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Bismillah ir rahman ir rahim

Surah 1. Al-Fatiha (The Opening)

1. In the name of Allah, Most Gracious, Most Merciful.

2. Praise be to Allah, the Cherisher and Sustainer of the worlds;

3. Most Gracious, Most Merciful;

4. Master of the Day of Judgment.

5. Thee do we worship, and Thine aid we seek.

6. Show us the straight way,

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Narrated Mu'adh bin Jabal:

Prophet ( Muhammad ) (sas) said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."

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Narrated Mu'adh bin Jabal:

Prophet ( Muhammad ) (sas) said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."

Sahih Bukhari

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The Heart of the Believer is the House of God

July 1st coincided this year with the first of Muharram of the year 1413 AH. On that same date long ago the Prophet (s) was ordered by his Lord to emigrate from Makkah to Madinah. Why did the Prophet (s) emigrate? He is a prophet and God protects His prophets. God has said that He will protect His religion until the Last Day. So why did the Prophet (s) run away? Prophets never run away. What was the wisdom behind the Prophet's (s) emigration from Makkah to Madinah? There must be a hidden wisdom and that wisdom is hidden in the heart of the Prophet (s).

Did the Prophet (s) leave because the Quraysh were attempting to carry out their plan to assassinate him? He threw sand into their eyes and recited the verse, "We have made a barrier in front of them and a barrier behind them, and we have covered them up so they cannot see." [36: 9]. They were not able to see him as he walked pass them. In the same manner he could have thrown anything on them and have been done with them.

God protected His Ka`bah in the time of Abraha when Abraha tried to destroy it. At that time, Abdul Muttalib said, "There is an Owner for that House [Ka`bah] Who will protect it." God sent birds carrying small stones in their beaks and they finished off Abraha's army. Why, then, did the Prophet (s) go from Makkah to Madinah? He was able to ask his Lord to send some calamity on those people and be finished with them and their ignorance. There are many hidden secrets concerning the Prophet's (s) emigration, so much so that a need to reveal each one exists.

As we know, according to the Divine Law, the Prophet (s) went from Makkah to Madinah to build the first government of Islam, the first base of Islam, from which that Light for human beings would spread from East to West. This is the external explanation-that he went from an unsafe place to a safe place in order to establish the first base for God's Light. From that base, the Prophet (s) was to enlighten the hearts of his Companions and the hearts of his Community until the Judgment Day with the message, "O people, run from the torture of your ego and from its bad manners to the good manners of your spirit . Establish the House of your Lord in your heart on a good foundation." The Prophet (s) also said, "The heart of a believer is the house of God."1 God, Whom neither heaven nor earth can contain, has allowed Himself to be contained within the human heart. What is the foundation of that house? Good manners. When you are a good person, then God will send that Light into your heart. When you are not a good person, but you are trying to be one, God will support you. However, when you never try to be a good person, satan will support you. If you like Satan's support, take your support from him. But you will be the loser. If you want your Lord to support you, you are a winner. Establish that 'House' in your heart.

God said in Quran, "O believers, fear God and accompany true people" [9:119]. As one of our brothers here said, "Let us speak tonight about truthfulness (sidq)." What is truthfulness? It is a virtue which is very difficult, especially in this time. Very few people have this virtue. That is why the above verse from the Quran says, "Be with true people," not, "Be a true person," because it is very difficult to be a true person. But to be with true people is easy. You have to learn from true people. To establish the house of God in your heart requires requires a long journey and it is difficult to find the way by yourself. It is easier to find a true person and to follow him.

That is why the Prophet (s) emigrated from Makkah to Madinah-in order to establish a base of true people-his Companions-and that is why they have been called Companions (sahabah). They have been given that title by God. No one can be a Companion of the Prophet (s) except those that were with him (s). This is a rank no one can reach. After the Prophet (s), no one has reached the level of being a Companion.

So the Prophet's (s) migration from Makkah to Madinah was to pass by a cave. According to the life story of the Prophet (s), that cave was called the cave of Thawr. It is one day's distance from Makkah. The Prophet (s) stayed there three days. Why did the Prophet (s) stay in that cave? Why was he unable to continue? The unfolding of the secrets occurred in that cave.

The Prophet (s) was ordered to emigrate from Makkah to Madinah for the purpose of going inside the cave of Thawr where God taught him how to "remember God" (dhikr Allah). It was the first time that the Prophet (s) invoked God in a loud voice. This is a very great Sufi secret indeed.

To emigrate from Makkah to Madinah was very easy for the Prophet (s). He only had to say, "In the Name of God, the Merciful, the Compassionate," and he would have been in Madinah as easily as it had been for him to take sand and throw it at the ignorant people's eyes preventing them from seeing him as he was leaving his house. Or he could have ridden on his horse or camel and reached Madinah in ten to fifteen days. Why did he go to that cave? The 'Cave of Silence' as it has been called? Indeed, it is the 'Cave of Silent Secrets'. Why was the Prophet ordered by God to go to that cave, which is one day's travel from Makkah, when he had a distance of fifteen days journeying to go?

When the Prophet went into that cave, a spider and a dove came and made a house over the door in order that no one would know what was inside. This is common knowledge. As for the secret, look to love. When love for someone is pure, God will never forget that person. Before leaving Makkah for Madinah, the Prophet put someone in his bed because the ignorant people came to his door intent on killing him. He put Ali (as) in his bed. There is a secret to that, it means that he made Ali (as) his representative, in his place. He did not put Umar (r) there. He did not put Uthman (r)-none of the Companions, but someone of his own flesh and blood.

The Prophet (s) took with him as company his other mirror-image, Abu Bakr (r), to the cave. He said, "I am the city of knowledge and Ali is the door."2 The door is something physical, external. When you want to enter the house, how do you enter? Through the door. In order to enter to the Prophet and to come to the knowledge that the Prophet is giving, you have to enter through the door. That door is Ali (r). The Prophet (s) also said, "Whatever God has poured into my heart, I poured into the heart of Abu Bakr as-Siddiq."3 The Prophet (s) referred again to the secret of Abu Bakr (r) when he said, "Abu Bakr does not surpass you because of fasting or praying more, but because of a secret that took root in his heart."4

So inside the house, we find Abu Bakr (r) and outside the house, we find Ali (as). That is why, of the two sources of Sufi knowledge, one came from Abu Bakr (r) and the other from Ali (as). From the time of the different schools of Divine Law, Muslims have agreed that the knowledge of the heart came from these two paths. Justice and laws, on the other hand, came from Umar (r).

The Prophet's comment about Abu Bakr (r) is the secret of the cave. To represent his body, the Prophet put Ali (as) in his bed prior to his departure from Makkah to Madinah. This means that Ali (as) represented the external. But he took Abu Bakr (r) to the cave for the cave represents what is interior. In the Quran, God commands us, "Enter, resort to the cave! Your Lord will shower His Mercies on you and dispose of your affair towards comfort and ease." [18:16]. And who is the cave for this Community except the Prophet? It is an order for everyone on this earth to run to the cave. Everyone has a cave in his heart which directs him to the great cave, the general cave: that is the heart of the Prophet. It is that great cave that takes you to the mercy of his Lord.

Who did Muhammad (s) choose to accompany him to the cave? It was Abu Bakr as-Siddiq (r). When the Prophet (s) entered the cave, he was very tired. He reclined and placed his head on Abu Bakr as-Siddiq's (r) leg. Who, I ask, can put the head of a prophet on his leg? Abu Bakr as-Siddiq (r) bore on his the head of the most Beloved one of God. This is a great honor for Abu Bakr as-Siddiq (r) that the Prophet Muhammad (s) has put his honorable head on his leg. For us the Prophet (s) was sleeping, but for him, it was an ascension. He knows no sleep, "My eyes sleep, but my heart never sleeps."5 His heart never sleeps! His heart is always connected to his Lord. He is always in ascension.

No one can know the level attained in Ascension. Even Gabriel (as) was not able to know it, because he said, "I cannot move beyond my level" when the Prophet (s) told him to continue with him. "If I go further, I will be burnt."

The teachings of the Naqshbandi and other saints including Abdul Qadir Gilani and all the Sufis say that Gabriel (as) should have moved forward with the Prophet (s), even if he was going to be burnt. As the Prophet (s) said to Gabriel (as), " "I am going to move higher even if I am going to be burnt." He was ready to sacrifice himself to obtain that Light for his community, saying, "I have no concern for myself." Therefore he moved forward, constantly progressing, traveling to that level, closer and closer to his Lord.

At that time God asked him, "Who are you?" What do you think the Prophet (s) answered? Is there a 'Muhammad' (s), is there 'a prophet' there, in the Presence of his Lord? Who can be something in the Presence of God? So he said, "O my Lord, I do not see myself. I do not see anything except You. There is no one except You." That is the secret that the Prophet (s) wished to pass on to Abu Bakr as-Siddiq (r). Thus, he took him to the cave. He could have taken Ali (as) or Umar (r) or four people, two or one. But he took someone about whom he said, "Whatever my Lord has put in my heart I put in the heart of Abu Bakr as-Siddiq."

As the Prophet (s) was lying down with his head on the leg of Abu Bakr as-Siddiq (r), Abu Bakr (r) saw a hole in the wall of the cave. Abu Bakr (r) put his foot against the hole to close it. He felt something biting him, causing him intense pain. He felt as if he were losing his body. He was trying to control himself until the flesh of his foot was eaten half away. As his flesh was being eaten, a large snake reared its head. Abu Bakr as-Siddiq (r) began to cry. A tear fell on the Prophet's (s) face. The Prophet (s) said, "Oh Abu Bakr! Why are you crying? 'Do not be sad. God is with us!'" [9:40].

The Prophet's (s) question also contains a teaching, because he knew the answer without asking. "Are you afraid," he asked Abu Bakr (r), "that people are going to come and kill us?" Abu Bakr (r) said, "O Messenger of God, I am not crying for fear that they will kill me. I am not afraid of them. But I am crying because of a snake which is eating my foot. When he finishes with me, he will come to you. I am afraid for you. My heart bleeds for you. That is why I cried." The Prophet (s) spoke to the snake and said, "Do you not know that the flesh of prophets is forbidden for you to eat and the flesh of saints is also forbidden?"

The snake answered, "O Messenger of God, when my Lord created me I knew about you. That was before you came into this world from your mother's womb. I asked my Lord 40,000 years ago to keep me alive to see your face and then die. Now Abu Bakr as-Siddiq (r) is blocking my view with his feet. I have to see you and fulfill my Lord's promise, but he is blocking the hole with his feet. That is why I was obliged to bite his foot and come through the hole in order to be able to look at you."

Now the Prophet (s) has said, "The saliva of a believer is a cure." That is why you can drink from the same cup, and such is the practice in the Sufi retreat centers where Sufis gather together. One cup is enough, not the American fashion which is to have hundreds of cups and then bring another hundred, wasting money, water, soap and time, because, they say, "Microbes must not go from one person to another." Where is the belief in the Prophet's (s) Tradition? God is the One who cures and the one who makes you sick, not the cup. If God does not wish you to be sick, even if someone has tuberculosis and you drink after them-and this is quickly spread- through drinking-you will not get sick even if you drink hundreds of cups after that person. God is the Healer (al-Shafi), the Disabler (al-Muawiy), the One inflicting harm (al-Dharr). God is the one who alone holds cure and illness in His hands for people.

So the Prophet (s) said, "In the Name of God, the Merciful, the Compassionate," and applied his saliva to the foot of Abu Bakr. The foot immediately healed and became whole as before. Then the Prophet (s) ordered the snake to look at him. The snake said, "I believe that there is no god but God. I believe that you are Muhammad, His Prophet." As the snake said this, it wound around and around in circles. Grandshaykh said, according to inspirations to his heart from Ali (as) and Abu Bak (r) that the snake went around and around for two hours, looking at the Prophet's face (s). After it had looked, the Prophet (s) said, "Now what you have asked for from your Lord is fulfilled. Now, die." That snake died and immediately disappeared. That incident was a test for Abu Bakr as-Siddiq (r) to see if he was going to protect the Prophet (s) or not-was he going to be afraid for himself or for the Prophet (s)? But he sacrificed himself for the sake of the Prophet.

That was a snake, an animal; what about us? We do believe. To be sure, we deny. We are believing with our tongues but in our hearts we deny. We fight with one another. And when we fight with each other, that's it! It is as if we deny God. It is as if we deny the Prophet (s).

In that sacred, holy cave, God ordered the Prophet (s) to pass whatever secrets God had ordered him to give, up to a point known to him, to the heart of Abu Bakr as-Siddiq (r). The Prophet (s) passed to him the secret of his knowledge. That is the secret behind the Tradition which came from Abu Hurayra (r), "I have retained from the Prophet (s) two vessels of knowledge. I have disseminated one vessel of knowledge among people. But if I were to give the other vessel of knowledge, they would cut my throat."7 That is hidden knowledge. That knowledge is kept only in the heart. It can never be written down. No one can carry this knowledge. That is the kind of knowledge that the Prophet (s) put in the heart of Abu Bakr as-Siddiq (r).

If you look at the Traditions related on the authority of Abu Bakr as-Siddiq (r), you will only see between twenty and thirty. Where is that knowledge that the Prophet (s) put into his heart? Abu Bakr (r) did not say anything or so it appears. Do you think he withheld that knowledge from people? He had been ordered by the Prophet (s) to pass on the knowledge he had been given. Did he betray the trust of the Prophet (s)? The caliphs of the Prophet (s) cannot hide something in their hearts. They have to give it, to pass it on, but give what? They must pass on the knowledge that Abu Hurayra (r) described when he said, "If I revealed it, they would cut my throat."

If Abu Bakr as-Siddiq (r) had disseminated that knowledge publicly, God knows what they would have said about him-they might have even cut his throat. So he kept it secret, but he passed it on to his successor, Salman al-Farsi (r). Then Salman (r) passed it to Qasim (q), the son of Abu Bakr (r). Then Qasim (q) passed it to Jafar as-Sadiq (as), the sixth Imam. That secret was passed from one to another, from one to another, from heart to heart, until it reached Shaykh Khalid al-Baghdadi (q). That Golden Chain begins from the Prophet (s), goes to Abu Bakr as-Siddiq (r), and then down to Shaykh Khalid al-Baghdadi (q), who is buried in Damascus. Then Shaykh Khalid (q) spread it to the East and the West by means of his three hundred caliphs who spread that knowledge everywhere. That is the origin of the most distinguished Naqshbandi Order. It began in that cave.

There is not enough time now to mention them, but many, many secrets were bestowed upon Abu Bakr as-Siddiq (r). The Prophet (s) continued his migration from Makkah to Madinah the next day.

In Madinah, there were people watching from the tops of palm-trees to see if the Prophet (s) was coming. When those people saw the Prophet (s), they recited in praise,

"From the hill-tops of the south, the full moon arises. With what a lovely call unto God does he call. And we thank him for it all. O you sent by the Merciful, you have come, best of heralds, you have honored Madinah, we bow to your demand." They praised the Prophet (s).

As soon as he came to Madinah, he called all his Companions, and then there were revealed three other secrets. And, God willing we will relate them another time.

These secrets concerning the events in that cave were handed on and have come down to us today. This knowledge can never be contained between the two covers of a book. It cannot be written down because fresh knowledge keeps being added to it spontaneously. While it is never the same, it is always appropriate to time and place. That is why the order came from God in the Quran, "O believers, fear God, be righteous, and be with true people," [] because you do not know when they begin to speak and that secret will be revealed. When they speak, that Light will come from their speech and you will benefit.

Shaykh Abu Yazid al-Bistami (q), one of the masters of the Golden Chain in the lineage of this Way, was a famous saint. Here in America, they study his teachings wherever Sufism is taught. If I myself say were to say what he used to say, people would call me an unbeliever, because sometimes he spoke about something on the basis of hidden knowledge. So I shall not go into that. In any case, one day his Shaykh ordered him saying, "O Abu Yazid, there is a shoemaker downtown. Go. Sit with him. Listen to him." What did Abu Yazid have to do with a shoemaker? Listen to what? At that time Abu Yazid's knowledge was such that everyone knew of him as a deeply learned person, a gnostic, one who had experiential knowledge of spiritual realities.

But Abu Yazid (q) is not like us. If our Shaykh tells us, "Go. Listen to so-and-so," we would say, "Me, listen to him? Who is he? He does not know anything about Islam. He does not know anything about the Divine Law nor about jurisprudence. Why should I listen to him? No, no, send me to someone else." And if you tell someone else, "O so-and-so, go and listen to this one," he will say, "Am I going to go and listen to someone who only knows the Divine Law and jurisprudence? Who? That fundamentalist, fanatic person? No need! We are Sufis. We are free from all that!" So everyone will find an excuse not to listen. Confusion, dissension and chaos come precisely from that.

Someone present among you said, "God willing, Muslims will listen to each other." How are they going to listen to each other? They will never listen! If you say, "Muslims will fight with each other," I will agree, but to listen, no, because everyone thinks he has reached the highest level, that there is no level above his. All knowledge stops with him. They like to ask how God sits on the throne, referring to "The Most Gracious is firmly established on the throne (of authority)." [20:5]." God forgive us - this is all they know and all they will ever ask. No one wants to understand that "Above each possessor of knowledge there is one with more knowledge" [12:76] Above every knowledge there is more knowledge. There is no limit to knowledge. What you know, in comparison to the Prophet's (s) knowledge and in comparison to God's knowledge, is nothing.

So the order came to listen to a shoemaker. Abu Yazid, with all his elevated knowledge, knowledge of both the Divine Law or external knowledge and knowledge of the Truth or internal knowledge, accepted that order because he was humble. He did not say, "Why?" or "No!" He was just like the Prophet (s) waiting for Gabriel (as) to come to him and deliver the message. So he received the order and that was final, "I am going to follow that order."

The shoemaker had been veiling his spiritual station from Abu Yazid al-Bistami for many years! Abu Yazid had passed by him many times and still did not know who he was, in spite of Abu Yazid being one of the Golden Chain. For God did not want him to know that one. He was testing him to see if he was going to listen to Him or not. As soon as he came to the shop, the shoemaker said, "O Abu Yazid! I have been waiting for you for a long time. Come and sit with me."

That person was the spiritual pole of his time. There are five levels of spiritual poles: qutb, qutb al-bilad, qutb al-irshad, qutb al-aqtab, and qutb al-mutasarrif. Every spiritual pole takes secrets from one of the five great prophets. The highest spiritual pole takes secrets from the Prophet Muhammad (s). For three hours that shoemaker gave a lecture to Abu Yazid al-Bistami. When he finished, Abu Yazid al-Bistami went back to his zawiya and said to his followers, "What I have gained in these three hours and what level I have reached by sitting with this Friend of God, I would never have obtained if I had worshipped day and night from the time of Adam (as) until Judgment Day." This is what is referred to in the Tradition of the Prophet (s) where he says, "One hour's remembrance is better than seventy year's worship."9 Remembering in any way by invoking God, reading the Quran, thinking about what you have done during the day, of conduct-good or bad-towards others, this is also considered to be remembering. That is why sitting with true people is very important. Whenever you find a true person, go and sit with him. Even if he does not talk, sit with him. The Light in his heart will come to you. There is a saying, "Do not sit with a blacksmith, because one ember may fall on you and burn you, but go and sit with a perfume-maker, because one drop of perfume might fall on you." So when you find one of those people, go quickly and sit with him.

How do you know a true person? Your heart quickly connects to him. You will know immediately that this is a true person. If your heart says to you, "No, this is not a true person," leave. A true person must be a good example in the community.

Today is the second day of the Muslim month of Muharram al-Haram, 1413. It can be considered the Sufi year because it falls on the date of the emigration of Sufi people with the Prophet (s). Next week, on Thursday and Friday, is the tenth of Muharram, the day when the Prophet (s) fasted. The tenth of Muharram is when God sent Adam (as) to earth, saved Noah (as) from sinking in the ship, saved Abraham (as) from Nimrod's fire, saved David (as) and made him kill Goliath and called Moses (as) to come to Mount Sinai. On that day Jesus (as) was betrayed. On that day the Prophet (s) arrived in Madinah. On that day Husayn (as) was killed. It is a tremendous day. And so on that day the Prophet (s) fasted. Whoever fasts on that day will be purified from the sins of the past year and protected from falling into sin in the new year. Anyone who can fast on that day must know it is a very important day for the folk of our own Sufi path. God willing, anyone who hears me say this will fast.

You must be happy, O people of God's Remembrance. You are connected to a very powerful shaykh! It is not an easy thing. It is a reward from God. He did not ask you about it, he granted it to you. Praise belongs to God that we have such a connection with our Shaykhs.

We ask success from God through the Opening Chapter of the Quran, al-Fatihah.

Footnotes

1. Ghazzali, Suhrawardi.

2. Tirmidhi, Hakim, Ibn Asakir, Iraqi, Haythami, Suyuti.

3. Maybudi, Razi, Suyuti.

4. Ahmad, Ghazzali, Hakim.

5. Bukhari, Muslim.

6. Bukhari, Muslim, Darqutni, Jarrahi.

7. Bukhari.

8. Ibn Hanbal, Darimi, Ibn Maja.

# posted by abdul raheem syed ( Sufi786) : 10:47 AM  0 Comments

Shaikh Salah, his servant, reported: "Shah Naqshband said one time to his followers, 'Any connection of your heart with other than Allah is the greatest veil for the seeker,' after which he recited this verse of poetry:

"The connection with other than God Is the strongest veil, And to be done with it, Is the Opening of Attainment."

Immediately, after he recited this verse, it came to my heart that he was referring to the connection between iman and islam. He looked at me and laughed and said, 'Did you not hear what Hallaj said? "I rejected the religion of God, and rejection is obligatory on me even though that is hideous to Muslims." O Shaikh Salah, what came to your heart -- that the connection is with belief and islam -- is not the important point. What is important is Real Faith, and Real Faith for the People of the Truth is to make the heart deny anything and everything other than God. That is what made Hallaj say, "I denied your religion and denial is obligatory on me, although that is hideous to Muslims." His heart wanted nothing except Allah."

"Hallaj, of course, was not denying his faith in Islam, but was emphasizing the attachment of his heart to God Alone. If Hallaj was not accepting anything except Allah, how could one say that he was actually denying the religion of God? His testimony of the reality of his Witnessing encompassed and made as child's-play the ordinary witnessing of the common Muslim."

Shaikh Salah continued, saying, Shah Naqshband said, "The people of God do not admire what they are doing; they act only out of the love of God."

Shah Naqshband said,

"Rabi'a al-'Adawiyya said, 'O Allah I didn't worship seeking the reward of Your Paradise nor fearing your punishment, but I am worshipping You for Your Love alone.' If your worship is for saving yourself or for gaining some reward for yourself, it is a hidden shirk, because you have associated something with Allah, either the reward or the punishment. This is what Hallaj meant."

Shaikh Arslan ad-Dimashqi said,

"O Allah, Your religion is nothing but hidden shirk, and to disbelieve in it is obligatory on every true servant. The people of religion are not worshipping You, but are only worshipping to attain Paradise or to escape from Hell. They are worshipping these two as idols, and that is the worst Idolatry. You have said, man yakfur bi-t- taghuti wa yu'min billahi faqad istamsaka bi-l-^curwati-l-wuthqa ("Whoever disbelieves in idols and believes in Allah has grasped the Firm Handhold") [2:256]. To disbelieve in those idols and to believe in You is obligatory on the people of Truth."

Shaikh Abul-Hasan ash-Shadhili (q), one of the greatest Sufi Shaikhs, was asked by his shaikh, "O my son, with what are you going to meet your Lord?" He said, "I am coming to Him with my poverty." He said,

"O my son, do not ever repeat this again. This is the biggest idol, because you are still coming to Him with something. Free yourself of everything and then come to Him.

"The people of laws and external knowledge hold fast to their deeds and on that basis they establish the concept of reward and punishment. If they are good, they find good and if they are bad they find bad; what benefits the servant is his deeds and what harms him is his deeds. To the People of the Way, this is the hidden Shirk, because one is associating something with Allah. Although it is an obligation to do (good deeds), yet the heart must not be attached to those deeds. They should only be done for His sake and for His love, without expectation of anything in return."

# posted by abdul raheem syed ( Sufi786) : 10:39 AM  0 Comments

“O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allâh is (he who is) the most righteous of you. And Allâh has full knowledge and is well acquainted (with all things).” (Qur'an 49: 13)

Prophet Muhammad (sas) said: "The whole mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly.

Do not, therefore, do injustice to yourselves. Remember, one day you will appear before Allâh and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone. O People no Prophet or Messenger will come after me and no new Faith will be born. Reason well therefore, O People and understand words, which I convey to you.

I leave behind me two things, the Qur’ân and my example the Sunnah and if you follow these you will never go astray." (Muslim)

Abu Dharr t narrated that Allâh’s Messenger Prophet Muhammad (sas) said to him, “You are not better than people with red or black skins unless you excel them in piety.” (Tirmidhi 5198 and Ahmad)

So there is NO Racial Discrimination in Islam, Superiority is Based on Righteousness and Piety

# posted by abdul raheem syed ( Sufi786) : 8:51 AM  0 Comments

“O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allâh is (he who is) the most righteous of you. And Allâh has full knowledge and is well acquainted (with all things).” (Qur'an 49: 13)

Prophet Muhammad (sas) said: "The whole mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly.

Do not, therefore, do injustice to yourselves. Remember, one day you will appear before Allâh and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone. O People no Prophet or Messenger will come after me and no new Faith will be born. Reason well therefore, O People and understand words, which I convey to you.

I leave behind me two things, the Qur’ân and my example the Sunnah and if you follow these you will never go astray." (Muslim)

Abu Dharr t narrated that Allâh’s Messenger Prophet Muhammad (sas) said to him, “You are not better than people with red or black skins unless you excel them in piety.” (Tirmidhi 5198 and Ahmad)

So there is NO Racial Discrimination in Islam, Superiority is Based on Righteousness and Piety

# posted by abdul raheem syed ( Sufi786) : 8:49 AM  0 Comments

Islam and Ethics of War and Peace

IMAM Dr Abdul Jalil Sajid

Suicide killing

What about suicide bombing, is this approved in Islam? Suicide bombing and killing one's own self is undoubtedly forbidden in Islam (Qu'ran 4:29), as it is an abuse of the Divine gift of Life. According to Islamic Law those who commit or try to commit suicide are committing a major sin and will be sent to the fire of hell. Even patients who are in severe pain are prohibited to wish death. Holy Prophet said: "Do not harm yourself or injure others"; "Do not wish death even on the death bed" (Bukhari & Muslim).

The Qur'an says clearly: "You shall spend in the cause of God; do not throw yourselves with your own hands into destruction. You shall be charitable; God loves the charitable". (Qur'an 2:195)."O you who believe do not consume each other's properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. God is Merciful towards you". (Qur'an: 4:29)"Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for God to do". (Qur'an 4:30)Suicide is a state of disbelief and loss of faith that is condemned by God in the Qur'an. God commands the believers never to despair or lose hope and instead work for a brighter future. "... None despairs of God's grace except the disbelieving people." (Qur'an 12:87)

The warning in the Qur'an even extends to the surprise that will face those who in despair of God's mercy commit these acts; "The day will come when each soul will find all the good works it had done brought forth. As for the evil works, they will wish that they were far, far removed. God alerts you that you shall reverence Him alone". (Qur'an 3:30). "God advocates justice, charity, and regarding the relatives. And He forbids evil, vice, and transgression. He enlightens you, that you may take heed. (Qur'an16:90)

"O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of God is the most righteous."(Qur'an 49:13)

The Qur'an does not call on young volunteers to strap explosives to their bodies and set them off in crowded public areas. The Qur'an does not promise Heaven (Paradise) as these suicide bombers were taught, but rather warn of condemnation to Hell. No promises of paradise or of virgin wives for those suicide bombers can be found in the Qur'an. That much is clear. Suicide bombers are waging a distinctly modern type of warfare not sanctioned in any faith. Many Muslim clerics and scholars have criticized the theology of suicide bombers, and the practice is very controversial within Islam.

In the past year alone, the supreme religious leader and Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz bin Abdullah al Sheikh, said: "He feared that using explosives in this manner is a form of suicide, and therefore condemned". Sheikh Al-Azhar Mohammed Sayed Tantawi, said: "Bombers who detonate explosives among civilians are not fighting a true war and cannot be considered martyrs". These voices are not often heard because the Muslim community is united in the moral caused of the Palestinian and Kashmir people. Let me clarify the Islamic position:

"Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds." (From the last sermon of Prophet Mohammad (peace be upon him).

"Hijacking Planes, terrorizing innocent people and shedding blood constitute a form of injustice that can not be tolerated by Islam, which views them as gross crimes and sinful acts."

Shaykh Abdul Aziz al-Al-shaikh, Grand Mufti of Saudi Arabia and Chairman of the Senior Ulama, on September 15th, 2001

"The terrorists acts, from the perspective of Islamic law, constitute the crime of hirabah (waging war against society)."

September 27, 2001 - Fatwa, signed by Many scholars such as:

Shaykh Yusuf al-Qaradawi, Grand Islamic Scholar and Chairman of the Sunnah and Sira Council, Qatar

Judge Tariq al-Bishri, First Deputy President of the Council of preachers, Egypt

Dr. Muhammad s. al-Awa, Professor of Islamic Law and Shari'a, Egypt

Dr. Haytham al-Khayyat, Islamic scholar, Syria

Shaykh Fahmi Houaydi, Islamic scholar, Syria

Shaykh Taha Jabir al-Alwani, Chairman, North America High Council

"Neither the law of Islam nor its ethical system justify such a crime."

Dr Zaki Badawi, Principal of the Muslim College in London. Cited in Arab News, September 28, 2001.

"It is wrong to kill innocent people. It is also wrong to praise those who kill innocent people." Mufti Nizamuddin Shamzai, Pakistan. Cited in the New York Times, September 28, 2001.

From what has already been stated above, it is clear that suicide or indiscriminate killing is not from Islam. However, unfortunately some Muslims have taken suicide bombing as being a virtuous act by which one receives reward. This could not be further from the truth. The Prophet said:" Those who go to extremes are destroyed".

Even in the rules of Islamic warfare, we find no sanction for such an act from the behavior and words of the Prophet Muhammad (sas)and his companions. Unfortunately, today (some misguided) Muslims believe that such acts are paving the way for an Islamic revival and a return to the rule of Islam's glorious law. However, they fail to bear in mind that the Prophet(sas) said:" Do not be delighted by the action of anyone, until you see how he ends up". More Muslims killed and persecuted. How can we be delighted with such an end? What really hammers the final nail in the coffin of this act, is that it is suicide- something, which is clearly forbidden in Islam.

The Messenger of Allah (sas) said: "He who kills himself, Allah will torment him with that in the fire of Hell" Some are under the misconception that by killing oneself for an Islamic cause, one commits an act, which deserves Paradise. Once when a man killed himself, the Prophet (saws) said: "He is a dweller of the Fire". The taking of ones life, which God has given as a trust, is a great sin. Likewise the taking of other lives (which is so often the case with suicide bombing) is also forbidden, as human life is indeed precious". If anyone killed a person, ....it would be as if he killed the whole of mankind. And (likewise) if anyone saved a life, it would be as if he saved the whole of mankind" (Qur'an 5:32) Thus, all other types of extremities such as hostage taking, hijacking and planting bombs in public places, are clearly forbidden in Islam.

# posted by abdul raheem syed ( Sufi786) : 7:55 AM  0 Comments

Islam and Ethics of War and Peace

IMAM Dr Abdul Jalil Sajid

Suicide killing

What about suicide bombing, is this approved in Islam? Suicide bombing and killing one's own self is undoubtedly forbidden in Islam (Qu'ran 4:29), as it is an abuse of the Divine gift of Life. According to Islamic Law those who commit or try to commit suicide are committing a major sin and will be sent to the fire of hell. Even patients who are in severe pain are prohibited to wish death. Holy Prophet said: "Do not harm yourself or injure others"; "Do not wish death even on the death bed" (Bukhari & Muslim).

The Qur'an says clearly: "You shall spend in the cause of God; do not throw yourselves with your own hands into destruction. You shall be charitable; God loves the charitable". (Qur'an 2:195)."O you who believe do not consume each other's properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. God is Merciful towards you". (Qur'an: 4:29)"Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for God to do". (Qur'an 4:30)Suicide is a state of disbelief and loss of faith that is condemned by God in the Qur'an. God commands the believers never to despair or lose hope and instead work for a brighter future. "... None despairs of God's grace except the disbelieving people." (Qur'an 12:87)

The warning in the Qur'an even extends to the surprise that will face those who in despair of God's mercy commit these acts; "The day will come when each soul will find all the good works it had done brought forth. As for the evil works, they will wish that they were far, far removed. God alerts you that you shall reverence Him alone". (Qur'an 3:30). "God advocates justice, charity, and regarding the relatives. And He forbids evil, vice, and transgression. He enlightens you, that you may take heed. (Qur'an16:90)

"O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of God is the most righteous."(Qur'an 49:13)

The Qur'an does not call on young volunteers to strap explosives to their bodies and set them off in crowded public areas. The Qur'an does not promise Heaven (Paradise) as these suicide bombers were taught, but rather warn of condemnation to Hell. No promises of paradise or of virgin wives for those suicide bombers can be found in the Qur'an. That much is clear. Suicide bombers are waging a distinctly modern type of warfare not sanctioned in any faith. Many Muslim clerics and scholars have criticized the theology of suicide bombers, and the practice is very controversial within Islam.

In the past year alone, the supreme religious leader and Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz bin Abdullah al Sheikh, said: "He feared that using explosives in this manner is a form of suicide, and therefore condemned". Sheikh Al-Azhar Mohammed Sayed Tantawi, said: "Bombers who detonate explosives among civilians are not fighting a true war and cannot be considered martyrs". These voices are not often heard because the Muslim community is united in the moral caused of the Palestinian and Kashmir people. Let me clarify the Islamic position:

"Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds." (From the last sermon of Prophet Mohammad (peace be upon him).

"Hijacking Planes, terrorizing innocent people and shedding blood constitute a form of injustice that can not be tolerated by Islam, which views them as gross crimes and sinful acts."

Shaykh Abdul Aziz al-Al-shaikh, Grand Mufti of Saudi Arabia and Chairman of the Senior Ulama, on September 15th, 2001

"The terrorists acts, from the perspective of Islamic law, constitute the crime of hirabah (waging war against society)."

September 27, 2001 - Fatwa, signed by Many scholars such as:

Shaykh Yusuf al-Qaradawi, Grand Islamic Scholar and Chairman of the Sunnah and Sira Council, Qatar

Judge Tariq al-Bishri, First Deputy President of the Council of preachers, Egypt

Dr. Muhammad s. al-Awa, Professor of Islamic Law and Shari'a, Egypt

Dr. Haytham al-Khayyat, Islamic scholar, Syria

Shaykh Fahmi Houaydi, Islamic scholar, Syria

Shaykh Taha Jabir al-Alwani, Chairman, North America High Council

"Neither the law of Islam nor its ethical system justify such a crime."

Dr Zaki Badawi, Principal of the Muslim College in London. Cited in Arab News, September 28, 2001.

"It is wrong to kill innocent people. It is also wrong to praise those who kill innocent people." Mufti Nizamuddin Shamzai, Pakistan. Cited in the New York Times, September 28, 2001.

From what has already been stated above, it is clear that suicide or indiscriminate killing is not from Islam. However, unfortunately some Muslims have taken suicide bombing as being a virtuous act by which one receives reward. This could not be further from the truth. The Prophet said:" Those who go to extremes are destroyed".

Even in the rules of Islamic warfare, we find no sanction for such an act from the behavior and words of the Prophet Muhammad (sas)and his companions. Unfortunately, today (some misguided) Muslims believe that such acts are paving the way for an Islamic revival and a return to the rule of Islam's glorious law. However, they fail to bear in mind that the Prophet(sas) said:" Do not be delighted by the action of anyone, until you see how he ends up". More Muslims killed and persecuted. How can we be delighted with such an end? What really hammers the final nail in the coffin of this act, is that it is suicide- something, which is clearly forbidden in Islam.

# posted by abdul raheem syed ( Sufi786) : 7:48 AM  0 Comments

Islam and Ethics of War and Peace

IMAM Dr Abdul Jalil Sajid

Suicide killing

What about suicide bombing, is this approved in Islam? Suicide bombing and killing one's own self is undoubtedly forbidden in Islam (Qu'ran 4:29), as it is an abuse of the Divine gift of Life. According to Islamic Law those who commit or try to commit suicide are committing a major sin and will be sent to the fire of hell. Even patients who are in severe pain are prohibited to wish death. Holy Prophet said: "Do not harm yourself or injure others"; "Do not wish death even on the death bed" (Bukhari & Muslim).

The Qur'an says clearly: "You shall spend in the cause of God; do not throw yourselves with your own hands into destruction. You shall be charitable; God loves the charitable". (Qur'an 2:195)."O you who believe do not consume each other's properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. God is Merciful towards you". (Qur'an: 4:29)"Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for God to do". (Qur'an 4:30)Suicide is a state of disbelief and loss of faith that is condemned by God in the Qur'an. God commands the believers never to despair or lose hope and instead work for a brighter future. "... None despairs of God's grace except the disbelieving people." (Qur'an 12:87)

The warning in the Qur'an even extends to the surprise that will face those who in despair of God's mercy commit these acts; "The day will come when each soul will find all the good works it had done brought forth. As for the evil works, they will wish that they were far, far removed. God alerts you that you shall reverence Him alone". (Qur'an 3:30). "God advocates justice, charity, and regarding the relatives. And He forbids evil, vice, and transgression. He enlightens you, that you may take heed. (Qur'an16:90)

"O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of God is the most righteous."(Qur'an 49:13)

The Qur'an does not call on young volunteers to strap explosives to their bodies and set them off in crowded public areas. The Qur'an does not promise Heaven (Paradise) as these suicide bombers were taught, but rather warn of condemnation to Hell. No promises of paradise or of virgin wives for those suicide bombers can be found in the Qur'an. That much is clear. Suicide bombers are waging a distinctly modern type of warfare not sanctioned in any faith. Many Muslim clerics and scholars have criticized the theology of suicide bombers, and the practice is very controversial within Islam.

In the past year alone, the supreme religious leader and Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz bin Abdullah al Sheikh, said: "He feared that using explosives in this manner is a form of suicide, and therefore condemned". Sheikh Al-Azhar Mohammed Sayed Tantawi, said: "Bombers who detonate explosives among civilians are not fighting a true war and cannot be considered martyrs". These voices are not often heard because the Muslim community is united in the moral caused of the Palestinian and Kashmir people. Let me clarify the Islamic position:

"Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds." (From the last sermon of Prophet Mohammad (peace be upon him).

"Hijacking Planes, terrorizing innocent people and shedding blood constitute a form of injustice that can not be tolerated by Islam, which views them as gross crimes and sinful acts."

Shaykh Abdul Aziz al-Al-shaikh, Grand Mufti of Saudi Arabia and Chairman of the Senior Ulama, on September 15th, 2001

"The terrorists acts, from the perspective of Islamic law, constitute the crime of hirabah (waging war against society)."

September 27, 2001 - Fatwa, signed by Many scholars such as:

Shaykh Yusuf al-Qaradawi, Grand Islamic Scholar and Chairman of the Sunnah and Sira Council, Qatar

Judge Tariq al-Bishri, First Deputy President of the Council of preachers, Egypt

Dr. Muhammad s. al-Awa, Professor of Islamic Law and Shari'a, Egypt

Dr. Haytham al-Khayyat, Islamic scholar, Syria

Shaykh Fahmi Houaydi, Islamic scholar, Syria

Shaykh Taha Jabir al-Alwani, Chairman, North America High Council

"Neither the law of Islam nor its ethical system justify such a crime."

Dr Zaki Badawi, Principal of the Muslim College in London. Cited in Arab News, September 28, 2001.

"It is wrong to kill innocent people. It is also wrong to praise those who kill innocent people." Mufti Nizamuddin Shamzai, Pakistan. Cited in the New York Times, September 28, 2001.

From what has already been stated above, it is clear that suicide or indiscriminate killing is not from Islam. However, unfortunately some Muslims have taken suicide bombing as being a virtuous act by which one receives reward. This could not be further from the truth. The Prophet said:" Those who go to extremes are destroyed".

Even in the rules of Islamic warfare, we find no sanction for such an act from the behavior and words of the Prophet Muhammad (sas)and his companions. Unfortunately, today (some misguided) Muslims believe that such acts are paving the way for an Islamic revival and a return to the rule of Islam's glorious law. However, they fail to bear in mind that the Prophet(sas) said:" Do not be delighted by the action of anyone, until you see how he ends up". More Muslims killed and persecuted. How can we be delighted with such an end? What really hammers the final nail in the coffin of this act, is that it is suicide- something, which is clearly forbidden in Islam.

The Messenger of Allah (sas) said: "He who kills himself, Allah will torment him with that in the fire of Hell" Some are under the misconception that by killing oneself for an Islamic cause, one commits an act, which deserves Paradise. Once when a man killed himself, the Prophet (saws) said: "He is a dweller of the Fire". The taking of ones life, which God has given as a trust, is a great sin. Likewise the taking of other lives (which is so often the case with suicide bombing) is also forbidden, as human life is indeed precious". If anyone killed a person, ....it would be as if he killed the whole of mankind. And (likewise) if anyone saved a life, it would be as if he saved the whole of mankind" (Qur'an 5:32) Thus, all other types of extremities such as hostage taking, hijacking and planting bombs in public places, are clearly forbidden in Islam.

# posted by abdul raheem syed ( Sufi786) : 7:43 AM  0 Comments

READINGS FROM

IMAM GHAZZALI'S (R)

( A great Islamic scholar and a Sufi saint)

THE REVIVAL OF RELIGIOUS LEARNINGS

(Ihya Ulum ad-Din)


Widely regarded as the greatest work of Muslim spirituality, and, for centuries in the Muslim world.

The Book of Constructive Virtues

Translated by

FAZL-UL-KARIM

PART I

CHAPTER I

TUBA (REPENTANCE)

FIRST PRINCIPLE - FORM OF TAUBA

FIRST PRINCIPLE - FORM OF TAUBA( Repentance),

,

Tauba (repentance) is compulsory according to the unanimous opinion of the jurists. It means to have knowledge that sin and disobedience

to God are harmful and remove the sinner away from God This

appertains to compulsory faith. Tauba repentance is firm determination to give up sin in the present and future and repentance for past sins.

This shows that Tauba is compulsory.

Question: His ManGot Freedom of Action?

Answer: Man has got freedom of action but it is not opposed

to our opinion that everything is the creation of God and man's

freedom of will is also the creation of God. When man wishes, his

wish has been created for him. For instance, God created hand,

sound and delicious food. He created in mind this knowledge

that the greed will be pacified by this food. He created also the

contrary thought whether it would be good or injurious if the

greed for food is satisfied and whether this kind of food is

agreeable or not. He also created this understanding whether it

has-got any bar or not. If these causes are united. there comes the

will to take that food. As a result of two conflicting thoughts and

the greed for food, will comes in and that is called freedom of

will. When all the elements are fulfilled, there comes will. When

God creates the will and makes it firm. He allows his sound hand

to extend towards food, as the unification of will and strength

leads compulsorily to action. These two things, will and strength,

are the creations of God.

Out of these creation, one thing is guided to another

according to a well arranged plan created also by God. There is

no change of God's plan. He does not move the hand to an

well-arranged writing, till He creates strength in it, till He gives it

life and till He creates firm will. He does not raise up firm will till

He creates greed in mind. He does not create this greed fully till

He creates this knowledge or understanding whether it will

conform to nature in the present or future. Hedoes not create this

understanding without other causes which make movement of

limbs, will and knowledge. So understanding and desire of mind

follow firm will and strength. Will comes before movement of

bodily limbs. This rule is prevalent in every action. So everything

is created by God and one thing of His creation depends upon

another thing. For instance, will comes after understanding,

understanding comes after life, and body comes before life. So

the creation of body is necessary for life but not life for body.

Similarly creation of life is necessary for creation of

understanding and not creation of understanding for life.

Understanding does not come if there is no life. Understanding

has been created to make will firm and not for creation of will.

Will does not come without life and understanding.

When nature is subject to some condition, the condition is

created to accept that nature. Then that nature can be acquired from

the strength of fate and God-given gift. When nature has not

uniformity owing to the cause of condition, so also there is

uniformity for occurrence of an event owing to the action of God.

Man should necessarily be fit for occurrence of this uniformity. God

says: Ihavecreated everything according to a measure. With regard

to the original fate, there is this verse: 'My order is not but in a

twinkling of an eye.' Man is subject to his fate. Owing to the fate or

pre-measurement. He created the strength of movement in the hand

a writer after creation firstly of an attribute named strength,

secondly after creation in his mind a firm determination and thirdly

after creation owing to this determination in mind understanding

and fourthly knowledge of cognition. When these four matters

subservient to fate from the unseen world appear in the body of a

man, the inhabitants of the world know it. But before it remains

hidden in the unseen world. Then the inhabitants of this world say:

o man, you have moved, you have thrown arrows, you have

written, but proclamation comes from behind the screen: When

you have thrown arrows, you have not thrown them. It is God who

has thrown them. When you fought, you have not fought. It is God

who have fought with them. God will punish them through your

hands.

# posted by abdul raheem syed ( Sufi786) : 6:47 AM  0 Comments

Misquoting Jesus

The Story Behind Who Changed the Bible and Why
by Bart D. Ehrman

When world-class biblical scholar Bart Ehrman first began to study the texts of the Bible in their original languages he was startled to discover the multitude of mistakes and intentional alterations that had been made by earlier translators. In Misquoting Jesus, Ehrman tells the story behind the mistakes and changes that ancient scribes made to the New Testament and shows the great impact they had upon the Bible we use today. He frames his account with personal reflections on how his study of the Greek manuscripts made him abandon his once ultraconservative views of the Bible.

Since the advent of the printing press and the accurate reproduction of texts, most people have assumed that when they read the New Testament they are reading an exact copy of Jesus's words or Saint Paul's writings. And yet, for almost fifteen hundred years these manuscripts were hand copied by scribes who were deeply influenced by the cultural, theological, and political disputes of their day. Both mistakes and intentional changes abound in the surviving manuscripts, making the original words difficult to reconstruct. For the first time, Ehrman reveals where and why these changes were made and how scholars go about reconstructing the original words of the New Testament as closely as possible.

Ehrman makes the provocative case that many of our cherished biblical stories and widely held beliefs concerning the divinity of Jesus, the Trinity, and the divine origins of the Bible itself stem from both intentional and accidental alterations by scribes -- alterations that dramatically affected all subsequent versions of the Bible.

# posted by abdul raheem syed ( Sufi786) : 6:31 AM  0 Comments

Misquoting Jesus

The Story Behind Who Changed the Bible and Why
by Bart D. Ehrman

When world-class biblical scholar Bart Ehrman first began to study the texts of the Bible in their original languages he was startled to discover the multitude of mistakes and intentional alterations that had been made by earlier translators. In Misquoting Jesus, Ehrman tells the story behind the mistakes and changes that ancient scribes made to the New Testament and shows the great impact they had upon the Bible we use today. He frames his account with personal reflections on how his study of the Greek manuscripts made him abandon his once ultraconservative views of the Bible.

Since the advent of the printing press and the accurate reproduction of texts, most people have assumed that when they read the New Testament they are reading an exact copy of Jesus's words or Saint Paul's writings. And yet, for almost fifteen hundred years these manuscripts were hand copied by scribes who were deeply influenced by the cultural, theological, and political disputes of their day. Both mistakes and intentional changes abound in the surviving manuscripts, making the original words difficult to reconstruct. For the first time, Ehrman reveals where and why these changes were made and how scholars go about reconstructing the original words of the New Testament as closely as possible.

Ehrman makes the provocative case that many of our cherished biblical stories and widely held beliefs concerning the divinity of Jesus, the Trinity, and the divine origins of the Bible itself stem from both intentional and accidental alterations by scribes -- alterations that dramatically affected all subsequent versions of the Bible.

# posted by abdul raheem syed ( Sufi786) : 5:31 AM  0 Comments

Miracle Of Al-Isra & Al-Miraj

(The night journey and the ascension of Prophet Muhammad Peace Be Upon Him)

Praise be to Allah, the Lord of t he Worlds, the One Who exists without a place. To Him belong the endowments and proper commendations. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. May the Lord of Heavens and Earth grant us the sincere intentions and guide us to the acceptable deeds.

Thereafter, Allah sent the prophets as a mercy to the slaves and supported them with miracles to indicate the truthfulness of their message. Of all the prophets, our Prophet, Muhammad, was blessed with the most miracles. Al-Isra' and al-Mi^raj are among the many miracles of Prophet Muhammad.

The miracle of al-Isra' is confirmed in the Qur'an. In Surat al-Isra', Ayah 1, Allah said:

which means: [Praise be to Allah Who enabled His slave, Muhammad, to make the journey at night from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem, which is surrounded a blessed land.] This journey is also confirmed in the sahih hadith. As such, there is scholarly consensus (ijma^) Prophet Muhammad journeyed in body and soul the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsain Jerusalem. Moreover, these scholars indicated the person who denies al-Isra' is a blasphemer for belying the explicit text of the Qur'an.

Before the Prophet took this night journey, the ceiling of the house in which he was staying was opened, and Jibril descended. He cut open the chest of Prophet Muhammad and washed that open area with Zamzam water. Then he emptied something from a container into the chest of the Prophet to increase his wisdom as well as the strength of his belief. This was done to prepare the Messenger of Allah for that which he had yet to see in the upper world from among the wonders of the creation of Allah.

Al-Isra'

After the Prophet performed the Evening Prayer (^Isha'), Jibril( Arch Angel Gabriel ) came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise. Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth.

The buraqis a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it.

The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'.

Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem. There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers.

1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world.

2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise. When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed.

3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status.

4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). ")."

5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance."

6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned."

7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "."

8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying."

9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication).

10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world.

11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). ")."

Al-Mi^raj

1- After the Prophet took this night journey from Masjid al-Haram to Masjid al-Aqsa, he ascended to the upper heavens. The Prophet ascended to the heaven on stairs, called al-mirqat, in which one step is made of gold and the next of silver, and so on. These stairs are veiled from us. The Prophet ascended these stairs until he reached the first heaven. When the Prophet and Jibril arrived at the first heaven, Jibril requested the gate to be opened. The angel assigned to that gate asked Jibril, "Who is with you?" Jibril answered, "It is Muhammad." The angel asked Jibril, "Was he dispatched? Is it time for him to ascend to the heaven?" Jibril said, "Yes." So, the gate was opened for him, and Prophet Muhammad entered the first heaven.

There, Prophet Muhammad saw Prophet Adam. To Adam's right, the Prophet saw some bodies, and to Adam’s left, other bodies. If Adam would look to his right he would laugh, and if he would look to his left he would cry. Adam was seeing the souls of his descendants. Those on his right were his descendants who would die as believers and those on his left were his descendants who would die as non-believers.

Then the Prophet ascended to the second heaven. In this second heaven was where Prophet Muhammad saw Prophets ^Isa and Yahya. ^Isa and Yahya are cousins; their mothers were sisters. They welcomed the Prophet and made supplication (du^a') for him for good things. The Prophet ascended to the third heaven, where he found Prophet Yusuf. Prophet Yusuf was extremely handsome. Allah bestowed half the beauty on Yusuf. Yusuf received the Prophet with a warm welcome and made supplication (du^a') for him for good things.

Then the Prophet ascended to the fourth heaven, where he found Prophet Idris. Idris welcomed the Prophet and made supplication (du^a') for him for good things. In the fifth heaven, the Prophet encountered Harun, the brother of Prophet Musa. In the sixth heaven, he encountered Prophet Musa. Each of these Prophets received Prophet Muhammad with a warm welcome and made supplication (du^a')') for him for good things.

Then the Prophet ascended to the seventh heaven, and that is where our Messenger saw Prophet Ibrahim. Prophet Ibrahim is the best of the prophets after our prophet, Muhammad. The Prophet saw Prophet Ibrahim with his back against al-Bayt al-Ma^mur. To the inhabitants of the skies, al-Bayt al-Ma^mur is like the Ka^bah is to us, the inhabitants of the earth. Every day 70,000 angels go there; then exit from it, and never return. The next day another 70,000 angels go, come out, and never return. This will continue until the Day of Judgment. In this, there is an indication as to the greatness of the numbers of the angels--their numbers are far more than the numbers of the humans and the jinns together.

In the seventh heaven, Prophet Muhammad saw Sidrat al-Muntaha--a very big tree of sidr. Each of the fruits of this tree is as large as a big jar. The leaves of this tree are similar to the ears of the elephants. Sidrat al-Muntahais an extremely beautiful tree. It is visited by butterflies made of gold. When these butterflies gather on this tree, its beauty is beyond description.

Then the Prophet ascended to what is beyond the seven skies; he entered Paradise. He saw examples of the inhabitants of Paradise and how their situation would be. He saw most of the inhabitants of Paradise are the poor people .

The Prophet saw other things on the night of his ascension. He saw Malik, the angel in charge of the Hellfire. Malik did not smile at the Prophet when he saw him, and the Prophet asked why. In answer to the Prophet's question, Jibril said, "Malik did not smile since the day Allah created him. Had he smiled for anyone, he would have smiled for you."

In Paradise, the Prophet saw some of the bounties Allah prepared for the inhabitants of Paradise. He saw the Hur ul-^In: females Allah created who are not humans or jinn. They are in Paradise and will be married to those men Allah willed them to marry.

The Prophet saw the wildan ul-mukhalladun: creations of Allah who are not human, jinn, or angels. They are a very beautiful creation of Allah whose appearance is like laid-out pearls. They are servants of the inhabitants of Paradise. The least in status of the People of Paradise will have 10,000 wildan ul-mukhalladun to serve him. Each one of them would carry a tray of gold in one hand and a tray of silver in the other hand.

The Prophet saw the Throne (^Arsh), which is the ceiling of Paradise. The Throne is the largest creation of Allah in size; Allah did not create anything bigger in size than it. The seven heavens and the earth in comparison to the Kursiyy, are like a ring thrown in a desert, and the Kursiyy in comparison to the Throne, is like a ring thrown in a desert. The seven heavens and the earth in comparison to the Throne are like a seed of mustard compared to the ocean. Allah created the Throne as a sign of His Power and He did not create the Throne to sit on it.

Allah created the Throne to show His Power. It is carried by four angels, and on the Day of Judgment, it will be carried by eight. The Prophet said he was permitted to speak about one of these angels who carry the Throne. In describing this angel, the Prophet told us the distance between his ear lobe and shoulder is the distance a fast-flying bird would cover in 700 years.

Then the Prophet ascended beyond Paradise. He reached a place where he heard the creaking of the pens used by the angels who are copying from the Preserved Tablet. It is at that location Prophet Muhammad heard the Kalam of Allah, which is an attribute of the Self of Allah. He heard the Kalam of Allah which does not resemble our speech--so it is not something that occurs bit after bit. It is not letter after letter or a word that comes after another word. Rather, it is an attribute of Allah which is eternal and everlasting. It does not resemble our attributes. The Kalam of Allah has neither silence nor interruptions. It is an attribute of Allah, and it does not resemble the attributes of the creation.

The Prophet understood several things from hearing this Kalam of Allah. He understood the obligation of the five Obligatory Prayers. At first, Allah obligated fifty prayers. When Prophet Muhammad encountered Musa, Musa told him to make supplication (du^a') to his Lord to ease the obligation of fifty (50) prayers, because his nation could not handle that. Musa said, "I have experience with the people of Israel, and I know your nation cannot bear that." So the Prophet asked his Lord to lessen these prayers for his people. Five prayers were eliminated. Once again, Musa told the Prophet to ask Allah to lessen the number of prayers. Allah did. Nine times the Prophet made supplication to Allah to lessen these prayers--until these prayers were lessened to five Obligatory Prayers. So Prophet Musa was a great benefit to us. Had we been obligated to pray fifty prayers a day, this would have been a difficult matter for us.

From the Kalam of Allah, the Prophet also understood that a good deed would be written for the person who intends to do a good deed, even if he did not do it. Also, the good deed performed would be registered for he who performs it as at least ten good deeds--up to 700 good deeds. For some people, Allah would multiply the reward of their deeds more than that. Additionally, if one performs a bad deed, it is registered for him as one bad deed; yet for he who inclines towards committing a bad deed and then refrains from committing it, a good deed would be registered for him. Here one should note the difference between two matters. If a thought crossed a person's mind about doing something sinful, and this person wavered in this thinking, i.e., considered whether he should do it or not, then he refrained from doing this for the sake of Allah, this is written as a good deed. However, if a person has the firm intention in his heart that he wants to commit a sin, it would be written for him as a sin, even if he does not do it.

After all these matters took place with the Prophet, he returned to the city of Makkah. Some scholars said the Prophet's journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem, then to the heavens and what is above them, and then back to Makkah The next day the Prophet told the people what happened to him the previous night. The blasphemers belied the Prophet and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr, was called "as-Siddiq"--because of how strongly he believed all what the Prophet said.

The blasphemous people questioned the Prophet: "If you are truthful, then describe to us Masjid al-Aqsa and its surroundings." They asked this because they knew Prophet Muhammad had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet had already told them.

These blasphemers admitted the Prophet's description was exact. Despite that, they were still stubborn and rejected the faith. They did not accept Islam. Only those whom Allah willed to be guided, will be guided. The person whom Allah did not will to be guided, will not believe--regardless of how much explanation or how many proofs he is shown. The person whom Allah willed to be guided, surely he will be a believer. Many people witnessed miracles and still did not believe. Many people witnessed the miracle of the Prophet's splitting of the moon. Those who refused to embrace Islam said, "This is magic. Muhammad played a magic trick on our eyes." They even asked the people of a faraway land who witnessed the moon split in two. Despite this, they still did not believe. They said, "The magic of Muhammad is powerful; it even reached the faraway lands!" This was their response to witnessing a miracle--instead of believing and becoming Muslims.

We ask Allah that we would all die as Muslims. We ask Allah to bestow on us the bounty of entering Paradise without torture.

# posted by abdul raheem syed ( Sufi786) : 1:53 AM  0 Comments

source: http://jewelsofwisdom.blogspot.com/

Say unto brethren when they see me dead,
And weep for me, lamenting me in sadness:
'Think ye I am this corpse ye are to bury?
I swear by God, this dead one is not I.
I in the spirit am, and this my body
My dwelling was, my garment for a time.
I am a treasure: hidden I was beneath
This talisman of dust, wherein I suffered.
I am a pearl; a shell imprisoned me,
But leaving it, all trials I have left.
I am a bird, and this was once my cage;
But I have flown, leaving it as a token.
I praise God who hath set me free, and made
For me a dwelling in the heavenly heights.
Ere now I was a dead man in your midst,
But I have come to life, and doffed my shroud.'

- Imam Al-Ghazali

# posted by abdul raheem syed ( Sufi786) : 5:04 AM  0 Comments

Bismillah ir rahman ir rahim

# posted by abdul raheem syed ( Sufi786) : 10:46 AM  0 Comments

Bismillah ir rahman ir rahim

# posted by abdul raheem syed ( Sufi786) : 10:41 AM  0 Comments

Bismillah ir rahman ir rahim

# posted by abdul raheem syed ( Sufi786) : 10:16 AM  0 Comments

READINGS FROM

IMAM GHAZZALI'S (R)

( A great Islamic scholar and a Sufi saint)

THE REVIVAL OF RELIGIOUS LEARNINGS

(Ihya Ulum ad-Din)


Widely regarded as the greatest work of Muslim spirituality, and, for centuries in the Muslim world.

The Book of Constructive Virtues

Translated by

FAZL-UL-KARIM

PART I

CHAPTER I

TUBA (REPENTANCE)

FIRST PRINCIPLE - FORM OF TAUBA

FIRST PRINCIPLE - FORM OF TAUBA( Repentance),

,

KNOWLEDGE AND LIMIT

Knowledge of Tauba( Repentance)is necessary for

condition, as condition is necessary for action. God promulgated

this rule in the physical and spiritual worlds. Knowledge is

necessary for repentance that the harms of sin are very severe.

When you will know it with faith and truth, you will then become

repentant for losing an object of love. When repentance prevails

over the mind, another condition arises in mind which is called

will or desire. It has got connection with present, past and future

actions. Its connection with the present means that he wills to

give up the sin which he has committed. Its connection with the

future means that he becomes determined to give up to the last

stage of his life the sin for which he is to be separated from his

dear ones. It connection with the past means that he wills to make

expiation for not doing an action which he should have done.

So to know and search for doing good deeds as mentioned

above is the first condition. This knowledge means faith and

Certainty of belief, as the meaning of faith is to know with truth

that sin is destructive like poison. The certainty of belief means to

believe as sure the immutable truths. The light of this faith is

enkindled in the heart when the fire of repentance rises up. As a

result his heart becomes dejected. He becomes then like a person

who remains in darkness and then the rays of the sun shine on

him or he sees his beloved if the screen is removed from him.

So knowledge, repentance and determination have got

Connection with the giving up of sin in the present and future and

repentance of the past sins. If these three elements are united in

person in an orderly manner, it is called Tauba or repentance but

most people confine Tauba within repentance and do not

consider the other two elements. The Prophet Muhammad(s) said: Tauba means

repentance. It is such a fire of repentance as burns the heart and

even attacks the back-bone. Hazrat Sahal Tastari (a sufi saint)said: To change

bad habits into good habits is Tauba. Solitude, silence and eating

lawful things are conditions of perfection of Tauba.

MERITS OF TAUBA( Repentance)

Tauba is Wazeb or compulsory. There are different classes of

sojourners of religion. (1) One class are short-sighted. They

cannot cross their blind faith at every step. So the Quran and

Sunnah of the Prophet are necessary for them at every step (2)

Another class of sojourners are fortunate. God expanded their

breasts for Islam and they are upon light from their Lords and

cross the impregnable stage of the path with care at the slightest

hint. The light of the Quran and faith shines upon their hearts. A

slight hint is sufficient for them owing to the brilliance of light. They

know that repentance is compulsory in order to gain permanent

good fortune and security from permanent ruin. The meaning of

Tauba is to give up sins and to determine to do good deeds.

God says: 0 believers, be repentant to God all together that

you may get salvation-24 : 31. God says: 0 believers, repent to

God with sincere penitance-66 : 8. Sincere penitance means to

return to God from sin in order to inncur pleasure of God in a

condition free from doubt. God says: God loves those who are

penitent and pure-2 : 220. The Prophet Muhammad(s) said: A penitent man is

dear to God. He who returns from sin is like one who has got no sin.

, The Prophet(s) said: Think that a man went to a vast field with a

camel loaded with food and fuel. He slept there after leaning his

head. When he awoke, he did not find his camel there. Then he

began to search for it running to and fro and said after getting

tired of hunger and sun: I will go to my former place to sleep such

a sleep that it may cause my death. Then he placed his head upon

his hands and slept there to meet with death. When he awoke, he

found his camel standing before him with food and water. His

joy then knew no bounds. God becomes more pleased with the

repentance of a believer than his joy in another narration, the

Prophet said: He was beside himself with joy and said in an

ecstasy of joy: Iam your Lord and You are my servant.

Hazrat Hasan Basari( a sufi saint) said: When God accepted the penitence

ofAdam (p), the angels blessed him and Gabriel and Michael came

to him and said: 0 Adam, God accepted your repentance and

cooled you eyes. Adam said: 0 Gabriel what will be my rank if

after acceptance of this repentance some questions are asked?

God then revealed to him: 0 Adam, there will come sorrows and

Difficulties over your followers and repentance will be open to

them. Whoever among them will repent. I will accept his

repentance as I have accepted yours. Whoever seeks My

forgiveness. I will not be miser in accepting his forgiveness as I

am near and accept invocations. 0 Adam, when I shall resurrect

the repentant men, they will smile and enjoy and their

repentance will be accepted.

# posted by abdul raheem syed ( Sufi786) : 8:02 AM  0 Comments

“One of the most touching cat stories in early Arabic history relates the tale of the Sufi Saint from Baghdad, Abu Bakr al-Shibli (ra) who dies and was seen by one of his friends in a dream.

On being asked what God had done to him, he said that he had been granted admission to Paradise but was asked by the Lord if he knew the reason for this blessing.

Shibli enumerated all his religious duties – fasting and praying, performing the Pilgrimage and giving alms – but none of these acts of piety had saved him.

Finally the Lord asked him, ‘Do you remember the cold day in Baghdad when it was snowing and you were walking in your coat when you saw a tiny kitten on a wall shivering with cold, and you took it and put it under your warm coat? For the sake of this kitten We have forgiven you.’”

# posted by abdul raheem syed ( Sufi786) : 4:45 AM  0 Comments

Allaamah Jalaluddeen Suyooti, may Allah have mercy on Him, has recorded a narration from Kanzul Ummal that once a person came into the blessed company of the prophet peace be upon Him. He asked the prophet several questions regarding some important matters. The prophet peace be upon Him, after praising Allah Ta'ala answered his questions.
The questions and answers are as follows:-

The person:
O prophet of Allah! I desire to become a great Alim.

Muhammed, Peace be upon Him:
Keep on fearing Allah Ta'la and you will become a great Alim. Fear Allah Ta'ala, obey His orders and the treasure of knowledge and wisdom will automatically open in front of you.

The person:
I wish to become wealthy.

Prophet Muhammed, Peace be upon Him:
Choose contentment and you will become wealthy.

The person:
I desire to become the best of people.

Prophet Muhammed, Peace be upon Him:
The best of people is he who benefits people.

The person:
I want to become the mst just person.

Prophet Muhammed, Peace be upon Him:
If you do for others what you like for yourself, you will become the most just person.

The person:
I wish to become a favourite in the court of Allah.

Prophet Muhammed, Peace be upon Him:
Engage yourself in the remembrance of Allah Ta'ala and your desire will be fulfilled.

The person:
I desire to be counted amongst the pious.

Prophet Muhammed, Peace be upon Him:
Worship Allah as though you are seeing Him. If this is not possible then He is definitely seeing you.

# posted by abdul raheem syed ( Sufi786) : 9:27 AM  0 Comments

Allaamah Jalaluddeen Suyooti, may Allah have mercy on Him, has recorded a narration from Kanzul Ummal that once a person came into the blessed company of the prophet peace be upon Him. He asked the prophet several questions regarding some important matters. The prophet peace be upon Him, after praising Allah Ta'ala answered his questions.
The questions and answers are as follows:-

The person:
O prophet of Allah! I desire to become a great Alim.

Muhammed, Peace be upon Him:
Keep on fearing Allah Ta'la and you will become a great Alim. Fear Allah Ta'ala, obey His orders and the treasure of knowledge and wisdom will automatically open infront of you.

The person:
I wish to become wealthy.

Prophet Muhammed, Peace be upon Him:
Choose contentment and you will become wealthy.

The person:
I desire to become the best of people.

Prophet Muhammed, Peace be upon Him:
The best of people is he who benefits people.

The person:
I want to become the mst just person.

Prophet Muhammed, Peace be upon Him:
If you do for others what you like for yourself, you will become the most just person.

The person:
I wish to become a favourite in the court of Allah.

Prophet Muhammed, Peace be upon Him:
Engage yourself in the remembrance of Allah Ta'ala and your desire will be fulfilled.

The person:
I desire to be counted amongst the pious.

Prophet Muhammed, Peace be upon Him:
Worship Allah as though you are seeing Him. If this is not possible then He is definitley seeing you.

# posted by abdul raheem syed ( Sufi786) : 9:14 AM  0 Comments

JESUS SAVES...
How often one reads?
THE FATHER SAVES...

JESUS IS YOUR SAVIOR...
How often one reads?
THE FATHER IS YOUR SAVIOR...

JESUS IS THE LORD...
How often one reads?
THE FATHER IS THE LORD...

COME TO JESUS...
How often one reads?
COME TO THE FATHER...

LOVE JESUS...
How often one reads?
LOVE THE FATHER...

JESUS HEARS...
How often one reads?
THE FATHER HEARS...

JESUS ANSWERS YOUR PRAYERS...
How often one reads?
THE FATHER ANSWERS YOUR PRAYERS

IS NOT THE CHRISTIAN CHURCH TRYING TO SAY?

LISTEN:
JESUS IS "IN STYLE"...
THE FATHER IS "OUT OF FASHION"...
We the Church Fathers are the Vicars of "your" Jesus.
Hear "our" sermons and follow "our" preaching.

MAY BE THEY HAVE FORGOTTEN:
WHAT JESUS HAD PREACHED!!!

...your Father knows what you need before you ask Him.
Pray then in this way: "Our Father in heaven, hallowed be your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also forgive our debtors. And do not bring us to the time of trial, but rescue us from the evil one." Matthew 6: 8 to 13

"Worship the Lord your God, and serve only Him."
Matthew 4 : 10

"No one can serve two masters; for a slave will either hate the one and love the other..." Matthew 6 : 24

Finally...
Jesus was the Righteous Messiah and the Accredited Messenger
sent by the Father and taught by the Father,
HE DID NOT ERR...

# posted by abdul raheem syed ( Sufi786) : 9:57 PM  0 Comments