Monthly Archives: October 2006

Is it true that there is “blatant shirk” in many parts of the Qasida Burda?

Answered by Sayyidi Shaykh Faraz Rabbani (Seekersdigest)

Question:

Some learned scholars say that there is “blatant shirk” in many parts of the Qasida Burda–that it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity…

Answer:

In the Name of Allah, Most Merciful and Compassionate. May Allah’s peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers

No, the Qasida Burda doesn’t contain “shirk” (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith. [Read full answer]

 

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A visit from Shaykh Faraz Rabbani

Salamu `Alaykum

Sh. Faraz1

Sh. Faraz2

On October 4, 2006, the staff of Alhambra Productions was blessed with a visit from Shaykh Faraz Rabbani and Sidi Zaheer Razack of SunniPath. Shaykh Faraz was in the Bay Area for the SunniPath North American Study Tour.

See: Link

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The Passing Of Shaykh Moustafa Bassir

From Allah we come, to Him we must return…

Knowledge will not be lost by it being taken out of the hearts of people, but by the deaths of the scholars…

This is a magnificent read. May Allah grant both Shaykh Moustafa Turkmani and Shaykh Moustafa Bassir success in the next life, and may we be able to benefit from their intercession.

sidi Bassir

“We belong to Allah and unto Him we shall return. Sayyidi Muhammad al-Mustafa Basir ibn Sayyid Ibrahim ibn Sayyid Imbarak al-Basiri al-Hasani al-Maghribi al-Susi al-Muqri’ al-Maliki al-Shadhili al-Darqawi passed away in his zawiya in Bani A`yaat (Middle Atlas region of Morocco) on the night of mid-Sha`ban 1427 (night of 7-8 September 2006), at the age of 67.

He is survived by many sons and daughters and countless murids. His eldest son, Sidi Isma`il, continues to be in charge of running the affairs of the zawiya which is heavily frequented by the Fuqara and the Bearers of the Qur’an at all times of the year and which I had the honor of visiting for a month, as I described in my article “From Blessed Morocco: World of the Qur’an.”(*) During my time there, I was blessed to read with him the `Aqida part of the Risala al-Qushayriyya, Ibn Juzay’s tafsir of Surat al-Fatiha, and pages from Sayyid Ahmad Zayni Dahlan’s Mi`raj al-Wusul ila Ma`rifat Allah wal-Rasul.

When I gave Sidi Mustafa a copy of the large arabic volume of Mawlana al-Shaykh Nazim’s talks, published in Lebanon under the title Jami` al-Irshad al-Sharif, he held public readings from it in his zawiya for weeks. A year or two later, when his son-in-law drove him to Damascus, they took me with them on a memorable visit of Mawlana al-Shaykh in Cyprus, at which time the latter vested Sidi Mustafa with his jubba. The least benefit of travels around the seasoned Shuyukh of irshad is that they strip one bare of such amounts of pretense that if one were a tree one might muse whether one consists exclusively of dead bark.

Sidi Mustafa often visited Damascus on his way to Hajj or `Umra and graced the homes of those who loved him with his gracious presence – visits which left such homes in awe at his simplicity and good humor. He commanded attention and attraction wherever he went, especially for the North African students who turned his gatherings into the most special “all-sufi all-memorizers of the Qur’an” circles. Among them the noblest and most learned of them by agreement of those who met him, the adib, usuli, and sufi Shaykh Farid ibn `Azzouz al-Hasani al-Jazairi (who spent over ten years in Damascus and is now back in Algeria) bore special love for the Shaykh, who gave him ijaza in Tariqa.

I remember a visit with Sidi Mustafa to Shaykh Muhyi al-Din Ibn `Arabi’s grave in Damascus, after which men and women flocked to him for advice and help but he said to them: “The Shaykh is here so there is no need for me,” i.e. Shaykh Muhyi al-Din.

Another time, we visited the Hadra of Shaykh Mustafa al-Turkmani in Jami` al-Ward. After the Hadra, as people took their seats and tea was distributed, Shaykh Mustafa al-Turkmani gave Shaykh Muhyi al-Din Ibn `Arabi’s book of Wasaya to Sidi Mustafa and asked him extemporaneously to give the dars for him. Smile for smile, Sidi Mustafa Basir obliged. I remember the latter’s commentary on the wasiyya that we should not sleep before washing mouth and hands after eating lest we feed our shaytan: “The point is not to strengthen your shaytan but to weaken it.”

Another time, Sidi Mustafa took us to Amman, where we visited Shaykh Nuh Keller in his zawiya, who gave him his Shadhili works and led the hadra. In his last visit to Damascus he was hosted by Abu al-Nur Institute, where we visited him.

One of Sidi Mustafa’s favorite repartees in his exchanges after enquiring after the health of his friends was: “Bi-khayr, wa-fi khayr, wa-`ala khayr!” He smiled often and his friendly, unassuming manner hid from our sight, much of the time, the fact that he peered into the spiritual states of people and could diagnose their needs before they even voiced them. His family hailed from the desert and he did not care for appearances. His anger could be fierce and he reserved it, as far as I saw, for the Wahhabis, whom he called “Shalafis” and “Talafis” and for whom he had no tolerance. One time, as we travelled in the Marrakesh region we stopped to pray Maghrib in one of their mosques and one of them had the misfortune of nudging the Shaykh’s toes with his toes as
they love to do inside prayer. As we went into ruku`, the Shaykh slapped the man below the knee and he retreated.

The senior Shuyukh of da`wa and irshad are never coy about asserting the superiority of Ahl al-Haqq to other schools which they rightly view as the offshoots of modernity and misguidance dressed up as religion. It can never be said of them that they are “neither sufi nor wahhabi” as this would be identical with saying they are “neither guided nor misguided” and is confusion dressed up as moderation. Their successors, on the other hand, are a different story.Another son of Sidi Mustafa, Sidi `Abd al-Mughith, whom I met in Damascus and to whom I owe the honor of meeting his father, authored a large volume entitled al-Nazr al-Yasir min Manaqib Zawiyat Al al-Basir fil-Sahra’ wa-Sous wa-Bani A`yat bil-Maghrib (“A Glimpse at the Merits of the Zawiya of the Basir House in the Desert, Sous, and Bani A`yat in Morocco”). He also authored a brief history of the Shadhiliyya and a biography of Imam al-Jazuli accompanied by a new edition of Dala’il al-Khayrat.

I was told, years after first meeting the Shaykh, the story behind his heavy limp and scarred leg. In his early days, a deranged man showed up gun in hand in the school in which Sidi Mustafa was teaching. People took to their heels but Sidi Mustafa did not budge. The man faced him and said: ‘Who will protect you from me?’ Sidi Mustafa replied: ‘Between you and me there is Allah.’ The man then shot Sidi Mustafa and kept shooting until the gun was empty but by the grace of Allah, Sidi Mustafa survived and was graced with four wives and the successorship of his father in directing the zawiyas of the Darqawiyya-Basiriyya.

May Allah grant him the highest abode in Paradise next to his forefather, our liege-lord the Messenger of Allah, upon him and his House blessings and peace.”

GF Haddad

The zawiya of Shaykh Ibrahim Bassir in Morocco:

Ibrahim Bassir

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Shaykh Gibril On Shaykh Turkmani (Beautiful)

Salamu `Alaykum

A must read from Shaykh Gibril:

“We belong to Allah and unto Him we shall return. Shaykh Mustafa ibn `Abd al-Razzaq al-Turkmani al-Dimashqi al-Shafi`i al-Shadhili al-Darqawi passed away in Damascus on Wednesday 11 Ramadan 1427 / 4 October 2006 after recovering from a stroke a few years ago which had left him, in the words of Shaykh Muhammad al-Ya`qubi, “in a state of complete submission to the Divine Decree.” I remember Shaykh Mustafa’s right hand holding mine in an august hadra during which I heard his muted sobs and imagined, as I stood on his right, his eyes closed and his spiritual gaze firmly trained upon the heart.

Another time, someone had brought a blessed hair of the Prophet, upon him blessings and peace, to the house of Sayyid Abu al-Khayr al-Kattani in Damascus, who invited a gathering of munshids and fuqara’ to a generous meal for the occasion. The Salutation was marked by the state of Shaykh Mustafa, eyes closed, in tears with his hands open palms up in supplication much of the time.

The last time I saw Shaykh Mustafa – his face typically full of light and mercy – was at the funeral prayer over the wife of Shaykh Muhammad al-Ya`qubi, may Allah gather us all in Paradise as He had gathered us here.

In addition to his rank as a Shafi`i Faqih, Shaykh Mustafa held the highest spiritual authority in the Darqawi community of Shaykh `Abd al-Rahman al-Shaghuri – Allah have mercy on them both. When I visited the latter in 2002 to seek his commendation on my bilingual volume of Forty Hadiths on Shaam, he directed me to Shaykh Mustafa who obliged in a matter of days and graced me with the following text, which I included at the beginning of the volume both in Arabic and in English:

Commendation of Shaykh Mustafa Turkmani al-Dimashqi al-Shafi`i


In the Name of Allah All-Beneficent, Most Merciful. Glory and praise to Allah in Whose Hand is creation and commandment and in Whose Hand alone is giving and withholding. Blessings and greetings of peace on the Prophet of Mercy and rescuer of the Community whom Allah named {Full of pity, Merciful} (9 : 128 ) and upon his virtuous House and Companions. To proceed: the esteemed brother, Dr. Gibril Fouad Haddad, has appraised me of a precious treatise in which he has gathered forty hadiths in praise of Syro-Palestine and its people and in praise of emigration to Allah and His Prophet. The hadiths are all authentic and narrated with respected chains of transmission to their narrators, so that the reader can rest assured and trust in what is herein narrated from the Messenger of Allah – upon him blessings and peace.

The author had a good reason for the choice of this topic. Emigration to Allah and His Prophet is the great sign of faith, the badge of courage, the mark of living simply in this world and desiring the next world. For people to leave their countries, giving up their comforts and pleasures, their families, and all the ties that bind a human being to his land; such a step can never be taken easily. However, it is a step intimately connected with a deep-rooted, essential education, firmly anchored in tremendous principles of faith, conscientious relations with Allah, and absolute confidence in the promise made by Him to His truthful servants. Thus did it come about with the Messenger of Allah – upon him blessings and peace. The most trusted Messenger did not emigrate to al-Madina, nor did his Companions, until he became sure of their faith, the purity of their intentions, the strengthening of their Religion, and their self-extinction into the state of true servanthood to their Lord. Only then did the matter of emigration please them, so that they could preserve their Religion, worshipping and living for Allah truly and completely.

If one looks into the histories of the Prophets; upon them peace; one will find that they seldom accomplished their purpose or reached the height of their spiritual state except through emigration from their countries. This seems a path habitually imposed by Allah upon His chosen servants. Take, for example, Ibrahim the Friend of Allah, upon him peace: he emigrated from Iraq to Egypt and from Egypt to Palestine. Take the Christ; upon him peace: he left his native Nazareth and roamed in all the regions of Palestine, summoning people to Allah, guiding them and pointing them to Him. So did Yusuf – upon him peace – until he resided in Egypt, powerful and honored. It is no wonder, then, that the Messenger of Allah – upon him blessings and peace – went to al-Madina as an emigrant, taking for model his brothers, the Prophets.

Al-Madina then became the abode of emigration, the fortress of Islam, the beginning of universal goodness for human beings; a new history for a new generation dawning upon the world with the highest moral values it had ever seen, an immaculate and pristine civilization free of the blots that mar the nobility of human beings. Thus does the Qur’an lavishly praise the emigrants in the way of Allah, saying, {Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good provision. Lo! Allah, He verily is the Best of all who make provision. Assuredly He will cause them to enter by an entry that they will love. Lo! Allah verily is knower, Indulgent} (22:58-59); and {And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew; Such as are steadfast and put their trust in Allah} (16:41-42). Similarly, the Qur’an blamed and castigated those that sat back instead of accomplishing the Hijra, saying, {Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were you engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah’s earth spacious that you could have migrated therein? As for such, their habitation will be hell, an evil journey’s end} (4:97).

Since, by emigration, is meant the establishment of the Religion, united decision-making on the basis of pleasing Allah, and collective efforts aimed at protecting the way of truth upon which depends human happiness and the safety of future generations, the Messenger; upon him peace; showed and extolled the immense merits of Syro-Palestine in the context of strife and dissensions. He indicated that it will harbor a community that will defend the truth sincerely and genuinely and that it will be victorious, impervious to its adversaries until the coming of the Divine command. The reader can read the hadiths to this effect in this treatise. In this respect, Islam entrusted the people of Syro-Palestine with a huge responsibility and caused them to be the focus of all eyes. Indeed, the students of sacred knowledge visit them from every corner of the world because they are in a position of leadership, since Syro-Palestine, in these times of strife and dissension, is the rallying-place of the Muslims, the capital of belief, and the forefront of excellence.

Lastly, I thank Dr. Gibril Fouad Haddad for his unsparing efforts and sacrifices; may Allah grant him Godwariness and make all difficult things easy for him so that he will do more good and contribute in the spreading of truth and the rebuttal of falsehood. May Allah make true our servanthood to Him Who is our Sovereign Lord and may He grant us to please Him and obtain His good pleasure. Truly, my Lord hears our supplication! And praise belongs to Allah, the Lord of the worlds.”

Mustafa `Abd al-Razzaq Turkmani
On behalf of our Shaykh the Knower of Allah
Sayyidi `Abd al-Rahman al-Shaghuri

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The Passing of Shaykh Mustafa al Turkmani (May Allah be well-pleased with him)

Salamu `Alaykum

From Allah we come, to Him we must return

Knowledge will be lost not by its being taken out from the hearts, but by the death of the scholars, as the Prophet (Allah bless him and grant him peace) said. Weep, for we have lost one of the awliya.

Shaykh Mustafa

 

On the Passing of Shaykh Mustafa At-Turkmani
By Imam Zaid Shakir


I surveyed the Gates of Paradise, and found crowds at all of them; except the Gate of Humility. Hence, I entered through that gate. -Sayyid Ahmad Ar-Rifa’i Words are difficult to summon upon hearing of the death of our dear, beloved teacher Shaykh Mustafa at-Turkmani, May Allah envelop him in His Mercy. Our Shaykh possessed a combination of virtues that were difficult to find in contemporary scholars, and with his passing finding anyone who possesses those virtues will be all the more challenging.He was a jurist of distinction, being one of the most distinguished students of the great Damascene jurist Shaykh Hasan Habannakah; having served for a time on the Legislative Council of the State of Qatar. He was a memorizer of the Qur’an, being one of the elect students of the great Syrian master of recitation, Shaykh Husein al-Khattab; during his youth being called upon to lead the Tarawih prayers for a group of scholars who would gather during Ramadan in the house of Shaykh Mekki al-Kattani. He was a real Sufi, being one the honored students of Shaykh Muhammad al-Hashimi, and later the great Rifa’i master, Abdul Hakim Abdul-Basit. He was a master of the Arabic language, and memorized much of the literary and mystical poetry of the Arabs.He was also a da’i, an Islamic worker, who tirelessly served the people of southern Damascus. He served as a moving sermonizer at Jami’ Rida, in the Zahira Jadida section of the city. Before being slowed by his illness, he moved tirelessly between the mosques and homes of Midan, Zahira Qadima, Zahira Jadida, Mukhayyam Filastine, and Mukhayyam Yarmuk, the latter two areas being large Palestinian refugee camps, delivering classes and inspiring lectures, blessing newborn babies, conducting marriages, and consoling families who had lost loved ones. He was truly a man of the people.Because the Shaykh was an Islamic worker who was in touch with the common folk, he always advised me to return to America to work for Islam. In this regard, Shaykh Mustafa’s advice ran counter to that given by many of the scholars of Damascus, who would frequently argue for migration from the un-Islamic lands of the West. He would not only advise returning, but he would constantly pray for our success.

The above-mentioned combination of gifts is rare in today’s world, and by possessing them Shaykh Mustafa was in an elect class of scholars. In addition to these qualities, our Shaykh also possessed the very highest standard of Islamic etiquette. I was blessed to keep the company of the Shaykh for the better part of five years, studying a wide array of classical Islamic texts with him, and trying my best to attend as many of his public lessons, and private gatherings as I could manage. During that time and in various situations, the Shaykh never once raised his voice. He never spoke ill of anyone. I never saw him argue or dispute with anyone. When confronted with an opinion on an issue related to the Divine Law that differed from his own, he would merely nod his head to express his disagreement, not seeking to exalt his own opinion.

Having mentioned all of these virtues possessed by Shaykh Mustafa, I can nonetheless confidently say that they were all surpassed by his deep humility. I feel anyone who knew the Shaykh would agree and I will relate some personal experiences I had with the Shaykh to illustrate this point.

Upon our arrival in Damascus, Shaykh Mustafa agreed to teach our group of Western students the very basics of tajwid and jurisprudence. We were all neophytes and he patiently endured our ignorance, our bad manners with him, and the terrible overcooked tea we would offer him. He would walk to my house after Fajr to deliver these lessons, oftentimes on cold, damp winter mornings, seeking to avoid the suspicion of the secret police.

At the private gatherings he would host at his family’s rural property, situated in the hills outside of Damascus, he would directly participate in preparing the food, serving the guests, and cleaning up both before and afterwards. He would not allow anyone to take the broom from his hands. Many are the scholars who will reference the Prophet, peace upon him, participating in digging the ditch before the Battle of the Trench. However, few are those who will take the broom, mop, vacuum cleaner, toilet bowl brush, or a shovel and “dig their own ditches.” He was one of those elect few.

During the almost five years of attending the circle of Shaykh Mustafa at Jami’ Ghazwati Badr, next to his house in Zahira Qadima, he would never sit on the raised platform designated for teaching out of respect for the Imam of the Masjid, the noted elderly scholar, Shaykh Muhammad al-Farrah. Even after the passing of the Imam, Shaykh Mustafa refused to sit on the raised platform.

During the illness of Shaykh Abdr-Rahman ash-Shaghouri, May Allah shower his Mercy upon him, Shaykh Mustafa was called upon to assumed the duties that ailing master was no longer capable of performing. However, he refused to do so, as long as Shaykh Abdur-Rahman remained alive, out of his respect for the status of the Shaykh. Others of lesser station would have rushed to assume the Shaykh’s indispensable, yet weighty duties. However, Shaykh Mustafa was held back by his etiquette with Shaykh Abdur-Rahman, and his fear of Allah.

Shaykh Mustafa’s humility led many people in Damascus to overlook his greatness as a scholar. This is especially true because almost twenty of his most productive years were spent in Qatar. However, the scholars knew his rank, and the mention of his name would bring praise and adoration from the likes of Dr. Said Ramadan al-Buti, a classmate during their youth at Shaykh Hasan Habannakah’s school, Ma’had at-Tawjih. I have heard one of the learned people of Damascus say, “If you want to see one of the Tabi’een, look at Shaykh Mustafa at-Turkmani.”

In recent times, the skies have shaded few Muslims of the stature of our departed Shaykh. Today, like us, the skies are weeping. However, we must soon dry our eyes and get on with the work Shaykh Mustafa and the other scholars of this Ummah have bequeathed unto us. To help us in that work, we should seek strength through the following advice I received from Shaykh Mustafa during one of my last visits to Damascus. When I asked him what does he advise to help us get through the challenging and even threatening times facing Muslims in the West, he responded, “Frequent recitation of the Qur’an, and abundant Salawat on the Prophet, peace and blessings of Allah upon him.”

May Allah accept Shaykh Mustafa into the ranks of the righteous, and may his life and example be an inspiration for us all.

Your Brother in Islam,

Imam Zaid Shakir
10/4/06

 
Zaytuna

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Mulla `Ali Qari on Istiwa

Salamu `Alaykum wa Rahmatullah

Translated by Sidi Abu Hasan. This represents the Maturidi position on tafwidh.

Álī al-Ūshī [Badyi’l Amālī]:

wa rabbu’l árshi fawqa’l árshi lākin
bilā waşfi’t tamakkuni wa’t-tişāli


The Lord of Throne is on the Throne, but –

Without the attribute of ‘holding unto’ or ‘touching’ it.

—————————————————————

Álī al-Qārī [Đaw al-Máālī] said:

‘Lord of the Throne’ that is, the Creator and the Owner of the Throne. The association is similar to ‘Lord of the House’ [rabbu’l bayt] or ‘Lord of Jibrīl’ [rabbi jibrīl.] The Throne is the greatest thing in the creation and that which encompasses everything. Allāh táālā has said: ‘Raĥmān has made Istawā on the Throne’ [ţā-hā, v.5]

The madh’hab of the latter scholars [khalaf] is to explain Istawā’a as Subduing [istiylā’a] and the chosen position of the predecessors [salaf] is not to explain it at all. [ádamu’t ta-wīl] Rather, to believe it as it has been revealed, that it is transcendent and unqualified [tanzīh] which negates similitude [tashbīh] and to submit the matter [tafwīđ] towards Allāh and His Knowledge concerning its meaning. Just like Imām Mālik has said: ‘Istawā’a is known; it’s modality is unknown; to ask about it is heresy; to believe in it is mandatory’ [al-istawā’a málūm, wa’l kayf maj’hūl, wa’s suālu ánhu bidáh, wa’l īmānu wājib]

This is also the opinion of our Imām al-Aážam regarding this and all such abstruse verses and traditions like ‘hand’ ‘eyes’ ‘face’ among other such attributes. The word ‘upon’ [fawq] is used like ‘He is Overpowering upon His slaves’ [Al-Anáām, v.18] or ‘They fear their Lord from above them’ [An-Naĥl, v.50] Our elders did not explain the word ‘upon’ or ‘above’ [fawq] as Greatness or Exaltedness like the latter scholars did.

The author [nāžim] replaced a synonym for the word used in the Qur’ān to align it with the poetic meter and then, he clarified the position by saying in the following distich: Above, and it does not mean ‘to take hold’ or ‘to touch.’ That is it doesn’t mean ‘to rest’ or the aspect of ‘reaching’ because these descriptions are inconceivable [muĥāl] concerning Allāh táālā.

In this verse is also the refutation of Karrāmiyyah and the anthropomorphists [Mujassimah] who attest a ‘direction’ [jihah] to Allāh táālā. Thus, the Karrāmiyyah attest the direction of height to Allāh without taking hold on the Throne [istiqrār]

And the anthropomorphists – they are the Ĥashwiyyah – insist that Allāh táālā ‘took hold’ [istiqrār] quoting the verse and taking its literal meaning even though they have no proof for that. Because Istawā’a has many meanings among which is the meaning of overpowering, subduing, control etc. [al-istīylā’a] like the poet says:

qadi’stawā bishrun ála’l írāqi
min ghayri sayfin wa damin mihrāqi

Bishr has subdued and overpowered Iraq,
Without using the sword or bloodshed.

Similarly is the saying of Allāh: ‘and when he reached his youth, and reached his full strength’ [al-Qaşaş/28:14] where Istawā’a is used to mean ‘complete’ or ‘perfected’ [tamām, kamāl.] and the saying of Allāh: ‘and it settled upon the mount Jūdī’ [Hūd v.44] where it means, ‘settled.’ [istiqrār]

Therefore one cannot use this as conclusive evidence when there is a possibility of having so many different meanings.

If someone asks: ‘Then what is the reason of these abstruse [mutashābihāt] verses being revealed?’ I answer: This is to show the incapacity and powerlessness of the creation and their shortfall of their intellect in grasping the meaning of the Divine Speech of their Lord [ižhāru ájzi’l khalqi wa quşūri fahmihim án kalāmi rabbihim] and to prove their slavery and their faith. Like the most knowledgeable among them say: ‘We bear faith [in all that has been revealed.] All of this is from our Lord’

They submit [tafwīđ] to Allāh and believe in the intended meaning of Allāh without trying to understand the meaning itself. [al-iýtiqādu bi ĥaqīqati murādillahi min ghayri an yúrafa murādahu] and this is the highest perfection a slave can attain. And this is the chosen position among our elders [salaf] and they turned away from describing or elucidating the meanings of abstruse verses. However, the latter scholars chose to explain these verses without insisting or being assertive about it claiming this is how it was intended by the Lord, glorified is He.

Slavehood [úbūdiyyah] is far robust than worship; because slavehood entails ‘being pleased with what the Lord does’ and worship is ‘doing what may please the Lord.’ Surely, pleasure of Allāh [riđā] is far greater than actions and deeds [ámal.] So much so that forsaking riđā is apostacy – but forsaking action, is disobeidience and sin [fisq.] Therefore, there is an end to worship – there is no worship in the hereafter, but there is no end to slavehood [úbūdiyyah] in either of the two worlds.

It is crystal clear that the madh’hab of our elders is the safest and the learned; whereas the madh’hab of the latter ones is excellent and more accurate. [madh’habu’s salaf aslam wa aálam wa madh’hab al-khalaf aĥkam]

Allāh táālā knows best.

(End)

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SunniPath Live

Salamu `Alaykum

An upcoming live lecture that pertains to all of us:

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