Art of Da’wah – (Shaykh Musab Penfound)

بسم الله الرحمن الرحيم 

الحمد لله رب العالمين

والصلاة والسلام على رسول الله

A Cognitive frame or a paradigm is the way you view the world and how it enters back to your lens. The same people can look at the same thing but the way they internalize it very differently.

Da’wah in its essence in the Arabic language means; To Invite, To Call, To Summon

They are different kind of invitation in the Arabic semantics/language construction. You can call somebody to task. That is more of a command. Or you can invite them to like how a child is asking his father for something like asking for permission, pleading etc.

Da’wah as a concept is very different, as least from the experience of having the opportunity to seeing masters of this tradition, passing down the Sanad (chain of knowledge) from mother to daughters or father to son, and then coming back to the western paradigm was kind of shocking.

In a sense that the word Da’wah, has been completely misunderstood. And I think one of the reason for why people in western society will tend to take on a different understanding is from those different type of worldviews that they come in, we revamp and synthesis that word (based on the worldviews) to some (version) Islamic terms. Thus changing the semantic fields and projecting the word now thinking this is what the word originally means in the Islamic tradition.

So to illustrate the true meaning. Da’wah in many ways it is a mode of being, rather than something that you do.

In its reality it is which every Muslim aspire to be, not aspire to do.

Now when you do a quick search on the internet one of the first few searches that comes out is “How to do Da’wah.” Which becomes sort of formulaic and very functional.

Da’wah as a relating or conveying of a truth, is not trying to convince the people.

So now the first paradigm shift is to be; in calling people to Islam and not about convincing people about Islam. (eg. to try explain Allah exists)

One of the principle of Da’wah is understanding that ultimately its not something that we have control over.

The Da’i (the one calling) is more like a vessel. So this Da’wah or this Prophetic Call is deeply related to your own personal spiritual well-being. That concept that if a person is rooted deeply to that which is Real by implication they will call to something that is Real.

One of the definition of Da’wah is; Connecting the Creation Back to the Creator.

Ultimately it’s the Creator that can initiate that Pull. Allah informs us in the Quran that the Prophet Saw as (being) the Caller to Allah by His Leave/Izin (Divine licence). And that the Prophet saw is described as this Mystical Radiant Light which Illuminates. (Sirojammuniirah)

So Da’wah is not about handing out a leaflet or even saying something. In its essence, its about having a Prophetic State of Being.

The way of that Being; is to be concern, to be connected and rooted. And to continue and deepening this process into calling people back to what is Real. (Bringing people back to Presence, relocate people back from this disharmony, dysfunctional integration of the mind, body, soul and spirit.) In their practice, in their dealings and in their worldview, back to Allah. Based on Knowledge/Insights. (Ala Basirah)

Now by implication we have to have an understanding of this Knowledge what kind of Prophetic Knowledge is being said here. Thus, as much as our following in this mode of being, in the Prophetic Way, in adopting the Prophetic world view, so to is our success in making Da’wah.

Now there are 3 components to Da’wah. 1) The Caller (Da’i). 2) The Called (Mad’u‘). 3) The Means (Wasilah).

Its amazing because as something that is incredibly mystical – its still so – it’s like a science, an art, that is codified and understood. But again, not to suffocate out the mystical part that is not meant to be grasp yet.

Eg. The prayer. There’s the Fiqh, how to bow and stand all these external actions, but is that the prayer? Is that the reality of the gift that was given directly, personally to the Prophet saw.

The closest translation to it (the prayer) is called the 5 daily connections. Like instead of saying I want to do Wudu’ for my prayer. I should say “I want to illuminate myself for my connection. “ (so in essence on one level, the Prayer is our personal relationship/connection/communion with the Creator)

The word Wudu’ is from Wada’a; Illumination. – “I’m going to illuminate myself by spiritual cleansing through water to enter into my connection and communion with Allah”.- See the paradigm shift, now how would a person with that paradigm shift going to enter into the prayer. (that’s the real reality of Wudu’ & Prayers at one level)

So that being said there are 3 core principle and this is in order to grasp some profound realities, which might be quite abstract.

1) Da’i – The One who’s calling. Is it me & you? This is another paradigm shift. In its absolute reality, it’s Allah who is calling. And that the greatest one who is invested and given this spiritual capacity to call back to Allah in everything that he did was the, Prophet Saw. And then in accordance to (his saying) ” I and who that follows me.. ” so in accordance to how we follow and emulate him in our character and mode of being, and ultimately in our Hamm (aspirations). So to is the success of being a vessel of the Light flow to people.

(Hamm is to be able to have this yearning of care, to really care for people. if you really don’t care for people it doesn’t matter what and how much you do. The core reality of calling to people is this Hamm, because that is the real sign of sincerity. The prophetic care. The Prophet Saw used to be up all night praying for people. If we can’t love and care for people, it will be ineffective. Allah is not going to call people through us.)

One of the most important thing to understand about Da’wah is that at best, it is an honour, and that we are merely a channel, a vessel, and we need to get ourselves out of the way (basically to remove our ego and Nafs as much as possible), in order for that Light to flow through. This is also an integral part of Da’wah. To know ourselves, to recognise the Ego. (eg. when is it me calling to Allah?)

Often when you hear about apostates or those disengage with the religion, its not about the principle or what it calls to. More often than not it’s because these people had a bad experience with the pseudo-representatives, even worse, as a capacity of a teacher. That is why ultimately it doesn’t call to Allah, because that is not following the way of the way of the Prophet Saw.  The gentlest of human being.

The more we understand about the Prophet Saw, that he came with Akhlak and he didn’t call to a particular, group, an order, a teacher or a sheikh, he calls to Allah. Because Islam is vast, not everything is everyone’s cup of tea.

Understand that as human beings we have our own taste. Know that Islam is vast and encompassing.  We must not be a blockage to someones path to God just because they are not following your channel, the way you understand Islam you are just calling to the way you found it, and that may not be that person’s cup of tea.

So you must have that prophetic expansiveness and magnanimity to know that you’re ultimately a vessel and in service to God to facilitate that journey for people in this Earth.

2) Then you have the Mad’u’ – the one is who being called. One of the first principle, and you need to understand this dynamic, and is that the Da’I – the one who is calling – has to believe that the person they are speaking to is better than them. If you don’t believe that, then give up. You are not going to have any effect. That is the exact reason why people feel preached to. Because it is coming from the place of high and mighty.

“ The real Servant of God (Rahman) are the ones that walk the earth delicately..” (with humility before God.)

3)Then you have the Wasilah – the means –  the connecting factor. That might be talking about the latest football match, a smile, a gift, holding the door open for someone, an act of kindness or even a restraint (of speech etc).

This is where people typically focus on the ‘Da’wah of 3 and a half minutes’. First and foremost you’re not doing the Da’wah and it is not something that you can maintain. Its not like well, I’ve given the gift, I’ve did the solid presentation or experiment about bringing to God but why hasn’t he repent or become Muslim? Because it wasn’t up to us anyway. (remember its only up to Allah, our duty is to be a means that’s all)

If anyone knew how to give Da’wah, it was the Prophet Saw. And know there were people that were close to him, Abbas ibn Mutallib RA, his uncle, and he only became Islam during the Fath Al Mekkah. (that was almost ending of the prophets life, after 20 plus years)

“One of the most powerful reality of Da’wah is ultimately an act of being between you and Allah.”

Its Allah showing you where you’re at and its also Allah testing you where you’re at with Him.

So Da’wah requires a huge amount of patience and care. Sacrificing one of the hardest thing to sacrifice, and money is the easiest part, but sacrificing yourself, your Ego. What you want to be doing at that time, the way you want it to be done, for the sake of someone else? That is not easy. But that is one of the most impactful things to do. Something that really speaks to people.

Now when people start to see that this person has no worldly agenda. There is no way that this people is gaining anything. The people of Da’wah has no need for our reward. That is not what they’re seeking. Ultimately they’re doing it for Allah, hoping the reward solely from Allah. Because they know it is from Him ultimately and it is an honor from them/us to be doing it for Him. And our expectation is not in the people we call, its in Allah. So we are always going to be here, till the last moment. The patience is with Allah.

So that Wasilah, if one thing doesn’t work, what it means typically, we are relying too much on that Wasilah. (means try another channel)

Da’wah is real~ in a way that you exert that Hamm, that concern & care, in a way that is mediated, in a way that is thoughtful and wise. With Hikmah. (Quranic & Prophetic Wisdom)

Most people that have come to Islam is not through an acceptance of philosophical or theological theory. Most people embrace Islam is through Love. What is mean by that is the People (Da’i) needs to be willing to embrace and change with love. And that is not an easy thing to do.

People have to like Islam before they accept it. If they see us miserable all the time, and people see us coming from a point of weakness. That is someone else projection upon us.

That marginalization towards us (Muslims) – the feeling and treating us as insignificant (from outsiders) – is not an accurate assessment of what is going on inside of us. How can someone be marginalized from strangers when the heart has in it, the reality of La Illah Ha IllaAllah. Where neither the Heavens and the Earth can contain? There is no room for people to view us insignificantly. But to allow that reality to spill and flow through our actions, the way of being, through our kindness, to be presence of that reality in us. This is something that every Muslim has to have an awareness of.

There are 2 categories/types of the Da’I. 1) The people of Knowledge. Their Da’wah in a sense that they will be relating things that requires learning. Not everybody can go and convey religious knowledge as such. But every Muslim, that understands the profundity of the Gift (of knowledge) that they have been given, knows the beauty of the Faith that they have, is an incumbency to share this in a way that is beautiful. And a failure or a weakness in recognizing this is ultimately a lack of appreciation. (the other type is not stated but i -the transcriber – believe it’s the general Muslims)

So the first person that we call to, the first Mad’u – the one that is being call – is our Ownself. You’re the first one you need to call, and if you’re not truly convinced (with this religion and its importance, beauty, necessity etc) then no one else can be convinced either.

We ask with this session that Allah make us more acquainted that with which Allah has communicated with us through His Prophet Saw and our responsibility of what this means and how we can practically flow in our daily lives, when we are with people or when we’re on our own. That we become people that are allowed to follow The Prophet Saw and mimic him in what the scholars say is the best way of resembling him, is that to resemble his Heart.

People used to past by the his (Prophet Saw) house at night and would describe his weeping making a sound like a whistling of a kettle, (like when you really cry). That is what he did for us Saw.. the real caller to Islam.

Part of appreciation of that is to carry on that reality and that concern and care for every single person. No matter how and what they call/look to you, because you’re not looking/judge at them the way they do to you. You’re looking at them with the eyes of Saiyiddina Mohamed Saw.

May Allah connect us to this reality.

And Allah knows best.

The Art of Contemplation – Fikr/Tafakkur Pt 2 (Shaykh Musab Penfound)

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بسم الله الرحمن الرحيم 

الحمد لله رب العالمين

والصلاة والسلام على رسول الله

The word Tafakkur is from wazn (Saraf) that entails an action that requires a certain amount of exertion. Which is different from merely day dreaming.

That is why we tried to translate it into Active Contemplation. It’s a mujahadah (struggle) some sort in thought or thinking.

It requires an element of cleansing the mind from erroneous thought that is not conducive and in active engaging in a particular train of thought. And this Active Contemplation has an impact in ones mind, heart and soul.

From one level we can say that we are always in some kind of contemplation, but in this regard its about catching that thought and being aware of it.

Its interesting that in different religion there is the concept of what we called Meditation but with some differences.

But what is the difference in that Islam is that it engages on this stream which leads towards something, it’s not kept open ended.

Also, this is a practice, a tradition that is inherited from the Prophet Saw, it’s not a kind of solo attempt or Diy approach to see what you find within yourself.

They say its important for one to reflect in abundance, to bring a conscious upon their connection back to Allah. To bring about thinking about this Reality within our minds and heart.

Imam Alhaddad said the Prophetic Reflections (Tafakkur) are on 3 primary types/modes; These are things that you can activate, cultivate and grow in you.

1) Upon the wonders of Divine Power. And the marvels of the heavenly and earthly kingdoms. Eg. The trees, birds, skies, universe are their own kingdoms. With their own language, praise and purpose in existence.

  • Its fruits (meaning this stream of consciousness) will lead to Ma’arifatullah(Gnosis of Allah). Meaning an experience at the level of the heart and the Soul, The Sirr(part in you that is uniquely you), of Allah.

2) On the Gifts, Grace and Blessings of Allah. “Were one to enumerate the Blessing (singular form) of Allah, you will never be able to encompass it”

  • One of the masters of this tradition said The Blessing here is the Prophet Saw, Were we to reflect who and what he is to us and to Allah we will never be able to do so.
  • This is something we really need to be engaging in. Because when we have an influx of luxury and excess, what can happens is there can be an imbalance that can take place. And if its not attributed appropriately back to Allah it switches (the blessings) and it becomes a Niqmah (a distraction from Allah).
  • Its not considered a blessing if its just merely a luxury of the Dunia, it’s a blessing if it ultimately connects you back to Allah. If its not then it’s a distraction even if its outwardly something that is nice and luxurious.
  • The fruit the result of this type reflection, is the Love of Allah. Someone asked if when we start to love of Allah does Allah starts to Love us too? They say, if you feel Love for Allah, it’s a sign that Allah loves you.
  • One of the signs of true gratitude is it that you place or use it in its rightful place, in what Allah will be pleased for. Eg, the eyes is for looking at His Creation, to look at with care and concern to your loved ones.

3) Upon this Dunia (the ephemeral world) and the Hereafter. The Dunia with its challenges, harsh nature eg. If we really understood or know more about what Jannah and Jahannam really is, we will be more motivated.

  • To reflect on the states of the creation in this world and in the next.
  • What we do here will affect Greatly how we are going to live by in the Next.
  • The fruit/benefit is turning away from this World and become attentive to the Hereafter. If it sounds more frightening then the bigger the sign that we are attached to the world.
  • One of the most prominent characteristic of the Sahabah is they have no attachment to the world and have no fear of death.
  • Someone may have nothing in their bank account but can still be the people of the world. That is what we have to be careful of. Actually the money and the wealth, is the easy part, one of the hardest thing is Status. Seeking a place in the heart of people. May Allah protect us.
  • There’s whole science to learn on how to turn away from this world. Someone can come up and say that they have spent their whole life building this business and now my religion say I need to throw it away? That is not what it means. That was never the way of the Sahabah. It relates to the purpose. What is it for, is it just to enjoy and benefit the life the Dunia?
  • One of the signs of being attentive with the HereAfter is being serious with one’s prayer. One can never be truly serious on the hereafter if they cant be focus in fulfilling the 5 daily prayers. (Note to self!!!!) Those are the seeds we are sowing for the Hereafter.
  • Its hard it was never easy but Allah does not burden a soul beyond it limits. Allah wont prescribe the 5 daily prayers to the whole mankind if it was too difficult.
  • Its hard, the bit that doesn’t like it is from the Ego. But the Soul is yearning for it. That’s why you have to fill it up with so many other stuff in place of it but it will never feel satisfied in place of prayer.

Altho its good to have an allocated time for this but we don’t want to overburden ourselves with all the others practices like muraqabah, intentions.

Do that which you can maintain at the level of by which if you’re on travels or you might fall sick you’ll still be able to maintain that practice. That’s the bare minimum.

Even if its 1 minute! Any practice started is like planting a seed and the consistency is like this drop of water, everyday. Allah Yubarik. Allah will place His barakah into it and if Allah sees you at His door everyday come rain or shine. He WILL open up. That’s why you don’t give up hope.

You can’t throw this struggle away. Where else do you wanna go? We are going to die, the journey will always be going back to Him. You just gotta keep going, and keep up.

We’ll fall, we’ll delay, but this is this best place to be. We have to understand what Allah Swt is calling us to.

Another thing also, the nature of Reflection shouldn’t be constrained in a particular time. Its like saying (that allocate time) is you’re doing this regular cardio in the gym but so at times you still need to sprint for the bus.

So the technical allocated time to focus is maybe at the end of the day. But however Reflection generally is open at any time.

One practical thing is in our time is when we are going to a place, there’s a lot of time in between that. And we’re often thinking about things during the time making it to somewhere.

Another thing that helps to get into that reflective mode is to listen to something, the Quran, beautiful Qasidah, something that kick starts this mode. Because nowadays we are so against friction, we are not in the society where we listen to the Azan and it moves you back into that reflection.

In Tarim, everyday after Isyrak, asar, zohor, they have a Calling (nida’) from the same speakers that play the azan,  they have this haunting chant, they say the Shahadah and then they recite the persons name, and inform that they have passed away and their place where you can visit to pay the condolence, and you hear it everytime. You can’t escape death. The constant reminder.

Now to apply this 3 channels of contemplation:

  • 1) Upon the wonders of Divine Power. And the marvels of the heavenly and earthly kingdoms: We are constantly bombarded with screen and billboards that take us away from that. So its important to fill up this gaps and aware that there is a gap bcs this is not a normal way of being human. There is a frightening statistics that the amount of advertisement expose to kids, the kind of damage and conditioning at such a tender age. Its abuse at one level, the potential that the kids have to cultivate something meaningful is being taken away by this notions and desires for games, sweets.
  • We as adults are also being conditioned in this but at a more sophisticated way.
  • Now all of the Islamic tradition in particular this tradition of Reflection, is to help and allow us take back your own streams of consciousness and re calibrate. Not to be dictated, not to be abused and misused as a human being. To use what you have been given, to reach your fullest potential. What an amazing gift, alhamdulillah.
  • Instead of opening the radio to somewhere, just to look out with the scenery and be aware of the heavenly and earthly kingdoms of Allah. How the wind blows its like this mystical force that you cant see but you feel and hear its presence, the subtleties of the trees and the birds movement. SubhanaAllah its like an orchestra. This are all signs of Allah.
  • We need to be expose in loving and learning about nature especially in this concrete world that we have created and box ourselves in. Its good exercise too. We can do that as individuals or as families and to expose ourselves with nature to increase ourselves in the Ma’arifah (knowing) of Allah.
  • One of the most important things our teachers have said is to let our kids to be expose and see the natural world, see where their food comes from. Often the slaughtering of animals is an overwhelming feeling of gratitude because it’s the recognition that this animal gave his life up to be of benefits to us. We are so detached from this feeling because our food at always prepared in boxes.
  • Remind yourself the fruits are Maarifatullah. Don’t you want to know your Creator?
  • 2) On the Gifts, Grace and Blessings of Allah:
  • A lot of the Sunnah its not about just saying Alhamdulillah but it has to do with that offering of gratitude, its about the display to show that one’s being appreciative of this moment, this time, this place.
  • The fruits, is the love for Allah.
  • Start, being more appreciative and more aware. See how you feel.
  • Its interesting as well that in our lands, we as people live in such abundance but also, we can be very negative and unappreciative. What that can lead to is lack of patience, like an expectation and entitlement.
  • 3)  Upon this World and the Next.
  • One of the ways is to reflect of people’s emotion in the world. You will see a lot of old people being sad. To reflect why. Pray for them.
  • See the state of the world, how people are so attached to the devices. Part of being Human is to feel love, community, sacrifice etc.
  • And for the Next, we contemplate through being in gathering of scared knowledge. Again, being around people, being around people of Akhirah. Contemplate on their state.
  • One of the Salaf, Imam Asseggaf, just by merely meeting him, every bit of the world just went out from people’s heart. Because of the light in his heart, in the state he is.
  • So what this does is to bring us into a place of realization, prioritization that we are not in this world for too long.
  • One of the saints gave an example. “were you to have a palace, and everything you wanted, for a day and then nothing at all and live miserably”. or ‘like a shed, but it last forever?’ – and intellect would chose the shed because it is sustainable and is not the worse state to be in.
  • So now he gave example that if the choice here is “Be patient with a shed for day, and what’s on offer is this palace that last till eternity.”
  • Another thing to reflect as well, is that it is very hard as modern people, as temporal being, we exist very much in time. Pre modern people their time was cyclical, it is rooted around prayer, nature, the sun, moon etc. So for us, to understand the concept of eternality, we can’t really grasp and resonate? don’t you get bored? So it is an interesting reflection, living eternally.
  • So the fruits is turning away from this world and being attentive to the HereAfter.

So there are 2 kind of approaches to tafakkur, obviously this is a whole discipline in the journey to Allah. It gets deeper and it has different levels, which the masters of this science has codified and articulate.

Just an entry point to this, is we have to be aware that this is something we need to engage. To think about how to think. Thinking about what we don’t need to think about. Adjusting and  reorienting ourselves.

The 2 things go together are, Fikr and Zikr. The more active one does the remembrance of Allah, Zikr, the more purer one’s Fikr become.

Zikr is like fuel for one’s Fikir. It illuminates the place where you Fikir is received, is like your satellite. The more Zikr is done, the more your contemplation (Fikr) becomes luminous, deeper and profound. It expands your consciousness and those streams become clearer.

And Allah knows best.

The Art of Contemplation – Fikr/Tafakkur Pt 1 (Shaykh Musab Penfound)

بسم الله الرحمن الرحيم 

الحمد لله رب العالمين

والصلاة والسلام على رسول الله

Allah said in the Quran “ I have not created Jinn and Mankind (Ins) except to Worship me.”

(Jinn = An unseen creation to ourselves of which the base component is a Smokeless Fire)

(Ins (Insan) = The Human Being, which has the capacity to remember, to forget (Nisyan), and also the capacity to feel estrangement and love (Uns). Our base component is Clay. But we are also part Light.)

  • Now in this Ayah, Allah is giving us the privilege to know the Reality and Wisdom behind why we exist, what is our purpose. What is the meaning of this thing called Life.
  • The verb use here is Ya’budun. يَعبُدُونَ. Where we get the word Ibadah. Now this is a very challenging word to translate. To give a sloppy translation, by which it means to most people from a western context, it will give a skewed understanding on the intention of that word which is; Worship.
  • When if we were to use this word Worship, many different connotation comes to mind. One of them is that; He (Allah) is in some kind of need to be worshipped. This by the definition of Divinity, is impossible. It’s a theological impossibility. If that is what one worships then that is not Allah, by definition – Al Ghani: Complete, perfect independence of any need whatsoever. As Samad: the Self-Subsistent.  
  • Now we can maybe render it slightly softer and easier to understand to as; Devotion. We can understand if someone is devoted to something.
  • So much of this reality (لِيَعبُدُونَ), which is central to our existence and purpose, relates to; balance, harmony, courtesy(Adab)-things fitting in the right way-, to have perfection in things as being how it should be to an equilibrium to the design of the Cosmos.
  • Because as we know everything else in creation has this form of Ibadah(devotion), this beautiful subjugation. Now, if we start to attribute all of His Creation back to Him and experiencing that connection back to Him through the practices which were design by Him as taught to us through the Prophet Saw, this is a fulfillment of that harmony and balance, the way things were meant brought to be.
  • “Is it not through the Remembrance of God, one’s heart find tranquility”. Why? Its because through that remembrance that they remember their source, where they came from. They feel this safety and beauty in the spiritual heart where consciousness is located and ultimately where the safety and beauty is truly felt and perceived.
  • To this meaning, it is to those that were trained, cultivated and refined upon all of this deep profound meanings and spiritual practice and upon the depths of consciousness. Those are the people that are rooted in this reality, and were able to navigate this Path of the Inward back to what is Real, to consciousness, to Allah.
  • The people that were trained by the Prophet Saw, many of them including Ibn Abbas who’s a master in the Tafsir/Takwil of the Quran after the Prophet Saw prayed for him, and by implication means he (Prophet Saw) is aware that Ibn Abbas has this capacity. Thus his commentary are of deep worth and prominence.
  • Now many could say worship. But Pharaoh also told people to worship him. Is that the same meaning and way as what Allah swt commanded us? A source of tyranny and oppression, like Nimrod, wa iyazubillah.
  • When we read about these archetypes in the Quran, it is not about just acknowledging that this is a history that happened a thousand years ago and to be grateful that we are not in those times, but those archetypes present in essence is to make us realized that all of these archetypes of evil are somewhat present in us, maybe on a smaller scale, but the purpose is to reflect and to uproot out this weeds of falseness in us and start to sow the seeds of what’s real. (Thus the Quran seems like it’s all over the place but you can think of it like surgery, for the soul. It takes out some parts of us in certain areas, and insert some new good parts to that area. If only we can ponder deeply.)
  • So he (Ibn Abbas) and many others, that were chosen by the Prophet Saw to have the deep authentic ability to interpret the Quran properly, would say that; a) Li Ya’rifun, is ‘To Know.’
  • Now truthfully, to translate this back to English is going to be hard because we’re dealing with a sacred language, the language of Wahy-revelation. We have to understand that to get a word to word verbatim translation is near impossible. But what we have to do is to deepen our understanding that there is an entire world view and paradigm to look through at what are these meanings and we have to acquaint ourselves with it.
  • Now if we think that Worship is like this or like that based on certain things we hear we need to do, and therefore applying this set of standards as the form of ‘Worship’ to Allah. This (idea/concept), so often, is completely mistaken and will lead to a catastrophic misunderstand of what essentially, is Allah. The Ma’bud. The source of Devotion.
  • Li Ya’rifun on a literal translation means ‘To Know’. But in our contemporary context, ‘To know something’, is very far removed from the essence of what Li Ya’rifun means as to how the people that received the Quran in the beginning understood this, like the Sahabah and ultimately what the Prophet Saw trained them to understand.
  • So Li Ya’rifun (to how the early predecessor understood it) is related to the word Ma’rifah, which is very different to Ilm (which is ‘to know something’). Ma’rifah is often translated to the word Gnosis. This is functional in the English language, although there are certain connotations in the word that detracts from the actual meaning.
  • Ma’rifah is related to consciousness, relates to experience not just on the level of the intellect but on the level of the soul. Part of the understanding as to the purpose of our existence, and us as created beings by the Creator. The purpose (of life) is then to know, in other words is to be a repository(a source to store) of this Ma’rifah, to experience reality, the Creator/Source of reality(Al Haqq). Now what does that mean?
  • We’re talking about the highest/deepest level of consciousness, the human beings has the capacity to embrace and orient towards this reality and this is the purpose of our creation. (Li Ya’rifun)
  • Allah sometimes share things in the Quran like Jannah, the things that are awaiting us there, that has tangible things that we recognize here in the Dunia. He talks about lakes, gardens and we like that, we know. But (remember) there is always this understanding as to what the Prophet Saw said “ In it (the realities of Jannah), is that which no eyes has ever seen (whilst in the Dunia), in no ears ever heard and  has never occurred in any human heart”
  • This intensity of experiencing the joy and beauty, are all far beyond our senses. We can’t even begin to comprehend let alone imagine. The default on Jannah is way beyond what we could ever approximate. It’s not like the milk is more sweeter than we think, the maidens are a bit more prettier. These are all symbols for us to at least grasp the concept but not of the actual thing. Now the pinnacle of all these realities of Jannah, is experiencing the closeness with the Divine. So it’s a gift, an invitation, is an unveiling for those that perceive. (Li Ya’rifun)
  • We reflected on about Zikr, Remembrance of Allah, Seeking forgiveness, sending Selawat, Prayer. Thus, ultimately seeking God, there are many different forms.
  • Imam Alhaddad said as Allah knew the capacity of boredom in the human being, he said “ He (Allah) coloured the opportunities for obedience” Obedience entails a moving back to that place of reality.
  • There are many ways to devote and bring back the self to the reality of the Divine. So this concept of worship its not like everyone is like this slave, in this very bleak existence, where they are just the same species that is force to bow down etc. It’s in the the beauty of diversity, the celebration on the differences of our tongue and in our color, This is a celebration on the diversity of creations as the signs of The Divine Beauty, to unite and not to be the cause of contention which is a sign of moving away from reality.
  • This is the same to the diversity in the approach to Allah. Its not just being a speaker, not about doing this formal actions of prayer. It could be through service, through selflessness, through intentionality, through motherhood and fatherhood.
  • The Prophet Saw said “Removing something harmful from the path is a part of faith” how is that? Because it’s a form of connection back to Allah. A consciousness to why and to who you’re doing this for.  Now on a broader sense, it relates back to Zikr, the remembrance of Allah.
  • Anything, any inner or outer action that summons that reality to the heart, is essentially a form of Zikr. It relates to the intentionality of that action and the method by which you approach it.
  • So the method is relating back to the Sunnah, for example when youre going into the car with right foot in. Now this is one of the example of how we can preserve this reality in our heart by seemingly simple choices we make constantly.
  • This is Zikr. So now connected closely is Fikr, Tafakkur. The closest approx. of the meaning is an Active contemplation.
  • Its said “Al Fikr Kohl al Basira” – “ Fikr is the Kohl for the inner sight” In other words, Contemplation sharpens the vision of the Inner Sight.
  • The Prophetic practice of thinking about what youre thinking, being aware of what youre thinking about and channeling those things. That has an effect on purifying the Heart and opening up this consciousness.
  • This is also called ‘Al Ibadah Al Mahjurah’ the neglected form of worship. One of the signs of the end times is that the true experience of this religion and way of being and living which is gifted to mankind, is being stuck in this shell of superficiality. In other words, its only the outer form but there is no essence and substance behind it.
  • So when we think about Allah that wants us to worship, do we think about that half attempt of prayer that ‘im not really focus’, like is that the whole purpose of all this? All of this beauty in existence? We have to really start to reflect on what this meaning really means. (we only have a very short time)
  • So Fikr is an Ibadah, a form of movement to, an experience of Allah. If we start to neglect this active form of contemplation, to access this channel of thoughts from reflection, which the Prophet Saw designated it for us and which the Quran itself causes and inform us to think about. Here what starts to happen if we neglect this is that everything we do in life will be starved of meanings. Becomes mundane.
  • Takkafur or Fikr, is then in many ways a nourishment for the soul and inner being. What it does is to help us to move away from binging on thoughts that have no benefits for us at all.
  • There is always something going on in one’s own subconscious. There is always this trail of reflection going on. Now what this practice does is it hones in on those thoughts, through introspection called Muraqabah and/or Muhasabah. It uproots those unbeneficial thoughts and channels it into what is beautiful.
  • So when you see, hear, experience something in your day what does it lead to? Because those things that goes in the sense is like planting seeds that grow in our minds, thought will grow like branches grow. What effect does it have in your heart?

How does it make you feel?

  • A lot of the times when we say we feel like this or that is a result of a stream of consciousness from the senses through the channels of the soul that is going to our hearts and will affect what we are feeling.
  • So we need to learn how to nourish and cultivate that space (the heart) throught fikr, active contemplation. (as to why and how we are feeling that)
  • {Call to action:} “It is recommended that you have an allocated time for this Prophetic practice of Active Contemplation (tafakkur) every day and every night”
  • In other words, to focus on one concept of reality and specify a time and space for. “The greatest and most potent time to really engage in this practice is the time in which your heart is most free of distraction, which is in the depths/middle of the night”
  • As a start, on a practical level do it just before you’re about to go to bed, after everything is settle. However, the reason why he said in the depths of the night is because there is a certain Sirr (secret). Now this is not easy, it takes a lot of struggling in endeavoring in this journey to do it constantly until it becomes a habit. But there’s reality to this because waking up just before Fajr, the heart is in the state of purity and receptivity you’re able to receive things easily. Due to the stains of the thought that have taken place during the day its very hard to maintain this pure kind of contemplation on that day.
  • Imam Haddad say if you cannot do everything don’t neglect totally. Maybe once a week or once a month.
  • Now this seemingly trivial commitment is still a movement to Allah. Its a display of weakness and showing Allah that you want to be doing this in hope he gives you the strength to do more. Slowly and surely.
  • And then he (Imam Al Haddad) says “Know that the rectification of affairs of your worldly and Deen are directly linked and founded upon the soundness of your contemplation”
  • Why? Because in your capacity to understand things, it will have an impact in the decisions that you make. The way you interact with people, the things you allow in your life and the things you move away from. Because we are talking about the root of this consciousness, this moving back to Allah and this practice is at the essence of that root.
  • “When a person is given this, (because Allah is the One that unlocks this door of contemplation), they are given something incredibly/inconceivably good”
  • Its been related, “A moment/portion time of Tafakkur, is greater than the formal worship of an entire year”
  • Because praying the Nawafil or Sunnah forms of formal worship ultimately, is to have an impact to the mind and  to the soul. If a person is just going through the motion of prayers and fasting, and is not deepening the consciousness and not allowing themselves to be people of introspective and reflective, then it is all shell and no reality.
  • And this is not the religion that the Prophet Saw came to convey, its a religion of perfect balance, a way of being that attended to every single part of us which is Clay and every single part of us which is Light.
  • “The Salah is the ascension of the Believer” If it’s just that form, it doesn’t make any sense. It is the ascension (Mi’raj) of that inward state, of that consciousness back to Allah. THIS is in the essence of what Tafakkur does.
  • Ali Ra “ There is no form of ibadah like Contemplation (tafakkur)”
  • The pious said “Contemplation is the Lamp of the Heart, and if it goes, then there is no Light in the heart”
  • How then are you going to understand anything, it’s like going into a library that is filled with all this knowledge but the lights are off.
  • There are many many examples in the Quran where Allah talks about being in a state of Tafakkur. “Afala ya’qilun/yatadabbarun/yatafakkarun” “Don’t they not reflect/contemplate” to marvel at the creation of the heavens and the earth.
  • Everything is supposed to be like a signpost back to the Creator, when one fails to see these as signs of a Creator it’s a sign of a weakness of intelligence. A weakness of contemplation.
  • The Prophetic Contemplation is to actively trying oriented ones thought into a particular stream of thought, of conciousness”
  • Imam Alhaddad says “ So the channels of Fikr (Prophetic Contemplation), there are many” “From amongst this many different channels, and of the most potent of them is, to actively contemplate and marvel on the fascinating things of Allah’s Creation and the traces of His clear manifested power and capacity to Create and for everything that He has spread out and disseminated within the Cosmos (the sheer size and beauty)”
  •  The signs of intelligence “Our Lord you did not created all of these in vain” It is not purposeless, they are all meanings and Signs.
  • Because every channel, every contemplation of something leads towards having an effect in the heart. So this is why he (imam haddad) is saying its so important to be conscious of what youre allowing into the heart. Be aware of your stream of thought. And don’t allow those stream of thoughts into the heart that are detrimental, that impedes your ability to be conscious. Which causes you to stumble and clouds your ability to see.
  • Imam Al Haddad Is saying to engage in this prophetic teachings and see what happens. And he said the effect of this Form of tafakkur is that it increases you in the Maarifah of Allah. In your experiential taste of who Allah is Himself and His Majestic Attributes and Names.
  • Lets make this notion of experience, taste, more accessible (take note it differs individual but we are talking in general); “Anyone that has been in Hajj or Umrah, and you have that moment in prayer and you feel broken and really connected to Allah and feel that this is what its all about. Typically, certain things start to happen, you get less distracted from things, from irrelevancies, and you heart becomes soft and you start to cry. The prophet saw said” (the tears) This is a sign of Nur entering into the Heart”.
  • Now from the above mentioned state, we are here talking about people that have experience a deeper and much deeper of that aforementioned reality, ALL THE TIME. They are navigating this plane of reality all the time. To a point they have to take up this path called Suluk Al Wasilin; They are re learning to be with us, to be with society back (bcs they are always aware and conscious of Allah)
  • Imam Umar Al Mehdar said “ The people with the most Maarifah (that deep experience, taste in the heart) of Allah (of his incomparable beauty and awe, and limitless perfect control-this is the first thing that we need to know like who are we worshiping, who are we bowing down, who is allowing us into His Presence-) they are also the people that are so bewildered by Him. (like so in love and intoxicated)”
  • Being in proximity with this people, we get glimmers of what it is like in Jannah. Because of this light and beauty that they are having in their heart. See this is what the Sahabah tasted from the Prophet Saw. That’s why they cant bear to be away from him.
  • This time when there is so much fitnah, Allah locks and hides them away. But we should seek out these type of people. Through them the rain falls..
  • Allah describes thems”.. they have no fear upon them and no sorrow”
  • Ibn Ataillah Assakandari said “ No person that is guided to this people (auliya’) other than it’s a Sign Allah is guiding them to Him “
  • So if anyone finds themselves being aware of this kind of archetypes of people (the saints) or even their existence its one of the most potent signs that Allah is pulling him in.

wa billahi Taufiq~

and Allah knows best.

Adab of Zikir (Shaykh Musab Penfound)

بسم الله الرحمن الرحيم 

الحمد لله رب العالمين

والصلاة والسلام على رسول الله 

Zikir is the Rukun of the Path

– A Rukun is a pillar, a part of the foundation. If the pillar is remove the whole building collapses.

– One has to have 1) Consistency 2)Sacred Courtesy/Adab 3)Presence of Heart/’Hudur’.

– When a person approaches this practice sincerely with the 3 things mentioned, the minimum that one will experience is the sweetness that if one were to compare any sweetness of the dunia, it will be considered pathetically insignificant to that.

– The highest pinnacle of the practice (Zikir) is that one goes into a state of Fana (annihilation of Self) with the One youre remembering. Level of consciousness is so high and absorbed with the One, one could say its like drowning.

– Sheikh Abu Bakr Salim in his book when he was 17 yrs old said “ The heart is like a mirror and when its polished and refined it will start to reflect. But when its dirty and soiled it becomes blind (rusty). And a vessel if its empty and clean, when you place something in, it preserves and protects it. But if its full and dirty, its not going to preserve anything. Now this is the nature of the state of the Heart, if it becomes filled to the love and attachment of the Dunia (anything tt distracts you from Allah) it will bring you away from the Eternal Home. “

– “Go away from anything that distracts you in this dunia and the people of this dunia”

– Allah is Ever Present. Theres nothing like Him.

– One of the way to purify the Heart is thru Zikr, when its in this process one will start to see glimmering instances of Him and start to intuit that everything is from Him.

– The heart is so Important. Its where the Khilafa is placed. Its the place that holds the reality of Maarifa.

– Imam Alhaddad said about the Adab of Zikir;

– 1) To be in a state of Wudu’

– 2) To face the Qibla with your limbs still

– 3) To lower your head. (All of this is not really prescriptive but to brings oneself in presence of the heart. The people of Allah have specific clothes and special perfume just for Allah when they are alone with Him at night. And it has a huge effect on the heart, it brings about a deeper sincerity and intimacy with Allah.)

– 4) Bring the heart onto a presence of the One youre remembering.

– The one that does with all the 3 sets and the 4 subsets within Adab will see a Clear effect in ones life. And if a person is consistent in this state, the illuminating Light will start to radiate in the Heart and the secrets of the Unseen will start to be expose to him.

– What should be the one that is engaging in Zikr feel and bring to heart?

– 1) You should be preoccupied with the meaning. Absorb yourself in contemplating the meaning. This is the 1st point of entry. Not halfway in the meaning and halfway thinking of food etc. Its hard and its going to take a long time to realise those distractions and to detox & condition the mind. But its all about effort.

– 2) They should bring to heart that we are sat in the presence of the One that has Perfect Awareness of the innermost thought and whisperings of the Soul.

– 3) Then one should run the meaning of the Zikr onto the heart over and over whilst uttering with the tongue. So your heart becomes full with the meanings of Tauhid when you say La Illahillah.. it will get more elated and deep.

– La IllahaillaAllah “Theres nothing i aim for other than Allah” “theres nothing that can exist besides Allah created it”  “ theres nothing that is witnessed besides Allah that is in it” etc.

– Alhamdulillah; to bring all the blessings you have and had in your life to heart. Especially in our times when there is SO MUCH TO BE THANKFUL FOR.

– Allahuakbar; to bring to heart awe and reverence. To think of something, He, as pure and unique.

– Selawat: to bring to heart like youre there present in his Noble Raudhah. Now in english its called Imagine but imagine has a connotation of make belief. But the Arabic term used for the translation of ‘Imagine’ is to be literally in that place. Its the connection of the heart. So youre actually drawing that spiritual nourishment from that place when you summon it to heart.

– So what is Zikr, what is this that we need to have adab with?

– Zikr we cld say is like meditation. But on the semantic level, the Prophetic Meditation cld be describe as; Having the Mind directed and focone particular Reality, Thing or Concept.

– The Prophet Saw was always in this deep state of Self Awareness and Being Witnessed ( Muraqabah and Musyahadah) not on the limbs and mind but in the Heart as well. ( own reflection; his order of being to able cultivated this, is through his sunnahs eg. not being fully satiated, optimistic, always giving thanks and rights to other people)

– There are many forms of Zikr, the best form of it is La Illa Ha IllaAllah.

– Zikr is one of the greatest form of worship. When one can’t do the nawafils during asar-maghrib eg. One can fill it up with Zikr.

– Imam Alhaddad said about the fruits and benefits, he said that this is not just about having the heart in that state of peace and tranquility but Zikir furthermore unlocks and pin point certain part of the heart so to polish them and turn them to receive the Divine Grace and Nourishment.

– When one is really constant in this state it’s a sign of the lights of Wilayah (Sainthood) being shone onto the person because a sign that Allah is starting to Love that person is He busies the Servant’s tongue with His Remembrance and With the people of Zikr.

– The general public takes the Madad (spiritual nourishment) from the People of Zikr.

– So how do we cultivate Presence?

– The Shuyukh said there are places and time to be especially present. And there are 4 times of the day if you pay respect to it Allah will put Barakah in your day and in your entire Life;

– 1) Just before Fajr. ( even if you cant be bothered to wake up and pray 2 rakaat, at least recite La Illahi Ha Illaha illaAllah MuhammadaRasulullah) ( or just doa informally if you really cant get up, doa to give the strength to leave sins and do good etc)

– 2) between Fajr to Ishraq.

– 3) just before Maghrib.

– 4) between Maghrib and Isyak. (Traditionally they will engage with the Quran)

– The best way to practice this art of Zikr is to have a schedule around the Prayer.

– One of the best is to Selawat and do 10 in the morning and 10 evening.

– We need to remember the purpose of our existence is to ‘worship Him’ which is understood by as ‘to know Him’. To reach this true potential and live up to being the Khilafah of this Dunia. And not just to attached ourselves to this lowly Dunia that Allah have created as a test.

– One of the best is recite لا إله إلله الملك الحق المبين.  ( given to Fatimah Ra) 100 x before or after Zuhr.

– One of the best also is Tasbih, Tahmid, Takbir x33 just before we go to sleep.

– When you do anything that is Mubah, do add in some aspects of Zikr in that period. Because you’re still in the Vessel of Time throughout this life and the Mubah/Neutral period takes up a lot of that life.. you need to have Adab with Time, especially anything that is precious. So if you keep in mind of this adab you will see great openings and barakah in the things you do in the life.

– But also its very good to have an intensive form of Zikr especially in the middle of the night or any specific time you can allocate to just meditate and let the meaning run over your heart and mind.

– We can only be doing Zikr, thru the Izin of Allah. Allah will only honour the one that deserves to say such profounds on their tongues. Its a gift and blessings again for us to be in Zikr.

– The reality and essence of Zikr is to be with the One youre Remembering.

– How many a times do we say this Epic phrases in the Prayer like Subhanallahil Azhim wa bihamdih. Like Praise be to Allah the Vast and Magnificent! and the heart is elsewhere. The prayer is one of the highest form of Zikr/Meditation at one level, because your whole limbs are still.

– If we understand that Meditation(i.e Solat & Zikr) is an engagement of Allah, a focus on Allah, a devotion to Allah and ultimately a DETOX FROM ALL ELSE, now this is actual one of the most intense form of that practice. (to remove all else in the mind and soul for other than Allah)

– Someones ask how do we be present in the prayer or meditation?

Ans; Now the nature of Heart is it cannot just flip. Like if initially one state is in such a heedlessness and then suddenly start doing the Takbir (for prayer) and wonder why we dont experience all these amazing things?

– We need to warm up and cool down the heart just a bit before and after, and its tiring. It requires exertion. Even if its just reading ayatul kursi before the prayer so we can get the heart in line and out of the heedless state

–  The Solat is the Gift of the Prophet personally from Allah. It wasnt thru Jibril. The tassyahud was a communion with Allah when the Prophet went passed the Lote Tree. It was a special meeting that no other creation has ever done and it was to give the Prophet Saw this gift for the Ummah. And know the doa and of sentence ‘Assalamualaina wa ala’ ibadillahis-soliheen’ is him saw not forgetting his Ummah in such an intimate and special meeting. Its from his love and mercy to his ummah. Saw..

– Now when a believer is more righteous and devoted in the straight path they are more affected by this doa of peace upon the righteous servant that is unlock by the prophet saw and receiving this peace from Allah swt. If that is not intense and not making you focus then what is.. This is the whole point of life.

wa billahi Taufiq~

and Allah knows best.

Importance on Intentions Pt 2: (Shaykh Musab Penfound)

بسم الله الرحمن الرحيم

الحمد لله رب العالمين
والصلاة والسلام على رسول الله

  • Whats the meaning of building ones foundation upon Taqwa? What’s the process of establishing these things?
  • In reality its related to Ikhlas.
  • Taqwa has many definitions but basically it’s about living up to what Allah has call us to become and leaving & restraining actively what He has call to abstain from.
  • Allah will perpetuate this building of our foundation in this life and the next upon the kalimah La illaha ilallah if we are sincere in our path towards that One Purpose, the Audience of On
  • So now how do we make the bulk of our time wasted in the Mubah Realm-the period where we are spiritually plateauing, we are not building on the foundation- and transform those into place of Ascension & Transformation
  • The scholar say the activation of Intention is the compound that transform this Neutral period into a spiritual ascension.
  • It’s very important in writing it down on paper and looking at it. The scholars say there is something about it that helps a lot in figuring oneself out and also keeping it real.. also the importance of reviewing and reminding one to the intention.
  • The maintenance of making intentions is like watering the tree from the metaphor used from the Quran. So the first activation of the intention is like putting the seed in the ground. You can only see the results in the future depending on the consistency of the intentions and its maintenance in the form of growing the number of those intentions and keeping its meaning behind it more rooted and profound. But also to take note is that we need to irrigate it to make sure the soil is fertile. (purifying the heart)
  • One of the most important thing to observe in making this kind of intentions daily is that the intention should be growing gradually.
  • So outwardly since what I’m doing is somewhat the same each day, so is it needed to reinstate the intentions daily? The scholars say yes it’s important. Hence, the example is that each day the intentions that is vocalized and used, will probably be the SAME. What it also means by growing (watering the plant) is the experience making and meaning of those same intentions gets deeper and more heartfelt. Similarly how the roots of the tree also grow. Thus eventually fruits will start to grow.
  • So what happens now is you get more refined by editing and filtering the intentions and have deeper experience to it.. and all we have to do is once we place it in is to keep doing the intentions and have tawakkal for it to grow by Allah.
  • One of the component of Muhasabah is to reflect and meditate on our pass deeds that was realized that it wasn’t intentional and put in the intention then.
  • Now what we are doing is not only do we get rewarded by putting in the intention but the impact of that mubah deed will also be more powerful bcs of the light of intention.
  • That’s why the Smile that is rooted in goodness is very different.
    If it comes from a place of social awkwardness in the heart then that is what it will project and ripple out. But if it’s rooted in confidence and goodness then that will have a positive effect.
  • Ultimately if we maintained and cultivate this adab of the heart in having good intention to do good and be with Allah, we are essentially holding out the spiritual bowl. Waiting for the Giver to nourish us.
  • Thats the mode of being that we should be. The yearning & Adab to want and hope from Allah, of standing at the door, is ultimately only from Allah. The recognition that the feeling of emptiness and desire to be filled is from Allah and becomes a means to contemplate and a drive to stay at the door. who is that from? (He’s about to Give)
  • This is an indicative of a person’s heart, the healthier it is, the easier to be in a state of having intentions. Is like a self-diagnosis. The lower the desire, the mindfulness to have intentions is running dry, it means our spiritual well is drying up, so we need to do something in order to dig (for intentions) a little deeper.
  • Sometimes these things (the mindfulness for intentions) can be taken away or reduced because Allah wants you to go deeper, in that space of reflection and introspection so you don’t plateau.
    Part of the beauty of this concept of intentions is that its related to this mystical realm of no time and space, its located in the heart.
  • That’s why Allah looks to your heart; it’s the place where the reality of being is at. Your movement in this world can be read in heart. Where youre orienting towards. Intentions ultimately is the Compass of that journey. It shows what I am aiming for truthfully.
  • The scholars say if you cant find any more ideas for intentions, even after many intentions, always conceal or end it with I intent that which the Soliheen and Auliya intended in this particular act. Ultimately there is no such thing as intentions of the Righteous except it goes back to our Master, the Prophet Saw. The one that thought as the science of intentionality.
  • It is said “The one that makes (open oneself, actively seeks) a good Intention for oneself. Allah opens up 70 doors of Success(Taufiq)”
  • The practice of actively making intentions is directly related to the science of Ikhlas, being sincere for Allah. It’s not only making intentions but scrutinizing those intentions.
  • So in our practice of Muhassabah (taking oneself into account), we should start to now in looking towards those things that we did and scrutinizing the intentions behind it
    why did I do/say/act the way I did? To go really deep in reflection.
  • What happens here is we are tending to the root (of the action). There is a principle that we look to the root and not the fruit. Cos the roots can be decaying but seemingly not the fruits, it takes a while for the decay to reach to the fruits. (thus the importance of always rechecking and renewing intentions to keep sincerity in place)
  • The essential nature of the intention is that it may be that a person is in a state which what they are doing outwardly is in obedience to Allah but the heart, the reality, is in Sin. Because they are not focus and rooting their intentions in to what they are doing like studies, work, daily habits etc. What starts to happen is if you just going through the motion (the act) w/o fuel (intention) it will eventually burn out and stop, due to spiritual burn out. Now it doesn’t necessarily mean that person’s intentions are foul. It could just mean that the intention is absent.
  • Part of the beauty of Islam is this culmination of form and reality. Now this analogy of when you keep drinking from a glass and there is nothing from the glass. There’s only so long that you can keep pretending that there is something and it taste good. So there must be something in the glass for everything that we do.
    The glass is the Form/Outward Acts. The Form of what we do in our worships and even our daily practice and habits. But the Reality (intentions), or the Ruh, of that Form/Act is the water in the glass that nourishes our faith, our journey to Allah. That is how we quench our thirst.
  • We ask Allah that all of our thirst are quench. And may Allah allow that which we are building, the foundations, to be established and founded upon Taqwa, True consciousness. To root that which we are establishing and that which is being grown within us in the realities of Taqwa. Through the channels of irrigation, and the greatest of which is our Intentions.
  • To this they say the Light coming from Abstinence, is more penetrating and more powerful than the Light that is coming from doing something. And for that they also say anybody can do righteous acts be it from a righteous or foul servant. But the true sign of Taqwa, is to abstain that which we are told to abstain from.
  • Many people of Allah, their primary focus is not being merely on doing lots of extra stuff. That is where they dont burn out. But the focus is on weeding out those weeds within the heart through examining, Muhassabah, and re-rooting righteous intentions. Even in the small things that they did.
  • That’s why we have said many times, they are people(righteous people) of few words, ‘kalimatin toyyiba’, only goodly words. They are rooted in fertile soil that is why they have an effect not on them but also people around them.
  • With many things in engaging this process, in this journey to Him with all this renewed and good intentions, essentially what it does its youre changing your Soil. Your spiritual make-up! It could be a border line dead soil, but this practice of intention will bring back it the soil back to life, back to light.

If it seems boring say even after 3 months, the intentions that youre going to work is still the same – so I can provide for my famiy – at least what it does is keeps you from being diverted from the path and still rooted to good intentions.
Part of keeping your intentions firm is that the roots will start to go deeper and deeper and you start to take in ‘nutrients’ from place you didn’t know existed. This is a sign of growth and movement up towards Allah Swt,
Some of this there are no words to explain, so we ask Allah to keep us rooted to what is real.

Importance on Intentions Pt 1: (Shaykh Musab Penfound)

This post and the upcoming ones will be a series of transcribe notes from a course based on the book of the great scholar from Yemen, Imam Al Haddad – The Book of Assistance. Its led by a scholar Shaykh Musa’b Penfound in Sweden.

Shaykh Musa’b Penfound was born and raised in Manchester, England. After a two year journey, he entered Islam at the age of eighteen. He has a Degree in Arabic Language & History from the University of Manchester. Since 2005, after an interim period at the University of Manchester attaining a degree in Arabic Language & History, he has been studying full-time under authentic scholarship, with unbroken chains of transmission back to the Prophet Muhammad peace be upon him.

His formal training and knowledge was derived through a classical syllabus based upon the formal Islamic sciences combined with the disciplines of inward purification. He has received scholastic permission and licences (ijazah) from leading traditional scholars, providing authentic credentials that ensure a trustworthy and credible source for accurate teaching and demonstration of the faith.

His main teacher is the distinguished Islamic scholar; Al-Habib Umar bin Muhammad bin Hafidh under which Shaykh Musa’b has received guidance and tutelage.

He has also studied under scholars in the renowned seminary of Dar-Al Mustafa in Tarim, Yemen which include the Grand Mufti of Tarim, Habib Ali Mashour bin Hafidh, Shaykh Umar Al-Khatib, Al-Habib Muhammad bin Abdullah Al-Idrus, Al-Habib Musa Khadhim As-Seggaf among others.

He has received training and ijazah to teach the following Islamic sciences:

  • Qur’anic commentary (Tafsir)
  • Prophetic narrations (Hadith)
  • Islamic theology (Aqidah)
  • Sacred law (Islamic Jurispudence)
  • Arabic language (Nahu, Sarf, Balagha)
  • Sacred Ettiquette (Tarbiyya / Adab)
  • The Prophetic methodology of Calling (Da’wah)

He travels regularly and has taught and lectured in the UK, the Middle East, South Africa, Comoros Islands, Indonesia, Malaysia and Thailand.  Shaykh Musab currently lives in Hadramout, Yemen where he continues to learn and teach.

بسم الله الرحمن الرحيم 

الحمد لله رب العالمين

والصلاة والسلام على رسول الله 

  • Making an Intention is the process of aiming for something. The locus point is in the heart. The intention is not formulated in the mind but in the heart.  
  • The heart in nature is constantly revolving and going to different places everytime, so we always need to redirect it.  
  • “..إنَّمَا الأعمَال بالنِّيَّاتِ وإِنَّما لِكُلِّ امريءٍ ما نَوَى” “Sesungguhnya setiap amalan tergantung pada niatnya. Setiap orang akan mendapatkan apa yang ia niatkan ” / “Verily actions are by intentions, and for every person is what he intended.”
  • ‘Innama/ إنَّمَا ’ in the arabic word is the term used for the translation of Sesungguhnya or Verily. It is a word of negating option, it negates/nullifies whatever that is not.  In other words, Amal is ONLY valid/accepted in accordance to what is in the state of the heart.  
  • The making of intentions has an analogy in getting rid of weeds in plants so it can grow properly. So its in weeding out the hypocrisy, riya, etc in the Amal to let it grow properly and eventually bear fruit. Meaning to say, there will always be weeds (disease of the heart) sprouting out when planting a good action.  
  • Now, most of what we do is pretty mundane stuff (Mubah) and it can make us feel detached in life, not living it purposefully. We want to feel more devoted, more attached in doing things for our Deen. Theres too much focus on other things, too many worthless distractions. 
  • Mubah(Allowed/Neutral): no reward in doing it, no sin in leaving it. Most of the stuff we waste time is in this realm. 
  • Go to the car, go to work etc are all Mubah/Neutral actions. But in earning Rizq, if that person has dependence/responsibility then that Hukum changes from Mubah to Wajib. Thus, all of the time spent in working earns reward. 
  • So Example of making an intention is firstly in the actions itself (eg. going to work) and then along the way doing that act, more intentions can sprout up; so example, the intentions of the act of going to work is 1) you want to earn a living and not depend on anyone. 2) That surplus is going to go for Islamic studies and donation. So on and so forth; the extra intentions you intent to do while doing that act of going to work/or at work would be like; 1) will smile along way 2) help ppl in their trouble 3) say salam first etc. Now when you start to have this intentions in the time of the Mubah Period. It becomes a period of Fi Sabilillah. Youre embracing and using this ‘neutral’ time for/to Allah. 
  • We need to take this Intentions seriously and understand that this gift that the Prophet Saw gave us. Activating, understanding and facilitating the space for our intentions to flourish is precious. 
  • Habib Ahmad Hasan Al Attas said “The reality of an Intention is that it’s which something that is given to you” You think youre thinking abt it (the intention) but actually all you need to do is to make sure the heart is in a receiving/soft state to receive those intentions. (purify the heart)
  • So to turn to Allah, to be a person of Zikr. To have time alone to reflect on intentions. So when a person habituates itself in this state, Allah reciprocates, and those intentions will be ‘taught’ to him, he will start to be more creative and be more mindful in intentions. 
  • Now how do you train yourself to be ready to ‘think ‘about (receiving) those intentions? Its the same analogy as working out, the more you constantly ‘think’ about it the stronger your mind/heart can get into frame.  
  • The Prophet Saw won’t be so excessive in his praise for the food because that would be engaging the Nafs. So to ask what’s the reason I’m saying what im saying? Why and what’s the intention? Now that will make you be more aware, reflective and more quiet. 
  • The Prophet saw said the Mu’min should be Easy Going. (hayyin layyin) dont be too stiff and serious all the time.  
  • Example is in marriage and friendship. Something said in trivia or fun/joke can be rewarded because it’s part of the whole affair to make people at ease, be easy going.  
  • But the difference is that it’s rooted in something bigger, that you care for that someone, you want them to be connected to Allah, you have love for them and hope that Allah raises and blesses them by through the means of being fun, easy going, make people happy etc. 
  • THAT SHOULD BE THE DEFAULT OF EVERY MEETING AND INTERACTION. 
  • See, it’s totally not from you that the person can be guided. But Allah works through people. When you come laden with intentions and goodness it spills out and elevates people.  
  • The first intention is always to be to seek the Redha of Allah for that person and for ourselves. It must be strongly rooted for Allah cos that’s where the light will come forth. 
  • Habib Qadir Assegaff said ” Every person has rays that emanates from their soul. You receive these rays when you come close to them or sit in their presence. Each person’s rays differ in strengths according to the state of their soul. This explains why you get affected when you seat in the presence of great people. They are the people that follow the way of the Prophet Saw in their religious and worldly affairs. When they speak they counsel people in a beautiful way and sometimes their actions alone guides people. When they are silent they are like signpost that guides people along the Path or like lighthouses which rays guides the ships. Many of them say little. But when you sit by them you get affected. This is because the rays of their soul enter you” 
  • Why do this people speak little? Because they are speaking more to Allah. Communing of the Heart whilst in the presence of people.  
  • In this science particularly is to know how to have a face to Allah and to Creations and it’s not on opposites end but rather in harmony.  
  • When the people of Allah speaks you HAVE TO BE ATTENTIVE no matter how plain the advice is. Bcs it’s coming from a place of meaning and depth they’re connected and conscious of realities.  
  • Many people feel less worthy and unmotivated in life, relationships, religion due to the disconnection of the soul to Allah whilst doing the ‘Dunya stuff’.
  • Have intentions on a daily level, when you start doing it. Things will start to change within the heart and you’ll be able to lift more weights (bigger epic intentions, stronger ‘rays) 
  • This is one of the ways to really see if you’re real with your intentions and Allah. (see if those intentions are sticking & growing)
  • Part of the nature of the intentions is that its timeless. you can do it before and during the act.
  • Some of the Muhaqiqin, say it could still be done after due to the grace of Allah.  
  • You can even have so many good intentions in cooking a samosa. The intention that itll benefit not just the people eating but the entire Ummah!
  • Like a mother caring for a child can have the intention of taking care a person from the Ummah of the prophet saw and with this may Allah take care all other childs from the ummahs of the Prophet Saw.  
  • This will have an effect on the people around you. If all you do is cultivate your heart and be a person of good intentions, for Allah. Ikhlas. That’s the reason that will change things. 
  • So dont wait idle, think about intentions.
  • The intention to attend a class of sacred knowledge is Huge. Cld be a means to entering Jannah. And when you have the intention of conveying and be that knowledge. You will become Nabawi. 

Excerpts from Dear Beloved Son (Ayyuhal Walad)

Disclaimer: These are my own very short summary and understanding from each advice given by Imam Ghazali. In no way it is capturing the full meaning of its message. Apologies in advance for my shortcomings and injustices. I hope these excerpts will instill the desire to read this short treaty (i can borrow mine if you want), the insights and wisdom will amazed you. It nourishes & reignites the soul.

بسم الله الرحمن الرحيم
والصلاة والسلام على رسول الله


Al-Ghazali’s letter in response, Ayyuhal Walad (Dear Beloved Son), distinguished in both its eloquence and remarkable brevity, constitutes a comprehensive series of advices to his beloved student. Covering all elements of life, from seeking material wealth to discovering the realities of the self, it summarizes the essential elements necessary to go about curing the heart and improving its condition in this world and the next. There are a total of 23 advises:

  1. Revelation – Real Advice is only from the Quran & Sunnah
  2. Time – If time is spent in His disobedience, that is a sign of Allah’s wrath.
  3. Knowledge – True sincere practice of knowledge is the only purpose of seeking it.
  4. Allah’s Mercy – Good actions will attract His Mercy. Hope is created (in life) to be only towards His Mercy.
  5. Evaluation – Constantly evaluate & reflect on the addition of sins and reduction of good actions.
  6. Intention – Always renew and strengthen good intentions for actions might go to waste.
  7. Death – Always ponder on the nearness of death.
  8. Hypocrisy – Take great care and concern in making your actions sincere for Allah only.
  9. Action – Knowledge w/o practice will only be against us and a huge cause of regret.
  10. The Grave – Have and keep strong ambitions for good deeds, kill the low desires constantly and weaken the desire through food. (eating less)
  11. Sleep – True knowledge & action won’t suffice if you don’t wake up for tahajjud!
  12. Dhikr – True sign of seeking forgiveness is in waking up for tahajjud. The sign of a true repentant.
  13. Tahajjud – The true lovers of Allah is waking up at night to talk to Him privately.
  14. Obedience – The essence of knowledge is to know what obedience (adab) and worship truly are.
  15. Shariah – If no sincere action/plan is taken to fight desires and lust, then what is the point in seeking knowledge?
  16. Aqidah – How long is this World compared to the Hereafter? How much do we need Allah/God? How painful is Fire?
  17. Companionship – If you understand this tradition, there is no need for too much knowledge. 1) Collect good works 2) Deny desires 3) Give up the world 4) Choose righteousness in affairs 5) Convince self that Rizq has been written for everyone 6) Hate the enemy (Satan) 7) Focus on worship 8) Rely on Allah alone.
  18. Spiritual guide – This chapter defines certain terms properly, the terms are Shaykh, Ubudiyya, Tasawwuff, Tawakkul, Ikhlas & Riya’.
  19. Referral – Should really act on what we learnt before asking deep questions.
  20. Rationale – Travel through the pains of acting upon knowledge. Embrace the journey. Your rationale and language of reason will thus grow.
  21. Devotion – This whole ‘Journey’ is in devoting oneself on purifying the Heart. Wonders will arrive at every stage.
  22. Da’wah – 8 advices; where 4 is to be performed and 4 to be avoided lest your knowledge becomes your enemy in the Day of Judgement, wa iyadzubillah.
  23. Contemplation – Compulsory to learn the different states of the Heart & Intentions in Ihya Ulumuddin!
  24. Dua – A compilation of Prophetic Prayers by Imam Ghazali. Read at least once in your lifetime!

And Allah knows best.

The Concept of Education in Islam – Syed Muhammad Naquib Al-Attas

بسم الله الرحمن الرحيم
والصلاة والسلام على رسول الله

Intention of the book:

– Intention of the book is to define education as viewed by Islam and to inform the crisis present in our education system.

– It is a book of definitions relating to the essential elements in the concept of education and its processes as viewed by Islam

The Scientific Nature of the Arabic Language:

– The nature of the Arabic Language is that its semantic structure is established & constant throughout history because of the root words system.

– They have certain basic semantic fields that convey concepts and ideas from a Quranic view

– It was because of this scientific nature & precision that the science of Tafsir actualized.

– The Difference in Tafsir and Ta’wil is the former is derived from the scientific way on deciphering meaning from the language. And Ta’wil is an intensive form to interpret meanings from the ambiguous sentence.

The Semantic Field in the Context of Islam: (7-12)

– A semantic field is a conceptual structure described from a central word or term. 

– A semantic field usually overlaps other concept structures as projected in the Islamic vocabulary and governed by Quran world-view.

– All the languages of Muslim peoples have already been infused with this basic Vocabulary. The infusion occurred historically with the spread of Islam.

– This phenomenon is called islamizations of language. This entails a shift in the mind and vision of the reality and truth of that word/term.

– The Arabic language also came into Islamisation during the Advent of the Quran. Although the words used were familiar to the Jahilias, the semantic fields were totally different. (eg. Karam)

– In order that the conceptual structures and network becomes an established principle in governing authentic meaning and usage as well as projecting the Islamic world view, each language of the non-Arabic Muslims have been infused by the Islamic basic vocabulary. (Islamic Language)

– The Modernist movement has caused much undermining of past scholarship on its spiritual and intellectual leadership and causes much confusion.

– In the past Muslim thinkers had grapple with foreign concepts and find suitable Arabic words and terms to symbolize them in the conceptual system and withstood the test.

– The reality of the problem now is not a matter of language but a matter of worldview.

– Semantic confusion as a result of misapplication of key concept in the Islamic vocab can change our perception of the Islamic world view.

The concept of education in Islam:

– Education is something progressively instilled in man.

– 3 elements that constitutes Education: 1) The content 2) The Process 3) The Recipient

– The Recipient is the Man. The Aql(Mind). This is a spiritual substance that is within. Not the Body and Animal aspect.

– The Content is the Something. The Something is the knowledge of the Purpose of seeking it.

– The Purpose and Content of education is the recognition & acknowledgement of the proper places of things in order of creation, such that it leads to the recognition and acknowledgement of the proper place of God in the order of being & existence.

– Acknowledgement is to make himself suitable to the requirements of the right and proper place of things & affairs. The requirements entail actions, termed Amal, in accordance to what is recognized, Ilm as the requirements.

– Recognition means discovering the proper place in relation to what is recognised; and Acknowledgement means concomitant action (amal) resulting from discovering the above information. Knowledge/Ilm is (Recognition) and then Amal (Acknowledgment).

– Proper place has 2 domains: 1) man and the empirical world 2) religious and ethical aspects of human existence.

– ‘Proper’ place means the Haqq. The reality to the 2 domains. The Reality that is conformed involves statements/words/propositions/beliefs based on revelations etc.

– Haqq (Truth): suitableness to the requirements of the proper places of things as recognised by true judgement

– Acknowledgement becomes the fundamental element in the true ‘Recognition’ on the concept of Education which means; ‘realisation’ & ‘actualization’ in oneself of what is required. This is term as Tahqiq. Which is from the word Haqq.

– Acknowledgement of what is recognised renders an education. Otherwise Recognition alone is but a ‘learning’ (Ta’allum) تعلّم.

– Wisdom: God-given knowledge which enables the recipient to discover the right and proper place for a thing to be.

– The condition of being in the proper place is what we have called Justice.

– Adab is a method of knowing by which we actualize the condition/requirements of being in the proper place.

– Adab is the discipline of body, mind and soul. Adab is the manifestation of Justice(adl’) as it is reflected by Wisdom. Wisdom->Adab->Justice.

– Adab itself is the knowledge of the purpose of seeking knowledge. (When you learn/get adab from wisdom you learn what is the purpose of seeking knowledge?) (pg 23)

– The purpose of seeking knowledge in Islam is to inculcate goodness in man as man and individual self. Good is the man of adab which is the spiritual and material life of man.

– Adab involves action to discipline the mind and soul. The acquisition of good qualities and attributes of mind and soul, perform correct against erroneous action, proper against wrong and preserving from disgrace. This constitutes the actualisation of the purpose of knowledge.

– Adab is recognition and acknowledgement of the reality of that knowledge and being are ordered hierarchically according to their various grades and degrees of ranks and of one’s proper place in relation to that reality and to one’s physical, intellectual & spiritual capacities and potentials.

– Tarbiyah means to feed, to nourish, to nurture. And its not limited to the man alone. Whilst the Education process in essence is set towards the aql’ which is only in Man, as defined from the islamic concept.

– Since the Tarbiyah is being passed on by the parents to the State/education system, there is a danger that ‘education’ becomes a secular exercise of material and physical concerns which will only refine the social and political life.

– God who creates, nourishes, sustains, provides, cherishes and possess such acts is by which He is al Rabb. When by analogy a man similarly when bringing up his offspring is called Tarbiyah.

– Tarbiyah simple means cherishing which are acts of Rahmah and that is divinely attributed to Al Rabb. Meaning: bringing a thing to a state of completion by degrees.

– Knowledge is distinct from Mercy/Rahmah. Hence Tarbiyah cannot be called education per se.

– Ta’dib includes; Knowledge (ilm) – Instruction ( ta’lim) – Good breeding (tarbiyah).

The problem & its solution:

– The problem is the confusion and error in knowledge (by the Islamic definition and its vision of reality and truth)

– It creates the condition for: Loss of adab within the community.

– Loss of adab means the loss of the capacity for discernment of the right and proper places of things, resulting in the levelling of all things, the confusion of the order of nature as arranged according to their maratib and darjat, the inability to recognise and acknowledge right leadership in all spheres of life.

– Example; the loss of the proper place of things in environment. Environmental degradation, where we throw our bottle anywhere beside the bin its shows that we dont have adab as to the proper place of the ocean and the world.

– The proper place of Education system in regards to Knowledge and teachers is also out of place. Education systems becomes a business where Knowledge now becomes a commodity and Teacher being service providers of that. Knowledge and Teachers are supposed to be sacred and highly respected.

– The solution is in an education process of Ta’dib.

– Why wasnt adab infused in the education system earlier if it was that crucial? Answer: it was already infused in the beginning of islamic scholarship based on exemplifying the Sunnah and began to translate itself into the islamic conceptual framework both in theory and practice. But due to specific causes resulting from the confusion and error in knowledge and its islamic vision and reality the meaning of adab/ta’dib underwent a restriction in the meanings which affected its role as a basic concept of education.

– Its due to the ignorance and error from the majority of men that have no knowledge of the purpose of life causes the change in the semantics of major key concepts that causes the degrading social change.

– The influence from dictionaries and the newspaper have upon the thinking of the masses on the language and technical terms and propagation of alien concepts are truly grave.

The form of the system of education in islam:

– The concept of education in Islam pertains to man alone, its formulation as a system describes the model of man as perfect in the sacred person of the Holy Prophet.

– So the Islamic University must reflect the Holy Prophet in terms of knowledge and right action and to produce people resembling him, people of Adab.

– The Man, Knowledge and University consist of 2 parts. Man; 1)His soul and inner being 2)His Physical faculties & senses. Knowledge; 1) God-given 2)Acquired. University; 1)Fardhu Ain 2) Kifayah.

– The connecting link for the Spiritual & Physical knowledge is the Aql. The Aql will understand realities and truth from the two sources of knowledge.

– Knowledge is fluid and thus increases in its scope and content as one increase in maturity and responsibility. Fardhu ain is then taught from the primary to the university level.

– But the Scope and content on University level must first be formulated before they can go to the lesser gradations.

– The islamization of knowledge means the deliverance of knowledge from its interpretations based on secular ideology; and from meanings and expressions of the secular.

– At the end the author is proposing ideas/theories on creating a new University that is untouched by the secular ideologies. And what does our secular education system now does to the mind of muslims and islam as a whole.

Post Reading Notes/Ideas: (shared by other readers)

Problems and Solution

  1. What does it mean by confusion and error knowledge?

Answer:  It refers to things other than knowledge masquerading as knowledge. We can see this issue in imam ghazalis book in his Ihya. So when we talk about Ilm (knowledge) we have to recognise where is the Source. It’s from Allah. There are 2 great books that we must refer from this Source. The Book of Allah (Al Quran&Sunnah) And the Book of Nature (which is meant to direct our mind and soul to the Author)

  1.  The loss of adab is basically from the failure of recognition of where is God and Prophet Saw is in the hierarchy order of knowledge. Resulting in people having all kinds of opinionated thinking they’re and have the superior knowledge. Adab is not just etiquette. We are limiting the term and meaning of Adab and of things.
  2. Rise of leaders who are not qualified – even in imam Ghazalis Kitabun Ilm cited that in his time there are a lot false teachers. It’s imperative that the person seeks a qualified Teachers and it’s upon him to seek and verify the credibility. One of the natures of being a good teacher is having great Yaqin of that knowledge. There are things that are established in knowledge. Where in the current times teachers can be quite flexible and open to change what is established due to the demand of the society’s nature. A degradation of knowledge. Authoritative teachers are needed to be in permanence to the established truth of knowledge.

Form of education

  • Ultimately the University is to imply the Unity in Knowledge. This means that all knowledges are interconnected. This refers to the ultimate unifying factor, the Prophet Saw. Which then pointing to all knowledges unified, will lead Back to the main Source of reality and knowledge. There is a discrepancy in the notion of diversity in Knowledge.
  • We must discuss and refer to the One Teacher, the Universal Man. Bcs all true knowledges are taught thru that One Man. The soul of the university is from the Universal Man. Which then we will realise that All Knowledges is to reflect the Source.
  • A reflection of the secular state education system can be seen on the Certificates. We dont see the name of the teachers that directly contributed. ( opp from the sanad tradition) rather it’s the name of the institution. And the cert is also given by the Head of the Institution. Unlike the islamic institutions, where the ijazah is given by the teachers themselves.
  • But to say that whether the idea of the Soul (teachers) of the University is higher than the Institution is debatable. The speaker gave an example of Mazhabs in Fiqh. That the School of jurisprudence (institution) has gone beyond the Man of the Mazhabs himself. So the speaker is saying that Institutions (jami’) is also playing a very important role maybe comparable to the teachers/souls themselves. So there should be more thought in comparing that.

Opinions shared by readers on how a secular state can be approach by Islamisation of Knowledge:

– One opinion is saying that the adab of ilm and amal is also to translate and distilled all this high level ideas and discussion to the lower tier like babies and teens etc. To the response and add on is saying about the adab to scholars. The proper place for the scholar is to enlighten others and not to translated and distills the knowledge.

– Rahmah in the sense of knowledge is that everyone’s proper place in this knowledge is to contribute  to the civilization.

– A reader shared an amazing excerpts that is to address the community thru the weekend madrasahs and to unify the ‘2 worlds’ Eg. The importance of understanding that the fardhu ain subjects are actually for a bigger picture in contributing to the community to supplement and direct the knowledge we receive from the secular education to a bigger purpose of life. The Weekend Madrasahs should be a means of  instill the proper place of Allah and the Prophet in their academic Educations and empower that knowledge for a greater good thru the Islamic Lens. We should stop the dichotomy of the 2 source of education as 2 different worlds. Where muslims will feel that the secular education its only purpose is to earn a living and doesnt contribute and enhance or support our ascension to the God. What happens is the students will have a very reduced idea on how to contribute to civilsation. So the notion of addressing the idea of the perfect university is a bit of a waste of time esp in a secular state. Rather we shld address the bottom up and accept that we are living in a very secular system.

– Another reader gave an idea/opinion is through the middle up and middle down approach. Meaning the bulk of the citizen should use the power of the masses to influence change by themselves by education the grassroot and the top tier by making change in the education system. But Prof attas is the up to bottom, the perfect University then to the grassroot. But the debate was how long did the changes took in the past and should we hasten process of change or should we trust the passage of time

Take away Questions:

  • What was the most important thing you remember about the book?
  • That the term and meaning of Adab has a very extended and profound reality to a person that pervades all aspects of one’s being and actions which ultimately reminds one to recognize the true position of God and His Messenger.
  • What was the main message of the book?
  • To give a definition to the concept of education from an Islamic worldview and detail the crisis it is facing due to the distortion of meanings behind certain keywords and basic concepts that relates to education in the Quranic worldview due to secularization. 
  • What do the ideas in this book relate to?
  • Relates to definitions of keywords and how it is derive. The things that need to be aware of and acquired to recreate a new holistic education system borne out of the Islamic worldview whilst preserving the positive aspect of the secular system.

And Allah knows best.

The Duties of Brotherhood in Islam (Part 3)

بسم الله الرحمن الرحيم
والصلاة والسلام على رسول الله

7th Duty: Loyalty and Sincerity

  • The meaning of loyalty is steadfastness in love and maintaining it to the death with your brother, and after his death with his children and his fellows. ( what is fellows)
  • For love is for the sake of the Other Life. If its severed before death the work is in vain and the effort wasted.
  • The Prophet Saw said “ Among the 7 whom God keeps in His Shadow (shelter) are also 2 men who love each other for Gods sake, constant whether together or apart”
  • Loyalty to the brother includes consideration towards all his fellows, relatives and dependants.
  • Nothing proves! The strength of the compassion and love so much as when these carried over from loved ones to all his dependants.
  • Even the dog at his gate should be distinguished from other dogs!
  • It is said that if a rupture falls between two who have become brothers in God, this can only be through a sin committed by one of them.
  • One fruit of affection for God’s sake is that envy cannot co exist with it whether in religion or worldly.
  • To prefer ones brother over oneself and finding no need for what has been given to them. For finding need there would be envy..
  • Know that loyalty does not extend to agree with a brother in what is contrary to the Truth in a matter of religion. Indeed loyalty then calls for opposition to him.
  • The point is that part of the fullness of loyalty and love is Sincerity towards God.
  • A pious said” brotherhood is subtle essence. If you do not guard it, it exposed to misfortunes. So guard it by self-control, even to the point of apologising to the on who has wronged you, and by contentment, so that you do not overrate your own virtues or your brothers failing”
  • One of the marks of sincerity and perfect loyalty is to extremely wary of separation.
  • Loyalty includes not listening to gossip about your friend.
  • It includes also not befriending your friends enemy.

8th duty: Relief from discomfort & inconvenience.

  • You should not discomfort your brother with things that are difficult for him. Rather should you ease his heart of its cares and needs and spare him having to assume any of your burden.
  • You should not ask him for help with money or influence.
  • Nor discomfort him with having to be polite, to go into your situation and attend to your rights.
  • The sole object of your love should be God;-being blessed by your brothers prayer, enjoying his company, receiving assistance from him in your religion, drawing near to God-; is through attending to his rights and bearing his provision.
  • Jaafar ibn Muhammad Al Sadiq RA said : the heaviest of my brothers upon me is the one who discomforts me and with whom i must observe formality. The lightest on my heart is he whom i can be as i would on my own.
  • Relief and freedom from discomfort includes not objecting to optional devotions(sunnah). The brother doesnt add or subtract the fellows Sunnah acts.
  • Relief and lack of fuss is only complete when you consider yourself beneath your brothers and think highly of them but poorly of yourself.
  • This is the least of the degrees; is to look with the eye of equality.
  • Whenever you see yourself superior to your brother, you belittle him. The Prophet saw said: the believer can do no worse than belittle his brother.
  • The completion of comfort and freedom from embarrassment includes consulting your brothers in all you plan and in accepting their suggestions.

Such then are the duties of fellowship. We have described them now in general, now in detail. But the matter it not complete unless they are taken to lie upon yourself and in your brothers favour. Therefore you must bind all your faculties to their service.

  • As for Sight: by looking on them with affection, so that they will know it from you, and by looking on their good points and turning a blind eye to their faults. Do not distract your attention from them when they approach you, or as long as they are with you. Each of the Sahabas thought that the Prophet Saw was the closest to him due to his kind attention. His Saw company was a place of modesty, humility and confidence. He Saw was the most given to smiling and laughing with his companions, and to marvelling at their tales.
  • Hearing: by listening to your brother’s words with pleasure and by confirming them, showing them to be well received. Do not interrupt their speech wilfully or contentiously, or intrusively or contradictingly. If a distraction befalls you, apologise to them. Guard your hearing from what is distasteful to them.
  • Tongue: we have mentioned its duties already. One thing is not to raise your voice against them, and not to address them with things they dont understand.
  • Hands: by not withdrawing them from assisting your brothers in all the the hand can do.
  • Feet: by using them to walk behind like a follower, not striding out and not walking ahead unless they send you on in front. Strand for them when they approach you, and sit only when they are seated.
  • When union is complete the burden of some of these duties is lifted (standing up, apologies, praise etc) for they are duties of fellowship and contain an element of remoteness and formality. When union is complete the carpet of formality is rolled up entirely and you can behave with your brother as with yourself. For these manners of the Outer are only the title page of the Inner and of Purity of Heart. When hearts are purified there is no need of formality to display their content.
  • He who looks to the fellowship of creatures will sometimes be crooked and sometimes straight. But he who looks to the Creator is bound to the Straight Path both inwardly and outwardly. His Inner is adorned by love of God and His creatures. His Outer is beautified by worship of God and service to His Servants. These are highest kinds of service to God since there is no way to them except by good character. The slave through this goodness of his character can attain the degree and level of the upright & pious keeper of fasts – and beyond.

The Duties of Brotherhood in Islam (Part 2)

بسم الله الرحمن الرحيم

والصلاة والسلام على رسول الله

4th Duty: To use the tongue for speaking out

  • Should use the tongue to express affection to your brother, to enquire agreeably about his circumstances.
  • Asking about some accident that has befallen him, you should show the hearts concern on his behalf and over his slow recovery.
  • You should indicate by word and deed that you disapprove of all circumstances that are disagreeable to him.
  • Use your tongue to let him know that you share his joy in all conditions that give him pleasure.
  • The Prophet Saw said “If one of you loves his brother, let him know it!”
  • He Saw gave this command because the communication brings abt increase in love.
  • Umar Ra said” There are 3 ways of showing sincere brotherly love: Give him the Salam first, make him comfortable, call him by his favourite name”
  • Another one is praising his good qualities, and all the good yknw of his achievements you know him to possess in the presence of one he would want to be praised before.
  • What is even more potent in attracting affection is defending him in his absence whenever he is abused for his honour and rebuking the fault finder and addressing him harshly.
  • 2 measures can be applied as to how to do this; 1) Consider how you want him to reply on your behalf if youre being abuse in his presence. 2) you suppose that he is present behind a wall listening to your words. Ask yourself how your heart would be moved to help him when you were in his hearing and sight.
  • This is part of genuine Islam; you do not see fit for your brother what you dont see it for yourself.
  • The Prophet Saw said “ Abu Hirr! Be a good neighbour to your neighbour and you will be a Muslim. Be a good fellow to your companion and you will be a Mu’min”
  • Duty to use the tongue also embraces instruction and advice.
  • Your brother’s need of knowledge is no less than his need of money.
  • You are obliged to share all and instruct him in all that is useful to him in religious and worldly matters.
  • If he is doesnt act in accordance than you should advise. 1) by pointing out the disadvantages of what he is doing and the benefits to be had, by giving it up. 2) by threatening him with what is distasteful to him in this world and the Other. 3) by drawing attention to his shortcomings, by disapproval of what is ugly in his sight and approval of what is fine.
  • However all this must be confidential so that no one knows about it.
  • Difference between rebuke and advice is a matter of secrecy or publicity.
  • The Prophet said “The believer is a mirror to the believer” thus a man can profit from brother by learning his own faults, whereas if left to himself he would lose this advantage.
  • Now one might say “ if advice includes mentioning faults, then it includes alienation of the heart, and how can that come into the duty of brotherhood?”
  • So you must realise that alienation only results from mentioning a fault already know to your brother, while drawing his attention to what he is unaware of is compassion itself. All this applies to a fault he his unaware of, when you know he knows it himself, and is merely under compulsion from his nature then you ought not to unveil if he conceals it.
  • However if he lets it be seen you must advice him kindly, now by hints and explicitly not the point of alienating him. If you know that advice will not avail due to this nature then it is better to say nothing at all. This is in matter of religion and in the world.
  • When it is a matter of a shortcoming in his duty towards you, what is required of you is patience, forgiveness, pardon and turning a blind eye. To interfere in this case has nothing to do with advice at all.
  • In any case, if such that his persistence in his fault would lead to rupture, then protest private is better than rupture, indirect is better than direct approach.
  • Yet patience is best of all, since your object where your brother is concerned should be to correct yourself by having consideration for him, fulfilling your duty towards him and bearing his deficiency patiently.

5th Duty: Forgiveness of mistakes & failings

  • Failing of a friend must be one of two kinds; in his religion through an offence and through a failing of duty in brotherhood.
  • In religion where he commits and offence and persist in it, you must advice him kindly so as to supply his deficiency, put his affairs in order and restore him to a correct and virtuous state.
  • If you are incapable of this and he remains stubborn there is a difference from of the Sahabat and Tabi’in whether to maintain his right to affection or cut off relations.
  • Abu dharr decides to cut off realtions but the others have the opp view.
  • One of the pious made a compact between him and God that we would not eat or drink till God cured has brother of his passion. After 40 days the passion left his brothers heart.
  • Imam ghazalis hold this view and said it is more subtler and penetrating and when he said subtler in which tenderness, consolation and benevolence are effective in recalling and inspiring repentance.. for the sense of shame endures with continuing friendship, whereas when relations are severed and his appetite cut off from fellowship he will be obstinate and persist in his ways.
  • When he said penetrating he meant that brotherhood is a contract on the same footing as kinship, once its contracted the duty is confirmed and must be fulfilled.
  • Fulfilment includes not neglecting the days of his need and poverty, and poverty in religion is worse than material poverty. He has been afflicted by calamity and harmed by which it impoverished his religion.
  • Hence he must be watched and cared for, not neglected. He needs constant kindness to be helped to salvation from the disaster which befall.
  • If the man of bad morals enjoys the fellowship of the godfearing, and observes his fear and constancy, he will soon come back to righteousness and be ashamed to persist.
  • We should not break ties bcs separation between love ones is one of the things dear to Satan like that of divorce.
  • We have seen that to avoid contact and to keep ones distances is preferable. But to discontinue pre existing contract is not advised.
  • All has been said above relates to errors in the brothers religion. As for his error in brotherly duty, by which he causes alienation to ourselves the proper course being forgiveness and patience.
  • Whenever a good interpretation or excuse is possible whether obvious or fat fetched it is obligatory in the duty.
  • It has been said you should seek 70 excuses for your brothers misdeed. And if you heart will accept none of them you should blame yourself for having a hard heart.

6th Duty: Pray for you brother during his life and death so he may have all he wish for himself, his family and his dependants.

  • You should pray for him what you pray for yourself, making no distinction at all between the two of you. For in reality your prayer for him is a prayer for yourself.
  • The Prophet Saw said, “ whenever a man prays for his brother in secret, the angle says, ‘ and to you the same!’
  • According to the tradition: A man’s prayer for his brother, in secret, is not reject.
  • Abu Darda’ used to say” i pray for seventy of my brothers during prostration, naming them by their names”
  • The Prophet Saw said” the dead man in his grave is like one shipwrecked, completely dependent for everything. He waits for a prayer from a som or brother or relative”
  • One of the early believers said: Prayers for the dead are on the same footing as gifts for the living. The angle goes in to the dead with a tray of light, bearing a cloth of light and says “ this is a gift for you from your Brother so and so and your relative so and so” and he delights in it just as a living rejoices in a gift”
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