May 28, 2010
© Abdal Hakim Murad [March 2010]
1. Bradford youth: ta’weel of fortune.
2. He is Newtonian; she demonstrates the quantum principle
3. Oneness cannot be exaggerated.
4. Al-Jamil means ‘He That Reminds’.
5. Remember: your state is always contagious.
6. European Islam: the hand at Belshazzar’s feast.
7. Bless him, and you will travel to the secret of the Names.
8. The zahid experiences the Sunna as a boundary. The rind experiences it as a breaking of bounds.
9. Relative existence has no reality of itself. See it only as signs made of shadows.
10. Who is less redeemed than the Lying Tongue?
11. Childhood has been electrocuted.
12. Israel is ‘Nebuchadnezzar, My servant’.
13. Servanthood is the mark of humanity.
14. Only they who underestimate Shari’a despise Tariqa.
15. Tyler Durden: without functional women, no functional men.
16. Laugh at Christendom until it defends Bethlehem.
17. Islam is muwahhid; the monoculture is muwahhad.
18. The position of prayer in your list of priorities points to your state.
19. The first social law: for every true affinity between a man and a woman, there are ten attractions which are from the devil.
20. The Mahdi will be appointed by Theos, not Demos. The blood of warrior-patricians will run in his veins.
21. Woman is between khawf and raja.
22. Her home is her zawiya; but khidma must be only the first of her degrees.
23. Love your beloved better to love the Beloved. Love the Beloved and you will better love your beloved.
24. Zionism: the absolute priority of blood.
25. Tories are all Whigs now.
26. The Moderate Muslim: ‘Islam is against mass murder! Deep down, we’re just as lovely as you! er … Where’s the buffet?’
27. Modernity is confined to Westernness; Islam is not.
28. Honour is honour, whether or not others know.
29. Marriage is not to give you what you want, it is to make you what you know you should be.
30. Between the Pelagian and the pagan El and the true I lie.
31. Islam is not about ‘being yourself’; it is about improving yourself.
32. After converting, treat yourself to your favourite meal.
33. Modern holidays: the nafs will heal the ruh!
34. A gospeller called Tony Blair
Destroyed all Iraq from the air,
And then with decorum
His Interfaith Forum
Soon made him a smug millionaire.
35. Modernity offers us everything except pleasure and leisure.
36. Paul laid the cuckoo’s egg.
37. Religion is not difficult; we are difficult.
38. Lie to others, and you will soon lie to yourself.
39. If you are sceptical about coincidences, God will help you.
40. If Sufism is marginal to your life, then try to be that margin.
41. The saint is serious, but not judgmental; the false Salafi is judgmental, but not serious.
42. The Teacher knows that only the tedious is forbidden.
43. Tradition: we are on Religion’s leash. Modernity: religion is on our leash.
44. Joining religion is like unearthing your family tree.
45. Reality is a System. Kufr is not a malfunction in that System, it is the illusion that a malfunction exists.
46. ‘It’s kind of bad we destroyed everything, but at least we gave them a chance for a new start’ (Uncle Same’s warrior, after Fallujah).
47. Hamlet’s tragedy was to read St Mark.
48. It is not arbitrary creation that is amazing; what is amazing is the perfect occasions He employs. ‘Do you see any flaw in the Merciful’s creation?’
49. Only view her objectively if you view her as an object.
50. The beginner resents being laughed at. The wayfarer forgives those who laugh. The Arriver laughs with them, long and loud.
51. Being Muslim is the only authentic way to belong to your country.
52. Do not trust a culture where the religious leaders do not have the best sense of humour.
53. Did Paul’s Jesus have hormones? Ecce homo …
54. We can know nothing other than the Unknowable.
55. Allat, Manat and al-Uzza cannot compete with your potential for harm.
56. The Yawning Gulf lacks the principle of having principles.
57. Augustine: the Gospels allow us to put down the body, and pick up the sword.
58. When heart and body are in harmony, fikr results.
59. The Siddiq and the Murtada are like Isaac and Ishmael: we do not say either-or, but both-and.
60. You will only choose the right tariqa when you realise in what sense it does not matter which tariqa you choose.
61. If you are a doctor, and your heart does not grow softer each day, then burn your coat, and dance on the grave of your pretensions.
62. The monoculture’s son is Zahid; you are the Rind. But among the Zahids of Islam, where are the Rindan?
63. Be still, and know that you are odd.
64. In a democracy there should be no private beliefs.
65. Only a hypocrite is proud that he despises himself as a hypocrite.
66. You have underestimated His rahma.
67. It is eudaimonian, or it is pandemonium.
68. Revelation is everything that allows us to discern the Good.
67. The world’s texture is as rich as it is because of what you are called to be.
68. The only principles in this world which are impressive are Paradisal: the beauty of nature, of women, perfume, friendship, the sound of God’s word.
69. Utopia? The devil tempts you to attempt heaven on earth, as he tempts you with zina.
70. There are no loopholes in the Law, only well-crafted opportunities for sloth or gratitude.
71. Traditional architecture: materials praising their Maker. Modern architecture: materials praising Man. Postmodern architecture: materials mocking man.
72. Tradition: a low expectation of this world; high hopes for the next. Result: happiness. Modernity: high hopes for this world, low hopes for the next. Result: misery.
73. He who says, ‘I am patient’, is not patient.
74. Maidens! Only use hairspray so the hairs pray.
75. If you want light in your house, use electricity from a sustainable source.
76. The saint says a few simple things, and changes the world. The academic philosophises, but does not change even himself.
77. We are the Shi‘at Ali.
78. Trust in God, but don’t trust your trust in God.
79. Sharia – to hammer in the tent-pegs. Tariqa – to pitch the tent. Haqiqa – to dwell in the tent as a Prophet in glory.
80. Only Karaite Muslims demand adherence to a detailed creed.
81. Not all autonomy is dignity; but all dignity is autonomy.
82. Fasl: Calmness lies on the other side of your tasks. Wasl: Your tasks are your calmness.
83. Wisdom and safety are humility’s twin daughters.
84. Zuhd is to make the soul feel at home in the body.
85. How much asceticism do you need?
86. Pogonophilia without fitraphilia is a Jahilia.
87. False culture opposes consciousness.
88. Do not treat the world as though you were its centre.
89. Sufism: ‘the ways to God are as numerous as human breaths.’ The False Salafism: you take one breath, and hold it.
90. ‘Facts are chiels that winna ding’. (Burns)
91. Be the heart of your family by having your family in your heart.
92. Only patriarchy can guarantee gender equality.
93. Self-limitation allows you to find your character.
94. The Yawning Gulf: no taxation without representation.
95. The New Kalam: a thoughtful engagement with modern thought. The Third World elites: a thoughtless conformity to modern practice. The False Salafism: no conformity, and no thought.
96. Secularity excludes universals.
97. True marriage happens when there is true perception of beauty. True perception of beauty happens when there is true religion.
98. It is zuhd, not violence, that will melt the heart of Uncle Same.
99. Secular morality: modernity’s saving fiction.
100. The whats and thou-shalt-nots
all tie you up in knots,
for only in the whys
are humans reckoned wise.
May 28, 2010
You Are Our Master in Both Worlds
You were a ruler; we came under your command
You are our king, promised from eternity
We were just a few; we have realized our goal with you
You are our Sultan in both worlds.
We have forgotten our past kings
You are the pupil of our eyes.
Forgive us our mistake, o intercessor
For the sake of our thousand-year strive.
We have transgressed much, no good deeds we have
We have become spoiled, counting on your nearness
We are rich at heart, but not covetous
A morsel of your intercession would suffice for us.
Almost no one will listen to, alas!
Our wish, so pure
In spite of your illiteracy, O Messenger of God
You are the only one to read our heart
Rosewater flasks have dried
Our tears haven’t stopped; mercy!
The cinders of incense burners have cooled
Hearts are burning with your love
No poet of ours is like Labid, or Hasan
And no poem do we have like Burda or Muallaqa
Except for the history written
By the Ottomans with rubies in red.
Cannot live without you, the children of Ertugrul
Turks will give up their lives, but not the beloved
We are eternally servants of Haramayn
Even if we die, our souls will guard your tomb.
~ Lt. Idris Sabri – Ottoman soldier defending Madinah in WWI
May 25, 2010
Umm Salamah and her story
A story of patience, trials and testing times. The hijrah of Umm Salamah and her husband though was not as easy as they had imagined. In fact, it was a bitter and a painful experience. The fruits of making supplication at times of hardship (from below: O Lord give me something good from it..) and the results of trust in Allah.
Let us leave the story now for Umm Salamah herself to tell …
When Abu Salamah (my husband) decided to leave for Madinah, he prepared a camel for me, hoisted me on it and placed our son Salamah on my lap. My husband then took the lead and went on without stopping or waiting for anything. Before we were out of Makkah, some men from my clan stopped us and said to my husband:
“Though you are free to do what you like with yourself, you have no power over your wife. She is our daughter. Do you expect us to allow you to take her away from us?”
“They then pounced on him and snatched me away from him. My husband’s clan, Banu Abdul-Asad, saw them taking both me and my child. They became hot with rage.
“No! By Allah,” they shouted, “we shall not abandon the boy. He is our son and we have a first claim over him.”
They took him by the hand and pulled him away from me. Suddenly, in the space of a few moments, I found myself alone and lonely. My husband headed for Madinah by himself, and his clan had snatched my son away from me. My own clan, Banu Makhzum, overpowered me and forced me to stay with them.
From the day when my husband and my son were separated from me, I went out at noon every day to that valley and sat at the spot where this tragedy occurred. I would recall those terrible moments and weep until night fell on me.
I continued like this for a year or so until one day a man from the Banu Umayyah passed by and saw my condition. He went back to my clan and said:
“Why don’t you free this poor woman? You have caused her husband and her son to be taken away from her.”
He went on trying to soften their hearts and play on their emotions. At last they said to me, “Go and join your husband if you wish.”
But how could I join my husband in Madinah and leave my son, a piece of my own flesh and blood, in Makkah among the Banu Abdul-Asad? How could I be free from anguish and my eyes be free from tears were I to reach the place of hijrah not knowing anything of my little son left behind in Makkah?
Some realized what I was going through and their hearts went out to me. They petitioned the Banu Abdul-Asad on my behalf and moved them to return my son.
I did not now even want to linger in Makkah until I found someone to travel with me, and I was afraid that something might happen that would delay or prevent me from reaching my husband. So I promptly got my camel ready, placed my son on my lap and left in the direction of Madinah.
I had just about reached Tan’im (about three miles from Makkah) when I met Uthman ibn Talhah. (He was a keeper of the Ka’bah in preIslamic times and was not yet a Muslim.)
“Where are you going, Bint Zad Ar-Rakib?” he asked.
“I am going to my husband in Madinah.”
“And there isn’t anyone with you?”
“No, by Allah. Except Allah and my little boy here.”
“By Allah, I shall never abandon you until you reach Madinah,” he vowed.
He then took the reins of my camel and led us on. I have, by Allah, never met an Arab more generous and noble than he. When we reached a resting place, he would make my camel kneel down, wait until I dismounted, lead the camel to a tree and tether it. He would then go to the shade of another tree. When we had rested he would get the camel ready and lead us on.
This he did every day until we reached Madinah. When we got to a village near Quba (about two miles from Madinah) belonging to Banu Amr ibn Awf, he said, “Your husband is in this village. Enter it with the blessings of God. ”
He turned back and headed for Makkah.
Their roads finally met after the long separation. Umm Salamah was overjoyed to see her husband and he was delighted to see his wife and son.
Great and momentous events followed one after the other. There was the battle of Badr, in which Abu Salamah fought. The Muslims returned victorious and strengthened. Then there was the battle of Uhud, in which the Muslims were sorely tested. Abu Salamah came out of this wounded very badly. He appeared at first to respond well to treatment, but his wounds never healed completely and he remained bedridden.
Once while Umm Salamah was nursing him, he said to her:
“I heard the Messenger of God saying. Whenever a calamity afflicts anyone he should say, “Surely from Allah we are and to Him we shall certainly return,” (inna lillahi wa inna ilayhi rajioon). And he would pray, “O Lord, give me in return something good from it which only You, Exalted and Mig hty, can give.’”
Abu Salamah remained sick in bed for several days. One morning the Prophet came to see him. The visit was longer than usual. While the Prophet was still at his bed-side, Abu Salamah passed away. With his blessed hands, the Prophet closed the eyes of his dead companion. He then raised these hands to the heavens and prayed:
“O Lord, grant forgiveness to Abu Salamah. Elevate him among those who are near to You. Take charge of his family at all times. Forgive us and him, O Lord of the Worlds. Widen his grave and make it light for him.”
Umm Salamah remembered the prayer her husband had quoted on his deathbed from the Prophet and began repeating it, “O Lord, with you I leave this my plight for consideration . . .” But she could not bring herself to continue … “O Lord give me something good from it”, because she kept asking herself, “Who could be better than Abu Salamah?” But it did not take long before she completed the supplication.
The Muslims were greatly saddened by the plight of Umm Salamah. She became known as “Ayyin al-Arab”–the one who had lost her husband. She had no one in Madinah of her own except her small children, like a hen without feathers.
Both the Muhajirun and Ansar felt they had a duty to Umm Salamah. When she had completed the Iddah (three months and ten days), Abu Bakr proposed marriage to her, but she refused. Then Umar asked to marry her, but she also declined the proposal. The Prophet then approached her and she replied:
“O Messenger of Allah, I have three characteristics. I am a woman who is extremely jealous and I am afraid that you will see in me something that will anger you and cause Allah to punish me. I am a woman who is already advanced in age and I am a woman wh o has a young family.”
The Prophet replied:
“Regarding the jealousy you mentioned, I pray to Allah the Almighty to let it go away from you. Regarding the question of age you have mentioned. I am afflicted with the same problem as you. Regarding the dependent family you have mentioned, your family is my family.”
They were married and so it was that Allah answered the prayer of Umm Salamah and gave her better than Abu Salamah. From that day on Hind al Makhzumiyah was no longer the mother of Salamah alone but became the mother of all believers, Umm al-Mu’mineen.
May 23, 2010
May 14, 2010
Letting Go Takes Love.
To let go does not mean to stop caring,
it means I can’t do it for someone else.
To let go is not to cut myself off,
it’s the realization I can’t control another.
To let go is not to enable,
but allow learning from natural consequences.
To let go is to admit powerlessness, which means
the outcome is not in my hands.
To let go is not to try to change or blame another,
it’s to make the most of myself.
To let go is not to care for,
but to care about.
To let go is not to fix,
but to be supportive.
To let go is not to judge,
but to allow another to be a human being.
To let go is not to be in the middle arranging all the outcomes,
but to allow others to affect their destinies.
To let go is not to be protective,
it’s to permit another to face reality.
To let go is not to deny,
but to accept.
To let go is not to nag, scold or argue,
but instead to search out my own shortcomings and correct them.
To let go is not to adjust everything to my desires,
but to take each day as it comes and cherish myself in it.
To let go is not to criticize or regulate anybody,
but to try to become what I dream I can be.
To let go is not to regret the past,
but to grow and live for the future.
To let go is to fear less and love more
Remember: The time to love is short