Monday, July 31, 2017

Dealing with Husband’s Mental and Verbal Abuse

Question

Assalamu alaykum.

I have big problems with my husband, as he, after eight years of marriage, has started to complain about everything that I do. He insults me every day and tells me that the only responsibility that he has towards me is to financially support me, meaning that he does not want to give me more children (we have three, aged three, five, and seven). Also, when we got married I weighed 54 kilos. I weigh 53 kilos now, and he says that I am too skinny, so he does not want to be intimate with me. I eat normally, but the problem is that I have too much stress in my life, which prevents me to gain weight. In the interest of our children, I have made hijrah (emigration) with them to an Islamic country. My mother-in-law has been really bad with me and the children here, and my husband knows about that, but we do not have money to rent another home. I want to divorce from my husband, but he says that his condition is that I write a contract saying that I will never marry again. I agreed, but he still does not give me the divorce. I am in bad situation since I cannot get a job here and cannot take the children and go back to where we used to live because the government wants to steal our children. Being married to my husband, who abuses me mentally, and being around his mom has caused my faith to become very low, and it had never been low before. I feel like I am sacrificing too much for my children's sake and to make my husband happy, but all he does is complain. It is impossible to make him happy; he wants to control everything and fights about small things, like where I put the bread or how I bathe the children. My husband does not give me any rights except for money for me and the children. My patience has totally vanished. He gets worse every time he comes to visit us, and his older brother and mom like to cause problems in our marriage.


Answer

May Allah make it easy for you and reward you for seeking advice, because in these issues that you are facing, it is difficult to remain focused on what is the right decision, even if it goes against your desire. In situations like this, many people focus on their immediate comfort as a solution when they cannot take it anymore, but we have to look at the outcome of decisions so that we do not regret them in the future.

From your letter, I understand that you left your home country for the sake of Allah and made hijrah trying to protect the children's identity as Muslims and trying to live a life that is pleasing to Allah.

If that is the case and the goal is to do what is pleasing to Allah while seeking the reward of the Hereafter, you have to understand certain things in order to help you understand the advice that I will give you at the end:

1- The Uboodiyyah (servitude) and worship to Allah are unconditional for the believers. We are created to worship Allah alone.
2- The Uboodiyyah to Allah is required under any circumstances, at times of ease, at times of difficulty, being poor or rich, and also when dealing with marriage and relationships in general.
3- To achieve the Uboodiyyah, all people are tested; some with ease, and some with difficulties, and Allah, the Most Wise, knows best who deserves what. Some people are tested with matters of ease and happiness in this life; wealth, a good husband, good relationships, children, etc., and others are tested with difficulties; poverty, sickness, bad husband, etc. No one is less than the other, these are just different tests, and everyone should turn to Allah, the Most High.

Having said that, looking into your case, you need to understand that this is a test from Allah for you to do the right thing seeking rewards from Allah. Your case has two folds; yourself and your husband. As for your husband, he needs to consult a person of knowledge (a scholar). Either you advise him if he listens to you, or you try to reach out to someone who can help him and seek help and advice from a scholar or the righteous people in his town. You are not responsible for your husband's behavior, but you are responsible for your own behavior and actions. Therefore, I advise you to do the following:

1- Focus on your faith first, that is your responsibility; repent to Allah, make istighfar (asking for forgiveness), pray on time, supplicate, wake up during the last third of the night and pray and supplicate, give charity, etc. You should do whatever increases your faith.

2- Never say: my husband caused my faith to be low; that is not an excuse. Faith increases with good deeds, and one of the good deeds is having patience. Patience is bitter and does not feel good, but it is a great act of worship. Leave the results to Allah and be patient.

3- Being patient means that you fulfill the rights of Allah in your life as well as the rights of your husband, and that you take every verbal or mental abuse from him as an expiation of sins and for reward from Allah. In other words, ignore your husband's bad actions towards you, and focus on the actions of Allah. The action of Allah is that He is testing you through your husband, so show Allah your good patience.

4- Do not ask for a divorce now, but work on your faith, as I mentioned, and take care of your kids and husband. The more you turn to Allah with supplications and steadfastness, the more things will change, Allah willing.

5- Many women encountering similar situations like you divorce, and then they return to their own countries, where their faith changes and they lose a lot, especially those having children, etc.

6- Your husband is wrong according to what you wrote, but you are only responsible for your own actions, and Allah can change his heart if you turn to Allah alone seeking help by reciting Quran and being steadfast in the matters related to faith.

7- If you try that for some time, then you may let us know if there is any improvement.

May Allah bless your marriage, soften your husband's heart, and reward you for your patience.


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Friday, July 28, 2017

Digital currency: the next great thing?

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By: Ellen Brown

Source: InformationClearingHouse

September 18, 2016 "Information Clearing House" – Several central banks, including the Bank of England, the People's Bank of China, the Bank of Canada and the Federal Reserve, are exploring the concept of issuing their own digital currencies, using the blockchain technology developed for Bitcoin. Skeptical commentators suspect that their primary goal is to eliminate cash, setting us up for negative interest rates (we pay the bank to hold our deposits rather than the reverse).

But Ben Broadbent, Deputy Governor of the Bank of England, puts a more positive spin on it. He says Central Bank Digital Currencies could supplant the money now created by private banks through "fractional reserve" lending – and that means 97% of the circulating money supply. Rather than outlawing bank-created money, as money reformers have long urged, fractional reserve banking could be made obsolete simply by attrition, preempted by a better mousetrap.  The need for negative interest rates could also be eliminated, by giving the central bank more direct tools for stimulating the economy.

The Blockchain Revolution

How blockchain works was explained by Martin Hiesboeck in an April 2016 article titled "Blockchain Is the Most Disruptive Invention Since the Internet Itself":

The blockchain is a simple yet ingenious way of passing information from A to B in a fully automated and safe manner. One party to a transaction initiates the process by creating a block. This block is verified by thousands, perhaps millions of computers distributed around the net. The verified block is added to a chain, which is stored across the net, creating not just a unique record, but a unique record with a unique history. Falsifying a single record would mean falsifying the entire chain in millions of instances. That is virtually impossible.

In a speech at the London School of Economics in March 2016, Bank of England Deputy Governor Ben Broadbent pointed out that a Central Bank Digital Currency (CBDC) would not eliminate physical cash. Only the legislature could do that, and blockchain technology would not be needed to pull it off, since most money is already digital. What is unique and potentially revolutionary about a national blockchain currency is that it would eliminate the need for banks in the payments system. According to a July 2016 article in The Wall Street Journal on the CBDC proposal:

[M]oney would exist electronically outside of bank accounts in digital wallets, much as physical bank notes do. This means households and businesses would be able to bypass banks altogether when making payments to one another.

Not only the payments system but the actual creation of money is orchestrated by private banks today. Nearly 97% of the money supply is created by banks when they make loans, as the Bank of England acknowledged in a bombshell report in 2014. The digital money we transfer by check, credit card or debit card represents simply the IOU or promise to pay of a bank. A CBDC could replace these private bank liabilities with central bank liabilities. CBDCs are the digital equivalent of cash.

Money recorded on a blockchain is stored in the "digital wallet" of the bearer, as safe from confiscation as cash in a physical wallet. It cannot be borrowed, manipulated, or speculated with by third parties any more than physical dollars can be. The money remains under the owner's sole control until transferred to someone else, and that transfer is anonymous.

Rather than calling a CBDC a "digital currency," says Broadbent, a better term for the underlying technology might be "decentralised virtual clearinghouse and asset register." He adds:

But there's no denying the technology is novel.  Prospectively, it offers an entirely new way of exchanging and holding assets, including money.

Banking in the Cloud

One novel possibility he suggests is that everyone could hold an account at the central bank. That would eliminate the fear of bank runs and "bail-ins," as well as the need for deposit insurance, since the central bank cannot run out of money. Accounts could be held at the central bank not just by small depositors but by large institutional investors, eliminating the need for the private repo market to provide a safe place to park their funds. It was a run on the repo market, not the conventional banking system, that triggered the banking crisis after the collapse of Lehman Brothers in 2008.

Private banks could be free to carry on as they do now. They would just have substantially fewer deposits, since depositors with the option of banking at the ultra-safe central bank would probably move their money to that institution.

That is the problem Broadbent sees in giving everyone access to the central bank: there could be a massive run on the banks as depositors moved their money out. If so, where would the liquidity come from to back bank loans? He says lending activity could be seriously impaired.

Perhaps, but here is another idea. What if the central bank supplanted not just the depository but the lending functions of private banks? A universal distributed ledger designed as public infrastructure could turn the borrowers' IOUs into "money" in the same way that banks do now – and do it more cheaply, efficiently and equitably than through banker middlemen.

Making Fractional Reserve Lending Obsolete

The Bank of England has confirmed that banks do not actually lend their depositors' money. They do not recycle the money of "savers" but actually create deposits when they make loans. The bank turns the borrower's IOU into "checkable money" that it then lends back to the borrower at interest. A public, distributed ledger could do this by "smart contract" in the "cloud." There would be no need to find "savers" from whom to borrow this money. The borrower would simply be "monetizing" his own promise to repay, just as he does now when he takes out a loan at a private bank. Since he would be drawing from the bottomless well of the central bank, there would be no fear of the bank running out of liquidity in a panic; and there would be no need to borrow overnight to balance the books, with the risk that these short-term loans might not be there the next day.

To reiterate: this is what banks do now. Banks are not intermediaries taking in deposits and lending them out. When a bank issues a loan for a mortgage, it simply writes the sum into the borrower's account. The borrower writes a check to his seller, which is deposited in the seller's bank, where it is called a "new" deposit and added to that bank's "excess reserves." The issuing bank then borrows this money back from the banking system overnight if necessary to balance its books, returning the funds the next morning. The whole rigmarole is repeated the next night, and the next and the next.

In a public blockchain system, this shell game could be dispensed with. The borrower would be his own banker, turning his own promise to repay into money. "Smart contracts" coded into the blockchain could make these transactions subject to terms and conditions similar to those for loans now. Creditworthiness could be established online, just as it is with online credit applications now. Penalties could be assessed for nonpayment just as they are now. If the borrower did not qualify for a loan from the public credit facility, he could still borrow on the private market, from private banks or venture capitalists or mutual funds. Favoritism and corruption could be eliminated, by eliminating the need for a banker middleman who serves as gatekeeper to the public credit machine. The fees extracted by an army of service providers could also be eliminated, because blockchain has no transaction costs.

In a blog for Bank of England staff titled "Central Bank Digital Currency: The End of Monetary Policy As We Know It?", Marilyne Tolle suggests that the need to manipulate interest rates might also be eliminated. The central bank would not need this indirect tool for managing inflation because it would have direct control of the money supply.

A CBDC on a distributed ledger could be used for direct economic stimulus in another way: through facilitating payment of a universal national dividend. Rather than sending out millions of dividend checks, blockchain technology could add money to consumer bank accounts with a few keystrokes.

Hyperinflationary? No.

The objection might be raised that if everyone had access to the central bank's credit facilities, credit bubbles would result; but that would actually be less likely than under the current system. The central bank would be creating money on its books in response to demand by borrowers, just as private banks do now. But loans for speculation would be harder to come by, since the leveraging of credit through the "rehypothecation" of collateral in the repo market would be largely eliminated. As explained by blockchain software technologist Caitlin Long:

Rehypothecation is conceptually similar to fractional reserve banking because a dollar of base money is responsible for several different dollars of debt issued against that same dollar of base money. In the repo market, collateral (such as U.S Treasury securities) functions as base money. . . .

Through rehypothecation, multiple parties report that they own the same asset at the same time when in reality only one of them does—because, after all, only one such asset exists. One of the most important benefits of blockchains for regulators is gaining a tool to see how much double-counting is happening (specifically, how long "collateral chains" really are).

Blockchain eliminates this shell game by eliminating the settlement time between trades. Blockchain trades occur in "real-time," meaning collateral can be in only one place at a time.

A Sea Change in Banking

Martin Hiesboeck concludes:

[B]lockchain won't just kill banks, brokers and credit card companies. It will change every transactional process you know. Simply put, blockchain eliminates the need for clearinghouse entities of any kind. And that means a revolution is coming, a fundamental sea change in the way we do business.

Changes of that magnitude usually take a couple of decades. But the UK did surprise the world with its revolutionary Brexit vote to leave the EU. Perhaps a new breed of economists at the Bank of England will surprise us with a revolutionary new model for banking and credit.

Ellen Brown is an attorney, founder of the Public Banking Institute, and author of twelve books including the best-selling Web of Debt. Her latest book, The Public Bank Solution, explores successful public banking models historically and globally. Her 300+ blog articles are at EllenBrown.com. She can be heard biweekly on "It's Our Money with Ellen Brown" on PRN.FM.

The views expressed in this article do not necessarily reflect those of MuslimVillage.com.

Digital currency: the next great thing?
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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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Thursday, July 13, 2017

How To Maintain Your Wife’s Privacy From Your Family Members

1) Request your family not to enter your wife's room unless she approves, for example, when she is lying down or if she has closed the door. (Note; every jealous husband should at least have a lock on his bedroom door!)

2) Ask your brothers not to hover outside her bedroom door.

3) No one should rummage through her cupboard or handbag unless she approves.

4) She should not be 'deliberately' overheard when she is talking on the phone.

5) If she has gone somewhere with your permission, everyone else in the house need not now where she has gone and for how long.

6) Her laundry should not be hung in a place where your male relatives can see her personal garments.

7) Sometimes, she should be allowed to eat her meals in privacy with you, where she will be comfortable. Note that scholars opine that the husband cannot force his wife to have all her meals with her in-laws…

8) Lastly, do not reveal her secrets or personal affairs to your family members. If they ask too many questions, make it politely clear that this kind of inquisitive behaviour is not right.

[Traversing The Highs And Lows Of Muslim Marriage, by Sadaf Farooqi, p. 72]


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Wednesday, July 12, 2017

Physical Vs Emotional, Know What Your Spouse Wants!

As explained in the previous post, dressing good for your husband is a vital ingredient to keep the love going. A man's desire is more physically driven and a woman's desire is more emotionally driven. By physically driven we mean anything to do with his sense of sight and his sense of touch. These two senses in the man are his main drives which excite him. So if a wife can please the man through these two passages, she has indeed won his heart. By emotionally driven we mean pleasing the wife emotionally. I.e. speaking to her in a soft tone, caring for her, showing compassion and love towards her. Taking her thoughts into consideration, not ignoring her etc.

Many wives get up in the morning and do not do themselves up for their husbands, which causes many husbands to complain and maybe so, even seek the comfort of their eyes elsewhere, or even so, seek second wife. But in cases where getting a second wife is not possible, it may even lead to some men not lowering their gaze. As if you do not give your spouse their desire, yet are getting your desire, it could lead to psychological problems (for your spouse).

For example, we have said that a man's desire is more physically driven, whereas a woman's desire is more emotionally driven. So now if a man is always giving his wife her emotional desire (i.e, he talks sweet with her, jokes with her, plays with her, is kind and soft in his dealings and interactions with her etc), yet she does not fulfil his main desire (which is physical – i.e, looking pretty for him, touching him, marital relations, foreplay etc), then this psychologically effects the man.

And the same is said in the opposite scenario as well. So if a woman is always fulfilling her husbands physical desire (always dressing beautiful for him, touching him, embracing, kissing him etc), yet he does not take his wife's emotional desire into consideration (i.e, he is very harsh and dry towards her) then this psychologically effects the woman.

So each and every man, if he wants his wife to give him more of his physical desire, has to do his part (which is fulfilling her emotional desire).

And likewise, each and every woman, if she wants her husband to give her more of her emotional desire, has to do hers part (which is fulfilling his physical desire).

Its that simple! You have to give in order to receive. The more you give your spouse their desire, the more they will give you your desire.

A man naturally responds to physical desire with emotional desire. And a woman naturally responds to emotional desire with physical desire.

If a man is satisfied with his physical desire he is receiving from his wife then it will prevent him from going to haraam. And likewise if a woman is satisfied with her emotional desire she is receiving from her husband then it will prevent her from going to haraam.


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Tuesday, July 11, 2017

Welcoming Your Husband Home On His Arrival From Work

When a man comes home from work, he requires some peace of mind. Every man wishes to be embraced by his loving wife, as it helps relieve all the stress of work. And this is indeed form the sunnah of our Prophet and teacher (saw).

'Aa'ishah (ra) said:

"A group of the Companions of the Prophet (saw) were waiting at the door for him, so he prepared to go out to meet them. There was a vessel of water in his house, and he peered into it, smoothing his beard and his hair."

She then added:

"I asked him, 'O Messenger of Allaah, even you do this?' He (saw) said, 'Yes, when a man goes out to meet his brothers, let him prepare himself properly, for Allaah is beautiful and loves beauty.' " [Reported in Tafseer of Qurtubee, 7/32]

So preparing oneself for the arrival of your husband not only eases his mind, but is something from the sunnah. Likewise the Prophet (saw) said to his companions:

"You are going to visit your brothers, so repair your saddles and make sure that you are dressed well…" [Ibn Al-Hanzaliyah, Aboo Daawood & Al-Haakim]

When a woman dresses in her nice clothes and warmly welcomes her husband home with a hug and a kiss, it helps the man to forget all the troubles he may have experienced in his work place. And indeed in this is a benefit for the wife, as now that his mind is at ease, it is more likely that he will treat you with love and compassion, rather than ordering you around to bring him his food or any other order.

Jundab Ibn Makeeth said:

"Whenever a delegation came to meet the Messenger of Allaah, he would wear his best clothes and order his leading Companions to do likewise…" [Ibn Sa'd in Tabaqaat]

Looking good, especially on first sight, makes the onlooker (in this case – the husband) appreciate your actions. It also increases his love for you as it makes him believe that you were anticipating his return. As it is only the lover who awaits her lover. It shows you have concern for him and this indeed puts ease in his heart and mind.

Advice To Husbands:

Ash-Sha'bee said:

"When the Prophet (saw) returned from Khaybar, Ja'far Ibn Abee Taalib came out to meet him, and the Prophet (saw) embraced him and kissed his forehead." Another narration adds, "he embraced him warmly." [Tabaqaat, 4/34]

In this is advice for the husband who returns from work to embrace his wife warmly. He should not ignore her or give her a cold shoulder.



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Tuesday, July 4, 2017

Lacking Means to Advance in Way of Allah

Question

Assalamu alaykum.

If you want to move forward and progress in Allah's way but the necessary factors are missing, could it be a punishment or that you are getting no further guidance? In Islam, we are told that in order to be successful on this path, we need certain things. The need to be around people, whether by being married or having a family, to avoid being alone with Shaytan (the devil), who will then attack you more. To have good pious people in your life who guide you; correct the environment you live in; the means to seek knowledge; the ability to do things if it is in an Islamic way, such as daily work, shopping, charity work, attending a gym, etc. However, doing these things always leads to some fitnah (temptation), as mixing will occur between genders or there will be other sinful things there. As women, it is hard to go out and keep busy in these ways, yet if one stays alone or without support, one becomes idle and sinful. So what if you do not have those necessary factors and fear how you will spend the rest of your life in this way, especially if marriage is not possible for some reasons? How can a person possibly achieve safety from Allah's punishment and progress forward in his path then, as even the Prophets and Companions had each other's support, and so on? It is clear that being alone causes one to fall back, as I find myself doing each time I try. This leads to questioning about whether one could be receiving the punishment of not being helped and could possibly be among those who are not guided. "Whoever Allah guides, none can misguide, and whoever He allows to fall astray, none can guide them aright." I want to know whether there is a way to then be guided again? If a person is blinded further into misguidance due to what he deserved, then in the same way, is there a way that one can become deserving of being guided again according to Islam? Similarly, can one get out of Allah's punishment if this is what's happening?
May Allah reward you for your help.

Answer

All praise be to Allah, the Lord of all that exists. Your letter shows your dedication and proper concern for how to be guided and receive the pleasure of Allah. Understanding this life is crucial to know what is a punishment and what is not. The only way to understand this life is to refer back to the Creator of this world; Allah, the Most High. He informed us that this life is a test for all of us, we are being tested to see whether we worship Allah at all times and in every situation or if we will turn away from the purpose of our life totally or partially. As a Muslim who understands her purpose in life and that it is to worship Allah alone by following the final Messenger, Muhammad, sallallahu 'alayhi wa sallam, you should take all the means that are permissible to please Allah and follow His Messenger, sallallahu 'alayhi wa sallam. One of the pillars of faith is to believe in fate and that everything is by the will of Allah. He ordered us to do the best we can in whatever situation we are in, and the results are in the control of Allah. You should take the means to associate yourself with those who seek the pleasure of Allah, even if you would have to sacrifice something. Life is a struggle, try to get married to a pious individual who fears Allah, and supplicate for that. If you use all the means and you seek help from Allah and your situation is difficult, that means that Allah wants something from you at that moment, which is to be patient and to continue to be pleased with Allah as your Lord. Life is a test, and Allah showed us in the Quran that we are being tested with good and evil and that we all shall return to Allah.

Be patient, stay away from haram, and if you fall in haram and you were weak, then repent to Allah; He is the Ever-Forgiving, the Most Merciful. With tawheed (pure monotheism) and tawbah (repentance), you complete your faith.

Allah, the Most Merciful, does not put a burden on a person that he is not able to bear. Furthermore, the mandatory acts become non-mandatory if a person has a valid excuse. Therefore, you as a Muslim are ordered by Allah to do the best you can. If you fall short because it is beyond your capacity, then there is no sin on you, and Allah knows best what each human being's capacity is.

My advice to you is to be hopeful and have good expectations about Allah, that He decrees for you nothing less than what is beautiful and good, for you to worship Him with different acts of worship like patience, being grateful, humbleness, etc. What really matters is to enter Paradise and be saved from Hellfire, and this path – the path to Paradise – is the path that contains tests and trials and tribulations, but the final destination is beautiful, so it is worth it to be patient, bear witness to the mercy of Allah, and then take the proper means for happiness according to the Quran and the Sunnah.


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Monday, July 3, 2017

Shaykh Ibn Bāz on the Virtue of Fasting Six Days in Shawwāl

Shaykh ʿAbdul-Azīz b. ʿAbdillāh b. Bāz – Allāh have mercy on him – was asked about fasting six days in Shawwāl (following Ramaḍān) and its virtues. He replied:

In the name of Allāh Most Gracious Most Merciful. All praise is to Allāh, and may the peace and blessings of Allāh be upon the Messenger of Allāh, and upon his Family and Companions, and all those who follow his guidance.
It is authentically reported from the Messenger of Allāh ﷺ that he said:
Whoever fasts Ramaḍān, then follows it six [fasts] in Shawwāl (the month following Ramaḍān), then it is like fasting the whole year.
This ḥadīth is recorded by Muslim in his Ṣaḥīḥ. This shows the virtue and advantage of these fasts, and that fasting the six days [after fasting] Ramaḍān is like fasting the whole year; and this is an immense virtue. [Fasting] Ramaḍān is equivalent to 10 months, and the six days is equivalent to two months [since] a good deed is rewarded tenfold, hence it is like fasting the whole year. And since Allāh – in his generosity and mercy – made [fasting] Ramaḍān an expiation for [sins done] between two Ramaḍāns, fasting the six days involves an increase in good (reward) and a great advantage, and a great benefit in implementing the instruction of the Prophet ﷺ, his guidance and encouragement, and in being keen to do the worship that Allāh has prescribed. This is a great good, that the believer seeks what Allāh has prescribed and recommended, to put it into practice and seek the reward from Allāh. The believer has a great reward for this.

Source: Official Website of His Eminence [http://www.binbaz.org.sa/noor/12117]



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