Following the Footsteps of the Messenger

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Following the Footsteps of the Messenger

Shaykh Abdalqadir as-Sufi
Moussem 1992, Granada

A'udhu billahi min-ash-shaytan ir-rajim

Bismillah ir-Rahman ir-Rahim

I want to say a little in continuation from the great Salat 'ala an-Nabi of the Moroccan Shaykh that Sidi Hamid read. We talked yesterday about being the 'abd of Allah, and we mentioned the hadith qudsi where Allah, subhanahu wa ta'ala, says, "My slave approaches me by nawafil acts until he loves Me, and when he loves Me, I (Allah subhanahu wa ta'ala) become the hand with which he grasps and the foot with which he walks." This awakening of the heart and this longing and this desire for Allah subhanahu wa ta'ala is called 'ishq.

'Ishq in Arabic is very interesting. It is like the creeper which creeps up the tree and covers the whole tree with its foliage and its flowers, until it is the tree. In doing so it kills the tree. It is like the tree is the nafs and the creeper is the love of Allah which slowly turns into this other effulgent flowering plant. This is 'ishq. It is a longing. It is something which in itself devours, burns up the base substance which has the capacity to have this love for Allah subhanahu wa ta'ala.

Now because Allah has majesty, has the jalali power, the love of Allah can make the man mad or can destroy him. Many, many stories of the sufis of the East are about people who become possessed with this love. The great example, of course, is the story or metaphor or mithal of Layla and Majnun. The way of the people of the innermost court of knowledge is to take a path to love of Allah which is founded on love of Rasul, may Allah bless him and grant him peace. Every path to Allah is dangerous. The path of the love of Rasul is easy. It has two elements. One is praising him, the salat 'ala an-Nabi. One is praising him to Allah. One is holding him up to Allah with gratitude to Allah.

That is all that is in our wird. It is in the works of Shaykh al-Jazuli. It is in the Salat al-Mashishiyya. Shaykh Ibn al-Mashish says, "Rasulu'llah, peace and blessings be upon him, is the great veil of all creation." In other words, he is the last form of all the forms because the Prophet, may Allah bless him and grant him peace, said, "I am the first of the sons of Adam and I say it without boasting." He is the form of the forms of man to Adam. He is directly, through the Prophets, the son of Adam. He is this perfect form, the completion of the vision of Sayyiduna Adam. Adam, peace be upon him, knew that he was the first and that his fulfilment was in the last, in Rasulullah, peace and blessings be upon him.

The love of Rasul has this element. It is based on Salat 'ala an-Nabi on one side and on the other side it is taking on bits, particles of the qualities of Rasul, peace and blessings be upon him. In other words, you celebrate the qualities of Rasulullah, may Allah bless him and grant him peace, and you practise little bits because Shaykh al-Akbar, Muhyyidin Ibn al-'Arabi said:

"We cannot copy Rasul, peace and blessings be upon him, we can only follow in the dust of where his feet went."

It is a very beautiful thing, you see, and this was the adab of the Khulafa' ar-Rashidun: Abu Bakr as-Siddiq, 'Umar ibn al-Khattab, 'Uthman and 'Ali all said:

"We are the followers, we are the caliphs. we are the followers who come after Rasul."

So that there was a line drawn and then they said:

"I am the representative, nothing more. I am the second caliph, the third, the fourth."

The Khulafa' ar-Rashidun were following in the dust of the footsteps of the Rasul, may Allah bless him and grant him peace. You see that the position in them in the minbar is a big sunna because the position in the minbar is again this recognition that the Rasul, may Allah bless him and grant him peace, had the highest position. The coming down the steps of the minbar was the identification that they were the followers. This is why now in the mosques they take away the minbar. They are taking away the respect for Rasul, peace and blessings be upon him, and making it a Christian pulpit. The Shi'ites do not use it because they do not recognise the Khulafa' ar-Rashidun in the way that we recognise the Khulafa' ar-Rashidun.

All this is the adab of these great men and the love that they had for Rasul, peace and blessings be upon him. The love of the Sahaba for Rasul, may Allah bless him and grant him peace, was something that we will never grasp because they walked with him and talked with him and ate with him and fought with him and died for his path. This was something very exalted, and without it you cannot understand the history of Islam. So these Sahaba had a connection with Rasul that had an adab that was very, very, very fine. For example, there is an incident which demonstrates this. Rasul, peace and blessings be upon him, was always remembering Allah. so his dhikr of Allah was with his tongue, with his members, meaning with all his body, and with his heart. The three dhikrs. One day in Madina, he had a ring on his finger and he found that he was playing with it and turning it around with forgetfulness. In other words, all of him was remembering Allah but these two fingers. Rasulullah was so shocked at this that he took the ring and threw it into the dust because it was the instrument of letting two of his fingers for an instant forget Allah subhanahu wa ta'ala.

One of the Sahaba saw the ring of Rasul and because they loved him and they all wanted to have it, he put out his hand and another Sahabi stopped him and said, "Would you take something on which his glance has fallen with disapproval?" The man put his hand back. This is the adab and love of the Sahaba for Rasul, may Allah bless him and grant him peace.

In the first of the visits to Madina of the Prophet, salla'llahu 'alayhi wa sallam, a man welcomed him into his house and gave him his best room in his little house to spend the night. And he went up on the roof to sleep the night on the roof. Because the Prophet, salla'llahu 'alayhi wa sallam, was up in the night making his prayers, he heard this man move. He moved and he stopped, and he moved and he stopped all night long. In the morning the Prophet, salla'llahu 'alayhi wa sallam, said to him, "You had a very troubled night last night. I hope you got some sleep. What happened?"

He said, "O Rasulullah, you see, I went to a spot on the roof and I thought, maybe he is underneath, maybe I am standing above him. I can't. So I moved somewhere else and I thought but may he is there. And I could not rest the whole night that I should have my foot over your head."

This is the love of the Sahaba for Rasul, peace and blessings be upon him. So this was something very special, very high, because it connected the love, hubb, with the adab. Now, we cannot do that because this was the exalted destiny of these people to be alive at the time of Rasulullah, peace and blessings be upon him. However, one of the gifts of Allah subhanahu wa ta'ala to the Muslims is that every Muslim has a connection with the Prophet, salla'llahu 'alayhi wa sallam. Every Muslim has a connection with Rasul.

You see, you cannot go on Hajj or 'Umra, but that in Makka or Madina you will not one person, but many, many people who say: "Subhanallah. The Rasulullah, may Allah bless him and grant him peace. Subhanallah. I had a dream and the Rasulullah came and ... etc."

The Prophet, salla'llahu 'alayhi wa sallam, said, "The one who has seen me in a dream has seen me because shaytan cannot take my shape."

So here is this intimate connection with the Rasul in the ghayb. You see, the tawaf is not complete without an act of such special intimacy and adab and purity that you could not have imagined it. The Prophet, salla'llahu 'alayhi wa sallam, kissed the Black Stone, and for fourteen hundred years billions of Muslims have put their lips on that stone where he kissed it. This is the connection, a spiritual connection, a connection of adab between the Rasulullah, may Allah bless him and grant him peace, and his 'ibada, and the 'ibada of all the Muslims. That is why 'Umar ibn al-Khattab, radiya'llahu 'anhu, said: "I would not have kissed the stone if I had not seen the Rasul, peace and blessings be upon him, kiss the stone."

So his kissing the stone was not for the stone, but for the sunna of the Rasul, peace and blessings be upon him, having done it. This is the adab and the love that these great men had between them and the Rasul, peace and blessings be upon him. Of course, the highest point of this was that in his teaching he transmitted to them knowledges, but he not only transmitted knowledges, he transmitted secrets. The Qur'an was sent down on him and he gave it to his Sahaba. Also he taught them sciences. He taught on the science of firasa (physiognomy). He taught another the science of dreams. Then also he transmitted even in what we call 'the way of the people of tasawwuf'. The Prophet, salla'llahu 'alayhi wa sallam, said in a very famous hadith words to the effect:

"Teach people according to their knowledge, according to their understanding."

He taught Shari'ah to the people. He taught behaviour, akhlaq. He taught mithal to understand tawhid. The Rasulullah, may Allah bless him and grant him peace, also spoke in another way to the people close to him. It is not a story of the Sufis. It is in al-Bukhari. It is in the hadith. One day the Prophet, salla'llahu 'alayhi wa sallam, was sitting with Abu Bakr as-Siddiq, who was the closest to him and he said, "Ya Abu Bakr, yawm al-yawm!" and the other Sahaba said, "What is this?" and Abu Bakr said, "ALLAH!" and was crying.

So all the Sahaba were jealous and the went to Abu Bakr and they asked, "What is this yawm al-yawm?" And Abu Bakr, radiya'llahu 'anhu, said, "The Prophet salla'llahu 'alayhi wa sallam, was remembering that the yawm al-qiyama is close. It was close - yawm al-yawm"

So here was a language like the language of tasawwuf. Here was the way of speaking straight to the heart, straight to the heart of Abu Bakr. So Abu Bakr understood something in a way they could not understand. It was not for everybody. It was for Abu Bakr. So here again is the connection of love which is between the Sahaba and the Rasul, may Allah bless him and grant him peace. Then you get the people who loved him who had not seen him, and you get the famous Uways al-Qarani who had not seen the Rasul, peace and blessings be upon him, but when he heard that he had lost a tooth in the battle, he knocked his tooth out by his love of Rasul, may Allah bless him and grant him peace, just to get that close to him.

These were the marks of these great, great men. So this theme is very vast. This theme has no end, you see, because for every Muslim there is a story of their connection with the Rasul, peace and blessings be upon him. Especially among the people of the Path, the fuqara', there are many of those stories. Again, every hajji and everyone who has done 'Umra has some experience of this.

We were on the Hajj the year that Shaykh Muhammad ibn al-Habib, rahimahu'llah, died on the Hajj. It was a year with far too many people, probably more people than there has ever been since. It was a very chaotic year and one night in Madina after the Hajj, someone came to me while I was fast asleep and said, "Go quickly to the house of the Rasul. Go the house of the Rasul! Go and cling to the walls of the house of the Rasul. Allah has accepted nobody's Hajj this year except those who go and cling to the wall of the house of the Rasul, peace and blessings be upon him."

You know that the Saudis lock up at night. So I woke up everybody who was sleeping and I thought I must take Hajj 'Abdul-'Aziz. I went to look for him and he was not in his bed. I said, "What's the matter?" and he said, "I'll tell you. Come quickly. I'll tell you."

The two of us started to walk through the streets of Madina in the middle of the night at four in the morning. He said, "I had this dream and I was told to get up and go to Rasul, peace and blessings be upon him."

So the two of us went in the night. As we approached, in the middle of the night, the wall of the Rasulullah, there came from here, from there, from there, one, one, two, two people rushing with this ont heir face, and we all arrived against the wall to make our rak'ats and we all knew we had come with the same message.

This is how Allah has made the connection between the muminun and the Rasulullah, peace and blessings be upon him. This is absolutely dynamic. The Prophet, salla'llahu 'alayhi wa sallam, said:

"I will intercede for my people on Yawm al-Qiyama."

Intercession in Arabic is shafa'a.

"I will make shafa'a for my people on Yawm al-Qiyama."

Now, you cannot make shafa'a if you do not know what it is. It is an intimate connection. I say, "I have done this thing." He says, "I will intercede for you to the King." So it is a direct connection. Allah forgives, but he had this role of the intercessor for all the wrong actions of his people. Now you have a people who deny this, but it cannot be denied because it is promised by the Rasul, may Allah bless him and grant him peace.

Then you see at the very heart of the matter is a strange thing, and this where we make this great divide between the Muslims and the christians, because despite this highest, highest, highest position we have for Rasulullah, peace and blessings be upon him, and despite the secret of Nuru Muhammad, there is this pure tawhid of knowledge about which Sayyiduna 'Ali was asked, "Did you reach Allah by Muhammad?" He said, "No, if I had gone to Allah by Muhammad, I would have stayed with Muhammad. I reached Allah by Allah."

This is the secret of the people of dhikr because it is the secret of Ism al-A'dham. Everyone calls to Allah by His Name, but it is the heart of the matter. When he, salla'llahu 'alayhi wa sallam, was leaving the earth, his last words were:

"To the highest Companion, Allah subhanahu wa ta'ala."



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Sufism in Islam

Source :http://www.themodernreligion.com/
Sufism in Islam
By Shaykh Hamza Yusuf, a talk sponsored by CAIR at Stanford University, 4 May 1997

Imam Hamza Yusuf, sometime khatib at the Muslim Community Association of Santa Clara, California, spoke on Sufism in Islam, directly following a lecture by Dr. Anne-Marie Schimmel, former Harvard professor of Oriental Studies. Imam Hamza began by noting that the architecture of Stanford is modeled after traditional Andalusian, Moroccan and North African universities. He said that Islamic architecture and civilization was once great as was its scholarship, but unfortunately the Muslim ummah has fallen behind in these spheres.

Imam Hamza continued:

"The fundamental and underlying message in the tradition of Islam I think personally is that it does not and refuses to create this dialectic in which a person's inward and their outward become split. [In non-Islamic systems] people are either forced to become esoterists or they are forced to become exoterists.

"In fact what Islam is trying to do and what most of the other spiritual religions and in fact from the Muslim perspective all of them have failed to do is to join these two elements in a harmonious and balanced way and this is why in the tradition of Islam Sufism has always been part of the traditional Islamic curriculum in every single Muslim university. I know of no period in the Islamic tradition in which Sufism was not taught in the universities and not seen as an important and fundamental aspect of the tradition of Islam.

"Sidi Ahmad Zarruq wrote a great book called the principles of Sufism in which he clarified traditional and orthodox Sufism says in his principle number 208, 'there are five reasons for repudiating the Sufis the first of these is with reference to the perfection of their path. For if the Sufis latch on to a special dispensation or if they misbehave or are negligent in a matter or if a fault manifests itself in them, people hasten to repudiate them.' Because they are people who have traditionally been the most strongest and fierce adherents to the sacred teaching of Islam and they have been the ones also that have never inclined toward easy ways out on terms of the shariah or the sacred law.

"They have been the strictest adherents to the sacred law, but they have a wonderful principle: that is be hard on yourself and be gentle with other people. Unfortunately, the disease of this age amongst many Muslims is be easy on yourself and be hard on everybody else. So I think this is where the real crises of rejecting Sufism as one third of Islam has had really devastating results in much of the modern Islamic phenomenon. {Shaykh Ahmad Zarruq] said 'this is because no servant is free of fault unless he is granted infallibility or protection by God.'

"The second reason [for people to repudiate Sufis] is the sensitivity of the observer. [The observer's] criticism of the Sufis and their knowledge and states occurs as much as the ego, nafs, hastens to deny knowledge it does not posses. Imam Sayyidina Ali was known for saying, 'Whoever is ignorant of a thing is its natural enemy.'

"The third reason [to reject the Sufis] is the existence of many who fall short of their claims and those who seek [worldly] gain through the guise of religiosity. This has been an affliction within the Muslim ummah. It is well known of the people claiming to be Sufis, putting on the garments of Sufis, and tricking simple followers and worshippers; getting them to give them their money, to slavishly serve them, and these type of things. This has happened historically in the Muslim world. The [pious] imams have always been the strictest at trying to prevent this deception, because there is nothing worse than deceiving somebody in religion. Give me a mafia gangster any day over a fraudulent religious observer--really! This is the reason for denying any claim that they might make even though there is proof of it. Because it is found doubtful.

"The fourth reason is fear for the generality that they might be lead astray by following esoteric doctrines without upholding the letter of the law as happens to many ignorant people. So ignorant people might hear some statement which is said by a Sufi and they completely misunderstand it. And Abu Yazid al-Bistami put in Imam Dhahabi's tabaqat is considered a faqih (jurisprudent). Imam Dhahabi is considered a student of Ibn Taymiyya and he considers Abu Yazid al-Bistami a reasonable and sound source of hadith. Yet Abu Yazid al-Bistami is the one who is noted for saying 'Subhanee' which means 'Glory to Me!' This is known in the technical vocabulary of the Sufis as a shatha, an ecstatic utterance. If a person says it in a state in which their self is absent they are not taken to account for it We have proof of it in Sahih Bukhari about a slave in the middle of a desert in which the Prophet (s) says that because he finds his lost beast he shouts out in joy 'Allah you are my slave and I am Your lord!' The Prophet explained that that slave made a mistake in his ecstatic state after finding his animal. This is someone who finds their animal, so how much greater for someone who has found his Lord?! What about his state of ecstasy?

"The fifth reason [to reject Sufism] is the covetousness some people have for the ranks of Sufism. In traditional Muslim society the Sufis were held up as literally the highest people in the society; they were the shaykhs. Imam Nawawi was a great Sufi, [Qadi] Iyad was a great Sufi, Ibn Hajar Asqalani was a great Sufi, Imam Ibn Jawzi was a great Sufi. All of these great imams were known to be Sufis of great stature. Abu Hamid al Ghazzali who is given the title Hujjat al-Islam is probably the greatest example. People wanted to be like them, and the Arabs are notorious in their understanding if you are not like noble people pretend to be like them because even that is a type of nobility.

"Finally [Sidi Ahmad Zarruq] said, 'Thus people are inclined to become inflamed with the Sufis, more so than with any other group.' People in official positions exert pressure on them more than anybody else. This was a traditional area in which the government would try to influence the Sufis because they knew that they had such a vast amount of power over the common people The Sufis were traditionally the most distant and furthest people from the governors or the government unless they were righteous rulers like Nizam al Mulk who Imam Ghazali actually helped to build the Nizamiyya system of teaching. And anyway [Sidi Ahmad Zarruq] says, 'Anyone who falls in any of these categories except for the last is either rewarded or excused and Allah knows best.'

"I was asked to make a du`a and I would like to make the du`a of the people of North Africa which I heard many, many times in North Africa and was always very impressed by it; it is called Salat Tunjiyya--the prayer that saves people:

"Allahumma salli ala Sayyidina Muhammadin salatan tunjina biha min jami al ahwali wal afat
wa taqdi lana biha jami`a al hajjat
wa tutahiruna biha min jami`a as-sayyiat
wa tarfauna biha `indaka ala darajat
wa tubalighuna biha aqsa al ghayat min jami`a al khayrat fil hayati wa bad al mamat
wa ala alihi wa sahbihi wa sallim tasliman kathira"

O Allah pray on our Master Muhammad a prayer by means of which we will be saved from every awe-inspiring harmful thing,
and that will take care of all of our needs,
and purify us by means of it from all of our ugly qualities and characteristics
and raise us and purify us by means of it from all of our ugly qualities and characteristics
and raise us up by means of it in Your Presence to the highest of degrees,
and cause us to reach by means of it the extremes of all goodness in our life and after our death
and this prayer be upon his family and his companions
and may he be given safety and much salaam.

"I would like to thank on behalf of CAIR and the Muslims in this area everybody for attending this lecture. Thank you very much."


How To Survive ..
November 7, 2006
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Bismillahir Rahmanir Rahim…
Mawlana Shaykh Nazim: Grand Shaykh is giving me a guarantee for people during Armageddon. He is saying that there are three points. If they are kept, the person cannot be hurt in the wars. Zahara! This is not something to cry or ask about. No. It is impossible for those who deny the Creator to survive. Never. If it is your father or mother or daughter, sister or brother! It is impossible!

It is impossible to survive if you deny the Creator. There people must be killed. They will kill each other. If anyone of his relatives was denying the Prophet, they would fight them, kill them.

Cruel people cannot survive. Cruel people will not survive.

Envious people: Envious people are the enemy of humanity. They will be killed and
hurt and harmed according to the envy in their hearts.

It is impossible for believers to be killed during Armageddon and for people with good
actions and good intentions. That is impossible but for those who harm humanity and
have enemies and are denying the Creator, they must be killed. That is their
punishment.

Sheikh Nazim has given the zikr to be started at the beginning of the war, and then to
be done daily:

100 times Hasbun Allahu wa niyamal wakil

100 times La illaha illa anta subhanaka inni kuntu minal laalimin

40 times Salatan Tunjina

Hasbun Allahu wa niyamal wakil-Allah is enough of a Defender (Protector) for us.

La illaha illa anta subhanaka inni kuntu minal laalimin-There is no God but You Oh
Glorified One, I verily am from amongst the transgressors. (Zikr in the belly of the
whale, recited by Prophet Yunus (as)

Salat-un-Tunjina

Allahumma salli ‘ala sayyidina Muhammadin
(O Allah! bless our master Muhammad)
salatan tunjina bi-ha min jami’-l-ahwali wa-l-afat
(so that by this prayer You will deliver us from all fears & evils)
Wa taqdi lana biha min jami’-l-hajat
(that you will satisfy all of our needs)
Wa tutahiruna biha min jami’-s-sa’iyat
(that You will cleanse us of all our impurities)
Wa tarfa’una biha indaka al-ad-darajat
(that You will raise us to the highest levels)
Wa tuballighuna biha aqsa-l-ghayati min jami-l-khayrati
(and that You will bring us to the ultimate of all goodness)
fi-l-hayati wa ba’da-l-mamat
(in this life and after death)

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LOVE OF THE HOLY PROPHET saws

Source :http://www.owaisiah.com/
LOVE OF THE HOLY PROPHET^-saws
OUR CLAIM AND CONDUCT
Translated Speech of
His Eminence Ameer Muhammad Akram Awan
Shaikh Silsilah Naqshbandiah Owaisiah

Every Muslim holds a rational as well as an emotional relationship with the holy Prophet^-saws. Our Prophet is both a guide and a symbol of human excellence in thought and practice, and therefore he is the most beloved for all Muslims. But, love has its own decorum and obligations. By far, the most important of such obligations is total surrender to the will of the beloved. There is no scope either for artificiality or superficiality. Although many Muslims may claim their allegiance to the Prophet's message, an honest evaluation of our belief and conduct reminds us that we woefully fall short of our claim. Think about a Muslim; he claims his allegiance to Allah and His Messenger-saw, but bows his head before every idol that he comes across and his heart is the seat of idol worship. These are the idols that he has carved himself and represent his low desires, baseless customs and innovations. This is evident from his divergence from the way of Allah's Messenger-saw. A Muslim of today has degenerated into idol worship yet regards himself as the adherent of Allah and His Messenger-saw. According to a Hadith, ‘He, who has no love for the Messenger's way is not among the Muslims.’ Also, according to the Quran, He, who follows the Messenger, follows Allah.

But, it requires a sincere heart to understand the implication of this statement. Unfor­tunately, out hearts have hardened and readily accept everything but truth. Our thoughts, actions, inner and our outer self are in no way a remote reflection of our love for Allah and His Messenger-saw; love basically implies sincere obedience. According to the holy Prophet-saw there is a lump of flesh in the human body, if it is in order, the entire body re­mains in order; if that organ is in disorder, the whole body would be in disorder… and that lump is the heart. It is therefore necessary that we organise sessions in which we re­mind ourselves of our duty to Allah and His Messenger-saw, so that we revive our dead hearts and re-invigorate them to receive Allah's Message, which is the sole purpose of our love for the holy Prophet-saw.

Allah's complete and final Message has been conveyed to us through the Quran and the Sunnah. It is our duty to revive our knowledge of Allah's Message as exemplified by the holy Prophet-saw. It is really strange that while the knowledge of Allah's Message is available to one and all, we find an appalling diversity in our actions. How can our actions be different, when we are all beneficiaries of the same source of knowledge and guidance? It may be so because of our lack of sincerity and devotion in acquiring the true knowledge and translating it into practice. Although rain is equally beneficial to all regions of the earth, but practically that does not happen. The effect of rain on a region depends on the region’s natural ability to absorb the rain and benefit from it. An arid ter­rain remains barren despite rain, as a closed heart remains void despite the guidance of Allah. It is true that we have made our hearts barren and unavailable for knowledge to enter them. Allah speaks of such people in the Quran: Allah has put a seal on their hearts, on their ears, and on their eyes is a cover. This is because of our wilful ignorance and negligence.

Most of us were blessed to be born with the light of Faith, in Muslim homes, but our aversion to the path of Allah, as defined by the Sunnah of the holy Prophet-saw, has pushed us into ignorance. Consequently, in the guise of Prophet's Sunnah we have inno­vated unfounded customs and traditions that are diametrically opposite to the Sunnah itself. There is no scope of innovation after the holy Prophet-saw has clarified every matter through his personal example. It is therefore, our duty to revive the true Sunnah of our Prophet-saw and give up innovations. This is the only way to secure the best in both worlds. Our waking and sleep, friendship and enmity, all affairs whether domestic or social, should be subservient to the Will of Allah. This is in fact the real success and honour, the glory of which cannot be perceived by our limited intellect.

But if we introspect ourselves and look at our way of life, it is full of hypocrisy; we are hardly Muslims. With our declining faith and decaying conduct, we now take pride in imitating un-Islamic practices and customs. Our lifestyle, dress and habits, everything is but Islamic. The most deplorable fact is, we have not only deviated from the Islamic way, but take pride in following the way of disbelievers. Love for the un-Islamic code is so strong that people are on the constant lookout to find new ways which bring them even closer to the disbelievers. While we do everything that is un-Islamic, we do not want to give up our claim of Islam; here lies our hypocrisy. Such an attitude, though self damag­ing and self-deceiving, is caused by a false notion that it is wrong to forsake one's cultural heritage.

The Quran appeals to rationale and reason, and mentions that faith and guidance reside within the heart. Those who fill their hearts with avarice and covet worldly pleas­ures, may not damage their physical health, but their hearts surely begin to decay and die. This is because of their lack of respect for Allah's Commands and disregard of obliga­tions to Him. It is due to their submission to the Devil and his enticement. This fact is highlighted by the Quran: Allah is the Friend of those who believe, He leads them to light out of darkness. Those who disbelieve, their guide is Shaitan, who leads them to darkness out of light.

During the lifetime of the holy Prophet-saw, there were people who rejected the truth after hearing it directly from him and chose to remain disbelievers. We are no better than those wretched people. We take pride in claiming Islam by our tongue, but our actions belie our claims. Why are people so paradoxical in their thoughts and actions? Their thoughts are morbid; their reasoning is confused; they hear but their hearing is impaired to perceive the truth. These signs signify the decay of heart. Due to the deviation from truth and disobedience to Allah, the heart is blotted away, bit by bit, until it becomes im­pervious to truth and is completely sealed off.

Every person has a direct relationship with his Lord. This relationship is implicit and confidential and no one else can discern it. Every good or bad deed is recorded very accu­rately and nothing is neglected. On the Day of Judgement, when every person is judged either to be rewarded with Paradise or punished in Hell, Allah's Mercy will allow the holy Prophet-saw to intercede and take out from the Hell every soul that had possessed even an iota of faith in Allah and His Messenger-saw. However, there is a category of people about whom Allah advised His Prophet-saw not to care. No effort to bring them to the right path could avail them. Allah says that He had sealed the hearts of those people because of their callousness and wilful rejection of truth. It is in this state of the heart when facts appear as fiction, and truth appears as falsehood. There is no one else to blame but the rejecters of truth themselves.



To the lovers of truth, recitation of the Quran, in the proper way, evokes a feeling of closeness with truth and time seems to stop. The universe is drawn into a point and the votary experiences sublime bliss in his obedience to Allah and His Messenger-saw. Revival of the heart is very crucial to a Muslim because if the heart is not suffused with Truth, it allows lowly desires to set in. But, how carelessly are we allowing our hearts to decrease their capacity of accepting and retaining the truth. We have gone so far that we denounce the significance of Islamic injunctions. We do read the Quran, but we do it as if we were reading a book of fiction; this certainly affects our conducts. Our hearts may not be totally dead, but they cannot be considered as alive, because they have lost their capa­bility to recognise and firmly reinstate the truth.



The love for Allah is strongly emphasised in the Quran: Say, if you love Allah, follow me (the Messenger of Allah), then Allah will love you. It is mentioned in Hadith: ‘No one among you can be a true believer, unless he regards me dearer than his father, sons and entire mankind.’ This implies that unless one loves the holy Prophet-saw more than every one else, one will not realise the truth of the Message conveyed by him-saw. If someone loves his father, sons or friends more than the holy Prophet-saw, one is likely to place the advice of others over the Prophet's Message. The absolute love to be given to the holy Prophet-saw is for the reason that he conveys to us the absolute Truth.



It is time we bind ourselves in the love of Allah through our devotion to the message brought to us by our beloved Prophet Muhammad-saw. Let the love of Allah be the guid­ing factor in our lives and in all our deeds. Let our hearts be filled with Allah's pure love and our lives be governed by the example set by His Prophet-saw for us. Let us seek the bounties of this world and learn to harness the resources and the forces of nature for our benefit. But this pursuit should only bring us closer to Allah and His Messenger-saw. Let not the glamour of the worldly pleasures obscure the Truth from us.

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Virtues of reading Darood Shareef

Source :http://www.janathimessage.co.uk/

 

Virtues of reading Darood Shareef

 

…… To send blessings on the Prophet (S.A.W) is one of the highest and most praiseworthy acts in our Deen. This “Divine Blessing” is called Darood Shareef.

In the Holy Quran, Allah (SWT) says:

“Surely Allah and His Angels send blessings on the Holy Prophet (S.A.W), O you who believe! Send Blessings (Darood) and Salutations (Salaams) on the Prophet with worthy Salutation”. (Surah al-Ahzab: 56)

 

Hazrat Abdullah Ibn Mas’sud (RA) narrates that the Prophet (S.A.W) said:

“On the Day of Judgement, the closest to me from among the people will be those who have read the most amount of Darood Shareef”.   (Tirmidhi Shareef)

Once, the 4 Main Angels of Allah (SWT) came to the the Holy Prophet (S.A.W) and said the following:

• Hazrat Jibreel (AS) said, “Ya Rasoolallah (S.A.W), whoever reads Darood Shareef 10 times, I will make
  sure that he crosses the bridge of Siraat as fast as lightning”.


• Hazrat Meeka’eel (AS) said, “I will quench his thirst at Hauz e Kauthar (a well in Paradise)”. 



• Hazrat Israfeel (AS) said, “I will not come out of the court of Allah (SWT) until he is forgiven”.


• Hazrat Izra’eel (AS) said, “I will take out his soul in the same way as I took out
  the souls of the Prophets.   (Shifa-ul-Quloob)

 

To read the following Darood Shareef once, Allah (SWT) will appoint 70 angels to write good deeds for 1000 days, for that person.

ALLAHUMMA SALLAY ALA SAYYIDINA WA MAULANA MUHAMMADIN WA ALA AALI SAYYININA WA MAULANA MUHAMMADIN KAMA TUHIBBU WA TARDALAH

[ “O Allah send your mercy and blessings upon our master Muhammad and the family of our master as you love and like for him” ]

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Source :sumber :http://www.qadriatrust.net/

Qasidat al-Burdah

Burdah

[The Poem of the Mantle]

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If you would like to download the FULL Qaseedah Burdah Shareef in Arabic please click on the link below, JazakAllah Khair! 

Qasidah Burdah Shareef

(Qasidah Burdah Shareef of Imam Al Busiri )

 

Translation:

 

1) Is it because of your remembrance of the neighbours of Dhi-salam.

2) That tears mixed with blood are flowing (from your eyes).

3) Or is it because of the breeze blowing from Kaazimah.

4) Or is it the lightning struck in the darkness of the night of Idam.

5) What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing.

6) What is the matter with your heart, (the more) you tell it to come to its senses, (the more it is distracted).

7) Does the lover think that his love can be concealed.

8) While his eyes are shedding tears and his heart is glowing.

9) Had it not been for love, you would not have shed tears at the ruins (of your beloved).

10) Nor would you become restless at the remembrance of the cypress (tree) at the high mountain.

11) How do you deny love after the testimony.

12) Borne against you by (such) reliable witnesses as your tears and your illness. 

13) Love has ingrained two lines of fear, and withered your face.

14) On your cheeks like yellow roses and reddish tree.

15) Yes! thoughts of the beloved came to me at night and kept me awake.

16) And love transforms pleasure into pain.

17) O you who reproach me, regarding my love, excuse me.

18) From me to you if you do justice, you would not reproach me.

19) My state (of love) has been expressed to you, (now) my secret is no longer concealed.

20) From those who malign (me), nor is there (something to) check (cease) my agony.

21) You have sincerely advised me, but I did not heed it.

22) For verily a lover is deaf to those who advise him.

23) I regarded with suspicion the advice of the elders in reproaching me.

24) (Wisdom) in the advice of the elders is above suspicion.

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COMMENTARY

IN THIS CHAPTER Allamah Busairi R.A. speaks of his love for Rasulullah Sallallahu Alayhi Wasallam. He tries to conceal this love and who his beloved is. For this reason, he has not mentioned the name of Rasulullah Sallallahu Alayhi Wasallam directly in the whole chapter. By mentioning places and things close to Madinah, he alludes to Rasulullah Sallallahu Alayhi Wasallam. Due to this excessive love and devotion for Rasulullah Sallallahu Alayhi Wasallam he has become completely restless, thus exposing this love to everyone.

1. Dhi-salam is a place between Makkah and Madinah, rather closer to Madinah. Allamah Busairi R.A. mentions Dhi-salam as it reminds him of the Hijrat of Rasulullah Sallallahu Alayhi Wasallam. It is as though he remembers the beginning of Rasulullah Sallallahu Alayhi Wasallam's Nubuwwat, and early life in Makkah as well as his Hijrat to Madinah.

2) These tears are due to his excessive love for Rasulullah Sallallahu Alayhi Wasallam. By referring to tears mixed with blood Allamah Busairi R.A. shows his great love for his beloved. (Rasulullah Sallallahu Alayhi Wasallam).

3) Here he again questions and probes the reason for the happenings  mentioned in line 2. Kaazimah is a village in Madinah and as the breeze from there reaches Allaamah Busairi, his heart turns towards his beloved. Allamah Busairi R.A. has not as yet mentioned who his beloved is, but by beginning with Makkah, then mentioning Kaazimah which is a village on the outskirts of Madinah, he is alluding to the resting place of his beloved.

4) Idam is a mountain in Madinah. As Allamah Busairi R.A. sees the lightning he wonders if it is the same lightning that struck on Idam. Even the lightning reminds his troubled heart of his beloved. After mentioning Dhi-salam, Kaazimah and now the mount of Idam it becomes completely clear where his beloved is and who his beloved is without directly mentioning the name. Allamah Busairi R.A. is actually trying to keep the name of the beloved Rasulullah Sallallalhu Alayhi Wasallam) a secret.

5) Due to Allamah Busairi being separated from his beloved, tears continue flowing from his eyes. As every true lover knows the more one tries to stop crying, the more thoughts of the beloved brings tears to the eyes.

6) Here Allamah Busairi asks his ailing heart, why is it that when I ask you to come under control, the more you long for the beloved and become grieved by its separation.

7) Now Allamah Busairi shows the reason for his tears and the reason why his heart is ailing.

8) Even though Allamah Busairi had tried to keep his love a secret, his tears and troubled heart exposed his love to everyone.

9) Allamah Busairi says, had it not been for love, such tears would not have flowed from his eyes. Upon seeing something which reminds him of his beloved, he uses the words 'ruins' (of your beloved). It is also these tears which have exposed his secret love.

10) Love causes sleeplessness to Allamah Busairi at the recollection of the cypress on a high mountain. This is so because the cypress on a high mountain due to its sweet scent is used by Arab poets to denote a beloved. The high mountain reminds Allamah Busairi of the mountains in the place where his beloved lives.

11) Although Allamah Busairi tries to deny his love, yet there is evidence which exposes his love.

12) The evidence spoken about in the previous line is in fact the tears and illness. They constitute such trustworthy witnesses that no doubt can be placed of Allamah Busairi not being in love. Due to tears and grief, misery and sleeplessness, he has become ill.

13) The effect of Allamah Busairi's love caused two streaks to appear on his cheeks due to excessive tears and made his face become feeble and withered.

14) Allamah Busairi's cheeks are compared to a yellow rose because he has become pale and due to the excessive tears the lines caused on his cheeks are compared to the reddish colour of a tree.

15. Allamah Busairi says that thoughts of his beloved kept him awake at night. A point to note: Because the beloved is Rasulullah Sallallahu Alayhi Wasallam many of his true lovers are blessed with seeing his noble countenance in a dream.

16. When a person is in love or in grief (due to love), he no longer finds enjoyment in those things which he used to enjoy before being separated from his beloved.

17. Allamah Busairi’s close ones reproached him on his love and tried to explain to him that he is harming himself and will become seriously Ill, but Allamah Busairi asks to be excused because he is helpless and cannot control the love in his heart.

18) Allamah Busairi says to his reproachers that you know I am helpless in this love and if you were just, you would not reprimand me but rather sympathize with me.

19) Allamah Busairi admits to his love and is grief stricken that it no longer remains a secret.

20) This line continues from the previous one in that Allamah Busairi's secret love is no longer hidden from those who are envious and malign him. On the other hand, there is nothing to stop the pain of his love, nor does he wish it to stop.

21) Allamah Busairi refers to his reproachers as being people who sincerely wished to help him but he remained heedless to their advice.

22) Allamah Busairi explains why he did not heed his sincere advisers. He admits that love overpowered him. He no longer has control over his emotions. Love has made him deaf to everything else.

23) Due to being lost in love Allamah Busairi  (R.A) regarded with distrust and dislike the sincere reproaching of the elders who had the experience of love before.

24) Extreme love made Allamah Busairi distrust the sincere reproachment of his elders, but now he realises that the advice of the elders is full of wisdom and above doubt. Even though he acknowledges reality of their wisdom, his  overwhelming love leaves him heedless to their advice.

 

بردة البوصيرى بصوت الشيخ عبد العظيم العطوانى
Source :http://al7ewar.maktoobblog.com/

بردة البوصيرى بصوت الشيخ عبد العظيم العطوانى

كتبهامحب الحبيب علي ، في 29 يونيو 2008
الساعة: 08:56 ص

بردة البوصيرى للشيخ عبد العظيم العطوانى
وهى للأمام البوصيرى عليه وعلى اموات المسلمين رحمة الله عز وجل

الدولة: مصر

البردة للبوصيري بصوت الشيخ عبدالعظيم العطوانى

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الجزء الأول

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الاخ الغزيز


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al burdah


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