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ISLAM, IMAN, IHSANThe Three Foundations of FaithJUNE 28 - JULY 23, 2012/1433COURSEPACK

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written permission from the Deen Intensive Foundation.

Graphic design by Hanane Korchi.

AQIDAH

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IDA

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THE CREED OF DELIVERANCE'Aqidat Al-Najaat

By Muḥammad ibn Ja'far al-Kattānī al-Ḥasanī al-Fāsī

Translated and Taught by Dr. Umar Faruq Abd-Allah

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Muhammad ibn Ja'far al-Kattānī al-Hasanī al-Fāsī (ca. 1275/1857 – 1345/1927) was a historian, hadīth specialist, and prolific author. He was born in Fez and lived and taught there for most of his life. In 1332/1913, he moved with his family to Medina, where he stayed for the next six years. It was during this time that he wrote this poem, “The Creed of Deliverance,” at the request of his Shaykh Muhammad Ahmad al-Dandarāwī. In 1339/1920, he moved to Damascus and remained there until 1345/1927, when he returned to Morocco. He died in Fez in that same year shortly after his return. He authored over sixty books on hadīth, sīra, and other Islamic subjects.

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The Creed of Deliverance

1. Muhammad said— the son of Ja'far Widely known by a name from selling linen,

2. Out of praise for [God], who gave us existence from non-existence And gave us special distinction through [our Prophet], the best of those having preeminence.

3. May our Lord extol him and grant him special grace And to those who follow him in belief and are affiliated to him.

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4. Servant [of God], weak and wrongful, Hoping to set right a belief that is binding.

5. The first of what is obligatory for [God’s] servants is Knowledge of the Creator and Messengers [God] has chosen.

6. Thus, it is necessary that our Lord have (1) existence, (2) Preexistence, then (3) everlastingness extended [to infinity].

7. (4) Dissimilarity from His creation; then (5) self-sufficiency And (6) absolute oneness: [There is] no toil [in what God does].

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8. (7) Power, (8) will, furthermore (9) life And (10) knowledge. Proof [of these attributes] is the creation of existent things.

9. (11) [God’s] hearing, (12) sight, and (13) [uncreated] speech Their proof, the learned have passed down [to us].

10. It is conceivable for [God] to do whatever is Possible or leave it undone. Know [this] well.

11. For [God] glorified be He— is solitary In His dominion. He does whatever He wills.

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12. The contraries of these [attributes] are impossible. Again, perfection Belongs to God. Any deficiency for [God] has become impossible [in your mind].

13. Necessary for [God’s] Messengers are (1) trustworthiness (2) Truthfulness, and (3) full communication [of the Prophetic message]. [In them,] there is no treachery.

14. Likewise, the remaining [attributes], their contraries are impossible. For [the Prophets] have [all been given] perfection from our lord.

15. It is possible as regards [the Messengers] to be affected by the likes of sickness or any [other] characteristic causing no deficiency when it occurs.

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16. All of this [teaching] is brought together in a single phrase, [lā ilāha illā-Llāh. Muhammadun Rasūlu-Llāh] May the Lord make it for each [of us] the final word [we say in our lives].

17. God extol Muhammad s and the believers who follow him, His Companions and whoever comes to be of his party.

18. I named [this poem] “The Creed of Deliverance” Because it delivers [us] from [every] distress.

19. I wrote it down for children in general And for women and men with limited time.

© Copyright of this text belongs to Umar F. Abd-Allah. It may not be printed or copied without permission.

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THE 99 NAMES

THE MOST BEAUTIFUL NAMES OF ALLAH

Asma' Allah al-Husna

Taught by Ustadh Yahya Rhodus

99 N

AM

ES

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ALLAHGod

1. Ar-RahmānThe Compassionate,

The Beneficent, The Gracious

2. Ar-RahīmThe Merciful

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6. Al-Mu'minThe Faithful

7. Al-MuhayminThe Guardian, The Protector

8. Al-AzizThe Eminent, The Sufficient,

The Honorable

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3. Al-MalikThe King, The Master,

The Sovereign Lord

4. Al-QuddusThe Holy, The Pure,

The Perfect

5. As-SalāmThe Peace and Blessing,

The Flawless

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12. Al-Bāri'The Producer, The Rightful

13. Al-MusawwirThe Evolver,

The Fashioner of Forms

14. Al-GhaffārThe Forgiving

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9. Al-JabbarThe Irresistible, The Compeller,

The Lofty

10. Al-MutakabbirThe Highest, The Greatest

The Proud

11. Al-KhāliqThe Creator

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18. Al-FattāhThe Opener,

The Victory Giver

19. Al-'AlīmThe All Knowing,

The Omniscient

20. Al-QābidThe Restrainer,

He Who Contracts

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15. Al-QahhārThe Subduer, The Dominator

16. Al-WahhābThe Bestower

17. Al-RazzāqThe Provider

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24. Al-Mu'izzThe Giver of Honour

25. Al-Mu'ḋillThe Giver of Dishonour

26. Al-Samī'The All-Hearing

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21. Al-BāsitThe Extender/Expander

22. Al-KhāfidThe Abaser

23. Ar-Rāfi'The Exalter

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30. Al-LatīfThe Gentle,

The Subtly Kind, The Benevolent

31. Al-KhabīrThe All-Aware

32. Al-HalīmThe Forbearing,

The Indulgent

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27. Al-BasīrThe All Seeing

28. Al-HakamThe Judge,

The Arbitrator

29. Al-̀ AdlThe Utterly Just

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36. Al-'AlīThe Most High, The Sublime

37. Al-KabīrThe Great

38. Al-HafīdhThe Preserver

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33. Al-'AdhīmThe Magnificent

34. Al-GhafūrThe All-Forgiving

35. Ash-ShakūrThe Grateful

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42. Al-KarīmThe Bountiful,

The Generous

43. Ar-RaqībThe Watchful,

The All-Observant

44. Al-MujībThe Responsive,

The Answerer of Prayers

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39. Al-MuqītThe Nourisher

40. Al-HasībThe Reckoner,

The Bringer of Judgment

41. Al-JalīlThe Majestic

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48. Al-MajīdThe Glorious

49. Al-Bā'ithThe Ressurecter

50. Ash-ShahīdThe Universal Witness

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45. Al-Wāsi'The Vast, The All-Embracing,

The Omnipresent, The Boundless

46. Al-HakīmThe Wise

47. Al-WadūdThe Loving

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54. Al-MatīnThe Firm,

The Steadfast

55. Al-WalīThe Friend,

Patron and Helper

56. Al-HamīdThe Praised

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51. Al-HaqqThe Truth, The Real

52. Al-WakīlThe Guardian, The Trustee,

The Dependable

53. Al-QawīThe Strong

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60. Al-MuhyiThe Giver of Life

61. Al-MumītThe Destroyer,

The Bringer of Death

62. Al-HayyThe Living

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57. Al-MuhsiThe Accounter,

The Numberer of All

58. Al-Mubdi'The Originator, The Producer,

The Initiator

59. Al-Mu'īdThe Restorer,

The Reinstater Who Brings Back All

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66. Al-WāhidThe Unity,

The Indivisible

67. Al-'AhadThe Unique

68. As-SamadThe Eternal, The Absolute,

The Self-Sufficient

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63. Al-QayyūmThe Self-Existing

64. Al-WājidThe Perceiver, The Finder,

The Unfailing

65. Al-MājidThe Illustrious,

The Magnificent

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72. Al-MuakhirThe Delayer,

He Who Puts Far Away

73. Al-AwwalThe First (Alpha)

74. Al-AkhirThe Last (Omega)

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69. Al-QādirThe Omnipotent,

The All Able

70. Al-MuqtadirThe Determiner,

The Dominant

71. Al-MuqaddimThe Expediter,

He Who Brings Forward

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78. Al-Mutā'aliThe Exalted

79. Al-BarrThe Good

80. At-TawwābThe Ever Returning,

Ever Relenting

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75. Adh-DhāhirThe Manifest, The Evident,

The Outer

76. Al-BātinThe Hidden, The Unmanifest,

The Inner

77. Al-WāliThe Patron

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84. Mālik al-MulkThe Owner

of all Sovereignty

85. Dhūl Jalāli wal Ikrām

The Lord of Majesty

and Generosity

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81. Al-MuntaqimThe Avenger

82. Al-AfuwwThe Pardoner, The Effacer

83. Ar-Ra'ūfThe Pitying

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89. Al-MughniThe Enricher,

The Emancipator

90. Al-Māni'The Withholder,

The Shielder, the Defender

91. Ad-DārrThe Distressor, The Harmer,

The Afflictor

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87. Al-JāmiThe Gatherer,

The Unifier

88. Al-GhanīThe Rich,

The Independent

86. Al-MuqsiţThe Equitable,

The Requiter

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94. Al-HādiThe Guide, The Way

95. Al-BadīThe Incomparable,

The Unattainable

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93. An-NūrThe Light

92. An-NāfiThe Propitious, The Benefactor,

The Source of Good

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99. As-SaburThe Timeless, The Patient

98. Ar-RashīdThe Teacher

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96. Al-BāqiThe Immutable,

The Infinite, The Everlasting

97. Al-WārithThe Heir,

The Inheritor of All

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IHSAN 1

IHSA

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PROHIBITIONS OF THE TONGUE

Maharim al-Lisan

By Shaykh Muhammad MawludTranslated and Taught by

Shaykh Hamza Yusuf

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And there is no word uttered except that it is recorded by two angels. – Qur'an

Are people dragged in the hellfire on their faces or perhaps their noses by anything other than the harvest of their tongues? – Hadith Sharif

Arguments are caused by the ignorance of all the disputants. Until you have clarified your own thought within yourself, you cannot communicate it to others. – Ezra Pound

The men of old, wanting to clarify and diffuse throughout the empire that light which comes from looking straight into the heart and then acting, first set up good government in their own states; wanting good government in their states, they first established order in their own families; wanting order in the home, they first disciplined themselves; desiring self-discipline, they rectified their hearts; wanting to rectify their hearts, they rectified their tongues; and in desiring to rectify their tongues, they set out to extend their knowledge to the utmost. – Kon Fu Gi

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Translator’s Introduction

Among the great blessings of the Divine upon our Muslim community is the men and women who learn, transmit, and revive when necessary the ancient path of the prophets, the way of Abraham e, as finalized by the last and greatest of all the prophets, Mu^ammad s. The 15th century of the Hijrah is no exception to the prophetic tradition that states, “Every one hundred years, Allah will raise up those who renew this religion.” The author of this book, The Prohibitions of the Tongue, Shaykh Mu^ammad Mawl‰d b. A^mad F¥l al-MusawÏ al-Ya¢q‰bÏ al-M¥likÏ al-ShinqÏ~Ï, was considered by his peers and the scholars who came after him to be a reviver of Islam.

Shaykh Muhammad Mawlud was born in the blessed land of knowledge, Chinguetti (Shinqit), now known as Mauritania in West Africa. The exact date of his birth is not known, but his death occurred in the year 1323 AH. From an early age, he became known for his piety and concern for learning. He was preoccupied with what concerned him and was far removed from the affairs of the world and its people. During his life, he wrote over sixty books, all of great benefit. In addition, he wrote many letters and small treatises, and offered much counsel and wisdom.

His country, Chinguetti, is a great testimony to the power of Islam in transforming aboriginal peoples into erudite scholars capable of preserving, advancing, and transmitting the sciences of this faith. Populated by a largely nomadic people of mixed Berber, Arab, and Black African descent, the Mauritanians entered into the intellectual legacy of Islam as a result of one of their clan leaders, Ya^y¥ b. Ibrahim al-Kad¥lÏ, performing the pilgrimage to Mecca in 427 AH. On his return journey, he passed through the intellectual capital of Africa at that time, al-Qayraw¥n. There, he met the learned scholar Ab‰ ¢Imr¥n al-F¥sÏ and complained to him of the unacceptable ignorance prevalent in his land. As a result, Ab‰ ¢Imr¥n gave him a letter to give to another scholar in the south of Morocco named Wak¥k bin Z¥l‰ al-Lam~Ï. Ya^y¥ b. Ibr¥hÏm then journeyed to the south of Morocco and met with Wak¥k who chose for him a scholar from the desert named ¢Abd All¥h b. Y¥ SÏn al-Jaz‰lÏ who would accompany the Emir back to Mauritania and set up a ribat on the Atlantic coast in an area called Taydarah, about sixty miles north of the present day capital, Nouakchott. A ribat is a fortress where Muslims train intellectually, spiritually, and martially to learn the tools needed to understand, practice, and protect the tradition of Islam.

After several years of training, the number of the people of the ribat grew, and other ribats began to spread around the country. The Emir, Ya^y¥ b. Ibr¥hÏm, and the scholar, ¢Abd All¥h b. Y¥ SÏn, united their students and subjects and began to reform the entire country, establishing the sacred laws of Islam. Naturally, teaching and implementing Islam results in confrontation from the elements in society that are threatened by the spread of righteousness. These exploitative segments of human society comprise those who make their living off injustice, oppression, and the spread of corruption in the land; they will always confront the social transformation that threatens their exploitative interests.

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This is what happened in Chinguetti, but the truth of Islam prevailed, and in a relatively short time, the entire Western Sahara was united in a fraternal bond unparalleled in post-prophetic Islamic history.

The confederation of clans under this unified scholastic and martial leadership became known as al-Mur¥bi~‰n, or the Almoravides. Emir Ab‰ Bakr b. ¢Umar led an army of desert warrior scholars into Morocco. Desiring to return to his beloved Sahara and maintain order among the various clans, Emir Ab‰ Bakr left his cousin, Y‰suf b. TashifÏn, in charge of Morocco. Emir Y‰suf founded the fortress city of Marrakesh and began to consolidate the clans of Morocco for the first time in their Islamic history. During this time, the kings of southern Spain asked Emir Y‰suf to help defend their realm against the vexatious Christians of the north. Answering their brotherly plea, Y‰suf led an army of desert men on camels to Andalusia. The Spanish Muslims, upon seeing his army on the backs of camels, informed him that camels were unsuitable for battle in Spain. Emir Y‰suf retorted that it was only upon the backs of camels that they knew how to fight, given their desert origins. According to Muslim historians, in the decisive Battle of Sagrajas (also called Zallaqa), the camels of Y‰suf b. TashifÏn created such terror and consternation in the hearts of both the Christian knights and their horses that their cavalries were rendered ineffective, and the Christians suffered a humiliating defeat.

Given Islam’s egalitarian and meritocratic tradition initiated by the Prophet s, an unusual and certainly innovative aspect of Mauritanian society is an almost Indian like caste system. Emir Ab‰ Bakr had divided the labor of the peoples of the Sahara and placed the burden of learning and preserving knowledge on certain clans and the burden of protecting and maintaining order on others. Thus, the state and martial powers were in the clans of Ban‰ ±ass¥n, and the intellectual and spiritual strengths were with the Zaw¥ya clans. The Zaw¥ya, a collection of interrelated clans, many of whom trace their lineage back to the early Arab clans including the Prophet’s family and al-An|¥r, would master all of the sciences of Islam. The Almoravides revived learning in the hearts of West and North Africans as well as of Spain’s Muslims and produced some of the greatest scholars of Islam; men like Qadi ¢Iyy¥\, Qadi Ab‰ Bakr b. al-¢ArabÏ, Imam al-Qur~ubÏ, ±¥fi· al-Maghrib b. ¢Abd al-Barr.

In the tenth century Hijri, the bondsmen of the now ruined city of Tanika were known to sing the great literary masterpiece al-Maq¥m¥t of al-HarÏrÏ to the accompaniment of the tar drum. In the same city, over 300 women were known to have memorized by heart the entire al-Muwa~~a’ of Imam M¥lik. Since many Mauritanians were merchants and pastoral nomads, as they journeyed into Senegal and Gambia as well as Mali and Niger, their vast knowledge and the intellectual legacy they so carefully preserved spread. This led to strong intellectual and spiritual ties between the Mauritanians and West Africans of the south that have continued up to the present day.

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Shaykh Mu^ammad Mawl‰d, the author of The Prohibitions of the Tongue, was from the Zaw¥ya clan of Id‰ Ya¢q‰b. The people of this clan have been scholars since the glorious days of Emir Ab‰ Bakr. They trace their roots back to Ja¢far b. AbÏ >¥lib, the first cousin of the Prophet s. They are considered notables because of their lineage and their learning in the land of Chinguetti. According to the Encyclopedia of Authors from the Land of Chinguetti, Shaykh Mu^ammad Mawl‰d is described as, “The learned ocean, the proof of Islam, the master of the great scholars, the imam of the people of piety, the best of the scholars and saints.” Imam Mu^ammad b. ±asan ould al-KhadÏm says about him in his introduction to the Shaykh’s masterpiece on M¥likÏ jurisprudence, al-Kaf¥f:

“He was the wonder of his age, surpassing all of his peers and the people of his time. He took his knowledge from his father, A^mad F¥l, the versifier of many didactic poems, and the issuer of many beneficial legal responsa. He also studied with the learned scholar, Mu^ammad Mawl‰d b. al-N¥hÏ al-Ya¢q‰bÏ. He was known for his numerous writings, and to this day, it is rare to find a single school, particularly in the western portion of Mauritania, in which his books are not studied. Scholars have engaged in the explanation of his books just as students have occupied themselves with their study and memorization.”1

Shaykh Mu^ammad Mawl‰d’s most famous works are al-Bash¥’ir, which is a commentary on the Qur’an; al-Qawl al-SadÏd, which regards the obligation of learning the orthophonics of Qur’an recitation; The Purification of the Heart, which details the diseases of the heart and their various treatments, and al-Kaf¥f, which concerns M¥likÏ jurisprudence and three commentaries on it. In addition, Shaykh Mu^ammad Mawl‰d has numerous other works including The Prohibitions of the Tongue, which is here rendered into English. It was the Shaykh’s belief that preoccupation with the more rarefied branches of Islamic knowledge without a firm grasp of the sciences of the heart was misplaced prioritization. He believed that the rectification of the heart and its translator, the tongue, should be the priority of every Muslim, immediately after completion of the basic learning; it was only after one’s own purification that one should continue with an advanced study of the utilitarian arts of grammar, rhetoric, and logic followed by that of jurisprudence, legal methodologies, and culminating in Qur’anic exegesis and hadith commentary.

The Prohibitions of the Tongue is a didactic poem of 142 lines. In traditional Islamic learning, didactic poems were preferred over prose, given the ease with which it could be memorized. The text was initially read with an authorized teacher linked in a chain of teachers, usually back to the original author or one of the text’s commentators. This is known as isn¥d, and it ensures that the original intentions of the author are safe-guarded and that the teacher has the requisite

1 al-KhadÏm, ±asan. Shar^ Kaf¥f al-MubtadÏ. Casablanca: Ma~ba¢at al-Naj¥^, 1994, p. III.

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qualifications to transmit that knowledge to the next generation. In The Lamp of the Seekers, Qadi Ab‰ Bakr said,

“Allah has honored this Mu^ammadan community with the isn¥d [unbroken chain of transmission]. Moreover, He has not given this gift to any other community, so beware of following the path of deviant Jews and Christians who relate their teachings with no authoritative chain. In doing so, you relinquish the blessings of Allah from yourselves, placing yourselves in a position of suspicion, lowering your exalted station, and becoming equals with a people Allah has distanced from Divine mercy and replaced their blessings with Divine displeasure. You may incur the same by following their misguided ways.”

Generally, the unbroken chain concerned, first and foremost, the transmission of the Qur’an and the prophetic traditions, but it has been associated with all of the sciences of Islam, and continues to this day.

Once a student took the text from a valid teacher and understood it at its most essential level, he then began to study the commentaries, sometimes augmenting them with marginalia necessary to disambiguate the text or add something the author may have overlooked. Depending on the prestige of the text, hundreds of commentaries may exist, as is the case with Imam al-NawawÏ’s Forty Hadith. Authors who wrote in elliptical didactic prose, or highly succinct poetry that served as memory pegs for the student, often wrote their own commentaries to ensure that no misunderstandings would arise from the abstruse and concise language. The author of The Prohibitions of the Tongue wrote his own commentary so that the meanings would be clear. Other notable scholars have also commented on the text, including the living master, Shaykh Mu^ammad al-±asan ould al-KhadÏm al-Ya¢q‰bÏ, a descendent of the author himself. The original text of this poem primarily concerns the legal rulings of the tongue but includes a final section on rules relating to the eye and the ear as well.

The tongue is the greatest gift as well as the worst enemy of man. It is the tongue’s harvest that takes most people to hell. The heart is corrupted by the inroads of the limbs, and the greatest corrupters of the heart are the malicious activities of the tongue, such as backbiting, slander, calumny, false testimony, and myriad of other evils. It is only through a vigilant rectification of the tongue that the heart can be made pure, and a pure heart is all that will avail each of us on the great Day of Doom. The Qur’an says, “On the Day when neither wealth nor children will be of any avail except for the one who brings with him a sound heart” (26:88-89). Another verse warns, “Verily, listening, looking, and the impulse of the heart will all be questioned” (17:36).

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The tongue, according to the Muslims, is the translator of the heart. Imam ¢Ali g said, “A man lies hidden under his tongue.” SÏdÏ A^mad Zarr‰q g said, “Men are like commodities. [In addition,] when two men speak, it soon becomes clear who is a physician and who is a veterinarian.” Imam ¢AlÏ g was once asked how long it takes for him to know a man, and he replied, “If he speaks, [I know him] instantly, and if he remains silent, [I come to know him] within a day.” If the heart is pure, then the tongue will reflect that purity. According to a Muslim tradition of Jesus the son of Mary j, a group of rabbis passed by the Prophet Jesus e and reviled him with curses. To this barrage of insults, the Prophet Jesus e replied, “Peace be upon you.” When he was asked how is it that they can say such terrible things only for him to reply with such kindness, he replied, “A vessel can only pour forth what it contains.”

The Arabs have a saying, “Wars begin with words.” The tongue has caused the vast majority of human suffering, far more than even the sword. In fact, more often than not, the sword has been drawn as a response to words as the aforementioned proverb hints. Language is the crowning glory of man; it is also his downfall. Muslims are experiencing a time of absolute disunity and dissembling. Much of the trouble is a result of ignorance concerning the dangers of the tongue as well as the rules related to its use. Thus, the importance of this book cannot be underestimated. The Way of Islam has given the human being guidance in every aspect of his or her life. No area of concern has been neglected.

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Introduction

I praise my Lord, and ask for prayers and peace to be granted to Muhammad and his Noble family

As long as the possessor of silence gains nine parts of safety and seven thousand great goods.

In light of what has come concerning the tongue and the harm that it contains for man,

As well as the fact that the sound and sight of a man will testify against him and about them he will be asked on the Day of Judgment just as he will be asked about his heart,

Indeed, the one described as the possessor of two veracities has informed us that the one protected from his two evils, the tongue and the private parts, will gain paradise.

I have made mention concerning the two that will protect a man should he follow its guidance.

Thus, I have said, and Allah is the Eternal, Going on without end; in His hand is the affairs, and He is the Sole Protector,

But His protection comes through means, as He has bound effects to their contingent causes and has made prohibited the proscribed for that reason.

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Before you is a treatise on the science of the tongue’s prohibitions; and how few are those who understand them.

And in these lands of Chinguetti, their occurrences far exceed matters concerning mortgages and the affairs of the zakat-collector.

Prohibitions Related to the Tongue The first prohibition is adorning what the Lawmaker has disgraced by prohibiting it. Likewise, censuring what He adorned by making it permissible [is prohibited].

For that reason, anyone who calls something prohibited by a name that would falsely allude to its permissibility is a wrongdoer.

Moreover, he is a wrongdoer should he come up with something that makes the prohibited appear permissible or someone who praises the oppression of unjust tyrants.

Another [wrongdoer] is a transmitter who relates some narrative concerning the prophets that is inappropriate for their exalted status

As long as there is no justifiable reason for doing so according to sacred law. An example of [an acceptable reason for doing] this would be mentioning such things in order for an ignorant person to take warning.

Included in this prohibition is saying such things as, “Adam disobeyed his Lord” unless it is during recitation of the Qur’an itself.

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Likewise, mentioning something like, “Such and such a prophet met with vexation,” [is prohibited], as long as he is not relating some sound narration or involved in studious discussion

With scholars and their ilk, among those whom one does not fear would go astray should they hear such things.

Also [prohibited is] mentioning the disputes that occurred between the companions of the Prophet s unless he clarifies that all of them had proofs for their actions.

Also prohibited is for one to make grammatical mistakes in the narration of the Qur’an or the hadith, or reciting them so fast as to blur the words together.

Among the prohibitions is interpreting the Qur’an or the hadith with one’s personal opinion stripped of any valid chain of transmission.

Also included is raising one’s voice above [the recitation of] the Qur’an or the hadith, and this would include devotional prayers that have been passed down from the scholars.

One who paraphrases the comprehensive hadith or the devotional prayers from the Prophet s is considered a wrongdoer.

For other than the aforementioned, it is permitted for the one who comprehends the various connotations of Arabic idioms to paraphrase hadith.

As for the one who relates fabricated transmissions and does not clarify to the people its false status, [his deed] is relegated [among] the acts of disobedience.

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Also prohibited is declaring what the sacred law permits, such as water, to be prohibited whether he specifies or generalizes in the declaration.

Among the wrongful matters is a man’s [act of] relating everything he heard, or making a promise and having no intention of keeping it.

Indeed, one who relates something, the veracity of which he is unsure, is obliged to clarify that.

Prohibited also are the evil eye, reminding others of one’s favors, or any type of harm, and indeed harm comes in many and sundry forms.

For instance mocking, frightening, tawg¥f [which is confronting people with what they had allegedly said behind your back], or any other type of harm [is prohibited].

Indeed, harm is prohibited, whether the one harmed is present or absent, and whether it concerns himself, his family, or his dog.

In order to rectify such wrongs, you must set things straight with the man harmed by such remarks as well as with his children if you happen to have spoke ill of someone with children.

Prohibited also is revealing someone’s secrets, seeking information about him, or praising him unless there is safety from the harm of praise.

This includes the safety of both the religion of the one being praised and the one praising. Examples are safety from vanity, hypocrisy, or hyperbole in praise.

In such cases, the first becomes complacent or arrogant; or the one praising exaggerates and says things of which he has no knowledge.

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Another prohibition is justifying the self through boasting, unless as a display of gratitude. If that is the case, then it is actually encouraged. This includes the one who intended, through his justification,

To alert someone who was unaware of that fact, and its knowledge would be of benefit to him. An example is the matter concerning Joseph e.

Dissembling is to tear the veil from something said or done in which the one who said it or did it would detest its becoming known.

It is considered a mortal wrong by consensus of the majestic scholars and is also the majority opinion concerning backbiting.

A third mortal wrong, after these previous two, is when it happens to involve the good name of those who have memorized the Qur’an or who are carriers of sacred knowledge.

Indeed, from among the recommended matters is spreading the miracles of the people of Allah and mentioning their excellent natures and paths.

Also prohibited is rejoicing in any tribulation that afflicts another believer or desiring his death should some calamity befall him.

Also prohibited is excessive mirth, due to the fact that normally, when too much mirth occurs, people are not safe from the tribulations that arise from it.

Also, one who jests too much loses his dignified presence, though jesting occasionally as a way of engendering intimacy and sweetness among companions has been transmitted by our scholars as recommended by sacred law.

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[Also prohibited is] concealing [from others] the bounties bestowed from Allah whether [they come] as knowledge or as wealth; this includes saying such things as, “I don’t have such and such,” or “It is not with me.”

Prohibited also is ruining a woman’s good character towards her husband [such as by encouraging her to rebel against him] or [causing] a bondsman [to have bad character] with his master, and the one who does this is a disobedient wrongdoer. Another wrongdoer is one who intercedes in an attempt to prevent the sacred penal code from implementation.

Also prohibited is learning jurisprudence or ta|awwuf in order to accumulate wealth or worldly positions of honor.

As for learning as a way of protecting oneself from oppression, there is no prohibition; indeed, his reward for learning sacred knowledge is complete.

One who permits others to disparage his honor has done wrong, unless he is following in the path of Ab‰ ™am ™am.

A teacher has sinned if, in disciplining his student, he exceeds the limits in his verbal censure, and he has sinned if he includes the child’s parents in his attack.

And one who defends some treacherous person has arisen in the wrong and retired in the wrong.

Interpreting dreams is a wrong action if one is ignorant of the science, even if he uses sound books to do so; another wrong action is boasting about one’s lineage.

If one is cursed, and he curses back with remarks incommensurate with the original wrong or slights him with some untrue blemish, he has wronged.

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Thus, a wrong action is not to be requited with another wrong action, as scholars have transmitted on the authority of Ibn al-'ArabÏ.

Also prohibited is reminding an angry person of his Lord or the Prophet s if that person is not safe from showing discourteousness and lack of respect.

Also prohibited is supplicating with a prayer, if he is ignorant of its meaning or is seeking in prayer something that is prohibited by sacred law or impossible by reason.

Look for yourself, and see what Ibn al-Sha~~ and Imam al-Qar¥fÏ have said concerning asking for things that are understood to be impossible by convention.

Also [prohibited is] asking people for things they possess if that leads to humiliation, doubts, or any other harm.

Also [prohibited is] asking something of someone of wealth only to increase one’s own wealth, or a woman’s asking for a divorce without a reasonable cause, such as harm.

Our scholars have also deemed relentless questioning of a man about his condition from among these prohibited matters.

Also [prohibited is] asking someone who tells fortunes about some unseen matter; another prohibition is seeking praise from others or raising one’s voice when a calamity occurs.

Also [prohibited is] singing songs that invite people to prohibited matters, but other songs are merely discouraged to sing, and this includes listening to them.

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As for debates and dialectics, they fall under the five rulings and are prohibited if silencing one’s opponent is what was intended.

The reason for this is that it engenders destructive matters that have been prohibited such as contempt, envy, vanity, and love of position in the hearts of men.

Indeed, some scholars of penetrating insight have even reckoned recurring disputation to be among the venal sins.

Also prohibited is one’s enabling a woman to hear his voice, if he knows that she desires to hear it.

Scholars have also reckoned the elevation of a woman’s voice to be among the prohibitions, if pleasure being derived from it is feared.

They also have considered as prohibited men imitating women with their voices or in any other area, and vice versa.

Nor should women be mirthful with their male teacher, unless he is a legal intimate (ma^ram).

As for women’s tazaghrÏt 2 for joyous expression, it would appear that according to al-±a~~¥b, it is not permissible.

Prohibited also is a woman causing the subtle sound of her bangles to be heard by striking her feet as a way of calling attention to herself.

2 Tazaghrit is an expression of joy that Arab women perform by rapidly moving their tongues back and forth with a high-pitched sound. It is common in the Arab world and other parts of the Muslim World.

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Another example of the tongue’s wrongs is a man’s seductive descriptions of a specific foreign woman’s beauties.

It is also prohibited to damn anyone by name, but the sagacious scholars have permitted damning evil types collectively.

Also prohibited is to claim being descended from other than one’s father, and the hadith is particularly severe about such an act.

Another prohibition is the relinquishing of kinship bonds from relatives such as a son, a brother, or the master who blesses one by freeing him.

There is some disagreement concerning whether prurient language is reprehensible or actually proscribed, since both opinions are expressed by the brilliant scholars.

Now before you is what the excellent substantiating scholars have ruled concerning lying.

It is absolutely prohibited in order to gain some benefit, unless it is in order for the truth to manifest and become clear,

As in the example of the ninety-nine ewes or [when Prophet Abraham e said], “Rather it was the great one who did it”; indeed, in such cases it is considered permissible prevarication.

Also rendered overlooked is a hyperbolic lie in which the hyperbole is conventionally deemed impossible leaving no ambiguity.

Acceptable also is a white lie used when one fears the alienation of one’s spouse or one’s child; in such a case, prevarication is permitted,

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But this does not mean embellishing the matter through subterfuge in order to take what is not his or to deprive people of some right due to them.

Lying actually becomes binding upon one as a way of warding off physical and material harm as well as harm to personal dignity.

There is some difference concerning lying that is used hoping for the resolution of conflict between parties: It is either recommended or merely permissible.

As for swearing oaths by other than Allah, the Exalted, the scholars have two strong positions between prohibition and reprehensibility;

But some scholars deem it permissible, if it is something the sacred law magnifies.

As for an oath by the Majestic, it is preferred that [its use] not be completely neglected, nor is it something that should be used constantly.

Both the Prophet s and his companions swore oaths by Allah, and if it benefits, then its ruling is recommended.

As for an oath concerning a reprehensible matter, it in itself is reprehensible, but he has disobeyed his Lord should he swear an oath concerning

Some prohibited matter, and he should leave it and expiate for his disgusting vow.

The scholars have permitted equivocation in vows with a justifiable excuse, such as the fear of an associate’s wrath.

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The people of sacred knowledge have considered a two-faced person from two different aspects, and may Allah give you success [by protecting you from being two-faced].

But first, the definition of two-faced is someone who comes to one group with one face and another group with some other face.

Thus, if in doing that he desired to know their secrets in order to create dissension among them, then it is clearly a wrong (and Allah knows the innermost secret thoughts of humanity).

If, on the other hand, he desired to rectify the split between the two parties (and intentions are the elixir that rectifies actions), then his deed is most excellent!

As for the one who is simply courteous to each group and is sincere in that, then he is not to be considered among the two-faced people.

Also [prohibited is] giving a fatwa to someone who is seeking a legal opinion by which he intends to realize something that is in fact prohibited.

Prohibited also is a mufti’s testimony in a case where he knows that its reality is quite different from what it appears to be, due to some afore-knowledge he has about one of the people involved.

If indeed you truly desire to guard your tongue from wrongs, then avoid people and begin to seriously realize that the endeavors of the tongue are among a man’s actions on the Day of Judgment.

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Lessen the amount of food you eat, and be constant in Remembrance of Allah, and recite regularly two chapters of the Qur’an, particularly, “The Night of Power” and “Mankind.”

Know that Remembrance of Allah is actually more virtuous than giving charity, and thus someone who faults a wealthy man because he does not spend out

Has in fact committed two wrongs, each being worse than the very thing of which he is accusing his friend.

The first is that he has disobeyed his Lord in that he was backbiting, and the second is that he has allowed an opportunity for a great reward to pass him by, and he is not even aware of being ignorant.

Prohibitions Related to Hearing and Sight

And among the prohibited matters concerning hearing and sight are those things that scholars have demanded be codified so that they can be vigilantly avoided.

Thus, it is an obligation to prevent hearing or seeing any speech or action that is proscribed by sacred law,

And this includes everything that the speaker or owner detests one from hearing or seeing.

Also prohibited is deriving pleasure from any voice that one is not permitted to hear or listening to a woman whose charms could be seductive to one’s heart.

Included also [among the prohibitions] is looking at a tyrant with the eye of one who is pleased with his despicable condition.

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Also [prohibited is] looking at the wealthy with awe or the wretched of the earth with contempt.

In addition, looking lustfully upon a fully dressed woman is among those things that are obligatory to avoid.

Furthermore, one is obliged to lower the gaze from every permitted thing whereby its sight could lead to that which is impermissible.

SÏdÏ Mayy¥rah considers it reprehensible to look upon the nakedness of any child of any age but restricted this ruling to “reprehensibility,”

Whereas Imam al-Qas~al¥nÏ transmitted on the authority of the scholars its permissibility, as long as the child does not discern such matters.

He also mentioned the same [ruling] concerning the nakedness of someone who is not sexually desired and does not discriminate; yet there is a difference among the attentive scholars.

Imam al-Qur~ubÏ allows women to look upon the nakedness of anyone who has not yet reached the age of twelve lunar years.

Moreover, those under twelve can see the ladies’ bodies, and the literal ruling implies this means even if they revealed that which their undergarments veil.

Also, a woman is allowed to see of a legal [male] stranger [a non-ma^ram] what is permitted for a man to see of his legal sister and only this.

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Or, [the other opinion of the scholars is that] she is allowed to see [of men the same as] what a man is allowed to see of another man. In other words, they can see everything but what is between the navel and the knees [of a man].

And, a man is allowed to see only a woman’s face and hands, and this is contingent upon being safe from some tribulation. The ±anafÏ scholars include the feet in what is permissible to see.

And [the question arises]: Is it an obligation for a woman to veil her face if she fears seducing someone, or if she knows that he is looking at her for sensual gratification?

The third opinion states that this is absolutely necessary for stunning beauties, and for other women, it is a beautiful quality [to veil her face] in any case.

As for the Sh¥fi¢Ï scholars, they consider that she cannot look upon men and that men cannot look at any part of women.

It is permissible for a woman to look upon all but what is between the navel and the kneecap of a free woman.

And, a weaker opinion states that they can only see [of women] what is permissible for a man to see of his immediate [female] relatives, and even weaker [is the opinion that women can see] the same as what a man can see of women who are his legal strangers.

As for what a man can see of his legally unmarriageable relatives, this includes only the forearm, the feet, and what is above the breast.

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However, according to al-Zin¥tÏ and the Sh¥fi¢Ï scholars, the calves and breasts are included among the ornaments allowed to be seen by a legitimate intimate.

Included in this category of legitimate intimates among the men are such ones as have lost the desire for sexual intimacy,

Such as an extremely old man and imbeciles, with the condition that they are domestics3 in the care of the woman, and a weaker opinion includes any imbecile.

Viewing anything other than what is between the navels and the knees of bondswoman is permitted for strangers.

As for the nakedness of a man, there is no consensus about what that constitutes other than his two private parts.

And, although the scholars prohibit strangers from touching a man’s thigh, the soundest opinion concerning revealing it is that it is reprehensible.

It is not permissible for a man to repeat his gaze upon an unmarriageable relative unless there is some necessity to do so.

As for everything that is permissible to look upon, if there is sexual pleasure in it, then it is prohibited in any case.

3 In the Qur’an, Allah states that among those who may see a woman’s ornaments are “male domestics who have no natural sexual force” (24:31). This is what the author is alluding to in this statement. Concerning the “domestics,” Ibn Juzzay says in his commentary, “The condition of permissibility for a woman to be looked upon by those who are not legal relatives and intimates is two-fold: The first is that they are tabi¢Ïn [translated here as male domestics], and these [domestics] are those who follow someone who is their legal caretaker or who simply looks after them, and they [the domestics] follow the legal caretaker, seeking food or some other basic need. The second is that they have no sexual appetite concerning women, such as a eunuch, a hermaphrodite, a very old man, or an imbecile. Thus, it is not permissible for them to see a foreign woman, unless these two conditions are fulfilled.” (Ibn Juzzay. TashÏl. vol. II, p67.)

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Also, [concerning] everything the viewing of which is proscribed, when the necessity to do so arises, there is legal flexibility.

As for touching one’s unmarriageable relatives, the ruling follows that of what one is permitted to look at.

The protection of a man from the evils of his sight, sound, and tongue has been completed.

Whoever protects them is safe from any fault of one of the three afflicting him.

And know that forbidden sights are not according to the beauty of what is seen.

Beware: your eyes and the forbidden! Even if it be the wrist of an elderly woman or the silhouette of hips.

These rules were gathered by Mu^ammad Mawl‰d, may the Loving Lord grant him all his hopes.

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IHSAN 2

IHSA

N 2

FOUNDATIONS OF THE SPIRITUAL PATH

Risalat Usul al-Tariq

By Sidi Ahmad ZarruqTranslated by Shaykh Hamza Yusuf

Taught by Ustadh Walead Mosaad

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The noble scholar, the unique of his age, the regulator of the scholars and the saints, Sidi Ahmad Zarruq al-Barnusi al-Fasi, may Allah be pleased with him, wrote the following:

If anyone is asked about the foundations of his path, he should reply,

The foundations of our path are five:

1. Taqwa— mindfulness of Allah, privately and publicly2. Adherence to the Sunnah in word and deed3. Indifference to whether others accept or reject one4. Contentment with Allah in times of both hardship and ease5. Turning to Allah in prosperity and adversity.

The realization of mindfulness of Allah is through scrupulousness and uprightness. The realization of adherence to the Sunnah is through caution and excellent character. The realization of indifference to others’ acceptance or rejection is through patience and trust in Allah. The realization of contentment is through acceptance of what one is given and turning over the management of one’s affairs to Allah. The realization of turning back to Allah is through praise and gratitude in times of prosperity and taking refuge in Him in times of affliction.

The foundations of the preceding five are in the following five:

1. Exalted aspirations2. Maintaining Allah’s reverence3. Expending oneself in excellent service of others4. Fulfilling one’s resolves5. Magnifying one’s blessings.

He whose aspirations are exalted is raised in rank. Allah maintains the respect of he who preserves His reverence. He whose service is for others is ennobled by it. He who does that which he resolves to do is assured continual guidance. He who deems blessings to be great by his own eye has shown gratitude. And he who is grateful ensures an increase in blessings from the Giver of gifts according to the promise of the Truthful One.

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The foundations of right conduct are five:

1. Seeking sacred knowledge in order to fulfill Allah’s commands2. Keeping company with spiritual guides and the fraternity of

aspirants to gain insight into one’s faults3. Foregoing dispensations and interpretations concerning

injunctions for one’s own protection4. Organizing one’s time with the remembrance of Allah to

maintain presence of heart5. Suspecting the selfish soul (nafs) in everything in order to

free oneself from its whimsical desires and to be safe from destructive circumstances.

The pitfall of seeking knowledge is the company of sophomoric people, whether due to their age, intellect, or deficient religious practice— in other words, those who do not refer to sound principles of guidance in their actions.

The pitfall of keeping company with the spiritual guides and the fraternity is elitism, deception, and self-righteous meddling in the affairs of others.

The pitfall of foregoing dispensations and interpretations concerning injunctions is self-pity due to hardships.

The pitfall of organizing one’s time with devotional works is ostentatious practice and ritualized perfunctory devotion.

The pitfall of constantly suspecting the selfish soul is inclining towards its upright states and goodliness, yet Allah says, “Were he to offer every kind of

compensation, it would not be accepted from him” (Qur'an 6:70).

Moreover, the noble son of the noble one, Joseph the son of Jacob, peace be upon them both, says, in the Qur'an, “I do not say the selfish soul was free from

blame. The selfish soul indeed commands to evil acts— except for those on

whom my Lord has mercy” (Qur'an 12:53).

The foundations of what will cure the sickness of the soul are five:

1. Moderation achieved by lightening the stomach’s intake of food and drink

2. Taking refuge in Allah from harm when it actually occurs3. Vigilantly avoiding places where one fears misdeeds will occur4. Continually asking forgiveness of Allah coupled with devotional

prayers upon the Prophet s in both solitude and gatherings of people

5. Keeping company with one who guides to Allah. Unfortunately, such a one no longer exists!

Abu Hasan Shadhili, may Allah be pleased with him, said, “My beloved

counseled me not to put my feet anywhere except where I hoped for Allah’s

reward, not to sit anywhere except where I was safe from disobedience to Allah,

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not to accompany anyone except someone in whom I could find support in

obedience to Allah, and not to select anyone for myself other than those who

increased my certainty, and how rare they are to find!”

He also said, may Allah be pleased with him, “Whoever directs you to this world

has cheated you; whoever directs you to deeds has exhausted you; but whoever

directs you to Allah has truly counseled you.”

He also said, may Allah be pleased with him, “Make piety (taqwa) your abode,

and the delight of your selfish soul will do you no harm so long as it is discontent

with its faults and does not persist in acts of disobedience nor abandons the

awareness of Allah in solitude.”

I say that being content with the self, persisting in disobedient acts, and abandoning awareness of Allah are the foundations of all illnesses, tribulations, and pitfalls.

I have also seen that the seekers of this age are afflicted with five things:

1. The preference of ignorance over knowledge2. Being deluded by every spiritual impostor3. The inability to prioritize important matters4. Using the spiritual path as a means to inflate the selfish soul5. Attempting to expedite a spiritual opening without fulfilling its

prerequisite conditions.

This has resulted in five other afflictions:

1. Preferring innovations as opposed to the tried and true prophetic practice (Sunnah)

2. Following the people of claims and conceit as opposed to the truth3. Acting on capricious desires in all of their affairs, even the most

celestial4. Preferring fantasies to realities5. The manifestation of claims without sincerity.

From these last five, five more have emanated:

1. Obsessive compulsive thoughts in acts of devotion2. Laxity in matters of habitual practice3. Perfunctory devotional gatherings of invocation and chanting

that lack inspiration4. Inclination toward people of rank and authority5. Companionship of those immersed in worldly matters, even

mixing with the opposite sex and childish companions, based upon far-fetched rationalizations they extrapolated from witnessing the like among real people of the path. They will even mention such people’s states and stations as a justification. On the other hand, had they had true enlightenment, they would have understood that seeking

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one’s provision is a dispensation for those lacking certainty, and that includes only the necessities of life without exceeding the necessary. Anyone lax in these matters is distant from Allah.

As for devotional gatherings, they are permitted for people overpowered by their states or as a respite for people of excellent character. Indeed, such practice is akin to settling upon the carpet of truth if done in accordance with its requisite conditions among suitable people and in an appropriate place, not to mention fulfilling its required courtesies and protocols.

Obsessive-compulsive thoughts arise from innovation, the basis of which is in ignorance of the prophetic practice or in some psychological affliction.

Any propensity toward creation is by nature the lack of such toward the truth. This is especially so coming from an obsequious chanter, a heedless tyrant, or an ignorant sufi.

The company of the immature is harmful, as well as a worldly and otherworldly shortcoming, and an acceptance of such company even worse. Shaykh Abu Madyan said, “‘The immature’ means anyone who is not in

conformance with the spiritual path you are on, even if it were someone who

reached ninety years of age.”

I say the immature are those who are not firmly rooted in principle; they accept things at face value and are impassioned by them. The vast majority of such people are those who are pretentious in their associations with a spiritual group and prefer conversations to real spiritual work. Avoid them to the utmost of your ability.

Anyone who claims to have a station with Allah while any of the following five happen to emanate from him is either a liar or deluded:

1. Allowing any of his members to fall into sinful disobedience2. Affectations in his devotional practice3. Expectations from the creation4. Backbiting against the people of Allah5. Lacking the proper respect for Muslims in accordance with the

commands of Allah. Indeed, such people rarely die in a state of grace.

The qualifications of the spiritual guide with whom the seeker may safely entrust his self are the following five:

1. Unadulterated spiritual experience2. Sound outward knowledge3. Celestial aspirations4. A pleasing state5. Penetrating inner perception.

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Whoever has any of the following five cannot be a true spiritual guide:

1. Ignorance of the religion2. Disregard for the reverence of other Muslims3. Engaging in matters of no concern to him4. Following his caprice in his affairs5. Unashamed displays of bad manners followed by lack of remorse.

The spiritual courtesies of a student with his or her spiritual guide and fellow wayfarers are also five:

1. Following the directions of the guide, even if it is contrary to one’s own preference

2. Avoiding what the guide forbids, even if it would appear to be highly adverse to the student

3. Maintaining utmost reverence for them in their presence and absence, during their lives and after their deaths

4. Giving them their due according to one’s ability without stint5. Relinquishing one’s own understanding, knowledge, and

leadership to that of the teacher, unless these are already in accordance with one’s teacher.

Should the seeker not find a guiding teacher or find one who is lacking in any of these five conditions, he should depend on him only in those conditions the teacher fulfills. As for areas he is wanting in, he should treat him like a brother regarding them.

Thus ends the five foundations with the praise, help, and perfect success of Allah.

It is necessary to read this every day, once or twice, and if that is not possible, then at least once a week until its meanings are imprinted on one’s soul and manifest in one’s behavior. Indeed, it contains that which enables one to dispense with many books and much advice, and it is said, “Surely they

have been denied arrival by their neglect of the foundations.” Whoever reflects deeply on what we have said will acknowledge its truth, and he will continue to have recourse to it, using it as a reminder for him.

Success is ultimately by Allah.

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IHSAN 3

ETHICS AND SPIRITUALITY OF FOOD

Taught by Imam Afrox Ali

IHSA

N 3

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Class Outline Food Production & How We Consume (Part 1 & 2)Dairy & Meat Production:

This session will introduce the reality of how food is produced today and its impact on our wellbeing- physically and spiritually.

Plant food & Water

Refer above.

Consumption & Spiritual Degeneration (Part 1 & 2)Blameworthy Characteristics Related to Food and Consumerism

Based on Imam Ghazzali’s Al-Arba’īn fu Usūl al-Dīn, this session will look at Blameworthy Character arising from consumer mentality.

Consumerism & The Environment

Developing on session 3, this session will provide ethical framework based on Qur’anic and Prophetic Counsel, regarding how global warming and ensuing environmental degradation is a symptom of the spiritual fever suffered by the human.

Journey Towards Spiritual Living (Part 1 & 2)Habituating Regressive Eating, Progressively

Based on Imam Ghazzali’s Al-Arba’īn fu Usūl al-Dīn, Mizān al-‘Amal and other works, this session provides a practical guideline on how to habituate less consumption of food in an ethical and nutritional manner.

Commitment to Responsible Sustainability

Deriving from numerous case studies around the world, this session introduces concepts and models of how to commence living in an ethically sustainable manner.

The Purpose of This World (Part 1 & 2)Understanding & Living in Zuhd

This and the following session introduce and provide a detailed explanation of the purpose of this world, the role of food and the concept of means and detachment, and attaining consciousness of Allah through them. This and the following session references Imam Ghazzali’s Mizān al-‘Amal, Al-Makki’s Qut al-Qulūb and Imam Ahmad’s Kitāb al-Zuhd.

Understanding & Living with Taqwa

Refer above.

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CONTENTIONS

SET NUMBER 11

Authored and Taught by Shaykh Abdal Hakim Murad

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Contentions 11

1. Augustine: man’s deformity. Ishmael: his deiformity. (Defy, don’t deify.)

2. Peace without justice is not peace at all.

3. Afaqihinfirstclass?Andpigswillfly…

4. TheDajjalwillonlybekingwhenonlytheblindareleftin the valley.

5. BritishIslam:‘Wecameasrebels,andfoundourselvestobeheirs.’(GershomScholem)

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6. TheLiberAsianisthereconciliationbetweenEdomandJuda-yiIsm.

7. Yourgreatestliabilityisyourlie-ability.

8. No-oneismoreextrovertedthanthecontemplativesaint.

9. Modernity: an accelerating attempt to shovel matter into the growing holewherereligionusedtobe.

10. TheLiberAsianvs.theManuMission:awomanmaybeArahatonArafat.

11. Arabdomisnotcongenital.

12. Jesussaid‘Allah’,not‘Deus.’(‘Say:Allah!andleavethemplungingintheir confusion.’)

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13. Wearedesignedtofalltoourknees.

14. Remember:youonceknewthewholeQur’an.

15. Wara’ is the shift from fear to hope.

16. Onlyifthebodyisthetempleofthespiritdoestheveilnotbelongtothehighpriest.

17. Wedonotlackarib,welackalung.

18. Islam,nottheCross,isfoolishnesstotheGreeks.

19. Redefinereligion,butdonotderefineit.

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20. If worship is the purpose of creation, then the Founder is the purpose of creation.

21. Anthropomorphismisgender-biased.

22.TheologyisthequestfortheleastsillydefinitionofGod.

23. Love,notReform,establishesthedignityof‘autonomy’.

24. Ma’rufandmunkararedefinedbythefitra.

25. Forget not the Other in the Brother.

26. Revelationistheoppositeoftheclusterbomb.

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27. Zionism:God’sswordunsheathedagainstJerusalem.

28.Thosewholookforsinoftenstrengthenit.

29. Nafsisacomedian.SoenjoyyourSufism!

30. Thefitratellsusthatnatureisamedicine. TheSunnaallowsustotakeit.

31. Seethingscoolly.Youwillnotthinkmoreclearlyby worrying that you worry.

32. Whoweremoreanti-Western:theTaliban, ortheBuddhasofBamiyan?

33. Islam is the learning of mercy.

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34. Islam is the crown of the poor.

35. Approach the teacher as the comet approaches the sun.

36. ThirdWorldChristianity:worshipawhiteman, andbesavedfromyourpast!

37. JesusdidnotopposeRome,andsoRomechosehimforitsgod.

38. If you have not seen the saint, you have not seen the Sunna.

39. BeinghereticstotheMonoculturerequiresbothcourageandstyle. But we should have room for those who have neither courage nor style.

40. People will not come closer to you if you hit them.

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41. To learn truth is always to relearn. To lapse into falsehood is not always to relapse.

42. ‘WhatcanIsay–itmusthavebeenthewillofGod.’ (MikhailGorbachev)

43. Usewordsinyourpreachingonlyifabsolutelynecessary.

44. AcademicIslamicStudiesisasfoolishasitisbecauseweareasfoolish as we are.

45. ‘ForAllahcreatedtheEnglishmad–themaddestofallmankind.’(Kipling)

46.Thehijab:‘adisplayofmodesty’!

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47. Theteacherexiststoteachyoutheimportance of what you have transcended.

48.TheSephardiandtheMizrahimeansomething. ButwhatdoestheAshkenazymean?

49. Maidens!Choosehimthatuseshisearsmorethanhiseyes.

50. TheroadtoGodispavedwithlaughterattheself. TheroadtoHellispavedwithlaughteratothers.

51. Edom,thenIshmael:thesuperfetationofJuda-yiIsm.

52. Learn that you are the merest shadow of Another’s act; thus you willlearnhumbleness,whichisthebeginningofunderstanding.

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53. Theworldwithouthellistheword.

54. Ahereticneverclaimstobeaheretic, heclaimstotranscendorthodoxy.

55. Veilswithoutturbans?Coronetswithoutcrowns?

56. Augustine is a jihadi.

57. ThefalseSalafism:fromcatechismtocataclysm.

58. ‘AlltrueReformersarebythenatureofthemPriests, andstriveforaTheocracy.’(Carlyle,onKnox)

59. Donotthinkthatanythinghasanypurposeother than to point to God.

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60. Idolatry,atbest,istheunbalancedfixationonanAttribute.

61. ReligiousleadershipisanopportunitytobefrightenedofGod.

62. Donotsay:Doyouagreewithme?butsay:Doweagree?

63. Sufism:don’tthinkthatyoucandivewithoutloweringyourself.

64.Mockeryisforpouringuponkufr,notuponpeople.

65. Wisdomconsistsmainlyintheabilitytorecognisehumanweakness.

66. God’smercyisnotlimited;butHeisnotlimitedbyHismercy.

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67. Foreachkaramathattakesyouforward, therearetenwhichwilltakeyouback.

68. Onlythosewhoknowthemselvestobeunworthyareworthy.

69. If you do not sanctify the dawn, the day will not sanctify you.

70. AgainstModernism:betweensignsandsciencethereisneitherrhyme nor reason.

71. Islamism: untie your camel, and trust in God.

72. Her voice is part of her awra only when it is part of her aura.

73. Lustbeforelustrations.Fastbeforefrustrations.

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74. Ifyousufferfromlistlessness,makealist.

75 Edom:IntermsoftheParousia,therehavebeentoomanyYearsofGrace.Intermsofsalvationhistory,therehavenotbeenenough.

76. Europe: we shall not despise a minority, unless it is minarety.

77. Thecaliphs’prayersendedwithHamidunMajid.

78. IfyouputtheSunnabeforemercy,youhavelostboth.

79. ‘Nihilismistheuncanniestofallguests.’(Nietzsche)

80. Ifyouaregood,pretendtobebad. Ifyouarebad,don’tpretendtobegood.

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81. Togrowinthespirit,andnottogrowintheneedtopretendnottobewhat one is, is a contradiction that closes the Way.

82. ‘If European education is the death of maternity / Thendeathisitsfruitforthehumanrace.’(Iqbal)

83. TheKa’bahasapositivecharge;wearenegative. Dunya,however,isanefficientinsulator.

84. Hewhoknowshimself,knowsIslam.

85. ManistheproofofGod.ThemanofGodistheproofofreligion.

86. Donotfearanyextremist;feartheconsequencesofhisacts.

87. Donotbecomplacent.Mostpeoplejudgereligionsbytheirfollowers,notbytheirdoctrines.

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88. Onlyparasitesrespectflukes.

89. Only through tradition are we an umma semper reformanda.

90. Scripturedefinesmercy,butisnotanalternativetoit.

91. Justicemayneverbetheconsequenceofwrath;butitmaybeits right assuaging.

92. Donotbelievetheconfessionsoftorturedtexts.

93. Being at ease in the company of scholars is a proof of faith.

94. Nobilityistheaptitudeforseeingbeauty.

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95. Toslouch,andtosuckone’spen,aresignsthatonehasneverreadScripture.

96. Iftheirdefencesarestrong,itisbecauseyouhavenotusedtheweaponofmercy.

97. Letthenexthoursbeanapologyforthesunnaprayer.Letthesunnaprayerbeanapologyforthefard.Letthefardbeanapologyforseparation.

98. InthefightagainsttheMonoculture,themainsignisthehijab, and the main act is the Prayer.

99. It’s quite a hard thing to respect A God who our prayers would accept, We splash and we preen Thenwefidgetanddream, SoproudtobeoftheSavedSect.

100. ‘MayInotprovetoomuchofaskunkwhenIshallbetried.’ (Wittgenstein)

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SUPPLEMENTARY SECTION

JOU

RN

AL

PERSONAL JOURNAL&GOALS

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Introduction

This section is designed to aid students in maximizing the benefit of the Rihla, as well as extend them well beyond the days spent there. It is comprised of the following components:

1. Intention Log • The Prophet Muhammad taught us, “Indeed actions are by intentions.” One of the most important practices of the righteous was the intense mental and spiritual focus on intention. In order to aid in this endeavor, the intention log helps students take intentions from the presumed and implicit to the explicit and deliberate. It also encourages students to develop multiple parallel intentions for the same action.

2. Daily Journal Section • Here students can enter in their reflections on the day's events, including things that happened, statements said by teachers or peers, or other sources of inspiration. These can be read later by students in order to relive some of the experiences of the Rihla.

3. Personal Goal Log • This log helps students progress, both educationally and spiritually, but helping them set tangible and measurable goals by which to measure their development.

4. Self-Evaluation Charts • Designed to aid in deep introspection, these charts help students identify areas in their lives that require improvement and help them to track their progress.

5. Quran Study Notes • An area of note-taking space dedicated to reflections and lessons from the Quran study module.

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Intention Log

In my various activities at the Rihla— educational, social, and recreational— I intend the following in order to please my Lord:

Educational

Social

Recreational

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Rihla Journal

Preparing for the Rihla

Thursday, June 28th, 2012

Friday, June 29th, 2012

Saturday, June 30th, 2012

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Sunday, July 1st, 2012

Monday, July 2nd, 2012

Tuesday, July 3rd, 2012

Wednesday, July 4th, 2012

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Thursday, July 5th, 2012

Friday, July 6th, 2012

Saturday, July 7th, 2012

Sunday, July 8th, 2012

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Monday, July 9th, 2012

Tuesday, July 10th, 2012

Wednesday, July 11th, 2012

Thursday, July 12th, 2012

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Friday, July 13th, 2012

Saturday, July 14th, 2012

Sunday, July 15th, 2012

Monday, July 16th, 2012

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Tuesday, July 17th, 2012

Wednesday, July 18th, 2012

Thursday, July 19th, 2012

Friday, July 20th, 2012

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Saturday, July 21st, 2012

Sunday, July 22nd, 2012

Monday, July 23rd, 2012

Departing from the Rihla

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Personal Goals

Educational Goals:Voluntary Prayers

Reading Quran

Fasting

Other

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Goals in Worship:

Spiritual Goals:

Behavioral Goals: (Suggestions include not wasting time, guarding the eyes and tongue, etc.)

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Self-Evaluation

After deep personal introspection, I have identified the following areas that need improvement:

To address the areas identified above, I will strive to:

Re-EvaluationIn working to address the areas requiring improvement, my progress can be described as:

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I have also identified areas in which I have been doing well:

I plan on improving them further by:

In working to further strengthen areas I have been doing well in, my progress can be described as:

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Quran Study Notes

Jewels of the Qur'an

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Quran Study Notes

Pearls of the Qur'an

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