow it.  There are so many ways.  We must try to find another guide until we attain peace in our heart with that person.  Then it should be all right for us.  This is the way to attain peace, to die before dying.  When we find a guide, we must be with him.  We must not carry about a different personality from his but must agree to be one with him, one unit.  We cannot carry about another personality from our guide’s; we must melt our personality into his personality and we must appear as him.  Then, you will be all right.

Once a person came to a Grand Shaykh, Shaykh ‘Abdillah ad-Daghistani (q.s.) and knocked at his door.  Shaykh ‘Abdillah ad-Daghistani (q.s.) asked, ‘Who is there?’

‘Ibrahim,’ the man said.  ‘It is I.’

‘‘I’, ‘I’, ‘I’; always saying ‘I’’, said Shaykh ‘Abdillah ad-Daghistani (q.s.).  Shaykh ‘Abdillah ad-Daghistani (q.s.) answered, ‘My place is only for one, not for two.  Go away.’

So, that person went away.  After one year, he tried again.  He came and knocked at the door.  ‘Who is there?’ Shaykh ‘Abdillah ad-Daghistani (q.s.) asked.

‘You,’ he answered this time.

‘You may now come in.’ replied Shaykh ‘Abdillah ad-Daghistani (q.s.).

The first condition for a person who is seeking real peace is that he must give himself, all that he is carrying, to put it into his guide.  His guide can take it and carry it.  When we consider an airplane, it may hold one hundred or two hundred or even three hundred passengers, but when it flies, we see only one jet plane.  We do not see the three hundred persons inside it; we see only that it is a plane flying.  The plane takes all those people into itself, finished.  Therefore, when we take a guide to our destination, we give ourselves up to him.  Our selfhood must be given up.  We must consider ourselves as a drop and when it reaches the Ocean, there is no more drop – finished.  We leave being that drop and we become the Ocean.”

Shaykh Nazhim al-Haqqani (q.s.): Two Roads to Rest

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Shaykh Muhammad Nazhim al-Haqqani (q.s.) said, “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 both sides, for our physical bodies and our spiritual selves.  Our physical bodies will get peace by death, natural death.  Then, there is no more movement, no more struggling.  But we must also look after our soul, whether it has peace or not, whether the souls is struggling or not.

For this reason, Prophet Muhammad (s.a.w) said, ‘Die before you die.’  This is what makes a person to reach spiritual peace and satisfaction, true peace.  Our physical body may die, but as yet, we have not attained our spiritual peace.  Therefore, the one who asks for real peace within himself must try the ways of those who have attained real peace spiritually, and the Prophet’s (s.a.w.) advice to his ummah, to ourselves, is to die before natural death comes upon us.

Only a few are equally at peace body and soul.  Most people destroy their spiritual peace by running after the physical body’s peace.  It is impossible for a person, without spiritual peace, to reach bodily peace until natural death comes.  But even at the time of death, there may be no benefit at that time, because even if we find peace in our physical body, our spiritual side may still struggling and suffering.  Then, from the day of one’s death up to the Day of Resurrection, in your hayat al-barzakh, the intermediate life between eternal life and this world’s life, those troubles and struggles may still continue.  Perhaps it may continue even on the Day of Resurrection, and it may be more than this also.  One may be in Hell, struggling and suffering for a period until he reaches to the Ocean that he was Given in pre-eternity.”

Thursday, 23 March 2017

Zakir Naik's Son Giving Talks on Religion?

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The Vice-President, Da’wah, of Darul Arqam after me, was a Zakir Naik fan.  As part of the proposed Darul Arqam talks, Zakir Naik wanted his son to give a talk on Islam.  Fariq Naik was born in 1994, meaning he was about 15 years old then.  The proposed topic was about Christianity.  The question I posed then, is the question I pose now: in what way is he qualified?  Because he is Zakir Naik’s son?  Darul Arqam's Executive Committee agreed to this asinine proposal.

I was a Council member then, and a dissenting opinion.  So, I wrote to the Prime Minister’s Office, and copied the Ministry of Home Affairs and Police HQ, regarding the permit.  Can we imagine, if we had some Christian teenager giving a talk about how Islam is wrong?  We spend years studying the religious sciences, and some child is going to teach us?  Based on what qualifications?  His father is not even an ‘alim.  Are we going to use our zakat money to pay for a glorified show and tell?  What next?  Bilal Philips’ infant son to tell us a bed time story?

Prior to the issuance of the permit, the Vice-President of Da'wah, agreed to run the advertisements.  The people at the National Council of Churches Singapore saw it and they wrote in as well.  The talk was cancelled.  And some of us pushed the matter.  And neither Zakir Naik nor his whelp will ever give a talk in Singapore.  They are free to visit and spend their money.  Which is more than we can say about Malaysia.  Malaysia is home to a lot of scholars, certainly more than Singapore.  They have a history and they have a legacy.  Is this the best they can come up with?

‘Abdullah ibn ‘Amr bin al-‘Aasw (r.a.) narrated, “I heard Rasulullah (s.a.w.) saying, ‘Allah does not take away the knowledge, by taking it away from the people, but Takes it Away by the death of the scholars until when none of them remains; people will take, as their leaders, ignorant persons who when consulted will give their verdict without knowledge.  So, they will go astray and will lead the people astray.”

Shaykh Yahya Rhodus on Reaching Everyone

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Shaykh Yahya Rhodus said, “You cannot reach everyone with your wealth or your status, but you can reach everyone with your character.”

Plato on True Philosophers

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Plato mused, “Who are the true philosophers?  Those whose passion is to love the truth.”

Saturday, 18 March 2017

Shaykh Nazhim al-Haqqani (q.s.): Our Thariqa' is Shari'ah

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Shaykh Muhammad Nazhim al-Haqqani (q.s.) said, “Our thariqa’ is with association and goodness is in the gathering.  Our thariqa’ complies with the shari’ah known to Ahl as-Sunnah wa al-Jama’ah.  Because of this, all actions that are done comply with sunnah, Qur’an and shari’ah.  There is no part of it, which opposes shari’ah.  Our thariqa’ is the core of shari’ah.”

The Wahhabi Massacre at Ta'if

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

One of the worst abominations perpetrated by the Wahhabis under the leadership of ibn ‘Abd al-Wahhab was the massacre of the people of Ta’if.  Upon entering that town, they killed everyone in sight, slaughtering both child and adult, the ruler and the ruled, the lowly and well-born.  They began with a suckling child nursing at his mother's breast and moved on to a group studying Qur’an, slaying them, down to the last man.  And when they wiped out the people they found in the houses, they went out into the streets, the shops and the mosques, killing whoever happened to be there.  They killed even men bowed in prayer until they had annihilated every Muslim who dwelt in Ta’if and only a remnant, some twenty or more, remained.

These were holed up in Bayt al-Fitni with ammunition, inaccessible to their approach.  There was another group at Bayt al-Far to the number of two-hundred and seventy who fought them that day, then the second and third until the Wahhabis sent them a guarantee of clemency; only they tendered this proposal as a trick.  For when they entered, they seized their weapons and slew them to a man.  Others, they also brought out with a guarantee of clemency and a pact to the valley of Waj where they abandoned them in the cold and snow, barefoot, naked exposed in shame with their women, accustomed to the privacy afforded them by common decency and religious morality.  They, then, plundered their possessions: wealth of any kind, household furnishings and cash.

They cast books into the streets alleys and byways to be blown to and fro by the wind among which could be found copies of the Qur’an, volumes of Swahih al-Bukhari, Swahih Muslim, other canonical collections of ahadits and books of fiqh, all amounting to the thousands.  These books remained there for several days, trampled upon by the Wahhabis.  What is more, no one among them made the slightest attempt to remove even one page of Qur’an from under foot to preserve it from the ignominy of this display of disrespect.  Then, they razed the houses and made what was once a town a barren waste land.  That was in the year 1217 AH / 1802 CE.

Mawlana ar-Rumi (q.s.): The Human Being is a Guest House

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Mawlana Jalal ad-Din ar-Rumi (q.s.) said, “This being human is a guest house.  Every morning is a new arrival.  Be grateful for whatever comes, because each has been Sent as a guide from beyond.”

The Wahhabis: Their Sign is That They Shave

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The mufti of Zabid, Yemen, Sayyid ‘Abd ar-Rahman al-Ahdal (q.s.) said, “It is enough testimony against Muhammad ibn ‘Abd al-Wahhab that the Prophet (s.a.w.) said, ‘Their mark is that they shave,’ for this was never done by any of the sects of innovators before him.”  This was related by Imam Ahmad ad-Dahlan (r.a.) in his book, Khulaswat al-Kalam fi Bayan Umara’ al-Balad al-Haram.  When ibn ‘Abd al-Wahhab had a group of Muslims killed because they did not shave their heads as he required his followers to do, Shaykh al-Mun’ami (r.a.) wrote a lampoon whose first verse is:

“Is there, concerning shaving the head at sword point,
An authentic hadits related from my ancestor, the Prophet?”

He even ordered the women who followed him to shave their heads.  Once he ordered a woman who entered his new religion to shave her head.  She replied, “If you ordered men to shave off their beards, then it would be permissible for you to order a woman to shave her head.  But the hair on a woman’s head has the same sacred status as a man’s beard.”  ibn ‘Abd al-Wahhab was unable to answer her.

Imam ibn ‘Abidin (r.a.) on "Our Creed"

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The great Hanafi jurist, Imam ibn ‘Abidin (r.a.), stated, “As for his statement, ‘according to our creed’, those things we believe in aside from secondary juristic issues, which are incumbent on every legally bound individual without following another’s scholarly opinion.  These are what is found amongst the people of the sunnah who are none other than the Ash’ariyyah and Maturidiyyah, and they are both in agreement except for a few minor points, most of which can be reduced to a difference in technical language.”  He was referring to the creed of the Muslims, and a quote from Imam al-Maturidi (r.a.).

Muhammad ibn ‘Abd al-Wahhab Declared Takfir on All Muslims in His Time

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Muhammad ibn ‘Abd al-Wahhab wrote an essay called Kashf ash-Shubuhat ‘an Khaliq al-‘Ardhi wa as-Samawat, “The Clarification of Unclarity Concerning the Creator of Heaven and Earth”, for ibn Sa’ud.  In this work, he declared that all present-day Muslims are disbelievers and have been so for the last six hundred years.  He applied the verses in the Qur’an meant to refer to disbelievers among the tribe of the Quraysh to most God-fearing and pious individuals of the Muslim community.  ibn Sa’ud naturally took this work as a pretext and device for extending his political sovereignty by subjecting the Arabs to his dominance.  ibn ‘Abd al-Wahhab began to call people to his religion and instilled in their hearts the idea that everyone under the sun was an idolater.  What is more, he said anyone who slew an “idolater”, when he died, would go immediately to Paradise.

Imam Sa’id ibn al-Musayyib (r.a.) on the Quarters of the Prophet (s.a.w.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam Sa’id ibn al-Musayyib (r.a.) said, after they removed the quarters of the Prophet (s.a.w.) to expand the Mosque, “I wish they had left them as they were, so that those who grew up in Madinah and those who came from outside could have seen how little the Messenger of Allah (s.a.w.) made do with in his life.  That would have been an incentive for people to abstain from competing with one another in amassing wealth and boasting over it.”

Imam Junayd al-Baghdadi (q.s.) on What is Better

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam Junayd al-Baghdadi (q.s.) said, “Blindness is better for the eye which does not derive lesson from the Creation of Allah Ta’ala.  Muteness is better for the tongue which does not make the dzikr of Allah Ta’ala.  Deafness is better for the ear which does not listen to the truth.  Death is better for the body which does not worship Allah Ta’ala.”

Friday, 17 March 2017

Imam ‘Abdullah ibn ‘Alawi al-Haddad's (q.s.) Advice

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam ‘Abdullah ibn ‘Alawi al-Haddad (q.s.) wrote, in Risalah al-Mu’awanah, “Comfort the brokenhearted, be gentle to the weak and the needy, console the poor, be lenient with the insolvent, and lend to those who ask.”

Sayyid al-‘Alawi al-Haddad (q.s.) on the Kufr of Muhammad ibn 'Abd al-Wahhab

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The learned Sayyid al-‘Alawi al-Haddad (q.s.), the father of Habib Ahmad Mashhur al-Haddad (q.s.), who passed away, in Makkah, in 1995, said, “In our opinion, the one element in the statements and actions of ibn ‘Abd al-Wahhab that makes his departure from the foundations of Islam unquestionable is the fact that he, without support of any generally accepted interpretation of Qur’an or sunnah, took matters in our religion necessarily well-known to be objects of haram, agreed upon by ijma’, and made them halal.  Furthermore, along with that, he disparaged the prophets, the messengers, saints and the pious.  Willful disparagement of anyone failing under these categories of person is kufr according to the consensus reached by the four a’immah of the schools of Islamic law.”

Examples of him making halal that which was haram include asking Muslims to repeat their shahadah by claiming they were mushrikin, or killing them.

Shaykha Rabi’ah al-‘Adawiyyah's (q.s.) Two Loves

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Shaykha Rabi’ah al-‘Adawiyyah (q.s.) said:

“'I have loved You with two loves -
A selfish love and a love that is worthy of You.
As for the love which is selfish,
Therein, I occupy myself with You,
To the exclusion of all others.
But in the love which is worthy of You,
You Raise the veil that I may see You.
Yet is the praise not mine in this or that,
But the praise is to You in both that and this.”

Thursday, 16 March 2017

Prophet Muhammad's (s.a.w.) Supplication for God's Love

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Prophet Muhammad (s.a.w.) said, “O Allah, I ask You for Your Love and the love of those who love You and the love of every action that draws me closer to Your Love.”

Mawlana Jalal ad-Din ar-Rumi (q.s.): God's Kindness in Terror

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Mawlana Jalal ad-Din ar-Rumi (q.s.) said, “It is God’s Kindness to Terrify you in order to Lead you to Safety.”

Imam Taqi’ ad-Din as-Subki (r.a.) on the Creed of Sunni Islam

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam Taqi’ ad-Din as-Subki (r.a.) said, “All of the Hanafiyyah, Shafi’iyyah, Malikiyyah and Hanbaliyyah are one in their creed, following the way of the sunnah in the manner laid down by Abu al-Hasan al-Ash’ari.  Generally speaking, the theology of the Ash’ariyyah is gathered in the writings of Abi Ja’far ath-Thahawi, who has been received and accepted by the various schools.”

Friday, 3 March 2017

The Grand Mufti of Saudi Arabia: Husayn (r.a.) was Wrong to Rebel against Yazid ibn Mu'awiyah

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is a video of the current Grant Mufti of Saudi Arabia, the Wahhabi scholar, ‘Abd al-‘Aziz ibn ‘Abdullah ash-Shaykh.  Here, he is recorded stating that Husayn (r.a.), the grandson of the Prophet (s.a.w.), and one of the chiefs of the youth of Paradise, was guilty of rebellion against the “rightful caliph”, the apostate and tyrant, Yazid ibn Mu’awiyah, and exonerates Yazid of wrongdoing.  This is contrary to the position of the entirety of Sunni and Shi’ah Islam, and is an outrageous slur upon the Ahl al-Bayt.  This is a clear example of the kufr of this sect.

As the Grand Mufti, he is also the head of the Permanent Committee for Islamic Research and Issuing Fatwas.  In this capacity, he has made some controversial statements and fatawa.  In 2007, for example, he announced plans to demolish the Green Dome over the Rawdhah, and flatten the maqamat, of the Prophet Muhammad (s.a.w.), as well as that of Abu Bakr (r.a.) and ‘Umar (r.a.).  Naturally, this met with outrage, and nothing has been done yet.

On the 15th March 2012, he declared that, “All churches in the Arabian Peninsula must be destroyed.”  Again, this is contrary to the sunnah and shari’ah.  This is an example of Wahhabi hostility to non-Muslims and pluralism.

In April 2012, he issued a fatwa allowing ten-year-old girls to get married; he said that girls are ready for marriage by the age of 10 to 12: “Our mothers and grandmothers got married when they were barely 12.  Good upbringing makes a girl ready to perform all marital duties at that age.”

In September 2016, he made takfir of the entire Muslim population of Iran, claiming they were disbelievers, “enemies of Islam”, and "sons of the Magians.”

Wahhabis are not Muslims.  They are a distinct sect, out of the fold of Islam.

Thursday, 2 March 2017

The Friday Khuthbah at a Singapore Mosque & the Muslim Community

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

This is a video, from the 06th January 2017, of the imam at Jami' Chulia Mosque cursing Christians and Jews.  This was during the Friday khuthbah.  He did it again on the 24th February, meaning that this is not a one-off occurrence but a norm.

In summary, he said, “God Grant us victory over the disbelievers, God Grant us victory over the polytheists, God Grant us victory over the hypocrites and the people of envy, God Grant us victory over the Jews and the Christians, God Grant us victory over the Jews and the Christians ...” The last part was repeated twice as an emphasis, and it is certainly not in the ayat in the Qur’an.

This is 2017, and we still have unlettered people leading prayers in the mosque and supplicating as if we are all living in the Crusades and there is a huge religious war.  How is this acceptable in the context of Singapore?  It is only because he said it in Arabic that most people in the congregation likely did not realise.  Islam is not at war with people of other faiths, particularly the Ahl al-Kitab, People of Scripture.  This is an unbecoming relic of a different age.  We should not encourage this sort of thinking or condone this sort of supplications.

Based on the general comments of the Muslim, particularly the Malay, community in Singapore, whether on this post, or on attendant posts elsewhere, it is patently obvious that the general community sees no wrong in what the imam has done.  And certainly, MUIS did nothing until it was in the news and their hand was forced.

I observe that there is an undercurrent of suspicion and hostility towards Jews and Christians.  The anger, in some comments, is that is has been exposed and creates “animosity” between Muslims and others.  This is a fallacy.  The animosity is already present when the normal conversation is that the Jews and Christian are the “enemies” of Islam.  I have been told that they are in a conspiracy against us, and we should not be friends with them.  I have been told that Islam justifies our seeking domination over them because “the Qur’an and Surah al-Fatihah have shown they have incurred Allah’s Anger”.  I have seen it written that they are “kuffar”, “disbelievers” and “mushrikin”, “polytheists”, and that they are not “real” Ahl al-Kitab because their Scripture is “corrupted”.  If this is what Muslims think, and if this is what is allowed to be taught in mosques and institutions, then we have a major problem here.

I have been told that since I do not believe this, then I must not be a “proper” Muslim.  I am an “undercover Christian”, a “Zionist”, a “Jew”, “Liberal Muslim”, or “Shi’ah” or “Qadiani”.  To extend further the point, if the belief of the Sunnis is that Shi’ah are not “real” Muslims, then we also have a problem.  There is a normalisation of hate and discrimination against Shi’ah in Singapore, and this hate speech has gone unabated online.

This further extends to how the community perceives converts to Islam.  Essentially, there is still that underlying belief, which has been exposed, that one is only a convert to Islam, as long as one is a convert to “Malay” values and norms, because, as I have been told, “we are the majority”.  So, that means women must wear the tudung, and men must have facial hair, and we all must think a certain way, and to question anything is to “shake the iman of the Muslims”.

This is also a strong indicator that the virulent Malay nationalism in Malaysia has seeped across our borders, and that the extreme values of the Wahhabi sect has corrupted the community.  A community that does not inherently believe that we are a greater part of the whole of the nation state, and that people of other faith traditions deserve respect, is to be viewed with some form of trepidation.  This is certainly not my Islam and it calls into question what Muslim organisations, Muslim institutions, and mosques have actually been fostering.  A lot of people have been asleep at the wheel.

The Muslims have eroded their moral high ground when they complain about discrimination, about Islamophobia, about the state of the community, when they represent the very stereotypes and values we are trying to debunk.  If asking for the hijab to be allowed as part of the uniform, or as an option in some places also means an extension of this intolerance and Islamofacism, then the Singapore Government is correct to resist it.  If asking for the madrasah intake to be increased means a propagation of hostility and suspicion of non-Muslims, the it does not benefit the nation to do so.  If there is a hesitation to put Muslims in certain sensitive positions in the military and the government, based on all this, it is sound policy.  This puts paid to the lie that large numbers of Singapore Muslims, as a minority, are actually interested in being integrated, not assimilated, into the nation state.  And this means that there is a lot of work to be done, at a policy and grassroots level, to address this.