Subhanallah..!! Pictures from the Holy Shrine of Sultan-ul-Hind Hazrat Khwaja Moinuddin Hassan Chisht R.A

The Pious Man and the Shopkeeper

There lived a pious man all by himself, who spent most of his time in praying, fasting and praising Allah. Almost all his waking hours were utilised in meditation and devotions. He was very happy with his spiritual progress. No wicked thoughts came to his mind and no evil temptations entered his heart.

One night, he dreamt a rather disturbing dream. He saw that a shopkeeper in the town was far superior to him in spirituality and that he must go to him to learn the basics of true spiritual life.

In the morning, the pious man went in search of the shopkeeper. He found him busy with his customers, selling goods and collecting money with a cheerful face. He sat there in a corner of the shop and watched the shopkeeper carefully. No signs of any spiritual life at all, he said to himself. His dream could not be true. But then he saw the shopkeeper disappear to pray his Salah. When he returned, he was busy dealing with money matters again.

The shopkeeper noticed the pious man sitting in the corner and asked: "As Salamu Alaikum, would you like something, brother?"

"Wa Alaikum As Salam. Oh! No! No!" said the pious man. "I don't want to buy anything, but I want to ask you a question." He then related his dream.

"Well, that is very simple to explain," said the shopkeeper, "but you will have to do something for me before I answer your question."

"I will do anything for you," replied the pious man.

"All right! Take this saucer; there is some mercury in it. Go to the other end of the street and come back fast within half an hour. If the mercury falls out of the saucer, you will hear nothing from me. There you go now."

The pious man took the saucer and started running. The mercury nearly wobbled out of the saucer. He saved it just in time, and slowed down. Then he remembered he had to return within half an hour, so he started walking at a fast pace. At long last he returned puffing and panting. "Here is your mercury, safe and sound," he told the shopkeeper. "Now tell me the true interpretation of my dream."

The shopkeeper looked at the pious man's weary condition and asked him: "Well, friend, how many times did you remember Allah while you were going from this end of the street to the other?"

"Remember Allah!" exclaimed the pious man. "I did not remember Him at all. I was so worried about the mercury in the saucer."

"But I do remember Him all the time," said the shopkeeper. "When I am doing my business, I am also carrying mercury in a saucer. I am fair, honest and kind to my customers. I never forget Allah Ta'ala in my dealings with other men."

"Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As‑Salaah (Iqaamat‑as‑Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection). That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills" [Al Quran, Surah an-Noor 24:37-38] :)

Pulpit (Minbar) in Masjid Nabawi Madinah

Sheikh Sayyed Habib Ali Al Jifri

ALI ZAIN AL-ABIDIN AL-JIFRI

Birth

Habib Ali was born in the city of Jeddah in the Kingdom of Saudi Arabia just before dawn on Friday 20^th Safar 1391 AH (16^th April 1971), from parents who are both descendents of Imam Hussein son of Ali, peace be upon them.

Lineage

Ali Zain al-Abidin son of Abdul-Rahman son of Ali son of Muhammad son of Alawi son of Ali son of Alawi son of Ali son of Ahmed son of Alawi son of Abdul-Rahman Mawlah al-Arsha son of Muhammad son of Abdullah al-Tarisi son of Alawi al-Khawas son of Abu Bakr al-Jifri son of Muhammad son of Ali son of Muhammad son of the Ahmed son of the al-Faqih al-Muqaddam Muhammad son of Ali son of Muhammad Sahab Murbat son of Ali Khali` Qassam son of Alawi son of Muhammad son of Alawi son of Ubaidullah son of the Ahmed al-Muhajir ila Allah (trans: the one who made an exodus to the Divine presence) son of Isa son of Muhammad al-Naqib son of Ali al-Uraidhi son of Jafar al-Sadiq son of Muhammad al-Baqir son of Ali Zain al-Abidin son of Hussein (the grandson of the Messenger of God blessings & peace be upon him) son of Ali son of Abu Taleb, may God ennoble his countenance, the husband of Fatimah al-Zahra daughter of the Messenger of God blessings & peace be upon him.

His noble mother is Marumah daughter of Hassan son of Alawi son of Hassan son of Alawi son of Ali al-Jifri.

Educational Background 

He began taking knowledge from his early childhood from his first teacher, his mother’s great-aunt the scholar and knower of God Safiah daughter of Alawi son of Hassan al-Jifri, she had an immense influence on him and the direction he took in the pursuit of knowledge and spirituality.

As a continuation of the authentic methodology of receiving Sacred Knowledge, and wayfaring on the spiritual path, through an unbroken chain of masters, all the way back to the Messenger of God may God Bless him & his family and give them peace, a methodology the preservation and maintenance of which, the valley of Hadramaut and the city of Tarim are renowned, this work was continued in the intellectual Milieu of the Hejaz which became a meeting point for the Scholars of the School of Hadramaut when they were exiled from the South of Yemen during Communist Rule; he received his education in the Sacred Sciences and the Science of Spiritual Wayfaring at the hands of Scholars and Spiritual Educators, among them:

• The Scholar and Spiritual Educator Habib Abdul-Qadir Bin Ahmad al-Saqqaf in Jeddah. With whom he studied the Authentic Hadith Compilations of Bukhari and Muslim, as well as the Revival of the Religious Sciences of Imam Ghazali and other important texts. He continued studying directly under his teacher from the age of 10 until he was 21 years of age.

• The Scholar and Spiritual Educator Habib Ahmad Mashhur Bin Taha Al-Haddad the author of many famous books. Among the books he studied under this master was: ‘The Clarification of the Secret Knowledge known to those Brought Near to the Divine Presence’.

• The Scholar and Master Muhammad Bin Alawi al-Maliki al-Hasani, the Hadith Master of the Two Holy Sanctuaries. Under whom he studied Hadith Terminology, Legal Principles and the Biography of the Prophet.

• The Scholar and Educator Al-Habib Attas al-Habshi.

• The Scholar Habib Abu Bakr al-Mashhur al-Adani, the author of numerous works.

• The Scholar Sheikh Muhammad Ba-Sheikh.

• He enrolled in the College of Islamic Studies in Sana’a Yemen from 1412 AH/1991 AD, until 1414 AH/1993 AD. During this time he was given the opportunity to study directly under Habib Muhammad Bin Abdullah al-Hadaar who was in his last days, so he went to the Habib’s Centre of Learning in the City of Baeda in Yemen. It was during this phase that he began to move from theoretical studies to the work of calling to God, as he benefited greatly from the late Habib Muhammad Al-Hadaar’s methodology of living his knowledge, and making it impact his reality.

• During that phase the link between him and the Great Scholar & Educator Habib Omar Bin Muhammad Bin Salem Bin Hafiz, (who was one of the foremost people in Habib Muhammad Al-Hadaar’s Centre of Learning) was strengthened He later went to the City of Sheher to be with him.

• He settled in Tarim in the Companionship of Habib Omar Bin Mohammed Bin Hafiz from 1993 to 2003.

Professional Background

• 1426 AH/2005 – present: General Director of Tabah Foundation.

• 1424 AH/2003 – present: Member of the Board of Director of Dar Al-Mustapha for Islamic Studies in Tarim.

• 1428 AH/ 2007 – present: Active member of The Royal Aal al-Bayt Foundation for Islamic Thought in Amman, Jordan.

• 1428 AH/ 2007 – Present: Secretary General to the Board of Trustees for the Al Mahabbah Awards.

• 1424 AH/ 2003 – Present: Member of the Board of Trustees of the European Academy for Islamic Culture and Science in Brussels, Belgium.

• 1418 AH/1997 – Present: Visiting Lecturer (summer program) at Dar Al-Mustapha for Islamic Studies in Tarim.

Jazakallah Khair everyone :) 

For detailed information: -  

http://www.alhabibali.com/ln/en

Facebook Page: -

 https://www.facebook.com/pages/Habib-Ali-Al-Jifri/27397981012

How i came to Islam? - Dr.Gabriel Fouad Haddad -

 I was born and raised in a typical middle-class Lebanese Catholic family in Beirut, Lebanon. Two years into the war I was forced to leave, and completed high school in England. Then I went to Columbia College in New York. After my BA I went back to Lebanon and taught at my old school. Two years later I left Lebanon again, this time of my own free will, although it was a more wrenching separation than the first. I left behind my war-torn country and made for my new land of opportunities. I was demoralized, and spiritually at a complete impass. With my uncle's support I went back to graduate studies at Columbia. This is the brief story of my conversion to Islam while there.

      While in Lebanon I had come to realize that I was a nominal Christian who did not really live according to what he knew were the norms of his faith. I decided than whenever the chance came I would try my best to live according to my idea of Christian standards for one year, no matter the cost. I took this challenge while at Columbia. A graduate student's life is blessed with the leisure necessary for spiritual and intellectual exploration. In the process I read and meditated abundantly, and I prayed earnestly for dear guidance. My time was shared literally between the church and the library, and I gradually got rid of all that stood in the way of my experiment, especially social attachments or activities that threatened to steal my time and concentration. I only left campus to visit my mother every now and then.

      Certain meetings and experiences had set me on the road of inquiry about Islam. During a scholarship year spent in Paris I had bought a complete set of tapes of the holy Qur'an. Back in New York I listened to its recitation for the first time, as I read simultaneously the translation, drinking in its awesome beauty. I paid particular attention to the passages that concerned Christians. I felt an inviting familiarity to it because undoubtedly the One I addressed in my prayers was the same One that spoke this speech, even as I squirmed at some of the "verses of threat". After some time I knew that this was my path, since I had become convinced of the heavenly origin of the Qur'an.

      I was reading many books at the same time. Two of them were Martin Lings' "Life of Muhammad" and Fariduddin Attar's "Book of Secrets" (Persian "Asrar-Nama", in French translation). I found extremely inspiring Lings' account of Shaykh Ahmad `Alawi's life in his book "A Sufi Saint of the Twentieth Century." I did not finish the latter before I became a Muslim; but I am jumping ahead. At any rate, it now seemed my previous experience of religion had been like learning the alphabet in comparison, even my early morning and late night Bible readings and my past studies in the original Latin of Saint Augustine, who had once towered in my life as a spiritual giant.

      I began to long almost physically for a kind of prayer closer to the Islamic way, which to me held promises of great spiritual fulfillment, although I had grown completely dependent on certain spiritual habits -- particularly communion and prayer -- and could hardly do without them. And yet I had unmistakable signs pointing me in a further direction. One of them I considered almost a slap in the face in its frankness: when I told my local priest about the attraction I felt towards Islam he responded as he should, but then closed his talk with the words: allahu akbar. "Allahu akbar"? An Italian-American priest?!

      I went to two New York mosques but the imams there wanted to talk about the Bible or about the Middle East conflict, I suppose to make polite conversation with me. I realized they did not necessarily see what drove me to them and yet I did not find an avenue where I would pluck up the courage to declare my intention. Then I would go home and tell myself: Another day has passed, and you are still not Muslim. Finally I went to the Muslim student group at Columbia and announced my intention, and declared the two shahada: The Arabic formula that consists in saying "I bear witness that there is no god but Allah" -- the Arabic name for God -- "and I bear witness that Muhammad is His Prophet." They taught me ablution and salat (prayer), and I gained a dear friend among them. Those days are marked in my life with letters of light.

      Another close friend of mine played a role in this conversion. This devout American Christian friend had entered Islam years before me. At the time I felt in my silly pride that it was wrong for an American to enter into the religion of the Arabs and for me, an Arab, to stand like a mule in complete ignorance of it. It had a great effect on me from both sides: the cultural one and the spiritual, because he was -- is -- an honest and upright person whose major move meant a great deal to me.

       I had also come to realize that my early education in Lebanon had carefully sheltered me from Islam, even though I lived in a mixed neighborhood in the middle of Beirut. I went to my father's and grandfather's Jesuit school. The following incident is proof that there is no turning away of Allah's gift when He decides to give it. One year, when I was 12, a strange religious education teacher gave us as an assignment the task of learning the Fatiha -- the first chapter of the Qur'an -- by heart. I went home and did, and it stayed with me all my life. After parents complained he was fired -- "we do not send our children to a Christian school in order for them to learn the religion of Muslims" -- but the seed had been sown, right there in the staunch Christian heartland, inside its prize school. Now here I was in the United States, knocking at the door of the religion of the Prophet, peace be upon him!

      Days after I took shahada I met my teacher and the light on my path, Shaykh Hisham Kabbani of Tripoli, after which I met his own teacher, Shaykh Nazim al-Haqqani of Cyprus. May Allah bless and grant them long life. Through them, after some years, my mother also took shahada and I hope and pray every day that my two brothers and stepfather will soon follow in Allah's immense generosity. Allah's blessings and peace on the Prophet, his Family, his Companions, and all Prophets.

Special Thanks to Sister Syedha Ihsana Shah :)

Holy Hair of Muhammad Rasoolullah (صلى الله عليه و سلم) in India

Sacred hair of Rasoolullah (صلى الله عليه و سلم) with certificate of authenticity is being handed over to Shaikh Aboobacker Bin Ahmad

  It is quiet sensational! Words can’t express the feelings if one is given possession authority of sacred hair of Rasoolullah(صلى الله عليه و سلم), verily Allah’s beloved. The emotion is paramount if one loves Rasoolullah (صلى الله عليه و سلم) and he is offered to keep the sacred traces with full authority.

The sacred hair handing over event held during Markaz Conference was really emotional. Shaikh Ahmad Al Khazraji, Abu Dhabi, UAE handed over one hair of Rasoolullah (صلى الله عليه و سلم) to renowned Indian Scholar Shaikh Aboobacker Ahmad during the conference with a massive crowd watching virtually breathless with tears in their eyes. The event was telecasted live over internet allowing many to witness glimpse of it round the world.

The Sacred Hair was handed over after reading names of greats who inherited it starting from era of Rasoolullah (صلى الله عليه و سلم) till date. Rasoolullah (صلى الله عليه و سلم) during his Hajj pilgrimage (الحجة الوداع) had distributed his hairs to his companions. The companions kept them sacredly and passed over to next generation. Passing from generations to generations many such hairs are available now kept with high dignity in many parts of the world.

 

The document of authenticity relating to the sacred hair is being signed by Shaikh Aboobacker Bin Ahmad

 

Shaikh Ahmad Al Khazraji, son of Shaikh Muhammed Al Khazraji, former Minister of Endowments and Islamic Affairs, United Arab Emirates inherits many traces belonging to Rasoolullah (صلى الله عليه و سلم). He is a descendant from Khazraj tribe, one of the prominent tribe in Yathrib (Madinah) at the era of Rasoolullah (صلى الله عليه و سلم). They are ‘Ansars’ as they welcomed and offered unmatched helps to Rasoolullah (صلى الله عليه و سلم) and his companions migrated from Makkah.

Shaikh Ahmad Al Khazraji used to exhibit his sacred collections to general public in his home in Abu Dhabi on 12th night of Rabiul Awwal. He dips the hairs in water and presents bottles of that water to the keen visitors on the day.

Shaikh Ahmad Al Khazraji, has mentioned that he got order from Rasoolullah (صلى الله عليه و سلم) through dream to hand over the hair to the leader of pious Muslims in Kerala. Markaz already keeps one hair of Rasoolullah (صلى الله عليه و سلم) which was collected from another source.

Markaz conference is conducted biannually or tri annually to grant certificates to young Islamic Sharia graduates and Quran Hafizs. A huge crowd of around a million people were present at the vicinity of Markaz Conference. Markaz is an Islamic educational center located in south Indian city Kozhikode, Kerala which teaches principles and practices of Ahlu Sunnah wal Jamaa’h. Markaz also offers quality education to thousands of students on various trades and skills apart from its rudimentary ethics of teaching Islamic Sharia.

 

Dr.Sheikh Ali Gumaa , Egypt Grand Mufthi 

Another notable incident during the conference was presentation given by Dr. Ali Jomaa to Scholars of Markaz. Dr. Ali Jomaa, Grand Mufti Egypt is a dignitary respected by Muslims all over the world. He is a noted preacher and author of many books on Islamic faith and jurisprudence. He presented ‘sanad’ the certificate of authenticity he has being keeping relating to various scholars of Madhab of Imam Shafii to Shaikh Abubacker Ahmad during the conference.

Markaz with more than 30 years of experience in breeding Islamic pundits has started spreading its wings to other states of India like Karnataka, Tamil Nadu, Bihar, West Bengal, Andamn Nicobar Islands and Kashmir. Shaikh Aboobcker Ahmad, one of the founders of this unparalleled institution is a famous scholar, author of many books and a good preacher. His long term vision and hard work in setting up the Markaz has paid off with the sort of appreciations Markaz getting from worldwide Scholars.

 

 

Special Thanks to Al-Badr Online



Concept of Companionship and friendship in Islam

How should we choose our friends according to Islam?

We should choose the friend that believes in and abide by our religion (Islam) and gives great respect to what Allah (SWT) and Prophet Muhammad (saw) had ordered us. And we should stay away from the one who is not well mannered and gives no attention to what Islam is about or what pleases or displeases Allah (SWT), for he will surely affect us negatively. There is no good if the companion drowns us in sins and displeasing Allah (SWT). The bases for the actions of those who follow the evil ways are corrupt; their actions are built upon misguidance and deviation. Good friends are those who share with their companions both happiness and sadness. If we share our feelings with the wrongdoers whose actions are worthless and based on corruption, then we are following the same ways and standards as they are doing, and we will end up being as corrupt as they are, and then we are in a big trouble, how can we face Allah's (SWT) dissatisfaction and displeasure? Instead of making friends with the misguided ones we should befriend the righteous, yet treat the rest in a gracious and just manner. Staying at sufficient distance is necessary; yet treating everybody in a noble and kind manner is required. The danger of having corrupt friends isn't confined to the worldly life. Such friendships produce repentance on the Day of Resurrection, too! Allah (SWT), the Exalted says in the Noble Qur'an: "And (remember) the day when the unjust one shall bite his hands saying: O! Would that I had taken a way with the Messenger! O woe is me! Would that I had not taken such a one for a friend! Certainly he led me astray from the reminder after it had come to me;" (Surah Al-Furqan, 25:27-29) The two main regrets on the day of judgement are (1) Not following Prophet Muhammad (saw) on the path of guidance and (2) Befriending a person who diverted one from the truth. Imam Ali ibn Abi Talib (as) has said: "The felicity of this and the next world lie in two things: firstly, keeping secrets; and secondly, friendship with the good. And the miseries of this and the next world are summed up in two things: firstly, divulging secrets; and secondly, friendship with wicked persons." So take heed before the inevitable day of judgement comes and we are reckoned for our acts. Allah (SWT), the Exalted says in the Noble Qur'an: "Friends on that Day will be enemies one to another, except al-Muttaqun (i.e. those who have Taqwa/Piety)." (Surah Az-Zukhruf, 43:67) It is wise to choose moderation in dealing with friends. Excessive love and confidence in friends are unacceptable since it happens that a friend may change into an enemy and use the secrets that he had shown as weapons. Allah (SWT), the Exalted says in the Noble Qur'an: "And cooperate in righteousness and piety, but do not cooperate in sin and aggression." (Surah Al-Maeda, 5:2) Imam Ali ibn Abi Talib (as) said: "When you cherish someone you should cherish him moderately for he may be your enemy someday, and when you hate someone you should hate him moderately for he may be your friend someday." Also said: "If you intend to cut yourself off from a friend, leave some scope for him from your side by which he may resume friendship if it so occurs to him some day." Imam Jafar Sadiq (as) said: "The secrets that you must show before your friends are only those through which your enemies cannot harm you, for a friend may change into an enemy."

Who should not be befriended according to the philosophy of Islam?

When choosing our friends we should ask ourselves first: Are they going to help us achieve the purpose for which we were brought to life? Or will they take us away from it? Will they desire for us Allah's (SWT) pleasure or is that completely irrelevant to them and not their concern at all? Are they leading us to Paradise or to the Hell? Imam Muhammad al-Baqir (as) narrates from his father who said, "O my son don't befriend five types of people: 1. Don't befriend a liar (Kadhib). For a liar is like a mirage. He shows the distant as near and the near as distant. He will always deceive you and trouble you. 2. Don't befriend a transgressor (Ghasib). For he will forsake you for a paltry sum and make your sins appear very alluring to you. He will make you a victim of Allah's chastisement through his petty sins and take you farther away from His obedience and satisfaction. He will make Allah's worship appear as His disobedience, and His disobedience as His worship. He will drag you along with himself in the fire of hell. 3. Never befriend a miser (Bakheel/Kanjus). For in your time of need and distress, he will withhold his wealth from you, while he is in a position to assist you. (He values his wealth more than anything else. And to that end he is prepared to forsake even his friends) 4. Do not befriend a fool (Ahmaq). For (in his foolishness) he will harm you while he intends to help you. (That is why it is said, 'A shrewd enemy is better than a foolish friend') 5. Don't befriend the one who breaks relations (with his relatives/Khata Rahmi). For, such a person has been cursed in the Noble Qur'an in three places. He is engrossed in his own affairs with scant regard for others. (Friendship with such a person will eventually lead the individual towards sins and disobedience of Allah)" Imam Ali ibn Abi Talib (as) said: "Do not befriend a sinner (Fasiq/Fajir) because he will sell you for a morsel." Imam Sajjad (as) said: "Do not make anyone your enemy even though you consider him harmless and do not turn down a person's friendship even if you think he will not benefit you." The Noble Qur'an says, "The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good and withhold their hands; they have forsaken Allah, so He has forsaken them; surely the hypocrites are the transgressors." (Surah Al-Tawba, 9:67) On the other hand, Noble Qur'an discusses the believers in the following manner, "And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise." (Surah Al-Tawba, 9:71) The two Qur'anic verses mentioned above only go to show how critical a role friendship can play in our lives. A true friend then, is the one who takes us closer to Allah's (SWT) compassion and grace. Having deliberated at length on who should not be befriended, we shall now see what kind of people should be befriended. Imam Jafar Sadiq (as) narrates, "Friendship entails certain trusts and duties. Then the one who observes these obligations is a true friend and the one who breaches this trust is unworthy of friendship. These obligations are as follows; 1. He should be the same outside as he is inside. In other words, he should not have a dual personality. (In this age however, we often come across people who are exceptionally humble and modest on the outside, with little, if any humility, on the inside) 2. He will consider your virtues as his virtues and your misdeeds as his misdeeds. (In other words your virtues will cheer him and your faults will grieve him. God forbid, he must not feel relieved after observing some vice in you, and take solace from the fact that he himself is above that vice.) 3. If he acquires a position of power and authority, it must not bring about a drastic change in his attitude. In other words, prosperity must not transform the individual adversely. (There are some people who make the best of friends in adversity. But a positive change in their financial condition reveals a dark, hitherto unknown side of their personality. On the other hand we see some people who make good friends in prosperity, but misfortune transforms them, disclosing their fickleness.) 4. He must give his friendship (with you) priority over all his worldly possessions. In other words in times of adversity, he must be willing to give his all to redeem you. 5. He must never leave you alone in times of misfortune and distress."

There are three types of 'friends'...

Those that are necessary like nourishment and you cannot live without them; those that are like medicine and are beneficial, so you need them sometimes; and finally, those that are like a sickness and you do not need them at all! Prophet Muhammad (saw) has said, "The believer is like a mirror to other believers (in truthfulness)." Like a mirror, your friend gives you an honest image. He forgives your mistakes, but does not hide or exaggerate your strengths and weaknesses. Once Prophet Muhammad (saw) was asked, "What person can be the best friend?" "He who helps you remember Allah (SWT), and reminds you when you forget Him," the Prophet Muhammad (saw), counseled. Imam Ali ibn Abi Talib (as) said: "A friend cannot be considered a friend unless he is tested on three occasions: in time of need, behind your back and after your death." Imam Jafar Sadiq (as) also remarks, "My best friend is the one who gifts me my weaknesses and shortcomings." In other words one who brings to your notice your defects and flaws is indeed your true friend. However, there is one very imperative point in the above-mentioned tradition of Imam Jafar Sadiq (as). When one presents an offering to a close friend, he does so with utmost care, not willing to overlook anything. He offers the gift with total respect and regard. For, even the most valuable gift if not presented with correct etiquette, can look very ordinary. While presenting the offering, the friend tries to make the most expensive gift seem very ordinary so as to not embarrass the recipient. On the other hand, the recipient of this gift tries to make even the most ordinary gift seem very precious, so as to please his friend. Similarly, when we wish to point out certain shortcomings to a friend, we must do so with a degree of respect and sincerity. Our sole intention must be to reform the friend and there should be no hint of any malice and self-righteousness. Likewise, when a friend highlights for us, our defects, we must acknowledge the same with respect and gratitude without any ill will and hostility. Imam Hassan Askari (as) Says: "Those who advise their friend secretly are respecting them, and those who advise them openly are humiliating them." Indeed if we establish these as the standards of friendship, the believers shall soon find themselves enveloped with friends who will take them closer to Paradise and farther away from the fire of hell. Allah (SWT) says in the Noble Qur'an: O you who believe! Take care of your souls; he who errs cannot hurt you when you are on the right way; to Allah is your return, of all (of you), so He will inform you of what you did. (Surah Al-Maeda, 5:105) There are certain tips to remember if you wish to keep a stable friendship. Do not dispute with him and do not be hostile to him. Do not ridicule him. Do not quarrel with him. Instead accord friends the respect they deserve. Imam Hassan (as) Says: "Befriend people in the same manner you would like them to befriend you." Do not hold him in contempt nor consider him to be lower than you. Instead guard the honor of your friends during their absence and after their death. Do not claim precedence and supremacy over him. Instead forgive the short-comings of your friends, because everyone makes mistakes in life. Do not crack indecent jokes with him. Finally, we ask Allah (SWT) to make us of the righteous ones and give us companions that will take us away from His Wrath and lead us to His Pleasure and Paradise..Ameen.. :)

The story of Malik ibn Dinar! Really Touching!

Shaykh Malik ibn Dinar (may Allah have mercy on him) was one of the renowned pious men of his time. It is said that in his early life, he was not a pious man and when someone asked him how he came to repent of his sins and abandon his evil ways, he related the following story about himself:
I was a policeman in my youth, and was fond of wine and would drink like a fish. I drank day and night and led a care-free life. I bought a beautiful slave girl whom I loved most dearly. I had a daughter from her, a lovely child, and I was very fond of her and she was also very fond of me. When this baby daughter began to walk and talk, I loved her all the more and she remained with me all the time.

The innocent child had a strange habit. Whenever she saw a glass of wine in my hands, she would snatch it away and spill it on my clothes. Being fond of her, I did not scold her. As fate would have it, my innocent child died when she was two years old and I was stunned with shock and heart-sore with bitter grief.

One night I think it was the 15th of Shabaan, I was dead drunk and went to sleep without performing my Esha Salaah. I had the most horrible and terrible dream, in which I saw that it was the Day of Resurrection with men coming out of graves, and I was one of those who were being driven to the place of assembly. I heard the noise of something following me and looking back I saw a huge snake chasing me, close behind. Ah! It was a most horrible sight, the snake had blue cat-like eyes, its mouth was wide open and it was rushing towards me most furiously. I ran faster in terror, desperate for my life, the horrible snake still running after me and drawing closer. I saw an old man, dressed in elegant clothes, with rich perfumes wafting all around his person. I greeted him saying, ‘Asalamu alaykum’ and he returned my greeting. I said, ‘For the Sake of Allah, help me in my misery.’ He said, ‘I am too weak to help you against such a mighty foe; it is beyond my powers. But you must go on running; perhaps you may find some help to save you from it.’

Running wildly, I saw a cliff in front of me and climbed it, but on reaching its top, I saw beyond it the raging fire of Jahannam, with its most horrifying spectacles. I was so terrified by the snake that I ran on till I was afraid I would fall into Jahannam. Meanwhile, I heard a voice calling aloud ‘Get back, for you are not one of them (people of Jahannam).’ I came away and began to run in the opposite direction. The snake also turned around and came after me. I saw again, the white robed old man and said to him, ‘Old man, can’t you save me from this python, I asked you before, but you did not help me.’ The old man began to cry and said, ‘I am too weak to help you against such a mighty snake, but I can tell you that there is a hill nearby where they keep the sacred trusts of the Muslims. If you go up that hill you might find something of yours, kept in trust, which might save you from the snake.’

I rushed towards the hill, which was round in shape, with a large number of open curtained casements. The casements had golden shutters studded with rich rubies and most precious jewels, on each shutter hung a curtain of the rarest of silk. When I was going to climb the hill, an angel called out, ‘Open the windows and raise the curtains and come out of your closets! Here is an unfortunate man in misery, may be you have with you some trust of his that might help him in his distress.’ The windows opened at once, the curtains went up and there issued forth from the casements a host of innocent children with faces bright as the full moon. By this time I was utterly despondent, for the snake had drawn very close to me. Now the children called their friends, ‘Come out, quickly, all of you, for the snake has drawn very close to him.’ Hearing this more children came out in crowds and among them; I saw my own dear daughter who had died some time ago. She began to weep, exclaiming, ‘By Allah, he is my own dear father!’ She jumped on a swinging cradle, which seemed to be made from heavenly light and darted to me. I took her to my bosom; she lifted her left hand towards me and with her right hand motioned the snake away. The snake went away immediately. Then she gave me a seat and sat in my lap and began to stroke my beard with her right hand saying, ‘My dear father:


Has not the time come for the Believers that their hearts should submit in all humility to the remembrance of Allah and to the truth which is revealed...
[Surah Al-Hadeed: Ayah 16]

I was moved to tears and asked her, ‘My daughter, do all of you know the meaning o the Qur’an?’ She replied, ‘We understand the Qur’an even better than you.’ I asked her, ‘My dear child, what was this snake?’ She said, ‘It was your own evil deed which had made it so strong, it was about to push you into Jahannam.’ I asked ‘And who was that white robed old man?’ She replied, ‘Those were your good deeds and you had made them so weak with your scanty good deeds that he could not help you with the snake.’ I asked, ‘What are all of you doing on this hill?’ She replied, ‘We are the children of the Muslims who died in infancy. We shall live here till the day of resurrection, waiting to be reunited with you when you come to us at last and we shall intercede for you with your Lord.’

Malik then woke up screaming, crying out, “O my Lord! Right now! [I repent] right now my Lord! Yes, it is due.” So he got up, made wudu, and headed out to pray Fajr in the Masjid, seeking to repent and return to Allah. Upon entering the Masjid, he found the imam reciting the very same verse recited by his daughter in the dream.

Indeed, Allah is well aware of those who wish to turn back to Him, and out of His boundless mercy, He gives them continuous opportunities to seek His forgiveness and draw close to Him.

After his repentance, Malik ibn Dinar was known to stand in prayer, weeping to Allah throughout the night, saying,

إلهي أنت وحدك الذي يعلم ساكن الجنة من ساكن

النار، فأي الرجلين أنا اللهم اجعلني من

سكان الجنة ولا تجعلني من سكان النار

“O Allah, you are the Only One Who knows the inhabitants of Paradise and the inhabitants of the Hellfire, so whichever of the two men I am, O Allah, make me of the inhabitants of Paradise, and do not make me of the inhabitants of the Hellfire.”

Malik ibn Dinar changed from a person known for his oppression, alcoholism, and great negligence in his relationship with Allah, to a leading pious scholar with the likes and in the times of big names like Hasan al Basri (may Allah be pleased with them all). He changed from someone the people used to hate, to someone the people to this day continue to love him and ask Almighty Allah to have mercy upon him. Once an individual whose actions could have made him merit Hellfire, Ibn Dinar turned into a person who, InshaAllah, will inhabit Paradise eternally.


 Note:- For more information - http://en.wikipedia.org/wiki/Malik,_son_of_Dinar
                                             - http://www.aulia-e-hind.com/dargah/Kasargod.htm

‘Cheraman Juma Masjid’: The first mosque of India, built in 629

Since man has been created to worship Allah hence the piece of land which came into existence before the man was sent to the world was a mosque itself. Similarly the first house is the house of Allah. The land of Ka’ba first came into existence then the whole world was created.

The prophet’s companion wherever they traveled from Makkah established mosques there. Some companions also traveled for India and here too they built a mosque. Thus the first mosque of India was constructed by Prophet’s Companions in Kerala. The historical background of this mosque is quite interesting and astonishing.

Cheraman Perumal king was walking on his terrace along with his queen when suddenly he saw that the moon had split into two. He narrated the amazing incident to his courtiers and astrologers. But even the astrologers failed to give an explanation.

After a long time when Arab businessmen traveled to Malabar he asked them about the incident. They told him that it was the miracle of Prophet Mohammad (salallahu alaihi wasallam). It deeply influenced him and he traveled to Madina to meet the Prophet Mohammad (salallahu alaihi wasallam). There he accepted Islam. He died on his way back at Oman harbour.

Before dying, he instructed his travel companions to give a letter to the king of Kerala. The group of Muslim travelers led by a companion of the Prophet, Malik Bin Dinar came to Kerala and according to the wishes of Cheraman Perumal, laid foundation of Cheraman Juma mosque which is said to be the first mosque of India. It was built in 629 and has been renovated several times since then. The place is called Cheraman Malik Nagar in the honor of King Cheraman Perumal and Malik Bin Dinar.

Cheraman Juma Masjid is located in Kodungallur in the Thrissur district of Kerala, the first mosque of India and one of the oldest in the whole world.

The Masjid is run by a committee and they are doing their utmost to preserve the history and traditions of this important landmark of Islam in India. One of the living history is the Muezzin of the mosque. He upholds his family tradition of several generations by being the current Muezzin. The Imam and Muezzin live in quarters that are located behind the Masjid.

There is a museum on the premises which is in desperate need of more historical artifacts of the glorious past of Malabar Muslims.

 Note: For more historical information, Please click this link: http://www.cheramanmosque.com/

Question: Some scholars claim that there is “blatant shirk” in many parts of the Qasida Burda because it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity. Is this true?

Question: Some scholars claim that there is “blatant shirk” in many parts of the Qasida Burda because it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity.  Is this true?

Answer: In the Name of Allah, Most Gracious, Most Merciful

May Allah’s peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers

No, the Qasida Burda doesn’t contain “shirk” (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith.

The Qasida Burda has been accepted by the mainstream of Islamic scholarship as one of the greatest statements of love for the Messenger of Allah (peace and blessings be upon him). It is recited across the Muslim world, from East to West, as it has been for centuries. There are dozens of commentaries on it, by many of the greatest scholars of Islam, none of whom saw any “blatant shirk” in its beautiful praise of the Beloved Messenger of Allah (peace and blessings be upon him). However, given its eloquence and depth, certain verses-such as those criticized by our respected critic-need to be understood as the author meant them. It is unfair to interpret others’ words in ways they did not mean.

[1] The critic cites the opening of the verse as an example of “shirk” in the Oneness of Allah’s Lordship (tawhid al-rububiyya):

“From our generosity is the world and its partner [the Hereafter]…”

Our respected critic claims that this refers to the creation of the world and there hereafter-as if Busiri is claiming that the Prophet (peace and blessings be upon him) and his generosity created them! The Arabic text if this verse doesn’t mention “creation” in it.

As Imam Ibrahim al-Bajuri makes clear in his commentary on the Burda, what this means is that the best of this world and the next is from the gift the Messenger of Allah (peace and blessings be upon him) gave-by Allah’s granting-to humanity.

The best of this world is the guidance of the Messenger of Allah (peace and blessings be upon him), by which alone this worldly has any meaning; and the best gift of any human to humanity in the Hereafter is the intercession the Messenger of Allah (peace and blessings be upon him) makes-as established in rigorously authentic hadiths, as we will see below.

There is a basic principle in knowledge that, “Ruling on a matter comes after sound understanding of it.” To criticize someone’s words, one must first soundly understand them as the author intended them-not as one’s own understanding determines.

[2] The critic then cites the following verses as example of shirk in Allah’s Names & Attributes,

“And from your knowledge is knowledge of the Pen and Tablet”

It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani’s Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir.

In this hadith, the Messenger of Allah (peace and blessings be upon him) said, “The first of Allah’s creation was the pen.” Then he mentioned that Allah commanded it to, “Write everything that will occur, until the Last Hour.” [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)]

It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life.

There is no “shirk” in this: (1) it is authentically established in the sunna; (2) it is by Allah’s granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though unimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace).

The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is “from” the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge.

What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation.

Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less.

[3] Our respected critic then cites the following verse as an example of “shirk” in Allah’s Oneness in Divinity (tawhid al-uluhiyya):

“And who else there, besides you, who I can call out, at times of distress and problems?”

This is our critic’s suggested translation. A sounder translation is:

“O Most Honored of Creation! Whom can I turn to

But you when the Encompassing Event befalls?”

The “Encompassing Event” (wrongly translated us “times of distress and problems”) refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah.

There is no suggestion in this verse that a believer shouldn’t turn to Allah Himself when distress and problems occur. Rather, it is simply affirming something the Messenger of Allah (peace and blessings be upon him) affirmed: that Allah has granted His Prophet Muhammad (peace and blessings be upon him) general intercession for all creation from the intensity of the tribulations of the Day of Judgment, and that on that Day all creation will find none in creation to turn to for assistance but Allah’s Beloved (Allah bless him and give him peace).

This also shows that seeking the assistance of creation-whether in material or spiritual matters-does in no way negate one’s understanding that Allah alone is the ultimate granter. But our Giving Lord has shown us that there are both material and spiritual means one seeks, while fully aware that the Giver and Granter is none but Allah.

This is the aqida of the mainstream of Muslims: we affirm the taking of material and spiritual means, and affirm that the granter is only Allah Himself. This is the understanding of the great Companion of the Prophet (peace and blessings be upon him), Rabi`ah ibn Ka`b al-Aslami (Allah be pleased with him), who said, “O Messenger of Allah! I ask you for your company in Paradise!” The Messenger of Allah (peace and blessings be upon him) replied, “Assist me concerning yourself with much prostration.” [Muslim (754)]

[ref: The commentaries on Busiri's Burda by Bajuri, Hamzawi, Ibn Hajar, and Shaykh Zada]

And Allah alone gives success.

Shaykh Faraz Rabbani

Note: For More clarification, visit this link:  http://www.alahazrat.net/library/englisharticles/qasida/index.htm

Ahlu Sunnath Wal Jamath Leader - Qamarul Ulama Sheikh Aboobacker Bin Ahmed

Sheikh Aboobacker Bin Ahmed (A.P Usthad)

                                                       السلام عليكم و رحمة الله و بركاته

Born in Kanthapuram, a village in Calicut District of Kerala, on 22nd March 1939, Kanthapuram hails from a mediocre peasant family of 'Alangam Poyil', the much popular and better known “A.P.” stands for this.  His father, Mouthariyil Ahmed Haji, was very pious and so was his mother, Kunheema Hajjumma, who was the daughter of Kuttoosa Molla, a teacher of Qur-An in the locality of Mangad, where reaches the family routes of his father too.  He has two brothers and three sisters.  His father died when he was twelve.  Zainab is the wife and he has six children, namely, A.P. Abdul Hakeem Azhari, Maymoona, Hafsa, Sakeena, Rayhana, and Najma Firdousi.  C. Muhammed Faizee, Abdul Bari Musliyar, Muhmmed Koya Saqafi and Obeidullah Saqafi are his inlaws.

He completed his elementary studies from A.M.L.P. School of Kanathapuram, where both Islamic and public instruction system co existed.  Later he completed his higher Elementary education.

Kanthapuram completed his course in Qur'An studies from Vennakkode Abdulla Musliyar, who was a scholar and qari'a, (one who recites Qur An phonetically).  He persuaded his studies in the Darses (the form of schools exist in mosques for religious and spiritual education) of Kanthapuram, Vavad, Kolikkal, Chaliyam and Thalakkadathur.  He was awarded the degree of Moulavi Fadhil Baqavi from the renowned Islamic study centre of Baqiyath Swalihath, Vellore, in 1963. Sheikh Hassan Hazrath, Muhammed Abubakkar Hazrath, O.K. Zainudheen Kutty Musliyar, Puthoor Abdulla Musliyar, Kizhakoth Abdul Hameed Musliyar, Vavad Pocker Kutty Musliyar, Kuttikkattor Bichali Musliyar are some of his famous teachers in different institutions and disciplines.

Starting his career as a Mudarris, (Principal of Dars) at the Juma Masjid of Mangad (Elettil), in 1964, he served the same in Kolikkal Juma Masjid between 1970-76 and in Kanthapuram Juma Masjid during 1976 to 1981.  In 1978, he among other prominent leaders, founded the ‘Markazu-Ssaquafathi-Ssunniyyah’ or the Sunni Cultural Centre, at Karanthur, near Calicut. Since 1981 he is the chief instructor at the Markaz Shariath College.

Kanthapuram enjoys a multifaceted personality of a scholar, orator, writer, organizer, educationist and fore-fighter of social revivalism.  He recognized and proved by his actions that knowledge can be turned to channalize for social empowerment and has a wider perspective.

He brought about a good social status and dignity for the religious scholars with his active interference in the society.  He became a member of the Central Mushawara of Samastha Kerala Jam-iyyathul Ulema in 1974, followed by the office secretary, before becoming the joint secretary of the Samastha. He was a member of the committee, which was appointed to expand the organization in all India level in 1976.  He held the designation of the general secretary of Samastha Kerala Sunni Yuvajana Sangham, (S.Y.S.) from 1975 to 1996, and he was the president of the organization during the tenure of 1996- 2004.  Presently, Kanthapuram is the Chairman of the Supreme Council of S.Y.S.  He also served as the member of Hajj committee of Kerala and Chairman to the Editorial board of the Arabic Text Books of Govt. Schools of Kerala.

He was elected as the General Secretary of Samastha Kerala Jam-iyyathul Ulema in 1989.  In 1993, when the All India Jam-iyyathul Ulema was set up, Kanthapuram became the General Secretary and in the same year he was endorsed as the Consortium Qasi of Calicut and in 2003 as of the Wayanad district as well.  Besides these, Kanthapuram is the treasurer of Samastha Kerala Sunni Education Board and General Secretary of the famous Markazu-ssaquafathi-ssuniyya or The Sunni Markaz.

The debates and dialogues of Kanthapuram is very famous especially against those sects of the Muslims who emerged against the puritan nature of Islam and the teachings of Qur-An.  The debates of Kuttichira, Ayiroor, Kuttoor, Pattambi, Pulikkal, Valiyaparambu, Kottappuram…etc with Kanthapuram in lead, was surely a blow to these sectarians.

In the post independent India, where illiteracy and poverty were the ruling factors as the balance sheet of the colonial rule, Kanthapuram began his revivalism, keeping in mind the social and educational upliftment of the downtrodden class including that of the Muslims.  He visualized and translated into action farsighted projects in order to change the social anarchy and educational backwardness of the Muslims, which were prevailing in the Muslim society after the 1921 Malabar Mutiny.  Kanthapuram is the visionary, founder and founder General Secretary of Markazu-ssaquafathi-ssuniyya, which is a world famous educational consortium, including that of Orphanages, Vocational Training Centers, School of Islamic Shariah, School of Qur-An Learning, Engineering College, English Medium Educational Institutes, International Public Schools, Women's Educational Centers, Hospitals and Commercial Complexes. Apart from this, Kanthapuram serves as the chief patron and Chairman of about 300 Educational Institutions, which are spread all over India.  The Islamic Educational Board, headed by Kanathapuram runs more than ten thousand Madrassas, which provides religious education up to the secondary level.

  

Focusing his attention on the suppressed and sidelined population, he felt that the need of the hour is to provide proper education to lift them up from all type of inhibition thus giving them all round social development.  He pragmatically proved the concept of education by the very resolute principle of “Modern education in any branch, backed by moral traditions and religious values”.

This serves as a cornerstone to his contemplation of the educational system in the troubled modern world, which shapes the character of the individual in perfect balance applicable to any situation. Jamia Markaz and those institutions under its supervision are proving this very fact for the past 30 years.

MORE :- http://www.kanthapuram.com/eng/

               http://www.markazonline.com/

<3 JazakAllah Khair <3