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A Victory of Mercy, by Shaykh Muhammad Adeyinka Mendes

The conquest of Mecca and how the Prophet demonstrated mercy at the moment of his greatest earthly triumph, by Shaykh Muhammad Adeyinka Mendes

Capturing the Spirit of Ramadan
Mercy, Forgiveness and Salvation

Every night our Ramadan scholars will explore one of the three key spiritual goals of Ramadan. Each talk will conclude with a dynamic conversation as we explore mercy, forgiveness and salvation deeply and see how we can attain these divine gifts practically. These talks will enliven and inspire us as we begin our nightly ‘isha and tarawih prayers.

Daily at 10:00 pm EST. Attend in person at SeekersHub Toronto or watch live. 

Let’s #GiveLight to Millions More

We envision a world in which no one is cut off from the beauty, mercy and light of the Prophetic ﷺ example. A world where the dark ideology of a few is dwarfed by radiant example of the many who follow the way of the Prophet ﷺ. But we can’t do it alone. We need your support. This Ramadan, we need you to help us #GiveLight to millions more. Here’s how

Photo by Andrea Kirkby.

Mercy Over Machismo: The Prophetic Way, by Ustadh Amjad Tarsin

Mercy Over Machismo: The Prophetic Way, by Ustadh Amjad Tarsin

Capturing the Spirit of Ramadan
Mercy, Forgiveness, and Salvation

Every night our Ramadan scholars will explore one of the three key spiritual goals of Ramadan. Each talk will conclude with a dynamic conversation as we explore mercy, forgiveness and salvation deeply and see how we can attain these divine gifts practically. These talks will enliven and inspire us as we begin our nightly ‘isha and tarawih prayers.

Daily at 10:00 pm EST. Attend in person at SeekersHub Toronto or watch live. 

 

 

Let’s #GiveLight to Millions More

We envision a world in which no one is cut off from the beauty, mercy and light of the Prophetic ﷺ example. A world where the dark ideology of a few is dwarfed by radiant example of the many who follow the way of the Prophet ﷺ. But we can’t do it alone. We need your support. This Ramadan, we need you to help us #GiveLight to millions more. Here’s how.

Photo by apai biszign.

How To Attain Focus, Patience And Stillness In A Chaotic World

“The scholars sacrifice immediate benefit for long-term benefit,” Shaykh Faraz Rabbani

Today, the modern world lives in convenience, expecting to be served, rather than to serve. Although some may argue that convenience and technology save time and reduce physical labor, we continue to complain that we do not have time or energy, reducing ourselves to potatoes sitting on the living room’s couch.

Focus: a salient virtue within Islamic mysticism

Traditionally, focus — a salient virtue within Islamic mysticism — was regarded as a core characteristic of the aspirant, especially among the Sufis. As such, the saints were focused individuals who, despite the calamities they faced, were depicted in the Qur’an as, “Those who are neither fearful nor sad.” In simple words, the saints enjoy the present moment, leaving their past to the will of God and their future to His decree. Hence, the seeker of knowledge is, essentially, a seeker of God, striving, with discipline, practice, and patience to maximize his benefit in every moment while taking the most excellent of ways to do so.

Impatience: Your place is where God has positioned you

Patience is a trait that the seeker should inculcate to facilitate depth in knowledge. In his lexicon on Sufi terminology, Ibn Ajiba defines patience as, “An imprisonment of the heart in submission to God’s command.” Impatience, if understood by the contrary (mafhum al-mukhalafa), would be to release the ego in contradiction to God’s command.
To understand this better, my math teacher, Dr. Yousseif Ismail, once told me that impatience was the desire to cross the current moment that God had willed for you to be in, for a moment that you believed to be better for yourself. In practice, patience is significantly important to the student for a number of reasons.
Firstly, our teachers say, “Your place is where God has positioned you,” suggesting that one should be content with one’s condition, wherever God has decreed him to be. The student of knowledge should recognize that he is a student and must act according to the etiquette of one.

Unstable premises lead to faulty conclusions

As for the second, in order to have depth in knowledge, the student of knowledge should not speak without internalized and externalized foundations that inform his speech, unless a need arises to do so or he is given permission by his teacher(s). The reason given for this is closely related to the he first: a student should not speak in the place of a scholar, fooling the community and inciting his own ego — a celebrity preacher. Unstable premises lead to faulty conclusions; hence, the true aspirant takes the time to ground himself in knowledge, submitting to his current instant, and follows the lead of his teachers throughout.

Prioritise your objectives

To maximize my own time and focus, Shaykh Faraz advised me to have a clear objective of my studies, so I applied the categories of need to my own studies. The scholars divide need into three categories:

  • necessities (dharuriyat)
  • needs (hajiyat)
  • perfections (takmilat)

For example, when considering a new home, you ensure that its foundations are strong, since the house will collapse without solid ground. Then after, you may inspect the ceiling and walls for cracks, because a house is incomplete without these secondary things. After ensuring the house is livable and safe, you might begin to think of ways to beautify your living space with artwork, curtains, rugs, although such adornments are not essential to a house — you can live without them. Similarly, like any profession, one needs to take the proper means to acquire his goals; otherwise, means become ends.
Lastly, in taking steps towards focus, the individual must seek the counsel of God, a metaphysical correspondence to his subjective reality, and the advice of masters, an earthly exchange from experts for an objective assurance (istikhara wa istishara). Thus, remember that you are the present; the future passed a moment ago, but take from those who have passed and know that God is ahead — you are in between the two.
Yousaf Seyal

 Photo by Frida Eyjolfs

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True Gratitude For Food

Every age has its considerations and our age is one of encouragement, instilling hope and gratitude. With this Shaykh Faraz Rabbani begins this brief but beautiful podcast about why it is from the Prophetic example to be grateful for every morsel of food we are blessed with.

Photo by Kārlis Dambrāns.

Emulating The Prophet’s ﷺ Gratitude and Ethical Concern

Why did the Prophet Muhammad ﷺ have a prayer for almost every situation in life, whether big or small? Why did he remember Allah every time he performed an action or used something in his possession? It’s because he had a profound sense of gratitude for all the blessings Allah had bestowed upon him.

Be thankful – it’s a sunnah

What can be said then for us, surrounded by material possessions and modern conveniences? In this Friday sermon, Shaykh Faraz Rabbani sheds light on how gratitude is a part of the Prophetic ﷺ sunnah and how we can emulate him ﷺ in this regard.

Rejoice! Reviving Remembrance and the Prophetic Way – Shaykh Faraz Rabbani Eid al-Adha Khutba 2013


Shaykh Faraz Rabbani delivered this powerful, inspiring, and uplifting Eid Khutba at the joint Eid al-Adha Prayer and Khutba sponsored by SeekersHub Toronto, Lote Tree Foundation, and Risalah Foundation.
Shaykh Faraz begins with a reminder of how tremendous the blessing of Allah’s command to rejoice–both in general and in these blessed days of Eid–truly is.
Then, he shares some of the implications of Allah’s command, “When you complete your pilgrimage rituals, remember Allah as you remember your parents or more intensely.” [Qur’an]
The believer lives with passion and intensity, both in their social relations and in their spiritual life, as both are expressions of remembering Allah, seeking Allah, and beholding Allah.
The question arises: how can one rejoice in troubled times? Shaykh Faraz explains that the believer sees troubles and tribulations (fitna) as opportunities of seeking Allah through right response.
What is the right response? It is to revive the Prophetic way (sunna). The Messenger of Allah (peace and blessings be upon him) said that whoever revives his sunna in times of tribulation (fitna) for his Community shall have the reward of a martyr.
Shaykh Faraz explains the two wings by which the sunna flies: (1) presence of heart with Allah (hudur ma`a Allah) and (2) calling oneself and others to Allah, as explained by the great Iraqi scholar and jurist, Shaykh Abd al-Karim al-Mudarris.
He then closes by urging us to be part of this Prophetic call, by seeking knowledge; by supporting the institutions that seek to spread beneficial knowledge; and by being active members of the community.
And Allah alone gives success.
Lote Tree Foundation: http://www.LoteTree.ca
Risalah Foundation: http://www.risalah.ca
SeekersHub Toronto: https://seekersguidance.org

Selected Prophetic Prayers for Spiritual, Physical and Emotional Wellbeing by Chaplain Ibrahim Long

A BRIEF SELECTION RECOMMENDED FOR SPIRITUAL, PHYSICAL, AND EMOTIONAL WELLBEING

Working as a Muslim Chaplain, I have come to see and experience a genuine need for greater resources for  supplications that bring aid to those in spiritual, physical, and emotional distress. For this reason, I have compiled the verses below and narrations that have been recommended by the Prophet Muhammad (Allah bless him and give him peace). Since his time (Allah bless him and give him peace), they have been recommended with blessed results by his family, companions, and scholars of the Islamic tradition (may Allah be well-pleased with them all).

For the ease of those in need, I have selected supplications which are comprehensive yet brief to make them easier to memorize and implement. Many of these supplications were found in SeekersGuidance’s Answers database. They are shared here with their permission. I have added to these a few supplications from Imam al-Nawawi’s Gardens of the Righteous (Riyad al-Salihin) as provided on the online hadith resource: Sunnah.com.

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“My lord, I am in absolute need of the good You send me.” [Qur’an, 28:24]

رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

Rabbi inni lima anzalta ilayya min khairin faqir

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“O Lord! Grant us good in this life, and good in the next, and save us from the torment of the Fire.” [Qur’an, 2:201]

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

Rabbana atina fi’dunya hasana wa fi’l-akhirati hasana wa qina `adhab an-nar

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When a man got angry in front of the Prophet (Allah bless him and give him peace), he told his companions, “I know some words that would make his anger leave, if he said them. They are, ‘I seek refuge in Allah from Satan’.” [Bukhari]

أعوذ بالله من الشيطان

A`udhubillahi min ash-shaytan

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When the Prophet (Allah bless him and give him peace) would be afflicted with a stressful trial, he would say, “O Living and Eternal Maintainer! By Your mercy I seek help!” [Tirmidhi]

يَا حَيُّ يَا قَيُّوْمُ بِرَحْمَتِكَ أَسْتَغِيْث

Ya Hayyu Ya Qayyum! Bi rahmatika astagheeth!

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Shahr ibn Hawshab (Allah be well-pleased with him) said, “I said to Umm Salama, ‘O Mother of the believers! What was the most frequent supplication of the Messenger of Allah, may Allah bless him and give him peace, when he was with you?’ She said, “His most frequent supplication was, ‘O Turner of the hearts, make my heart firm in Your deen!’” [Tirmidhi]

‏يا مقلب القلوب ثبت قلبي على دينك‏

Ya muqallibal-qulubi, thabbit qalbi ‘ala deenika

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The Prophet (Allah bless him and give him peace) said, “The supplication of my brother Dhun Nun (Yunus, peace be upon him), who called on Allah while in the whale’s belly: ‘There is no deity but You. Glory be to You! Verily, I have been among the wrongdoers’ (Quran 21:87) – no Muslim person says it, for any situation whatsoever, except that Allah Most High answers his call.” [Tirmidhi]

لا إلهَ إلا أنتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظّالِمِيْنَ

La ilaha illa Anta, Subhanaka, inni kuntu mina z-zalimin

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The Messenger of Allah (Allah bless him and give him peace) used to say, “O Allah, I ask You for guidance, piety, dignified restraint, and freedom from need.” [Muslim]

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى

Allahumma inni as’aluka’l huda wa’t tuqa wa’l `afafa wa’l ghina

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“O Allah! There is no ease except that which You make easy, and indeed You, when You want, make difficulties easy.” [Ibn Hibban]

اللهُمَّ لا سَهْلَ إلا مَا جَعَلتَهُ سَهْلا وَ أنتَ تَجْعَلُ الحزْنَ إذا شِئْتَ سَهْلا

Allahumma la sahla illa maa ja’altahu sahlan, wa Anta taj’alu l-hazna idha shi’ta sahla

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Ibn ‘Abbas (Allah be well-pleased with him) reported that the Prophet (Allah bless him and give him peace) said, “Anyone who visits a sick person whose time has not yet come and says seven times in his presence, ‘I ask Allah the Immense, the Lord of the Immense Throne, to heal you,’ Allah will heal him of that illness.” [Abu Dawud; Tirmidhi]

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ

As’alullahal-’Azima Rabbal-’Arshil-’Azimi, an yashfiyaka

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‏’Aisha (Allah be well-pleased with her) reported that when the Prophet (Allah bless him and give him peace) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “O Allah! The Lord of mankind! Remove this disease and heal (him or her)! You are the Great Healer! There is no healing but through You; (a healing) which leaves behind no disease.” [Agreed Upon]

اللهم رب الناس، أذهب البأس، واشف، أنت الشافي لا شفاء إلا شفاؤك، شفاءً لا يغادر سقماً

Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman

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“O Allah, Your mercy I am hopeful for, so do not leave me to myself for the blink of an eye, and put all my affairs in order, there is no god but You.” [Abu Dawud]

اللَّهُمَّ رَحْمَتَكَ أَرْجُوْ فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ وَأَصْلِحْ لِي

شَأْنِي كُلِّهِ لَا إِلَهَ إِلَّا أَنْتَ

Allahumma rahmataka arju fala takilni ila nafsi tarfata `aynin wa aslih li sha’ni kullihi la ilaha illa anta

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`Uthman ibn `Affan (Allah be well-pleased with him) reported that the Messenger of Allah (Allah bless him and give him peace) said, “No slave of Allah says in the morning every day and the evening every night, ‘In the name of Allah by whose name nothing in the earth or the heaven can be harmed. He is the Hearing, the Knowing,’ three times without that ensuring that nothing will harm him.” [Abu Dawud; Tirmidhi]

بِسْمِ اللهِ الَّذِيْ لا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي الْسَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ

BismiLlahi’lladhi la yadurru ma’asmihi shay’un fi’l-ardi wa la fi’s-sama’i wa huwa’s-Sami’u’l-‘Alim

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Anas (Allah be well-pleased with him) said that the Messenger of Allah (Allah bless him and give him peace) used to say, “O Allah, I seek refuge in You from weakness and laziness, miserliness and cowardice, anxiety and sorrow, and I seek refuge in You from the torments of the grave, and I seek refuge in You from the trials and tribulations of life and death.” [Bukhari]

اَللّهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْعِجْزِ ، وَالْكَسْلِ، وَالْجُبْنِ ، وَالْهَرَمِ ، وَالْبُخْلِ ، وَأَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ،

وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ

Allahumma inni a`udhu bika min al-`ajzi wal-kasli wal-jubni wal-harami wal-bukhli, wa a`udh bika min adhabi’l qabri, wa a`udhu bika min fitnati’l mahya wal-mamat.

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The Prophet (Allah bless him and give him peace) would say when in distress, “There is no deity but Allah, the Knowing, the Clement. There is no deity but Allah, Lord of the Magnificent Throne. There is no deity but Allah, Lord of the heavens and Lord of the earth and Lord of the Noble Throne.” [Bukhari]

لا إلهَ إلا اللهُ العَليمُ الحَليم لا إلهَ إلا اللهُ ربُّ العَرْشِ العَظِيْم لا إلهَ إلا اللهُ

ربُّ السَّمَاوَاتِ وَرَبُّ الأَرْضِ ربُّ العَرْشِ الكَرِيْم

La ilaha illa Allahu l-Alimu l-Halim. La ilaha illa Allahu Rabbu l-Arshi l-Azim. La ilaha illa Allahu Rabbu s-samawati wa Rabbu l-ardi wa Rabbu l-Arshi l-Karim.

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Umama (Allah be well-pleased with her) said, “The Messenger of Allah, may Allah bless him and give him peace, made many supplications which we did not remember at all. We said, ‘Messenger of Allah, you have made many supplications which we do not remember at all.’ He said, ‘Shall I tell something which will contain all of them for you? You should say: “O Allah, I ask You for the good for which Your Prophet Muhammad, Allah bless him and give him peace, asked You and I seek refuge from the evil from which Your Prophet Muhammad, Allah bless him and give him peace, sought refuge. You are the One who is asked for help and it is only You who can transmit it. There is no power nor strength except by Allah.” [Tirmidhi]

للهم إني أسألك من خير ما سألك منه نبيك محمدٌ، صلى الله عليه وسلم؛ وأعوذ بك من شر ما

استعاذ منه نبيك محمدٌ، صلى الله عليه وسلم، وأنت المستعان، وعليك البلاغ؛ ولا حول ولا قوة إلا

بالله

‘Allahumma inni as’aluka min khairi ma sa’alaka minhu nabiyyuka Muhammadun sallallahu ‘alaihi wa sallam. Wa ‘a’udhu bika min sharri mas-ta’adha minhu nabiyyuka Muhammadun sallallahu ‘alaihi wa sallam. Wa Antal-Musta’anu, wa ‘alaikal-balaghu, wa la hawla wa la quwwata illa bilLah

Ibrahim J. Long received his BA with honors in Humanities and Religious Studies from California State University, Sacramento, and a Graduate Certificate in Islamic Chaplaincy from Hartford Seminary. Presently, Ibrahim is completing his MA in Islamic Studies and Christian-Muslim Relations also at the Hartford Seminary.  During his studies, Ibrahim has worked as the first Muslim Chaplain at Choate Rosemary Hall, a prestigious boarding school in Wallingford, Connecticut, and as an imam at MacDougall-Walker Correctional Institution. Ibrahim currently works as a Resident in the Spiritual Care Department at St. Joseph’s Healthcare Hamilton (Ontario, Canada). There, he provides chaplaincy services and receives supervised training in spiritual care psychotherapy with a dual focus on pastoral counselling (PCE) and clinical pastoral education (CPE).

Ibrahim lives with his wife in Hamilton, Ontario.