Al-Mi’rajA Magazine of ISRA International

Volume 4: Number 1      

 Islam – Iman – Ihsan

"And We have not sent you, [O Muhammad], except as a mercy to [All] the worlds"

(Al-Qur’an 21:107)

“What the Qur'an Says About The Prophet Muhammad

(SAWS)” 

January-February 2019

Jumada 1-2, 1440 H

www.IsraInternational.com  

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“What the Qur'an says about Sayyidina Muhammad (SAWS)"

Editorial by: Sayyed Zayn Al Abedin

The contemporary views about the life of Prophet Muhammad (saws), his multi- dimensional personality, and his profound spiritual function have been reduced to be just a conveyor of Qur'an and a political or social leader only. No more than that. However the Prophet (saws) is much more than that. And the Qur'an is the best testimony to his lofty role and position of an intercessor and a bridge between God and humanity. This issue will attempt to explore how the Qur'an unveils the spiritual and moral essence and excellence of Prophet Muhammad (saws). Our analysis will be based on a straightforward analysis of the selected verses of Holy Qur’an. This issue raises certain findings which present a most exalted image of the multi dimensional personality of the Prophet Muhammad (saws) as expressed in the Holy Qur’an. Now, this will be an ongoing effort on our part to bring different aspects of the noble personality and the life of Holy Prophet Muhammad (saws), as it is impossible to portray and cover all, what the Qur'an says about the Prophet (saws) in just one issue. As the Qur’an is so rich and full in presenting the most exalted image of the Holy Prophet (saws). And his life is the center of the Muslim spiritual life. Our effort will continue insha Allah.

A Perfect Muslim: A perfect Muslim is one from whose tongue and hands mankind is safe, and a true

emigrant [Muhajir] is one who flees from what God has forbidden: Hadih Sharif of the Prophet [saws]

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The Story of Shaykha Maryam Kabeer: A Journey to the Truth

Story by: The Editorial staff of Al-Mi’raj Magazine Sheikha Maryam is an internationally acclaimed teacher, bridge-builder and peacemaker, based in the USA, but traveling, as guided, around the world, sharing with sincere seekers, the knowledge and grace that she has been blessed to receive. She is an embodiment of the learned women of traditional Islam. Sheikha Maryam Kabeer is a traveler on the path of truth and a loving servant of the Most High. From a very young age, she set out on the journey in search

of Truth. This journey has been one of profound transformation and illumination. Not by her own choice or determination, but by the will of God, she was guided through the exploration and the unfolding experience of the revealed paths leading into the heart of Islam. Born into a Jewish family, she was guided to spiritual teachers and communities around the world, ultimately embracing Islam in El Khalil. She continued to study intensively with Sufi Masters around the world, with Sheikh Bawa Muhaiyadeen (ra) in Sri Lanka and Philadelphia, with Sheikh Abdoulaye Dieye (ra) and Sheikj Aly N’Daw in Senegal and the US, and with Sheikh Harun Faye in Senegal, and the US. She has received the permission to teach in the Muridiyyah and Mustafawiyyah Tariqahs. She is presently working with Sheikhs and communities around the world, fostering a coalition of light in the spiritual community. She serves as an adviser to ISRA, a US based movement and organization working for the spiritual revival of Islam, (www.IsraInternational.com). She has spoken at ISRA Conferences many times, and the talk presented in this magazine, The Beauty of Islam, was the first she delivered to an ISRA Conference. As she has been inspired by her great teacher to do, she introduces to the world the true enlightened spiritual essence of Islam.

The story of Sheikha Maryam’s connection with ISRA is very interesting. It was in the year 2000, when Shaykha Maryam by chance had read a flyer of an spiritual event of the anniversary of the miracle of al-Isra and Mi’raj, organized by ISRA, an Islamic movement and organization founded in South Carolina, for the spiritual revival of Islam (by reviving Tasawwuf). The message in the flyer was so inspiring, magnetic

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and spiritually attractive that she decided to attend the event. She then contacted Sayyed Zain Al Abedin of ISRA who invited her to Columbia, SC to attend the event. When she came to Columbia and met with the ISRA team, she was overwhelmed with spiritual joy.

During the pre-conference conversations Sidi Zain noticed her immense enthusiasm for Islam and

excellence of knowledge, and invited her to speak at the conference. She was reluctant at first as she

had not publicly spoken in a large traditional Islamic conference event. But at the insistence of the

organizers at the ISRA event she accepted and spoke. On that day Allah gave the ummah a new guide

and new exponent to the spiritual path of Islam or the Tazkiyyah and Tasaswwuf. From that day on

Shaykha Maryam never looked back. She became a permanent member of ISRA’s speakers and advisors.

Her journey with ISRA led her to meet with the Shuyukh of many Tariqas including Shaykh Harun Alfaqir

Faye of Moncks Corner South Carolina, who later granted her permission to teach in the Mustafawiyyah

Tariqa.

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Aud’hu billahi min-ash- shaitanirrajim: Bismillahirrahmanirrahim

‘Rabbana aatinaa mil-ladunka rahmatanwa hayyi’ lanaa min amrinaa rashadaa.”

“Our Lord, Grant us Mercy from Your Presence and breathe the life of Your Guidance into this gathering.

Allahumma salli Allah sayyidina Muhhammadin al fatihi lima ughlika wal khhatimi lima sabaqa nasrul Haqqi bil Haqq wal Hadi ila siratika mustaqim wa ala ahlihi haqqa qadrihi wal miqdarihil athiim.

O Allah, Shower Your blessings upon our master Muhammad, the opener of what has been blocked

And the seal of what has come before. The victory of truth by means of truth. And the Guide upon Your Straight Path, And upon his people. The exaltation of his station cannot be fathomed.

Hamra: Looking through the arch: Photo courtesy: Kombish Kashani

Beloved Brothers and Sisters,

The subject which I chose to speak about, here, was: “The Beauty of Islam – The Beautiful Qualities of Allah that inspired us to embrace Islam. As I was preparing, focusing on the visible screen of consciousness- ideas and understandings, a light came more and more intensely pouring through the screen from the projection room – the light of Tawhid. Like the person we heard about last night who was wandering lost in the Haqq, I became lost in the perception of the Tawhid, oneness, and that became the internal theme, the essence of this talk.

It is an honor and really an inexpressible joy to be present in this divine gathering in which we have been brought together by the deepest love. It is the deepest love and beauty, the deepest truth, which brought us to Islam, the

“The Beauty of Islam” The first discourse of Shayka Maryam Kabeer at ISRA convention

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beauty of the most beautiful form, ahsani taqwim, in which we were created by our Lord, Most beautiful. We were created by the Beloved in the form of love in order that we may be magnetized by love to be re-united in love. The Beloved was the Hidden Treasure longing to be known, and thus were we created in His love that we may come to know Him.

From the very beginning, the beginingless beginning, love has been the magnet, and beauty has been the form of our true nature. And from the timeless time in which our souls affirmed together the absolute sovereignty of our Lord in the world of souls, we have been together, intermingled in praise, in a gathering such as this.

The deepest kind of nostalgia is thus propelling us to meet, not today at the physical ka’aba, but at the ka’aba of Tawhid. The path of the ascension of our holy Prophet, (sal.) is the road on which we all – of all tariqats –travel together. What has truly brought us together today is the love of the Prophet, the light of the Rasul, (saws) who is rahmatin lil ‘alamin. It is in the light of his presence, the perpetual ever-sustaining love and mercy that we meet and unite and come to know and love each other for the sake of Allah.

And that is why we have all gathered today under the resplendent banner of al ‘Isra and Mi’raj. And we know that we are all on this journey together. We all ascend together. This is like a gathering of angels who cannot but sing in divine harmony. The secret salawaat resonating in each heart resonates with the salawaat in the heart of everyone else here assembled.

We can see and hear the beautiful speeches being spoken on the stage of az-zaahir, this visible world. But deeper than this is the communication, heart to heart to heart, soul to soul to soul, the current of remembrance flowing between us in the batin, the inner world. And although we are meeting at a specific time and place in Columbia for this conference, our souls are linked eternally in the dimension of the witnessing of the Eternal. “Rabbana Shahidna!”

Although we have been born in different parts of the world, although we may be male or female, young or old, whether we were born into Islam or reborn into Islam, we have all come to the same place, the same state of awareness, having the same point of reference Whatever the incarnation, whatever the specific route each of us has been guided to follow, all rivers have poured into the Ocean.

What has brought us to this state of awareness of the unconditional acceptance that there is no reality but Allah and Muhammad is the Messenger and the seal of all the Messengers of Allah? It is Allah, Himself, who has lifted the veils that covered our eyes and guided us to His light as He willed. “And not a leaf falleth but He knoweth it. “ Not a step was taken but He decreed it.

Thus I, for example, as one born into a Jewish family, was guided to Jerusalem, to the very rock from which our Prophet ascended, to realize unconditionally in the Presence of Allah and His Prophets that I am Muslim. I met a Rabbi on the Temple Mount who asked how I, a Jewish girl, could do this. From that time of awakening until now, I can see no other way of fulfilling the trust Allah bestowed upon Bani Israel than to be a sincere Muslim.

And this is the same truth for all creatures in all the worlds. For the Rasul (saw) was sent as a mercy and light to all of us, the universal mirror in which we can all see the beauty of our original face, both the Messenger and the Message, proclaiming the absolute indivisible oneness of the Truth. The message itself is Tawhid.

As His Holiness, Sheikh Bawa Muhaiyaddeen (ra.) said in Islam and World Peace, in the chapter entitled, “Peace can only be found in God”, For those of us who have faith in God alone, there is only one teaching. Whatever

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religion we belong to…and whatever prayers we say, what is it that we are really searching for? Only one thing – that treasure is God.

Those who have no faith need many things in this world. They find satisfaction in unjust actions, political disturbances, jealousy, deceit, selfishness, and pride. Those who search for these things will never find peace or equality. They lead a life without unity, justice or peace. That is their hell, and they make this endless hell their life.

However, any society that recognizes the one God and holds nothing equal to Him, any society that holds onto that one Truth, worshiping one Master, praying to Him, and surrendering to Him – any society that has reached that state of understanding needs only God. The people of such a society need only God’s qualities, His actions, His conduct, His grace, His patience, and His compassion.

All who have faith in God are striving and searching for the same thing. Therefore, we must have no divisions of race, religion, or caste. For, wherever there are separations, we can never see God. Only in the place where no divisions exist, can one see God. These divisions keep us apart from His qualities, from His grace, from His treasure, from His justice, from His knowledge, and from His truth and peace. They separate us from God. Those who have such differences within will never find peace.

We must realize that the human society is one. We are all the children of Adam and there is only one God and one prayer. The Bible, the Hindu Puranas, the Zend-Avesta, the Torah, and the Qur’an – all the scriptures contain the words of grace given by Allah to the prophets. That grace is light. If you look at these scriptures on the outside you will see only a book, nothing more. If you look inside the cover, you will find pages, letters, words, sentences, and stories. But if you look deep within, you will find Allah, the words of Allah, the duties of the prophets, the commandments, the power, and the light.

Allah placed all of these explanations within insan and told us to look at them with understanding. This vast treasure contains His 3000 gracious qualities, His 99 vilayats, His justice and peacefulness, heaven, hell, and the entire universe. Allah made all of this into the innermost heart of insan and within the heart, He placed His Light.

As the explanation of the inner light, Allah gave the scriptures, and He told man, “Your body is a book and your heart is a heaven. Your wisdom is a resplendent light and I am the power within that wisdom. The innermost heart of insan is my kingdom, the kingdom which I rule. This is My history and your history. When you understand this, you will live in unity. You will be My slave and I will be your Master. Then I can give you whatever you need and make you peaceful.

Therefore, when you study the Qur’an and the other scriptures, you must take the inner meaning, place it deep inside, and look at it with understanding. Then speak the words of Allah with Allah. Speak Allah’s truth with Allah, who is truth itself. Demonstrate the qualities of Allah who is those qualities. Practice Allah’s actions every day of your life. Be within the justice of Allah and do what is just. Be within the compassionate eyes of Allah and then look at the world. Be in the state of Allah’s peacefulness and then give peace to the world. Be in the state of Allah’s unity and then establish unity in the world.”

The true eternal beauty and goodness of Islam, which has magnetized us to Islam, is not other than the manifestation of the ‘asmaul husna, the beautiful Names of Allah. We are, by the grace of Allah, in His infinite Mercy, those who have come to the table and partaken of the feast which is Islam, the feast that Allah subhana wa ta’ala has given to mankind, the feast perpetually provided for Maryam(ra) mother of Issa (as) in her solitary chamber, as the Holy Qur’an says,

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“Kullamaa dakhala ‘alayhaa Zakariyyal mihraaba wajada ifdahaa rizqaa. Qaala yaa Maryamu ‘annaa laki haazaa? Qaalat huwa min ifdillah: ‘Innallaha yarzuqu many-yashaaa’u bi ghairi hisaab.”

‘Whenever Zakariyyah went into the sanctuary where she was, he found that she had food. He said, “Ya Maryam, Whence cometh unto thee this food?” She answered, “It is from Allah. Allah giveth without stint to whom He will.” (3:37)

At a time such as the present when the word “Islam” is being associated with the evilest and darkest, the most satanic manifestations and actions, we are those who bear witness, with our lives, that Islam is light, Islam is the manifestation of the sifat and dhat of our Lord Most Merciful. We are those who have partaken of the feast. We have been guided to sit at the outspread table of His bounteous provision and been nourished by the rizq that flows from His Presence.

As He guides to His Light Whom He will, through His mercy, He has guided us to His friends and lovers, His awliya, so that they may guide us on His Straight Way, the way that leads most directly from and to Him. It is through such a divine process of traveling for the sake of Allah and being attracted by the magnetism of His Love and Grace, that we have embraced Islam and been embraced by Islam.

Like someone deeply in love, when we hear the name of that which is so dearly beloved to us being denigrated, it makes us appreciate and affirm yet more deeply the true nature of the beloved one. We affirm that Islam is the bounty of Allah’s provision, the totality of the messages He has sent to mankind, the plenitude of His grace. We are followers of the religion of Allah that He alone can protect and proclaim. It is our duty only to share the food He has given us for our sustenance.

Such is the work of Isra and all who are united in this beautiful endeavour of the unity itself. We see no divisions or separations here, but an infinitely open heart and welcoming to assemble at the table of Allah’s plenitude. The fact that more and more people are magnetized to come is a sign of the true intention motivating these gatherings.

For us all, may I thank very deeply Zain Al Abedin and all the organizers, and all the workers who have been the human instruments through which this divine work is taking place. May the blessings of Islam rest upon the hands and hearts of everyone committed to this exalted work. And may each and every one of us who, by the Divine Decree, have been called here to sit at the table of the Divine to be nourished by the Divine Reality – may each of us, when we leave this gathering, go out and serve the meal.

What is assembled, here, is the most powerful substance – Divine love and knowledge, Tawhid. We are all charged nuclear reactors, highly contagious. It is the absence of this knowledge and love, the absence of the realization of absolute oneness – that is causing all the wars and conflicts – all the oppression in the world.

But the tide is shifting as knowledge of the oneness is awakened and spread. Each one of us becomes khalifah in this shift. Wherever we are, in our homes with our families, where we work, in the midst of apparent conflict, in line at the market, while stalled in traffic….”Whithersoever we turn, there is the Face of God. Whithersoever we turn, there is the face of God.”

I would like to conclude with words bequeathed to us by Sheikh Abdoulaye Dieye (ra.) before he returned to Allah subhana wa ta’ala: He was speaking about the way in which religious people of the last century often either retreated to caves or even conspired with oppressors. Then he talked about the alternative: “On the other hand, we have the example of the people of God who put the truth into action….

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We have seen the example of Mahatma Gandhi who relied upon the pillars of his religion to establish nonviolence in order to bring peace to India and Pakistan, and to reconcile Hindus and Muslims. We have also seen, in sub-Saharan Africa, Sheikh Ahmadu Bamba (ra) who spent thirty-three years without freedom in order to free the people of his country, and all people, of oppression. In the midst of all that he had to endure, he continued to pray,

“Our Lord, we beseech you to grant us Healing in place of sickness, Benefit in place of harm

Good in place of evil, Knowledge in place of ignorance, Generosity in place of greed

Wealth in place of poverty, And gratitude in place of ungratefulness.”

If great souls such as those who lived and struggled for the sake of truth and justice in the last millennium could have gathered together in an assembly such as this, dedicated to the noble endeavors which have brought us together here, the world wars of the last century could have been avoided.

But these great warriors for truth were not permitted to meet and join together as we are here. They each fought the great battle alone. We need to pay tribute to these beings that paid with their lives to stand up for the rights of real spirituality. We are the heirs of their struggle and their victory. They have handed the torch to us, and now it is our time to offer our lives for the sake of the truth. But, in this millennium, it is a struggle we are fighting together. May we realize the immense potential given to us by our Creator at this time and in this way.

May the meeting be more than just a poetic meeting of pious wishes. Because Allah says in the Holy Qur’an,

“I do not change the condition of a people unless the people want to change.” (Holy Qur’an, Surah 13, Ayat 11) To change ourselves, we need to realize that all lives are within us and simultaneously change the world “May Allah, subhana wa ta ‘ala make us those who are transformed by His barakah and rahmah. And through His blessing, with His guidance, may we become vehicles of the transformation of the world. Amin

Allahuma Salli ‘ala Sayyidina Muhammadin al fatihi lima ughlika wal khatimi lima sabaqa nasrul haqqi bil haqq wal hadi ila siratikal mustaqim wa ‘ala alihi haqqa qadrihi wal miqdarihil azim. Subhana Rabbika Rabbil ‘izzati amma yasifun wa salaun ‘alal mursalin walhamdulillahi Rabbi ‘alamin.

“Shaykh Moustafa Gueye Haidar" (RA) of Senegal The Founder of Mustafwiyyah Tariqa [1926-1989]

Senegal, in West Africa is a land of spiritual Islam known as the land of Sufism or Tasawwuf. It has produced outstanding spiritual luminaries who have brought enlightenment and spread the light of Islam and Ihsan all over the world but in the continent of Africa in particular. One of the youngest and most dynamic beacon of this light is the Tariqa of Shaykh Moustafa of Senegal.Though it is based and rooted in Senegal, its appeal has reached all over the world, especially by the establishment of a new branch called Rashidun in Moncks Corner, South

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Carolina, USA under the spiritual guidance of Shaykh Harun al-Faqir, who is spiritual heir and nephew of the founder Shaykh Moustafa Haidar of Senegal.

Shaykh Harun Faye states that “Shaykh Moustafa Gueye Haidar (RA), 1926-1989, was the elder son of the scholar, Shaykh and Wali of Allah, Shaykh Saib, well known as Serigne Samba Gueye (RA) of Theis, Senegal (West Africa). Shaykh Samba was the Shaykh of the Tijani Tariqa. However, in 1966 Shaykh Moustafa received directly from the Messenger of Allah, a Wird, which gave birth to the young Tariqa called “Mustafawiyyu”

Shaykh Moustafa Haidar ®

The Shaykh wrote more than 100 poems in Arabic. Apparently, his greatest work is Bahrul Muhit, a poem of praises of the Messenger (SAWS). He was a friend of Allah. He was also a descendant of the Prophet Muhammad (SAWS). He showed many “karamats” (miracles): like, changing paper to money; serving milk to those around him from an empty glass; growing a date tree now with the seed being his blessed saliva; and telling one what will happen— announcing the death of someone by telling us he saw the soul of so and so leaving this life. All of this by Allah’s permission.

The life of the Shaykh was amazing; it will be seen as legend. Shaykh Moustafa was the only Shaykh in the last quarter of the 20th century without even a car. Humble, modest, and pure, he lived a life similar to the lives of the [Companions] of Rasulullah (SAWS). This is a very brief account of the illuminating life of a most noble Shaykh. Shaykh Moustafa’s life was full of enlightenment, miracles and wonders. Shaykh Harun says, "Lucky I was to have sat with him, watched him, and listened to him. I gained immense knowledge in a very short time period.”

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“Al-Faqir” is an Arabic word that connotes extreme poverty and dependency on the part of the human being; particularly in contrast to the vastness of provision and wealth that God possesses which He mercifully bestows upon the human being. Conceptually, it is sourced from the Qur’an and is used by Shaykh Harun Faye to express an utter and complete dependence on God. For example, the Qur’an states “…If they are poor, God will provide for them from His bounty: God’s bounty is infinite and He is all knowing” (24:32). Shaykh Faye has taken this as a name to recognize his own dependency, and similarly has named his students/ followers as “the Fuqara” (plural of ‘Faqir’) of Tariqa Mustafawiyyah.

Shaykh Harun and the Tariqa Mustafawiyya Branch in the USA

“The Shaykh Harun Al-Faqir Faye is the founder of the Mustafawiyyu Branch, called Rashidun in the USA, spiritual leader of the Muslim Community of Moncks Corner, Imam of Masjid Muhajjirun wal Ansars as Sufiyya, and

Tariqa gathering of Dhikr in Moncks Corner, SC [Photo credit: Youssef Carter]

President of the Serigne Samba Gueye Foundation. He is the first grandson of Shaykh Said, well known as Serigne Samba Gueye of Thies, Senegal. He is the first nephew of Sheikh Moustapha, and the first born of the pious and noble Qur’anic teacher, Hadrat Khadija Gueye Haidar (RA) who is the first born of Shaykh Samba and the older sister of Sheikh Moustafa.

He offers this fact, if his mother were a man; she would have been Sheikh Moustafa. This is why she has played a great and non-negligible role in the itinerary of the Shaykh as sister and adviser. The Shaykh says: My mission in America is to propagate Islam by using the method of the noble Sufis around the world. However, I cannot talk about myself without mentioning my beloved wife, Aisha Faye. She is a great support and has truly contributed a lot to the success of my mission, by Allah’s grace. Indeed, Tariqa is only Islam taught by the elite. Tariqa transforms a lion into a sheep. Tariqa transforms a criminal into the best peacemaker. Tariqa softens the heart, purifies the thoughts, and makes visible Siratal Mustaqim. Moreover, it is only teaching

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from Qur’an and Sunna represented pure to those who are thirsty for purity. To those who want to be the Ahlus Sufa of our time: Islam’s goal is to keep man in his nature. Only Sufism can do this with the method and ways of what is called Tariqa.

Sufism is the school of the spiritual elite in Islam. Sufism has the best teachers and attracts the purest of mankind thirsty for knowledge and taqwa. The Sufis are those who go the extra mile to seek the pleasure of their Lord. He calls upon his followers “O Companions of Sheikh Harun, hold onto the Bihars [The poems of praise of Allah and His Prophet composed by Shaykh Moustafa] . It vanquished poverty. It gives Wilayat (leadership). It shows you righteous dreams. It will help you attain your goals. It will bring you closer to your Lord, then you will, insha Allah, see the Messenger of Allah (SAWS) in your dreams ” Conceptually, the name ‘fuqara’ is sourced from the Qur’an and is used by Shaykh Harun to express an utter and complete dependence on God. For example, the Qur’an states “…If they are poor, God will provide for them from His bounty: God’s bounty is infinite and He is all knowing” (Qur’an 24:32). Shaykh Faye has taken this as a name to recognize his own dependency in relation to God. He named his students/ followers in a similar fashion to signify their respective dependence.

Shaykh Harun Al-Faqir | Compiled by the staff of Al-Mi’raj Magazine and adapted from the article of Youssef Carter

Al Hadi ilaa Siratul Mustaqim: The Guide to the Straight Path

By: Ustadh Muhammad Sa'id Hunafa

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Bismillahir Rahmanir Rahim

Al Hamdulillahi Rabbil ‘Aalameen. Wa salaatu wa salaamu ‘alaa Sayyidul Mursaleen, Sayyidinaa wa

Mawlaanaa Muhammadin, Khatimul Anbiyaa-e wal Mursaleen wa Imaamil Muttaqeena wa Qaaidil

Ghurril Muhaajjaleen wa Shafi’il Mudhnibeena Rasuli Rabbil ‘Aalameen, wa Hadi ila Siratul Mustaqim,

wa ‘Alaa Aalihi wa Ashabihi wa Awliyaa-ihi ajma’eena wa Sallima tasliman kathiran kathira, Ya Khayrun

Naasireen, wal Hamdulillahi Rabbil ‘Aalameen, Wa ba’d Wa Qal Allahu ta ‘Allahu ta ‘ala fee Kalaamihil,

Qadim ba’da Authu Billahi min ash shaytanir rajim. Bismillahir Rahmanir Rahim

Allah did confer a great favor on the believers when He sent them a messenger from among themselves,

reciting unto them the Signs of Allah, purifying them, and instructing them in Scripture and Wisdom,

while, before that, they had been in manifest error. Suratul Ali Imran [3] 164th ayah.

It is He Who has sent amongst the unlettered a Messenger from among themselves, to recite to them His

ayaah, to purify them, and to instruct them in the Book [al Qur’an Majid] and Wisdom [Hikmah, the

Ahkam of Islam exemplified in the Sunnah], although they had been, before, in manifest error. Suratul

Jumu’ah [62] 2nd ayah

“Our Lord! Send amongst them a Messenger of their own, who shall rehearse Your Signs to them and

instruct them in Book and Wisdom, and purify them: Indeed, You are the Exalted in Might, the

Wise.” Suratul Al Baqara [2] Ayah 129

Allahu Subhanahu wa ta ‘ala has blessed the believers with the greatest ni’mah, by sending sent us the

Guide to the Straight Path. We have been blessed with the Guide who is in reality, the Siratul

Mustaqim. Our Beloved Nabiyyul Kareem Sall Allahu ‘alaihi wa Aalihi wa sallim is both al Hadi ilaa Siratul

Mustaqim and the Siratul Mustaqim, The Guide to the Straight path and the Straight Path itself.

Imam at Tabari Rahimahullah in his Tafsir with reference to ayah 164 of Suratul Aali Imran mentions that

Allahu ta ‘ala is alluding to the Sunnah of our Beloved Master Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi

wa Aalihi wa sallim when he mentions that His Beloved Sall Allahu ‘alaihi wa Aalihi wa sallim would:

1. Recite to them the Ayah of Allahu ta ‘ala [tilaawat]

2. Wa Yuzakkihim, and purify them {Tazkiyyatun Nafs]

3. Wa Yu’allimuhumul Kitaab, and teach them the Book [Holy Qur’an Majid and its’ explanation]

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4. Wal Hikmah, and the Hikmah, the correct manner of applying what is found in the Book of

Allahu ta ‘ala, namely the Sunnah of the Holy Last Messenger Sayyidinaa Muhammad al Mustafa Sall Allahu ‘alaihi wa Aalihi wa sallim.

Contrary to the rantings of the detractors, our Beloved Nabiyyul Karim Sall Allahu ‘alaihi wa Aalihi wa

sallim, has been commissioned, given a clear mandate and the supreme authority, by The Lawgiver azza

wa jalla, to impart to us all that the Guidance contains. One of the Names of Al Qur’an Majid is al Huda,

and Nabiy ul Adhim Sall Allahu ‘alaihi wa Aalihi wa Sallim is al Hadi, he Sall Allahu ‘alaihi wa Aalihi wa

Sallim is our guide (Hadi), and the one who is divinely guided (Muhdi) in all his affairs. True Islamic belief

is predicated upon acceptance of the supreme authority of our Master Muhammad Sall ‘Allahu ‘alaihi

wa Aalihi wa Sallim to recite the Word of Allahu ta ‘ala, teach us the ways of inner and outer

puirification, impart to us the explanation of what the Book contains and the Hikmah, the rulings and

the wisdom behind those rulings.

The Siratul Mustaqim is found in hearing and obeying Allahu ta ‘ala and His Beloved Sayyidinaa

Muhammad al Mustafa Sall Allahu ‘alaihi wa Aalihi wa Sallim when he says: Say: “Obey Allah, and obey

the Messenger: but if ye turn away, he is only responsible for the duty placed on him and you for that

placed on you. If you obey him, you will be on rightly guided. The Messenger’s duty is only to preach the

clear (Message). Suratun Nur [24] 54th ayah.

There should be no doubt that Allahu ta ‘ala is telling true believers that guidance on the straight path

and ultimately salvation lies in obeying and following the Sunnah of Holy Last Messenger, Sayyidinaa

Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim.

How far-reaching is the Authority of the Beloved Master Sall Allahu ‘alaihi wa Aalihi wa sallim?

1. He Sall Allahu ‘alaihi wa Aalihi wa sallim is the supreme authority on the way Holy Qur’an Majid

is to be recited. He Sall Allahu ‘alaihi wa Aalihi wa sallim taight his companions Ridhwaan Allahu

ta ‘ala ajma’een, the various ahruf [modes of recitation]. He Sall Allahu ‘alaihi wa Aalihi wa

sallim, examined and then qualified the recitation of some of them, giving them ijazah (express

permission) to teach the various modes of recitation. All authoritative explanations of the

meaning of Holy Qur’an Majid (tafaasir) lies with Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa

Aalihi wa sallim.

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2. As there is no authority to interpret Al Qur’an Majid according to one’s own desires, in this too Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim taught, examined and qualified certain Companions in the science of Quran’ic exegesis [‘Ilmul Tafsir]. Amongst them Sayyidinaa ibn Abbas Radhi Allahu ‘anhu

3. The authority to legislate and interpret the Hukm, the Laws of the Law Giver Azza wa Jalla lies solely in his Sall Allahu ‘alaihi wa Aalihi wa sallim hands bi Ithnillah. In this too the Beloved Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim taught, examined and qualified several of his companions, among them Sayyidinaa Muadh bin Jabal and Sayyidinaa Abdullah Ibn ‘Umar Radhi Allahu anhumma.

4. The authority to purify the believers lies in teaching us the practical methodology of following

the Hikmah contained in Holy Qur’an Majid. We find purification and discipline of the Nafs [tazkiyya wa tasfiyyatun nafs] through following practically, the example of the Holy Last Messenger Sayyidinaa Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim. We find the ultimate manifestation of this science in the Wilaayat of Sayyidinaa Imam ‘Ali ibn Abi Talib ‘Alaihi salaam as passed down through the Blessed Ahlul Bayt and the authentic Schools of Tasawwuf.

Until and unless we accept that all the duties and responsibilities that had been placed upon our beloved Nabiyy Sall Allahu ‘alaihi wa Aalihi wa sallim by Allahu ta ‘ala, have be dutifully fulfilled, our Iman is incomplete.

Sayyidinaa Jabir bin ‘Abdullah Radhi Allahu ‘anhu narrates:

Some angels came to the Nabiy [Sall Allahu ‘alaihi wa Aalihi wa sallim] while he was sleeping. Some of them said, “He is sleeping.” Others said, “His eyes are sleeping but his heart is awake.” Then they said, “There is an example for this companion of yours.” One of them said, “Then set forth an example for him.” Some of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake.” Then they said, “His example is that of a man who has built a house and then offered therein a banquet and sent an inviter (messenger) to invite the people. So whoever accepted the invitation of the inviter, entered the house and ate of the banquet, and whoever did not accept the invitation of the inviter, did not enter the house, nor did he eat of the banquet.” Then the angels said, “Interpret this example to him so that he may understand it.” Some of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake.” And then they said, “The house stands for Paradise and the call maker is Muhammad; and whoever obeys Muhammad, obeys Allah; and whoever disobeys Muhammad, disobeys Allah. Muhammad separated the people (i.e., through his message, the good is distinguished from the bad and the believers from the disbelievers).” Sahih al Bukhari

Sayyidinaa Abu Musa Narrated:

The Nabiy [Sall Allahu ‘alaihi wa Aalihi wa sallim] said, “My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the enemy’s army with my own eyes, and I am the naked warner; so protect yourselves!’ Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them

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disbelieved him and stayed at their places till morning when the army came upon them, and killed and ruined them completely So this is the example of that person who obeys me and follows what I have brought (the Quran and the Sunnah), and the example of the one who disobeys me and disbelieves the truth I have brought.”

Sayyidinaa Abu Huraira Radhi Allahu anhu narrated:

Allah’s Rasul [Sall Allahu ‘alaihi wa Aalihi wa sallim] said, “All my followers will enter Paradise except those who refuse.” They said, “Ya Rasulullah! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).” [Sahih al Bukhari]. Allahu ta ‘ala defends His beloved Sayyidinaa Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim, who has fulfilled his duty and discharged faithful, all of his responsibilities by His saying;

Say: “Obey Allah, and obey the Messenger: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger’s duty is only to preach the clear (Message). Suratun Nur [24] 54th ayah

Allahu ta ‘ala has instructed us through Suratul Fatihah to petition Him azza wa jalla for hidaya (guidance) to the Siratul Mustaqim. Concerning the petition of the believers for guidance:

“Guide us to the straight path”

Guidance (hidāya is direction (irshād), and its basic meaning is to influence someone’s inclinations. The one who is guided is one who is aware of the Real and prefers His good pleasure and has faith in Him. The command in this verse is elided, for the meaning is “Say: Guide us.” The believers are already being rightly guided in the present moment, so the meaning is to petition for ongoing and ever increasing [guidance]. The straight path is the true path upon which are the people who declare Allah’s oneness.

The meaning of guide us is “cause us to incline to You,” “take us as Yours,” “be our guide (dalīl) to You,” “facilitate our way to You,” “arouse our aspiration for You,” and “bring our concerns together through You.”

“Prevent our innermost selves from witnessing all others (aghyār). Show in our hearts the rising of lights (anwār). Keep our seeking of You from the blemish of traces or effects (āthār). And cause us to rise from the waystations of studying and reasoning to gather (jamʿ) [together] on the plains of nearness and communion.”

“Take away our comfort with simulacra ( amthāl ) and outward appearances (ashkāl) through the intimate kindnesses and secrets you share with us [as we] find communion and witness the sublime and beautiful.”

“Direct us to the Real so that we will not put our trust in the intermediaries of [our] deeds, and so that the dust of vain opinions and suppositions will not fall upon the intent to profess divine unity.”

Guide us to the straight path, that is, “Remove from us the darkness of our states so that we may be illuminated by the lights of Your holiness from the shadows of our own seeking. And lift from us the

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shadow of our effort so that we may gain insight by the stars of Your liberality and find You through You.”

“Guide us to the straight path so that no associate from Satan’s insinuations and whisperings, and no friend from the inclinations and murmurings of the lower selves become our companions. Let not any stay in the familiar territories of blind following (taqlīd) keep us from the communion [of lovers]. Do not let reliance on routine instruction come between us and insight. Do not let any harm from drunkenness or indulgence seduces us, nor any conjecture or habit, laziness or weak desire, or coveting of wealth or increase.”

The straight path is that to which the Book and the sunna are a guide (dalīl), and there is no authority for innovation concerning it and no other way (sabīl) to it. The straight path possesses a soundness to which the guideposts of divine unity (dalāʾil al-tawḥīd) bear witness and the testimonies of realization (shawāhid al-taḥqīq) pay heed. The straight path is that upon which the pious forefathers (salaf) of the community tread and of its rightness the guideposts of admonition speak. The straight path is that which separates the traveler (sālik) from his worldly fortunes and concerns (ḥuẓūẓ) and the seeker (qāṣid) from his rights (ḥuqūq). The straight path is that which brings its traveler to the courtyard of unity. It calls its follower to witness the trace and effect of solicitude and liberality (jūd) so that he will not think it the result of [his own] endeavor (majhūd).

[1:7] the path of those whom You have favored

It means “the way (ṭarīq) of those whom You have favored with guidance to the straight path”—these are the friends (awliyāʾ) and chosen ones (aṣfiyāʾ). It is said that it is “the way of those whom You have annihilated from themselves and raised up through You for You. They do not stop along the way and the secrets of the divine ruse (makr) do not keep them from You.” It is said that it is “the path of those whom You have favored with upholding Your rights (ḥuqūq) without detours seeking to attract their worldly portions (ḥuẓūẓ).”

It is said that it is “the path of those whom You have purified from their [human] traces (āthār) so that they reach You through You.”

It is said that it is “the path of those whom You have favored to the point that they are wary of the tricks of Satan, the errors of the lower selves, and the imaginings of opinions and conjectures about arriving before the mortal human traces (āthār al-bashariyya) are extinguished.”

It is said that it is “the path of those whom You have favored with reflective thought (naẓar), [those who] seek help through You, declare themselves free of power and strength, witness the felicity that has already been determined

for them, and have knowledge through the affirmation of Your unity of that which will come to pass, [thus] causing happiness and harm.”

It is said that it is “the path of those whom You have favored with being mindful of refined behavior (adab) at the times of service, and [with] being filled with the quality of awe (hayba).”

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It is said that it is “the path of those whom You have favored by causing them to be mindful of the refined behaviors (ādāb) and precepts (aḥkām) of the law, [even while they are] under the sway of the unexpected intuitions of realities (bawādih al-ḥaqāʾiq), so that they do not go beyond the limit of knowledge (ʿilm) and do not violate any of the precepts of the law (shar ī ʿa) .”

It is said that it is “the path of those whom You have favored so that the suns of what they have come to know will not extinguish the lights of their scrupulousness (wara’) and they will not neglect any one of the precepts of servanthood (ʿubūdiyya) at the time of the manifestation of the authority of reality (sulṭān al-ḥaqīqa) .” Laṭāʾif al-Ishārāt” Subtle Illusions [Imam Abū l-Qāsim ʿAbd al-Karīm al-Qushayrī]

This Divine Ni’mah of Allahu ta ‘ala is only for those who obey Him and His Holy Rasul Sall Allahu ‘alaihi wa Aalihi wa sallim. Obedience to Allahu ta ‘ala has been coupled with obedience to Allahu ta ‘ala and those who obey are mentioned with special favor. Allahu ta ‘ala says;

And whoever obeys Allah and the Rasul are in the company of those on whom is the Ni’mah [Divine Grace] of Allah, of the Nabiyyeen [Prophets (who teach), the Siddiqeen [The ones who accept without questioning the veracity of the Messenger and the message], the Shuhadaa [those who bear witness to the Messenger and the message with their very being], and the Saliheen [Righteous ones who accepted and adopt]: Ah! what a beautiful fellowship! Suratun Nisaa 69th ayah.

From this we see that the path of certitude and salvation lies in the way of those who obey Allahu ta ‘ala and His Beloved Nabiy Sall Allahu ‘alaihi wa Aalihi wa sallim. The Obedient Ones [Mutwee’een] who Obey Allahu ta ‘ala and His Rasul Sall Allahu ‘alaihi wa Aalihi wa sallim are;

1. All of the Prophets and Messengers from Sayyidinaa Adam to Sayyidina Isaa ‘alaihimus salaatu wa salaam. They have been described as those who obey the orders of Sayyidinaa wa Mawlaana Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim. Obedience by default also implies following. This is precisely what we see during Isra wal Miraj, where all of the Ambiyaa and Mursaleen [Prophets and Messengers] gathered at Masjid al Aqsaa and were led in Salaah by Imaamul Ambiyaa-e wal Mursaleen, Muddathir, Muzzammil, TaHa wa Yasin Sall Allahu ‘alaihi wa Aalihi wa sallim.

2. The Siddiqeen, the truthful ones who have the quality of Sidq, accepting and never doubting the message of the Beloved Sall Allahu ‘alaihi wa Aalihi wa sallim no matter what the misguided detractors say, and no matter what they may try to do to turn them back from the faith.

3. The Shuhadaa, the Martyr who witness to the truthfulness of the Message send with our Habib Sayyidina Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim. Those who make the ultimate sacrifice to support and defend the Message and the Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim.

4. The Saliheen, those who manifest their belief through action. At every turn they make whatever sacrifice that is within their power. The sincere worshipper who seeks the Glorious Face of their Rabb azza wa jalla, by obeying and emulating the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in letter and spirit.

Allahu ta ‘ala ends the Ayatul Kareemah by saying, “What a beautiful fellowship they are.”

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Allahu ta ‘ala confirms the mission of His Beloved Sall Allahu ‘alaihi wa Aalihi wa sallim who has never wavered in carrying out his mission, has never doubted it, has never felt overwhelmed in fulfilling it by His saying;

And indeed you do guide to the Straight Way, -Suratush Shura [42] 5th ayah.

Further;

And indeed you do call them to the Siratul Mustaqim. Suratul Mu’minoon [23], 73rd ayah.

And again; Say: “Indeed, my Rabb has guided me to Siratul Mustaqim, - the Right Deen- the Millat of Ibraham Hanifa, and he was not of these who associated partners with Allah.” Suratul An’am [6] 166th ayah. And finally, lest we forget the Divine Mandate given to Sayyidinaa Rasul Al -Akram Sall Allahu ‘alaihi wa Aalihi wa sallim

“So take what the Messenger assigns to you, and deny yourselves that which he withholds from

you. And fear Allah; for Allah is strict in Punishment”. Suratul Hashr [59] 7th ayah.

And; the clear message. Suratun Nur [24] 53rdayah.

He is our Master Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim the Straight Path and our

guide to the Straight Path leading to Allahu ta ‘ala at the end of our journey.

Wa Sall Allahu ta ‘alaa alaa Sayyidinaa wa Mawlaana Muhammadin Sayyidul Mursaleen, wa

Imaamul Muttaqeen wa Hadi ila Siratul Mustaqim wa ‘Alaa Aalihi wa Sahbihi wa Dhurriyaatihi

wa Awliyaa wa ‘alaa Ibaadillahis saliheen, wa sallim tasliman kathiran kathira Bi Rahmatika Ya

Arhamar Rahimeen

About the Author

Ustadh Muhammad Sa’id Hunafa Qadiri Ustadh Muhammad Sa’id Hunafa Qadiri,is an American Muslim born of Christian parents who, after a spending several years searching for the truth, accepted Islam at the tender age of 18. In 1982 under

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the tutelage of his Eminence Al Imam Shaykh Sayyid Mubarik ‘Ali Gilani. He was initiated into the prestigious Qadiri Tariqah. In 1990. After studying Hanafi Fiqh, Aqidah and ‘Ilmul Tajwid, he continued his studies with several scholars in Islamic Jurisprudence [Hanafi Fiqh], Aqidah, Ahkam ut- Tajwid, Islamic History, Islamic Adaab [Adaab ul Tariqah], ‘Ilmul Tasawwuf, Ulumul Qur’an and Ulumul hadith. He also holds Ijazahs in the Qiraat of Imam Haf’s and permission to teach the other Islamic Sciences. He has been actively involved in ISRA's efforts to spread the correct understanding of all aspect of the Deen and has helped in promoting its message. He has addressed several ISRA conventions and gatherings.

From the Publisher’s Desk *Al-Mi’raj Magazine is an all-volunteer effort. Sometimes due to unavoidable circumstances we run behind our publishing schedule. We apologize for the delay in publishing the current issue. * Al-Mi’raj Magazine welcomes article on all aspects of the

spiritual revival of Islam. Articles may be submitted via email

to: IsraInternational@yahoo.com

Stories of the Prophet Muhammad’s (pbuh) Character By: Sheima Salam Sumer, Ed.S.

“And indeed you are on an exalted standard of character” Al-Qur’an 68:4 Allah (swt) says in the Holy Quran, “Indeed you (O Muhammad) are of a great moral character” (68:4) and “For you in the Messenger of Allah is the finest example to follow…” (33:21) Below are a few stories that illustrate our beloved Prophet’s beautiful character.

1. Concerned for Us:

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“There has come to you a Messenger from among yourselves. Grievous to him is what you suffer; full of concern for you, to the believers kind and compassionate.” (9:128)

A’ishah narrates “Once, when I saw the Prophet in a good mood, I said to him: “O Messenger of Allah! Supplicate to Allah for me!” So, he said: “O Allah! Forgive ‘A’ishah her past sins and her future sins, the sins which she has hidden and the sins which have been made apparent.”

So I began smiling, to the point that my head fell into the lap of the Messenger of Allah out of joy.

The Messenger of Allah said to me: “Does my supplication make you happy?” I replied: “And how can your supplication not make me happy?”

He then said: “By Allah, it is the supplication that I make for my Ummah in every prayer.” (Al Bazzaar, Hasan)

The Messenger of Allah, peace and blessings be upon him, said, “I wish I could meet my brothers.” The Prophet’s companions said, “Are we not your brothers?” The Prophet said, “You are my companions, but my brothers are those who have faith in me although they never saw me.” (Musnad Aḥmad)

2. Merciful: “We have not sent you (O Muhammad) except as a mercy to all the worlds.” (21:107)

“Pray to God against the idolators,” it was said to the Prophet, “and curse them.”

“I have only been sent as a mercy, and have not been sent to curse,” was the Prophet’s reply. (Muslim)

When the Prophet went to the city of Taif to tell them about Islam and the oneness of God, the people stoned him to the point that he was bleeding. The Angel Gabriel came to him and asked, “Shall I bring together these two mountains and destroy the people of Taif who are living in between?” The Prophet did not agree to this and made a prayer for the people of Taif, saying, “O my Lord! Please give right guidance to these people! I ask for a Muslim progeny from their lineage.” (Bukhari, Muslim)

3. Compassionate:

One day, when the Prophet was sitting in Medina, members of a miserable tribe came. They had no shoes. Their skin was stuck to their bones because of hunger. The Prophet became very sad upon seeing their condition and his color changed. He had Bilal give the call to prayer and gathered his companions. From his companions, he took up a collection for the tribe, generously helping them. (Muslim and Ahmad)

Once the Prophet saw a camel which was just skin and bones. He said to the owner of that camel, “Fear Allah for these speechless animals! Do not let them stay hungry!” (Abu Dawud)

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After the Battle of Badr, prisoners of war were brought. Among them was al-Abbas. He did not have a shirt on, so the Prophet looked for a shirt for him. It turned out that a shirt of Abd Allah b. Ubayy was the right size, so the Prophet gave it to al-Abbas to wear and compensated Abdullah with his own shirt. (Bukhari)

4. Patient:

“Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you…” (3:159)

Anas bin Malik narrates: Once I was walking with God’s Apostle and he was wearing a cloak with a thick border. A Bedouin followed him and pulled his cloak so violently that I noticed the side of the shoulder of God’s Apostle affected by the border of the cloak because of that violent pull. The Bedouin said, “O Muhammad! Give me some of God’s wealth which is with you.” God’s Apostle turned and looked at him, and smiling, he ordered that he be given something. (Bukhari)

Anas ibn Malik reports: “God’s messenger was sitting in the mosque with some of his companions when a Bedouin urinated inside the mosque. The Prophet’s companions said: ‘What is going on?’ ‘What are you doing?’ The Prophet said to them: ‘Do not interrupt him.’ He subsequently called the man and said to him: ‘These mosques are not the place where one can throw any dirt, urine or stools. They are meant for reciting the Qur’an, glorifying God and prayer.’ He then called for a bucket of water and he poured it over the urine.” (Bukhari, Muslim)

5. Honest:

The Prophet had promised Jabir bin Abdullah that he would give him some gifts from the stock of articles coming from Bahrain, but before fulfilling his promise he died. When the stock from Bahrain arrived, it was announced in public that anyone the Prophet might have promised from this stock and anyone who had lent something to the Prophet should come and take away his due. (Bukhari)

(Even on his deathbed, the Prophet was concerned about his responsibilities to others and took precautions to make sure that his responsibilities were fulfilled.)

6. Simple and Spiritual:

Umar b. Al-Khattab narrated, “I entered the Messenger’s house and found him sitting on a mat. He had a leather pillow stuffed with fibers. He had a pot of water by his feet, and there were some clothes hung on the wall. His sides had marks due to the mat he lay on. I wept when I saw this and the Messenger asked, ‘Why do you weep?’ I said, ‘O Messenger of God, Khosrou and Caesar enjoy the best of this world, and you are suffering in poverty! He said, ‘Aren’t you pleased that they enjoy this world, and we will enjoy the Hereafter?’ (Bukhari)

7. Polite:

Anas (r) remembered: “I served the holy Prophet for ten years. He never said “Uf” (an expression of dissatisfaction), nor did he ever ask me why I did this or did not do that.” (Muslim)

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“My mother used to hold the Prophet’s hand and used to take him wherever she wanted. If any person used to come before him and shook his hand, the Prophet never used to draw away his hand from the other person’s hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. In meetings he was never seen squatting in such a way that his knees were protruding further than his fellow squatters.” (Tirmidthi)

8. Cheerful: A man once requested from the Prophet the use of a camel. The Prophet replied, “I can loan you a camel’s baby.” “What use to me is a camel’s baby?” queried the man. Laughing, the Prophet quipped, “Isn’t every camel the baby of another?” (Tirmidthi, Abu Dawud)

The Prophet would play with his grandchildren and carry them on his shoulders. Once when he was carrying Hasan on his shoulders, someone remarked, “O Hasan, what a great ride you have.” The Prophet smiled and replied, “And don’t you see what a great rider I have!” (Shamayal an-Nabi)

Jareer b. Abdullah said, “The Prophet did not prevent me from sitting with him since I accepted Islam. He always smiled when he looked at me. I once complained to him that I could not ride a horse and he hit me (gently) in my chest and prayed, ‘O God! Steady him, and make him a person who guides others and a source of guidance.” (Bukhari)

9. Kind:

Once some women were in the Prophet’s home to meet with him and talk about family problems. Then Umar came to visit the Prophet. The women hurriedly left the room and hid themselves. The Prophet smiled. Looking at the Prophet’s smiling face, Umar said, “May you always remain happy and smiling. Please tell me why you smiled as I entered.” The Prophet replied, “I was surprised to see that the women were afraid of you and how hurriedly they left as you entered.” Umar, hearing these remarks, spoke loudly, addressing the women, “O enemies of your souls! Why are you afraid of me? You are not afraid of the Messenger of God but you are afraid of me.” The women replied, ‘You are harsh tempered, O Umar, but the Messenger is very patient and kind.” (Bukhari)

10. Loving:

Whenever the Prophet saw Fatimah (his daughter) he would welcome her, and rising from his seat would kiss her, and then taking her by the hand would seat her in his own seat. (Bukhari)

Narrates Aisha , “I was never more jealous of any one of the Prophet’s wives than I was of Khadijah although I never saw her (because she had passed away). The Prophet remembered her much, and many a time he would slay a sheep, and cut it into pieces, and send the same to the friends of Khadijah; and many a time would I tell him, ‘It is as though there never was a woman in the world except Khadijah!’ whereupon the Prophet would say (commenting on her virtues), ‘Verily, she is such-and-such an I had children from her.’” (Bukhari, Muslim)

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The Prophet Muhammad said, “O God, grant me life as a poor man, cause me to die as a poor man and resurrect me in the company of the poor.” His wife asked him why he said that, and he replied: “Because (the poor) will enter Paradise (before) the rich. Do not turn away a poor man…even if all you can give is half a date. If you love the poor and bring them near you, God will bring you near Him on the Day of Resurrection.” (Tirmidthi)

11. Loyal:

Once an old woman came to visit the Prophet. They had a warm conversation. After the old woman left, Aisha (the narrator) asked, “O Messenger of God! You showed so much interest in that old woman. I am curious about who she was?” He said, “She is someone who used to visit us when Khadija was alive. Know that loyalty comes from faith.” (Al-Hakim, Bayhaqi)

A group came to the Prophet after the incident of Hunain. They wanted freedom for the captives of war. One of them said, “O Muhammad! Our tribe has your milk-mothers and your milk-sisters! The Prophet responded with great loyalty, “I free all the captives that belong to me and the sons of Abdulmuttalib.” The other Muslims who saw this followed his action and said, “We also free our captives for the sake of the Prophet!” As a result, on that day, thousands of captives were freed without any ransom. This was a gesture of gratitude and loyalty to the milk the Prophet had been given as a child. (Bukhari)

When the Prophet conquered his homeland and birthplace, some of the Helpers (Ansar) began to voice their concern: “Allah the Most High has opened Mecca to His Prophet. From now on he will stay in Mecca and not return to Medina.” The Prophet learned of this worry and told the Helpers of Medina: “I seek refuge in Allah from doing that! My life and my death will be with you.” And the Prophet returned to Medina. (Muslim)

12. Humble:

Ayesha (may Allah be pleased with her) was asked what the Prophet (peace and blessings be upon him) did at home. She replied, “He helped and assisted family members with their chores; and when the time of prayer came, he used to perform ablution and go out for prayer.” (Muslim)

Al-Baraa bin ‘Azib narrates, “I saw the Messenger of God on the Day of the Trench carrying dirt (that was dug from the trench) until his chest was covered with dirt.” (Bukhari)

On the day the Prophet conquered Mecca, where he was regarded by people as the most powerful man, one of his countrymen approached him. He asked trembling, “O Messenger of Allah, teach me Islam!” The Prophet said, “Relax my brother! I am not a king, nor an emperor! I am the orphan of your old neighbor (meaning his mother) who used to eat sun-dried meat!” (Ibn Majah)

13. Brave:

One night the people of Medina were terribly frightened by a strange sound. Some people proceeded toward the sound. They saw the Prophet was coming from that direction. He had rushed before all others to find out what was the trouble. He was riding the horse of Abu Talha without a saddle and a

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sword was hanging from his neck. He was comforting people, telling them not to be afraid, and saying there was nothing to worry about. (Bukhari)

Ali (ra) reported that in battles whenever the fighting started “We used to worry much about the Prophet because nobody was nearer to the enemy in the fighting than the Prophet.” (Ahmad)

14. Championed Human Dignity:

Once Abu Dharr al-Ghifari called Bilal “the son of a black woman”. When the Prophet heard that, he said to him, “O Abu Dharr! You are indeed someone who is still carrying traces of the time of Ignorance (Jahiliyya).” (Bukhari, Muslim)

A funeral procession once passed in front of the Prophet Muhammad and he stood up out of respect. When he was told the person in the coffin was Jewish and not Muslim, he said: “Was it not a living soul?” (Bukhari, Muslim)

An owner slapped his female slave in the face, and the Prophet ordered him to free her as compensation. (Muslim)

15. Generous:

Narrated ‘Uqba bin Al-Harith: I offered the ‘Asr prayer with the Prophet and after finishing the prayer he got up quickly and went to some of his wives and then came out. He noticed the signs of astonishment on the faces of the people caused by his speed. He then said, “I remembered while I was in my prayer that a piece of gold was lying in my house and I disliked that it should remain with us throughout the night, and so I have ordered it to be distributed.” (Bukhari)

16. Grateful:

Ayesha (ra) said that the Prophet used to pray at night until his feet would swell. She asked, “Why do you do this, O Messenger of God, when God has forgiven your past and future sins?” The Prophet replied, “Should I not be a grateful servant (Of God)?” (Bukhari)

Sheima Salam Sumer, Ed.S.

www.howtobeahappymuslim.com

Oh people! What has deceived you concerning your Generous Lord? (The Holy Quran 82:6)

Please inform your friends about my books:

How to be a Happy Muslim Insha'Allah: Rise Above Your Problems and Choose Inner Peace and Joy with

Ideas from the Qur'an, Sunnah, Counseling and Health Fields | Available on Amazon.com and

BarnesandNoble.com (FB Publishing 2014)

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The Basic Values of Islam: Alphabetically Listed with Islamic References | Available on Amazon.com and

Islamicbookstore.com (AS Noordeen 2012)

يماإن اللـه وملئكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسل

Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.

PROPHET MUHAMMAD`S AUSPICIOUS BIRTH

صىل

هللا عليه و آله و سلم

THE LIGHT OF DARKNESS AND THE SAVIOR OF HUMANITY

By: Mohammed Bokreta

Students of al-Aghwat University in Algeria performing the Midha [Praise of the Prophet (S)] at the Mawlid ceremony

It would be so important to say at first that when Prophet Ibrahim (peace & blessings be upon him) made his famous prayer to Almighty God many centuries ago, no one thought that this invocation will be fulfilled some 4000 years later, we all know that Prophet Ibrahim had a hard task and had dedicated all his life to dismantle idolatry and to call people to the unification “Tawhid” and worship of the Sole God.

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It goes without saying that this message had to face serious opposition from the tyrants and the unbelievers and caused Prophet Ibrahim some hardship and ill-fated bullies, but this did not deter Prophet Ibrahim from conveying his message, in contrary he continued the struggle and prayed the Almighty God in the famous prayer which the Holy Quran eloquently relates it:

“Remember Ibrahim said: O my Lord make this city one of peace and security and preserve me and my sons of worshipping idols; O my Lord! They have indeed led astray many among mankind, he then who follows my ways is one of me, and that disobeys me, you are indeed oft- Forgiving and Merciful, O Lord! I have settled some of my offspring in a barren of valleys near your sacred house, so that they may observe true worship, so fill the hearts of men with kindness towards them, and provide them with the earth’s fruits, so that they may give thanks.” -Holy Quran – 14 / 36-37.

To go on checking the two major prayers of Prophet Ibrahim in the above mentioned verses, we are sure that both of them were fulfilled as the appearance of the Prophet of Islam came to reality and the city of Makkah erstwhile down trodden, now the place of Pilgrimage where Millions of Muslims gather every year in lunar month of Dul-Hidja.

As such, truth was verified with the first fulfilled prayer of Prophet Ibrahim: The appearance of Prophet Mohammed (P.B.U.H) in which Rabi Al Awwal is the Birth anniversary of the Savior of Mankind.

Moreover, it was within this auspicious month of Rabi Al Awwal, as itself is a very happy expression meaning “spring” in the Arabic Language, the very word raises pleasant association of happy things of scents and hues when the earth is at its best, hence a radical change came about, the earth burst into glory as it were, all was green and miraculously glorious as there was fertility, verdure, prosperity, the whole soil became as it were of gold.

Prophet Mohammed was born in the year 571, 50 days after the famous event of Abraha’s attack upon Makkah with a bid to desecrate and destroy the Kaaba, the House of Allah, the Almighty, as a result of this ill- fated attempt, the designs of Abraha, the master of elephants were frustrated and doomed to total failure.

The Prophet’s birth came on the night of 12 Rabi Al Awwal according to the major sources, which accordingly has the distinction of being the night of birth, Mostly important, this birth came with the mainspring of guidance for all Mankind and the manifestation of one who was to deliver the last message and revelation of the Exalted Allah , indeed the holy Prophet was a great thinker, a grand Leader and a unique man who delivered the world from the darkness of ignorance and oppression by his brilliant emergence , he also cast light of hope into the hearts as well as paving the way for the perfection of Mankind.

Those who were lost, found their way to the truth in the light of this brilliance and those already enamored of the truth would find a secure shelter under the auspices of his holy teachings, his warm and merciful hope-boosting tone of voice relished with the Divine orders:” Say there is no God but Allah, so you may be saved” and magnetized the bewildered towards him , he illuminated their dull and bemused hearts to the extent that they shattered the idols and stepped over them and had recourse to the imperishable, eternal and Divine Lord.

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O Allah, send blessings on our master Muhammad, who opened what was closed; And, who sealed what had gone before; The helper of Truth by the Truth; And The guide to Your straight path; And on

his family, may these blessings be equal to his immense position and grandeur Truly in our turbulent world of today and tomorrow, who can inject hope of life and truth into the sick hearts of the people? And which sovereign is capable of bringing hearts together and create genuine zeal and profound affection in the melancholy hearts of millions of people?

The Prophet of Islam was an epitome of human perfection ,his characters were pleasantly different from those of others, what he said was the truth and in accordance with the norms of justice , his wise speeches cast waves of hope and reassurance into hopeless hearts and nowadays after a lapse of fourteen centuries since his auspicious birth, humanity at large and the world of Islam in particular, pride themselves on the fact that he succeeded in taking up the leadership of the oppressed and agonized people of the world and that he successfully accomplished his Divine mission, and no salvation or upper – hand stance is to reign over the world of Islam, but by the following of the teachings of this noble prophet.

It is all your honor O great Messenger of God that your name “MOHAMMED” is the most popular name in the world without any contest and this after more than 1400 years from your passing away, such challenging and daring Miracle cannot be ignored or passed up by any wise man who is in search of salvation in this world and in the Hereafter.

So all Praise of Allah be upon you, upon your Honorable Household and upon your Loyal Companions.

A Proud MOHAMMED‘s Name Bearer:

محمد عبد القادر بوكريطة

MOHAMMED BOKRETA

Woman finds peace at a Southern Mosque By Soraya Salam, CNN

October 5, 2010

STORY HIGHLIGHTS

• Zubaidah Gibbs struggled with her race and religious identity early in life.

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• In rural Moncks Corner, S.C., she joined a mosque that helped her feel whole.

• The predominantly African-American, 150-member mosque combines traditional Islam with southern culture.

Story of Masjid Muhajirun Wal Ansar of Moncks Corner, SC as told by CNN 8 Years ago

Moncks Corner, South Carolina (CNN) -- Every

day, before sunrise, Zubaidah Gibbs wakes to

pray, then spends hours more singing praises to

God under a tree outside her home. She reflects

on the setting and thanks God for the beautiful

environment around her in this small Southern

town.

But this Muslim woman wasn't always at peace

with herself, or her religion.

Her 55 years have been a journey from wanting to

be white to being proud to be black; from the

urban North to the rural South; from studying

religions to finding a community in Islam.

As a young girl in the 1960s, "I would have done

anything in the world to be white with blue eyes

and blonde hair with small lips," Gibbs said. "I

didn't hang out with girls who were dark like me,

because I felt like they were ugly like me."

She became more comfortable with her race as a

teenager, when she heard a different message:

James Brown singing "Say it loud, I'm black and

I'm proud!"

"I was, like, 'Wow, this is interesting,'" she said. "I

started getting rid of [my relaxed hairstyle] and

accepting my hair natural, and I was a little bit

more comfortable with myself."

But her pride in her roots didn't fill the void she

felt in her heart. She was still searching for

connections that transcended ethnicity. Her

mother, a Christian, encouraged Gibbs to visit

various churches around her home in New York,

some led by Protestants, Jehovah's Witnesses and

Catholics.

She was 17 when a blind date with a Muslim man

ended at a mosque.

"I heard the adhan [call to prayer] playing, and I

saw the people with their long garbs on, and the

sisters -- and I just didn't want to leave," she said.

Zubaidah Gibbs' mother was Christian, but encouraged her to study other religions. Gibbs now practices Islam.

That same year, she embraced Islam, attracted to

the message of peace and its disregard for color.

"Islam helped me to identify with the beauty

within as well as outside. ...It balanced me out

because now I understand who I am as a human,"

Gibbs said.

Gibbs' spiritual journey had only begun. At age 42,

she moved from New York to South Carolina to

escape the crowds of the city with her four

children. She didn't know of a mosque in the little

town where she'd settled, Moncks Corner, but

was reluctant to go 30 miles south to Charleston.

So, she prayed about it.

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One day, Gibbs said, she saw men in kufis,

traditional African skullcaps, building what looked

like a little house on what had once been known

as the "whites-only" side of Moncks Corner. She

discovered it was to be a mosque, just as she'd

prayed for.

Today, the mosque, Masjid Muhajarun Wal

Ansars, is a small white brick building whose

members are mostly African-American. They

practice mainstream Islam, like 2.45 million other

American Muslims, not Nation of Islam, a separate

religious tradition associated with black Muslims.

Here, they marry Islamic ritual, racial

understanding and traditional southern culture.

At the mosque, Gibbs met a spiritual mentor,

Sheikh Harun Faye. Faye was born in Thies,

Senegal, and came to South Carolina in 1994 after

marrying an American.

"I belong to a very large family, and generation

after generation all we have done is to lead

people to the way of God," Faye said. "So, when I

got here, the first thing I wanted was a mosque

where I can call the people to God and teach them

Islam. And that is what I do."

We don't care who you are, where you come from. --Imam Rasheed Nurudin

He opened the mosque in 1996, with five people.

The congregation now consists of more than 150

members.

Gibbs was among its first members. She was

initially attracted to the mosque's welcoming

nature, open-door policy and community

outreach. Over the last 14 years, the mosque has

assisted thousands of people in need, many of

them homeless and ex-convicts.

"Anybody, Muslim, non-Muslim, you know,

African-American, non-African-American, anybody

who comes and knocks on that door and said 'I'm

hungry,' or 'I can't pay my light bill,' or 'I need to

lay down here and sleep,' we don't care who you

are, where you come from. You could be the

worst crook in the world, we really wouldn't

know," said Imam Rasheed Nurudin, the prayer

leader of the mosque who fills in when Faye is

absent.

The mosque's fusion of black American and

Islamic culture has allowed members like Gibbs to

harmonize her identity and connect with a

message of unity.

"When I came and listened to the sheikh and he

spoke about God and the Prophet Mohammed, it

wasn't about 'black power this,' and 'black man

that,'" Gibbs said. "It was about humanity. It was

about God.

"It's like you have a veil when you come into the

mosque and all of a sudden the veil is lifted and

you can see like you've never seen before.

Everything looks different."

The center is a unique cultural crossroads in the

deep South, said Anisah Bagasra, an instructor at

Claflin University in Orangeburg, South Carolina,

who has studied the mosque and how its

members incorporate Islamic rituals into their

daily lives.

"When you go for their Eid [holiday] dinners in

particular, this is where you really see both

Southern hospitality emerge and ... southern

home cooking, but everything's halal, so it shows

that religious mandating as well," said Bagasra.

"[It] represents a growing trend in contemporary

Muslim communities in the United States in terms

of that fusion of traditional cultures with the

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American culture, while maintaining a pride in

their Islamic identity."

Gibbs enjoys the duality and expresses her culture

through her clothing, head scarf and singing West

African-influenced Islamic prayers, a practice

uncommon in other mosques.

"It makes me feel happy. It makes me feel a

serenity that words cannot describe, because I'm

closer to God with the community," she said.

"Everyone is singing and praising God together."

For Gibbs, finding a mosque in the rural South was

key to her inner peace. It fulfilled the spiritual

companionship she'd been seeking for years. "This

community means a family that I never had and a

strength that I never knew," she said. "[It] meant

opening up doors that were shut in terms of my

self esteem, in terms of my direction, my aim ...

my destiny." She paused to rearrange her scarf,

and her eyes began to water.

"I'm happy."

Courtesy:

http://www.cnn.com/2010/LIVING/10/05/black.southern.

muslims/index.html

The three dimensions of Din: Hadith of Jibreel (AS)

On the authority of Umar (r) who said: One day while we were sitting with the Messenger of Allah (s), there came before us a man with extremely white clothing and extremely black hair. There were no signs of travel on him and none of us knew him. He [came and] sat next to the Prophet (s). He supported his knees up against the knees of the Prophet (s) and put his hand on his thighs. He said, ‘O Muhammad, tell me about Islam.’ The Messenger of Allah (s) said, ‘Islam is to testify that there is none worthy of worship except Allah and that Muhammad is

the Messenger of Allah, to establish the prayers, to pay the zakat, to fast [the month of] Ramadan, and to make pilgrimage to the House if you have the means to do so.’ He said, ‘You have spoken truthfully.’ We were amazed that he asks the question and then says that he had

spoken truthfully. He said, ‘Tell me about Imaan (faith).’ He [the Messenger of Allah (s)] responded, ‘It is to believe in Allah, His angles, His books, His messengers, the Last Day and to

believe in the divine decree, [both] the good and the evil thereof.’ He said, ‘You have spoken truthfully.’ He said, ‘Tell me about al-Ihsaan (excellence).’ He [the Prophet (s)]

answered, ‘It is that you worship Allah as if you see Him. And even though you do not see Him, [you know] He sees you……..Then he [the Prophet (s)] said, ‘O Umar, do you know who the questioner was?’ I said, ‘Allah and His Messenger know best.’ He said, ‘It was [the angel]

Gabriel who came to teach you your Din [religion].’ (Muslim)

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ISRA mourns the passing of Dr. Sulayman Nyang

ISRA offered its deepest condolences on the passing of Dr. Sulayman S. Nyang, an internationally known

scholar and Muslim community leader, a mentor and adviser to ISRA. Dr. Nyang passed away on

November 12, 2018, after a long illness. “Verily to Allah we belong and to Him we shall return”.

In a statement released by ISRA, the organization has declared, "The Muslim Ummah has lost a great beacon of knowledge and spirituality. He was a selfless promoter of peace and compassion based on Islamic spiritual values. He was also a proponent of a tasawwuf based Islam which he believed was the heritage of the Prophet for the ummah. He was the embodiment of the Prophetic akhlaq (comportment). He was a scholar and a leader promoting peaceful co-existence between Muslims and people of other faiths all over the world". ISRA was blessed to have his love, blessings and recognition of its work. He addressed may ISRA conferences. The statement goes on to say, “Our hearts and souls are praying for him asking Allah (swt) to admit him to His abode of mercy and heal the hearts and souls of loved ones he left behind with beautiful patience. Aameen!” Allahumma Salli 'Ala Sayyidina Muhammadin Wa 'Ala Aali Sayyidina Muhammadin Wa Barik wa Sallim"

Dr. Nyang was a professor and former chairman of the African Studies Department at Howard

University in Washington, D.C and a pillar of the African American Islamic and Sufi community. He was a

co-principal investigator of Project MAPS and served on the boards of prominent national and

international Islamic and academic institutions and organizations. He will be greatly missed in the

Muslim community and his impact and legacy will continue insha’Allah”

Al-Mi’raj Magazine is paying tribute to him by reprinting an abridged article on Mawlid –un- Nabi

[saws], authored by him in the following pages.

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Abridged from an article titled:

Mawlid an-Nabi: Celebrating Prophet Muhammad's (s) Birthday PROFESSOR SULAYMAN NYANG, PH.D.

Mawlid recitations on Sufilive. Muslims in the Western part of the globe are becoming partners in the annual Muslim celebration of the birthday of Prophet Muhammad (s) ibn Abdullah of Arabia. The history of this celebration goes back to the early days of Islam when some of the Tabi`in (the successors of the Companions of the Prophet) began to hold sessions in which poetry and songs composed to honor the dignity and the righteous example of the Messenger of Allah were recited and sung to overflowing crowds in the major cities of Islamic Civilization.

Prophet's Mosque

Although this practice has been a bone of contention among Muslim jurists (fuqaha) and Muslim scholars and literati (mutakalimun) since its inception, Muslim rulers and intellectuals over time have come to accept it as part of the mental and emotional furniture of Muslim society. Among the members of Sufi orders worldwide, the celebration of the Prophet's birthday is not a departure from the mainstream. Rather, they would argue, such practices among believers is a living testimony that Muslims of their times are still faithful to the Qur'anic injunction: "O ye who believe! Ask blessings on him and salute him with a worthy salutation." [33: 56] Regardless how one may feel about this matter, the fact remains that Mawlid an-Nabi is now listed among the public holidays of nearly every country around the Muslim world. Along with the two Eids, this holiday is now widely celebrated by Muslims of different sectarian and tariqa backgrounds. Why is the Mawlid an-Nabi significant, and what meaning does it have for Muslims who engage in its celebration? It is to these and other related questions and issues that we now turn.

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The origin and development of the Birthday Commemoration It must be stated categorically that the Mawlid an-Nabi is more than poetry reading. It is a spiritual and social occasion for the Muslims who are so inclined to celebrate it. It is a memorial day when the Sirah (the life story of the Prophet) is revisited and scholars and singers in the Sufi tradition remind the members of the Ummah about the teachings of the Prophet (s) and the successes and challenges of the young Muslim community in Mecca and Medina.

Most of the poetry and hagiographic literature that developed over the centuries of Islamic history came into being as a result of individual Muslim enthusiasm with the life and times of the Holy Prophet (s). One of the most widely celebrated qasidas about the life and times of the Holy Prophet (s) came from the repertoire commonly known as The Burda, by Shaykh al-Busairi. This particular qasida about the life and times of the Prophet (s) inspired countless others in various Muslim languages. Thus, modern day Ibn Batutas who travel around the Muslim World will encounter countless of these qasidas and songs celebrating the life and times of the Holy Prophet (s) wherever they may land. Transplantation to the West Some of the qasidas have come to the attention of Western orientalists and anthropologists studying historical or contemporary Muslim societies. These qasidas are now beginning to surface in the Western marketplaces of London, Paris, New York and Milan, where Muslim immigrants have planted new roots. Joel Millman, in his Other Americans, gives us a glimpse of this phenomenon in his portrayal of Senegalese murids of the Qadariyya tariqa known as the muriddiyya of Shaykh Ahmed Bamba. The same can be said about the activities of the members of the Naqshbandiyya order. This group is now planting its seeds throughout the Western World and its adepts commemorate the birthday of the Prophet Muhammad (s) on a yearly basis. As a result of this new development, the Mawlid an-Nabi is becoming a part of the mental and emotional furniture of Western Muslims. Mawlid's Future in the West Five points need to be made concerning the new phenomenon of the Mawlid in the West. The first point is that the future of the Mawlid is going to depend heavily on the future of Sufi orders in the West. Given the emerging patterns of conversion (or reversion), Sufism is here to stay. As long as Sufism is around, the Sufi adepts and their organizations will continue to celebrate the birthday of the Holy Prophet (s). Secondly, we can say that the globalization of the Islamic experience in the West and beyond is going to force more orthodox Muslim groups (such as Salafian, Maududian and Wahhabian groups) who may continue to resist such practices to leave the practitioners of tasawwuf alone. This will not be due to their acts of enlightened self-interest; rather, it will be the result of their greater internalization of the American value of live-and-let-live philosophy. If Catholics and Protestants of various hues and colors have eventually transcended their petty bickering in Europe after landing on American soil, it is quite conceivable that Muslims in America will eventually arrive at such a modus vivendi.

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Thirdly, the transplantation of the Mawlid an-Nabi tradition in to the American religious landscape could give rise to new forms of Muslim poetry in the English language. To the best of my knowledge, there is yet to appear any significant body of qasidas in the English language. I am aware of the poetry of Muslim poets such as Abdul Hayy Moore of Philadelphia, PA. His poetry could be part of a growing body of poems and qasidas written in honor and celebration of the Holy Prophet (s). But in saying this, one must not assume that the American Muslim spirit would necessarily follow

the Old World pattern of celebration. It is quite conceivable that other art forms will develop among American Muslims of Sufi orientation. This again will depend on whether taqlid (imitation) of the old will take precedence over innovation. Fourthly, while reflecting on the future of the Mawlid celebrations in the West, we must not forget the transforming effects of secularism on Western forms of religious practices. In the name of modernity and practicality, both Catholics and Protestants have made accommodations with the forces of change in the West. Will the New World Sufis degenerate into what I have called elsewhere "popcorn Sufis?" This is to say, the orthodoxy that helps validate the Islamic claims of Sufis could be sufficiently compromised that the Tasawwuf tradition becomes New Age and shallow in content. Education is an important features that can alone to inspire you to push your kids up into playing these nice educational online site friv games. But one another important thing, which cannot be forgotten, is the opportunity to control your child. This tendency should be resisted by all Sufis because otherwise "I told you so" admonitions of the Old World orthodoxy would not only come to haunt them, but they will continue to reverberate in the firmaments of Muslim doctrinal debates. Last but not least, one can argue that the Mawlid an-Nabi will become interestingly a moral and social bridge linking many diverse Muslim groups who may be light years apart in terms of doctrine but neck to neck in their race to honor and celebrate the birthday of the Prophet (s). This is certainly true of the Sunni celebrant with respect to the Shia, and is equally true of the Naqshbandiyya adept with respect to the Ismaili celebrant of the "Milad an-Nabi," whether it be in Chicago, New York, Toronto or Vancouver. Courtesy: http://www.islamicsupremecouncil.org [click link here for full article]

A Glimpse of What the Holy Qur’an says about the Prophet Muhammad [saws]

• The Prophet Muḥammad is a mercy (raḥmah) to ALL the worlds (21:107) • The Prophet Muḥammad is merciful (raḥīm) to the Believers (9:128) • The Prophet Muḥammad is kind (ra’ūf) to the Believers (9:128) • The Prophet Muḥammad is an honourable Messenger (rasūl karīm) (69:40; 81:19-21) • The Prophet Muḥammad is light (nūr) from God (5:15) and a radiant lamp (sirāj munīr) (33:46) • The Prophet Muḥammad (like Prophet Abraham) is gentle (ḥalīm) to the Believers (11:75)

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• The Prophet is the witness (shahīd) of humankind on the Day of Judgment (2:143, 33:46; 4:41) • The Prophet Muḥammad is the guardian (walī) of the Believers (5:55) • The Prophet Muḥammad prays to God for the Believer’s forgiveness (4:64, 63:5, 3:159, 60:12, 24:62) • The Prophet Muḥammad guides the Believers to the Straight Path (45:25) • The Prophet Muḥammad’s nature or character is sublime (‘aẓīm) (68:4) • The Prophet Muḥammad is the judge of the believers (4:65; 4:105; 24:51; 33:36) • The Prophet Muḥammad purifies and sanctifies the believers (9:103) • The Prophet Muḥammad holds authority (awlā) over the Believers (33:6) • The Prophet Muḥammad brings the people from darkness to Light (14:1; 14:5 65:11) • The Prophet Muḥammad is a beautiful pattern for the Believers (33:21) • The Prophet Muḥammad is the object of great respect and veneration (48:9, 49:1-3) • He who gives their allegiance (bay‘ah) to the Prophet Muḥammad has given it to God (48:10) • He who obeys the Prophet Muḥammad, obeys God (4:80; 4:64)

Bismillahi-r-Rahmani-r-Rahim

Shaykh Abdullah Nooruddeen Durkee and the an-Noor Foundation

The work of the Shaykh falls into roughly four parts:

1. The Transliterated Tajwidi Qur’an has been reprinted and is widely distributed. We have

also produced an App for Apple iOS that contains the entire print version of the Qur’an,

transliterated, and translated with tajweed. This has proved to be a tremendous help for

students, travelers, and others who find it difficult to carry the large printed book. It is called

“3TQ” and may be purchased for $4.99 at the Apple App store.

2. Shaykh Nooruddeen is a Shadhdhuli Shaykh, and has produced two very large and significant

books about the Shahdhuliyyah, Orisons and Origins. These were written in Egypt with the help

and direction of honored scholars including Shaykh al-Azhar, Dr. Abdul Halim Mahmud and

Shaykh ul-Mashaykh, Dr. Abu Wafa Taftazani who have presented the teachings in clear and

useful ways true to their traditional roots. Orisons contains a long essay on Tassawuf and a

collection of practices which have been used for centuries: litanies (ahzab), dhikrs (adhkar),

meditations, readings, du’a’, recitations, from all the early Shadhdhuli shuyukh. Origins, the

second volume, as well as elaborating on more practices and dhikrs (adhkar) of the shuyukh,

contains thorough biographies of Sidi Abul Hasan ash-Shadhdhuli, his successors Sidi Ibn Abbas

al-Mursi and Sidi Yakut al-Arsh, and the scholar (‘Alim) among them who recorded it all, Sidi Ibn

Ata-illah. These two books are now also being created as on-line apps, which will allow one to

read but not copy. These will shortly be available Insha-Allah.

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3. Since the Shaykh’s return from Egypt some twenty years ago, he has written over 100 short

books and essays. These have always been available for sale on the GreenMountainSchool.org

website, but are now being collected in an on-line archive in PDF format (read-only, not to print

or copy) for whoever wants to explore the range and content of the Shaykh’s thought. They

contain history, advice, admonitions, practices, biographies, and thoughts on how Islam moves

within contemporary life. Also being archived are hundreds and hundreds of khutbas given over

the years. Continue reading this on-line publication, al-Miraj, and check the

GreenMountainSchool.org website. The Shaykh’s longer talks are also available on YouTube.

4. In conjunction with the work on the Qur’an, for 18 years the Shaykh has administered a

Qur’an school in Charlottesville, Virginia, which has mainly served refugee children and is now

teaching some of the children of those children - a second generation of readers. Enrollment is

limited and the school is full at present. There is also an adult school, for those who want to

know more about practical Sufism which meets on Sundays from 6 pm to midnight and for

everyone and everything. Please contact ISC786@aol.com for further information.

All about Al-Mi’raj Magazine Al-Mi’raj is published bimonthly by ISRA Nexus. www.IsraInternational.com / Like us on Facebook At: https://m.facebook.com/ISRAINtl Contact Us: All correspondence should be addressed to: IsraInternational@yahoo.com SUBMISSION GUIDELINES: Al-Mi’raj welcomes contributing authors. Please follow the guidelines below. Submissions must be sent via email at IsraInternational@yahoo.com. Submissions should include a subject line starting with the words “AM Submission:” followed by the type of material submitted (article, excerpt, history, poem, artwork, etc.). Articles should be sent in MS Word format. Questions and Comments: If you have questions or comments on a particular article, we suggest you to send them via e-mail to IsraInternational@yahoo.com. The intent of your letter, comment or question should be better understanding, dialogue and discussion. Be sure to include a simple, subject line for proper processing. Board of Editors: Sayyed Zayn Al Abedin: Ibrahim Hakim Al-Shaghouri: Dr. Nasir Waheed: Mohamed Bokreta: Dr. Faizy Ahmed Disclaimer: The information contained in this publication does not necessarily reflect the opinions, beliefs or point of view of Al-Mi’raj Magazine. Al-Mi’raj Magazine no responsibility for the information submitted by authors. The copyright for each article including photos belongs to the respective author. Copyright for the Newsletter as a whole belongs to ISRA. If you re-use the material in other publications (except for news feeds), please cite Al-Mi’raj Magazine as the original source of publication. The information contained in some the articles has been partially collected and adapted by the Magazine staff with courtesy of the websites mentioned as source of the article. Copyright 2016: AlMi’raj Magazine: Free Subscription: To subscribe send your name & email address to: israinternational@yahoo.com

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Transliterated Tajwidi Quran Translated and, most importantly, transliterated by Shaykh Nooruddeen, this publication of the Qur’an is probably the most user-friendly for those who are unable to read Arabic. It makes available not only the meaning in accurate, respectful contemporary English, but the sound and flow, with all the markings and spacing in easily learnable form so that, with study, the reader can reproduce a precise duplication of the sound of the Arabic. The punctuation, stops, continuity, breathing, and rules of tajwid are thoroughly explained with examples in the introduction and clearly marked in the text. The Arabic calligraphy itself is very clear in black and white and is directly opposite the transliteration and translation on the facing page, ayat by ayat, so that the reader can easily reference both languages. The Arabic has been approved by the ulema of both Egypt and Pakistan, and is very readable.

App for the Transliterated Tajwidi Quran: 3TQ by Nuradin Durkee Click for more information: https://appsto.re/us/wPJpbb.i

An exact duplicate of the Tajwidi Qur’an, this app is a boon for students, commuters, and those millions of people who use the iPhone or iPad and prefer not to carry the big

book around with them as they travel. You can choose to view the English transliteration & translation alone, or the Arabic alone, or the two directly opposite each other. Both the Arabic and English characters are large enough to read easily, even on an iPhone. Whether you are a non-Arabic reader or a student of tajwid, 3TQ will help you to learn and pronounce the sounds of the Words of Allah with more grace and confidence.

Orisons: Volume 1 of the School of the Shadhdhuliyyah This beautiful and profusely illustrated essential book contains all the major ‘Ahzab (Litanies or Orisons) transmitted by Shaykh Abu-l-Hasan, Allah preserve his secret, rendered in the original Arabic and translated into clear English as well as transliterated for the liturgical use of non-Arabic speaking readers. It also contains a 99-page introduction by Sh. Nooruddeen about the origins of the Shadhdhuliyya, Sufism, history and practice, with charts, diagrams and silsilah (chain of transmission). Among its treasures are a chapter on marakaba (Islamic meditation) and a colored page of calligraphy for concentration.

Orisons: Volume 2 of the School of the Shadhdhuliyyah Thoroughly details the life and teachings of the first four masters of the Shadhdhuli School, including practices, dhikrs, and ahzab. Incorporates translations of two works by the late Shaykh of Azhar, Dr. ‘Abu-l-Halim Mamud, and one by the Shayku-l-Mashaykh of the Sufi Turuq in Egypt, Dr Abu-l-Wafa Taftazani, and an essay on Yaqut al ‘Arsh by Dr Ibrahim Hakim ash-Shagouri. It has the first complete listing of the works of Ibn ‘Ata’l’llah, extensive proofs and

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explanations of the meanings of Tasawwuf, and a convincing argument comparing the Sufic approach to reality with the rationalism, and or romanticism, of many Western scholars and pundits.

Hizbu-l-Bahr [The Litany of the Sea] Shaykh Shadhdhuli said about the Hizbu-l-Bahr: “By Allah, I did not utter it except as it came from the Prophet of Allah, peace & blessings be upon him & his family, from whose instruction I learned it. Guard it,” he said to me, “for it contains al-’Ismu-l-‘A’dham - the Greatest name of Allah… It is not recited in any place without security reigning there. If it had been with the inhabitants of Baghdad, the Tatars would not have taken the city.” At the time of his death, Shaykh Shadhdhuli gave Naseeha - counsel - to recite his Hizbu-l-Bahr often, saying, “Teach it to your children, for the al-’Ismu-l-‘A’dham is in it.” Most Shadhdhulis read this hizb every day and it has spread throughout the Muslim world.

Hizbu-l-Lutf, Hizbu-l-Barr, Hizbu-l-Nasr, Hizbu-l-Shaykh … and other ahzab which we publish in smaller booklet form. The Messenger, peace & blessings be upon him & his family, said, “Supplications are the very brains of worship.” These supplications are true worship of Allah. In them is the pleasure of confiding in Him and the pleasure of being near Him. There is the pleasure of contentment from Allah and what He fulfills by answering and by mercies given for our belief. They may be assigned by a Shaykh or read freely, with the exception of Hizbu-l-Nasr, which is too powerful to be read without instruction and permission.

Salatu-l-Mashish Sidi ‘Ibn Mashish, Allah preserve his secret, received this prayer from the Prophet, blessings of Allah and peace be upon him and his family. It is a beautiful paean of praise from the heart, which has inspired many commentaries and additions throughout the centuries, and is read by Shadhdhulis everywhere.

www.greenmountainschool.org : Our website contains all the information on these texts and

many other books and booklets pertaining to the Shadhdhuliyya, the Qur’an, and contemporary issues vital to Muslims, and teaching texts, along with descriptions, prices and how to order by Paypal. You will find over 15 years of weekly khutbas by the Shaykh, over 70 of his books, and announcements, essays and reports on all sorts of interesting subjects from “Reciting the Qur’an as a Spiritual Practice” to exercises for seeing the Prophet, peace & blessings be upon him and his family, to essays on each of the major prophets of Islam, peace be on them all, to discussions on the rise of the wahabi salafi jihadists: what, when, where and why.

ISRA urges our readers to kindly support this noble endeavor