IECRC Youth Discussion Forum (YDF)*: The Internet

Topic Suggested by: Faiz Zain (age 15 yrs), Kingdom of Bahrain

Discussion Script by: Saheeba Shaikh (age 20 yrs), Kingdom of Bahrain

Introduction

The history  of the Internet starts  in the 1950s and 1960s as a global system of interconnected computer networks. The internet has changed our way of life. It is like a revolution that changed  the map of the world. As we know, Islam is a way of life. There is no topic  that is not related to Islam. Islam is often mistaken as a rigid religion. In  fact Islam is very wide, it is not rigid, and it only purifies the culture,  practices and other things through its principles for the betterment of all humanity. To understand the link between Internet and Islam, let us first understand what the sources of Information in Islam are. There are 2 types of sources
viz. Primary and Secondary. Primary sources are the Glorious Holy Quran and the Blessed Prophetic Hadeeth. The secondary sources are Ijma (Consensus-opinion of majority of Scholars) and Qiyas (Analogy-to apply a known  injunction to a new circumstance and create a new injunction). Now, since the internet has evolved only half a decade ago, any exact verse in the Quran or the Hadeeth has not been provided. Although Islam may not have talked about the Internet specifically, it has talked about the universal principles that govern the use of the internet. Thus we have to apply Qiyas in order to evaluate the internet in the light of Islam.

Internet as a Means of  Communication

What is the internet? It is basically a network connecting different devices for the purpose of communication. Thus, we know the main essence of internet is communication. There are many Hadeeth that provide us the guidelines as to how we should communicate with others. The main guidelines as told by our beloved Prophet Muhammad (sal Allahu alayhi wa sallam) are:

Whenever you speak, only speak the truth:

Narrated ’Abdullah radi Allahu anhu:

The Prophet (sal Allahu alayhi wa sallam) said, “Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar.” (Sahih Bukhari, Volume 8, Book 73, number 116)

Narrated Samura bin Jundub radi Allahu anhu:

The Prophet (sal Allahu alayhi wa sallam) said, “I saw (in a dream), two men came to me.” Then the Prophet (sal Allahu alayhi wa sallam) narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”‘ (Sahih Bukhari, Volume 8, Book 73, Number 118)

Thus we know that, we must always abstain from telling lies even on the internet, like updating a Facebook status which is a lie, Tweeting a false statement or even e-mailing someone a lie.

Do not Backbite and slander and spy others :

“O you who believe! Avoid much suspicion, indeed some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear God, verily, God is the One who accepts repentance, Most Merciful.” (Holy Quran Al-Hujurat 49: 12)

 Prophet Muhammad (sal Allahu alayhi wa sallam) said: “Do you know what backbiting is?” They said, “God and His Messenger know best.” He then said, “It is to say something about your brother that he would dislike.” Someone asked him, “But what if what I say is true?” The Messenger of God (sal Allahu alayhi wa sallam) said, “If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him.” (Muslim)

Thus we must refrain ourselves from any kind of backbiting, slander or even spying on the internet. We must not hack into others’ accounts or publish someone else’s private information without their permission. We must also not access some else’s account if they forget to sign out. We must also refrain from any vain, unnecessary talk like gossiping. If a group is indulged in such talk we must leave the group. Same applies to the internet.

Internet as a Source of Information

The second aspect of internet is that it serves as a source of information. We must first understand the difference between Data, Information and Knowledge.  Data are raw facts. E.g.: The letter “A”. As a single letter it doesn’t tell us much. However when combined with other letters and processed into a word such as “A”pple, it then becomes information, because the world “Apple” gives us the information that it is a fruit, its color may be red etc. Information therefore is processed data. Knowledge on the other hand is Light, it shows you the way, and is beneficial guidance. E.g.: An apple a day, keeps a doctor away. True knowledge will always benefit you. Internet can only be considered as a source of information and not a source of knowledge, i.e. guidance. We can get a world of information from the internet but not all of it may be correct. Therefore, we cannot consider it an authoritative source of knowledge because the internet can also be misguiding. The only true sources of guidance are the teachers and scholars who have the insight to process the information into knowledge which truly benefits. Nothing can replace a teacher. In the Islamic context, Information available on the internet cannot be considered superior to knowledge of the Ahle-dhikr (the People of Remembrance, i.e. the pious scholars.) As a matter of fact, the Holy Quran commands us to turn to the Ahle-Dhikr when we want knowledge:

 “…Ask the People of Remembrance, if you do not know.” (Holy Quran Al-Ambiya 21:7, An-Nahl 16:43)

We may gain much information from the internet but to say that we have the knowledge of Islam more than the learned scholars because we have read it on the internet is absolutely wrong. Apart from this, when we pass on the information to others on the internet, we must also make sure the information we pass is true and authentic. We should not blindly forward emails to others without checking its authenticity.

Internet as a Means of Da’wah (Invitation)

The third and the final aspect of the internet is that it is a means of Da’wah, i.e. inviting others to Islam in the best way. As we know internet is amongst the fastest ways to communicate to a large number of people at a time, we can use it to our advantage and gain much reward (sawab.)

“Invite to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.” (Holy Qur’an, An-Nahl 16:125)

Thus we know the importance of Da’wah in Islam. We must all utilize the internet as a tool to teach and inform others about the truth of Islam especially given the many negative stereotypes that have become prevalent these days.

Conclusion:

• We can use the technique of Qiyas (Analogy) to relate Islam and Internet;
• The main Guidelines to follow when using internet as a tool to communicate are: Always speak the truth; Never Backbite, Slander or Gossip; Respect each other’s privacy;
• We must take care while we use the internet as a source of information. We must not rely on it as an authoritative source of guiding knowledge – this can only come from the pious scholars;
• We must use internet as a tool to do Da’wah;

Saheeba Shaikh
(age 20 yrs), Kingdom of Bahrain

 

* YDF (Youth Discussion Forum) is an IECRC effort initiated in the Kingdom of Bahrain in order to engage Muslim youth in thoughtful and vibrant discussions on topics that are of interest to THEM. All too often youth are exposed to Islam in a one directional manner as a dry set of do’s and don’ts failing to reveal its rich intellectual heritage and spiritual depth and beauty. Through these discussions on topics chosen by the youth themselves, the goal of the YDF is three fold:

1. To make youth realize that there is no topic that can be separated from the holistic principles and balanced values of Islam, whether it is the internet, music or movies; that Islam guides every area of life beyond praying, fasting and reading the Holy Quran.
2. To break the stereotype that Islam is a dry set of do’s and don’ts and that on the contrary it is a vast and vibrant religion with a rich historical heritage which encourages intellectual discussions, not for the sake of polemics but for the sake of Allah and His Beloved Prophet Muhammad (peace be upon him and his family and companions.)
3. To break the stereotype that Islam doesn’t care about how you feel about things. On the contrary Islam is very sensitive to human emotions and provides practical tools to channel it in a productive way thereby nurturing the spirit.

On Lunar and Solar Eclipses – From the Malfuzat of Khwaja Uthman Haruni (ra)

The following is an excerpt taken from Session 2 of the Anees ul-Arwah–The Malfuzat of Khwaja Uthman Haruni (rehmatullahi alyhe)–as recorded by Khwaja Moinuddin Chishti (rehmatullahi alayhe):

Regarding the matter of eclipse of the Sun and Moon, their reality is so that the bondsmen of God inclines to prayer and piety out of fear of their Lord taking them to task. The master (may the mercy of God be upon him) said regarding the Sun and Moon eclipse that Ibn Abbass (may the mercy of God be upon him and his father) relates that during the time of the Prophet (peace and blessings be upon him) there occurred a Lunar Eclipse. So, someone asked the Final Messenger a question, upon which the Prophet (pace be upon him) responded that when humanity goes beyond its boundaries in wrong actions or sin then Lunar and Solar eclipses occur. The face of the Sun and that of the Moon are darkened so that creation may take heed (from the metaphor).

The Ilm Qiyaafah mentions that if a Lunar Eclipse occurs in the month of Muharram then in that that year there will be much bloodshed and corruption. If it occurs in the month of Rabi ul-Awwal then there will be increased famine, death and floods. If it occurs in the month of Rabi ul-Aakhir then change of leadership and anarchy will occur in the nation. If it occurs during the month of Jamadi ul-Awwal then there will be overflowing rain and unexpected death. In Jamadi ul-Aakhir there will be bumper crops , affordable prices, and people will have a higher quality of life. If it occurs in the month of Rajab on a Friday  then in that year there I will be hunger, calamity, along with darkness in the sky. If it occurs in the month of Shaban, then there will be treaties between people and relative calm. If it occurs during the month of Ramadan, on the first Friday, then there will be increased events of thunder from the sky. In the month of Shawwal men-related sicknesses will be inflicted. If it occurs during the month of Dhu al-Hijjah, then the rest of the year will be full of happiness and relative calm. If it occurs in the month of Muharram then the entire year will be in corruption, and humanity will find fault in others, people will destroy their hereafter and hypocritical wealthy people will be honored over others deserving of it.

After mentioning this, the master busied himself in worship and the people returned home and praise to God for that (lesson).

Translated by Sharaaz Khan
26 Shaban 1432 Hijri

Virtues of Sha’baan

In the Name of Allah, The Beneficent, The Merciful

Prayers and Peace upon His Noble Messenger
 

Laylat-ul-Baraa`ah / Shab-e-Baraat / Night of Absolution

(15^th of Sha’baan)

Sha’baan is the 8^th month of the Islamic Lunar Hijri calendar. Shaykh Abdul Qadir Jilani (may Allah have mercy on him) writes in his great book, Ghunyatu Talibeen that the angels have two Nights of Festival in heaven, just as the Muslims have two Days of Festival on earth. The angels celebrate the Laylat-ul-Baraa`ah (Night of Absolution), i.e. the 15^th of Sha’baan, and the Laylat-ul-Qadr (Night of Power), while the Muslims celebrate the Eid-ul-Fitr (Day of Breakfast) and the Eid-ul-Adha (Day of Sacrifice).

Hazrat Abu Hurayra  (may Allah be pleased with him) reported the Holy Prophet (peace be upon him) as saying:

“Jibreel came to me on the night of mid-Sha’baan and said to me: ‘O Muhammad (peace be upon him), raise your head heavenwards!’ I asked him: ’What night is this?’ and he replied: ‘This is the night when Allah opens three hundred of the gates of mercy, forgiving all who do not make anything His partner. The only exceptions are those who practice sorcery or divination, are addicted to wine, or persist in usury and illicit sex; these He does not forgive until they repent.’

At a quarter of the night, Jibreel came down and said: ‘O Muhammad (peace be upon him), raise your head!’ So I looked up, to behold the gates of Paradise wide open. At the first gate an angel was calling: ‘Good news for those who bow in worship in this night!’ At the second gate an angel was calling: ‘Good news for those who prostrate themselves in worship this night!’ At the third gate an angel was calling: ‘Good news for those who offer supplication this night!’ At the fourth gate an angel was calling: ‘Good news for those who make remembrance this night!’ At the fifth gate an angel was calling: ‘Good news for those who weep this night from fear of Allah!’ At the sixth gate an angel was calling: ’Good news for those who submit this night!’ At the seventh gate an angel was calling: ‘Will anyone ask, that his request may be granted?’ At the eighth gate an angel was calling: ‘Will anyone seek forgiveness, that he may be forgiven?’

I said: ‘O Jibreel, how long will these gates remain open?’ He replied: ‘From the beginning of the night until the break of dawn.’ Then he said: ‘O Muhammad (peace be upon him), tonight Allah has as many slaves emancipated from the Fire as the number of woolly hairs on the flocks and herds of Kalb[1].’”

Salat ul-Khayr (the Prayer of Benefits)

The ritual prayer traditional for the night of mid-Sha’baan consists of 100 cycles[2] (raka’ah), including one thousand repetitions of Qul huwa Allahu Ahad [Al-Quran: 112] (i.e., 10 recitations in each cycle). The blessings of this prayer are many and varied. Our righteous predecessors used to gather to perform it in congregation. It contains much merit and rich reward. It is reported of Imam Hasan al-Basri (may Allah have mercy on him), that he once said:

“Thirty of the Companions of Allah’s Messenger (peace be upon him) related to me that Allah will look 70 times upon one who performs this prayer on this night, and with each glance He will fulfill seventy of that person’s needs, the least of them being forgiveness.”

Excellence of the Month of Sha’baan and fasting in it

According to Hazrat Abu Hurayra (may Allah be pleased with him), the Prophet (peace be upon him) once said:

“Sha’baan is my month, Rajab is Allah’s month, and Ramadan is the month of my Community. Sha’baan is the expiator, while Ramadan is the purifier.”

The Holy Prophet (peace be upon him) also said:

“Sha’baan is a month between Rajab and Ramadan. People tend to neglect it but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.”

Hazrat Umm Salama (may Allah be pleased with her) is reported as having said:

“In no other month, apart from Ramadan, did Allah’s Messenger (peace be upon him) fast more often than in Sha’baan. And that was because each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.”

According to Hazrat Abdullah (may Allah be pleased with him), the Holy Prophet (peace be upon him) said:

“Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness.”

[please note that it is forbidden to fast one or two days before Ramadan.]

 

Information Source: Hazrat Shaykh Abdul Qadir Jilani’s Al-Ghunya li-Talibi Tareeq al-Haqq (Sufficient Provision for Seekers of the Path of Truth) – Volume 3, pages 54-69

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[1] Kalb was a tribe well known for its very woolly sheep.

[2] These can be performed in sets of 2 cycles (50 sets to make 100 cycles) or 4 cycles (25 sets to make 100 cycles)

Being the First to Greet — from the Malfuzat of Khwaja Uthman Haruni (ra)

The following is an excerpt taken from Session 12 of the Anees ul-Arwah–The Malfuzat of Khwaja Uthman Haruni (rehmatullahi alyhe)–as recorded by Khwaja Moinuddin Chishti (rehmatullahi alayhe):

He said, “On the topic of greeting (saying assalam alaikum), the Blessed Messenger (peace and blessings be upon him and his family) said, “When one of you takes leave of a gathering then greet. Greeting is an expiation for past sins. Angels desire forgiveness (with their Lord) for the one who greets. The one who greets after rising from a gathering has the Mercy of God upon him. His good deeds and lifespan are increased.”

“Upon the tongue of Khwaja Yusuf Chishti (may Allah shower His mercy on him), I heard that he who greets when departing from a gathering earns the reward of one thousand virtuous acts, one thousand of his needs are fulfilled and he is cleansed from sin to such a degree as the day he was delivered from his mother’ s womb. A year of his sins are forgiven and a year of virtuous acts are written to his book of deeds. Additionally the reward of one hundred greater and minor pilgrimages (Hajj and Umrah) are recorded for him and one hundred trays of mercy are showered upon him.”

“Hazrat Ali (may Allah ennoble his face) always wished to be the first to greet the gathering of the Prophet (peace and blessings be upon him) when joining or leaving but the Messenger of God (peace be upon him) would always out do him in it (he would greet first). Greeting is the way (sunnah) of the Prophets (may peace be upon them all), but all of them were first to greet others.”

At this, the master completed his words of wisdom and became engrossed in his dhikr with the people and the one in need of his prayers having left–all praises to God for that (lesson).

Translated by Sharaaz Khan
11 Rajab 1432 Hijri

The Gift of a Daughter

The following is an excerpt taken from Session 10 of the Anees ul-Arwah–The Malfuzat of Khwaja Uthman Haruni (rehmatullahi alyhe)–as recorded by Khwaja Moinuddin Chishti (rehmatullahi alayhe)

He said “Daughters are a gift from God. God is satisfied and pleased with the one, on given a daughter loves her and is pleased by her.  He who expresses joy at the birth of a girl is given the reward of seventy pilgrimages (Hajj) and it is as if he had emancipated seventy people from slavery.  Those mothers and fathers who love their daughters, are gentle and show kindness to them, God shows kindness to them and showers His mercy upon them.”

He then said, “I once saw written in the Aathar-e-Awliyaa that the Messenger of God (peace and blessings of God be upon him and his family) said, “He who has a single daughter has five hundred years between him and the Fire.” And said, “The Prophets (may peace be upon all of them) and the Saints (may God have mercy on all of them) used to be more gentle and loving towards their daughters than their sons.”

Then he mentioned a story about Khwaja Sirri Saqati (may Allah have mercy on him) who had a daughter that he loved dearly.  The daughter heard her father once say, “Would that I break my fast with a brand new jug of cool water.” On hearing her father’s wish she prepared a brand new jug with cool water and placed it next to her father. It was after the ‘asr (late afternoon) prayer and the master fell asleep on his prayer mat. In his dream he sees that in his house in Paradise Allah asks his daughter, “Whose daughter are you?” She replies, “He who drank from the new jug of cool water.” At this his hand struck the jug and broke apart.  Khawaj Sirri (may Allah have mercy on him) arose and cried out, “Sirri, never desire to drink from a new jug, for he who has such a level of desire for worldliness can never reach such a state (as he had seen his daughter reach).”

After articulating all of this, the master completed his address became engrossed in his dhikrand the one in need of his prayers left with the people–all praises to God for that (lesson).

Translated by Sharaaz Khan

1o Rajab 1432 Hijri

Alastu Bi-Rabbikum–Am I Not Your Lord?

The following is taken from Session 1 (Faith) of the Anees ul-Arwah–The Malfuzat of Khwaja Uthman Haruni (rehmatullahi alyhe)–as recorded by Khwaja Moinuddin Chishti (rehmatullahi alayhe)

Then the khwaja (master), may God have mercy on him, said “I saw written in the Umdat us-Suluk  of Junaid Baghdadi, may God have mercy on him, as related by khwaja Yusuf Chishti, may God have mercy on him, that when Allah, Exalted is He, said “Alastu Bi Rabbikum (Am I Not Your Lord)”, all the spirits, believer and non-believer, were immediately divided into four categories:

1. Those spirits that on hearing their Lord’s call fell into sajdah (prostration) replying with heart and limb, “Balaa (Indeed)!”
2. Those that made sajdah but didn’t do so with any sincerity.
3. Those that believed sincerely with their hearts only.
4. Those that didn’t care to reply–neither with heart nor limb.

The khwaja, may God have mercy on him, then clarified each category.

The spirits that replied Balaa (Indeed You are our Lord and Sustainer!) with heart and limb (in prostration),  became Prophets (upon them all be peace), Saints, and sincere believers. The second category that said balaa but without any sincerity are those Muslims who forsake their religion on their death-beds. The third category that said nothing but sincerely meant it are those who were disbelievers but later turned to Islam. The last category who didn’t say anything nor have any sincerity to accept the call are those who live and die as disbelievers.

After articulating all of this, the master became engrossed in his dhikr (remembrance of God) and the one in need of his prayers returned to where he came from–all praises to God for that (lesson).

Translated by Sharaaz Khan

9 Rajab 1432 Hijri

The Prayer of the Aspirant

 The following is taken from the Anees ul-Arwah–The Malfuzat of Khwaja Uthman Haruni (rehmatullahi alyhe)–as recorded by of Khwaja Moinuddin Chishti (rehmatullahi alayhe)

He (Khwaja Uthman Haruni rehmatullahi akyhe) once said, “O Seeker!  Call out the takbeer (Allahu Akbar) in the same manner as I have, as its place is between the two eyebrows and the chest and have certainty that God is watching you and that both my feet are on the Siraat (the bridge over which each human being must successfully cross to enter Heaven). On my right side is Heaven and on my left the fire of Hell. Then call out Allahu Akbar and with complete concentration and presence of mind, recite the the Quran al-Hakeem. Enter into the position of bowing (ruku’) with absolute submission and presence of heart. In prostration (sajud) lose yourself in (Allah)–the state of Istighraaq–then sit (in juloos) and recite the greetings (atahiyyaat).  As long as you remain in this state until you complete (with salaam), the angels will seek forgiveness for you from Allah–Most High.”

He then said, “Then eat from lawful food and lawful earnings and wear of lawful clothing. Make tauba (pleading to God for the forgiveness of past wrong and evil deeds) your second nature . And when you do so, the seven doors of Heaven will be opened for you. Your prayer will be accepted.”

Then he said, “Reciting the Qur’an oft and repeatedly is what washes sins (kaffara or expiation) and there is a veil between the Fire and the one who recites. For such a reciter, the door of Heaven is opened  and from every letter (of every word) he recites, an angel is born. When this angel recites the Quran this person will receive its reward. The closeness to God is achieved through recitation and teaching of the Holy Qur’an.

It is incumbent upon you to recite the Qur’an, so learn. The Messenger of God (upon him be peace and blessings) said, “The one who recites one verse of the Qur’an, in his book of deeds is written the reward of all deeds. The one who dies loving the recitation and teaching of the Qur’an is presented by an angel  the gift of a pear from his Lord. The fire of the grave nor the fire on the Day of Standing will touch the one who recites the Qur’an from its beginning to end. He will be the neighbor of the Prophets (upon them all be peace) in Heaven.

At this he ended his words and all the people left and all praise belongs to Allah.

Translated by Sharaaz Khan.

8 Rajab 1432 Hijri

Hazrat Khwaja Moinuddeen Hassan Chishti Ajmeri (Rehmatullahi Alayhe)

With every breath, my restlessness increases; Why does the bud of my heart not blossom? Grant you my wishes, for the sake of Ali (radiallahu anhu). Salutations to you, O Khwaja, the saint of Hind! May this devotee’s aspirations be fulfilled.

 

The small town of Ajmer, 400 kilometres south and west of Delhi, is unremarkable to the eye at first glance. However, on closer inspection, one beholds the reason that it stands out; pilgrims. In thousands upon thousands they come, Muslim, Hindu, Buddhist, of all nationalities; raising their voices in celebration and prayer, in praise and remembrance of one of the greatest saints ever produced in the long and illustrious history of Islam. The deservedly titled Sultan of India, the Qutb or spiritual axis of the eastern Islamic world; he is the fountain from whose spiritual light have sprung all the beautiful, mighty saints of the Chishtiyya silsila: Hazrat Khwaja Moinudeen Hassan Chishti Gharibun-Nawaaz Ajmeri (rahmtullahi alaihi).

 

The chieftain and founder of the Chishtiyya silsila, one of the four great orders that radiate throughout the world, Khwaja Gharibun-Nawaaz (radiallahu anhu) is one of the most respected and universally recognised figures in Sufism and Islam. He stands tall as a great spiritual leader; a reformer and purifier of hearts at the most turbulent of times. Most of the saints before his time had been concentrated around the lands of the Middle East, but he was a pioneer, a missionary who was responsible for spreading the Sufi and Islamic sphere of influence to the remotest regions of polytheistic India. His pious character was a true picture of Islam; his practice exactly in accordance with the dictates of the Holy Qur’an and Sunnah, and his teachings beautiful lessons in godliness, truthfulness, and equality which enlightened the hearts of multitudes. Authentic estimates place the number of people he guided to the path of Islam at nine million. It is a historical fact that his Chishtiyya silsila wielded a direct and crucial influence on the course of Indian history, the development of the embryonic Bhakti Consciousness Movement of Hinduism, and modern (pantheistic) Buddhism.

 

Khwaja Moinudeen Chishti (radiallahu anhu) was born in the year 536 AH in Sijistan, the son of Khwaja Ghyasuddin Chishti, a pious and influential man of what is now Iran. He was a direct descendant through both his parents of Hazrat Ali (radiallahu anhu). It was a time of chaos and great upheavals in both India and the Muslim Empire as a whole. In the year of his birth, Sultan Sanjari was finally defeated before the implacable advance of the Mughals, spelling the beginning of the end of the Sultanate; and in Khurasan, where he was brought up, religious sects and barbarism had lain waste a once civilised country. He was orphaned at the tender age of fourteen, and was thus raised in the same condition as Rasulallah (sallalahu alaihi wasallam).

 

But social evils, moral degradations and personal tragedy stirred something deep within the young man, and he began to turn towards the spiritual life. Once when watering his father’s garden, he came across a dervish, Hazrat Ibrahim Qanduzi (radiallahu anhu). He was deeply affected by the saint’s holy manner, and Hazrat Ibrahim (radiallahu anhu) for his part transformed Khwaja Moinudeen Chishti (radiallahu anhu)’s inner being. His eyes became opened to the ultimate realities of the spiritual world. Renouncing all material things, he sold his father’s garden, all his possessions and distributed the money among the poor.

 

Still at a young age, he arrived at the great centres of learning in Samarkand and Bokhara, where he swiftly became a hafiz and distinguished alim, fully conversant in all aspects of Islamic thought. Unsatisfied with this, he began a strict regime of prayers, meditations, fasting and self-renunciation which continued for years and grew more intense and vigorous until Allah granted him the exalted rank of sainthood. He used to fast for seven days and nights, breaking fast on the eighth with a small crust of bread soaked in water. At this point, he felt the need for a shaykh, or spiritual guide, feeling the truth of the Qur’anic injunction,

 

O ye who believe! Be mindful of your duty towards Allah, and seek a means of approach unto Him, and strive in his way in order that ye may succeed. (5:35)

 

He himself used to state, “success is not possible without a guide.” He travelled extensively throughout the near East, finally finding a spiritual guide in Hazrat Khwaja Uthman Haruni (radiallahu anhu). In twenty years he spent under his murshid’s guidance, he attained perfection in tasawwuf and was awarded the khilafat-e-azam by Khwaja Uthman (radiallahu anhu). He offered many pilgrimages both with his murshid and alone. It was during one of these, while in Madinah Sharif, that he was directed spiritually by Rasulallah (sallalahu alaihi wasallam) to go to India and spread Islam there. He left immediately with 40 of his disciples, on the long and arduous journey.

 

Along the way, he stopped in several places including Baghdad, Isfahan and Balkh. In Baghdad Sharif, he was the guest of Shaykh Abdul Qadir Jilani (radiallahu anhu), the greatest of saints and founder of the Qadriyya silsila. Hazrat Ghaus-ul Azam (radiallahu anhu) organised a qawwali in his own house for the visitors, and he himself stood outside that night, with eyes closed and his staff tightly held against the ground. When asked the reason for his actions, he replied, “I needed to stop the ground shaking, such was the power of Khawja’s wajd.”

 

In Sabzwar, he came across a ruler of such corruption that he would not even hesitate to denigrate the holy sahaabi of the Holy Prophet (sallalahu alaihi wasallam). Yet one glance from the great saint sufficed to render the man unconscious. When he awoke, his personality had changed completely; he gave up his kingdom, renounced all his possessions and became a mureed of Khwaja Moinudeen Chishti (radiallahu anhu).

 

Khwaja Moinudeen Chishti (radiallahu anhu) and his disciples were in a cave in the mountains of the Hindu Kush when one of the most famous events in sufi history occurred. Hundreds of miles away, in Baghdad Sharif, Shaykh Abdul Qadir Jilani (radiallahu anhu) pronounced his chieftainship of all auliya-allah by saying, “My foot is on the neck of all walis.” Spiritually hearing the great saint’s statement, Khwaja Moinudeen Chishti (radiallahu anhu) immediately threw himself down and stretched his neck against the floor, signifying his submission to that truth.

 

It was because of this type of humble obedience that Allah granted him the title, “Sultan-e-Hind”, for he is the leader and spiritual head to all the hundreds of walis that have blessed India in after-times. So it was that Khwaja Moinudeen Chishti (radiallahu anhu) arrived in India at a time of tremendous upheaval and moral decay. The Ghaznavi dynasty was in its death throes, and the Rajput kings were gaining power. Tyrannical rulers were making life unbearable for common people, especially the muslims whose numbers were diminishing day by day.

 

Yet India is not named for no reason, “the land of saints and sufis”; its people had inherited a wealth of spirituality that yearned for expression. It was into such an arena that Khwaja Moinudeen Chishti (radiallahu anhu) stepped, a torch to India’s tinder. First he went to Lahore, a centre of learning where resided a great number of Muslim theologians, philosophers and sufis. Yet he soon left this place, for his divinely guided mission was not to men such as these, but rather to those who were deprived of the light of Islam.

 

Thus he arrived in Delhi, which was to become the seat of his most famous successors. At the time, the city was a place of much fear and mutual hatred between Hindus and Muslims, but Khwaja Moinudeen Chishti (radiallahu anhu) began delivering his sermons in a soft tongue, dipped in honey. As a result of this kindness and forbearance, both Hindus and Muslims were turned towards the path of truth. The great wali was revered and loved by those of both religions, a trend which, was to be the hallmark of Sufism in India.

 

Soon, however, he left Delhi too, heading instead for the remote city of Ajmer, deep within the kingdom of the most powerful Rajput prince in Northern India, Raj Prithviraj.

This city was completely alien to Islam; no muslims at all lived within its bounds. It was in this hostile environment that Khwaja Moinudeen Chishti (radiallahu anhu) and his forty disciples settled and began the bulk of his teaching. Very soon, however, he changed the entire civic atmosphere, gathering people of all races, castes and stations to the shining truth of Islam. His high morals and frugal lifestyle deeply impressed the Hindus and all the while, the beautiful messages of the Qur’an and Sunnah entered deep into their hearts. Soon they started to convert, in multitudes upon multitudes, and the raja became alarmed as even his courtiers and high-ranking servants took up Islam.

 

It is interesting here to note that the raja’s mother had predicted the arrival of Khwaja Moinudeen Chishti (radiallahu anhu), and had warned her son not to interfere with him lest he suffer total destruction. Whether Raj Prithviraj forgot this prophecy or ignored it is unknown, but he began to harass the shaykh and trouble his followers. But Khwaja Moinudeen Chishti (radiallahu anhu), holding firm to the Islamic doctrine that, “Allah is with those who patiently persevere,” steadfastly carried on his peaceful mission. One day, however, he said, “The raja will be captured alive, and his kingdom snatched away.” This prophecy was proven true not months later. The raja, was defeated by Sultan Shahabuddin, was captured alive and brought into the presence of the sultan, who ordered him executed. The power of the Rajputs was thus broken for more than three hundred years.

Khwaja Moinudeen Chishti (radiallahu anhu) carried on his work in Ajmer for 45 years, and millions entered Islam through his spiritual light and endeavours. Besides this great service, he also established permanent sufi centres which were run by such mighty disciples as Khwaja Qutbudeen Khaki, Hazrat Nizamudeen Auliya, Hazrat Baba Farid Ganj Shakar and Khwaja Nasiruddeen Chiragh Delhawi (rahmatullahi ta’aala ajmaeen).

 

On the 29th Jamaad-us-Saani, before entering his bare cell for his usual meditations, he advised his attendants that he should not be disturbed until his khalifa-e-azam, Khwaja Qutbuddeen Khaki (radiallahu anhu), arrived from Delhi. On the 6th Rajab, 633 AH, his khalifa arrived and, receiving no answer to his polite knocking, the mureeds broke down the door. There they found that their beloved murshid had already left the world, at the ripe old age of ninety-six. To the wonder and amazement of all, upon his forehead was inscribed in letters of light: He was a lover of Allah, and he died in the love of Allah.

 

Such was the passing of one of the greatest saints in Islamic history. Undoubtedly, if not for him and his enormous sacrifices, many of those who read this would not have been born into the mercy of this beautiful religion. One can only imagine the hardship he endured in his early years in Ajmer, in the kingdom of a hostile king, surrounded by a nation of polytheists, a people even whose native tongue – Sanskrit – was foreign to him.

 

How similar was his situation, and his conduct under adversity, to the Holy Prophet (saw) himself! How he managed to convert so many Hindus to Islam, working from the heart of their own kingdom, at a time when the only words that the two religions could address each other with were hatred and war, is a miracle in itself. He not only moulded the character of a people, but also led them to a more prosperous, nobler way of living, and cultivated in them the qualities of humanity and truth. Through him and his immediate successors, the entire culture and civilisation of India underwent a profound change.

 

As alluded to before, apart from the millions of converts to Islam, the Bhakti Consciousness movement, modern Buddhism and Sikhism, all monotheistic or pantheistic in outlook emerged from the ancient religions of Hinduism and Buddhism due in great part to the Chishtiyya silsila’s efforts in the path of Islam. As is stated in Sura al-Nasr, When Allah’s succour and triumph cometh, and thou seest mankind entering the religion of Allah in troops, then hymn the praises of thy Lord, and seek. forgiveness of Him Lo! He is ever ready to show mercy.

 

Courtesy of Chishti-Habibi Tariqa Webpage.

© 2007 Islamic Studies and Research Association (ISRA)

Our Beloved Prophet Muhammad (peace be upon him): Our Role Model

During the blessed month of Rabiul Awwal 1431, a women and youth conference was organized in the beautiful country of Bahrain by Sister Shagufta Ahmad Qadri, representative of the Islamic Educational and Cultural Research Center, IECRC USA and Canada, and Sister Zarine Riaz Shaikh Qadri, a long time active member and teacher of the Bahrain community. The Conference was titled “Our Beloved Prophet Muhammad (peace be upon him): Our Role Model” and attended by almost 200 women and children from around the island.

Brother Muzammil

Sister Mubashshira

Sister Nazreen

Brother Alim

Youth Group

Brother Shaiz

Sister Sadaf

Sister Danya

Brother Inshaal

Children’s Group

Sister Sadia

Brother Aaqib

Youth Group

Durood Shareef Sisters

Sisters Group

Attendees

Sister Zarine

Sister Shagufta

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The purpose of the Conference was to bring forth the foundational element of holding on to the Sunnah (practices) of the Holy Prophet Muhammad (peace be upon him) as the way to improving our lives, societies, countries and the world at large. The spiritual gathering began with a recitation from the Holy Quran followed by its English translation. Both reminded the audience through the beautiful chapter of Ar-Rahman, that truly “which of the favors of our Lord can we deny”? The greatest favor upon humanity is the Holy Prophet Muhammad (peace be upon him) through whom we received the religion of Islam. It is a point to ponder that if Allah Almighty Willed it He could very easily have guided each of our hearts to Islam by revealing the Holy Quran into it. However, this honor of being the mediary to humanity as its perpertual guide was reserved for none other than the “Rahmatul lil Aalameen” in whose praise and devotion this blessed gathering of Dhikr (remembrance) was organized as a measure of thanks for the great gift of Islam.

The gathering continued with the recitation of the Qaseedah Burdah Shareef of the great 12th CE scholar Imam Sharafuddeen Al-Busiri rahmatullah alayh which he wrote in honor of the Holy Prophet sal Allahu alayhi wa Aalihi wa sallam which then became the cause of his paralysis becoming cured. The youth group presented some verses of this 160 couplet poem. Writing and reciting poetry (Naat) in praise of Holy Prophet Muhammad sal Allahu alayhi wa Aalihi wa sallam is a confirmed practice of many great Sahaba (Companions) of the Holy Prophet sal Allahu alayhi wa Aalihi wa sallam, the most well known being Hazrat Hassan ibn Thabit radi Allahu anhu, the author of the famous Naat “As-subhu bada min tala’atihi”.

Many enlightening speeches were given by Bahrain’s illustrious youth on the topics of “Importance of Dhikr Allah,” “Importance of Knowledge in Islam,” “Rights of Parents in Islam,” and “Patience and Forgiveness in Islam.” Below are links to all the speeches and Naats that were a part of this program. We pray that Allah Almighty accepts this spiritual gathering which was organized purely for the sake of His Pleasure. Aameen.

The organizers would like to thank the dedicated volunteers of this event: Sister Shabana Zain, Sister Sadia Naiman, Sister Shabina, Sister Uzma and the many others whose name we couldn’t mention but Allah is well aware of their contributions and everyone’s reward is with the Almighty!

Links to items presented at the above Conference:

Surah Ar-Rahman Recitation by Brother Muzammil

Surah Ar-Rahman translation by Sister Mubashshira

Hamd by Sister Nazreen

History of Qaseeda Burda Shareef by Brother Alim

Qaseeda Burda Shareef by Youth Group

Importance of Dhikr Allah by Brother Shaiz

Importance of Knowledge in Islam by Sister Sadaf

Rights of Parents in Islam by Sister Danya

Dua after Adhan by Brother Inshaal

Lab pe aati hai dua by Children’s Group

Patience and Forgiveness in Islam by Sister Sadia

History of Tala’al Badru ‘alayna by Brother Aaqib

Tala’al Badru ‘alayna by Youth Group

Aaminah Bibi ke Gulshan Mein by Sisters Group

Jashne Aamade-e-Rasool (pbuh) by Sisters Group

As-subhu bada by Sister Zarine

Importance of Durood Shareef by Sister Zarine

Durood Shareef

Har ek sham-o-sahar se pehle by Sister Shagufta

Adab in Islam by Sister Shagufta

Salam by Sisters Group

Dua by Sisters Group

Nabi-e-Karim (pbuh) Ki Zindagi Namoona-e-Amal by Prof. Dr. Muhammad Ahmed Qadri, Founding Director, IECRC

A Tribute to the Beloved of the Beloved of Allah

In the Name of Allah, The Most Beneficent, The Most Merciful

Countless and Choicest Prayers and Salutations upon The Holy Prophet Muhammad

Upon his Blessed Family and Noble Companions and Pure Wives

(May Allah be well pleased with them all)

 

 

 

 

Click here for an audio lecture on Karbala by Prof. Dr. Mohammad Ahmed Qadri

 

 

 

 

“And say not those who are killed in the path of Allah as dead; but they are alive yes, you are unaware.”

[The Holy Quran, Chapter Al-Baqarah, 2:154]

 

Hadeeth: “I saw that the Holy Prophet sal Allahu alayhi wa Aalihi wa sallam used to carry Imam Husayn radi Allahu anhu on his shoulders and say, ‘O Allah! I love him. You too love him.’” [Mishkaat Shareef]

 

“Your best friend is your Din (religion)”
“We live for others and not for ourselves.”

– Hazrat Imam Husayn radi Allahu anhu

Hazrat Imam Husayn radi Allahu anhu’s martyrdom on the 10th of Muharram is the ultimate tribute to sacrificing oneself for the sake of the greater good. When Imam Husayn radi Allahu anhu was confronted with the call for pledging allegiance to Yazid, the ruler at that time, he radi Allahu anhu refused on account of the fact that Yazid was a tyrant and transgressor. Imam Husayn radi Allahu anhu’s confrontation with Yazid was a call for justice and restoration of the Shari’ah. Yazid had done many anti-Shari’ah acts just one of which was that he had committed the sacrilegious act of tying horses to the Mosque of the Holy Prophet sal Allahu alayhi wa Aalihi wa sallam, and they had soiled the blessed mosque. Imam Husayn radi Allahu anhu exhorted and warned Yazid three times to give up his tyrannical and blasphemous ways and to pledge allegiance to the family of the Holy Prophet Muhammad sal Allahu alayhi wa Aalihi wa sallam. However, this call for rectification fell on deaf ears.

Some 72 lovers of the Holy Prophet sal Allahu alayhi wa Aalihi wa sallam were forced to take on the huge army of Yazid that had laid siege upon them. The martyrdom of Imam Husayn radi Allahu anhu and the rest of the martyrs of Karbala was the price paid for the fortification and safeguarding of Islam and the guarantor for this religion having reached us today.

Seventy thousand angels alighted in the grave of Imam al-Husayn ibn ‘Ali (may Allah Almighty be pleased with them both) on the day when he was mortally wounded, and they will continue to weep over him until the day of Resurrection. [Al-Ghunya li-Talibi]

Allah, The Most Exalted chose martyrdom for the grandson of our Beloved Prophet sal Allahu alayhi wa Aalihi wa sallam on the most noble of all days, the most glorious of them, the most majestic of them, and the most exalted of them in His sight. In doing so, the purpose of Allah Almighty was to grant our great Imam radi Allahu anhu increased elevation in degrees and tokens of special favor over and above the special favor he already enjoyed. By way of martyrdom, He Almighty caused him radi Allahu anhu to reach the stations of the rightly guided Khalifas, who died as martyrs. [Al-Ghunya li-Talibi]

Like the angels, those who have love in their hearts for Imam Husayn radi Allahu anhu weep tears and feel pain on this sad day. However, it must not be observed as a day of tragic misfortune. Instead it must be regarded as an remarkable day full of blessings and opportunities to reap plentiful rewards from the Merciful One, The Most Exalted and attempt to perform as many righteous deeds as possible.

If it had ever been permissible to observe this day as the day of tragic misfortune, the Noble Companions and Successors (may Allah be pleased with them all) would have observed it as such, because they were more closely in touch with it than we are, and better qualified to understand its true significance. In actual fact, as we know from traditional reports about them that they used to urge people to treat their dependants with special generosity on that day and to observe it as a day of fasting. [Al-Ghunya li-Talibi]

It is highly recommended to fast on both the 9th and 10th of Muharram.

Ay Habeeb-e-Khuda ke Lakht-e-jigar
Ali Sher-e-Khuda aap ke hain pidar
Kar do Aaqa karam ki hum par ek nazar
Ummat-e-Naana aaj badi pareshan hai
Ay Habeeb-e-Khuda ke Lakht-e-jigar

Syeda Fatima ki aankhon ki thandak hain aap
Hazrat Hasan ke Mubarak bhai hain aap
Us Panjtan Pak ke chamakte sitaare hain aap
Jinki muhabbat is Ummat par farz hai
Ay Habeeb-e-Khuda ke Lakht-e-jigar

Aap ne haq Karbala ka ada kar diya
Is Ummat par azeem ehsaan kar diya
Haq-o-baatil mein vaaze furqaan kar diya
Is Ummat ko aap par bada naaz hai
Ay Habeeb-e-Khuda ke Lakht-e-jigar

Raah-e-Haq mein aap ne apni jaan di
Razaa-e-Ilaahi pe har cheez qurbaan ki
Istiqaamat-o-sabr ki a’la taaleem di
Is Ummat ke aap pesh-o-imam hain
Ay Habeeb-e-Khuda ke Lakht-e-jigar

Naazil huay farishte sattar hazaar
Chali jab us pak gardan par talvaar
Bahaate hain aansoo vo zaar-o-qattaar
Har sachche Ummati ka bhi yahi haal hai
Ay Habeeb-e-Khuda ke Lakht-e-jigar
Do Aaqa karam ki hum par ek nazar 

Radi Allahu anhu!