Sufi Thoughts

Right-Acting Scholars and the Evil Scholars

2007-09-27T15:14:00.000-07:00

On Determining the Difference From the Right-Acting Scholars and the Evil Scholars

Shehu Uthman Dan Fuduye’ said in his Siraaj’l-Ikhwaan
: “I say, and success is with Allah, realize O
brothers that the distinction between the scholars of
the religion (`ulama 'd-deen), the people of the
reminder (ahl 'd-dhikr), the helpers of the Merciful
(ansaar 'r-rahmaan) and between the evil scholars
(`ulama 's-sufi), the people of heedlessness (ahl
'l-gala), the helpers of Satan (ansaar 's-shaytana)
are two. They are anyone who gathers together in
himself two descriptions:

[1] knowledge (`ilm); and

[2] fearful awareness (taqwa).

In that case he is among the scholars of the religion,
the people of the reminder and the helpers of the
Merciful.

However whoever has not gathered in himself these two
descriptions is among the evil scholars, the people of
heedlessness and the helpers of Satan.

In the Ajwiba of Muhammad ibn `Abd 'l-Kareem ibn
Muhammad al-Maghili 't-Tilimsaani who died in the town
of Tuat in the year 909 of the hijra(in answer to the
questions of the Amir al-Hajj Abu Abdallah Muhammad
ibn Abu Bakr, known as Askiya).

When he asked him about the distinction between the
above-mentioned people of the reminder who are the
blessings of the earth and the above mentioned evil
scholars the people of heedlessness who are an
affliction upon the people of the earth.

He answered him with the following. "To continue: May
Allah assist us and you concerning His charge,
inviting others to Him and preserving what He had
entrusted to us from His divine law (shari`a). Verily
you questioned me saying, 'From the time that Allah
favored us with Islam, we were afflicted with an
affliction in these lands by the lack of trust from
those who claim to knowledge among the intellectuals
of our country. Their true description is that they
are non-Arabic speaking (`ajami) who do not understand
the language of Arabic except a little of the Arabic
of the people of our country. This little
understanding is with distortions (tas'heef),
misconception (tahreef) and appalling incorrectness of
pronunciation (`ujma `adheema) to the point where they
cannot truly understand the objectives of the scholars
nor the places where their own distortions and
misconceptions occur.

Along with that they possess many books that they
study and tails and narrations that speak about the
religion. They claim that they themselves are the
inheritors of the Prophets (waritha t'l-anbiyya) and
that it is obligatory upon us (yajibu `alaynaa) to
follow them.

Therefore, I am seeking from Allah ta`ala that He will
assist me to carry this heavy burden which the heavens
and the earth refused to carry. I also seek from you
that you may give me a legal decision based upon what
Allah has taught you concerning these intellectuals.
Is it allowable for us (yajuuzu linaa) to act in
accordance with their teachings concerning the
religion of Allah and am I free to follow them
regarding Allah or is that not permissible for me (laa
yahillu lii)? Is it obligatory to search into the
affair of those whom we appoint and follow in the
affairs of the religion? Explain to us the
description of those who can take care of the welfare
of this according to the divine law (shari`an)?'

Realize, may Allah help you, and us that the kingdom
belongs to Allah and there is no victory except from
Allah. Therefore, be a slave to Allah by obeying him
and He will be your Lord by preserving you and helping
you. The reality is that you are an owned slave who
does not control anything. Your Owner and Master has
raised you above many from among His slaves in order
that you may take care of the welfare of their
religious and worldly affairs. So therefore, do not
attempt to be their master nor owner. For in all
those you control you are a shepherd and every
shepherd will be questioned about those under his
control. If you realize that O Amir, then it is
obligatory upon you two issues:

[1] that you push far from you evil people and draw
near to you good people;

[2] that you question the People of the Reminder about
everything under your charge which you do not know its
legal decision and is burdened to carry so that you
may execute it in accordance with what Allah has
revealed.

Allah ta`ala says, "Then ask the people of the
reminder if you do not know." The people of the
reminder are those who have gathered in themselves two
essential descriptions:

[1] knowledge (`ilm); and

[2] fearful awareness (taqwa).

By means of knowledge he would know the difference
between guidance (rushd) and misguidance (gayy). By
means of fearful awareness he would command with
guidance (ya 'amara bi 'r-rushd) and forbid
misguidance (nahyi `an 'l-gayy).

Therefore, do not follow in your religion he whom it
has not been established whether he is a fearfully
aware scholar. For the one whom it has not been
established whether he is knowledgeable, it is feared
that he is astray and will lead others astray by his
own blindness and ignorance. For the one whom it has
not been established whether he is fearfully aware, it
is feared that he is astray and will lead others
astray by his corrupt passions.

Have you not seen Allah ta`ala's words; "O you who
believe truly many among the priests and rabbis devour
the wealth of people unjustly and bar people from the
way of Allah."

It has been related in the Saheeh of Imam Muslim on
the authority of Abu Said 'l-Kauri that the Messenger
of Allah, may Allah bless him and grant him peace
said, "You will follow the pattern (sunna) of those
who went before you, inch by inch and cubit by cubit,
until if they enter into the hole of a lizard, you
will follow them into it." We said, "O Messenger of
Allah! Are they the Jews and the Christians?" He
said, "Who else?!"

This establishes that many of the so-called scholars
and worshippers in this Umma devour the wealth of the
people unjustly and bar them from the path of Allah.
And by means of these scholars and worshippers
corruption has spread throughout the lands.

The Messenger of Allah, may Allah bless him and grant
him peace said, "My Umma will be destroyed by the
corrupt scholars and the ignorant worshippers." He,
may Allah bless him and grant him peace also said, "I
am not the Dajaal (Anti-Christ) and I am more fearful
for you from something other than the Dajaal." They
said, "From whom O Messenger of Allah?" He said, "From
the evil scholars."

It has been related on the authority of Hudhayfa ibn
'l-Yamaani, may Allah be pleased with him, that the
Messenger of Allah, may Allah bless him and grant him
peace took a white stone and placed in the palm of his
hand and said, "Truly the religion has become
illuminated like the brightness of this stone." He
then took a hand full of earth and poured it upon the
stone until it was completely covered. He then said,
"I swear by the One in whose hands is my soul, there
is coming a people who will bury the religion just as
I have buried this stone."

Muhammad ibn `Abd 'l-Kareem 'l-Maghili 't-Tilimsaani
continued, “Thus the Book and the sunna and the
consensus of the scholars ('ijmaa`'l-`ulama) have
clarified that many of the intellectuals of this Umma
are actually from among the evil scholars and that
they are more dangerous to the Muslims than all the
corrupt people."

He then said after a little, "If you were to say, 'You
have explained and clarified that many of the scholars
of this umma are not among the people of the reminder
and that they are actually among the evil scholars who
are astray and who lead astray. However many of them
study the Qur'an, the prophetic traditions and spend
much time on the expressions of the Book and the
prophetic traditions. Due to this they claim that
they are among the people of the reminder and deny
that they are among the evil scholars.

Thus by what means can we distinguish between the
people of the reminder and the evil scholars?'

The answer to that, and may Allah give us success in
arriving at the correct answer, is that the spiritual
states of the people of the reminder is in no way
mixed up with the states of the evil scholars -
neither by word or deed.

On the contrary, it is necessary for Allah to make for
every guide from among the people of the reminder
lights upon lights during all the ages of the ages of
mankind as guides to the share of Paradise and as
proofs against the allotment of the Fire.

What makes that clear is that apart of the wisdom of
Allah is that He does not punish a people until He
explains to them what they should be fearfully aware
of.

This is the pattern (sunna) of Allah amongst the first
and the last of mankind – “in order that they may not
say on the Day of Judgment, 'We were ignorant of
that'.”

Apart of Allah's wisdom is that He has placed this
clear warning upon the tongue of human beings from
among the Prophets during the first times and the
people of the reminder during the latter times.

He has made for every guide from among them enemies
from among the guilty (mujrimeen). They are the
devils among men and jinn who deceptively advise one
another with embellished teachings. Thus, it becomes
necessary for there to exist a clear light by which
the truthfulness of the guides can be distinguished
from the lies of the devils.

Therefore, Allah made that light for the Prophets in
the form of miracles that break creational norms and
for the people of the reminder in the form of
righteous deeds. For there was no Prophet which Allah
sent to His servants except that He made for him a
clear light which clarified to them that he was upon
the plain truth and showed that those who opposed and
renounced him that they were astray and were leading
others astray.

Likewise, with the people of the reminder of this Umma
until the Day of Judgment because Allah has made them
as guides who establish clear proofs for this Umma
just like the Prophets in past communities.

For this reason it has been narrated that at the head
of every century Allah will send a scholar to the
people who will revive the religion for them.

Therefore it is necessary in every century that there
be a scholar whose spiritual states regarding

commanding good (al-'amr bi 'l-ma`aruuf),

forbidding evil (an-nahyi `an 'l-munkaar),

rectifying the affairs of the people ('islaah 'umuur
'n-naas),

spreading justice amongst them (al-`adl baynahim),

assisting the truth against falsehood (al-haqq `ala
'l-baatil) and

assisting the oppressed against the oppressors
(al-madhluum `ala 'd-dhaalim)

- be completely contrary to the remainder of the
scholars of his time.

In this way, he becomes like a stranger (ghareeb)
amongst them because of the uniqueness of the
attributes of his spiritual state and the few who
resemble him.

It is then that it is made clear to all eyes that he
is among the righteous and that whoever opposes and
renounces him turning people away from him that they
are among the corrupt.

This is true in accordance with the words of the
Prophet, may Allah bless him and grant him peace,
"Islam began as a strange thing and it will return a
strange thing. Therefore, joyous bliss to the
strangers among my Umma." It was said to him, "Who are
the strangers O Messenger of Allah?" He said, "Those
who remedy things during the corruption of the times."

Therefore, this trait is the clearest sign of the
people of the reminder whom Allah revives His religion
on behalf of people by means of them.

Among the clearest signs of the evil scholars is that
they do not bring about remedy nor do they leave alone
those who seek to remedy. Their likeness is like a
big rock that sits at the mouth of a river. It does
not drink from the river nor does it allow others to
drink. Each of these evil scholars are more dangerous
to the people than one thousand devils. There is no
news like eye witnessing.

Therefore, if you have not understood what we have
related and if what we have mentioned is problematic
for you, then know that all intellectuals are
classified into three types:

[1] the one whom it is clear to you that he is
knowledgeable (`aalim) and is fearfully aware
(taqiyy).

[2] The one whom it is clear to you that he is not
neither knowledgeable nor fearfully aware.

[3] The one about whom you have doubt (shakkakta).
You do not know whether he knowledgeable and fearfully
aware or not.

The one about whom it is clear that he is
knowledgeable and fearfully aware, then he is from
among the people of the reminder. So question him
about your religion and follow him, for he will help
redeem you and he will suffice you.

Like some one who tells you that he is aware of
something and it becomes clear to you that he is
indeed knowing (`aarif) and trustworthy ('ameen).

The one about whom it is clear that he is not
knowledgeable nor fearfully aware, then he is not
among the people of the reminder. You should not
follow him in anything concerning your religion and do
not question him; like someone who claims that he is
aware of something and it becomes clear to you that he
is not as knowledgeable and trustworthy as he claims.

As for the one about whose spiritual state is not
clear, and you are unawares whether he is
knowledgeable or fearfully aware or not - you should
also keep yourself from him (fa qif `anhu).

Do not follow him in anything concerning your religion
and do not question him even if he were eloquent is
Arabic language (faseehan `arabiyan) and had memorized
all that was gathered in the books (yahfudh jamee`a
maa fi 'l-kutub) - until it becomes clear to you
without doubt that he is indeed knowledgeable and
fearfully aware.

Like someone who claimed that he was knowing and
trustworthy and it was not clear to you whether he was
truthful to his claim or lying (saadiq aw kaadhib).

Therefore, if you have understood this you will never
again be mistaken about the intellectuals in these
times.

Further, it is obligatory (yajibu) upon you to seek
out a scholar from among the people of the reminder
who are to this Umma like the Prophets were to the
communities that have passed.

It is obligatory upon you to rely upon them
(al-`itimaad `alayhim) and to rush to their sides even
if they are far away.”

Here ends what the Shehu had to say on that issue.

Seeking Knowledge is An Obligation

2007-09-25T14:27:00.001-07:00

Since knowledge of the religion is what distinguishes
the people of excellence from all others, it is then
incumbent upon every person to have a share of it.
Allah ta`ala commands us in His Infallible Quran: “Ask
the people of the reminder if you do not know.”

This is a command from Allah ta`ala responding to a
postponed conditional statement, the condition being
lack of knowledge. And since no human was created
knowledgeable of the religious requirements
(takleefaat), seeking knowledge becomes incumbent upon
everyone.

Thus, the command ‘to ask the people of the reminder’
is a universal obligation, which does not include
extracting legal judgments from their sources. This is
because ‘those who do not know’ lack the prerequisites
to search into that which they are obligated to know
in the affairs of the religion.

Therefore, they are required to seek out those more
knowledgeable than themselves (a`alim mimhum) in their
time and place and question them about the religious
issues and obey them in their legal decisions
(fatawa). As a result, the individual, the family and
the society are commanded to make effort in seeking
out the most knowledgeable people of their times, ask
them for guidance and to obey them in their commands.

Similarly, the scholar is obligated to follow the
scholar like himself in those legal proofs and
opinions (daleel wa nadhar) in which he is deficient.
Thus, he will be able to revive his thoughts and
opinions until he too stops at what is desired from
knowledge in those issues.

Consequently, everyone is obligated to “ask the people
of the Reminder if they do not know.”

Ibn Zayd said: “The ‘reminder’ referred to in this
verse is the Quran.” Jaabir al-Ja`afi said: “When this
verse was revealed, Ali, may Allah be pleased with him
said: ‘We are the people of the Reminder’.” He meant
by that statement the knowledgeable people among the
family of the Prophet, may Allah bless him and grant
him peace, as well as the notables among the
Companions.

Therefore, all the scholars are agreed that it is an
obligation upon the common people (al-`aama) to follow
the scholars of the religion.

They also agree that what is meant by Allah’s words:
“Ask the people of the reminder if you do not know”,
means that it is incumbent upon the common people to
follow those who are more knowledgeable in the
religion in every issue of the religion where their
ignorance prevails. This also means that the common
people cannot pass legal decisions (fatwa) regarding
the religion.

It has been related by Ibn Maja on the authority of
Muhammad ibn Sirin on Anas ibn Malik that the
Messenger of Allah, may Allah bless him and grant him
peace said: “Seeking knowledge is obligatory upon
every Muslim. And placing knowledge with other than
its rightful people is like adorning pigs with
precious diamonds, pearls and gold.”

This in no way implies that ignorant people are to be
left in their ignorance. What it means is that
knowledge should be transmitted to everyone, but only
those who are qualified both in character and learning
should be given the license (ijaaza) to teach.

To give license to people who are not qualified to
teach is like turning loose a wolf among the sheep.

An antidote to this is what Ahmadu Baba related
regarding the merits of the rector of the Sankore’
University, the learned Modibo Muhammad Kaburi. He
said about him: “This blessed shaykh had many
remarkable miracles. Among them was that one of the
so-called scholars from Marrakesh let loose his tongue
concerning him and said things about him which were
not fitting until he went as far as mispronouncing his
name "al-kaafiri" instead of "al-Kaburi".

By that insinuating that the Shaykh was a disbeliever.
This man was among the people of high rank and great
affluence among the ruling notables. He used to
narrate to them the Saheeh of al-Bukhari during the
month of Ramadhan. As a result of what he said, Allah
subjected him with elephantiasis.

There came to him medical practitioners (legitimate
and bogus) from every region and place until one of
the bogus doctors said, "He cannot be cured except
with the heart of a young child, which he must eat."
As a result, the ruler on behalf of this man unjustly
slaughtered many innocent children.

However, this brought no benefit to him until he died
in the most disgusting of conditions. We seek refuge
with Allah from that!”

This story indicates the extreme dangers of seeking
knowledge for the wrong reasons. Both the above
tyrannical ruler and the envious scholar destroyed
themselves by placing a thing where it did not belong.

This is also illustrated in the following tradition
related by Abu Nu`aym on the authority of Ibn Abass
that the Messenger of Allah, may Allah bless him and
grant him peace said: “There are two groups of people
who if they are corrected then the people are
corrected, but if they are corrupted then the people
are corrupted; the scholars and the rulers.”

If society is to be transformed, if a family is to be
transformed and if the individual is to be transformed
then knowledge has to be taken as an obligation and a
prerequisite to transformative action.

On Looking for the Night of Power During Ramadan

2007-09-23T16:57:00.000-07:00

Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to search ('iltimaas) for the
night of power (laylat 'l-qadr) during the last ten
odd nights of the month.

It is related in the Saheeh of al-Bukhari on the
authority of 'Aisha that the Messenger of Allah, may
Allah bless him and grant him peace said: "Search for
the Night of Qadr in the odd nights of the last ten
days of Ramadan."
It is clear that the Night of Qadr (Power) is confined
to the month of Ramadan in the last ten nights.

The foundation for the Night of Qadr is what Allah
ta`ala says in His Qur’an: “Verily We have revealed it
in the Night of Qadr.”

Imam Muhammad ibn Jareer at-Tabari said in his Jaami`
al-Bayaan `An Ta’weel Ayyi ‘l-Qur’an: “Ibn `Abaas
said: ‘The Night of Qadr is the blessed night from
Ramadan in which the Qur’an was revealed completely at
one time from the Tablet to the Oft-Visited House
(Bayt’l-Ma`muur) at the place of the stars in the
lower heaven. Then it was revealed to the heart of
Muhammad, may Allah bless him and grant him peace
regarding commands, prohibitions, and war little by
little.

His words: “Search for the Night of Qadr…”means intend
or make effort in seeking it by means of all forms of
worship and drawing near to Allah ta`ala.

The above tradition further limits this night to the
odd nights, which are the 21st, the 23rd, the 25th,
the 27th, and the 29th.

Ibn Hajr noted that the scholars of the Sunna have had
many disagreements about the reality of the Night of
Qadr, which amounts to more than forty opinions.
However, what is agreed upon about it is that it falls
on one of the last ten odd nights of Ramadan and that
it fluctuates and is not fixed as it has been related
by Abu Qilaaba that he said:

“The Night of Qadr fluctuates through the last ten
nights and should be sought in the odd nights.”

Imam as-Shafi` said: “It should be sought in the 21st
or the 23rd of the month.”

The majority of the scholars of the Sunna say it
should be sought during the 27th night of Ramadan.

This is what Malik, at-Thawri, Ahmad and Is’haq
narrated. Al-Mawardi said: “This is what the scholars
are agreed about.”

He took his proof for that from the tradition of `Ubay
ibn Ka`b. However, al-Haafidh said: “The Companions
are agreed that the Night of Qadr falls on the last
ten nights, but they differed regarding specifying
which of these nights it is.”

Success is with Allah

On Increasing Acts of Generosity During Ramadan

2007-09-23T16:56:00.001-07:00

Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to increase in good deeds
(ziyaadatu 'l-khayr).

It is related in the Saheeh of al-Bukhari on the
authority of Ibn 'Abbas: "The Messenger of Allah, may
Allah bless him and grant him peace was the most
generous of all the people, and he used to reach the
peak in generosity in the month of Ramadan when Jibril
convened with him to rehearse the Qur’an. Jibril used
to meet him night of Ramadan to review the Qur'an with
him. Allah's Apostle was the most generous person,
even more generous than the strong wind (in readiness
and haste to do charitable deeds)".

Ibn Hajr said: “The meaning of Ibn Abass words ‘the
most generous of people’ is that he, may Allah bless
him and grant him peace was more generous then than
any other human. Generosity means munificence and is
among the praiseworthy characteristics.

It has related by Imam at-Tirmidhi on the authority of
Sa`d that the Messenger of Allah, may Allah bless him
and grant him peace said:“Verily Allah is Munificent
and He loves munificence.”

In the above tradition one may imagine that the
generosity of the Messenger of Allah, may Allah bless
him and grant him peace was specific for Ramadan,
however munificence was his character by nature
however he would increase in generosity and
openhandedness during the month of Ramadan more so
than in any other time.

There are also two other prophetic traditions that
explain the meaning of the generosity of the Messenger
of Allah, may Allah bless him and grant him peace.

Anas ibn Malik related the first, but there is some
question about its chain of authority: “I am the most
generous of the children of Adam. And the most
generous of them after me is a man who learned some
knowledge and disseminates it and a man who is
generous with his life in the Way of Allah.”

Anas ibn Malik also related the second tradition, and
its chain is sound: “The Messenger of Allah, may Allah
bless him and grant him peace was the most courageous
of men and the most generous of men.”

The above description of the Prophet, may Allah bless
him and grant him peace being: “even more generous
than the strong wind”, means that his action, may
Allah bless him and grant him peace during Ramadan was
persistent, continuous without end.

In this tradition are several principles. Among these
principles is that the merits of time is obtained
through increase in acts of worship.

Among these is that persistence in recitation of the
Qur’an necessitates increase in good. This is true
based upon his words: “and he used to reach the peak
in generosity in the month of Ramadan when Jibril
convened with him to rehearse the Qur’an”.

Among these is it being highly recommended to increase
in acts of worship in the final years of one’s life.

Among these is that the nights of Ramadan are superior
to its days. Among these is the fact that even though
the Qur’an would be revealed throughout the year,
Jibril, upon him be peace would review what had been
revealed throughout the year during the month of
Ramadan, then Allah would establish His judgments in
certain verses and abrogate certain verses.

Among these principles is that acts of worship should
always be accompanied with acts of generosity in
charity in order for them to be accepted by Allah
ta`ala.

The key element about the above mentioned tradition by
the Shehu is to establish that Ramadan is the time
that the servants of Allah ta`ala increase in acts of
generosity and munificence.

This brings us now to the questioned Sister Amina of
Hartford, Connecticut raised regarding the secrets of
giving alms (sadaqa) in the manner that the Shehu had
delineated to us.

The following was related by Shaykh Adam Abdullahi
al-Ilorin in his book Qaala as-Shaykh (‘The Shehu
says’):

“Whoever gives alms on Sunday when the sun rises
(tuluu` as-shams) will find his supplications answered
and will attain merit with Allah ta`ala.

Whoever gives alms on Monday during the forenoon
(duhaa) Allah will accept all of his actions and take
care of all his needs.

Whoever gives alms on Tuesday during midday
(nisf’n-nahaar) his enemies will not be able to
approach him with injustice or wrong.

Whoever gives alms on Wednesday during the time of
dhuhr he will not be harmed in his worldly affairs by
magic, thievery or the evil glance.

Whoever gives alms on Thursday between the times of
dhuhr and asr Allah will send down upon him miraculous
signs of actions, belief, baraka, and love.

Whoever gives alms on Fridays after the asr prayer
Allah will forgive him of his sins and accept his
supplications.

Whoever gives alms on Saturday at the setting of the
sun (ghuruub as-shams) Allah will give him this world
and the Hereafter and enter him in Paradise without
reckoning.”

I say, that even if you have no money or material
possessions to give away in charity, you can still
give charity by making supplications for believers you
know and dont know at these mentioned times, because
it has been related in many traditions that
supplication for the believers is a form of charity.

Success is with Allah

On Recitation of the Qur’an During Ramadan

2007-09-17T10:09:00.000-07:00

On Recitation of the Qur’an During Ramadan

Shaykh Abdullahi Dan Fuduye’, may Allah be merciful to
him said in his Fara’id al-Jaleela where he raises the
question whether reciting the Qur’an in a slow
measured manner (tarteelan) or reciting it rapidly
(hadran) is better. He said:

“Its recitation in a slow measured manner to most
(scholars) is considered better

Than reciting it rapidly, (but in this) there are
three opinions that justify it.”

Here the Shaykh, may Allah be merciful to him,
demonstrates that the scholars differ regarding the
superiority of reciting slow or rapidly. Some of the
scholars believe that slow measured recitation is best
unrestrictedly, while others believe that rapid
recitation is best unrestrictedly.

He begins by explaining the judgment of those who say
that rapid recitation is best by delineating three
opinions regarding this. He says, may Allah be
merciful to him:

“The one who is in difficulty, the one who knows its
meanings

And the one who acts as Imam for people other than
himself.

Here the Shaykh, may Allah be merciful to him, gives
three opinions regarding the legality of reciting
rapidly (hadran).

[1] The first opinion is for the one who is in
difficulty (shaqqa). Difficulties for the one reciting
are in three varieties. The first one is the one
pressed for time and he wants to recite a particular
amount (hazb) at a particular time. The second one is
the one in difficult circumstances spiritually or
worldly and he wants relief from Allah ta`ala
immediately. The third one is the wayfarer (ibn
as-sabeel) who is on the journey, whether that journey
be traversing the earth to attain the bounties of his
Lord, or the traveler (saalik) on the spiritual
journey (suluuk) to his Lord. In both cases, the
traveler encounters difficulties. The scholars have
said: “Knowledge is extensive and times is short”.

[2] The second opinion is ‘the one who knows its
meanings’. This means the one who understands the
Arabic language and knows what he is reciting. It also
means the scholar who is firm in his understanding of
the legal judgments of the Qur’an, along with its
rules, and its adab. It also means the one who knows
its outer meanings and inner meanings. This is the one
firm in the knowledge and gnosis of his Lord and
understands with piercing insight the lights and
sciences, which manifest from the letters, the words,
the separated letters, the verses, and the chapters of
the Mighty Qur’an. Neither its outer forms veil him
from its hidden meanings, nor does its hidden secrets
drown him from its outer aspects. “One hour’s
contemplation of the scholar is worth seventy years
worship of the ignorant one.”

[3] The third opinion is ‘the one who acts as Imam for
people other than himself.’ This one is the example
and the paradigm that leads the common people in the
prescribed prayers. Sometimes he may lead the weak,
the old and sick, which gives him license to shorten
the prayer for those following. “O Allah Whoever is
appointed over any affair of my Umma and he makes it
difficult for them, make things difficult for him.
Whoever is appointed over any affair of my Umma and he
makes it easy for them, make things easy for him.”

Thus, avoiding making difficulties for the followers
and yearning to make things easy for them requires
shortening the prayer, which in turn requires the Imam
to recite rapidly.

He is also the Imam of those who are firm and resolute
in their desire for spiritual rewards, who fulfills
the trust in adhering to the Sunna of the Prophet, may
Allah bless him and grant him peace by standing
sometimes long in prayer and sometimes reciting the
longer chapters of the Qur’an, in accordance with the
way of the Salaf as-Saalih, may Allah be pleased with
them.

Imam al-Manjuuri said in his Jaami` at-Talqeen: “The
one who is the imam reciting rapidly regarding his
right as imam is better, while reciting in a slow
measured manner in best for others.” The proofs for
all these three opinions is from the Qur’an, the Sunna
and by reason. As for the Qur’an Allah ta`ala says:

“O you who believe remember Allah with much
remembrance.” As for the Sunna there is the words of
the Messenger of Allah, may Allah bless him and grant
peace as related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra:

“When one of you prays with the people, he should
lighten the prayer, for among them are the weak,
infirm, the one who has needs, and the elderly. But
when one of you prays by himself, he can elongate the
prayer as he likes.”

As for as reason is concerned, ‘much remembrance
cannot occur except through reciting much Qur’an and
this cannot be accomplished except through rapid
recitation (hadran). Further, And Allah knows best.

“The proof for the majority is in the Qur’an

And the Sunna of the Prophet, and by implication.”

Here the Shaykh, may Allah be merciful to him, informs
us that the majority of the scholars who are of the
opinion that reciting the Qur’an in a slow measured
manner (tarteelan) is best, have their proofs from the
Infallible Qur’an, from the Sunna, and by means of
reason. As for the proof from the Qur’an there is the
words of Allah ta`ala:

“And recite the Qur’an in a slow measured manner.” And
there is His Exalted words:

“Will they not be attentive to the meanings of the
Qur’an?” And there is His Exalted words:

“A Blessed Book, which We have revealed to you so that
they may be attentive to the meanings of its verses.”

As for the Sunna there is the practice of the
Messenger of Allah, may Allah bless him and grant him
peace as related by Abd’r-Razaaq, Abdu ibn Humayd, Ibn
Nasr and Ibn al-Mundhir on the authority of Qatada who
said regarding Allah’s words: “And recite the Qur’an
in a slow measured manner”;

‘It has reached us that the most general recitation of
the Prophet, may Allah bless him and grant him peace
was drawn out.”

As for as the proofs for reciting in a slow measured
manner based upon reasoned implication (ma`ana), the
scholars of the Sunna believe that tarteel is nearest
to showing dignity and respect for the Qur’an, along
with the fact that tarteel is stronger in leaving
influence and having effect upon the heart, more so
than rushing and destroying the Qur’an with one’s
tongue.

Then Shaykh Abdullahi clarifies that each opinion has
its proofs which are all valid and that some of the
scholars of the Sunna consider that reciting the
Qur’an in a slow measured manner (tarteelan) as well
as rapidly (hadran) are equally valid, by his words:

“Like other scholars, it is said that slow and rapid
are equal

Those who hold to the superiority of one over the
other have their proofs.”

After establishing the legality of reciting slowly or
rapidly, Shaykh Abdullahi then introduces the servants
to the methodology and merits of reciting the Qur’an
in one week (seven days).

He said:

“And seal the Qur’an in a week, for this is

The most perfect way due to its renown, and less than
that is what is easy.

It is reprehensible to recite it less than three days

It is also said that it is not reprehensible in the
most famous of researches.”

The proof for this is in what Imam an-Nawwawi said in
his commentary upon the Saheeh of Imam Muslim: “As for
the saying of the Prophet, may Allah bless him and
grant him peace:

“Recite the Qur’an every month.” He then said: “Every
twenty days”.

He then said: “Every seven days and no less”. The
Salaf had different customs in their every day
recitation based upon their spiritual states,
comprehension, and daily litanies. Some of them used
to seal the Qur’an every month. Some of them used to
seal the Qur’an every twenty days. Some of them used
to seal it every ten days, while the majority of them
finished it in seven days. Many of them used to finish
it in three days as well as in a day and a night. Some
of them used to finish it in one night. Some would
even complete the Qur’an three times in one night,
while some went as far as to complete the Qur’an eight
times in one night. This is the most that I have heard
that it had been done.”

As far as the reprehensibility of sealing the Qur’an
in less than three days as Shaykh Abdullahi said the
proof for this is from the Sunna as it has been
narrated by Abdullahi ibn `Amr that the Prophet, may
Allah bless him and grant him peace said:

“The one who recites the Qur’an in less than three
days will not be able to understand it.”

Ibn Hajr said that this means, that the person will
not be able to understand the outward meanings of what
he recites. Although some of the scholars give a
license to seal the Qur’an in less than three days
based upon what was related on the authority of Uthman
ibn `Afan, that he would recite the Qur’an in a single
raka`at.

It has also been related on the authority of Sa`id ibn
Jubayr that he would recite the Qur’an in a single
raka`at while in the Ka`aba.

Muhammad ibn Nasr said regarding the standing at night
in prayer: “Sa`id ibn al-Masayyib used to seal the
Qur’an in two nights.”

At-Tahawi related with his chain of authority going
back to Ibn Serin who said: “Tamim as-Daari used to
give life to the whole of the night by reciting the
entire Qur’an in a single raka`at.”

This is the meaning of Shaykh Abdullahi’s words: ‘It
is also said that it is not reprehensible in the most
famous of researches’

The Shaykh Abdullahi explains how the recitation of
the Qur’an in seven days should be accomplished. He
said:

“Its recitation in seven days is the middle way
Without division or splitting up, is the way it is
done
For the first night the first three chapters should
be recited
Then the next five, then the next seven, then nine,
then ten
Along with a chapter, then the same along with three
more
Then recite from chapter Qaf until the ending, which
is its elaboration.”

Here Shaykh Abdullahi Dan Fuduye’ delineates the
methodology of reciting the Qur’an in seven days. He
defines this way as the middle way because this was
the method utilized by most of the Companions of
Muhammad, may Allah bless him and grant him peace. He
said that the first three chapters of the Qur’an
should be recited the first day, stopping after
surat’l-Nisaa. Then the next five chapters should be
recited the second day, stopping after surat’l-Tawba.
Then the next seven chapters should be recited the
third day, stopping after surat’l-Nahl. Then the next
nine chapters should be recited the fourth day,
stopping after surat’l-Farqaan. Then the next eleven
chapters should be recited the fifth day, stopping
after surat’l-Yaaseen. Then the next thirteen chapters
should be recited the sixth day, stopping after
surat’l-Hujaraat. Then the last day one should recite
from surat’l-Qaaf until the end of the Qur’an. Shaykh
Abdullahi then says:

“Seal it in the beginning of the night or the
beginning of the day

And how many narrations have come regarding the
sealing of the Qur’an?”

What the Shaykh means here, is that there are
innumerous narrations from the Prophet, may Allah
bless him and grant him peace extolling the merits of
sealing the Qur’an.

Among them is what was related on the authority Sa`d
that the Messenger of Allah, may Allah bless him and
grant him peace said:

“Whoever seals the Qur’an the Angels send blessings
upon him until evening. Whoever seals the Qur’an in
the last part of the day, the Angels send blessings
upon him until morning.”

It has been related on the authority of Ibn Mas`ud
that the Messenger of Allah may Allah bless him and
grant him peace said:

“Whoever is present at the commencing of the
recitation of the Qur’an, it is as though he were
present at the victory of Muslims when attaining
victory. Whoever is present at the sealing of the
Qur’an, it is as though he were present at the spoils
of war when it is being divided.”

It has been related on the authority of `Amr ibn
Shu`ayb that the Messenger of Allah, may Allah bless
him and grant him peace said:

“When the servant seals the Qur’an, more than sixty
thousand Angels pray upon him when he finishes it.”

It was related on the authority of Anas ibn Malik that
the Messenger of Allah, may Allah bless him and grant
him peace said:

“Verily with the one who recites the Qur’an when he
seals is accepted supplications and a tree in
Paradise.”

Shaykh Abdullahi then informs the servants about the
adab of supplication at the sealing of the Qur’an and
who should be included in one’s supplication. He said:

“And supplicate for mercy and the attainment of
request

And how many supplications after it have been narrated
from the Messenger?”

And supplicate for oneself, the wives, and those who
have believed

And say to them when you have finished your
supplication: ‘Say: Amen’.”

Here the Shaykh delineates the permissibility of
gathering the family and the jama`at to seal the
Qur’an in order for the blessings to descend upon
everyone present. The evidence for this from the Sunna
is in what was related by Ibn an-Najaar on the
authority of Anas ibn Malik in his Musnad where the
Messenger of Allah, may Allah bless him and grant him
peace said:

“The Prophet, may Allah bless him and grant him peace,
when he would seal (the Qur’an) he would gather his
wives and make supplication.” Shaykh Abdullahi, may
Allah be merciful to him informed us that there are
many prophetic traditions narrated regarding the
supplications at the sealing of the Qur’an.

However, it goes with out saying that among the best
supplications for this Jama`at at the sealing of the
Qur’an are those supplications narrated from Shehu
Uthman Dan Fuduye’, Shaykh Abdullahi Dan Fuduye’ and
Sultan Muhammad Bello, may Allah be pleased with them.
Among these are the Munaajat, the Dalaa’il, and the
Daaliyat of Shehu Uthman Dan Fuduye’.

Among them are the Hizb al-Ashraar and the Wird
al-Adhkaar wa’d-Da`awaat of Shaykh Abdullahi Dan
Fuduye’.

Among them is the Majmu` al-Istighfaar of Sultan
Muhammad Bello. There are many other supplications
from the Saaliheen, like the ahzaab of Shaykh
Abu’l-Hassan as-Shadhili, the awraad of Shaykh
al-Haddad, the awraad of Imam an-Nawwawi and all the
aupplications and adhkaar narrated from the Prophet,
may Allah bless him and grant him peace.

Shaykh Abdullahi Dan Fuduye’ clarified the means that
the servant can obtain baraka through the recitation
of the Qur’an in his Diya `Uluum ad-Deen when he said:

It is necessary that the one reciting Qur’an that he
have ablution, face the qibla, bow his head, and sit
as though he is sitting in the prayer. It is best that
he do so in the masjid, while reciting in a slow
measured tone (tarteelan), and being in a state of
reflection. The presence of his heart in his
recitation should cause him to weep, hoping in that to
attain the divine promises and fearing to fall into
the divine threats. The servant should also realize
his shortcomings in performing the obligations and
limitations of Allah ta`ala. He should be scrupulous
in given each verse of the Qur’an its rights. Thus,
when he comes upon a verse of prostration, he should
prostrate and make the supplication that is connected
to the verse that he is reciting. In addition to this,
the servant should beautify or adorn his inner-self
with the following ten sequential courtesies (adab):

[1] first comprehension of the root of the words;

[2] then glorification of Allah;

[3] then the presence of the heart;

[4] then being attentive;

[5] then understanding;

[6] then removal of those barriers which prevent
understanding, like being persistent in sins and
obeying one’s corrupt passions;

[7] then taking the Qur’an as one’s argument. This
means considering that he is the one intended in every
expression in the Qur’an.

Thus, the servant should assess carefully the
obligations, the prohibitions, the divine promises,
the divine punishments, the stories of the foregone
people and the Prophets and take lessons from them. He
should also imitate what he reads from the Prophets
and the righteous regarding their patience against
afflictions and their firmness in the religion as a
means of expecting divine assistance and victory.

[8] Then, the servant should take on the influence of
fear, dread, and hope.

[9] Then, he should move from there and rise up in his
recitation to the station of direct witnessing of his
Lord and intimate conversation with Him.

[10] Ten finally, the servant should free himself of
all power, strength and attachments to the self and
rely solely on the Power, Strength and Divine Ability
of Allah ta`ala la in his recitation. Truly, Allah
specifies this favor for whomever He wills with
whatever He wills. It is also necessary that the
servant seal the Qur’an every week (in seven days) or
every month or at least twice a year or less than that
which is easiest for him.”

Success is with Allah

On Rushing to Break the Fast During Ramadan

2007-09-14T10:03:00.000-07:00

Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended of hurrying to break the fast
(ta`jeel 'l-fitr).

It is related in the Saheeh of al-Bukhari on the
authority of Sahl ibn Sa`d that the Messenger of
Allah, may Allah bless him and grant him peace said,

"The people will continue in good as long as they
hurry to break the fast."

Imam Muhammad ibn Abd’r-Rahman said in his Tuhfat
al-Ahwadhi said: “This is what the people of knowledge
from among the Companions of the Prophet, may Allah
bless him and grant him peace, and others chose
regarding it being highly recommended to rush to break
the fast.

This was the opinion of as-Shafi`, Ahmad and Is’haq.”
He also said: “The meaning of his words ‘The people
will continue in good…’, is understood from another
tradition related by Abu Hurayra;

“The religion will remain apparent…” Thus, the
manifestation of the deen necessitates the persistence
of good. This means the people will persist in
manifesting the deen, ‘as long as they hurry to break
the fast’, as the tradition narrates. This means as
long as they persist in establishing the sunna of
rushing to break the fast.”

The scholars of the sunna are agreed that rushing to
break the fast applies when the setting of the sun has
been ascertained by sighting or by the testimony of
two upright men or a single upright man.”

Imam Ibn Hajr said: “The meaning of his words ‘as long
as they hurry to break the fast’, the good is attained
at the time that they do that, following the Sunna,
stopping with its limits without relying on their own
intellects in altering its principles. Abu Hurayra
added in another narration:

“This is because the Jews and Christians postpone
breaking the fast.” Abu Dawud, Ibn Khuzayma, and
others narrated this. The custom of postponing of
breaking the fast of the People of the Book is until
the appearance of the stars.

Ibn Habaan and al-Haakim related a tradition from Sahl
in his words:

“My Umma will remain on my sunna as long as they do
not wait for the appearance of the stars to break the
fast.”

The Mujaddid Ibn Daqeeq al-`Eid said: “This prophetic
tradition is an answer against the sect of the Shia`
who postpone the breaking of the fast until the
appearance of the stars. This is because rushing to
break the fast is the causative factor of the
existence of good, thus by postponing it, one enters
into the actions of those who act contrary to the
Sunna.”

Imam al-Qari said: “Some of the scholars say that when
the breaking of the fast is postponed in order to
discipline the soul or in order to connect the two
evening prayers with superogatory prayers, without
believing in the obligation of postponing the breaking
of the fast, then there is no harm in that. However, I
say that the harm comes from the loss of the sunna of
rushing to break the fast, because breaking the fast
with just water does not negate disciplining the soul
or connecting the two evening prayers with extra acts
of worship. Along with the fact that rushing to break
the fast is a manifestation of one’s innate inability
(`ajaz) with regard to slaveness as well as hastening
to accept the license (rukhsa) from the presence of
Lordship.”

On the Postponing Taking the Pre-Dawn Meal in Ramadan

Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended of postponing the dawn meal
(ta'kheer 's-sahuur).

It is related in the Saheeh of al-Bukhari on the
authority of Sahl ibn Sa`d who said, "I used to take
the dawn meal with my family. I would then rush to
catch the prostration with the Messenger of Allah, may
Allah bless him and grant him peace."

Qadi `Iyad said: “Sahl ibn Sa`d intends in this
statement to say that the furthest extent of his
hurrying was because his dawn meal was near to the
appearance of dawn, to the extent that he almost
failed to catch subh prayer with the Messenger of
Allah, may Allah bless him and grant him peace.”

Ibn Muneer said: This tradition means that the
Companions used to take the dawn meal very close to
the time of dawn to the point of shortening it and
rushing out of fear of missing the prayer.”

It is also related in the Saheeh of al-Bukhari on the
authority of Anas on the authority of Zayd ibn Thaabit
who said, "We took the dawn meal with the Prophet, may
Allah bless him and grant him peace and he then stood
to establish the prayer”. I then said, "How long
should it be between the call to prayer and the
pre-dawn meal?" He said, "The space of (time it takes
to recite) fifty verses”.

Ibn Hajr said: “This tradition proves that gathering
in congregation to take the pre-dawn meal is a sunna.
This also establishes that the Messenger of Allah, may
Allah bless him and grant him peace used to postpone
the pre-dawn meal out of compassion to his Umma. He
would do so because if he had not taken the pre-dawn
meal they would have followed him in that, causing the
fast to be difficult for some of them. If he, may
Allah bless him and grant him peace had taken the
pre-dawn meal in the middle of the night, this would
also have been difficult for those who would perhaps
be overcome by sleep to the point where they would end
up missing the subh prayer, or they would be in need
to make spiritual struggle by means of staying awake
all night (sahr).”

Sahl ibn Sa`d determined the time between the pre-dawn
meal and the subh prayer by means of recitation
(qira’at). This is an indication that this time was
normally a time of superogatory worship, which was
filled with the recitation of the Qur’an by the
Companions of the Prophet, may Allah bless him and
grant him peace. For if they were occupied with any
other action at that time, he would have measured and
determined that time using another means of
measurement. However, he measured the time based upon
a particular act of worship, which was a specific
measurement of recitation of Qur’an. This is a proof
that this time was normally a time of recitation.

Which brings us to the next point which is the
increase in recitation of the Quran.

Success is with Allah.

Taraaweeh and Tahajjud During Ramadhan

2007-09-14T10:00:00.000-07:00

Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to stand in prayer
(al-qiyaam) during the nights of Ramadan.

It is related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra, may Allah be pleased with
him that the Prophet, may Allah bless him and grant
him peace said,

"Whoever stands in prayer during the nights of Ramadan
with true faith and with self reckoning will have all
his previous sins forgiven him."

Imam an-Nawwawi in his commentary upon the Saheeh of
Imam Muslim said: His words ‘with true faith’ here
means: “Acceptance that it is the truth and intending
by it to obtain the merits of fasting. His words ‘self
reckoning’ means: That one desires Allah alone in the
fasting and that the objective is not to be seen by
people or any other objective other than true
sincerity.”

Imam al-Khataabi said: “His words ‘self reckoning’ in
the prophetic tradition means that he should fast with
the idea of yearning for the rewards of fasting, while
his soul is content with it. He should not belittle
the fasting nor complain of the length of its days.”

Imam an-Nawwawi said: “What is meant by his words
‘during the nights of Ramadan’ is prayer of
at-taraaweeh. The scholars of the sunna are agreed
upon the prayer of taraaweeh being highly recommended.

However, they differ regarding the superiority of
praying singularly at home or in congregation in the
masjid.

Imam as-Shafi`, and a large group among his students,
Abu Hanifa, Ahmad, some of the Malikis and others have
said: It is best to do the prayer in congregation as
Umar ibn al-Khataab and the Companions, may Allah be
pleased with them established, along with the
continual behavior of the Muslims on that.

This is because this is among the apparent rites of
Islam and it resembles the prayer of the Eid.

However, Imam Malik, Abu Yusef and some of the Shafi`s
say: It is best to pray the taraaweeh singularly in
the home based upon the saying of the Prophet, may
Allah bless him and grant him peace

“The best prayer is the prayer that a person prays in
his home, except the prescribed prayers.”

Imam an-Nawwawi said: “His words ‘…will have all his
previous sins forgiven him’, it is understood by the
jurists that this forgiveness is specific for small
sins but not the major sins.

While some of the jurists say: ‘It is conceivable that
this prophetic tradition means that the major sins
will be reduced once the small sins have been
removed.”

The essence of the prophetic tradition: “Whoever
stands in prayer during the nights of Ramadan with
true faith and with self reckoning will have all his
previous sins forgiven him”, is that the servant can
give life to the nights of Ramadan with every variety
of worship and drawing near to Allah ta`ala which has
been confirmed in the Sunna of the Beloved Prophet,
may Allah bless him and grant peace.

This includes superogatory prayers, seeking
forgiveness, remembrance of Allah, supplication,
recitation of Qur’an, and reflection. Amir’l-Mu’mineen
Muhammad Bello said in his Infaq’l-Maysuur describing
apart of the night vigils that the Shehu prescribed
for the servants of Allah ta`ala: “You should pray at
least two rak`ats for tahajjud in the middle of the
night. You should recite in the first raka`at the
al-Faatiha and then surat’l-Kahf (‘the Cave’) and in
the second raka`at the al-Faatiha and then
surat’l-ad-Dhukhaan (‘the Smoke’). Or you can recite
Yaaseen in the first raka`at and then al-Mulk in the
second. Or you can recite al-Kaafiruun in the first
and al-Ikhlaas in the second. All this should be based
upon what you have memorized and the extent of the
time. You should say in the prostration;

“O Allah, be merciful with my humility and submissiveness towards You, and make my solitude in front of You be the source of intimacy. Be merciful towards me, verily You have power over all things.”

You should send blessings upon the Prophet, may Allah bless him and grant him peace one hundred times after the two rak`ats.”

Success is with Allah

Concerning Repentance (Tawbah)

2007-07-14T19:33:00.000-07:00

Know, and may Allah be merciful to you, that Allah, the Exalted has made repentance a protection for the exposed bad actions, a purification for the impurities of error, a destruction for what has passed and a reparation for what will come. Repentance is the life after death (meaning the death of the hearts).

Further, you must know that whoever neglects repentance is in transgression (dhulmun). Whoever procrastinates concerning repentance is far away from Allah. Adherence to repentance is nearness to Allah. Rushing to repentance is obligatory (fard).

Allah the Exalted said, "Hurry towards forgiveness from your Lord and to a paradise whose width is like the heavens and the earth." Meaning by that, "Hurry by means of repentance from disobedience, to Me and know that performance of good deeds for My sake; obligates for you My paradise and My good pleasure." And Allah the Exalted says, "O, you who believe, repent to Allah all together so that you may prosper." And Allah the Exalted says, "Truly Allah loves those who turn in repentance and He loves those who have a care for purification."

Therefore, the first of the stations of praiseworthy character is repentance (tawbah). And nothing after it from good deeds is accepted except by means of repentance. The likeness of the servant when he commits an act of disobedience, is like a brand new cooking pot, under which a fire is lit for some time until it becomes blackened. But if one hurries to wash it, it will become cleansed from that blackness. However, if you neglect it and continue to cook in it over and over again; the blackness is established on it. Then there will be no benefit after that in washing it.

So, repentance is that which washes the blackness of the heart. For when actions are presented to Allah, there will be on them, as a result of repentance, the sweet fragrance of acceptance from Allah. Consequently, if you have truly attained repentance, then Allah, the Exalted will love you. This is true by His words, "Truly Allah loves those who repent." But if you do not repent, then you will be among the transgressors. And Allah, the Exalted says, "For they are truly transgressors, those who do not turn in repentance." He who repents is successful and he who does not repent is among the losers.

When there appears from the servant a fault, then darkness and injustice also appear with it. For, the likeness of the disobedient one is like a fire and the darkness that occurs with disobedience is the smoke of that fire. Whoever ignites a fire in his house – for lets say seventy years – will he see nothing but blackness as a result of the smoke? Likewise is the heart blackened by disobedience. And it cannot be purified except through repentance to Allah, the Exalted. This is because humiliation, darkness, transgression and veiling are instinctively connected to disobedience. However, when you have truly repented to Allah, all sins will be removed from you.

Know, that heedlessness will never enter your heart except by you being negligent of following the Prophet, may Allah bless him and grant him peace. And elevation with Allah will never happen for you except by following the Prophet, may Allah bless him and grant him peace. And following the Prophet is divided into two parts; that which is evident and that which is secret. For the evident following of the Prophet is like the performance of the fundaments of Al-Islam. While the following of the Prophet which is secret is your gathering of your whole self during your prayers and the gathering of you concentration during your recitation of the Qur'an.

Consequently, when you have done an act of obedience (like the prayer or the recitation of Qur'an) and find that you have not gathered yourself nor gathered your reflection, know, that you are sick with an inward sickness as a result of pride (kibr), conceit (`ujub), or other than that. The Most High says, "I will turn away from my signs those who are arrogant in the earth without right." And the poet said, "The eye denies the sunlight as a result of eye disease the mouth denies the taste of water as a result of mouth illness."

The most of what is feared for you is your small despicable sins (muhtaqiraat). This is perhaps because you regard the major sins (al-kabaa'ir) as big, so you repent from them. About this, Allah the Exalted says, "You reckon it to be insignificant, but with Allah it is great." The big sins are small with regard to the merciful generosity of Allah and the small sins are great with regard to His justice. For when you make the small sins insignificant in your eyes, they become major sins. This is because poison kills even though it is a small amount. Further, the small sins are like a spark from a fire, which may burn down a whole house (baldah).

And further, what is feared most for you is an evil ending as a result of the extinguishing of the embers of faith (imaan) by the darkness of disobedience and by reason of persistence in sin – until the heart is blackened because of the lack of repentance.

First chapter of a text called Sabeel An-najaah

On the States of the Heart

2007-07-14T19:00:00.000-07:00

Introduction: On the States of the Heart (Ahwaal `l-Qalb)

Realize, that the nobility of humanity over the remainder of animals (sharf'l-insaan `ala saa'iri `l-hayawaan) is their propensity fordirect experiential knowledge of Allah (isti`idaadihi li ma`rifatillahi) and obedience to Him (taa`atihi). This direct experiential knowledge does not occur except in the heart. The reason for this is that the heart is innately knowledgeable of Allah (al-`aalim billahi), in close proximity to Him (al-mutaqaarib ila Allahi), and spiritually unveiled to that which is with Allah (al-mukaashif bimaa `inda Allahi), especially when it is free of other than Allah. While on the other hand, the heart becomes veiled from Allah when it is completely submerged in other than Allah.

The bodily limbs (al-jawaarih) act as the subjects (atba`un) of the heart, its servants (khidam), and tools (allaat). When the heart is obedient to Allah, then this obedience spreads to the bodily limbs and illuminates them in the form of various forms of worship. However, when the heart is disobedient, then this disobedience extends itself to all the bodily members and leaves its traces in the form of corruption.

The heart is the ruler and the body (al-badan) is its kingdom. In this kingdom, the bodily limbs are like the kingdom's manufacturers (sinaa`) and civil servants (`umaal). The intellect (al-`aql) acts as the heart's secretary of state (wazeer), while the passions are like the malevolent slaves (`abd suu) that reluctantly gather provisions for the kingdom. The innate anger (al-ghaddab) is like the chief of police (sahib `s-shurta), while Shaytaan is the avowed enemy of the kingdom.

The debased customs of the evil slaves are instinctively in constant struggle against the secretary of the state while they are innately in conformity to the whims of the enemy. The avowed enemy of the kingdom (shaytaan) has as his sole objective to dispose of the king (qalb) and destroy his kingdom. Thus, when the secretary of the state (wazeer) assists the ruler against the evil slaves (hawaa) and when the chief of police (ghadab) is placed under the authority of the secretary of state, then and only then will the evil slaves be subjugated and the kingdom will be protected from the plots of its enemies. Thus, the affairs of the state will be rectified and coordinated, otherwise the ruler, his civil servants, and helpers will revert to functioning for the enemy, by assisting the slaves. In this manner the kingdom is destroyed. So understand.

Then realize that what we mean by the heart in this discourse is that heart which is subtle (al-lateefa), grounded in lordly (ar-rabbaniya), and spiritual knowledge (ar-ruhaaniya), which has an immediate relationship with the physical heart. The subtleness of the heart is the reality of humanity, and its reality cannot be discovered except by means of knowledge of unveiling (al-`ilm al-mukaashifa), not through knowledge of social behavior (al-`ilm al-mu`aamilat), which is its opposite.

The reality of humanity is also referred to as the soul, that is the human soul (nafs al-insaan). However, in the technical terminology of the people of the science of spiritual purification (at-tasawwuf), they designate the term soul to refer to a comprehensive basis for the blameworthy characteristics of humanity (as-sifaat al-madhmuuma min al-insaan), which initially emerges from unjust anger (ghadab) and corrupt passions (shahwa).

The human soul gathers within itself four qualities:

[1] Those of predatory animals (as-sab`iya);
[2] those of livestock (al-baheema);
[3] those of devils (as-shaytaniya); and
[4] those of high lordly beings (ar-rabbaaniya).

The blameworthy trait that underlines the predatory nature is unjust anger (ghadab).
The blameworthy trait that underlines the livestock nature is corrupt passions (shahwa).

The blameworthy trait that underlines devilish nature is a combination of both anger and passions.

The blameworthy traits that underline the high lordly nature are a combination of eight:
[1] Love for exaltedness;
[2] love for position;
[3] love for designation;
[4] autocracy in all affairs;
[5] being singled out for leadership;
[6] withdrawing from the bondage of servitude;
[7] love for information of all the realities of things; and
[8] the desire to subdue the whole of creation. All of these eight traits are characteristics that are in reality the qualities of Divine Lordship.

The heart is predisposed to direct experiential knowledge (al-ma`arifa) of all divine, celestial and terrestrial realities. However, the heart becomes veiled from these realities by means of five things:

[1] Disobedience (al-ma`asiya),
[2] corrupt passions (as-shahwaat),
[3] ignorance (al-jahl),
[4] blind following (at-taqleed), and
[5] satanic whispering.

The starting point of all human action begins with inclinations (al-khaatir), then it moves to longing (ar-raghba), then it moves to objective intention (an-niyya) and finally it is realized in actions, which are either harmful or beneficial in the Hereafter. May Allah give us success in attaining His Divine Pleasure.

Introduction from a text called "Tahdheeb'l Insaan min'l- Khisaal Ash-Shaytaan."

THE LEAGAL RULINGS ON SPIES AND INFORMANTS

2007-07-14T18:41:00.000-07:00

This is part of a letter that Amir Muhammad Shareef (Hafith ullah)wrote the Jama'ah a couple of years ago addressing this same issue

THE LEAGAL RULINGS ON SPIES AND INFORMANTS

In the name of Allah the Beneficent the Merciful, may Allah bless our master Muhammad, his family, Companions and grant them peace.

All praises are due to Allah, the Lord of the worlds and may the most abundant blessings and most perfect peace be upon our master Muhammad, his family and Companions. My objective in this letter is to shed some light on the most dangerous trend that has become prevalent among Muslims in the western hemisphere about which many are silent out of fear of the disbelieving nations in which they reside. This prohibited trend has been made permissible and even obligatory by the tongue and actions of many of our Muslim leaders in the west. What is more problematic is that the so-called anti-terrorist legislations as well as the Patriot Act has made it legal, lawful and in the opinion of the disbelieving nations necessary to spy, suspect and pry into the lives of innocent Muslims. This is made worse by FBI and other intelligence gathering agencies in western nations to induce, coerce, or convince other Muslims to inform on other Muslims, their spouses, their children and love ones. This is absolutely forbidden and prohibited by the Book of Allah ta`ala, the Sunna of His Messenger and the consensus of the Sunni scholars.

The Book:
As for the Book there is the saying of Allah ta`ala:
"Avoid most suspicion because some suspicion is a sin. Do not spy on one another and do not slander one another." This is unambiguous in its condemnation of any Muslim who searches into the secret affairs, or open affairs of the Muslims, for themselves or for others from among the Muslims. If this is the case regarding spying on one another for one another, then what do you think is the judgment of one who calls himself Muslim and he spies on Muslims for the disbelievers, or he informs the disbelievers about the secrets of the Muslims? There is no doubt that this is among the biggest of the immense sin! Verily we belong to Allah and to Him in final return.

Shaykh Abdullahi ibn Fuduye', may Allah be merciful to him said in his Diya `t-Ta'weel Fee Ma`ana at-Tanzeel: "This verse means to be with regard to suspicion in the same state of avoidance that one avoids any evil. That is, he should be far from suspicion, stay away from it and object to it strongly, so as not to commit any form of suspicion except the type of suspicion that induces researched insight and independent judgment…" This statement is important because, suspicion, is a blameworthy quality that opens the door to spying. The FBI or any other kaafir intelligence- gathering agency builds its investigation upon suspicion. Most times, there is no suspicion of a crime, but `cause is cooked up' in order to justify harassment, arrest and detainment of Muslims. The motivations for this type of action is the same that motivated them in the past. In the 1976 report called: INTELLIGENCE ACTIVITIES AND THE RIGHTS OF AMERICANS it gives the alleged reason for US illegal spying upon its citizens when it said: "…penetrative investigations should be initiated at this time looking toward developing any information regarding contacts on the part of these individuals with foreign elements and looking toward developing any additional information having a bearing upon whether the individual involved is currently subjected to foreign influence or direction…During your investigative coverage of all militant black nationalists, be most alert to any foreign travel." This was their declared goal and it is the same today. The key point is that they `suspect' Muslims of having ties with `terrorist'. This suspicion allows them to investigate, intrude, spy and in most cases, when there is no evidence of a crime, to cook up information.

Shaykh Abdullahi continued: "The meaning of His words: "…because some suspicion is a sin"; that it is a misdeed (mu'athim), or it means what emerges from it is sins (al-itham), that is, it is forbidden (haraam) and necessitates punishment; and this is the case with most suspicion. Like, for example, the suspicion of evil (dhan as-suu) against the people of excellence from among the believers…Included in that is pursuing one's suspicion or doubts (ataabi`u ad-dhann) regarding Divinity and Prophethood in a way that conflicts with what is fundamental about these. Among the types of intimation considered as suspicion that is obligatory to pursue is that connected to the one who gives independent judgment (mujtahid) in the area of social behavior (al-`amaliyaat) as long as his opinion is not considered conclusive (qaati`). Among these types as well is having a good opinion of Allah (husnu ad-dhann billahi); and among the suspicions that are permissible (yubaah) is the suspicion against the people of corruption (dhan ahl'l-fisq) who openly manifest their sins; as well as being suspicious regarding the affairs of social behavior (al-umuur al-ma`aashia)…The meaning of His words: "Do not spy on one another"; is do not investigate into the imperfections (`awraat) of the Muslims…The meaning of His words: "…and do not slander one another"; do not mention your brother when he is not present in such a manner that he would dislike; and when you say something about him which is not true then that is defamation (buhtaan)."

This means that a Muslim can never spy on another Muslim, not for other Muslims, but definitely not for the disbelievers. This also means it is not permissible for a Muslim who is residing in the lands of the disbelievers to join those agencies who specialize in gathering intelligence against the Muslims. He or she cannot join the FBI, the CIA, the NSA, the MI5, the MI6 or any subgroup from among these groups. It does not matter whether these agencies are trying stop terrorism (as they claim) or not. Whoever joins them, then he is just like them, as Allah ta`ala has established in His Infallible Quran, when He says: "Whoever befriends them from among you, then he is from among them." That is, he/she is no longer Muslim because they would have manifested one of the traits of hypocrisy, which is informing the disbelievers about the affairs of the Muslims. In the 1976 report called: INTELLIGENCE ACTIVITIES AND THE RIGHTS OF AMERICANS is states: "The CIA and the National Security Agency illegally instituted programs for the interception of international communications to and from American citizens, primarily first class mail and cable traffic. During this period, the FBI also used intrusive intelligence gathering techniques against domestic "subversives" and counterintelligence targets. Sometimes these techniques were covered by a blanket delegation of authority from the Attorney General, as with microphone surveillance; but frequently they were used without outside authorization, as with mail openings and surreptitious entry. Only conventional wiretaps required the Attorney General's approval in each case, but this method was still misused due to the lack of adequate standards and procedural safeguards." Now with the so-called Patriot Act, these same illegal methods have been given government stamp of approval. However, a Muslim is forbidden to participate in this type of activity.

Shaykh Abdullahi Dan Fuduye' demonstrates how the above Quranic verse gives evidence of the unconditional command to guard the honor of Muslims with the utmost care of protection by mentioning in the beginning the prohibition of violating their honor by means of suspicion. Thus, when someone suspects another, their suspicion initially directs them to make inquiries in order to corroborate such suspicion, then Allah ta`ala says says: "…Do not spy on one another." Then when their soul tells them that they can corroborate their suspicion without spying, then Allah ta`ala says: "Do not slander one another." This order from Allah ta`ala is unambiguous it its creating an eternal barrier between Muslims ever spying on behalf of the disbeliever, informing them about the affairs of the Muslims or working for their intelligence- gathering agencies.

The Sunna:
As for the Sunna there are the words of the Messenger of Allah, may Allah bless him and grant him peace as related on the authority of Abu Hurayra that he said:
"Beware of suspicion for verily suspicion is the most lying of speech. Do not spy on one another. Do not inform on one another. Do not turn your backs on one another. Do not be angry with one another. Rather, be servants of Allah, brothers to one another."

This tradition is a profound prophetic tradition and is evidence of the comprehensive speech (jamaam` `l-kalim) of the Messenger of Allah, may Allah bless him and grant him peace. This statement combines in its meaning everything Sidna Issa, upon him be peace, said on the Sermon on the mount, where he outlined the true nature of those who follow him and the traits needed to be redeemed in the Hereafter. The above prophetic tradition not only deals with character, virtue and ethics, but it also delineates the foundation of politics (siyaasa) and uncovers the nature of the hypocrite, that individual whose existence undermines the very nature of Islam and the Muslim society.

Imam al-Khataabi said that meaning of the Prophet's statement: "Beware of suspicion... ", this does not mean to avoid acting on the derived opinions upon which the majority of the legal judgments are dependent. Rather, it means you should avoid corroborating any suspicion that may bring harm to the person that is suspect. It also includes avoiding those suspicions that occur to the heart without sound proof. This is because the start of false suspicion begins with thoughts and notions which occur to the mind which are not possible to ward off." It is for this reason relying upon these suspicions is not permissible. The Messenger of Allah, may Allah bless him and grant him peace is reported to have said:

"Allah excuses for the Umma those thoughts which occur to the their souls." Imam al-Qurtubi said: "What is meant in this prophetic tradition by `suspicion' are the determinations which have no foundation like a man being determined about the corruption of someone else in order to manifest the need to pass judgment against him. It is for this reason the concept of `suspicion' in the prophetic tradition is connected to the statement that follows it: `Do not spy on one another'. This means, for example, that a person has a notion that he is determined about. He then seeks to verify this notion by then spying, making inquiries and eavesdropping. “It is for this reason that suspicion and spying are prohibited. This is in accordance with the above mentioned words of Allah ta`ala: "Avoid most suspicion because some suspicion is a sin. Do not spy on one another and do not slander one another." Thus, the Book and the Sunna condemns outright, Muslims spying on one another on behalf of the disbelievers. However, some of the `hypocrites' claim that they are only being `good citizens' by accepting the interviews and questions of the FBI. The reality is that this is not only un-Islamic behavior, but it also goes against the very grain of the US constitution. In 1975 Congressman Don Edwards said: "Regardless of the unattractiveness or noisy militancy of some private citizens or organizations, the Constitution does not permit federal interference with their activities except through the criminal justice system, armed with its ancient safeguards. There are no exceptions. No federal agency, the CIA, the IRS, or the FBI, can be at the same time policeman, prosecutor, judge and jury. That is what constitutionally guaranteed due process is all about. It may sometimes be disorderly and unsatisfactory to some, but it is the essence of freedom ... I suggest that the philosophy supporting COINTELPRO is the subversive notion that any public official, the President or a policeman, possesses a kind of inherent power to set aside the Constitution whenever he thinks the public interest, or "national security" warrants it. That notion is postulate of tyranny."

Our Sunni scholars have clarified the meaning of the Prophet's declaration of suspicion as being: "…the most lying of speech"; this is an indication that the suspicion that is prohibited is that which has no foundation in anything which would allow it to be relied on. However, the person relies on it anyway and then makes this baseless suspicion the foundation of his opinion. Then he asserts this false suspicion authoritatively, thus this so-called absolute certainty regarding this suspicion becomes a lie. In fact, it becomes stronger than a lie because a lie originally has no foundation in truth. This is contrary to suspicion because the person who suspects another claims that his suspicion is based upon something valid. Thus, the Prophet, may Allah bless him and grant him describes the accusations resulting from suspicion as: "… the most lying of speech"; as a way of consummately declaring the evil of suspicion and ordering people to avoid it at all cost. Even, the US constitution declares this type of suspicion to be illegal. In at least one instance during COINTELPRO the FBI, at the request of the President and with the approval of the Attorney General, instituted an electronic surveillance of a foreign target for the express purpose of intercepting telephone conversations of an American citizen. An FBI memorandum states that shortly before the 1968 Presidential election, President Johnson became suspicious that the South Vietnamese were trying to sabotage his peace negotiations in the hope that Presidential candidate Nixon would win the election and then take a harder line toward North Vietnam. To determine the validity of this suspicion, the White House instructed the FBI to institute physical surveillance of Mrs. Anna Chennault, a prominent Republican, as well as electronic surveillance directed against a South Vietnamese target. The electronic surveillance was authorized by (of all people!) Attorney General Ramsey Clark on October 29, 1968, installed the same day, and continued until January 6, 1969. Thus, a "foreign" electronic surveillance was instituted to target indirectly an American citizen who could not be legitimately surveilled directly. Also as part of this investigation, President Johnson personally ordered a check of the long distance toll call records of Vice Presidential candidate Spiro Agnew. If this was the case with the disbelievers illegally intruding on one another, what do you think they are doing to Muslims in the US?!

Imam al-Khataabi said about the meaning of the Prophet's statement, upon him be blessings and peace: "Do not spy on one another"; it means do not investigate or examine the faults of people, nor pursue them." This word spying (yahisuu) takes its etymological root from the Arabic word the senses (al-haasa), like the senses of sight, hearing, tasting, and touching. Allah ta`ala uses this word on the tongue of Prophet Ya`qub, upon him be peace, when He said:

"Go and investigate regarding Joseph and his brother." That is, go and use your eyes and ears, and ask to inquire about their situation or condition. This type of investigation can only be done by means of inquiry with the eyes and ears, thus it is a scrutiny conducted with one or two of the senses. This was the opinion of Imam al-Qurtubi. Imam Ibn al-Anbari said: "This type of investigation means to listen to the words of the common people." This was also the opinion of al-Awza`I taken from Yahya ibn Abi Kathir. Imam at-Tha`labi said: "It means to search into someone else's affairs for oneself." In modern terminology, these are called informants, while on the streets, they are called `rats', while in our beloved Infallible shari`a, they are called munaafiquun. Again, referring back to COINTELPRO techniques in late 1966, FBI field offices were instructed to begin preparing semi monthly summaries of "existing racial conditions in major urban areas," relying upon "established sources," and "racial," "criminal," and security informants." These reports were to describe the "general programs'' of all "civil rights organizations" and "black-nationalist organizations' ' as well as subversive or "hate-type" groups. The information to be gathered was to include: "readily available personal background data" on "leaders and individuals in the civil rights movement" and other "leaders and individuals involved," as well as any data in Bureau files on "subversive associations" they might have; the "objectives sought by the minority community;" the community reaction to "minority demands;" and "the number, character, and intensity of the techniques used by the minority community, such as picketing or sit-in demonstrations, to enforce their demands." Thus, paid or unpaid informants are essential in Amerikkka war against the Muslims in the US. However, the shari`a does not permit it.

Imam Tha`labi said that the meaning of the Prophet's saying, upon him be blessings and peace: "Do not inform on one another"; means do not search into someone else's affairs on behalf of someone else; in other words, do not search into their affairs to inform someone else about them.. Imam al-Khataabi said: "This means to select something with the hand, which is one of the senses, which makes it more specific than spying (yahisuu)." Although Imam Ibrahim al-Harbi maintained that both spying (yahisuu) and informing (yajasuu) were the same. Some of the scholars say that informing means to investigate into the hidden aspect of affairs, but mainly to search into what is hidden of evil actions. In Islamic government it is permissible to investigate into the corruption of those who manifest their evils in society, but even this has its limits and must be regulated by the government. The government cannot have full range to spy on its citizens without any checks or restraints as it is being done in the west and in most Muslim nations today. Imam al-Maawarudi said in his al-Ahkaam as-Sultaniyya:

"It is not permissible for the judicial investigative police (muhtasib) to investigate into that which has not become manifest from forbidden things, even when suspicion confirms that the people are concealing it." Shaykh Abu Muhammad ibn Abd's-Salaam, may Allah be merciful to him said in his al-Qawa`id: "Among the major sins is guiding the disbelievers to the imperfections and faults of the Muslims, knowing that by means of their assistance the disbelievers will be able to accomplish their goals over those Muslims." This is explicit prohibition of any Muslim informing the FBI or any of its related agencies about the telephone numbers, email addresses, financial status, mailing addresses, character or any information that will allow them to harass Muslims.

The US government in order for them to stop the resurgence of Islam and to preempt what they know is the appearance of Imam al-Mahdi and his victorious armies is doing everything to hamper and undermine the Muslims in this country. Their techniques are the same as those instituted during COINTELPRO. This is because the DEVIL DOES NOT HAVE ANY NEW TRICKS! It is for this reason the FBI has been tying diligently to develop informants within our Jama`at. But also to question those who they think may be disgruntled with us. This type of information gathering is a called "Listening Posts". In the 1960's and 70s, this was employed by the government in the Black and Latino communities. Two special informant programs illustrate the breadth of the Bureau's infiltration of these communities. In 1970, the FBI used its "established informants" to determine the "background, aims and purposes, leaders and Key Activists" in every black student group in the country, "regardless of [the group's] past or present involvement in disorders." Field offices were instructed to "target informants" against these groups and to "develop such coverage" where informants were not already available." In response to Attorney General Clark's instructions regarding civil disorders intelligence in 1967, the Bureau launched a "ghetto informant program" which lasted until 1973. The number of ghetto informants expanded rapidly: 4,067 in 1969 and 7,402 by 1972. The original concept was to establish a "listening post" by recruiting a person "who lives or works in a ghetto area" to provide information regarding the "racial situation" and "racial activities." Such information could include "the proprietor of a candy store or barber shop." As the program developed, however, ghetto informants were: utilized to attend public meetings held by extremists, to identify extremists passing through or locating in the ghetto area, to identify purveyors of extremist literature as well as given specific assignments where appropriate. Material to be furnished by ghetto informants included names of "Afro-American type book stores" and their "owners, operators and clientele. These same techniques are being developed and utilized by `Muslim listening post' against other Muslims. Sometimes, disgruntled ex-wives, ex-husbands or ex-members of the Jama`at are being used in the same fashion. Sometimes the immigrant mudajjin, in their sickly desire to show that they or patriotic are being used in the same manner.
The Messenger of Allah, may Allah bless him and grant him peace is reported to have said:
"Do not pursue the faults of the Muslims. For whoever pursues their faults, Allah will pursue his faults until He exposes him, even in the recesses of his home."...... ....

Clarifying the Path of Tasawuff

2007-06-08T17:15:00.000-07:00

Ahmad Zaruuq says in his Umdat `l-Murid `s-Saadiq: "Realize that jurisprudence and the tasawwuf are brothers in the proofs concerning the judgments of Allah subhaanahu wa ta`ala. This is because the reality of tasawwuf falls under the area of sincerity of attention to Allah ta`ala, while jurisprudence and the foundations of the deen are conditioned by it. For that which is conditioned can never be sound without its condition being fulfilled. Allah ta`ala says: "And the ingratitude of His servants does not please Him." For this shows the necessity for the realization of true Iman. Further Allah ta`ala says: "If you are grateful He will be pleased with you." For this shows the necessity of acting in accordance with
Islam.

Therefore, there can be no tasawwuf without jurisprudence since you cannot know the outward legal judgments of Allah except by it. Likewise, there is no jurisprudence without tasawwuf since there is no reality to knowledge except by correct actions and correct actions cannot be had except with sincerity of attention. Finally, these two (tasawwuf and jurisprudence) are not possible except by means of Iman since they cannot be sound except by means of it.

Know that the discernment of jurisprudence is confined to what will remove difficulty in ones worship. While, the discernment of the foundations of the deen is confined to what certify the principles, which are Iman and the Sunna. Finally, the discernment of tasawwuf is concerned with preparation for what will unite one to perfection, which is what is the goal in the issues of Iman and the Sunna.

This perfection is sought by the Sufi in the issues of the foundations of the deen in order to beautify Iman with certainty (yaqeen) until it becomes the very source of eye witnessing. As for jurisprudence, the Sufi always takes hold of the highest legal opinion by following that which is the best and most perfect interpretation. This is in accordance with His words: "Those who hear the word and follow the best interpretation."

It is for this reason that the madh'hab of the Sufis
in doctrines of beliefs has been the madh'hab of the early ancestors regarding the doctrine of incomparability (of Allah) and the negation of resemblance (to Allah) without commenting on how ness or interpolation. Their madh'hab with regard to legal decisions is the madh'hab of the partial jurist, who only take from the madh'habs that which is confirmed by the prophetic traditions. This is in order to combine the light of imitation with the light of guidance, while at the same time adhering to a single madh'hab without opposing the rest in the most sound and well-known opinion except when necessary. Their madh'hab in the issues of the superogatory acts of worship is the madh'hab of the people of prophetic traditions. For they do take that which has been falsely attributed to the Prophet, like the prayer for the week and the like. This is in spite of the fact that Abu Taalib affirmed this sought of worship during the rituals of pilgrimage and he was followed in this by Imam al-Ghazaali.

The Sufis distinguished themselves in their madh'hab of moral training through the principle of gathering their hearts to their Master by whatever way they are able. This is regardless if it is based upon what is clearly permissible, concessions or on that in which opinions differ.

They have also made statements that have been rejected by those who do not understand their objectives. The rejecters demanded for a return to what the Sufis themselves have demanded, regarding correct worship in accordance with what is the safest and choosing preference for the most authentic.

Imam al-Junayd, may Allah be pleased with him indicated that foundation by his words: "Everything which gathers the slave to his Lord is permissible. " Al-Qushayri said on the authority of Abu Ali `d-Daqaaq, may Allah be pleased with him on the authority of the shaykhs, that they said: "What gathers your heart to Allah, then there is no problem with it."

Success is with Allah

Excerpt from a text by Shehu Uthman Dan Fodio called Usul u Wilaya (The foundation of sainthood. On Clarifying the Path of Tasawwuf and On What It Is Constructed

Point 13:

2007-06-08T11:12:00.000-07:00

Clarification of the judgment regarding frequenting worldly people, tyrants and others, in order to bring benefit to the Muslims and avert harm from them.

I say, and success is by Allah, that frequenting worldly people, as has been mentioned, is not allowed.

Ibn al-Hajj said in al-Madkhal, “One should be very cautious about frequenting any of those thought to be worldly people, even if they do not outwardly appear to be so, because people should come to the door of the scholar. He should not go to their doors. He has no need to do that either to avert something he is afraid of or in the hope that it will be a means of taking care of other people’s needs by bringing benefit and averting harm from them. This is because:

Firstly, it is feared as an immediate consequence that those whom he frequents will control him.
Secondly, he is doing something definitely forbidden for the sake of something theoretical which may or may not take place.

Indeed, the real way to seek help in fulfilling one’s own needs and the needs of the Muslims is to cut oneself off from the doors of these people and to rely on Allah and return to Him.”

The Gnostic of Allah, ‘Abdu’l-Wahhab ash-Sha’rani said in Lawaqi’ al-Anwar that Sufyan ath-Thawri said,

“Beware, my brother, of being in the proximity of princes and mixing with them for any reason. For instance you may be asked to intercede and defend someone who has been wronged and to avert injustice from him. That comes from the trickery of Iblis. He uses that enticement as a means to draw the scholars near them and he uses this world as a trap.”

‘Abdu’l-‘Aziz al-Andalusi said, “If you say that there are weak and wronged people in the clutches of injustice, and therefore that resorting to kings and being familiar with the leaders of people with the intention of interceding for those in need of it, is a great act of worship, going by the Prophet’s words, ‘Intercede and you will be rewarded or Allah will decide on the tongue of his Prophet as He likes,’ we say that this is one of the basic tricks of Shaytan. Frequenting tyrants is tantamount to destruction because of the abasement implicit in that for those who support the Shari’a. The supporters of the Shari’a are the true nobles of islam in every region. This is because sitting with those people in order to become friendly is for the supporters of the Shari’a one of the greatest acts of rebellion, hypocrisy and fighting Allah and His Messenger."

I say, however, that this does not preclude interceding for those who are wronged when something which makes doing this necessary happens and it is within your power to do so, the deen is safe, and there is no harm. More than one of the ‘ulama’ have stated this.

-end-

Intro and Summary

Point 12:

2007-06-08T11:10:00.000-07:00

Clarification of the judgment on dealing with the property of wrongdoers.

This matter falls into various categories. Ibn Juzayy al-Kalbi said that their property falls into two categories. One is that which is haram in itself, such as stolen goods and the like. It is not lawful to sell it or buy it if it is goods, nor to eat it if it is food, nor to wear it if it is clothes, nor to accept it as a gift, nor to take it as payment for a debt. Whoever does any of these things is someone who takes illegal possession (ghasib).

The second category is haram to deal with. This occurs in three cases:

When somone’s property is mostly haram. Dealing with it wich is disliked according to Ibn al-Qasim, and forbidden according to Asbagh.
The one who has nothing but haram property. If he has no halal property at all, it is haram to deal with him.
The one who has halal property but has also acquired some haram property which increases his property and which is mixed with the halal property.
There is disagreement as to whether it is permitted or forbidden to deal with him, and there is a distinction between dealing with him by selling him goods, which is permitted and receiving gifts and their like, which is not permitted.

This is enough to achieve the answer to this point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Point 11:

2007-06-08T11:09:00.000-07:00

Clarification of the definition of the halal and haram and the doubtful regarding booty.

I say, and success is by Allah, that the root of the halal is not unkown.

Ahmad az-Zarruq said in Miftah as-Sidad, the commentary on Irshad as-Salik, “The halal is what is free from anhy claims of being the right of Allah or the right of His slaves. It is that whose source is clearly known. The haram is what is verified to be the property of someone else as al-Ghazzali said in Miftah al-‘Abidin. The doubtful is that which is not specified to be halal or haram, as Ahmad az-Zarruq said in his book, Miftah as-Sidad, the commentary on the Irshad as-Salik.”

This is enough to achieve the answer to this point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Point 10:

2007-06-08T11:06:00.000-07:00

On buying slaves brought from the lands in which Islam has spread.

I say, and success is by Allah, that countries fall into three types:

Those in which it is confirmed that the people are not Muslim.
Those in which it is confirmed that its people are Muslim.
Those where we do not know whether to judge them as part of the Land of Islam or the Land of Disbelief because we have no knowledge of them.

It is permitted to buy and own those brought from the first category by general agreement and consensus, Ahmad Baba said in the kitaab al-kashf wa’l-Bayan li-asnaf majlub as-Sudan, “There is absolutely no harm in owning them.” It is not permitted to buy and own those brought from the second category unless it is verified that the person was a born unbeliever. This is the fatwa given by the scholars of Andalusia like Ibn ‘Attab and others. This was followed by the judges of Fes as Ahmad Baba said in the kitab al-kashf. As for those brought from the third category, the faqih and hafiz Makhluf al-Balbali said,

“Whoever is concerned for his own safety should only buy from someone whose land is known so that it is evident whether he is from the land of Islam or the Land of Disbelief.”

The faqih and hafiz Abu Ishaq ibn Hall said that refraining from owning those brought from areas about which it is not known whether they are part of the Land of Islam or the Land of Disbelief is part of scrupulousness.

This is enough to achieve the answer to this point.

O Allah! Show us the true as true and make follow it! Show us the false as false and make us avoid it!

Intro and Summary

Point 9:

2007-06-08T11:04:00.000-07:00

Clarification of the judgment regarding repelling an enemy who suddenly attack a city.

I say, and success is by Allah, that if the enemy suddenly attack a people’s city, it is obligatory for everyone there, even women and slaves, to repel them. It is also obligatory for everyone who is near them to help them if that is possible.

In the Risala it says, “You should not go raiding without your parent’s permission unless the enemy attacks a people’s city and invades it. In that case, it is obligatory for everyone to repel them and you do not have to ask your parents’ permission.”

Shaykh al-Khalil said in al-Mukhtasar, “When the enemy suddenly attacks, fighting becomes an obligation for everyone, even for women.”

In Fawakih ad-Dawani, the commentary on the Risala, we find,

“The commentator on the Mukhtasar said that it is also obligatory for slaves and
those who are near to them, even if they lack the physical strength to do so.
The upshot is that, in that instance, jihad is obligatory for everyone who is
able, even women and slaves. It is a duty for every individual. It is forbidden
to flee if the total strength of the people of the city is half that of the
unbelievers, and the total of the unbelievers does not reach twelve thousand.
Otherwise it is permitted to flee.”

Abu’l-Hasan al-Maliki said in Tahqiq al-Mabani, “It is obligatory for their neighbors to help them, even if they are not among those neighbors who made undertakings to do so.
Thus it is obligatory for all those near them to undertake that. It is an individual obligation for all Muslims.”

This is enough to achieve the answer to this point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Point 8:

2007-06-08T10:56:00.000-07:00

Clarification of the judgment regarding attacking brigands (muharibun) and those Muslims who live with them voluntarily, and the difference between fighting them and fighting rebels.

I say, and success is by Allah, that it is obligatory for the Amir al-Mu’minin, if there is one, to attack brigands and those Muslims who live with them voluntarily. If there is no amir, it is obligatory for the whole community of Muslims, if the situation demands it and it is feasible. Ibn Juzayy said in the Qawanin, “To fight them is jihad. If they are killed, their blood can be shed with impunity. Whoever is killed by them is a martyr.”

Shaykh al-Khalil said in al-Mukhtasir, “A brigand is a highway robber who blocks the roads and takes the property of Muslims or anyone else in a situation in which it is impossible to seek help.”

Ash-Shabrakhiti said in his commentary on the Mukhtasir, “This means that the brigand is any highwayman on the roads or anyone who stops people in order to take their property even if he does not actually block the road. It also applies to anyone who enters a house or alley and fights to take property or robs the drunk or deceives children or anyone else to take what they have.”

Al-Kharashi said in his commentary as-Saghir about this, “It is taking the property of a Muslim or anyone else. With the expression ‘or’ Khalil extends the active participle of the highwayman. So he defines the one who takes property in the above manner as being a brigand (muharib), even if he does not block the road, and this is how things are.”

Muhammad ibn ‘Abdu’l-Karim said in the Ajwiba in response to the questions of the Askia:

“Brigands must be attacked. There is nothing held against you if any Muslims who are among them are killed because they have wronged themselves by staying with them. You incur no blame for whatever harm is done to their status and that property has been destroyed. If you become aware of that before the property is ruined, it should not be ruined but rather returned to its owner. That is in the case of a Muslim who lives with them voluntarily but does not raid with them. As for the one who lives with them voluntarily, raids with them and helps them in corruption, he possesses and do not accept any repentance from him if Allah gives you power over him.”

Abu’l-Qasim al-Burzuli said in his book, “The sultan was victorious over a group of men from the deserts of North Africa, most of whom had made money illicitly. Ibn ‘Arafa gave a fatwa that their property was permissible as booty based on the circumstances of the majority of them until it could be ascertained who among them had gained his property lawfully.”

He said, “This is because they were all rebels in that they increased the number of brigands and increased their strength.” So he did not grant them the same inviolability as someone who had kept himself apart and not mixed with them. This is when they have some alternative. Otherwise it is like the case of someone who is forced to be in the abode of War since he is unable to leave and fears for himself, his property and children.

As for the difference between fighting brigands and fighting rebels, Ibn al-Hajj said in al-Madkhal, “Fighting rebels is different from fighting idol worshippers in thirteen ways:

Rebels are to be fought with the aim of deterring them and not intentionally killing them.
They are fought when advancing but left when retreating.
Those of them who are wounded should not be finished off.
Captives from among them are not to be killed.
Their women are not to be taken captive.
Their children are not to be taken captive.
Their property is not taken as booty.
No truce can be concluded with them allowing them to stay in their land.
No peace can be made with them allowing them to continue with their innovation for a sum of money.
Help cannot be sought from an idol worshipper in fighting them.
Artillery is not to be used against them.
Their housed are not to burned.
Their trees are not cut down.

“Fighting brigands is like fighting a band of rebels in all aspects except for five differences:

They may be fought while advancing and while retreating.
It is permitted to intend to kill them in war.
It is permitted to imprison those of them who are captured.
They are liable for any blood they spill or property they destroy in the war when that war comes to an end, while that is not the case with a rebel group.
Whatever kharaj-tax or sadaqa they have collected is considered to have been taken by force, so whatever they have taken must be paid back.”

This is enough to achieve the answer to the point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Intro and Summary

Point 7:

2007-06-08T10:45:00.000-07:00

Clarification of the judgment regarding jihad against unbelievers and the difference between jihad against them and jihad against apostates.

I say, and success is by Allah, that jihad against the unbelievers is a collective obligation (fard kifaya). It is specifically incumbent on the Amir al-Mu’minin, and on the whole community of Muslims if there is no amir as we find al-Fawakih ad-Dawani. It says in the Mukhtasar that jihad should be fought on the most pressing front every year, even if one fears brigands. It is a collective obligation (fard kifaya), like visiting the Ka’ba, even if it is done under an unjust ruler. That applies to every responsible, capable male.

As for the difference between jihad against the unbelievers and jihad against apostates, al-Maghili Muhammad al-Hajj,

“There are three sorts of unbelievers. The first are those who are unmistakably
born unbelievers like Jews, Christians, Magians and others who have inherited
outright unbelief from their fathers. The second are those who were Muslims and
then apostatized openly from the deen of Islam and accepted another
religion of disbelief. The third are those who claim to be Muslims but
whom we judge to be unbelievers because they have committed outward actions
which only an unbeliever could commit.”

There is no disagreement among scholars that the children and wives of born unbelievers can be taken captive and their property divided. There is disagreement about those who are unbelievers through apostasy. Ibn al-Qasim said about a group of Muslims in a fortress who had apostatized from the deen of Islam to disbelief, “Their children and wives should not be taken captive, but their property is booty for the Muslims.” Ibn Rushd said that this was the correct position because the apostates were originally free. He said that the majority of scholars and Imams of former times followed the position of Ibn al-Qasim regarding apostates.

As you know, anyone who does any action which make him automatically an unbeliever is asked to repent. If he repents, he is left alone. If he does not repent, he is killed with the sword for disbelief but his children are not enslaved. These children are compelled to accept Islam. Their umm walads whom they have made pregnant are part of the property of the Bayt al-Mal. I see no harm in that. Even so, these children are not enslaved. As for any property which is found, which was looted from Muslims, its proper owner can take it when he finds it without any question because they looted it from him claiming to be Muslims. What they have looted is not the same as what the born unbeliever has looted.

The Madkhal contains judgments regarding the apostates and states that the land of the apostates is different from the Land of war (Dar al-Harb) in four ways:

(1) No truce can be concluded with apostates permitting them to remain in their land.
(2) No peace can be concluded with them allowing them to remain apostates for a sum of money.
(3) Their children are not enslaved nor are their women taken captives.
(4) Those who capture their property do not own it.

It also differs from the land of Islam in four aspects:

Apostates can be fought from the front and the rear, just like idol worshippers.
They can be killed when captured and when they are resisting.
Their property becomes booty for the Muslims.
Marriage with them is not valid.

This is enough to achieve the answer to the point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Intro and Summary

Point 6:

2007-06-08T10:38:00.000-07:00

Clarification of the judgment regarding the property of unbelievers at a time when they are being consorted with and have security from bloodshed.

In the Sahih of al-Bukhari, it says that al-Mughira kept the company of some people in the Jahiliyya and then killed them and took their property.

Then he became Muslim. The Prophet, may Allah bless him and grant him peace, said, “His Islam is accepted, but none of his property.”

Al-Qastallani said in Irshad as-Sari, the commentary on al-Bukhari, that the words of the Prophet, may Allah bless him and grant him peace, “His Islam is accepted, but none of his property,” means, “I will not have anything to do with it because he took it by treachery.” This is because, although the property of the idol worshippers can be taken by force, it is not lawful to take it in time of security. If a man is another man’s companion, then the life of each of them should be safe from the other. Taking property by treachery from the unbelievers and others is forbidden. Their property is lawful by raiding and combat.

This is enough to achieve the answer to the point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Intro and Summary

Point 5

2007-06-08T10:36:00.000-07:00

Clarification of the judgment regarding the property of Muslims who live voluntarily in the land of unbelievers.

I say, and success is by Allah, that the property of Muslims who live voluntarily in the land of disbelief becomes part of the booty of the idol worshippers, even if it is known who they are.

In az-Zaharat al-Wardiyya, it says that al-Ujhuri was asked about a group of Muslims who live under an unbelieving king and are able to flee but do not. Then a Muslim king attacks them and takes booty from them and divides it up as spoils. Some of the Muslims subject to the unbelieving king come and recognize some of their property which has already been allotted. Can they take it or not? He replied that the judgment regarding Muslims who live voluntarily in the land of the unbelievers is the same as the judgment of the property of the harbi who becomes a Muslim and stays in his land. It is booty which becomes part of the Bayt al-Mal. Al-Burzuli said that about some of them. Then he said, “I heard that Asbagh said that is the control of the unbelievers.” Ibn Rushd also took that position.

This is enough to achieve the answer to the point.

O Allah! Show us the true as true and make us follow it! Show us false as false and make us avoid it!

Point 4: Befriending the Kuffar

2007-06-08T10:28:00.000-07:00

Clarification of the judgment regarding befriending the unbelievers.

I say, and success is by Allah, that befriending the unbelievers falls into three categories:

One: Friendship which is disbelief by consensus. It is being friends with the unbelievers, joining with them, and loving them because they are unbelievers out of hatred for the deen of Islam and the one who brought it. This friendship is meant by His words, “The believers should not take the unbelievers as friends rather than the believers. Whoever does that has nothing to do with Allah.” (3:28) He also says, “Give the hypocrites the good news that they will have a painful punishment, those who take the unbelievers as friends.” He says, “Whoever of you takes them as friends is one of them.”(5:51)

Two: Friendship which is rebellion, but not disbelief by consensus. It is maintaining ties to the unbelievers so as to obtain the wealth they possess. This friendship is what is being referred to when Allah says, “O you who believe, do not take as friends a people with whom Allah is angry” , meaning the Jews. The commentators say that it was revealed about a group of poor Muslims who used to make friends with the Jews in order to obtain some of their wealth. It is clear that simple friendship with the unbelievers and having ties to them in order to obtain some of the property they possess is not disbelief, but rebellion.

Abu Yahya Zakariyya al-Ansari said in the Fath al-Ansari that the words of
Allah, “Whoever of you takes them as friends is one of them,” (5:51) indicate
that love of the Prophet of the Book is disbelief. However, this is not the
case. I say that he said that as an exaggeration to encourage avoidance of
opponents of the deen or because the ayat was revealed about the hypocrites who are unbelievers.

Three: Friendship which is permitted. It is making friends with the unbelievers and befriending them with the tongue, not in the heart, because of fear of them. This is the friendship meant by Allah’s words, “If you have fear of them.” (3:28) Al-Baydawi said in his commentary on this ayat, “This forbids taking the unbelievers as friends outwardly and inwardly at
all times, except in a time of fear. Displaying friendship at that time is
permitted.”

To explain the meaning of Allah’s words, Jalalu’din as-Suyuti said in the Takmila that this ayat means that if you fear them, you can befriend them with the tongue but not the heart. This was before Islam was strong and still applies to a land where Islam is not strong.

In the commentary on the Risala, the Fawakih ad-Dawani, an-Nafrawi says concerning the words of the author that the believer must ask for forgiveness for his parents if they are believers and must befriend the believers, “To befriend them and to avoid what creates aversion such as malice and envy. We seek refuge with Allah. What is meant here by befriending them does not mean mere physical contact with them without sincere love in the heart.”

Know that the submissiveness, which is known as humility, is of three kinds:

Obligatory: like humility to Allah and His Messenger, and to rulers, scholars and parents.
Forbidden: like humility towards the unjust and unbelievers because humility shown to these people is humiliation without honor and a baseness from which one cannot be raised up.
Recommended: like humility towards the slaves of Allah other than those mentioned.

What is recognized by the believers is that the unbelievers should not be befriended in the above sense because Allah says, ‘You will not find people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even though they be their fathers, their sons, their brothers or their kin.’ (58:22)

Rather they should think badly of them and fight them if they are people of the abode of war (harbiyyun). But if they are dhimmis they should be interfered with except in case of necessity since it is forbidden to harm a dhimmi.

This is enough to achieve the answer to the point in question.

O Allah! Show us the true as true and make us follow it!
Show us the false as false and make us avoid it!

Intro and Summary

Point 3: Hijrah from Dar al-Kufr to Dar al-Islam

2007-06-08T10:14:00.000-07:00

Clarification of the judgment regarding emigration from the Land of Disbelief to the Land of Islam, from the Land of Innovation to the Land of the Sunna, and from the Land of Rebellion to the Land of Obedience.

I say, and success is by Allah, that emigration from the land of disbelief, innovation and rebellion is obligatory by consensus. There is no further clarification needed than the words of Allah, “And those whom the angels take while they are wronging themselves, the angels will say, ‘What were your circumstances?’ They will say, ‘Was not Allah’s earth wide that you might have emigrated in it?’ Those, their refuge will be Jahannum, an evil homecoming! – except for the men, women and children who are abased.” (4:97-98)

Al-Badawi said, “This ayat contains proof of the obligation to emigrate from a place where a man cannot establish his deen.” Jalalu’d-din as-Suyuti said in the Takmila that “they are wronging themselves” by residing with the unbelievers and not emigrating. Ahmad ibn Sa’id said in The Summary of the Ikmal al-Akmal by al-Ubbi, “There is no disagreement that it is obligatory for the Muslims to depose their Imam if he is corrupted by disbelief and also when he ceases to establish the prayer and have it called or any other command of the Shari’a. They must actively oppose the unbelievers if they imagine that they will be able to do so. If they are certain they will not be able to do so, it is not obligatory for them to oppose them and then the Muslim must emigrate from his land to another.”

In the Shu’ab al-Iman, Mu’awiya said that the Messenger of Allah, May Allah bless him and grant him peace, said, “Emigration will not cease until the sun rises in the West.” Abu Dawud mentioned midst of the idolworshippers if obligatory for every fearful – he must emigrate from it to the wide spaces of Allah’s earth.

Al-Jazuli said in his commentary on the Risala, “If a man fears for himself, his deen and his property, he must flee to a place where he does not fear for any of these things. It is the same if he is in a land where he sees objectionable (munkar) things – bloodshed, theft of property and the haram – he must emigrate to a place where these things were happening were the best of places – such as Makka or Madina.”

Ibn ‘Abdu’s-Salaam said that emigration is just as obligatory at the end of time as it was at the beginning. Muhammad ibn Juzayy said in the Qawanin al-Ahkam ash-Shari’iyya wa Masa’il al-Furu’ al-Fiqhiya, “Flight is leaving the abode of disbelief for the abode of the Sunna and leaving the land in which the haram dominates and flight from injury to body, family and property.”

Al-Qurtubi said in the Tadhkira, “If civil unrest prevails, all is destroyed. That is when of rebellion appear and the objectionable spreads and there is no change. Then it is obligatory for the believers who object to that with their hearts to emigrate from that land and flee from it. The same judgment applied to the communities before us, as in the case of the people of the Sabbath who left the rebels behind and said, ‘We will not live with you.’ This is also what the right-acting people of the first generations of Islam said.

Ibn Wahb related that Malik said, ‘Leave any land in which the objectionable is done openly.’ Then Abu ‘Amr said that Ash-hab ibn ‘Abdu’l-‘Aziz said that Malik said, ‘One must not reside in a land where the truth is flaunted and where the early Muslims are cursed.’ Abu ‘Amr said, ‘What Malik means is if another land exists where people usually act according to the truth.’”

An-Nafrawi said in his Fawakih ad-Dawani, which is a commentary on the Risala, “The author did not clarify the judgment regarding the harbiyyun (people of the abode of war) who become Muslim, and whether they are allowed to remain in the Abode of War or whether they should emigrate from it to the land of Islam. Someone else made that clear when he said, ‘If people who are unbelievers become Muslim and they are subject to the laws of the unbelievers, then they must depart from there. If they do not leave, then they rebel against Allah and His Messenger. However, their Islam is sound because emigration was only necessary for the soundness of a person’s Islam before the conquest of Makka.’” It is said that emigration was obligatory before the conquest of Makka due to the fear that the unbelievers would corrupt the deen of those who had become Muslims.

You should know the laws of the Shari’a and its judgments and fight the unbelievers. In the Sahih of al-Bukhari, ‘Ata’ ibn Rabah said, “I visited ‘A’isha with ‘Ubayd ibn ‘Umayr al-Laythi and asked her about emigration. She said, ‘There is no emigration today. The believers used to flee with their deen to Allah and His Messenger fearing that they would become corrupted. Today Allah has made Islam dominant and the believer worships his Lord as he likes. But jiad remains obligatory.’”Al-Qastallani said in al-Irshad, commenting on this hadith, “Yes, as long as there is an Abode of Disbelief (Dar al-Kufr) in this world, emigration from it is obligatory for whoever becomes Muslim and fears for his deen or that he will not learn the laws of the Shari’a there. The judgment applies wherever the proper circumstances exist.”

Al-Mawardi said, “When the deen can be victorious in any of the lands of disbelief, thus making it become the land of islam, residing there is better than travelling from it since it is hoped that other people will become Muslim.”

This is enough to provide clarification of the third point.

O Allah! Show us the true as true and make us follow it! Show us the false as false and make us avoid it!

Intro and Summary

Point 2: Muslims are not permitted to remain leaderless.

2007-06-07T14:03:00.000-07:00

Clarification of the fact that the Muslims are not permitted to remain leaderless without giving allegiance to an amir.

I say, and success is by Allah, that it is an obligation for every Muslim to give allegiance to the Amir of the believers, if he exists. Muhammad ibn ‘Abdu’l-Karim al-Maghili said in the Answers he gave to the questions of the Askia that it is not halal for a group of Muslims to remain leaderless. Allah said, “Hold fast to the rope of Allah, all together, and do not split up.”
In the Sahih of Muslim, Ibn ‘Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever withholds obedience will have no excuse when he meets Allah on the Day of Rising. Whoever dies without having given allegiance dies the death of the Days of Ignorance.”

This is enough to provide clarification of the second point.

O Allah! Show us the true as true and make us follow it. Show us the false as false and make us avoid it.

Intro and Summary

Point 1: Deen is based on making things clear...

2007-06-07T13:58:00.000-07:00

Clarification of the fact that the deen is based on making things clear. Anyone who follows his own opinion does not follow the Prophet who brought the Shari’a.

I say, and success is by Allah, that it should be known that clear perception is an obligation for the Muslim. Ahmad az-Zarruq said in his ‘Amad al Murid as-Sadiq, after quoting the words of Allah, “Say: this is my way. I call to Allah from insight, I and whoever follows me”:

“It is clear that making things clear is one of the bases of the deen and that whoever acts from his own opinion is not following the one who brought the Shari’a. However, there are three types of people. People of knowledge who are excellent at finding out what is correct in questions which require proof, even if they are not mujtahids.

1. People of knowledge who are excellent at finding out what is correct in questions which require proof, even if they are not mujtahids.

2. Those who are between ordinary people and people of knowledge. It is only correct for them to follow someone who has a clear grasp of the matter in hand. Their limited knowledge of the Shari’a obliges them to follow that person’s example. However, they may not take anything from the one they are following if it is in contradiction to what they already know of the rules of the Shari’a. No one is permitted to follow someone else’s knowledge if it is contrary to the rules of the Shari’a. However you cannot decide this unless you really have clear knowledge of it.

3. Ordinary people. They should hold to what they have no doubt about. Otherwise they are making a mockery of their deen and playing with it. This must be clearly understood!

This is enough to provide clarification of the first point.

O Allah! Show us the true as true and make us follow it. Show us the false as false and make us avoid it.

Intro and Summary

Important Points

2007-06-02T09:28:00.000-07:00

In the name of Allah, the Merciful, the Compassionate

May Allah bless our master, Muhammad, and his family and Companions and grant them peace.

So speaks the poor slave in need of the mercy of his Lord, ‘Uthman ibn Muhammad ibn ‘Uthman ibn Salih, known as Ibn Fudi. May Allah cover him with His mercy – Amen!

Praise be to Allah, the Lord of the worlds, and may the best of blessings and most complete peace be upon our master Muhammad and all his family and Companions. May Allah be pleased with the Followers, the practicing ‘ulama’ and the four Imams of ijtihad and those who follow them until the Day of Requital.

To proceed, these are important points which must be acknowledged by the people of the Sudan and all those brothers who live in all the regions and lands of the earth similar to the Sudan.

Point 1: Clarification of the fact that the deen is based on making things clear. Anyone who follows his own opinion does not follow the Prophet who brought the Shari’a.

Point 2: Clarification of the fact that the Muslims are not permitted to remain leaderless without giving allegiance to an amir.

Point 3: Clarification of the judgment regarding emigration from the Land of disbelief to the Land of Islam, from the Land of innovation to the Land of the Sunna, and from the Land of rebellion to the Land of obedience.

Point 4: Clarification of the judgment regarding befriending unbelievers.

Point 5: Clarification of the judgment regarding the property of Muslims who live voluntarily in the land of unbelievers.

Point 6: Clarification of the judgment regarding the property of unbelievers at a time when they are being consorted with and have security from bloodshed.

Point 7: Clarification of the judgment regarding jihad against unbelievers and the difference between jihad against them and jihad against apostates.

Point 8: Clarification of the judgment regarding attacking brigands (muharibun) and those Muslims who live with them voluntarily, and the difference between fighting them and fighting rebels.

Point 9: Clarification of the judgment regarding repelling an enemy who suddenly attack a city.

Point 10: On buying slaves brought from lands in which Islam has spread.

Point 11: Clarification of the definition of the halal and the haram and the doubtful regarding booty.

Point 12: Clarification of the judgment on dealing with the property of wrongdoers.

Point 13: Clarification of the judgment regarding frequenting worldly people, tyrants and others in order to bring benefit to the Muslims and avert harm from them.

Here ends the book, al-Masa’il al-Muhimma, completed between Dhuhr and ‘Asr, this Thursday, 20^th Rajab, 1217 AH by the praise of Allah and His good help. O Allah, give us success in doing what You have made obligatory and avoiding what You have made forbidden and following the sunna of your Prophet Muhammad, may Allah bless him and grant him peace. Amen, O Lord of the Worlds.

Kitab al-Masa’il al-Muhimma (Book of Important Points)
By Shaykh ‘Uthman dan Fodio

The great Sufis

2007-01-17T12:57:00.000-08:00

"I learnt with certainty that it is above all the Sufis who walk on the road of God; their life is the best life, their method the soundest method, their character the purest character; indeed, were the intellect of the intellectuals and the learning of the learned and the scholarship of the scholars, who are versed in the profundities of revealed truth, brought together in the attempt to improve the life and character of the mystics, they would find no way of doing so; for to the Sufis all movement and all rest, whether external or internal, brings illumination from the light of the lamp of prophetic revelation."

Al-Munqidh min al-dalal (The Deliverer from Error), Imam Abu Hamid al-Ghazzali (1058-1111).