Monthly Archives: March 2006

“Muslim Bloggers Urging Boycott of Salafi Institute”

From SeekersDigest

A number of irate Muslim bloggers are urging for a boycott of Salafi institute because of its narrow, limited, sectarian, and (ultimately) divisive way.

Not sure whether this is the right way to go with these concerns, but the concerns are legitimate…

I wholeheartedly agree with my teacher Shaykh Faraz.

Yet, what are positive ways to "counter" such evident deviances? How do we make people understand traditional Sunni Islam as propogated by countless scholars throughout the centuries? What should be our reaction and approach when we see the common rhetoric of shirk and kufr spewing out of the mouths of our methodologically challenged brethren?

When I asked one of my beloved teachers about this he simply stated "Darkness is overcome by Light". This "Light" is none other then 'ilm of the religion coupled with proper understanding. My beloved further said to me:

It is much better to spend the time, mental energy, himma, and concern in seeking knowledge… Talk is cheap. Action is the way of men.

Knowledge is like water gushing forth from a fountain. The fountain represent the 'Ulema. Knowledge is not gleaned from books alone but from those of recognised authority. Imam Shafi' stated:

"Who learns fiqh from the insides of books has lost the laws"

See: Abdul Basit al `Almuni's "al Mu`id fi adab al mufid wa al mustafid ikhtisar kitab al durr al nadid" (Manual of the etiquette of the teacher & student, abridged from Badr al Din al-Ghazzi's book "The resplendant pearl"), Chapter entitled: The student's behavior with his shaykh, pg. 63.

Neither is knowledge merely memorizing or narrating whatever one gets his hands on. Imam Hasan al Basri (Allah be pleased with him) said:

"The purpose and energy of the 'Ulema is towards addressing needs while the purpose and energy of fools (al sufaha) is narrating."

See: Jami al Saghir (#9598)

Imam Dhahabi said in his Siyar that 'ilm is:

"Not the profusion of narration, but a light which Allâh casts into the heart. Its condition is followership (ittiba) and the flight away from egotism (hawa) and innovation."

Finally, as the great spiritual master Ibn Ata'illah said in his Hikam (#213):

"The Knowledge That Benefits is That Whose Rays Expand in the Breast and Whose Veil is Lifted in the Heart."

Seek out the inheritors of the Prophet (Allah bless him and grant him peace), make the firm resolve to learn the religion for the pleasure of Allah and His Messenger and the path shall be clear as light. Truly, truth is manifest from falsehood.

And Allah Alone gives success, May He grant it to all of us.



Filed under General

Salamu ‘alaykum everyone

Ive been alittle slow updating this blog. Insha’Allah ill update it in a few days. Been really busy with Univeristy, SunniPath and so forth.

Alot of interesting stuff to come – hadith, fiqh and alot of Tasawwuf.



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What is Love for Allah?

I know there have been alot of “love” topics, but Insh’Allah after this i’ll move onto a new topic.

محمد بن سعيد الخوارزمي قال سمعت ذا النون وسئل عن المحبة فقال أن تحب ما أحب الله وتبغض ما أبغض الله وتفعل الخير كله وترفض كل ما يشغل عن الله وأن لا تخاف في الله لومة لائم مع العطف للمؤمنين والغلظة للكافرين واتباع رسول الله e في الدين

[حلية الأولياء ج:9 ص:394 ]

Dhu’l Nun al Masri was asked about love. He responded:

“It is to love that which Allah loves,

to hate that which Allah hates,

to perform all good,

to reject everything that busies you from Allah,

and not to fear any blame for the sake of Allah,

while being gentle with believers, stern with disbelievers,

and to follow the Messenger of Allah (Allah bless him and give him peace) in matters of religion.”

From: SunniPath

Ibn Qayyim mentioned ten actions that give rise to Allah’s love for his slave and vice versa in his Madarij Salikin (Vol 3, Pg: 17). These are:

أحدها قراءة القرآن بالتدبر والتفهم لمعانيه وما أريد به كتدبر الكتاب الذي يحفظه العبد ويشرحه ليتفهم مراد صاحبه منه
الثاني التقرب إلى الله بالنوافل بعد الفرائض فإنها توصله إلى درجة المحبوبية بعد المحبة
الثالث دوام ذكره على كل حال باللسان والقلب والعمل والحال فنصيبه من المحبة على قدر نصيبه من هذا الذكر
الرابع إيثار محابه على محابك عند غلبات الهوى والتسنم إلى محابه وإن صعب المرتقى
الخامس مطالعة القلب لأسمائه وصفاته ومشاهدتها ومعرفتها وتقلبه في رياض هذه المعرفة ومباديها فمن عرف الله بأسمائه وصفاته وأفعاله أحبه لا محالة ولهذا كانت المعطلة والفرعونية والجهمية قطاع الطريق على القلوب بينها وبين الوصول إلى المحبوب
السادس مشاهدة بره وإحسانه وآلائه ونعمه الباطنة والظاهرة فإنها داعية إلى محبته
السابع وهو من أعجبها انكسار القلب بكليته بين يدي الله تعالى وليس في التعبير عن هذا المعنى غير الأسماء والعبارات
الثامن الخلوة به وقت النزول الإلهي لمناجاته وتلاوة كلامه والوقوف بالقلب والتأدب بأدب العبودية بين يديه ثم ختم ذلك بالاستغفار والتوبة
التاسع مجالسة المحبين الصادقين والتقاط أطايب ثمرات كلامهم كما ينتقى أطايب الثمر ولا تتكلم إلا إذا ترجحت مصلحة الكلام وعلمت أن فيه مزيدا لحالك ومنفعة ل

(Will translate later!)


Filed under Tasawwuf

From The “Beatnik Sufis”: Deja Vu!

Dedicated to: Amir (mujahideenryder), Naveed, Mohsin and Imran (and myself included!)

“We’re going to be serious.”

“We’re going to be serious?”



“No more messing about.”

“Uh, okay.”

“No more late-nights.”

“No more messing about until FOUR in the morning.”

“Let’s talk about serious stuff.”

“You first.”


“Er, does this mean we can’t talk about mud-wrestling in Wales.”

“We shouldn’t really.”

“Or about your Levi’s advert routine in the laundry of the campsite after the mud-wrestling.”


“Or about the group of women who came into the laundry to wash their dishes while you were standing there in your fluffy thermal long-johns, waiting for your clothes to dry, and you casually made conversation as if NOTHING was unusual, as if you weren’t JUST wearing fluffy thermal long-johns.”


“Or about Harley accidentally being covered in sheep dung during the mud-wrestling.”

“Well…I guess not.”

“So what should we talk about?”

“Augustine, Bishop of Hippo.”

“Far out.”

“Or, more precisely, a discussion on Carol Harrison’s De Doctrina Christiana in the present issue [87 (2006)] of the journal New Blackfriars.”

“Is it far out?”


“So what does she say?”

“She outlines Augustine’s thought in his De Doctrina Christiana and its relevance for us today.”

“When did he write?”

“Early fifth century, pre-Islam.”

“And what does this have to do with us?”

“Well, Augustine lived in a pagan society, and, before his conversion to Christianity, he had enjoyed the very best of the Roman education system. An accomplished public speaker, rhetorician, and politically adept, Augustine had the ear of the Emperor; his education was totally alien to Christianity, but he put his pagan education to the service of Christianity, and detailed how others might too.”

“So, his principle concern was how one culture should interact with another? Or, how monotheistic Christianity could survive and flourish when faced with a pagan culture and education system?”

“Exactly. He wanted to understand how sophisticated pagan culture and learning could be used legitimately by Christians without compromising their faith. He started from the principle that the dominant culture couldn’t simply be ignored, and there was no alternative system to turn to: Christian children went to pagan schools, while pagan customs, traditions, and practices informed everyday life.”

“So what did he do?”

“He established a Christian counter-culture.”

“What? Like skate-boarding, base-jumping, and stuff.”

“Er, not quite, though the principle was similar. His first thought was to set forth Christian belief and principles; every Christian should understand their own faith and know just what they believe in. Then, all the human arts and sciences are subjected to it according to their usefulness. However, he allowed the use of dominant forms of expression, which in his day was rhetoric, in order to communicate the Christian message, providing it didn’t compromise belief.”

“Let me get this straight. He was schooled in the pagan educational system of his day, he then made use of this education to further the cause of Christianity by establishing a Christian counter-culture based on sound Christian belief and practice.”

“That’s about it.”

“We should introduce the guys.”

“You sure.”


“Okay. Here goes. Let me introduce the Beatnik Sufis to y’all: Cacius, Harley, LH, Maximus Theophilus, Gap, and Barry, all from Birmingham, England.”

“BARRY !!!! Who’s BARRY?”

“You know…”

“Ah yes, okay. So what are we all about?”

“We need to establish a counter-culture.”

“I think we’ve already done that.”

“Those guys out there don’t know about it though.”

“So what should we do.”

“Chronicle our counter-culture, our exploits, our antics, make people want to love us and throw pink rose petals at us, and be like us, and accompany us, and marry some of us, and make people happy, we are the Prozac Sufis. Say, once or twice a week”

“What about serious?”

“We’ve done serious for today, let’s go have some fun.”

“Far out dude.”

From: Beatnik Sufis

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“Love for the sake of Allah”

It was reported from Sayyidina Anas ibn Malik (Allah be pleased with him) that the Prophet (Allah bless him and grant him peace) said:

‏حدثنا ‏ ‏إسحق بن إبراهيم ‏ ‏ومحمد بن يحيى بن أبي عمر ‏ ‏ومحمد بن بشار ‏ ‏جميعا ‏ ‏عن ‏ ‏الثقفي ‏ ‏قال ‏ ‏ابن أبي عمر ‏ ‏حدثنا ‏ ‏عبد الوهاب ‏ ‏
عن ‏ ‏أيوب ‏ ‏عن ‏ ‏أبي قلابة ‏ ‏عن ‏ ‏أنس ‏
‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏ثلاث من كن فيه وجد بهن حلاوة الإيمان من كان الله ورسوله أحب إليه مما سواهما وأن يحب المرء لا يحبه إلا لله وأن يكره أن يعود في الكفر بعد أن أنقذه الله منه كما يكره أن ‏ ‏يقذف ‏ ‏في النار

“Anyone who possesses three attributes will experience the sweetness of belief: That he loves Allah and His Messenger more than anything else; that he loves someone for the sake of Allah alone; and that he hates the idea of reverting to disbelief as much as he would hate being thrown into a fire.”

(Narrated by Bukhari, Kitab al Iman: Bab Halawat al Iman; Muslim, Kitab al Iman, Kitab al Adab:Bab Hub fillah and Kitab al Ikrah; Nasa’i, Kitab al Iman: Bab al Halawat Al Iman and Bab Halawat al Islam; Tirmidhi, Kitab al Iman ‘an Rasul Allah)

In Tuhfa al Ahwadhi, a commentary on the Sunan of Imam Tirmidhi, Mubarakpuri states:

‏استثناء مفرغ أي لا يحبه لغرض وعرض وعوض ولا يشوب محبته حظ دنيوي ولا أمر بشري بل محبته تكون خالصة لله تعالى

“…meaning he does not love him for belongings, nor for show nor for any compensation. His love for him is not admixed with wordly fortunes nor with human matters. Verily, his love is purely for Allah.”

In the Sharh Tariqa al Muhammadiya Imam Barkawi states:

يعني لا يحبه إلا لغرض رضا الله عنه حتى تكون كمحبة أبويه ؛ لأنه تعالى أمر بالإحسان إليهما ومحبة ولده ؛ لأنه ينفعه بالدعاء الصالح له ، وعلى هذا كذا في المشارق الحديث . ولا يخفى أن المفهوم منه أنه ينبغي لكل أحد أن يقصد رضاه تعالى عند محبة كل شيء

“Meaning, he does not love someone except to attain Allah’s pleasure for himself until it becomes like the love of his parents [s: i.e. like his own love towards them], because He, Most High, has commanded excellence towards both of them. And [s: until it becomes like] love of his child [s: i.e. towards him] because he benefits from his righteous du’a for him… and there is no obscurity that the concept understood from it is that it is necessary for everyone to seek His, Most High’s, pleasure through means of loving all.

From the words of Imam Barkawi we see two key aspects regarding loving for the sake of Allah and the level of this love. This love includes:

[1] Dealing with excellence – making it similar to the way we deal with our parents, and

[2] Making du’a on their behalf, like a righteous son makes supplication on behalf of his parents.

This should be coupled with:

[3] Sincere intention to gain, through this, Allah’s pleasure rather then other wordly motives. Everything we love, we should do so keeping this resolve in mind.

As for loving those who are “bad” then this love should be construed as mentioned above: through excellent dealings, attitude and supplication. Love of their actions does not fall into this. Rather, we should view this love as a fulfillment of Allah’s command regarding mahabba al insan (Love for Mankind).
And Allah knows Best


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