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“…But The Prophet ﷺ Never Did it”, Bid’ah Hasanah and Living In Times Of Fitna – Shaykh Yahya Rhodus

Shaykh Yahya RhodusThe Virtues Tour has over the years become a highlight in the calendar of British Islamic events. It’s led by Shaykh Ibrahim Osi-Efa, who is joined by Shaykh Yahya Rhodus, Shaykh Abdul Karim Yahya, Sidi Amir Sulaiman and Sidi Nader Khan.

In 2015, the tour was focused on the ethics and moral practice of prophecy. Particular focus was placed on the spheres of intellect; anger and desire, in order to promote the manners in which the modern condition of man can be healed.

In the above recording, Shaykh Yahya Rhodus of Al-Maqasid spoke in London, on living in an age of fitna (strife) but first, he dispelled some misunderstandings around the concept of bid’ah (innovations in religious matters) and using “the Prophet never did it” as a standard for deriving legal rulings.

Do You Want to Learn More?

Consider taking an online course with SeekersHub. It’s free to anyone, anywhere in the world. There are over 30 titles to choose from, including Meccan Dawn: The Life of the Beloved Prophet Muhammad ﷺ (Part I), Medinan Nights: The Life of the Beloved Prophet Muhammad ﷺ (Part II) and Understanding the Prophetic Way: Imam Nawawi’s 40 Hadith Explained. Shaykh Yahya Rhodus himself teaches Principles of Islamic Spirituality, The Marvels of the Heart and Essentials of Spirituality: Ghazali’s Beginning of Guidance Explained.

Resources for seekers:

SeekersGuidance Student Assembly – Term 3 2012

SeekersGuidance Student Assembly – Term 3 2012

Seeking Knowledge with Manners and Virtue

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Yesterday, students gathered online and at the SeekersHub in Toronto. Surrounded by our Teachers, we listened to their wise words and counsel as we approach the end of our studies for this term.

Sayyid Mohammed Assagaf, teacher at SeekersGuidance, softly and humbly spoke about the importance of intention and adab in respects to knowledge. He also mentions how the seeker of knowledge should maintain consistency to reach a point of felicity. He graciously adds that we should purify our heart for it is the vessel for the light of Allah.

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Shaykh Faraz Rabbani, Executive Director and teacher at SeekersGuidance, passionately gave counsel to students referring to the teachings of Abu Madyan. Giving students these four points to ponder upon:

  • 1. Renunciation (Zuhd). Seek Allah, and detach your heart from worldly matters.
  • 2. Knowledge. Know what you need to know, and avoid things that are not beneficial.
  • 3. Rely on Allah. Trusting in Allah was the Prophet’s State, taking means was his Sunnah.
  • 4. Certitude. Have certitude without any doubt of Allah and His Messenger.

Shaykh Faraz Rabbani also advises that Allah and His Messenger have us given all knowledge we will ever need, without any doubt.

LIVE courses are still taking registrations, so please visit the Live Courses webpage if you would like to participate in one of them.

Online Academy

 

Thanks to @farazrabbani @alfroz on #twitter for the notes taken during the assembly.

Keep in touch with our Scholars online:

Shaykh Faraz Rabbani Biography Facebook Twitter

Sayyid Mohammed Assagaf Biography Twitter

Shaykh Yahya Rhodus Biography Facebook

Some further relevant resources on Seeking Knowledge, and maintaining Adab as a student:

Ten Adab of Seekers of Knowledge – Notes by Ayaz Siddiqui

The Etiquette of Seeking Knowledge – Nur Sacred Sciences

Keys to Successful Seeking of Islamic Knowledge: Advice from Teachers and Teaching Assistants

Islamcast – The Virtues of Seeking Knowledge

Advice Regarding Being a Student of Knowledge and Taking Notes

The Loss of Adab, The Corruption of Knowledge, and The Moral Dislocation of the Muslim World (Sayyid Naquib al-Attas) – Allahcentric Blog

True Charity – Shaykh Faraz Rabbani explains Hadith 25 of 40 Nawawi from Ribat Films on Vimeo

True Charity – Shaykh Faraz Rabbani explains Hadith 25 of 40 Nawawi from Ribat Films on Vimeo.

Hadith 25 of Al-Nawawi’s Forty Hadith
Explained by Shaykh Faraz Rabbani

 

On the authority of Abu Dharr :

Some of the companions of the messenger of Allah said :” O Messenger of Allah, the affluent have made of with the rewards, they pray as we pray they fast as we fast, and they give away in charity the superfluity of their wealth.” He said:” Has not Allah made things for you to give away in charity ? every tasbihah is a charity, every takbirah is a charity, every tahmidah is a charity, and every tahlilah is a charity, to enjoin a good action is a charity, to forbid an evil action is a charity, and in the sexual act of each of you there is a charity.” They said: “O Messenger of Allah, when one of us fulfils his sexual desire will he have some reward for that?” He said: “Do you not think that were he to act upon it unlawfully he would be sinning ? Likewise, if he has acted upon it lawfully he will have a reward.”

related by Muslim. 

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The Blessings of the Night of Mid-Sha’ban | Nur Sacred Sciences

On the authority of Abi Tha’laba al-Khushani (RA), “The Prophet (PBUH) said: ‘When it becomes the Night of Mid-Shaʿbān, God looks at His creation and forgives the believers, maintains the disbelievers (in their disbelief), and leaves the bearer of grudges in their enmity until they abandon their [resentment].”

In another hadith, the Prophet (PBUH) made the following supplication during his prostration in Mid-Shaʿbān. “A’isha (RA) said: ‘The night of Mid-Shaʿbān was my night.  And the Messenger of God was at my place…He then went into prostration and said, ‘I seek refuge in Your good-pleasure from Your anger.  And I seek refuge in Your forgiveness from Your punishment.  And I seek refuge in You from You.  I am incapable of Your praise.  You are as You have praised Yourself.”

The Prophet (PBUH) used to spend the Night of Mid-Shaʿbān praying and its day fasting.  On the authority of ʿAlī (RA) the Prophet (PBUH) said: “If it is the Night of Mid-Shaʿbān then stand [in prayer] during its night and fast its day.  For God descends to the heavens of the earth when the sun sets and says, ‘Is there anyone who seeks forgiveness so that I may forgive him?  Is there anyone who seeks provision so that I may grant him provision?  Is there anyone afflicted so that I may remove his affliction?  Is there not such and such,’ until the dawn breaks.”

For this reason, it is encouraged to be abundant in worship during this night, particularly in prayer and supplication.  ʿAtāʾ b. Yasār said: “After the Night of Power (Laylat al-Qadr), there is no night greater than the Night of Mid-Shaʿbān.  It is from amongst the nights that supplications are answered.”

Read the full article…The Blessings of the Night of Mid-Sha’ban, on Nur Sacred Sciences

Justice as Sadaqa (Charity) – Shaykh Abdal Hakim Murad via Allahcentric

Justice as Sadaqa (Charity) – Shaykh Abdal Hakim Murad « Allahcentric

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These are meditations by Shaykh Abdal Hakim Murad on some hadiths of the Prophet Muhammad (Allah bless him and give him peace) related to justice. The balance of Mercy and Justice; the true understanding of justice and its relationship with complete balance; how political justice is (and isn’t) sought; political quietism in the face of misconduct by rulers; classical sects that promoted militancy, and their modern inheritors; the tension between justice and forgiveness; the redress of wrongs; and the need for jurists (and those seeking to promote justice) to be grounded in spirituality.

 

The full text may be found at Sidi Mas’ud Khan’s Site (www.Masud.co.uk):  Justice as Sadaqa (pdf)

 

An extract:

 

(2) There is an act of charity [sadaqa] to be given for each part of the human body and for every day over which the sun rises there is a reward of a |adaqa for theone who establishes justice among people.

Justice (‘adl) is due balance (i‘tidal): it is impartiality. The same word is employed to describe the balance of the body’s four humours. When these are in balance, right thinking and health are the consequence. When they are not, the Qur’an speaks of the last day when ‘their tongues, their hands and their feet will bear witness to what they used to do.’ (24:24)

To purify the body from the disorders which both engender and result from sin, a system of worship is gifted in revelation, which culminates in the placing of the forehead, the symbol of human pride and of self-oriented thought, upon the earth. The tongue ‘gives charity’ by praising God, and by speaking words of reconciliation. The hands do so by working to earn a lawful income, and by striving to right wrong sin society.

Taken together, the purifying ‘charity’ offered by the parts of the believer’s body always has a social impact, the highest aspect of which must be to ‘establish justice’, not only by avoiding unbalanced temptations, but by working to establish a political order in which justice is safeguarded.

Political work is thus conceived as a sacrifice. Never is political authority ‘sought’, in the conventional profane understanding, for a hadith says: ‘Do not seek political power, for if you obtain it by seeking it, it will be given power over you.’ This refers to a selfish, egotistic pursuit (hirs) of power, rather than to the selfless seeking of power for the sake of the establishment of justice for others. The model is the Prophet (sallahu alayhi wa sallam) who endangers himself in order to establish God’s justice in a feuding Arabia, and who ends his life in holy poverty, despite the advantages he could have gained from having been born into the aristocracy.

And:

 

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Towards the close of the classical Friday sermon, the preacher recites the Qur’¥nic passage which runs: ‘God enjoins justice and goodness.’ (16:90) The first is clearly not sufficient; or the second would not have been mentioned. Islam’s is a god of justice, but also of mercy. The extent to which the latter virtue can override the former in political life can only be defined in a very limited way in books of law. In Islamic legal culture, which grants the judge more discretion than the heavily statutory jurisdictions of the West, the judge has much room for mercy. In the Religion of Wisdom and Compassion, which deeply trusts human beings, it is no surprise that he should have been given this privilege. But his responsibility is grave, and if he is to escape GodÆs own Rigour, he must first defeat his ego. Sufism, the schoolroom of the selfless virtues, thus becomes the most fundamental juristic science.

 

 

Sidi Mas’ud Khan’s Site (www.Masud.co.uk):  Justice as Sadaqa (pdf)

 

Many thanks to Sidi Khuram Zaman, for bringing our attention to this, by posting it on his excellent Allahcentric blog, here.

The Virtues of Declaring Allah’s Oneness in the Marketplace

Understanding Virtue through the Prophetic Teachings (Lesson Thirty-Three):

In this lesson, Shaykh Faraz discusses the immense spiritual benefits of pronouncing the oneness of Allah (The Most Exalted) upon entering the market place. `Umar ibn al-Khattab (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever enters the market and says: La ilaha illa’l Llahu wahdahu la sharika lahu. Lahu’l mulku wa lahu’l Hamdu. Yuhyi wa yumeet. Wa huwa hayyun la yamut. Bi-yadihi’l khayr. Wa huwa `ala kulli shay’in qadeer (‘There is no god but God, One without partner. His is the dominion and His is all praise. He gives life and death. And He is living, undying. In His Hand is all good, and He has Power over all things’) shall have a million good deeds written for them by Allah; Allah will wipe a million bad deeds from them; and He will raise them a million ranks.” [Tirmidhi (3425)]

Download Options:

(1) Download this talk here. (right click and “save”)

or

(2) Download podcasts directly onto your iPod by going to Seekers Guidance Islamic Knowledge Podcasts

The Virtues of Emphatic Remembrance

Understanding Virtue through the Prophetic Teachings (Lesson Thirty-Two):

In this lesson, Shaykh Faraz discusses the reward and power of tasbih through emphatic remembrance so that it assists us in rising in rank with Allah (The Most Exalted). Safiyya relates (Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) entered while she was sitting engaged in magnification (tasbih) of Allah with four thousand date-pits. He said, “You were making tasbih with these? Should I not teach you something more than that you have made tasbih with?” I said: Teach me. He replied (peace and blessings be upon him), “Say: Subhan Allahi `adada khalqihi (‘Glory be to Allah by the number of His creation’).” [Tirmidhi (3549)]

Download Options:

(1) Download this talk here. (right click and “save”)

or

(2) Download podcasts directly onto your iPod by going to Seekers Guidance Islamic Knowledge Podcasts

Virtues of Remembrance

Understanding Virtue through the Prophetic Teachings Lesson Thirty-one): In this lecture, Shaykh Faraz discusses the virtues of the remembrance of Allah (The Most Exalted).  Anas ibn Malik (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Verily, Allah is pleased for His servant to eat something or drink something and then praise Him for it.” [Muslim]

Abd Allah ibn Busr (Allah be pleased with him) relates that a man said: O Messenger of Allah, the teachings of Allah are so many, so tell me something I can hold fast to. The Messenger of Allah (peace and blessings be upon him) replied, “Keep your tongue constantly moist with the remembrance of Allah.” [Ibn Maja and Tirmidhi]

 

Download Options:

(1) Download this talk here. (right click and “save”)

or

(2) Download podcasts directly onto your iPod by going to Seekers Guidance Islamic Knowledge Podcasts

 

The Virtues of Remembrance After Waking Up – Faraz Rabbani – SeekersGuidance Islamic Knowledge Podcast

SeekersGuidance Islamic Knowledge Podcast

Understanding Virtue through the Prophetic Teachings (Leshttps://ibn1brahim.files.wordpress.com/2008/03/supplication.jpgson Twenty-eight): In this lecture, Shaykh Faraz discusses the virtues of Remembrance After Waking Up. `Ubada
ibn al-Samit (Allah be pleased with him) relates that the Prophet

(Allah bless him and give him peace) said, “Whoever wakes up at night
and says La ilaha illa’l Llah wahdahu la sharika lahu lahu’l mulku wa
lahu’l hamd wa huwa `ala kulli shay’in qadir. Alhamdulillah wa Subhan
Allah wa la ilaha illa’l Llah wa la hawla wa la quwwata illa billah
(‘There is no god but Allah, alone without partner. His is the dominion
and His is all praise, and He has power over all things. All praise is
due to Allah. Glory be to Allah. Allah is Greatest. And there is no god
but Allah. And there is no ability nor power except through Allah.’)
and then says: Allahumma’ghfir li (‘O Allah, forgive me!’) or makes
supplication, then Allah accepts their supplication. After this, if
they make wudu and pray, their prayer is accepted.” [Bukhari]

Direct download: Understanding_Virtue_-_028_-_Virtue_of_Remembrance_After_Waking_Up.mp3

On iTunes: http://itunes.apple.com/WebObjects/MZStore.woa/wa/viewPodcast?id=303712260