I thought it was all good until they went on to define each of the 3 divisions. The Traditional Islam section talked about the different Islamic schools of law and included the Shia ones as well. It also mentioned sufism and the different paths. Then it went to Islamic Fundamentalism and it listed the Muslim Brotherhood, Salafism/Wahhabism and Revolutionary Shi’ism as part of Islamic Fundamentalism. This was shocking since the scholars the listed in the top 50 were most Salafi or supported of the Islamic brotherhood. They said that Islamic Fundamentalism makes up about 3% of the Muslim world’s population. Does that mean all the salafis/wahhhabis, all the members of the ikhwaan al muslimeen, and all the revolutionary shias only make up 3% of the Muslim world’s population?

I am not necessarily in agreement with Salafism or the Muslim Brotherhood, but we have to be fair and be honest. They aren’t really fundamentalists. In fact the Muslim Brotherhood was started by traditional Sufi Muslims. I was a little disappointed when I read that John Esposito is one of the Chief Editors. I would expect him to know better, unless there was influence from the financiers and organizing governments involved in this. I wouldn’t be surprised if there was.

They also mentioned “The Aga Khan” as one of the Top 50. I wonder if they knew the other 49 wouldn’t consider him to be Muslim.

In conclusion according to the report, since I’m Hanafi, I’m a part of the Orthodox Traditional group. Since I want follow the Qur’an and Sunnah and follow Prophet Muhammad (saas), which is what Salafism is, I’m also a Fundamentalist.

You can read the full publication here (PDF).

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Intersting how the King can make dua raising his hands at the grave but when other Muslims try this, the brothers of the office of promoting the good and forbidding the evil stops them.  Skip to 1:30 in the video to see it.

May the blessings, peace and mercy be upon the Prophet Muhammad.

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Amazing reciation by the official Qari of Al-Madina Institute

Click here to view the embedded video.

Quranic Recitation (part 2)

Click here to view the embedded video.

Bilal’s Walkthrough

Bilal Atiya gives me a walk through of the Hyatt Dulles where the 3-day event took place.

Click here to view the embedded video.

Bilal talks about Ice Cream and the Workbook

Click here to view the embedded video.

Ghydar singing “Ya Tayybah”

Click here to view the embedded video.

Personal Experience from an attendee

Click here to view the embedded video.

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Through repentance a person has corrected his relationship with Allah Most High. Through repentance not only has the sin been forgiven, it has also been erased from his book of deeds! Allah Most High has erased it from his book of deeds but you, because of that sin, are thinking low of him and treating him with contempt. You are taunting and ridiculing him. This action is extremely despised by Allah Most High.

This is regarding a person whom you know has repented. If you don’t know whether he has repented or not, then there is always this possibility that he, being a mu’min (believer), has repented or will repent in the future. Therefore, if someone has committed a sin and you do not know whether he has repented or not, you still do not have the right to hold him in contempt. It is possible that he has repented. Remember! Abhorrence should be for the sin and not the sinner! Hatred should be for sins. Allah’s Messenger (Allah bless him and give him peace) did not teach us to despise those who sin.

On the other hand, the sinner is worthy of pity and compassion, for this distressed person has been overtaken by a sickness. If a person is overtaken by a physical sickness, do you abhor his sickness or the person who is sick? Does the sick person become the target of your hatred? Obviously, the sick person is not deserving of your hatred. Yes, despise his sickness. Concern yourself with removing his sickness, so make du’a. The sick person should not be the target of hatred. He should be pitied for the reason that this poor person is caught up in a difficulty.

If someone is a kafir (disbeliever) then despise his kufr (disbelief), do not despise him. Make du’a for him that Allah Most High grants him guidance. Amin. How much did the kuffar (disbelievers) not persecute the Messenger of Allah (Allah bless him and give him peace)? They shot at him with arrows, they pelted stones at him, and his body bled from various places, but the words that flowed from his mouth were the following: “O Allah! Grant my people guidance, for they do not know the reality” (of this din).

Take note that that he did not despise them because of their kufr, shirk (associating partners with Allah), oppression and transgressions. Rather, while expressing pity and affection, he made du’a for them that ‘O Allah! These people are ignorant. They are unaware of the reality; therefore they are treating me in this manner. O Allah! Grant them guidance’.

So when seeing someone involved in sin, have pity on him and make du’a for him and try to steer him away from sin. Advise and counsel him but do not think low of him. Perhaps Allah accepts his repentance and he surpasses you in the sight of Allah.

I have heard the following words of advice of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi from my respected father, Mufti Muhammad Shafi’ and ‘Arif Billah Dr. Abdul Hayy ‘Arifi (may Allah have mercy on them): “I consider every current Muslim and every non Muslim, as far as the future is concerned to be superior to me.” “As far as the future is concerned” means that although the person is presently in the condition of kufr, maybe Allah Most High grants him the tawfiq (guidance) of repenting and he is freed from the burden of kufr. Thereafter, Allah Most High raises his status so high that he surpasses me!

“Every current Muslim” means that a person who is a Muslim, a person of iman (true faith), one whom Allah Most High has granted the wealth of iman. What do I know regarding his connection and status with Allah Most High? Every person’s relationship with Allah Most High is unique. How can we judge anyone? Therefore, I consider every Muslim to be superior to me.

In this statement of Hakim al-Ummah, “I consider every Muslim to be superior to me”, there is obviously no possibility of lies and deception, or that he just said it out of moral courtesy. He said it because he firmly believed it. Anyway, to think low of someone, even though it is due to his committing of sin, is not permissible.

This malady of regarding others with contempt is found mostly in people who have reformed and turned towards din (Islam). They were not concerned with din previously but now have changed and became steadfast on salah and fasting. They have made their dressing and appearance in conformity with the Shari’ah. They have started frequenting the masjid. They have become regular in performing salah with congregation.¹ Satan induces such a person with this thought that you are now on the straight path. These people who are involved in sin are ruined. The result of this thought is that he starts thinking low of them and treats them with contempt. He now starts criticizing them in a hurtful manner. This results in Satan involving such people in vanity, self-regard and pride. When a person suffers from self-regard and pride, all his good actions are destroyed.

When a person’s gaze falls on himself that he is pious and others are bad then he is caught up in vanity. Vanity causes all good actions to become worthless. Only that action is acceptable which is done with sincerity for Allah Most High alone. After performing the action the person makes shukr (gives thanks) unto Allah Most High that He granted me the tawfiq to perform this action (if He did not grant me the tawfiq, I would never have been able to carry out this action).

Therefore, do not treat anyone with contempt. Do not think low of any non-Muslim or any sinner.

It is mentioned in a hadith that when seeing a person afflicted with any sickness, recite the following du’a:

اَلْحَمْدُ للهِ الَّذِىْ عَافَانِىْ مِمَّا ابْتَلاَكَ بِه وَ فَضَّلَنِىْ عَلَى كَثِيْرٍ مِّمَّنْ خَلَقَ تِفْضِيْلاً

All praises are due unto Allah, who has granted me safety from that which he has afflicted you with, and granted me well-being over many of the creation. (Al-Hisn al-Hasin, p.349)

It is sunnah to recite this du’a when seeing an afflicted person. The Messenger of Allah (Allah bless him and give him peace) taught us this (Note: it should be recited softly lest the afflicted person is offended).

Shaykh Dr. Abdul Hayy ‘Arifi (may Allah have mercy on him) used to say: “Whenever I pass by a hospital, then, praises be to Allah, I always recite this du’a.” He would also make du’a that Allah grants the sick good health.

One of my teachers used to say that Allah’s Messenger (Allah bless him and give him peace) taught us to recite this du’a when seeing a sick person, but I also recite it when seeing someone involved in sin. Sometimes when walking on the road I see people lined up at the cinema houses purchasing tickets. I recite this du’a on seeing them. Then I make shukr unto Allah Most High that He has saved me from this sin.

The reason for reciting this du’a when seeing a person involved in sin is that just as a physically sick person is worthy of pity, so is the sinner worthy of pity and sympathy, for he is also caught up in a predicament. Also, make du’a for him that: “O Allah! Remove this difficulty from him.”

It should be known that those who are presently involved in sin and you consider them low and worthy of contempt may later on receive the tawfiq of repentance and surpass you! So for what reason are you boasting? If you have been granted the tawfiq of abstaining from sin then make shukr unto Allah Most High. If they haven’t as yet received the tawfiq, then make du’a for them that Allah Most High grants them guidance and grants them relief from their afflictions. Amin.

Anyway, despise kufr, despise sin and transgression, but do not despise the person. In fact, you should treat him with love and kindness. When you speak to him, speak with softness and affection. Speak with feeling and love so that it may have a good effect on him. This was always the method of all our pious elders.

I heard this story of Hadrat Junayd al-Baghdadi (may Allah have mercy on him) from my respected father Mufti Muhammad Shafi’ (may Allah have mercy on him). While passing a certain place, Hadrat Junayd saw a person hanging from the gallows, whose hands and one leg was amputated. He inquired from the people regarding this person. The people informed him that this person was a habitual thief. His hand was cut when he was caught the first time. His leg was cut when caught the second time. Now on the third occasion he has been hanged. Hadrat Junayd went forward and kissed the dead man’s foot.  People said to him: “This man was such a big and habitual thief, and you kissed his feet?” He replied: “Although he had committed such a big crime and sin for which he has been punished, but he had a wonderful quality in him, and that is steadfastness (istiqamah). Although he used this quality in a wrong way, however, he remained steadfast on the manner of his chosen occupation. His hand was amputated but he never left his choice. His leg was amputated yet he remained steadfast on theft. His other hand was amputated and still he did not give up his occupation. He remained steadfast on theft until finally his life has been taken. It is now apparent that he had the quality of steadfastness in him and I kissed his foot because of this quality.” May Allah Most High grant us this quality in our worship and obedience unto Him. Amin.

Anyway, the pious servants of Allah do not despise people but despise the evils perpetrated by them. They (the pious) go to the extent of saying that if an evil person has any good qualities in him then those good qualities should be striven for! Concern yourself with trying to remove the bad qualities in a person by speaking to him with love and affection. Speak only to him and do not speak to others about him.

It is mentioned in a hadith: “A believer (mu’min) is a mirror to another believer” (Abu Dawud). If a person has a spot on his face and stands in front of a mirror, the mirror will reflect that spot on his face. The mirror is showing him his defects. In the same way, a believer is also a mirror to another believer. When a believer sees another with a defect, he should inform him with love and affection that you have this certain weakness in you, remove it.

It is just like when a person has a worm or any insect crawling on him, then out of concern you inform him that there is an insect crawling on him, so remove it. Similarly, if a Muslim brother has a dini defect in him, then with love and affection, inform him that he has this defect in him, because a believer is a mirror to another believer.

Mawlana Ashraf ‘Ali Thanawi says that this hadith teaches us that when you see a fault in another person, then inform only that person of this fault, do not tell it to others. The Messenger of Allah (Allah bless him and give him peace) compared a believer to a mirror. The mirror only exposes the spot on the face to the person standing in front of it and not to others. Thus, the duty of a believer is to inform the person involved that he has a certain weakness in him and not to inform others of his weakness. If a person also tells others then it implies that he has acted upon his own evil desires and this will not be an act of din anymore. If he only informs and advises the afflicted person with love and concern, then this is what iman (true faith) and brotherhood demands. But to despise or think low of him is not permissible under any circumstance.

May Allah Most High grant us the understanding and the guidance to practice on this. Amin.

1. Obviously this is not always the case. There are those among the reformed who are not like this. Also, there are those who have always been regular on their din but suffer from this malady. The respected author is saying that this malady is mostly found in such people, but not always. (Translator) ↩

Source

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Shout out to Umar for showing me this.

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“I call upon the Muslims to revive the science of Tasawwuf”

On the day of Friday July 10th, 2009, during the second international conference in honor of Sidi Shiker (a well-known Moroccan Wali), Shaykh Abdullah Bin Bayyah invited the Muslims to revive the science of Tasawwuf and to return it to its proper place, by which the sciences of the Din itself may be revived.

Bin Bayyah, who is one of the top scholars of Mauritania (West Africa), also stated in his speech entitled “The Foundations of Tasawwuf in the Book and the Sunnah”, that Tasawwuf (Sufism) is not a separate religion, but rather that it derives from the Qur’an and Sunnah, and that the scholars have developed its principles just as they have developed and derived the principles of Fiqh (Islamic Sacred Law) from those two sources as well.

The Shaykh also addressed in some detail the meaning of Tasawwuf, saying: “This word has become widespread and famous to the point that the meaning it points to has become obscured”, adding that Tasawwuf – like the other Islamic madhahib – was cognizant of the rifts that appeared in the Islamic Ummah, and confirmed that “Tasawwuf is a proof against the Sufi, the Sufi is not a proof against Tasawwuf”. In his definition of Tasawwuf, Bin Bayyah stressed that it is “Ihsan” (spiritual excellence), deriving this from the famous hadith Jibril, and adding that this means to seek perfection, and to have love for and longing towards meeting Allah Most High.

The Shaykh also mentioned that Tasawwuf is one (legitimate) science among the sciences of Islam, and stated that an Islamic science can either focus on the outward aspect, namely the actions of the limbs, which is termed “fiqh”, or it can focus on the inward aspect, namely the purification of the soul, softening of the heart, being inwardly detached from the dunya, and so on, and this is termed “tasawwuf”.

In terms of its Islamic origins, the Mauritanian scholar affirmed that its origins lie in the Qur’an and Sunnah, and quoting numerous verses and hadiths to support this, as well as some of the statements of the early founders of Tasawwuf, such as Imam Junayd who said: “This way of ours is confined within the principles of the Qur’an and Sunnah”.

The Shaykh also depended heavily on many occasions during his speech on the book “Qawa’id at-Tasawwuf” (Principles of Sufism) by Shaykh Ahmad Zarruq (d. 846 H), adding that this Moroccan scholar is indeed the “police” of the Sufis in the entire world.

At the end of his speech, Shaykh Bin Bayyah addressed some of the criticisms against Tasawwuf over history, such as the question of the Shuyukh specifying the dhikrs (and their numbers) for their followers, the use of dhikr beads, the question of Tawassul (using the righteous as a means to gain Allah’s blessings) and Tabarruk (deriving blessings from the relics of the righteous), and visiting the graves of the righteous Awliya, confirming in each point that they have a solid basis in Islam.

Translated from Arabic for ISRA News by: Ibrahim Hakim al-Shaghouri blog

لعلامة ابن بيه : أدعو المسلمين إلى تجديد علم التصوف ووضعه في صحيح إطاره

10 يوليو 2009

دعا الشيخ عبد الله بن بيه، يوم الجمعة 10 يوليوز 2009 بمناسبة انعقاد الملتقى العالمي الثاني لسيدي شيكر، المسلمين إلى “تجديد علم التصوف ووضعه في صحيح إطاره لأنه إحياء لعلوم الدين”.
وقال العلامة ابن بيه، في عرض تحت عنوان “تأصيل التصوف من الكتاب والسنة”، إن التصوف ليس دينا خاصا وإن مرجعيته هي الكتاب والسنة، وإن العلماء أصلوا له كما أصلوا للفقه.
وناقش الشيخ، خلال عرضه، بإسهاب معنى التصوف قائلا: إن “هذه الكلمة شاعت وانتشرت حتى أصبح مدلولها مجهولا لكثرة ما عرف”، معتبرا أن التصوف كغيره من المذاهب الإسلامية الأخرى، عرف الخصومة التي انتشرت في الأمة الإسلامية، ونبه أهل الطائفة إلى أن “التصوف حجة على الصوفي، والصوفي ليس حجة على التصوف”.

وفي تعريفه للتصوف، قال الشيخ “بن بية” إنه هو الإحسان، استنادا إلى حديث جبريل، وهو البحث عن الكمال والحب والتشوق إلى لقاء الله.
وذكر الشيخ في عرضه أن التصوف هو علم من العلوم الإسلامية، على أساس أن العلم إما أن يكون موضوعه الظاهر، وهو أعمال الجوارح وهو ما يسمى بالفقه، وإما أن يكون موضوعه الباطن، وهو ما يخص جانب تزكية النفوس، والرقائق، والزهد، وهو ما يسمى بالتصوف.
وبالنسبة لمرجعية التصوف، أكد العالم الموريتاني، أن أصله هو الكتاب والسنة، مستدلا ببعض الآيات القرآنية والأحاديث النبوية الشريفة، ومسترشدا ببعض أقوال المتصوفة الأوائل مثل الجنيد الذي قال: “مذهبنا هذا مقيد بأصول الكتاب والسنة”.
واعتمد المحاضر في أكثر من موطن في عرضه على كتاب “قواعد التصوف لـ “أحمد زروق” (مزداد سنة 846 هـ)، قائلا في حق هذا الشيخ المغربي، إنه بحق محتسب الصوفية في العالم.
وأشار “بن بية”، في ختام عرضه، إلى بعض الشبهات التي أثيرت حول التصوف عبر مر التاريخ، مثل مسألة تحديد الأوراد والأذكار، واستعمال السبحة، ومسألة التوسل والتبرك، وزيارة قبور الصالحين، مؤكدا أن هذه المسائل لها
أصل في الإسلام.

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Lastly, I met Shaykh Faraz Rabbani while leaving and he told me that Shaykh Hamza Yusuf was playing football with the brothers yesterday. When he told me this, I was shocked. I mean really, Shaykh Hamza Yusuf playing football. Apparently, Shaykh Hamza was the QB and threw a touchdown. Now Shaykh Faraz wasn’t sure how it works becuase he doesn’t know much about the game of football (by the way I’m talking about American Footbal – NFL style), so I don’t know how sahih this is but alhamdulillah. Shaykh Faraz has updated me as I made the mistake in this chain of narration.

I was just there for a few hours and I had this experience, imagine the entire program. There is so much barakah with our scholars and their real students.

For those who are in Maryland, the Rihla has weekend passes. You can find out for more information here.

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There is a lump of flesh in the body, the nature of which is that when it is sound, the entire body is sound, and when it is corrupt, the entire body is corrupt. It is the heart.

Related in Bukhari and Muslim

More information here.

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Then I saw some familiar faces that I haven’t seen in a while.  One of the brothers came out of nowhere and had this big smile and wide open eyes.  We greeted each other and began talking about how we haven’t seen each other in a long time.

To make a long story short, my former local masjid when I use to live in NY use to bring huffadh (those who memorize the entire Qur’an) from the a Darul Uloom school in the UK.  One Ramadan these two brothers came and I spent my entire Ramadan with them almost every night and weekend.  They came again for another Ramadan and we became good friends. Now fast foward to ISNA 2009, i came to discover they have their own successful, mashaAllah, Islamic clothing company.  Now most clothing companies that make Islamic clothing aren’t really professional like Macy’s or Sears, but these brothers were on top of their game.

The thoubs are off the hook, mashaAllah! It has been something I have been waiting for a long time. These brothers are extremely professional about their presnetation and sale even the bag it comes in was amazing. One brother told me he just wanted the bag. It was that good. I interviewed one of the brothers at the Lawung booth.

Interview with Bro Uzair of Lawung:

Alhamdulillah I have talked to the brothers and inshaAllah I am in the process of becoming an agent in America for distributing Lawung products. So if you like what you see and what to purchase some products, let me know inshaAllah. Make a comment with your email address and I’ll contact you.

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• ISNA 2009 – Video Blogging – Day 2
• Precious Provisions: Fiqh of Food and Clothing – Sh. Yasir Qadhi – NJ – Jan 9 to 11, 2009