Saturday, January 12, 2013
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This Saturday — Imam Abu Hanifa: Baghdad's Auspicious Fortune
Join us on Saturday at 7:00 pm (GMT) for this free, live online class. Is this email not displaying correctly?
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Shaykh Abdal Hakim Murad
Date and time
Saturday, January 12, 2013
7:00pm – 8:00pm (GMT)
(Click here for local time)
Watch for free, live online at www.quilliampress.com
Imam Abu Hanifa an-Nu'man ibn Thabit (d. 767), the master-scholar of Iraq, was one of the four great Mujtahid Imams, after whom were named the four Madhhabs to which Sunni Muslims belong. A pupil of Imam Malik, he was celebrated for his intelligence, and his school is famous for its high opinion of the Divine gift of reason.
In this the Imam was a faithful follower of the first generation of Muslims. According to many historians, he had the honour to meet several of the Companions of the Holy Prophet. His emphasis on rational approaches in law and theology, which went beyond even the method of Imam al-Shafi'i, did much to trigger systematic jurisprudence and theology in the Islamic world. Partly for this reason, a majority of Muslims in the world today are followers of his school.
Our previous class, "Imam al-Shafi'i: The Worshipping Jurist" is now available to watch online. Click here to watch.
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Friday, January 11, 2013
Thursday, January 10, 2013
-Shaykh Hamza Yusuf in the foreword to Mostafa al-Badawi's biography of Imam al-Haddad: Sufi Sage of Arabia.
I surveyed the Gates of Paradise, and found crowds at all of them; except the Gate of Humility. Hence, I entered through that gate. Sayyid Ahmad Ar-Rifa'i
Words are difficult to summon upon hearing of the death of our dear, beloved teacher Shaykh Mustafa at-Turkmani, May Allah envelop him in His Mercy. Our Shaykh possessed a combination of virtues that were difficult to find in contemporary scholars, and with his passing finding anyone who possesses those virtues will be all the more challenging.
He was a jurist of distinction, being one of the most distinguished students of the great Damascene jurist Shaykh Hasan Habannakah. He was a memorizer of the Qur'an, being one of the elect students of the great Syrian master of recitation, Shaykh Husein al-Khattab; during his youth being called upon to lead the Tarawih prayers for a group of scholars who would gather during Ramadan in the house of Shaykh Mekki al-Kattani. He was a Sufi in the true sense of the word, being one of the honored students of Shaykh Muhammad al-Hashimi, and later the great Rifa'i master, Abdul Hakim Abdul-Basit. He was a master of the Arabic language, and memorized much of the literary and mystical poetry of the Arabs.
He was also a Da'i, an Islamic worker, who tirelessly served the people of southern Damascus. He served as a moving sermonizer at Jami' Rida, in the Zahira Jadida section of the city. Before being slowed by his illness, he moved tirelessly between the mosques and homes of Midan, Zahira Qadima, Zahira Jadida, Mukhayyam Filastine, and Mukhayyam Yarmuk, the latter two areas being large Palestinian refugee camps, delivering classes and inspiring lectures, blessing newborn babies, conducting marriages, and consoling families who had lost loved ones. He was truly a man of the people.
Because the Shaykh was an Islamic worker who was in touch with the common folk, he always advised me to return to America to work for Islam. He shared with me the mystical vision of the great Rifa'i scholar, Sayyid Muhammad Mehdi ar-Rawas, who related the following over 200 years ago:
The stupefying illumination of that scene, whose light was revealed to me, and whose veils were drawn back for me, showed me that Allah would bring forth from depths of the unseen, from the overflowing unseen realities involved in that Muhammadaic state, men from whom the blinding luminosity of that [Muhammadaic] state would be removed from their hearts. Thereafter, springs of wisdom will burst forth from their hearts and will flow from the tongues of those men in unperceivable ways. Among them will be those who were the worst of disbelievers yesterday, transformed today into the purest of believers. Allah will surely complete His light.It is as if I see this being realized and divine forces are moving forth; unseen secrets are being manifested; tongues are speaking [with unprecedented wisdom]; the mystical secrets proving true; the suns conveying the light of divine aid are burning brightly; the fragrances of prophetic acceptance are diffusing all around. [At that time] a large number of Christians in Western lands, when they are at the peak of their strength and power –a spirit from the proof of the Muhammadaic, prophetic succor will be sent over them- Allah will guide the stray among them, and He will rectify their situation. They will be guided to faith in the pure oneness of God and the message of His Noble, Chosen Prophet, peace upon him. Their numbers will grow.This is a sign of Allah that He has concealed in the depths of the unseen as a gift to the trustworthy prophet, as a source of aid to the religion, and as a manifestation of divine care for the Muslims. I continued to see that divine aid extending itself outward, and the fresh water of that sea quenching the thirst of all attaining to it, extending its springs and rivulets to the people. Thus does your Lord say, "[Bringing about such things] is easy for me." A sprinkle from the clouds of His generosity irrigates whole lands. A glance from the eye of His care transforms a bitter enemy of God into a saint. Allah guides with His light whomsoever He pleases.In this regard, Shaykh Mustafa's advice ran counter to that given by many of the scholars of Damascus, who would frequently argue for migration from the un-Islamic lands of the West. He would not only advice us to return, he would also pray for our success.
The above-mentioned combination of gifts is rare in today's world, and by possessing them Shaykh Mustafa was in an elect class of scholars. In addition to these qualities, our Shaykh also possessed the very highest standard of Islamic etiquette. I was blessed to keep the company of the Shaykh for the better part of five years, studying a wide array of classical Islamic texts with him, and trying my best to attend as many of his public lessons, and private gatherings as I could manage. During that time and in various situations, the Shaykh never once raised his voice. He never spoke ill of anyone. I never saw him argue or dispute with anyone. When confronted with an opinion on an issue related to the Divine Law that differed from his own, he would merely nod his head to express his disagreement, not seeking to exalt his own opinion.
Having mentioned all of these virtues possessed by Shaykh Mustafa, I can confidently say, they were all surpassed by his deep humility. I feel anyone who knew the Shaykh would agree. I will relate some personal experiences I had with the Shaykh to illustrate this point.
Upon our arrival in Damascus, Shaykh Mustafa agreed to teach a group of Western students the very basics of tajwid and jurisprudence. We were all neophytes and he patiently endured our ignorance, our bad manners with him, and the terrible overcooked tea we would offer him. He would walk to my house after Fajr to deliver these lessons, oftentimes on cold, damp winter mornings.
At the private gatherings he would host at his family's rural property, situated in the hills outside of Damascus, he would directly participate in preparing the food, serving the guests, and cleaning up both before and afterwards. He would not allow anyone to take the broom from his hands. Many are the scholars who will reference the Prophet, peace upon him, participating in digging the ditch before the Battle of the Trench. However, few are those who will take the broom, mop, vacuum cleaner, toilet bowl brush, or a shovel and dig their own ditches. He was one of those few.
During the almost five years of attending the circle of the Shaykh at Jami' Ghazwati Badr, next to his house in Zahira Qadima, Shaykh Mustafa would never sit on the raised platform designated for teaching out of respect for the Imam of the Masjid, the noted elderly scholar, Shaykh Muhammad al-Farrah. Even after the passing of the Imam, Shaykh Mustafa refused to sit on the raised platform.
During the illness of Shaykh Abdr-Rahman ash-Shaghouri, May Allah shower his Mercy upon him, Shaykh Mustafa was called upon to assume the duties that that ailing master was no longer capable of performing. However, he refused to actively do so as long as Shaykh Abdur-Rahman remained alive, out of his respect for the status of the Shaykh. Others of lesser station would have rushed to assume the Shaykh's indispensable, yet weighty duties. However, Shaykh Mustafa was held back by his etiquette with Shaykh Abdur-Rahman and his fear of Allah.
Shaykh Mustafa's humility led to many people in Damascus overlooking his greatness as a scholar. This is especially true because almost twenty of his most productive years were spent in Qatar. However, the scholars knew his rank, and the mention of his name would bring praise and adoration from the likes of Dr. Said Ramadan al-Buti, a classmate during their youth at Shaykh Hasan Habannakah's school, Ma'had at-Tawjih. I have heard one of the learned people of Damascus say, "If you want to see one of the Tabi'een, look at Shaykh Mustafa at-Turkmani."
In recent times, the skies have shaded few Muslims of the stature of our departed Shaykh. Today, like us, the skies are weeping. However, we must soon dry our eyes and get on with the work the Shaykh has bequeathed unto us. To help us in that work, we should seek strength through the following advice I received from the Shaykh one of my last visits to Damascus. When I asked him what advice he could give to help us get through the challenging and even threatening times facing Muslims in the West, he responded, "Frequent recitation of the Qur'an, and abundant Salawat on the Prophet, peace and blessings of Allah upon him."
May Allah accept Shaykh Mustafa into the ranks of the righteous, and may his life and example be an inspiration for us all.
Your Brother in Islam,
Imam Zaid Shakir 10/4/06
Jazaka Allah khairan ya Faisalu! via Faisal Ghias!
Intensive 6-Day Permaculture Seminar & Workshop with Rhamis Kent (Staggered over two long weekends, January 2013, El Sobrante, SF Bay Area, California)
via my brother, Rhamis Kent, ma sha Allah
Wednesday, January 9, 2013
is indeed arduous, and it would appear to one looking at it that treading it is too difficult for most of us. Let us set out first and then see how long we can last. God willing, a divine wind will blow on our backs, our feet will become light, and wondrous fellow wayfarers will show up with sustenance just when we thought we have none. Our success is by Allah, upon Him we place our trust, and to Him do we return.
-Shaykh Hamza Yusuf in his introduction to Agenda to Change our Condition
of the ambivalent structure of philosophy, because "marveling" sets one on a road that never ends, because the structure of philosophy is that of hope, that to philosophize is so essentially human - and in a sense to philosophize means living a truly human life.-Josef Piper, Leisure: The Basis of Culture, pg. 125.
Liberty Fund link for Leisure
Buy from an independent bookstore: http://www.indiebound.org/book/9780865972100
Buy from Ignatius which published the edition I have..
Josef Pieper (1904–1997) was an influential German Catholic philosopher, scholar, and author.
Thanks to Iram for recommending this book.
2:ذم الجاه، الإحياء، علي الجفري Session two of Habib Ali's lesson on Condemnation of Status and Pride from the Ihya
المجلس 2 مجالس الخلوة العلمية، مؤتمر إحياء روح الإسلام ، كندا 2012
قراءة في كتاب: ذم الجاه "قبس النور المبين" للحبيب عمر بن حفيظ المختصرمن إحياء علوم الدين للإمام الغزالي
Retreat 2 with a daily lesson ,RIS 2012
reading in Habib Umar bin Hafiz's abridged version of the book "Condemnation of Status and Pride" from Imam al-Ghazali's Ihya Ulum al-Din
Habib Ali began the annual retreat that follows the Reviving the Islamic Spirit convention with a daily lesson on Habib Umar bin Hafiz's abridged version of the book "Condemnation of Status and Pride" from Imam al-Ghazali's Ihya Ulum al-Din. Over 600 students were present, attending a continuous program of lessons from the early morning until the late evening. Habib Ali addressed the audience by linking the content of the book to the contemporary reality faced by many Muslims in the West, focusing especially on issues of spiritual growth in modern times and the role of Muslims in their society as carriers of a divine message. The retreat lasted six days and was concluded with a closing session in which the teachers offered final points of advice and guidance for the students
موقع الحبيب علي الجفري www.alhabibali.com
Tuesday, January 8, 2013
Please benefit and share widely.via Shaykh AbdulKarim Yahya.
This is the introductory recording for a series of reflections that Shaykh Yahya will offer--in sha Allah--on Habib Umar's abridgment of Imam al-Nawawi's famous collection of Hadith titled "Riyad al-Salihin." May Allah benefit us with the words of Sayyiduna Muhammad (sall Allahu 'alayhi wa sallam wa alih)
Monday, January 7, 2013
Amazon link (for pre-order - comes January 24, 2013 in sha Allah)
Abd-Allah, Umar F. The Perceptible and the Unseen: the Qur'anic Conception of Man's Relationship to God and Realities Beyond Human Perception | Religious Studies Center
Via Rich - Thanks!
Sunday, January 6, 2013
New Book (Brill) Mālik and Medina: Islamic Reasoning in the Formative Period Umar F. Abd-Allah Wymann-Landgraf, Nawawi Foundation
This book studies the legal reasoning of Mālik ibn Anas (d. 179 H./795 C.E.) in the Muwaṭṭa’ and Mudawwana. Although focusing on Mālik, the book presents a broad comparative study of legal reasoning in the first three centuries of Islam. It reexamines the role of considered opinion (ra’y), dissent, and legal ḥadīths and challenges the paradigm that Muslim jurists ultimately concurred on a “four-source” (Qurʾān, sunna, consensus, and analogy) theory of law. Instead, Mālik and Medina emphasizes that the four Sunnī schools of law (madhāhib) emerged during the formative period as distinctive, consistent, yet largely unspoken legal methodologies and persistently maintained their independence and continuity over the next millennium.
Finally published alhamdullilah!