Sheikh Kamaldeen (ra) as pre-baby boomer

A full grown Sheikh Kamaldeen Al-adabi (ra)

Sheikh Kamaldeen and his student, Sheik Oniwasi Agbaye (ra)

Money In Islam: Future Of Miney


https://www.youtube.com/watch?v=0dArLz6HGdE

Mujiza of nubuwa and karamo of waliy i Yorubaland


https://www.youtube.com/watch?v=nTGtez-8Zg4

Talk is cheap. Do you know that some people are thousands of miles away from where you are right now and they seeing your posts on Facebook, NL and wherever else you have online activities?. How do they know that?. That's just another "unseen" world for you.

How do the Law enforcement know about activities of a suspect?. They are in the dark room somewhere on the planet watching and you have no idea. They just pop up to your house to question you. They would tell you they know everything about you more than your own self. That's another unseen world. Does this mean they have knowledge of unseen here and there?. Absolutely not.


They worked hard to discover that. So talk is cheap. Get to work people


"Whoever Allah wants good for He gives him understanding of the religion." (Agreed Upon)



"This Hadeeth is from the greatest of the virtues of knowledge. Also, in this narration (is the point) that the beneficial knowledge is a sign of happiness for the servant and Allaah wanting for him/her good. Having understanding in the religion entails having understanding of the foundations of faith. It entails having understanding of the legislation of Al-Islaam and the rulings. It entails having understanding of the realities of Al-Ihsaan. Indeed, the religion entails all of these three affairs, as has come in the Hadeeth of Jibreel when He asked the Prophet (sallallaahu alayhi wa sallam) about Al-Eemaan, Al-Islaam, and Al-Ihsaan. The Prophet (sallallaahu alayhi wa sallam) answered Him with it limits. He explained Al-Eemaan with its six foundations. He explained Al-Islaam with its five pillars. He explained Al-Ihsaan, that it is "That you worship Allaah as if you see Him. Although you do not see Him, He sees you". Also, that which enters into that is having understanding of the affairs of creed and knowing the methodology of the Salaf regarding that. It entails the implementation of it outwardly and inwardly. It entails knowing the methodologies of those in opposition. It entails the clarifying of that which it has of being in opposition to the Kitaab and the Sunnah. Also, that which enters into that: The knowledge of jurisprudence, it's foundations and branches as well as the rules of worship, dealings, and matters connected to the prescribed punishments for crimes. Also, which enters into that is learning all of the different means that will aid one upon attaining the understanding of the religion, like the the sciences of the Arabic language with its different categories. Therefore, whoever Allaah wants good for He gives him understanding of these affairs and success to attain them. Also, the understanding of this narration indicates that whoever turns away from these affairs, in its totality, then indeed Allaah didn't want good for him. That is due to him being deprived of the means by which the affairs of good can be attained by them as well as the happiness to be earned by them."


Source: Bahjatu Quloob Al-Abraar, explanation of Hadeeth # 11

The Knowledge of The Unseen & The Knowledge of The Book


بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ



This article aims at clarifying two concepts namely "Ilm al-Ghayb”(the Knowledge of the Unseen) and "Ilm al-Kitab”(the knowledge of the Book) which both seem to be confusing in many people’s mind. The article provides references to Qur’an and both Shi’ite and Sunnite collections of traditions



.The Knowledge Of The Unseen


The original meaning of "Ghayb”in Arabic is "that which has been concealed", and it is with this meaning which has appeared in the Holy Qur’an (4:34, 12:52, etc.) It signifies a meaning opposite to "Hadhir”which means "present to the senses", and thus denotes with things to the external world (i.e., Ma’lumat; known things). This opposition of Ghayb/Hadhir (unseen/present) should not be confused with the opposition of Ilm/Jahl (knowledge/ignorance) in which the latter pair is concerned with the internal act of knowing. So it may happen that something is "Ghayb”in the dimension of time which does not exist now but it will be or it was; or in the dimension of place that is the knowledge of something which is located elsewhere but not here.


Thus we can divide own our knowledge into two parts:

A) The knowledge of something which is present to us right here and right now (Ilm bil Hadhir),

B)The knowledge of something which we know but is not here now (Ilm bil Ghayb/Gha’ib; the knowledge of what is concealed from the senses).

It should be noted however that the above division is according to general/original linguistic meaning of the term. The knowledge of Ghayb itself can be divided in two kinds:

1)The knowledge that comes to us through our senses, but indirectly. Examples are our knowledge of history which comes either through narration from one person to another, by speech or in writing or through examining the relics and remaining of the past, and then deducing certain historical facts from them.

2)The type of the knowledge of Ghayb which does not come through our senses.

It should be observed that the first type can be by means of ordinary senses (the five normal senses) or may be by a special sense which has been given to a person like telepathic sense (if there is such a thing). It is, however, only to the second type (the non-sensory one), that the technical/special meaning of "The Knowledge of Ghayb/Gha’ib”is denoted. The historical events mentioned in Qur’an has been named by Qur’an as "the tidings/news of Ghayb”(11:49, 12:102, 25:4-6) which are all the second kind which did not come via senses.

The Holy Qur’an is quite specific about the fact that Allah alone has the knowledge of Ghayb (what is concealed) in the heavens and the earth. Qur’an tells us that there are keys to the Ghayb which are with Allah: "With Him are the Keys of the Ghayb; non knows them but He.”(Qur’an 6:59)


and that no one knows anything of Allah’s knowledge except if He will. Qur’an tells about the knowledge and the intercession of the Prophet Muhammad and his twelve successors that:



"Who can intercede with Him except the cases He permits? He knows what is in front of them (the Prophet and the Imams) and what is behind them, and they encompass nothing of His knowledge except what He will.”(Qur’an 2:255)


This shows that the core/keys of the Knowledge of Ghayb is with Allah, but He may release "a news of Ghayb”to the one He wills.



According to the Qur’an, things which are special property of Allah, such as creation, giving life, curing without medicine, the knowledge of what has happened and what will happen, may either be momentarily given by Him at the moment they are required, or else the power and ability to do them may be given so that they can be used when necessary, by the permission of Allah. An example of the latter comes in the story of Prophet Jesus (as) who, according to Qur’an, said:


"I have come to you with a sign from your Lord; I will create for you out of clay a figure of a bird, then I will breath into it, and it will be a bird by leave of Allah; I will also heal the blind and the leper, and bring to life the dead, by leave of Allah. I will also inform you of what things you eat and what you treasure up in your houses. Surely, in that is a sign for you, if you are believers.”(Qur’an 3:49; see also 5:110)

To give a simple example, consider a person who looks at a monitor which displays some part of a database located in the hard drive of a computer. The user can retrieve any part of this database and see it on the monitor. But the whole database is always in the computer and not in the user’s head. Furthermore, the user is unaware of any real-time modifications that may happen to this data base and the formulas behind the modifications.

Allah let the Prophet and Imams know whatever they needed to know. However, they don’t have the whole knowledge within themselves. But Allah would give them whatever they needed any time. It is important to understand that what the prophets or the Imams wish to know is exactly what Allah wished to release to them. They do not wish to know anything that Allah do not want to release to them (among which is the keys to the knowledge of unseen).

https://www.youtube.com/watch?v=jINbBgtffus

The Station of Firasah Ibn ul-Qayyim al-Jawziyyah

from Madarij As-Salikeen


Says the Hafiz:

Firasah is a sense of visual acumen, perception and insight. Allah says, "Surely! In this are the signs for the mutawassimeen [those who read the signs]." [15:75]

And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur'an said about it: Mujahid said it is "those who have visual acuity." Ibn `Abbas (r) said that it means "those who watch closely." Qatadah said that it means "those who learn the lessons." And Muqatil said that it means "those who reflect". There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah's Messengers would receive insight, admonition and reflection.

Allah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, "Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!" [47:30] [u]The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing.]/u] The lahn of their speech is namely two varieties. One is proper and the other is wrong.

The proper lahn may mean eloquence as stated in the hadith: "And perhaps some of you are more eloquent in their claim than others." (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.

The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhi wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. firasah can be either visual or auditory. The Prophet, sallallahu `alayhi wa sallam, is reported to have said, "Beware of the firasah of the believer, for he sees with the light of Allah," then he recited the verse, ""Surely! In this are the signs for the mutawassimeen." (Tirmidhi) The firasah of the believer is always truthful.

The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.

The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership).

The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid said that Shah al-Kermani had sharp firasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong.


Ibn Mas`ud (r) said:

There are three people with the sharpest firasah. The Egyptian who bought Yusuf (as) and then said to his wife, "Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son." [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, "Hire him!" [28:26] And Abu Bakr (r), for he appointed Omar (r) as his successor." Another narration includes the wife of Pharaoh who said about Musa, "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son." [28:9]


albaqir, you know about this fellow Shah al Kermani? ^^

Abu Bakr As-Siddiq (r) is considered to be the one with the greatest firasah in the Ummah and `Umar (r) was the second. The incidents that prove `Umar (r)'s firasah are numerous, familiar and well-known. He never said with regards to anything, "I think this is so," but it was what he thought. The fact that the Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr.

Once a man named Sawad Bin Qarib passed by and `Umar (r) did not know him. `Umar (r) said, "This is either a soothsayer or he was so in the days of jahiliyyah." Upon sitting before `Umar (r), Sawad said, "O commander of the faithful! You never received any of your guests the way you did me." `Umar (r) said, "What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you." Sawad said, "You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story."

The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firasah will almost never be wrong. Allah says, "Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?" [6:122]


The verse describes the person as "dead" because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through iman or faith of knowledge. Upon his acceptance of these gifts, the Qur'an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path.

Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadith (scholars who specialize in the knowledge of the hadith), who will read a hadith that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadith), it is found that it is a fabricated hadith.

There are two factors in firasah. One is the quality of one's mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one's firasah may not be wrong. Iyaas bin Mu`awiyah had great firasah and he was well-known because of it , as was Imam Shafiee who was also reported to have written about it.



None knows the rank of a person in knowledge except he who is his peer and has known him personally, and he only knows him to the extent of what he himself was granted to know.

None of his companions knew al-Shafi`i like al-Muzani knew him, and al-Muzani knew al-Shafi`i only to the extent of al-Muzani's strength.

Nor can anyone estimate the Prophet (Allah bless and greet him) as he deserves except Allah (may He be exalted), and each knows him (Allah bless and greet him) only to the extent of what he himself possesses.

Thus the most knowledgeable in the Community about the Prophet's (Allah bless and greet him) rank is Abu Bakr (Allah be well-pleased with him) because he was the best of the Ummah, and Abu Bakr (r) knows the Prophet (Allah bless and greet him) only according to Abu Bakr (r)'s strength.

[Shaykh al-Islam Taqi al-Din Abu al-Hasan al-Subki as recorded by his son Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra ( 6:191-389 #694)trans.GF.Haddad.]



SOURCE http://www.sunnah.org/tasawwuf/station_of_firasah.htm

Empiree:


albaqir, you know about this fellow Shah al Kermani? ^^

Never heard of him.

Jabata Interviewed

This is serious faah


https://www.youtube.com/watch?v=ebpP3JtRYqE

Empiree:
Jabata Interviewed

This is serious faah


https://www.youtube.com/watch?v=ebpP3JtRYqE

# You can never beat an experienced thug. Jabata is well experienced in thuggerism. Dueling with him is a waste of time and no matter how soft you are in tongue and adab, he will push you to the wall till you behave just like him.

# Those are kind of "reformers" this society is "blessed" with. Others are either "alawo (onijalabi) or eléfè (comedian)". So you wonder the future of this society?!
The future looks bleak.

AlBaqir:





# You can never beat an experienced thug. Jabata is well experienced in thuggerism. Dueling with him is a waste of time and no matter how soft you are in tongue and adab, he will push you to the wall till you behave just like him.

The man tried to be nice but Jabata really pushed him and he lost his cool. He has zero adhab. He should have respect himself.

Taking Care Of Parents


https://www.youtube.com/watch?v=JL9NbWqRPOQ

https://www.youtube.com/watch?v=j4AkT1EW6Rg

https://www.youtube.com/watch?v=ggWUIBTKlBo

Delivered Without Prejudice


https://www.youtube.com/watch?v=I43IriBx4BE

Hkana, i actually posted something to this effect in this thread on the last of page 10. Hope this help but i can also explain in my little way. Check it out

Thanks

This thread is dedicated to subject like this. I'd prefer here but you dont need to comment if you dont have to. You can always ask ur questions in general thread

Hkana:
Emp.iree, I saw your work on the soffeeyah thread and although I have questions I couldn't post them so as not to derail it.

I'd like to know what suffiyah is about plus tell me about karamat (of Al Hallaj and others)

For short, Sufism is the spiritual heart of islam. Sufi, the word itself is English language. Sufi also means tasawwuf. Tasawwuf is arabic word also means Islamic science of spirituality. So sufi/tasawwuf is same thing but none of these words mentioned in the Qur'an. What Quran and hadith used is Al-Ihsan. So by definition every muslim should be sufi. It is ignorant of some muslim to even ask "is sufi part of islam?". This is silly question. But unfortunately, some muslim only hold on to text and full stop. In sufism however, you hold on to text and practical aspect of it. Both can not be separated from each other. This is why sufis said Sahab are sufi i:e people of Islamic spirituality.

I am only talking about ESSENCE here. I am not talking about any sufi group or practices. Remember muslims were practising islam in Makkah before they migrated to Medina. If they were practising islam before migration, why would Sayyidina Jibril(as) appear to the prophet (ra) and his sahaba(ra) to teach them Islam again?. What he taught them in Medinah is deeper Islam (spiritual islam). People were already praying salat in Makkah. But in Medina they are taught to pray as though they seeing Allah meaning they should forget and stop thinking about the material things. Sufism is not about performing miracle and all that. That's not their goal. Goal is perfecting one's character. It is stages and gradually they reach their goal. Allah in His rahman could gift what He pleases ro whoever He pleases which is reality/karamat. But one needs to be steadfast (istiqama). To begin, it is about practising obligatory duties (salat, ramadan etc) followed by optional activities {nawafil).

Nawafil includes qiyam layla, tahajud, dua and dhikr etc. And by constantly chanting Allah's Names and His Attributes, you good to go. If Allah elevates your status, you do not abandon obligatory activities (tenets of Islam). Here comes karamat. Allah may bless any muslim with Karamat. Some get it as natural gift. Some inherited it and many work towards it (which is common one). Karamat are different.

I understand there are charlatans or fake sufi who are doing something completely off. There are verses of Quran and ahadith in support of sufism so i dont understand how a muslim would say sufism(tassawuf) is bida. They simply dont like it. You become enemy of what you dont like. I am sure you can read more on sufism

http://www.khalidzaheer.com/qa/838

The video above titled "World of Spirituality" give unbiased lecture on the subject. Watch it at your pace. This is also 12 minutes video as well


https://www.youtube.com/watch?v=ie4YV0PTQ50


So for someone to open a thread saying sufis hate seeking knowledge is nothing but falsehood. Imagine Nigerian Sufi like Sheik Adam Al-ilory (ra) built institution since 1950s at the age 34 or so and many people graduated from there, how could he open such institution without islamic knowledge?.

I've read them up. I'll be watching the spirituality video sometime later in sha Allah though I've watched the Imran Hossein's short clip...

Thanks.

Sheikh Adam AbdelLah Al-ilory on Mawlud


https://www.youtube.com/watch?v=7KCBjKv0NiU

https://www.youtube.com/watch?v=6-OpLhKQ1Oo

https://www.youtube.com/watch?v=dDhWA0IlxlY

Sheikh Habib On Music In Islam


https://www.youtube.com/watch?v=QZkE5_Cs66s&list=WL&index=168

One of the Arab man came to the Prophet ask him, "When is the Last Day?" And Prophet said, "What did you prepare for that day?". He said, "I didn't prepare for that, neither prayers or fasting, but I love Allah and His Prophet." If a companion says that, it doesn't mean that he's not praying, of course the companion will pray, will fast, but he want teach something, that he fasting and he praying but he don't depend on that. That the way of the Sufi people also. Syeikh Ibrahim he said in his poem, "I don't depend on my Hajj." How many times he made Hajj? Syeikh Ibrahim he made Hajj eighty times. He fasting, but he said, "I don't depend on my Hajj. I don't depend on my fast, but I depend on Allah." So that's the best way, you have to fast, you have to conform all your duty, you have to try your best to do the nafilah as much as you can, but don't depend on this, but depend on Allah.

- Shaykh Mahy Cisse
Taken from Sacred Path of love 2010