Tuesday, July 18, 2017

A 100 ways to capture people’s hearts

Anyone involved in a particular activity wishes to excel in order to achieve his objectives. The one who loves wealth specialises in accumulating it and further aspires to learn the tricks of his trade. Satellite television channels specialise in attracting viewers by airing a variety of shows using the latest technology. They also train their presenters in attracting viewers for current as well as forthcoming programs. The same can be said of newspapers, radio and television. The same applies to those who market various products, whether halaal or haraam. All these people endeavour to specialise in techniques that are needed in order for them to excel in their respective fields.

Winning hearts is also an art with its own ways and means. Suppose you enter a gathering of forty men, and as you pass by each of them, shaking everyone's hand, the first shakes your hand indifferently and says very coldly, "Welcome"; the second is busy speaking to the next person, and as you greet him by surprise, he responds to you very impersonally and without even looking at you, then continues with his conversation with the next person; the third person is speaking on the phone, so he simply stretches out his hand without saying a word or showing any respect. However, when you get to the fourth person, he sees you and immediately stands up to greet you. When your eyes meet his, he smiles and demonstrates that he is glad to meet you. He shakes your hand warmly and welcomes you, even though you don't know each other at all! You then greet the rest of the people and take a seat. Do you doubt that your heart will have the most respect for the fourth person? No doubt it will, even though you do not know his name, nor his status or profession. Despite that, he successfully captures your heart, not with wealth, status, or lineage, but merely by his interpersonal skills. Hence, hearts are not won by force, wealth, beauty or status. They are won by much less of a sacrifice, yet few are able to win them.

I recall one of my students at university who had become physiologically ill due to severe depression. His father held a high position in the police force and had come to visit me at the university quite a few times, asking me for my help with his son. I would visit his house every now and then, which was a towering mansion. I would notice that his house would always be full of guests. I was amazed at how much this family was loved and respected. Years went by and the man retired. I went to his house for a visit. I entered his mansion and went into the guest room to notice more than fifty chairs, but only one person watching television and a servant offering him coffee or tea. I sat with him for a while. When I left, I began to compare his situation while the man was working with now that he had retired. What was it about him that had attracted the people then? I realised that the man did not win people over by his manners, kindness and good treatment of others. Rather, he had only attracted them by means of his status, position and the fact that he was well-connected. When he lost his position, he also lost the love people had for him.

Therefore, learn a lesson from this man. Deal with the people so skilfully that they love you for who you are and what you say, and for your smile, gentleness and generosity. They will love the fact that you overlook their faults and stand by them at times of hardship. Do not allow their hearts to be attached merely to your status and your purse! The one who provides his children and wife with wealth, food and drink only does not win their hearts by doing so, but only their stomachs! The one who showers his family with wealth while he mistreats them does not win their hearts; rather, he only wins their pockets. For this reason, do not be surprised if you see a young man who faces a problem and therefore complains to his friend, teacher, or the Imam of a mosque, but not to his own father. This would be because the father has failed to win over his heart and break down barriers. On the other hand, it is the teacher or the friend, who has managed to win his heart.

Another important point: Have you ever noticed that when certain people visit a gathering packed with people and look left and right for somewhere to sit, there always seems to be no shortage of people calling them over to sit next to them. Why? Or at a buffet, where everyone serves themselves food and then looks for somewhere to sit, have you noted that such people, as soon as they have filled their plates, are subject to large numbers of people calling them over in order to eat with them? Whereas, others may fill their plates and have nobody taking any interest whatsoever, so they have a very lonely meal? Why are people so eager to sit with one type but not the other? Is it not the case that certain people have the ability to attract hearts wherever they may be, as if they are magnets? How extraordinary! How did they manage to win over people? By using clever techniques to capture people's hearts.

Resolution…

Our ability to capture people's hearts and win their love brings us great happiness in life.

Taken from the book 'Enjoy Your Life' by Dr. Muhammad 'Abd ar-Rahman al-'Arifi



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Monday, July 17, 2017

Political Genius of Caliph ‘Umar ibn al-Khattab

Beautiful Arabic calligraphy that says

Beautiful Arabic calligraphy that says "Umar Al-Farooq" Source: Unkown

Khalifah 'Umar ibn al-Khattab was truly a genius. He was a natural leader and had a great political acumen. Following are few examples to briefly explain this point.

Khalifah 'Umar had established an inquiry commission to ensure that his governors and other state officials abide by the rules and do not transgress a tiny bit. The Chief Inquirer was Muhammad bin Maslamah Ansari to investigate complaints and any citizen of the state could directly report their complaint to the Khalifah in person or via letter.

He had a rule that the governors should live a simple and modest life like an average citizen. This meant that the governors and officials were not allowed to wear fancy clothes or robes, eat expensive delicacies, build mansions or palaces and have security guards, because that would set them apart from the masses, which would restrict citizens from having easy access to them.

Simplicity Among the State Officials:

Once a complaint was filed against S'ad bin Waqas, governor of Kufah who was also a distinguished companion of the Prophet Muhammad peace and blessings be upon him, that he had built a palace and appointed two guards at the door. Khalifah 'Umar sent Muhammad b. Maslamah with the order to verify the complaint and burn the palace. Inquiry Commissioner found the complaint to be true, and he burnt down the palace while Governor S'ad bin Waqas stood and watched. (Nu'mani, 227)

According to a narration in Kitab-ul-Kharaj, on another occasion Khalifah 'Umar was walking in the streets of Madinah (the capital), when a citizen rebuked him saying "Omar, do you think you will escape divine punishment by devising few regulations for your officers? Do you know that 'Ayyad bin Ghanam, governor of Jazirah, wears fine robes and keeps a security guard at his door?"

Khalifah 'Umar immediately dispatched his Chief Inquirer to investigate and bring 'Ayyad back to the capital in whatever condition he is found. Muhammad bin Maslamah reached Egypt and found a guard at 'Ayyad's house and him in a fine robe. He brought him to Madinah in the same clothes. Khalifah 'Umar had him change his fine clothes to coarse wool, and ordered him to take a flock of goats and graze them in the jungle. Governor 'Ayyad showed hesitation and felt this to be a sort of humiliation but Khalifah 'Umar said to 'Ayyad bin Ghanam that he should not be ashamed of the job, as his father had been a goatherd and therefore had for this reason got the name of Ghanam. Governor 'Ayyad made sincere repentance and did his duty conscientiously as long as he lived. (Nu'mani, 227)

However, on the other hand, when Khalifah 'Umar was visiting Syria, he saw Ameer Mu'awiyyah, Governor of Syria, in fine robes and in all his glory. 'Umar remarked: "Why all this Khosrau like splendor?"  Ameer Mu'awiyyah explained that he had to deal with those who were used to the ways of the Romans and it was not possible to maintain the Empire's prestige in their eyes without such paraphernalia. Khalifah 'Umar was satisfied with this answer. (Nu'mani, 227)

Him being genius is that he knew how the citizens of each province felt, what were their expectations from their political leaders, and what will earn the masses respect. 'Umar knew how to take these variations into consideration and establish a flourishing state.

Some may feel that burning a palace down or not allowing fine clothes for officials might violate the governor's individual right. 'Allamah Shibli No'mani addresses this concern and explains the wisdom behind Khalifah 'Umar order. He explains as follows:

"Such proceedings do appear objectionable, as interference in the people's private lives and manner of living is negatory to the principle of individual freedom, but the spirit of equality and democracy which 'Omar wished to infuse into the country was not possible of realization unless he himself and those associated with him in government set the highest example of it in their own lives. The commonality might do what they please, for the effect of their example remains confined to a narrow circle. But if the people who are charged with governance and form the pillars of the state live in a manner which distinguishes them from the common people, the latter will soon develop a sense of alienation and inferiority." (Nu'mani, 228)

Preventing Corruption From Taking Root:

Another example of his political ingenuity is that he took active steps to ensure corruption doesn't take root during his reign. Since the purpose of the state was to serve the people and not to oppress them, he took measures that for many of us today may seem a obvious solution, but not so much during that era. 'Allamah Shibli No'mani explains it eloquently as follows:

"An excellent rule which Caliph 'Umar ibn al-Khattab adopted to ensure the honesty and rectitude of officials was of giving them high salaries. Europe has learnt this principle after centuries of experience, while Asiatic countries have not yet realized its wisdom, for which reason bribery and peculation have become a common feature here. In the time of 'Umar, living was exceedingly cheap and money was scarce. For all that, salaries were comparatively high. Provincial governors received as much as five thousand rupees a month in addition to their shares in the spoils of war. Mu'awiyyah received one thousand dinars a month." (Ist'ah Qadi ibn 'Abd-ul-Bar and Izalat-ul-Khifa' of Shah Waliullah.)  (Nu'mani, 228-229)

'Allamah Shibli No'mani's book was originally published around 1898 CE when he mentioned that Asiatic countries haven't realized the wisdom behind having higher salaries for the state officials. Ironically, Asiatic countries still have this problem, the only difference is that it has gotten way worst.

Khalifah 'Umar established a state that was truly at the service of the masses. The above examples were just few of the many administrative decisions he made to establish such a state.  More can be read on this in 'Allamah Shibli No'mani's work called "Al-Farooq: The Life of Omar the Great"

Source:

Nu'mani, Shibli, and Trans. Maulvi Zafar Ali Khan. "Administrative Divisions." Al-Farooq: The Life of Omar the Great. New Delhi: Idara Isha'at-e-Diniyat, 2005. Print.

Kitab-ul-Kharaj, pg. 66, as cited by 'Allamah Shibli Nu'mani on pg. 229.


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Sunday, July 16, 2017

Sufism Revealed Creed : Ruh As-Siyadah manifested in Al-Khidr and the Angel that came to Maryam for Ali Wafa

بسم الله الرحمن الرحيم

الحمدلله رب العالمين والصلوة والسلام على اشرف الانبياء وسيدالمرسلين نبينا محمد صل ا لله عليه وعلى آله واصحابه وازواجه اجمعين

امابعد 

السلام عليكم ورحمة الله وبركاته

Muhammad Wafa is the fourth Fifth Imam of the Shadhili Tariqah and Ali Wafa is the sixth.

Ali Wafa wrote in mafatih al-khazain al-aliyya 17b:

"Know that al-Khadir is the manifestation of what is hidden in the Trust of Moses, from the Spirit of Lordship. Therefore, his (al-Khadir)'s external (acting) by which he manifested himself, was interpreted (in the Qur'an) as belonging to the "footsteps" of Moses and his attendant (Q 18: 64), while (al-Khadir's inner reality) is his being "one of the servants" of the essential Secret of unification and of the blessing of Nearness. (Q 18: 65)"

Ali Wafa wrote in mafatih al-khazain al-aliyya 17b:

"The Praiseworthy, Independent Haqq, disclosing Himself by this al-Khadir to Moses and his attendant as He manifested Himself through His Spirit, sending it down to Mary as a well-formed man, said, "They (Moses and the attendant) returned along their footsteps" to its (the spirit's) manifestation, by which He (had) manifested to her, so they would perceive him (as she did), by their bodily senses, as a well-formed man: "So they found one of Our servants" (ie al-khadir) (Q 18: 65)."

Ali Wafa wrote in mafatih al-khazain al-aliyya 18a, 18b:

"When (Moses) following (of al-Khadir) ceased with "the interpretation of that for which you were not able to have patience" (Q 18: 78) from the governing of supremacy, because he (Moses) was at the level of the Trust, he (al-Khadir) explained to him the (significance of the) events. The latter continued to unveil from the face of supremacy veils by his speech, "I wanted" (Q 18:79) and "You made holes" (Q 18: 71). Then he said "We feared" (Q 18: 80) and "We wanted" (18: 81), so that the secret from its husk appeared to him (Moses) by his (al-Khadir) saying "Your Lord wanted that they should reach maturity and get their treasure out (from under the Wall); a mercy from your Lord. I did not do it on my own accord" (Q 18: 82). Then it (the Spirit) informed him, as it appeared to him, by (the way he) put what he had done as coming by his own accord and none other. By this it was known that this manifestation (of the Spirit) is the "interpretation of that for which you (Moses) were not able"-when it self-disclosed upon the mountain-"to bear" (Q 18: 78)"

Ali Wafa wrote in mafatih al-khazain al-aliyya 18b:

"Likewise, the Spirit of the esoteric dominion of Jesus's Trust manifested to Mary as a well-formed man, saying according to its personification, "I am a messenger from your Lord; to you will be the gift of the holy son" (Q 19: 19). And He made him a sign to the people and a blessing from Him (cf Q 19: 21). This was a completed matter when he unveiled for her the face of the Creator by saying "So (it will be). Your Lord has said "For Me that is easy."" (Q 19: 21)

Comment: So for Ali Wafa, there is a Ruh of Syadah (spirit of Lordship) which is the manifestation of Allah, and this Ruh appeared to Musa on the mount Tur, but he could not recognize it, same al-Khidr was a manifestation of this Ruh, and this Ruh also manifested to Maryam. So for Ali Wafa, Allah Himself appeared in this Angel and in Al-Khidr.

فهذا هو الذي أردت أن أنبه إليه ، فإن أصبت فمن الله. وإن أخطأت فمن نفسي، والله تعالى أسأل أن يعصمنا وإياكم من الزلل ومن كل ما لا يرضيه. وآخر دعوانا أن الحمد لله رب العالمين 



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Saturday, July 15, 2017

Sufism Revealed Creed : The Wafa and their belief in seal of Awliya

بسم الله الرحمن الرحيم

الحمدلله رب العالمين والصلوة والسلام على اشرف الانبياء وسيدالمرسلين نبينا محمد صل ا لله عليه وعلى آله واصحابه وازواجه اجمعين

امابعد 

السلام عليكم ورحمة الله وبركاته

Muhammad Wafa is the fourth Fifth Imam of the Shadhili Tariqah and Ali Wafa is the sixth.

Muhammad Wafa said in Nafasi al-'Irfan, Al-Maktabat al-Azhariyya 92b, 93a:

"The words complete in justice and sincerity are the beauty of the word of the Spirit in the world of Jabarut; and the word of Gabriel is in the world of Malakut, and the word of Adam is in the world of Mulk, and the word of Jesus is in the world of Prophethoods, and the word of Muhammad is in the messengerhoods, but the unifying word of words is that of the Seal of sainthoods from the illiterate community, who ascertains God by divine Secrets. "And to Him return all things, so worship Him and put your trust in Him." (Q 11: 123)

Comment: So Muhammad Wafa believes in the saints having a seal, like Hakim At-Tirmidhi and Ibn 'Arabi. And ibn 'Arabi believes that all Prophets take from the niche of this Seal of saints. Muhammad Wafa said that the Seal of saints has words unifying all words (Kalimah Al-Jami'ah li Kalimat).

Muhammad Wafa said in Nafasi al-'Irfan, Al-Maktabat al-Azhariyya 71a, 71b:

"When there were seven days, God struck a similitude of the Seven oft-repeated which are the Self-disclosures of the Attributes of the Essence. These are Life, Knowledge, Power, Will, Hearing, Seeing and Speaking. Then (He struck) the great Quran and the Self-disclosure of the Essence, to which refer all the Names and Attributes. Then the eight throne-bearers descended…to the seven heavenly received commands…and descended in (the mission of) Adam, Noah, Abraham, Moses, David, Sulaiman, and Jesus. (The throne bearers) then appeared in Muhammad, and he is the heir "day of Assembly" and the arrangement of the affair. Then they turned towards the ummi community and the Ahmadi milla, by virtue if the tradition, "God dispatches at the start of every century a man by whom He renews the religion of this community." This is the reality of the polehood, up to (the year) 800. The uniting eight appears as…the seal of the Seven oft-repeated, the organizer of their realities among both concrete and abstract things, from the ummi community and the Muhammadan Ahmadi milla. (This unifying eight, being himself) the great Qur'an, (is known) as "In the Name of God the Merciful, the Compassionate." And "this is the Day of assembly of which there is no doubt" (Q 42: 7) or denial. "This is the day for which mankind is gathered together. That will be a day of Testimony." (Q 11: 103)

Comment: Muahmmad Wafa is saying that the reviver of the eight century, meaning the pole of this century, will be their seal, like the Prophet (saw) completed the 7 Prophets Adam, Noah, Abraham, Moses, David, Sulaiman, and Jesus, so he is the seal of Messengers and Prophets, and likewise the pole of the eight century will be the seal of sainthood. See also Wafa's Tahrif of the Quran as he says that the seven oft-repeated that are in fact the seven Ayat of Surah Al-Fatihah, means that the seven poles will be sealed by the eight pole. And see also how he uses verses of the Quran dealing with resurrection to hint at the arrival of their eight pole, for Wafa, the appearance of this Seal of saints will be the day of gathering and witness meant in these verses of the Quran.

Muhammad Wafa said in Nafasi al-'Irfan, Al-Maktabat al-Azhariyya 82b:

"The abode of each tiding: since what is announced is fixed, then Noah is the abode of what Adam announced; and Abraham is the abode of what Noah announced; and Moses is the abode of what Abraham announced; and Jesus is the abode of what Moses announced; but Muhammad is the abode of them all. Likewise the men dispatched at the start of each century, who are the abodes of the Muhammadan tidings. The master of the eighth time is the Seal of the age, and the source of total union, the abode of the Great Tiding (cf Q 38:67), which is called "In the name of God, the Merciful, the Compassionate."

Comment: so Muhammad Wafa is saying that the Seal of the saints will come in the eight century.

Ali Wafa said in his "Mafatih al-Khaza'in al-aliyya" 43 b:

"Since the quality of the ninth sphere is inseparable from the esoteric of the quality of the eighth sphere, then Muhammad, the Seal of prophethoods, reaches the (position of) opener of sainthoods, announcing the immutable Verification. His time contains what all earlier times contain, for the learned of his community are like the prophets of other times."

Comment: So Ali Wafa like ibn Arabi considers that the level of Prophethood will still carry on, as the learned of this community are like Prophets before.

Ali Wafa wrote in the same place after:

"God raises at the start of each century one who renews for this community its religion." Understand, each century a pole comes down with a quality appropriate to the predisposition of the people of his time. It is known thereby that the poles are equivalent to the "holders of resolutions," and that they (the poles) are their (the Prophets') inheritors. The first (pole) corresponds to Adam and was sent down on the day of the Farewell pilgrimage; for time on (that) day turned back to a situation (like that of the) day God created the heavens and the earth. And the master of the second century is on the heart of Noah…and likewise (are the poles) from one-hundred to eight-hundred years, until the Muhammadan pole, the Seal of the saints…the teacher Abu al-Hasan al-Shadhili (d 658) was the pole of the seventh time; and the great completing speaker came down as the Seal of sainthoods in the eight time."

Comment: So for Ali Wafa, the first pole was Ali ibn Abi Talib and he was the inheritor of Nuh (aley salam), and the reference of Farewell Hajj is to the event of Ghaddir Al-Khumm as pointed as by Mc Gregor, and Shi'ah made it clear that 'Ali was appointed here at his successor, and Ali Wafa said he was appointed then as the first pole, so one can see the similarities. Also Ali Wafa considers the poles as being like holders or resolution, meaning Ulul 'Azm.

Moreover Ali Wafa considers the seal of the saints as greater to Abu al-Hasan Ash-Shadhili.

Ali Wafa said in his "Mafatih al-Khaza'in al-aliyya" 5 b:

"God raises, at the start of every one-hundred years, a man by whom He renews this religion." This man is the pole. We also read in the Hadith that, "God places each saint upon the heart of a prophet." The "holders of resolution" are the poles of the prophets, and they are seven, with Muhammad as their seals, the eight. As for the poles of the saints, the eight is their Seal, and is upon the heart of the Seal of prophets."

Comment: So one can see that with this fabricated Hadith, these misguided Sufis put Awliya's hearts upon hearts of Prophets, so for them Prophethood carries on, only the name of it is changed, else its level is the same, except for bringing new laws.

Then Ali Wafa declared himself to be this Seal of saints as in "Wasaya" 75b, and Ash-sha'rani also quoted this in his "Tabaqat" 2: 52:

"I received an inspiration (Ilham) in the year 799 AH, which was not from my imagination, which said, "O Ali, We have chosen you to resurrect the souls from the tombs of their bodies. If We have commanded you, then take heed!""

Comment: so Ali Wafa claims he will be the Seal of saints who is to come in the eight century.

فهذا هو الذي أردت أن أنبه إليه ، فإن أصبت فمن الله. وإن أخطأت فمن نفسي، والله تعالى أسأل أن يعصمنا وإياكم من الزلل ومن كل ما لا يرضيه. وآخر دعوانا أن الحمد لله رب العالمين 



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Friday, July 14, 2017

Educating Your Wife

After years of marriage and settling into a routine with children, eventually a time comes when most Muslim husbands have no idea how their wives spend their days.

It does not bother them that their bored wives gossip for hours on the phone, watch excessive movies and television, or waste time window shopping, attending ladies'lunches or tea-parties, or hip-hopping from the mall to the tailor to get new outfits made.

A good Muslim husband should be aware that his wife's secular and religious education is his responsibility. He should know that Allaah (swt) will question him about this, thus he should ensure that his wife gains knowledge of the Quraan and attends sermons, groups, seminars or workshops for the same…

It is imperative that the husband enables his wife to fulfil her religious obligations by using gentle reminders and arranging for her education about Islaam.

[Traversing The Highs And Lows Of Muslim Marriage, by Sadaf Farooqi, p. 70]



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