How the British Divided Up the Arab World

How the British Divided Up the Arab World | Lost Islamic History

The Book of Sufi Chivalry (Kitab al-Futuwwah) by Muhammad ibn al-Husayn al-Sulami

The Idea of Chivalry - Futuwwa

Chivalry has often been associated with romanticised notions of the Christian Knight - a white knight, shining, who upholds to a strict moral code but never insists on others adopting this disciplined way of life. But Islamic scholars to developed their own tradition regarding chivalry. It follows a principle that Shaykh Hamza Yusuf commented on in the work of the great Maliki jurist and Sufi master Ahmed Zarruq who wrote his famous ''Principles of Sufism'':

''They have been the strictest adherents to the sacred law, but they have a wonderful principle: that is be hard on yourself and be gentle with other people.

We live in a world of insecurity - and sadly so called religious people suffer the same insecurities. As Imam Suhaib Webb mentions - people often think the strictest opinion is the best opinion - and true our Prophet PBUH has mentioned about taking the stricter opinion - but no one has ever said that you should force this opinion down on other people's throats. If you want to adopt it then subhunallah - perhaps your example and actions can inspire others to adopt this opinion after seeing the spiritual effect it has on your personality. But as Imam Webb narrates a saying from Sufyan al Thawri - the job of the jurist is to make life easy for the people - not to make it difficult.

If you want to take the difficult path then by all means take it - but don't boast about it, brag about it or make others feel small about not taking the stricter opinion.

The Sufis - the real masters of the Way who were well versed in fiqh and tasawwuf knew this. Imam Al Ghazali's Ihya is frequently commented as taking an extremely strict approach to spirituality and fiqh that requires strong discipline - but the beauty of Imam Ghazali's approach is that he does not force anyone to take this approach.

Imam Malik has said in a famous saying that:

''"He who practices Tasawwuf without learning Sacred Law corrupts his faith, while he who learns Sacred Law without practicing Tasawwuf corrupts himself. Only he who combines the two proves true."''

The fact of the matter is that the Sufi path is a private one - it is not about public exhibition or showing people how religious you are. In fact Imam Al Ghazali has spoken of the virtues of anonymity and keeping a low religious profile for the sake of spiritual excellence. 

Real Sufism adds a powerful psychological and spiritual dimension that complements the legal moralism of the fiqh. As Imam Malik says, we need to combine both. Fiqh is meant to be easy - to alleviate hardships of the people - but if you wish to take a harder path to be closer to God then the Sufis have a Way to complement the Fiqh. 

In light of this I present it you the ''The Book of Sufi Chivalry - Kitab al-Futuwwa''

http://www.scribd.com/doc/32979118/T...sayn-al-Sulami

The description:

''Chivalry is the way of the Sufis. For the dervish, it means generosity extended to self-denial; the giving of one’s life for the sake of a friend.

THE BOOK OF SUFI CHIVALRY, an important text by al-Sulami, a Sufi saint and scholar, translated here for the first time into the English language, has been used since the tenth century as a guide to right behavior, and proposes to lead man to consciousness and perfection.

The spiritual masters whose sayings the text records are addressing their disciples, taking into account their shortcomings and potentials. The teachings bear the imprint of the masters themselves, and are related to the levels of sanctity that they attained. The multiplicity of the points of view expressed by their words and actions, is focussed on one central notion, (in Arabic: Futuwwah) that of "heroic generosity", based on the example of the Prophet Muhammad and his descendants, who were its true expression.

Written with the help of teaching tales and quotations from the Koran and Hadith, THE BOOK OF SUFI CHIVALRY reveals the true meaning of compassion, love, friendship, generosity, hospitality and the right actions associated with these virtues as a means to individual spiritual development. Addressing the reader directly with the aim of leading him towards perfection, the text provides the aspirant of today with living guidance on the path of Sufism.''

And truly God knows best...

Sleep from an Islamic perspective

Sleep manners

There are numerous Muslim sleep traditions that Muslims try to follow in order to be in accordance with the practice of the Prophet (pbuh) (Sunnah).

Early bedtime and early wake up time

Muhammad (pbuh) encouraged his companions not to be involved in any activity after Isha prayer (darkness prayer, which is around 1.5-2 hours after sunset). The Prophet (pbuh) said, “One should not sleep before the night prayer, nor have discussions after it” [SB 574]. Additionally, Muslims are required to wake up for Fajr prayer, which is about one hour before sunrise. The Prophet did not sleep after Fajr prayer.[

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Destroy user interface control2] In addition, the Prophet (pbuh) told his companions that early morning work is blessed by Allāh.

Perform ablution (wudoo) before going to bed and supplicate

It is reported in Sahih Muslim (SM) that one of the companions said that the Prophet (pbuh) told him, “Whenever you go to bed, perform ablution like that for the prayer, and lie on your right side” [SM 2710]. And then he asked him to say the night prayers before sleep.

Dusting and cleaning the bed before sleeping

It has been reported that the Prophet (pbuh) said, “When any one of you goes to bed, he should take hold of the hem of his lower garment and then should clean (his bed) with the help of that and then should recite the name of Allāh” [SM 271].

Sleep position

In Islamic culture, some sleep positions are encouraged while others are discouraged based on the practice (Sunnah) and recommendations of the Prophet Muhammad (pbuh). Thus, many Muslims sleep on their right side, particularly, in the initial part of sleep. Muhammad (pbuh) said, “Whenever you go to bed, perform ablution like that for the prayer, and lie on your right side” [SM 2710). In description of the sleep of the Prophet (pbuh), a Hadith states, “When the Prophet (pbuh) wants to go to sleep, he puts his right hand under his cheek” [SM 2713]. Modern scientific studies have suggested a beneficial effect of right lateral decubitus position on the heart. In particular, one study assessed the autonomic effect of three sleep positions (supine, left lateral decubitus, and right lateral decubitus) in healthy subjects using spectral heart rate variability analysis.[

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Destroy user interface control14] The results indicated that cardiac vagal activity was greatest when subjects were in the right lateral decubitus position. In addition, an animal study indicated that vagal stimulation has an antiarrhythmic effect.[

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Destroy user interface control15] Several studies have demonstrated that the recumbent position affects autonomic nervous system activity in patients with congestive heart failure, and that there is attenuation of the sympathetic tone when subjects are in the right lateral decubitus position.[

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Destroy user interface control16–

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Destroy user interface control18] Muslims tend to dislike sleeping in the prone position, and this is discouraged in the Islamic literature, even for infants. The Prophet (pbuh) told a man who was lying on his stomach, “Allāh and his Prophet dislike this position” [Sunan Al-Tirmdhi 2768]. Modern medical studies have concluded that infants who sleep in the prone position have a seven-fold increased risk of sudden infant death syndrome (SIDS). This has led to “back to sleep” campaigns in Britain (1991) and in the United States (1994).[

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Destroy user interface control19]

Turning off light before sleep

It is narrated that the Prophet (pbuh) said, “Put out lamps when you go to bed, shut the doors, and cover water and food containers” [SB 5301]. This may correspond with current scientific understanding that it is important to maintain a dark environment during sleep so as not to disrupt the circadian rhythm.

Yawning

Yawning is an unacceptable behavior for Muslims, especially in public places. If yawning occurs, the yawner is instructed to cover his mouth with his hand. The Prophet said, “Yawning is from Satan. If you are about to yawn, you should try to stop it as much as possible. If you yawn, Satan will laugh” [SB 3115].

Sleep from an Islamic perspective

The Reason why Time is Speeding Up

‎faculty.washington.edu/heer/stations.pdf

STATIONS OF THE HEART



‎faculty.washington.edu/heer/stations.pdf

Learn Ayat Al Kursi, Ayatul kursi

Learn Ayat Al Kursi, Ayatul kursi

Shabaan

Imam Ibn Majah states: 

It is narrated by Ali (Radi allahu unho) that the Prophet [May Allah bless Him and grant Him peace] stated; “ when it is the 15th night of Shabaan, do Qiyaam in the night, and fast in the morning, and ask for forgiveness. Because on that night Allah calls: ‘Is there anyone who is asking for forgiveness so that I can forgive them, who is in distress that I may relieve his distress, is there anyone who needs (rizq) food that I may give it to him.’ And this continues till the morning.” [Ibn Majah chapter Salaah]

Imam Tirmidhi writes:

Aisha Radi Allahu unha said: “On this night the Prophet [May Allah bless Him and grant Him peace] went to Jannat-ul-Baqee to make du’a, I followed him. The Prophet [May Allah bless Him and grant Him peace] said to me: Allah puts His attention towards the first Heaven, and forgives the sins of the people, even if they were equivalent to the hairs of the goats of Bunn Qalb. (A tribe who at the time had a lot of goats)
[ Tirmidhi , Kitab-us-Siyaam]

Imam Bukhari has objected upon one narrator but this is compensated by the fact that Ibn Maja has narrated it with different narrations (chains).

Allama Dhahabi, and Hafidhh Ibn Kathir quoted from Hafidhh Abu Zurah that only 30 Hadith in Ibn Majah are weak. [Tadhkaratul- Hufaadh by Hafidhh Dha'ha'bi and Tareek Ibn Kathir biography Ibn Majah

Some other people have stated that more than 30 Hadith are da’eef, (weak) but the narrations we have are not amongst those 30, that is why these Hadith can be used to support the validity of 15th Shabaan night.

Even Imam Tirmidhi’s narration is weak but this does not belittle the subject, when it concerns its merits and excellence - since weak narrations are still acceptable. However, we would like to ask those people who are so against the Mid Shabaan, wether they have even a weak hadith to disprove the prayers on the 15th of Shabaan? In reality they have no narration against the 15th night of Shabaan. If there are any they should prove it. Those who are against the 15th night of Shabaan usually say ‘Why do you celebrate the 15th night of Shabaan?’ The answer is why do all of the Saudi Arabian scholars celebrate Laila-tul-Qadar on the 27th of Ramadan in Haramain (Makkah and Madinah). ‘Did the Prophet [May Allah bless Him and grant Him peace] and his companions' celebrate the Laila-tul-Qadar on the 27th of Ramadan?’ The answer is no, they did not. So if this is permitted the 15th night of Shabaan is also permitted as well.

The Ahl-Sunnah say this is a permissible act, but it is not a Sunnah. There is enough proof that if the majority of the Muslims consider it to be good then it is sufficient. As the Prophet [May Allah bless Him and grant Him peace] stated: The thing that group of a Muslims says is good, it is accepted to Allah.
[ “Mishkat chapter Ihtisaam”]

Two great followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al Najdi, are Hafidhh Abdullah Rawpari and Thanaa’ullah Amritsari, both state that to worship on the 15th night of Shabaan is not Bid’ah and the person who does Ibada (Worship) on this night will obtain reward for it. The narrations concerning this night are weak but this does not matter since weak Ahadith are acceptable for virtuous actions.

[Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa’iya by Thana’ullah Amritsari, chapter on fasting]

Hafidhh Ibn Tayymiya writes:

The excellency regarding the 15th of Shabaan is an area of dispute between the Scholars, some of them say that there is no significance of this night, but Imam Ahmed recognises the excellency of this night, our other Hanbli Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from Sunnan (Tirmizy, Ibn Majah) and the other Ahdeeth books as well
[Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]

The people who reject the significance of this night argue that the holy Qur’an was not revealed on this night so that is why there is no significance of this night It is true that the Holy Qur’an was revealed in Ramadan, but the significance is because the Ahadeeth that tells us bout the reward one will get if he/She worshipped on15th night of Shabaan. We pray to Allah if everything stated is correct eccept it, but if there is any mistake may Allah forgive us. (Amin)