Tomb of great Islamic scholar Ghazali discovered in Iran / VIDEO

Tomb of great Islamic scholar Ghazali discovered in Iran / VIDEO [ WORLD BULLETIN- TURKEY NEWS, WORLD NEWS ]

Tomb of great Muslim scholar Imam-I Ghazali has been discovered in Tus city of Iran’s Khorasan province, Turkish state TV said. Born in 1058, Imam-ı Ghazali (Algazel) published more than 500 works in 53 years. TRT said The excavation works have begun to unearth Gazali’s grave who left more than five hundred works in his 53-year life time, including his major works of “Kimya-I Saadet” and “Ihya-I Ulumuddin”. The scholar who paid great respect to Sunnah –the sayings and practices of the Prophet Mohammed- is also known as “Huccet-ül Islam”. He was an Islamic jurist, philosopher, cosmologist, psychologist and mystic of Persian origin, and remains one of the most celebrated scholars in the history of Sunni Islamic thought.

Walk on Water: The Wisdom of Jesus from Traditional Islamic Sources – Shaykh Hamza Yusuf

The following sayings of Jesus (peace be upon him) from traditional Islamic sources are excerpted from Walk on Water, a forthcoming book by Shaykh Hamza Yusuf…

Walk on Water – Sh. Hamza Yusuf (pdf) (Seasons Journal, Zaytuna)

Shaykh Yahya Rhodus: The Family of the Prophet (Allah bless him and give him peace) – Ahl al-Bayt: Knowledge, Love, and Obedience

Ahl al Bayt: Knoweldge, Love & Obedience – Shaykh Yahya Rhodus

Shaykh Yahya’s dars on the Family of the Prophet (Allah bless him and give him peace) – Ahl al Bayt: Knowledge, Love & Obedience delivered in the month of Muharram 1431 AH organised by our brothers at Ghausia Masjid in Huddersfield.

Download: The Family of the Prophet (Allah bless him and give him peace) – Shaykh Yahya Rhodus (right click to download)

 

http://assets2.podomatic.com/mymedia/thumb/1242862/460%3E_2475755.jpg?1261844464

Habib Kazim al-Saqqaf – Dealing with Difference (adab al-khilaf)- iKhutbah @ The Radical Middle Way

Dealing With Difference | Ikhutbah | The Radical Middle Way

It seems like a such a simple question: how do we deal with difference? In this pithy, direct and honest submission, Habib Kazim al-Saqqaf answers the question with generosity and clarity drawing on spiritual wisdom and a keen sense of the human condition. One of Yemen’s brightest young scholars, Habib Kazim addresses our unease over differences of opinion and explores if diversity is a source of strength or a sign of weakness and what ethics ought to guide our disputations.

See video: Dealing With Difference | Ikhutbah | The Radical Middle Way

Islamic Time Management – Imam Ghazali on Careful Use of Time

Imam Ghazali writes:

http://journal.hautehorlogerie.org/IMG/jpg/large-3-700.jpg“You should not neglect your time or use it haphazardly; on the contrary you should bring yourself to account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing (barakah) in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost. It is nothing other than your life, and your life is the capital that you make use of to reach perpetual felicity in the proximity of God the Exalted.

Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved.

Do not be like the deceived fools who are joyous because each day their wealth increases while their life shortens. What good is an increase in wealth when life grows ever shorter?

Therefore be joyous only for an increase in knowledge or in good works, for they are your two companions who will accompany you in your grave when your family, wealth, children and friends stay behind.”  [Ghazali, The Beginnings of Guidance, p23]

 

Ugly Sectarianism: Suicide attack on Ashura procession kills 30 in Karachi – Dawn.com

DAWN.COM | Metropolitan | Suicide attack on Ashura procession kills 30 in Karachi

A suicide bomber on Monday targeted Pakistan’s largest procession of Shiite Muslims on their holiest day, killing at least 30 people and wounding dozens more in defiance of a major security crackdown. [Read more]

May Allah grant all those unjustly and wrongly killed in such despicable attacks the station of martyrs in Paradise. May He grant strength to their families to deal with this loss. May sectarian harmony return to Pakistan and all Muslim lands and communities. May we uphold the example of our Beloved Prophet of Mercy (peace and blessings be upon him, his family, and companions), and deal with others with mercy and gentleness–rather than anger and vehemence. – Faraz Rabbani

Prophets Cry Too – The Prophet (Allah bless him and give him peace) when his son died

PROPHETS CRY TOO – Lastprophet.info

Ibrahim, the son of Prophet Muhammad (pbuh) and Maria, died in the tenth year of the Hijrah. He was sixteen months old (eighteen months old in another account) and under the care of a nurse when he died. Upon hearing what had happened to his son, Prophet Muhammad immediately went to the house of the nurse, where he held Ibrahim in his hands, and tears flowed from his eyes.

Image

He said, “The eyes send their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us.” Then he turned his face towards the mountain before his and said, “O mountain! If you were as sorrowful as I am, you would certainly crumble into pieces! But we say what Allah has ordered us: (We are the servants of Allah and we will return to Him; We thank Allah, the Creator of the Universe)”

While Prophet Muhammad was grieving for his son Ibrahim, Usama ibn Zayd started to cry. The Prophet warned him not to. Usama said, “I saw you crying.” The Prophet answered: “I have not commanded you against sadness, but against raising your voice in grief.”

While preparing the grave for Ibrahim, Prophet Muhammad saw an opening between the clay and ordered the Companions to fill it in. He filled the opening with sand and said: “Tombstones are neither good nor ill, but they help appease the living. Anything that man does, God wishes him to do well.”

(Ibn-i Sa’d, Tabaqat v.1, p.131-144)

Death is an exemplary lesson in every way for the living ones. However, we tend not to contemplate death too much for we prefer the forget the things that can remind us of it. We do not regard death as an opportunity to realize the meaning of life for ourselves and for our loved ones. Every death experienced indeed is devastating if it is allowed to kill the beauty and divinity in the outlook of those who are still alive. Those who have lost their way in the darkness of mourning and fate are so greatly removed from the viewpoint of Maulana, who considered death to be the wedding night (night of reunion with Allah). Those who do not have the strength or maturity to bear the sadness fall into a contradiction when they recite amantu billahi… wa al-yawmi al-ahiri (I belief in Allah and in the Day of Judgment). On the other hand, for those who obey the order “Frequently mention death which dispels pleasure and makes it bitter,” life becomes more open to love, compassion, justice and sharing due to the fact that it does not become immured within material aspects. Therefore it becomes possible for us to protect ourselves from being devoured by certain people.

After his child had passed away, the humane, yet dignified and dependable attitude shown by the Prophet as a father – a father who had lost many of his children before – removed the banality of death and transformed it into a lesson. Even when experiencing the greatest of agonies, we can see that he still maintained a lofty level in his servitude to Allah: the heart grieves, tears drop, but the tongue does not rebel. This is the act of someone who knows their limits. This is the non-offending stance of the spirit in the position of consent; shaken, yet not aggrieved. This is the lament of the heart which turns into tears in the eye and into inna lillah on the tongues. Inna lillah wa inna ilayhi rajiun means “To Allah we belong and to Him we will return.” Only this can extinguish the fire within the hearts that has become a blaze. The wailing and laments that bring people to rebellion and make the tongue an excuse for fire may change the status of this pain, the essence of which is peculiar to this world, and cause it to surround the afterlife. The humanity of silently crying versus the evil of hear-rendering laments… The choice is ours.

Prophet Muhammad invited the believers to goodness, which is the best form of servitude, and encouraged them to perform what is pleasant in words and deeds. “Allah who is beautiful and loves beauty” (Muslim, faith 147), revealed that the deeds become pleasant only with beautiful/reliable/correct words (qawl-i sadid) (Al-Ahzab, 70) and thus broadened our horizon from another perspective. Prophet Muhammad, whose heart was scorched with sadness for his son, encouraged his Companions to do their best when they had a task to perform. This understanding and sensitivity, which put forward the notion of looking into the future with hope and not becoming estranged from life even during an incident that could cause the color of life to fade, like death, led the Muslims to become the most prolific and profound craftsmen who made works throughout history that reflected this inner beauty. Thus, a new path was designated for people, granting them the grace of searching for beauty in everything they performed and realizing the beauty that lies within the universe. This prospect, which takes its principle from the tawheed that is in harmony with the beauty created by Allah, surrounds even the daily life and leads the aesthetic to acquire a divine quality that is reflected in all the beauty of the world. We ask Allah to ordain us to become those who create new beauty in our efforts to reach the beauty of servitude.

Slavehood to Allah and How We Look at Creation and People

https://sachrony.files.wordpress.com/2007/10/habib-ali-al-jufri.jpgHabib Ali al-Jifri said: “The implication of our slavehood to Allah is that the universe around us is read just as the pages of a book are read, through it Allah speaks to us.

Every creature is then a manifestation of Allah’s wisdom, will, knowledge and power, and this in turn should cause us to immediately have Adab and humility with Allah in dealing with His creation. Such that we never disdain a single thing that Allah has created.

Even as we disdain ignorance, it is not our place to disdain the ignorant.

Our place is only to attend in Adab the Divine breath in each of Allah’s creation as He said “I breathed into him of My spirit.” This is what should enable dialogue with every person that we encounter.” (Related by Ruqayyah Ahdab, from a lecture of Habib Ali)

One of the great poets wrote:

“Reflect on the writing of creation
It is but message to you
From the Real.”

Shaykh Abdal Hakim Murad – Poverty and Riches – The Description of the Poor in the Qur’an and Prophetic Sunna

cambridge khutbas etc.: Poverty & Riches

The Prophet Muhammad (may Allah’s peace and blessings be upon him) famously prayed to be resurrected among the masakin (poor, downtrodden, oppressed), but what does it mean to be miskin and what was the prophetic attitude to poverty or hardship? In this sermon, Sheikh Abdal Hakim outlines the Qur’anic and prophetic description of the poor (fuqara’) and shows why it is important not to be afraid of poverty as we often are today. This is not because it is necessarily a good thing in itself to be poor, or on the other hand a bad thing to be rich or powerful, but because of the beauty and dignity of cultivating reliance on Allah whatever one’s outward state.

 

Friday sermon (jum’ah khutba) by Sheikh Abdal Hakim Murad – 30 October 2009 – Cambridge – 22 mins 30 secs

Listen to this sermon

Download this sermon

Mark Bittman Argues Against Vegetarianism & For Responsible Eating – YouTube

YouTube – Mark Bittman Argues Against Vegetarianism

New York Times columnist Mark Bittman talks to WNYC’s Leonard Lopate about a plan for responsible eating that is good for the consumer and the planet.