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By Beenish Akhtar

SeekersGuidance held its first ever General Assembly for the Winter 2010 semester. Students from over 15 countries tuned in to listen to inspirational messages from Shaykh Faraz Rabbani and Shaykh Yahya Rhodus. The following notes on Shaykh Faraz Rabbani’s portion of the program were taken by Sr. Beenish Akhtar of Virginia (US). The audio for Shaykh Faraz’s talk can be found here.

[Intentions for the Student of Sacred Knowledge]

What is our intention for seeking knowledge?

1. One’s overarching intention should be to please Allah SWT. For our after life. For the next world.

2. To remove ignorance from one’s life. Ignorance is known as darkness in our tradition. Knowledge is a light that shows the way, in which one can pursue.

3. To lift ignorance from others who are ignorant.

4. To revive the religion in one’s own heart and in the hearts of others.

5. To preserve Islam.

6. To learn virtues, piety and mindfulness of Allah because these things aren’t possible without knowledge of Allah. To get rid of one’s own vices.

7. To be thankful for the blessing of the mind; to maintain soundness of health, physical or mental.

There are countless intentions you can have while learning.

Imam Haddad says: Have a high intention in seeking knowledge.

One should seeking the pleasure of Allah through learning about one’s self so that you may assist others. This entails a certain amount of seriousness. Knowledge is only sought in order to act upon it. Acting on it means leaving the immediate for what is to come which means knowing that the next life is better for you than this life.

[Correct Manners of Seeking Knowledge]

To benefit from this knowledge, you need a sense of priority and clarity in what you learn. A serious seeker of knowledge should always uphold the correct manners.

You will not obtain knowledge except for six matters:

1. Intelligence:
The mind is a muscle, you can train it. Busy your mind with beneficial knowledge, both worldly and next worldly, through concentration and taking notes. Review what you’ve studied. Force yourself to think critically about what you’re reading. ALWAYS consider: “How do I act on this? What are the consequences of this?”

Logic tells you how to think clearly, one should study this. How one constructs and breaks down arguments. Beneficial logic, not philosophical things. Pay attention to sharpening your mind.

You have to be able to focus. In order to do this, REMOVE distractions. Commit yourself to excellence in everything.

2. Avidness

Be keen to seek this knowledge because you’re trying to seek the please of Allah swt. Bring the guidance of the Prophet SAW into your life. Learn about the virtues of knowledge in order to gain this avidness.

“When you are on the path of knowledge, the angels lower their wings for you to walk on”.

When you’re on this path you’re fulfilling the purpose of life.

3. Resolute patience

Reflect on the last verse of Al Imran:

“Oh you who believe be patient and outdo others in their patience. and fortify yourself. Strengthen your self and be mindful of Allah in order to obtain onto absolute success.”

Remain FIRM on what is pleasing to Allah, in the difficult times and the easy times. Hold yourself firm to be thankful.
Acquire patience: FAKE it at first. Know the characteristics of the patient and stick with them.
Set a routine to do so and stick to it even when you don’t feel like it!

One of the great virtues: Negate your own will for the sake of Allah swt.

Shaykh Faraz says: “Feelings are like the weather you cant do anything about it. Dress accordingly and continue. Only a fool focuses on what is not in their control.”

Hold yourself to a rigorous study schedule! If you fail to plan, you plan to fail!

Use the blessed times: the early morning, the late nights, afternoon after doing work and school. Remind yourself WHY you’re doing all this. It’s for Allah. When your purpose is clear, treading on this path becomes clear.

Have a plan! Know how this knowledge fits into your plan.

4. Provisions

Knowledge needs certain financial commitments. Whether taking a class here or overseas. Part of this is prioritizing. Plan to have the resources so you can afford classes and the REALLY important things. You need to save. Its a part of the journey.

5. Guidance of a teacher

You can’t travel the path of knowledge on your own. They can help you prioritize. Consult your teachers! Don’t hesitate to consult! Formulate a personal study plan. Be guided on what you should read. Until you can obtain a state where you have awareness of what you should be doing and where you should be going.

6. A long time

The knowledge that your seeking is a knowledge that is supposed to humble you. Supposed to remind you of your slave hood to Allah. Your servitude to Allah. REAL knowledge is knowledge that causes awe of the divine. And causes you to become humble.

Knowledge with awe is for you, and knowledge that isn’t it is against you.

Beenish Akhtar is 24 year old graphic design student studying at George Mason University. She has taken two SeekersGuidance classes so far and plans to take more in the future insha’Allah.

(Wall Street Journal Blog)

By Wajahat Ali

The recent arrest of Americ Colleen LaRose (who reportedly called herself Jihad Jane online) and seven individuals for allegedly plotting the murder of Swedish Cartoonist Lar Vilks, could be a teachable moment.

Vilks was allegedly targeted by assassins for drawing the Prophet Muhammad as a stray dog. This event speaks tellingly of how certain inflammatory images, which some non-Muslims may consider satire or benign parody, are intentionally provocative insults to Islam and the Prophet Muhammad.

As a Muslim-American writer, I know firsthand that creating thought-provoking art about Islam and Muslims can be a thankless task. If one’s fictional Muslim characters are not avatars of perfection or they happen to speak critically about certain Islamic customs, then the Muslim artist risks being convicted as a godless instigator by a vocal minority. However, in my experience the overwhelming majority of Muslim audience members embrace these uncomfortable, yet necessary, artistic depictions of religiosity provided the characters and images are complex, honest, and crafted respectfully, instead of being reduced to vile stereotypes purely for the sake of sensationalism.

Respected Muslim scholar Shaikh Faraz Rabbani of SeekersGuidance.org explained it to me, “I think the critical issue is recognizing the power of sacred symbols to committed believers. In Islam, the most central symbols are the Qur’an and the person of the Prophet Muhammad (peace and blessings be upon him).”

Out of devotional love and reverence for the Prophet’s sacred and elevated status, for centuries most Muslim artists have depicted his face covered with a veil. Additionally, many Muslim scholars have discouraged artistic representations of people–especially the Prophet–to prevent undue idolization of the human form at the expense of the divine. Instead of paintings or sculptures, Muslims honor the Prophet by emulating his behavior and etiquette. Furthermore, Islamic history celebrates a rich, multicultural tradition of praising the Prophet through poetry and song, most notably in the epic 13th century poem “Qasidah al-Burdah” (Poem of the Prophet’s Mantle), which is still recited worldwide to this day.

In light of this cultural context, a cartoon portraying the most beloved figure in Islam as a dog, a violent extremist, or a suicide bomber will sometime spur an emotional response amongst many Muslims despite the best intentions of the artist.

Ironically, over the past few years, some misguided Muslims have responded to similar cartoons with cowardly and inexcusable acts of violence only to emerge as the same stereotyped caricatures they are purportedly rebelling against.

Tragically, these individuals ultimately bear the greatest responsibility for betraying the image and sanctity of the Prophet, whose own elegant conduct urged calm and civility.

As an artist who relishes creative freedom, I resist calls that advocate artistic censorship or pander to political correctness. However, art – whether it be through words or images – has never existed within an isolated vacuum, and generally draws upon and animates the existing cultural context of the day.

Art can be used as a loaded cultural and political weapon to incite animosity amidst an already hostile climate dominated by foolish controversies–or it can be used wisely and bravely as a common language to bridge the divides.

Wajahat Ali is the author of the play “The Domestic Crusaders.”

The evening sky is a little dimmer now that one of its brightest stars has gone.  With a heavy heart and a reminder that sabr (patience) is at the moment of calamity, I mourn passing of Sr. Aminah Assilmi, who left this world in the early hours today, Friday (the best of days) March 5th.  She was as a second mother to me, a mentor, and a dear friend.  I will take the liberty (as I know she won’t mind) to say a few things.  I will not talk about her many achievements or the impact she has had on so many lives, as this would only embarrass her, as she did all that she did for the sake of Allah (God).  Those whose lives she touched know of what I speak, and those who did not have the good fortune to meet and interact with her won’t really get it.

Instead, I ask that you join me in reflecting upon important lessons we have learned from her and by her example.  Unlike random reminiscence, which holds little benefit to anyone, reflecting and acting on lessons learn benefit everyone.  The good that you do, based on what you have learned from Sr. Aminah, benefits her as sadiqa jariya (continuing charity).  And of course, the good you do, benefits you, both in this life and the next.

One.  Commitment. She was completely committed to Islam.  She lived simply and humbly.  She walked the walk and talked the talk.  Whether she was speaking to a national audience, or answering the door at 3 am for an unknown stranger – she lived the values that Islam teaches – kindness, compassion, consideration, honesty, and above all, service to others.  We would all do well to have this same commitment, especially in times of hardship, difficulty and most of all, when we don’t think anyone is around to notice.

Two. Constancy. Her term of service was no flash in the pan, not based on a level of popularity or fame.  From the time she embraced Islam, she was moving forward in her desire to serve and help others.  Although she had been diagnosed with cancer many years ago, was confined to a wheel chair for a few years, and had a serious heart condition most recently, she never stopped working for Islam, or responding to those in need.  Too often we let the smallest upsets in our lives throw us far from the path, and use any excuse to quit or slow down.  We too should be constant in our striving, looking for solutions, not excuses.

Three.  Jihad. Striving in the path of Allah, for Allah, is exactly what Jihad is about, and Sr. Aminah’s life typifies this.  Striving implies overcoming difficulties and challenges.  The more you know ofher life, the more you will know that she has had some amazing challenges – and the only thing more amazing is that she never let any of them deter her.  Whether they were health issues, family struggles, or her lifetime of very limited finances (most of us we term it poverty), she continued to answer the call and put others ahead of herself.  We need to recognize that life is not about achieving ease or avoiding hardship, but rather that we show consistency and commitment when those hardships do arise, in following through with our pledge of Shahada.

Such a combination of these three elements directed toward Allah with sincerity guarantee paradise – and this noor of Iman (light of faith) was seen on her face, and the love in her heart for Allah (God) and His messenger spilled forth when she spoke of them.  Although my heart is heavy, it is only for my own loss, and empathy for her many children (biological and otherwise).  But my heart is glad too, for her hardships of this life are over, and as Allah says, “Verily, the hereafter is better for you than the first life”.  And death is nothing more than a gateway that we shall all pass through.  I look forward to striving my best, and using the example of Sr. Aminah as inspiration, and meeting again in the highest levels ofparadise, Firdous – for only there are things truly real and permanent.

With much love,

Riyad Shamma

P.S.

Although she was asked to speak around the world, and because she always responded when called, especially for the youth and our MSA’s, she received few honorariums and had very little in the way of wealth (financially speaking).  On behalf of her family, I am requesting donations to help cover the cost ofher funeral and cover some immediate family expenses caused by the accident.  Please use the link below, and you can contact me at any time for a full accounting of all donations.  Donations are fully tax deductable and you will receive a receipt from the Institute of Youth Development and Excellence (IYDE).  Any excess money will be used to start a scholarship endowment fund for youth in need attending programs of the Institute of Youth Development and Excellence, a 501(c)3 nonprofit organization of which she was a board member.  This will be another sadiqa jariya for her.

I wish to make a donation to cover funeral and family expenses for Sr. Aminah Assilmi.  I understand any donations in excess of that need will go to provide scholarships for youth attending IYDE programs.

YT: Why has there been an increased interest in the Moderate Religious Discourse?

At its origin our Religious Discourse is moderate but the Muslim Community has experienced circumstances at different periods of its history, these circumstances have caused the more extreme voices to rise to prominence over the voices calling for moderation. The inclination within certain individuals to take on extreme position is present in every nation, society, and way of life because one of the peculiarities of human society is the existence of moderate and extreme individuals and this is dependent upon circumstances and the psychological make up of a person be it a balanced or imbalanced personality.

However in the presence stability in the Muslim Community individuals holding extreme views find no room to extend their opinions to those around them, they find themselves severely limited and unable to have an impact on the reality of the Muslim community, unless the Muslim community goes through a period of weakness.

During periods of weakness, and instability those holding extreme position take advantage of the situation and use it as an opportunity to spread their opinions. If one was to take a look back through Muslim History one would find that groups such as the Qaramitah, and the Khawarij had no real impact except during periods of weakness.

It is the Custom of Allah that extremes do not continue for long, because extremism by its very nature does not contain the qualities that insure permanence and continuity.

These opinions spread when there is a void, but are then unable to continue. The voices calling to moderation have a background which is dual faceted: firstly that which relates to what is called the war on terror and what it entails. But there is a second reason one which is deeper and has a more profound relation to the human soul and it is the fact that extremism by its very nature is repugnant to people with a healthy psychological make up, and because moderation is the Foundation of the Islamic Discourse. The voices of moderation were unheard because some of the Powers which are now calling for a War on Terror were the very same Powers which once supported the extremists during the Cold War. Were it not for this support the voice of extremism would not have being prominent for all that time. But once the Powers that backed the extremists turned on them, the voices of moderation began to be heard, they were never absent it is just that now the loudspeaker was brought closer to them.

YT: Who is responsible for distorting the luminous message of Islam? And what is the way to bring it back?

Everyone holds some responsibility for this. The magnitude of the burden each one carries depends on his position in society, so the ruler has a responsibility, government advisors have a responsibility (as indicated in the Prophetic saying: “You are all shepherds, and each shepherd is responsible for his flock.”). Therefore the responsibility is shared, but the weight of the responsibility differs. The responsibility of the Scholar for example is to raise people’s awareness, the responsibility of the ruler is to provide a platform for the moderates to educate the people, and it is also the rulers’ responsibility to take the extremist by the hand and admonish them so that they leave their position. The responsibility of the cultured elite is to insure that the moderate position is prominent in the public domain, instead of just sufficing themselves with polemics against those holding extreme views.

YT: What is the impact of the events of September 11th upon your work in disseminating knowledge on Islam? And where were you on that day?

I was in the state of Virginia on my way to New York, and we went past the Pentagon about 45 minutes before the building was hit, at the time I was on my way to deliver a lecture at one of the Islamic Centres in New York . We then received a call telling us what had happened so we turned back to the place we were staying and saw for ourselves the negative impact of this event upon the lives of Muslims living in America. We then saw the negative impact of this event in the East, with what followed in Afghanistan and Iraq.

There is no doubt that these actions by the extremists gave those on the extreme fringes of Western politics a golden opportunity to use these events against the Muslims.

YT: You said in a TV interview broadcast on Iqra’ and on your weekly TV program (Al-Mizan) that you were better able to carry out the work of disseminating knowledge on Islam in non-Muslim then in some Arab Muslim countries. What are the pressures that you experience in some Muslim Countries?

It is the truth. Whoever wants to serve Islam should expect to experience suffering wherever he is. But what I intended by this statement is that in some Muslim countries extremely atheistic ideologies, and narrow security concerns dictate the decision making process and dealings with Islam are still based on superficiality and an absence of understanding that Islam is a comprehensive way of life.

The upshot is that there is no way to insure national security except through the presence of a Moderate Religious Discourse, but some of the regimes in the Muslims world are unaware of this fact. This absence has overshadowed the religious discourse, to the point that some scholars cannot even hold a lesson on grammar with four or five students without exposing themselves to being questioned and investigated. The woman who wears Hijab cannot walk in the street in some Muslims countries without compromising her security or being harmed, whereas a Muslim woman would not have any such problem in many Western countries.

YT: The centres of learning in Hadramout had a huge role in spreading Islam to the four corners of the earth. But in the last few years some people have been demeaning the huge role Hadramout played. What is your response to this?

As I am a product of this centre of learning I do not want to praise it too much, but as they say the facts and the numbers speak for themselves. A third of all Muslims on the face of the earth are so as a result of the missionary activities of this school and as a direct result of the way Islam was taught in this centre of learning. It was taught in a way that was and still is peaceful, morally rectifying, sublime and moderate. You begin to realise the greatness of this school when you realise that many areas of the world map were changed from non-Muslim into Muslim lands at the hands of men who were the product of this school.

You also realise the greatness of this school when you come to realise that this school has been around for more then a thousand years - something truly rare in this time. When one looks back at the crimes committed during the last political era (by the Communists of Yemen) against the men who belonged to this school and see that this school still has plenty to give, you will realise the greatness of it.

The elements that have contributed to the success of this school are sincerity, the unbroken chain of transmission, moderation & balance, in addition to benevolence in dealing with people coupled with addressing them with clear proofs. Those who repeat these demeaning remarks about the school of Hadramout are not the first people to stand against it and if they understood anything they would look back at those who preceded them in doing this historically, and how they only had a superficial success in their endeavour before they disappeared while the school remained. Those who had good dealings with this school, whether as individuals or groups, disappeared yet their good memory remained.

YT: Among the things held against the callers to Islam is that they permit themselves to call to Islam in the West yet they would not permit a Christian Missionary to call people to his faith in the Muslim lands, and the fact that Mosques are built in the West yet the building of churches is not allowed in some Muslim countries, is this not a form of hypocrisy?

The answer to this question is multi-faceted:-

Firstly: the West cannot really be considered Christian so the comparison does not really exist… you build a Mosque we build a church. Western governments are largely secular in outlook, and secularism accepts the mutual coexistence of different faith communities, Jewish, Muslim, Buddhist, so the comparison is flawed from the outset. I do not think there is a need to bring up the historical facts surrounding how the Church dealt with Islam and other faiths in Europe .

Secondly: The building of Churches in Muslim lands which have an indigenous Christian population is permitted, and if you were to visit Egypt or Syria you would find Churches which are attended by worshippers and which are very apparent. All this talk of how the Christians or other faith communities were persecuted in Muslim Lands is not without exaggeration.

Thirdly: the problem with the work of the Christian Missionaries is that it is not based on proofs and convincing arguments. If that were the case we would not have stopped them but rather have allowed them to come, and had open dialogue based on factual proofs and persuasion so that it would become manifest which side holds the truth. Missionary work is usually based on taking advantage of a situation such as poverty, the need for medical help, educational needs and suchlike.

These are the means used to facilitate the process of conversion to Christianity. This is something totally rejected by us as it is based on taking advantage of someone’s misfortune as a pose to convincing a person. Whoever has a convincing argument is welcome to come and try to persuade people. The history of Islam is full of examples of open dialogue between the Muslims & Christians, Muslims & Jews and even Muslims & Atheists. The Christians and Jews lived an honourable existence in the Muslims states.

There is no problem in this regard between us and those who differ with us in matters of faith. What we reject is someone taking advantage of the weakness we are going through. There is something quite disgusting in taking advantage of the dire straits of another human being to bring him round to your way of life or thought.

YT: What is your evaluation of the freedom to call to Allah in the Western World?

There is no doubt that there is a freedom to call to Allah in the West, despite the existence of a minority belonging to the political extremes in the West who stand against anything Islamic and look for faults in every caller to Islam in an attempt to place him on the Terror List. It would also be a mistake to say that there is absolute freedom of opinion anywhere; be it America, Europe or any other place. But there is a greater proportion of freedom in those countries, and this allows the Muslims to make their faith better understood by the people they live with. The problem is whether or not the Muslims know how to deal with this. The misuse of these liberties by certain Muslims has given rise to a negative image of Islam; this is what must be dealt with.

YT: Is it true that you were barred from entering into or were asked to leave certain Arab countries?

It is true that I was asked to leave certain Arab countries. They are countries which I love and hold in high regard.

YT: Could you tell us a little about Dar al-Mustafa?

Dar al-Mustafa is an institution set up on three main objectives. First, the dissemination of knowledge, which will revive the unbroken chains of learning both in terms of understanding and transmission. Second, wayfaring on the spiritual path; disciplining the lower self, taking on good character and travelling to Allah. Third, to revive the understanding of the methodology of calling to Allah and the work it entails, and tempering these three objectives in the being of the students who study at the institution.

Dar al-Mustafa is a fruit of the school of Hadramout, as the founder of Dar al-Mustafa, Habib Umar Bin Hafiz, is one of the men produced by this school. Students come to Dar al-Mustafa from every part of the world. There are lodgings for students who want to board, and it has branches in Yemen and internationally which were established by graduates of the school. The international branches include Indonesia , and parts of East Africa . There also exists Dar al-Zahra, which is similar to Dar al-Mustafa and specifically for women.

YT: Do the foreign students in Dar al-Mustafa face any pressure from the government?

On the contrary we found a great deal of co-operation from those in positions of responsibility in the government. The talk of some about the Government putting pressure on foreign students of the sacred sciences is contrary to the truth. The only demand of the security services is that they do a check on the students to ensure they do not belong to any groups or ideologies that could be detrimental to Yemen .

The truth is that the government and people of Yemen will not accept Yemen, a country with a long history of producing balanced callers to Islam who were able to convince others to embrace Islam, be turned into a country which produces extremism and radicalism. There are some places in Yemen that taught Western students extremist views. This reflected badly on Yemen and its moderate schools when those students returned to their home countries carrying those views, and this of course is unacceptable.

YT: What enabled you to make Dar al-Mustafa the destination of so many seekers of knowledge from all over the world?

The first reason is that the school of Hadramout had a hand in the spread of Islam in South East Asia, East Africa and India, and some of those living there moved to the West. They carried with them the methodology which they took from their families and forefathers and this led to those who accepted Islam at their hands coming to Hadramout. Secondly, the strong link that Habib Umar has with the Sheikhs who themselves were converts to Islam. This led to the them sending their students to Dar al-Mustafa, the fruit of which was the students returning to their countries carrying themselves in a praiseworthy manner and embodying good character, moving those around them long to go to Hadramout. Thirdly, the spiritual environment that is present in Tarim. Tarim is a city of knowledge, light, uprightness and spirituality. Anyone who enters it is pervaded by a feeling of deep inner peace and tranquillity, and this alone had a great impact on those who came seeking inner peace.

YT: What is your evaluation of the worldwide call to Islam today?

The call to Allah in the contemporary world is undergoing a pre-birth crisis which manifests itself in the absence of mature authorities to whom people can turn in times of instability and discord. The institution of calling to the faith needs be reorganised.

The opportunity for calling to Islam is very great and can be seen in the dedication of today’s youth and the receptivity of so many people to understand it, despite globalization. Maybe this is one of its good points in that it has made the world into one huge crucible in which everyone brings forth what they have. The information explosion and the communication revolution are an opportunity to take the message of Islam to the world. The weariness of the northern hemisphere from materialism and the southern from oppression have made people receptive and willing to listen objectively to whoever could present his case well.

YT: The School of Hadramout is accused by some quarters of being pro-government; meaning it always sides with the ruler. What is your reply?

Ten years ago we had the exact opposite. The ruler was on the side of those who make these statements, they were even part of the government. We do not want to live though a period where each party is blaming the other. We can answer by saying the ruler allied himself with you one day in order to strike at his opponent, then moved you to one side. The history of the school of Hadramout is well known… and the people who paid for Yemen’s period under Communism by being murdered and assaulted were scholars from this school and not from the people who talk this rhetoric… but we do not want to go into this narrowness.

Praise be to Allah that there is understanding with the groups from whom such statements are made. Amongst these groups are men of discernment and we have open channels of communication with them, love & respect, and they have made clear their displeasure at some of the statements that came from within their ranks.

Regarding the ruler the statements of the people of knowledge (the scholars of the community) are clear. One cannot revolt against a Muslim ruler except if he does something which is open disbelief. He cannot be obeyed in disobeying the commands of Allah, and he has the right of being given counsel. The ruler does not have absolute loyalty or absolute enmity. Now is a time we need to heal wounds as rulers & ruled, caller & called, politically and socially. This a difficult phase and we cannot overcome it except with our hearts united. I say: “My brothers, leave this rhetoric; more important things face us.”

YT: The number of schools of thought in the Muslim world differ as a result of different understandings. You can hardly find a Muslim country which does not have a number of schools of thought. Do you find the existence of these schools agreeable?

Differences and plurality of thought is not a fault, but could be indicative of something positive. The problem arises when these differences are used as a means to achieve the personal goals of those who lead the different groups’ and schools of thought. Thus we turn our interaction with these differences, which are a mercy, into a means by which we pull people into an ugly spectacle of confrontation, used to bring each leader the biggest following and the best winnings, thereby reducing them into no more than a means to an end. This is a mistake we must overcome.

YT: Jihad has become an area hard understood, giving rise to many debates and much controversy. What is the sound Islamic position on Jihad?

Linguistically the word Jihad is derived from the words (Translators addition: trilateral root words made up of 3 consonants) Juhd defined as: expending all possible resources, and Jahd defined as: taking oneself to the limit. This essentially means expending every possible resource and working to the limit of ones ability to make the word of truth reign supreme.

Jihad is of many kinds. One is as the Prophet, peace and blessings be upon him, said: “The best Jihad is that of saying the truth in the presence of a despotic ruler.” Another is the Jihad of exerting one’s best effort to convey Allah’s Word to creation. As for the Jihad of fighting in the way of Allah, it is either to fend off an aggressor who has come to take another’s land or honour, and it is honourable to sacrifice your life for your faith, land, or honour. There is also the Jihad of bettering ones’ society - educationally, economically, socially and other areas where occurs a shortfall. Jihad is the pinnacle of Islam. The problems lies where Jihad is used to take advantage of the emotions of an exasperated people, and lead them to a course of action that falls outside the parameters of the sacred law – by leaving it’s universal principle and reducing it to armed conflict. This is by leaving the universal spirit of Jihad, and reducing it to armed conflict. The second problem occurs when Jihad is misemployed in a conflict in a way that contradicts the teaching of Islamic Sacred Law, becoming a barrier for people coming to Allah and a justification for the enemies of humanity to execute their plans which are based on narrow minded interests.

YT: The global Muslim community is going through a difficult period in its history – its enemies are pursuing it like a pack on a hunt and in every place one finds a part of it injured. In your opinion what is the way out of this crisis?

The answer and way out will not come through a newspaper interview. The way out must come through a comprehensive strategy which necessitates the involvement of scholars, leaders, intellectuals, and politicians who congregate the global Muslim community upon a united front to heal its wounds. As for asking for a quick fix solution during a newspaper interview – this is another one of the problems that has compounded the wounds of the global Muslim community. Part of the problem is that people think we can answer it through a newspaper interview, when in reality it is much bigger than that. What we’re experiencing today is an accumulation of complex issues. Due to negligence in trying to understand the faith and acting upon it, mistakes arose from many quarters. The result of these cumulative problems is the disunity seen within our societies and the lack of trust between Muslims. These events can only be resolved with patience and diligence.

YT: What’s your message to all the people out there who are angered by what is happening to the Muslims?

It is difficult for people who are angry to listen to a message. Our message is for people of understanding who live amongst the angry masses. Remind people about the root of the problem … and the root is our turning away from Allah. The enemies of truth have been allowed to overpower us because of our sins and vices. We have to remind ourselves that with the deep pain which tightens our breasts because of the suffering of our fellow Muslims, we should feel an even greater pain for those who are being sacrificed on the knife edge of sins and disobedience of the Allah’s commands. We need to shed even more tears for the Muslims who go to bed drunk and those who fill the dance floors. As long as our community feels more pained by these fatalities than it does by these sins, it will lag behind and not progress. In our golden era the community feared falling into sin more than it did being killed in a conflict, for a Muslim to die when he stands for the truth is martyrdom and an honour by which he can draw near to Allah.

What is more painful to my heart? Seeing a Muslim killed inside a mosque hit by a missile causing him to fall as a martyr or seeing a Muslim male or female betray one another or their community, people who bear false witness or take or accept bribes, or cheat, or spend the night dancing in a night club and consuming alcohol. I am not trying to belittle the magnitude of the disasters we are facing but we need to look at the reasons that have put us in this position.

YT: After the events that unfolded because of the Danish Cartoon, you visited Denmark along with a number of Muslim Speakers. What was the goal of the visit?

The visit to Denmark was in obedience to Allah’s command that a Muslim should seize any opportunity to call to Islam wherever the opportunity is given. We went following an invitation to dialogue. Praise be to Allah, great achievements were made. The dialogue achieved more then we had expected in terms of opening the minds of people and the fact that many of them were able to understand the reason behind the contention. It became apparent that certain groups created the problem in order to place obstacles before the growing Muslim presence in the West and the growing acceptance of Islam among people in the West. After our trip a delegation came to Abu Dhabi from Denmark and we organised a conference for dialogue. After this a group of students from Denmark (including those who were born Muslims and converts) attended our yearly summer program in Dar al-Mustafa. The problem is that some people do not know how to distinguish between dialogue and negotiation, and ask us “What did you achieve, did they apologise??” Negotiation is the responsibility of other quarters such as the Organization of the Islamic Conference as it has been granted the right to do so, and it is not the responsibility of an individual or a group.

YT: Is their a relationship between you and other callers to Islam?

Our relationship, praise be to Allah, is based on love and respect and evolves in many instances to the level of co-operation. Our outlook is that this is a weighty burden and the more shoulders are involved in carrying the burden of responsibility, the lighter the burden becomes for each person.

YT: Have you had the opportunity to visit and advise any leaders?

I’ve had a number of opportunities where I advised and saw a great deal of receptivity to it, as well as seeing its results affecting things on the ground.

Advising the rulers should not be a way to glory or gaining popularity. There is a vast difference between the one who gives advice and the one who attacks the rulers openly on the pulpit or through the media just to show his courage, thereby escaping the pitfall of showing off and doing things to please the ruler only to end up doing the same with the people.

YT: Do you have any final remarks?

Whoever has a position in life should use it for its most exalted purpose which is service in Allah’s way. A Muslim should look at himself and ask “… What have I given the Muslim community? What have I given my society? What have I given my family?” And finally, we should live a life based on looking at creation through the eye of mercy, which was how the Beloved Mustafa looked upon both Muslims and non-Muslims.

Chapter 6. Section 38 of the Muqaddima. The instruction of children and the different methods employed in the Muslim cities.

[The Importance of Qur'anic Instruction]

It should be known that instructing children in the Qur’an is a symbol of Islam. Muslims have, and practice, such instruction in all their cities, because it imbues hearts with a firm belief (in Islam) and its articles of faith, which are (derived) from the verses of the Qur’an and certain Prophetic traditions. The Qur’an has become the basis of instruction, the foundation for all habits that may be acquired later on. The reason for this is that the things one is taught in one’s youth take root more deeply (than anything else). They are the basis of all later (knowledge). The first impression the heart receives is, in a way, the foundation of (all scholarly) habits. The character of the foundation determines the condition of the building. The methods of instructing children in the Qur’an differ according to differences of opinion as to the habits that are to result from that instruction.

The Maghribi method is to restrict the education of children to instruction in the Qur’an and to practice, during the course (of instruction), in Qur’an orthography and its problems and the differences among Qur’an experts on this score. The (Maghribis) do not bring up any other subjects in their classes, such as traditions, jurisprudence, poetry, or Arabic philology, until the pupil is skilled in (the Qur’an), or drops out before becoming skilled in it. In the latter case, it means, as a rule, that he will not learn anything. This is the method the urban population in the Maghrib and the native Berber Qur’an teachers who follow their (urban compatriots), use in educating their children up to the age of manhood. They use it also with old people who study the Qur’an after part of their life has passed. Consequently, (Maghribis) know the orthography of the Qur’an, and know it by heart, better than any other (Muslim group).

[The Spanish Way]

The Spanish method is instruction in reading and writing as such. That is what they pay attention to in the instruction (of children). However, since the Qur’an is the basis and foundation of (all) that and the source of Islam and (all) the sciences, they make it the basis of instruction, but they do not restrict their instruction of children exclusively to (the Qur’an). They also bring in (other subjects), mainly poetry and composition, and they give the children an expert knowledge of Arabic and teach them a good handwriting. They do not stress teaching of the Qur’an more than the other subjects. In fact, they are more concerned with teaching hand­writing than any other subject, until the child reaches manhood. He then has some experience and knowledge of the Arabic language and poetry. He has an excellent knowledge of handwriting, and he would have a thorough acquaintance with scholarship in general, if the tradition of scholarly instruction (still) existed in (Spain), but he does not, because the tradition no longer exists there.1180 Thus, (presentday Spanish children) obtain no further (knowledge) than what their primary instruction provides. It is enough for those whom God guides. It prepares (them for further studies), in the event that a teacher (of them) can be found.

The people of Ifriqiyah combine the instruction of children in the Qur’an, usually, with the teaching of traditions. They also teach basic scientific norms and certain scientific problems. However, they stress giving their children a good knowledge of the Qur’an and acquainting them with its various recensions and readings more than anything else. Next they stress handwriting. In general, their method of instruction in the Qur’an is closer to the Spanish method (than to Maghribi or Eastern methods), because their (educational tradition) derives from the Spanish shaykhs who crossed over when the Christians conquered Spain, and asked for hospitality in Tunis.1181 From that time on, they were the teachers of (Tunisian) children.

The people of the East, as far as we know, likewise have a mixed curriculum. I do not know what (subjects) they stress (primarily). We have been told that they are concerned with teaching the Qur’an and the works and basic norms of (religious) scholarship once (the children) are grown up. They do not combine (instruction in the Qur’an) with instruction in handwriting. They have (special) rule(s) for teaching it, and there are special teachers for it, 1182 just like any other craft which is taught (separately) and not included in the school curriculum for children. The children’s slates (on which they practice) exhibit an inferior form of handwriting. Those who want to learn a (good) handwriting may do so later on (in their lives) from professional (calligraphers), to the extent of their interest in it and desire.

The fact that the people of Ifriqiyah and the Maghrib restrict themselves to the Qur’an makes them altogether incapable of mastering the linguistic habit. For as a rule, no (scholarly) habit can originate from the (study of the) Qur’an, because no human being can produce anything like it. Thus, human beings are unable to employ or imitate its ways (uslub), and they also can form no habit in any other respect. Consequently, a person who knows (the Qur’an) does not acquire the habit of the Arabic language. It will be his lot to be awkward in expression and to have little fluency in speaking. This situation is not quite so pronounced among the people of Ifriqiyah as among the Maghribis, because, as we have stated, the former combine instruction in the Qur’an with instruction in the terminology of Scientific terms. Thus, they get some practice and have some examples to imitate. However, their habit in this respect does not amount to a good style (eloquence), because their knowledge mostly consists of scholarly terminology which falls short of good style, as will be mentioned in the proper section. 1183

As for the Spaniards, their varied curriculum with its great amount of instruction in poetry, composition, and Arabic philology gave them, from their early years on, a habit providing for a better acquaintance with the Arabic language. They were less proficient in all the other (religious) sciences, because they were little familiar with study of the Qur’an and the traditions that are the basis and foundation of the (religious) sciences. Thus, they were people who knew how to write and who had a literary education that was either excellent or deficient, depending on the secondary education they received after their childhood education.

In his Rihlah, Judge Abu Bakr b. al-’Arabi 1184 made a remarkable statement about instruction, which retains (the best of) the old, and presents (some good) new features.1185 He placed instruction in Arabic and poetry ahead of all the other sciences, as in the Spanish method, since, he said, “Poetry is the archive of the Arabs. 1186 Poetry and Arabic philology should be taught first because of the (existing) corruption of the language.1187 From there, the (student) should go on to arithmetic and study it assiduously, until he knows its basic norms. He should then go on to the study of the Qur’an, because with his (previous) preparation, it will be easy for him.” (Ibn al-’Arabi) continued: “How thoughtless are our compatriots in that they teach children the Qur’an when they are first starting out. They read things they do not understand and work hard at something that is not as important for them as other matters.” He concluded: “The student should study successively the principles of Islam, the principles of jurisprudence, disputation, and then the Prophetic traditions and the sciences connected with them.” He also forbade teaching two disciplines at the same time, save to the student with a good mind and sufficient energy.1188

This is Judge Abu Bakr’s advice. It is a good method indeed. However, accepted custom is not favorable to it, and custom has greater power over conditions (than anything else). Accepted custom gives preference to the teaching of the Qur’an. The reason is the desire for the blessing and reward (in the other world resulting from knowledge of the Qur’an) and a fear of the things that might affect children in “the folly of youth” 1189 and harm them and keep them from ac­quiring knowledge. They might miss the chance to learn the Qur’an. As long as they remain at home, they are amenable to authority. When they have grown up and shaken off the yoke of authority, the tempests of young manhood often cast them upon the shores of wrongdoing. Therefore, while the children are still at home and under the yoke of authority, one seizes the opportunity to teach them the Qur’an, so that they will not remain without knowledge of it. If one could be certain that a child would continue to study and accept instruction (when he has grown up), the method mentioned by the Judge would be the most suitable one ever devised in East or West.

“God decides, and no one can change His decision.” 1190

In retrospect, it was a little bit peculiar to call his house after his passing. I was hoping to give my condolences to his family – instead, I got a chance to hear his voice one last time. On his answering machine, he still came through as the distinguished gentleman I had always known him to be. With the passing of Charles Le Gai Eaton, also known as Hassan Abdul-Hakeem, the last of a particular generation of remarkable western Muslims left this world – and certainly, he was one of the more influential of them, as attested by the numerous condolence messages from across the spectrum of British society and Anglophones everywhere.

Raised as an agnostic, Eaton received his education at Charterhouse (a renowned school in England), before going to study at Cambridge University. After working for some time as a teacher and journalist in Jamaica and Egypt, he joined the British diplomatic service in 1949. In 1951, he became Muslim, which irrevocably changed his world view, enabling him to become one of the pre-eminent writers on Islam for a British audience in the contemporary age. He was deeply engaged with the challenges facing Britain’s Muslims, and later served them at the Islamic Cultural Centre at Regent’s Park in London with distinction for many years.

Many people in the UK have become Muslims since 1951 – but Eaton made a particular contribution to all English-speaking communities. As a young university student researching Islamic thought, I looked hard for contemporary authors in that area of study, even if they were not religious authorities themselves. Much of what was available at the time, particularly in the English language, was infused with political undertones, and aimed at an activist lifestyle. While the call to action through faith isn’t wrongheaded as such, it has its limitations. Eaton’s works, such as King and the Castle and Islam and the Destiny of Man, were completely different, aiming at reorientating the reader towards a God-centred life, rather than a life aimed at success in this world.

He was empowered by his deep attachment to living a faithful life in the contemporary world, combined with a profound suspicion of what modernity really had to offer in the advancement of the human being. He wrote as a Muslim, but those who read his works were from all faith backgrounds and none. He insisted that he was not a classically trained authority of the Islamic sciences, but he had a unique way with the English language that few writers on Islam could match. His admirers did not always share his philosophical perspectives, but few could deny his profound eloquence and high culture.

As a young student, I met Eaton at an academic conference, and took the opportunity to tell him how impressed and touched I had been by his books. He was so utterly humble – although I was much younger than him, he seemed incredibly embarrassed when I made the very suggestion that his works were of any worth. Recognising him as one of the last great spiritual writers of his generation, and a reminder of high culture, I kept in touch with him, although it was certainly a one-sided relationship. When I last visited him in his home in Surrey with a friend, he was the epitome of a gentleman – he should never have exerted himself, considering his advanced years, but he nevertheless treated us with the highest hospitality.

My companion was incredibly grateful just for the opportunity to encounter him in the flesh – and that was entirely appropriate. For all those who read him, he was a deeply spiritual author who reminded us how the English idiom ought to be used when speaking of the highest spiritual matters. He was keen to jog our memory as to the importance of correct language, refusing to be swept away by current trends to overuse words like “tolerance” and “terrorism”, both of which he felt were utterly abused and bereft of their proper meaning. In the aftermath of the July 7 bombings, he warned many against curtailing civil liberties in response, and cared little for the fact it was an unpopular position to take.

In his last days, I received a message from a friend who had tended to him in his old age. At that time, Eaton was stable, but appeared as though he was wholly resigned to what he knew was inevitable for every soul. He saw his last days not in despair, but in hope for the mercy of God, displaying for his family and friends an elegant resignation. The Prophet of Islam said: “Death is the only preacher you need” – and Eaton himself was a preacher in the way he lived and the way he died.

His death, as his life, was fortuitous. He died on a Friday, which is noted as a special day in Islam – but he also died on the birthday of the Prophet. Eaton was particularly drawn to the Sufi experience within Islam, and within that experience, the celebration of the birth of the Prophet, as the “mercy to the worlds”, is especially important. That he passed away on that day is not something he would regard as coincidence – for indeed, he loved the Prophet with his heart and soul.

The school Eaton attended in Surrey had a Latin motto: Deo Dante Dedi – “God having given [to me], I gave”. His life is a testament to that adage – he felt so grateful to God, he made it incumbent upon himself to give to others in the books he wrote and the service he provided. With his passing, it truly is an end of an era for Britain.

Charles Le Gai Hassan Abdul-Hakeem Eaton was born in Lausanne, Switzerland in 1921. He passed away in London, England on February 26, 2010.

HA Hellyer is the author of “Muslims of Europe”, a Fellow of the University of Warwick and the director of the Visionary Consultants Group

Download the talk.

The article: The Concept of Bida’ in the Islamic Sharia
(from Sidi Mas’ud Khan’s excellent site, www.masud.co.uk)

Imam al-Haddad wrote in Gifts for Seekers:

He who claims that man has no choice or ability, that the acts he selects are identical with the acts he is compelled to do, and that he is in all circumstances coerced is a deterministic (jabri) innovator whose false claim would deny that there was any purpose in sending Messengers and revealing Scriptures.

By contrast, he who claims that man possesses the will and power to do whatever he does by choice is a Mu’tazili innovator. But he who believes that (1) a responsible (mukallaf) man possess power and choice to allow him to comply with God’s commands and prohibitions, but (2) [he] is neither independent thereby nor the creator of his own acts, has found the Sunna, joined the majoritarian community, and become safe from reprehensible innovation.

[Holding Fast to Ultimate Realities Regarding Allah's Power and One's Responsibility]

There is a lengthy explanation to this, which follows a rugged road where many have slipped and gone astray; and beyond it is the secret of Destiny, which has always perplexed intelligent minds and into which the Master of Messengers has commanded us not to delve. So let the intelligent be content with hints and let it suffice them to believe that everything was created by God, and nothing exists without His will and power. Then let them require their selves to (1) conform to the commandments and prohibitions, and (2) take their Lord’s side against their selves in every circumstance.

[A Treasure of Paradise]

A hadith says that ‘La hawla wala quwwata illa billah is one of the treasures of the Garden.’ Understand the indication contained in terming it a ‘treasure‘ and you will know that its meaning is among the mysteries; for reward is of the same species as the act. The Prophet s.a.w has also said ‘Two raka’ats in the depths of the night are one of the treasures of goodness.’ Their reward comprises a hidden treasure because the time of their occurence, namely the night implies this.

It is also reported that ‘La hawla wala quwwata illa billah is a remedy for 99 ailments, the least of which is sorrow.’

It is a remedy for sorrow because grief mostly occurs when one misses something one loves, or when a distressful thing occurs; and whenever either of these things occurs people perceive their helplessness and inability to achieve their desired aims; hence they feel sorrow. If at such times they repeat in their heart and with their tongues words which mean that they disavow the possession of any ability or power of their own, then this gives them certitude in their knowledge that they are helpless and weak except where God gives them power and ability, with the result that their sorrow is banished, and their knowledge of their Lord is increased. This can be clearly understood from the Prophet’s s.a.w saying: ‘When one believes in destiny, one’s sorrow departs.’

And in attributing ability and power to His Name, Allah, which is the axis of the Names and the most supreme of them, and in following it on most occasions with the two noble Names which indicate two of the attributes of the Holy Essence, namly those of Exaltation (Al-’Ali) and Magnitude (Al-’Azim), lies a sign that He totally transcends and is absolutely holier than the illusions of those who have strayed from the path, are blind to the evidence, and have delved without insight into the secret of destiny and the acts of God’s creatures. So take heed!

And Allah alone gives success.

Source: Gifts for Seekers by Imam Abdullah al-Haddad

Shaykh Yahya Rhodus speaking at a youth halaqa at the ISNA Canada Center, February, 2010. On consciousness, spiritual wakefulness, religious depth, and connection with Allah.