Imam al-Haddad on Fasting

Condensed Excerpts from 'The Book of Assistance' by Imam al Haddad:

Imam al-Haddad on Fasting (Chapter 19)

Increase your good works, especially in Ramadan, for the reward of a supererogatory act performed during it equals that of an obligatory act performed at any other time. Ramadan is also a time when good works are rendered easy and one has much more energy for them than during any other month. This is because the soul, lazy when it: comes to good works, is then imprisoned by hunger and thirst, the devils who hinder it are shackled, the gates of the Fire are shut, the gates of the Garden are open, and the herald calls every night at Allah’s command: ‘O you who wish for goodness, hasten! And O you who wish for evil, halt!’




You should work only for the hereafter in this noble month, and embark on something worldly only when absolutely necessary. Arrange your life before Ramadan in a manner which will render you free for worship when it arrives. Be intent on devotions and approach Allah more surely, especially during the last ten days. If you are able not to leave the mosque, except when strictly necessary, during those last ten days then do so. Be careful to perform the Tarawih prayers during every Ramadan night. In some places it is nowadays the custom to make them so short that sometimes some of the obligatory elements of the prayer are omitted, let alone the sunnas. It is well known that our predecessors read the whole Qur’an during this prayer, reciting a part each night so as to complete it on one of the last nights of the month. If you are able to follow suit then this is a great gain; if you are not, then the least that you can do is to observe the obligatory elements of the prayer and its proprieties.


Watch carefully for the Night of Destiny [Laylat’ul-Qadr], which is better than a thousand months. It is the blessed night in which all affairs are wisely decided. The one to whom it is unveiled sees the blazing lights, the open doors of heaven, and the angels ascending and descending, and may witness the whole of creation prostrating before Allah, its Creator.


Most scholars are of the opinion that it is in the last ten nights of Ramadan, and is more likely to fall in the odd numbered ones. A certain gnostic witnessed it on the night of the seventeenth, and this was also the opinion of al-Hasan al-Basri. Some scholars have said that it is the first night of Ramadan, and a number of great scholars have said that it is not fixed but shifts its position each Ramadan. They have said that the secret wisdom underlying this is that the believer should devote himself completely to Allah during every night of this month in the hope of coinciding with that night which has been kept obscure from him. And Allah knows best.


Hasten to break your fast as soon as you are certain that the sun has set. Delay suhur long as you do not fear the break of dawn. Feed those who fast at the time when they break it, even if with some dates or a draught of water, for the one who feeds another at the time of breaking the fast receives as much reward as he without this diminishing the other’s reward in any way. Strive never to break your fast nor to feed anyone else at such a time except with lawful food. Do not eat much, take whatever lawful food is present ‘ and do not prefer that which is tasty, for the purpose of fasting is to subdue one’s lustful appetite, and eating a large quantity of delicious food will on the contrary arouse and strengthen it.


Fast on the days on which the Law encourages you to fast, such as the day of Arafat for those who are not participating n the pilgrimage, the ninth and tenth [‘Ashura] of Muharram, and the six days of Shawwal, starting with the second day of the Feast, for this is the more effective discipline for the soul. Fast three days in each month, for these equal a perpetual fast. It is better if these are the White Days, for the Prophet, may blessings and peace be upon him, never omitted to fast them whether he was at home or traveling. Fast often, especially in times of special merit such as the Inviolable Months, and noble days such as Mondays and Thursdays. Know that fasting is the pillar of discipline and the basis of striving. It has been said that fasting constitutes half of fortitude. The Messenger of Allah, may blessings and peace be upon him, said: ‘Allah the Exalted has said: “All good deeds of the son of Adam are multiplied ten to seven hundredfold, except fasting, for it is Mine, and I shall reward a man for it, for he has left his appetite, his food and drink for My sake!”’ ‘The one who fasts has two joys, one when breaking his fast, the other when meeting his Lord.’ And; ‘The odour of the fasting man’s mouth is more fragrant to Allah than that of musk.’


Allah says the truth and He guides to the way. [XXXIII:4]

The Ten Directives of Imam Ghazali

In the name of Allah, most merciful, most generous

The Ten Directives

From the Gathered works of Imam Ghazali (may Allah show him mercy)
Translated by Arfan Shah

Proofread by Adnan Tariq

All praise is for Allah, the giver of success, who gathered the hearts of the lovers, the ability to practice the prophetic way and the rulings of the Quran. The Opener who opens the insight of their eyesight, so they see the place of sublime in the battle of the veiled. The Inspirer who inspired bright proof through overwhelming evidence then affected it soundly. Called them with a tongue to the order of love, from the garden of affection, how can the lover sleep when he sees the beloved ones...?!

****
To begin: may Allah blow on us a breeze of closeness; quench our and your thirst from beakers of his love. This is an explanation of our way and a proof for peoples’ realisation. Built upon ten directives that awaken those in slumber so they can establish these directives.

The First Directive 

Is a truthful intention that does not waver because he said (upon him peace and blessings), “The recompense for the intender is their intention.” (Muslim) intention means the determination of the heart. (To do or not do something).

The definition of intention is the determination of the heart and truthfulness is completing an action or leaving an action for the Lord. In reality is it continuing on this natural effectiveness because one of the signs of an unchanged determination is that his resolve towards the goal is unswerving; remaining on his determination. As the action is for the Real (Allah) and this is the necessary truth so do not leave that which you have intended for the Creator.

The Second Directive 

To perform an action for Allah without a co-sharer or partner because he said (upon him peace and blessings), “Worship Allah as if you see him and you cannot then as if he sees you.” (Muslim)

A sign (of this) is that you are not pleased with anything but the Real (Allah) and you see nothing other than him. You avoid creation as the Chosen Prophet (peace and blessings of Allah be upon him) said, “Cursed is the slave of the gold coin.”

He should leave, for the sake of Allah (the All-mighty), all his aspirations; because he said (upon him peace and blessings), “Form the perfections of one’s Islam; is to leave that which does not concern him.” (At-Tirmidhi)

It is passions so avoid if they afflict you because of his speech (peace and blessings of Allah be upon him), “Leave that which gives you doubt for that which does not.” (At-Tirmidhi 2520 and An-Nisa'i 5711)

So if these principles are sound then the branches will give fruits of closeness. So be like this in the world and in meaning in the afterlife; upon the extent of your aspiration and steadfastness upon action. Leave error like in the famous prophetic narration, “Be in the world as if you are a stranger or a wayfarer.” (Bukhari) and “Consider yourselves inhabitants of the graves.” (ibid)

A sign of satisfaction and sufficiency with hot, cold and hunger is his speech, “Sufficient for the son of Adam are some morsels which keep his back straight.” (At-Tirmidhi 2380 and Imam Ahmed 17186)

So do not incline to wheat, barley or to the pit of the date stone. Be satiated with pure things and do not desire the impermissible. Do not lower yourself to minor desires. A sign of a stranger is having less and using little and the opposite is being agreeable to much. Not questioning as he is under the shelter of the stranger. The sign of a traveller is his fast response and satisfaction with what came to him of comfort. And the sign of the dead is altruism to his religion as well as questioning, most of the time.

Third Directive

Accepting the Real (Allah) totally and in conformity. Oppose yourself with patience upon separation, hardship; abandonment of whims, distancing (oneself from) passions, places and disagreements. Whoever goes back to him leaves the veil and enters the disclosure. Then he sleeps late; mingles isolation; is satisfied with hunger; his honour is low; his speech is silence and abundance is little.

Fourth directive

Action is by fellowship and not by innovating lest he becomes a follower of his passions. Do not be proud of your opinion as there is no success in he who takes himself as a protector because he (upon him peace and blessings) said, “It is upon you to hear and obey, even to an Ethiopian slave.” (At-Tirmidhi)

Fifth directive

High aspirations delay your corruption. As they say, “Do not leave the action of today for tomorrow.” As some actions are part of others and only those who are satisfied with little are prevented from much. The correct group to follow is the Sunni's not the Shia, not the Mutazilites and not the innovators because of his speech (upon him peace and blessings), “O’ my beloveds, be with the majority.” They asked, “O’ Messenger of Allah, who are the majority?” He replied, “What I and my companions are on.”

Sixth directive

Weakness and lowness. Do not be lazy in the acts of obedience and refraining from striving. Rather be weak in all actions except those for the Real, the Generous. See the Creator through generous and respectful eyes; as some it is means to others; in reverence to the owner of the glory and honour. As the way of Allah (mighty and majestic) is if he desires something; it does not exceed by negating the means. When the Glorious desires to show you his greatness, more than others, the auspices of his order become clear. If you know that everything is under the control of Allah (mighty and majestic) and returns to him; then be grateful for it as it reached you from Him. So make your weakness in a corner and your habitation to him is with apology and do not conceive your ability as there is contention in ability.

Seventh Directive

Fear and hope mean lack of tranquillity in the Majesty of excellence except according to the evident. So be good by showing generosity and excellence.

Eighth directive

Constant worship, this is either the right of the Real or the right of the servant. As the one without a constant action does not have a constant support. Be constant without suffering boredom; be not he who is absent in his actions and words. As the ego is excessive with this in public and in secret. Take into account the rights of the servant as good or occurs from them. He loves or abhors for them what he loves or abhors for himself of good or evil. Know that Allah (the exalted) is not satisfied if he likes that which Allah does not.

Ninth directive

Is constant vigilance of himself and he is not absent from Allah (mighty and Majestic) for a blinking of an eye. Whoever is constant upon being vigilant, in his heart, for Allah (mighty and majestic) negates everything other than Allah, finds Allah and perfection. Then knowledge of certainty will be arrived at by his beauty. He will not see movement, stillness, eye movement or calmness without the power of the All-Mighty being free from it. So increase your vigilance for it will be raised to the level of certain knowledge then to annihilation after that and that is the reality of certainty. So say, “I do not see anything except I see Allah (mighty and majestic) through it. He is the Everlasting that established everything. That is something he established by his order and his power; according to witnessing and presence.” So show etiquette with the Creator and mix with excellent associates. He said (peace and blessings of Allah be upon him), “My Lord gave me etiquette and then perfected me in it.”

Tenth directive

Know, what is necessary for you to be occupied with striving internally and the externally. As whoever thinks that he is free from obedience is a bankrupt fool because he has no Lord other than him. He said, “Say, if you love Allah then follow me; Allah will love you.” (The Family of Imran 4:31)

So these are founding principles that castles are based, unlike any other castles. Base it upon large rocks; for the heads of the charges; cultivate your fields; sow seeds of happiness; plant in paradise remembrance; receive gardens of flowers and rivers; its bedding is red anemones of struggle; its bed gardens of enduring reality; in hope of reaping the field by scythes of endeavour; intended for the rich giving of a generous giver and Allah (the exalted) purifies and brings them forth. Indulge freely in the manifest and enjoin from what is shameful. He is the Generous, the Munificent and the merciful.

Peace upon those who follow guidance. Do not innovate, benefit and be beneficial and join the righteous servants of Allah, their party is successful, blessed and shown mercy. Allah send blessings and peace upon our master Muhammad one of the lights of gnosis and the secret of knowledge of God; and upon his family, his companions; whoever follows his path and party. All praise is due to Allah who completed the favour of righteous actions and spreads his blessings. Ameen. (O' Allah please respond.)

Translated from Mujmua Ar-Risail Al-Imam Al-Ghazali. Printed by Maktabah At-Tawfiqqiyyah, Egypt, Cairo.

Reflections of Imam Ghazali - The Importance of Character

Imam Ghazali may have lived over 900 years ago, but in the true spirit of Islam his work, analysis and thoughts are as relevant today as they were when the scholar waited for his ink to dry on the paper he wrote on in the 11th century.
We may like to think of ourselves as continually evolving over hundreds of years as the world around us also transforms, but essentially, we are the same as our ancestors. We have similar hands and feet, eyes and ears, a heart, lungs, a mind and a soul.
 Ghazali’s analysis of people and society is based on the Qur’an, the hadith and Islamic history. His ability to break down complex information and ideas about our very nature make his books a powerful tool, which are breathtaking to read. People of all faiths have over the centuries talked about Ghazali’s brilliance, but the impact can only be fully felt when his books are opened and his thoughts are shared.


 On the basic subject of a person’s character, he writes: “Goodness of character was the attribute of the master of messengers, and is the fruit of the pious and self-discipline of the people of constant worship. Bad character is a mortal poison, which set a distance between man and the proximity of the Lord of the Worlds, and induced him to follow the path of Satan the accursed. Foul characteristics are the very sickness of hearts and the diseases of the soul, constituting an illness which deprives man of everlasting life. It is reported that the messenger of God (may God bless him and grant him peace) was once told that a certain woman fasted all day and prayed all night, but was possessed by bad character, so that she injured her neighbours with her words. ‘There is no good in her,’ he said, ‘she is of Hell’s people’. It is also reported that the last of God’s prophets said ‘You will not be able to suffice all people with your wealth; suffice them therefore with a cheerful face and a goodly character.’”

 So what is good character? In his search for the answer, Ghazali turns to a host of ahadith, including, ‘A man once asked the Prophet of God about character, and he recited His statement: Hold to forgiveness, and enjoin kindness, and turn aside from the ignorant ones. Then he said, ‘It is that you should seek reconciliation with those who avoid you, give to those who withhold from you and forgive those who deal with you unjustly.’

 “Therefore the fundamental good traits of character are four in number: wisdom, courage, temperance and justice. By ‘wisdom’, we mean a condition of the soul by which it distinguishes true from false. By ‘justice’, a condition of the soul by which it controls anger and desire. By ‘courage’, we refer to the irascible faculty of the intellect, while by ‘temperance’ we have in mind the disciplining of the intellect and the Law. It is from the equilibrium of these four principles that all good traits of character proceed. When the intellect is balanced, it brings forth discretion, excellence and an understanding of the subtle implications of actions and the hidden defects of the soul. When unbalanced, in excess, then cunning, swindling, deception and slyness result. An example is thus: ‘Courage’ gives rise to nobility, endurance, dignity and suppression of rage. When unbalanced, this same trait came give rise to recklessness, arrogance, conceit, pride and quickness of anger. ‘Temperance’ is a quality that gives rise to generosity, modesty, patience and tolerance, but in excess it leads to greed, cupidity, ostentation and immorality.”

 “All human traits constitute branches of Wisdom, Courage, Temperance and Justice and a perfectly just equilibrium in these four has been attained by no one but the emissary of God; other people are of divergent degrees of proximity and distance from them.”
 Even though Ghazali identifies the various aspects of character, he also considers the excuses people use for not adopting good character and changing traits about themselves. He tackles this issue head on.

 “Know that the man who is dominated by sloth will consider unpleasant any spiritual struggle and discipline, or any purifying of the soul and refinement of the character. He will claim that the traits of a man’s character cannot conceivably be altered, and that human nature is immutable. Firstly, he will say that character is the form of the inward in the same way that the created form of man is the form of the outward. No one is able to alter his external appearance: an ugly man cannot render himself handsome, and vice versa; and thus a person who is ugly on the inside, cannot change. Secondly, he will assert that goodness of character proceeds from suppressing one’s desire and anger, and that he has tested this by means of a long inward struggle which demonstrated to him that these things are part of one’s character and nature, so busying oneself with such struggling is profitless and a waste of time.

To such an objection we would say: Were the traits of character not susceptible to change, there would be no value in counsels, sermons and discipline, and the Prophet (may God bless him and grant him peace) would not have said, ‘Improve your characters!’ It is possible to improve the character even of an animal: a falcon can be transformed from savagery to tameness; a dog from mere greed for food to good behaviour and self-restraint, and these constitute a change in character.”

 Ghazali practically informs us that certain human traits like anger and desire cannot be entirely suppressed or dominated, but we can make these characteristics obedient and submissive through means of self-discipline and struggle. He says we must endeavour to control these traits as “we have been commanded to do, for it constitutes the means of our salvation and our coming to God.”

 However, Imam Ghazali believes we have been weakened when it comes to dealing with ourselves because we have been “plunged into the desires of the world and fallen into slumber.” This was his view of Muslims over 900 years ago, since then we have seen the rise and fall of a Muslim empire; Muslim scientists and philosophers leading the world through their knowledge; and Islam spreading to every part of the world.
 It is evident that Ghazali was able to identify the tiny roots of a widespread problem centuries before it would take root in the form we have today. The world may be a very different place to the one it was hundreds of years ago, but our personal challenges and distractions have remained enclosed within us, still waiting to be challenged - with the help of the books we are still fortunate to have.

Extracts taken from Al-Ghazali on Disciplining the Soul and on Breaking the Two Desires. Books XXII and XXIII of The Revival of the Religious Sciences, first published by the Islamic Texts Society 1995. 
source: muslim lifestyle

Touching hearts and souls

captured in USM

We can never retrieve the time that slips away, no matter how much we clutch and grasp the moments, it will definitely slip and fade away…the day of judgment is definite and we all will be accountable for all our deeds, speech and thoughts….so let us touch human hearts and souls with a clear vision….

If we make a decision based on our blur vision, without noticing being so individualist in our walk of life, we can crush hearts and hurt souls when we rush to reap the harvest of joy which is just an illusion as the field is barren…but if we to open our hearts, minds and souls…our vision becomes clear and we will began to realize that unveiling the moments with the touch of love and patience, will make us grow in maturity, sincerity and trustworthy…

So, let’s move on and  keep on loving, sharing, forgiving and caring to all those around us, so that we can reap the harvest of joy....touching hearts and souls .. …by God’s will…

Don't Be Bitter My Friend

don't be bitter my friend
you'll regret it soon
hold to your togetherness
or surely you'll scatter

don't walk away gloomy
from this garden
you'll end up like an owl
dwelling in old ruins

face the war and
be a warrior like a lion
or you'll end up like a pet
tucked away in a stable

once you conquer 
your selfish self
all your darkness
will change to light

~Maulana Rumi

The Journey Starts Here

Don’t go off sightseeing.
The real journey is right here.
The great excursion starts
from exactly where you are.
You are the world.
You have everything you need.
You are the secret.
You are the wide opened.

Don’t look for the remedy for your troubles
outside yourself.
You are the medicine.
You are the cure for your own sorrow.

Threshold to freedom.

Do not be ruled by lust; 
seek freedom by following the righteous.
Mere claims of piety will not earn you inner freedom. 
Remain patient in adversity to attain peace,
for adversity is the threshold to freedom.
[Sheikh Abdul Qadir Jilani]

Praise belongs to God

When someone praises you, you must feel dislike for his praises within your heart. If he has praised you for something you truly possess say: 'Praise belongs to God Who has revealed the good things and concealed the ugly ones.' And if he praises you for something which you do not possess, say as one of our predecessors said: 'O God! Do not call me to account for what they say, forgive me what they do not know, and make me better than they think.'

In your case do not praise anyone unless you know that your praises will incite him to more good works or unless he is a superior man whose superiority is not well known and you wish to make it so, this being on condition that you are safe from lying and he is safe from conceit. [Al-Haddad, The Book of Assistance]

four signs of a diseased heart

There are four signs of a diseased heart:

1. To feel no enjoyment in worship.

2. To be in a state without fearing God.

3. To take no lessons from worldly events.

4. To learn something and not to put into practice. [Dhunnun al Misri]

A Valuable Lesson In Life From The 'Proof Of Islam' Hazrat Imam Ghazali (Rehmatullahi ’Alaih)

Having completed his studies, Imam Ghazali (Rehmatullahi ’Alaih) was en route back home. On the way the caravan in which he was travelling was waylaid by robbers. Together with his co-travellers, Imam Ghazali (Rehmatullahi ’Alaih) was dispossessed of all his goods. Amongst his possessions were the carefully written notes of the lectures delivered by his ustads. These notes were also taken by the robbers. Imam Ghazali (Rehmatullahi ’Alaih) sought out the leader of the band of robbers and pleaded with him: "Your men have taken all my possessions except for the clothes I wear. You may keep the extra clothes and other valuables - I do not lament their loss. However, please ask your men to return the papers they have taken."

The leader of the band of robbers was amazed at this unusual request. This young man was not worried about clothes and valuables, but he was asking for some pieces of paper to be returned!

Very curious, he asked: "What papers are these?"

Imam Ghazali (Rehmatullahi ’Alaih) explained: "I am a student returning home after completing my studies. When my teachers used to lecture, I used to make notes. These are those very pages of 'ilm that I am requesting to be returned to me."

The leader of the robbers said, "What you have just said fills me with great sorrow and regret. Young lad! Is your 'ilm on pieces of paper when it should have been in your heart? Papers can get lost. Papers can be destroyed by fire, become parched by the sun, get eaten by moths, become damaged with damp, etc., etc. You are dependent on papers? It fills me with great pity. Your 'ilm should be in your heart! Be that as it may, your papers will be returned."

He summoned one of his men and ordered him, "Give back to this boy his papers." The notes were retrieved and returned to Imam Ghazali (Rehmatullahi ’Alaih).

Imam Ghazali (Rehmatullahi ’Alaih) was of noble character. He was, moreover, a dedicated student. The words of the gang-leader were like a knife piercing his heart. On reaching home, he lost no time in memorising all his notes!
source: islamic forum/spreading the light of islam

I Don’t Get Tired of You – Rumi

I don’t get tired of you. Don’t grow weary
of being compassionate toward me!

All this thirst equipment
must surely be tired of me,
the waterjar, the water carrier.

I have a thirsty fish in me
that can never find enough
of what it’s thirsty for!

Show me the way to the ocean!
Break these half-measures,
these small containers.

All this fantasy
and grief.

Let my house be drowned in the wave
that rose last night in the courtyard
hidden in the center of my chest.

Joseph fell like the moon into my well.
The harvest I expected was washed away.
But no matter.

A fire has risen above my tombstone hat.
I don’t want learning, or dignity,
or respectability.

I want this music and this dawn
and the warmth of your cheek against mine.

The grief-armies assemble,
but I’m not going with them.

This is how it always is
when I finish a poem.

A great silence comes over me,
and I wonder why I ever thought
to use language.

By: Maulana Rumi
Translation: Coleman Barks

tawakkul (trust and reliance on Allah)

The Marvels of Shaykh ‘Abdul Qadir Jilani

Sayyidi wa Imami, Imam ‘Abdallah ibn ‘Alawi al-Haddad, Rady Allahu ‘Anhu, (1044-1132 A.H) in expounding on tawakkul (trust and reliance on Allah) in his spiritual masterpiece Risalat u’l Mu’awanah (The Book of Assistance) explains the signs of tawakkul and supports his position with the example of Shaykh ‘Abdul Qadir Jilani,Rady Allahu ‘Anhu whom he calls “sayyidi” (“my master”).

“The one whose reliance is sincere has three marks. The first is that he neither has hopes in nor fears other than God. The sign of this is that he upholds the truth in the presence of those in whose regard people usually have hope or fear, such as princes and rulers. The second is that worrying about his sustenance never enters his heart, because of his confidence in God’s guarantee, so that his heart is as tranquil when in need as when his need is fulfilled, or even more. The third is that his heart does not become disturbed in fearful situations, knowing that that which has missed him could never have struck him, and that which has struck him could never have missed him. An example of this was related of my lord ‘Abdal-Qadir al-Jilani, may God spread his benefit. He was once discoursing on Destiny when a great viper fell on him, so that his audience panicked. The viper coiled itself around the shaykh’s neck, then entered one of his sleeves and came out from the other while he remained firm and unperturbed, and did not interrupt his discourse”. (Risalat u’l Mu’awanah, The Book of Assistance, translated by Dr. Mostafa al-Badawi, p. 121-122).

This incident demonstrates that Shaykh ‘Abdul Qadir Jilani was matchless in a very special way. It also reminds us about the following verses of the Holy Qur’an on theawliya Allah (friends of Allah):

Surely, on the friends of Allah, there is no fear, nor do they grieve. Those who believed and guarded (against evil). For them are glad tidings in this world’s life and in the Hereafter; there is no changing the words of Allah; that is the Supreme Triumph. (10:62-64)

It has been narrated in the biographies of Shaykh ‘Abdul Qadir Jilani that once he saw a dazzling light which filled the whole sky. Then a human frame appeared in it and told him he was his lord and that he had made everything that was prohibited in Islam lawful for him. Shaykh ‘Abdul Qadir Jilani recognized him as the devil and told him to get lost. Then the sky turned dark and the human frame fizzled out into smoke. Following this, Shaykh ‘Abdul Qadir Jilani heard someone say to him that he had misled seventy people in this way but that his knowledge and piety had saved him. To this the Shaykh responded that it was through the Grace of Allah that he had been saved! The machinations of shaytan could obviously never make Shaykh ‘Abdul Qadir Jilani abandon the shari’a (sacred Muslim law).

Professor Shetha al-Dargazelli and Dr. Louay Fatoohi explain in their “Introduction” to  the translation of Jila al-Khatir how Shaykh ‘Abdul Qadir Jilani came to be called Muhyiddin. Once on a Friday in the year 511 A.H, Shaykh ‘Abdul Qadir Jilani came across a frail old invalid who greeted him and asked him to help him to sit up. When he helped him to sit up, he became well again and his whole condition improved. He told Shaykh ‘Abdul Qadir Jilani that he was the religion of Islam which had been forgotten but which he had helped to revive. Following this incident, Shaykh ‘Abdul Qadir Jilani went to the congregational mosque where people greeted him as “Muhyid Din” (Reviver of Religion). He had never been called by that name before!

All the biographers of Shaykh ‘Abdul Qadir Jilani marvel at his miracles. Dr. Muhammad Haroon Rahmatullahi ‘alayh of the Raza Academy in England has described the miracles of the Shaykh in detail in "The World Importance of Ghawth al A’zam Hadrat Sheikh Muhyiddin Abdul Qadir Jilani". To gain baraka (blessings), let us at this juncture recall one of these miracles which relates to fasting in the month of Ramadan. It is related that as it was cloudy, the new moon had not been sighted and people were confused whether to fast or not to fast. They came to Ummu’l Khayr and asked if the child had taken milk that day. As he had not, they surmised that they had to fast. His mother relates; "My son 'Abdul Qadir was born in the month of Ramadan. No matter how hard I tried he refused to suckle in the daytime. Throughout his infancy he would never take food during the month of fasting." (Sirr al-Asrar, “Introduction” by Shaykh Tosun al-Jerrahi al-Halveti, p. XIII)

This is how Shaykh Tosun al-Jerrahi al-Halveti explains about the daily life of Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu: "He himself had given all of himself to Allah. His nights passed with little or no sleep in secluded prayer and meditation. He spent his days like a true follower of the Prophet in the service of humanity. Three times a week he would deliver public sermons to thousands of people. Every day in the morning and the afternoon he gave lessons in Qur'anic commentary, Prophetic traditions, theology, religious law and sufism. He spent the time after the midday prayer giving advice and consultation to people, whether beggars or kings, who would come from all parts of the world. Before sunset prayers, rain or shine, he took to the streets to distribute bread among the poor. As he spent all his days in fasting he would eat only once a day, after sunset prayer, and never alone. His servants would stand at his door asking passers-by if they were hungry, so that they could share his table." (Sirr al-Asrar, p. XLIV)

Shaykh Hammad al-Dabbas Rahmatullahi ‘alayh had predicted that one day Shaykh ‘Abdul Qadir Jilani would be commanded to proclaim that his foot is on the neck of everyWaliyallah (friend of Allah). This prediction was fulfilled when Shaykh ‘Abdul Qadir Jilani declared at one of his majalis (religious sessions) in the presence of more than fortymashaayikh (spiritual masters) of Iraq that his foot was on the neck of every Waliyallah. All the mashaayikh, those that were present as well as those in far off lands and places acknowledged and accepted this fact. Qutb u’l Irshad Imam ‘Abdallah ibn ‘Alawi al-Haddad has versified on this spiritual reality in one of his qasaaid (eulogies) in Ad-Durr ul Manzum li Dhawil ‘Uqul wa’l Fuhum (Poetic Pearls For Discerning and Understanding Minds). A’la Hadrat Imam Ahmad Raza Khan Rahmatullahi ‘alayh has versified on it in his “Salaams”, while Shaykh ‘Abdul Haqq Muhaddith Dehlawi has expounded on its spiritual reality in Akhbar u’l Akhyar (Narrations About The Chosen Ones).

But the initiate sometimes wonders why Shaykh ‘Abdul Qadir Jilani revealed so many spiritual secrets when most other shuyukh (spiritual masters) are reticent. To answer this question, we will need to turn to Sayyidi wa Imami Qutb u’l Irshad al-Habib Mawlana ‘Abdallah ibn ‘Alawi al-Haddad, Rady Allahu ‘Anhu. In It-haaf i’s-saail (Gifts for the Seeker), he explains that Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu had received permission to divulge these spiritual secrets - "for the man who receives such permission is under an order which he can but obey - and the secret of the permission granted in such matters is itself one that cannot be divulged." (Gifts for the Seeker, translation by Dr. Mostafa al-Badawi, p.11).

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

source: iqra.net.articles

Open the Window

There's a street where the Beautiful One

 is known to take a stroll.

When a certain radiance is noticed

through the laticed windows

of that neighborhood,

people whisper, The Beloved

must be near.

Listen:open a window to God

and breathe. Delight yourself

with what comecesss through that opening.

The work of love is to create

a window in the heart,

for the breast is illumined

by the beauty of the Belowed.

Gaze incessantly on that Face!

Listen, this is in your power, my friend!

Find a way to your innermost secret.  

Let no other perception distract you.

You, yourself, possess the elixir,

so rub it into your skin,

and by this alchemy

your inner enemies willbecome friends.

And as you are made beautiful,

the Beautiful One will become your own,

the intimate of your once lonely spirit.

Rumi Mathnawi  IV, 3095-3097

Kabir Helminiski& Ahmed Rezwani

One of the greatest rewards – achieving the love of Allah swt

Imam Ibn ul Qayyim,   said there are 10  ways of bringing about  the love of Allah  swt.  All of them  involve seeking knowledge:

• Recitation of Quran, reflection and understanding
• After obligatory acts of ibadat, doing superogatory acts
• constant remembrance in every circumstance by the to tongue and actions
• Preferring His love over your own
• Comprehension of Allah swt Names and attributes, witnessing them and having knowledge of them
• Witnessing and acknowledging His generosity and His Benevolence, Favours and blessings
• The hearts total defeat and humility in front of Allah
• Being alone at the time of descent of Allah for having private conversations with Him, reciting His Words and repenting in front of Him
• Sitting with the truthful lovers of Allah and gathering the good fruits
• Keeping distant from everything that comes between the heart and Allah, the Mighty the Majestic

From  these 10 ways can  the love of Allah  be reached and the  chief fundamental principle  behind that comprise  two.  Preparing the  soul for it and  opening the eye to  keen, sure knowledge.

Tender Words

Tender words we spoke

to one another

are sealed

in the secret vaults of heaven.

One day like rain,

they will fall to earth

and grow green

all over the world.
--Mawlana Rumi

The new literature text used in Form 4 and 5

Interestingly very challenging, yet rather appealing but seems amusing ...that's what feel as I explore the new text prepared for the Form 4 and Form 5...moving like a snail, but being observant and  reflecting on the words chosen and used by the author and drawing out response is an amazing experience...and the most interesting part is when throwing the light to my students when teaching them to understand the text...

Form 4:
Poems
1. In the Midst of Hardship -Latiff Mohidin
2. He Had such Quiet Eyes -Bibsy Soenharjo
Short Stories
1. QWERTYUIOP -Vivian Alcock
2. The Fruitcake Special -Frank Brennan
Drama
1. Gulp and Gasp- John Townsend

Form 5:
Poems
1. Nature -H.D. Carberry
2. Are you Still Playing Your Flute -Zurinah Hassan

Novel

The Curse by Lee Su Ann ~ Pahang,Terengganu, Johor,Sabah,Sarawak & Labuan.

Step by Wicked Step by Ann Fine ~Selangor,KL,Putrajaya, Negeri Sembilan & Malacca.

Catch Us If You Can by Catherine McPhail ~Perlis,Kelantan,Kedah,Penang & Perak.

And a youth said, "Speak to us of Friendship."

Friendship  by Khalil Gibran

And a youth said, "Speak to us of Friendship." 

Your friend is your needs answered. 

He is your field which you sow with love and reap with thanksgiving. 

And he is your board and your fireside. 

For you come to him with your hunger, and you seek him for peace. 

When your friend speaks his mind you fear not the "nay" in your own mind, nor do you withhold the "ay." 

And when he is silent your heart ceases not to listen to his heart; 

For without words, in friendship, all thoughts, all desires, all expectations are born and shared, with joy that is unclaimed. 

When you part from your friend, you grieve not; 

For that which you love most in him may be clearer in his absence, as the mountain to the climber is clearer from the plain. 

And let there be no purpose in friendship save the deepening of the spirit. 

For love that seeks aught but the disclosure of its own mystery is not love but a net cast forth: and only the unprofitable is caught. 

And let your best be for your friend. 

If he must know the ebb of your tide, let him know its flood also. 

For what is your friend that you should seek him with hours to kill? 

Seek him always with hours to live. 

For it is his to fill your need, but not your emptiness. 

And in the sweetness of friendship let there be laughter, and sharing of pleasures. 

For in the dew of little things the heart finds its morning and is refreshed