"Be with those who are true ...." كُونُواْ مَعَ ٱلصَّـٰدِقِينَ

SHEIKH HAMZA YUSUF - Dec 25, 2011 - Reviving Islamic Spirit Conference : FAIR TRADE

2011-12-30T16:54:00.001-08:00

HAMZA YUSUF - Dec 25, 2011 - Reviving Islamic Spirit Conference : FAIR TRADE from islamicpeaceofmind on Vimeo.

"Muslim Spain's Legacy"' by Sheikh Abdullah Hakim Quick.

2011-11-30T21:21:00.001-08:00

"The Essence of Islamic Education" - Sheikh Abdal Hakim Murad.

2011-11-15T22:43:00.000-08:00

[khutbah] Sheikh Nouman Ali Khan : "Responsibilty of being ''Witness to humanity''

2011-11-02T20:06:00.000-07:00

[Oxford University Islamic Society] : "Rethinking Islamic Reform": Hamza Yusuf & Tariq Ramadan

2011-09-16T02:50:00.000-07:00

Rethinking Islamic Reform: Hamza Yusuf & Tariq Ramadan from Rethinking Islamic Reform on Vimeo.

Response to Dr. Bilal Philips & Sheikh Nasirudeen Albani

2011-09-16T02:07:00.000-07:00

[video]: "Hajj experience of Dr. Martin Lings (Abu Bakr Sirajuddin) circa 1954.

2011-09-14T20:56:00.000-07:00

British Muslim convert (born January 24,1909 – died in May 12, 2005), the author of Seerah Nabawiy in English, "Muhammad : His Life Based on the Earliest Sources"

[powerpoint]: Brief History of Spread of Islam in the Nusantara and Singapore.

2011-09-14T00:44:00.000-07:00

Brief history of spread of islam

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Brief history of singapore

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"Do Not Despair" - Muhammad Al-Mukhtar Ash-Shinqitee

2011-08-13T16:08:00.001-07:00

The Spiritual Imperative By Shaykh Habib Umar Bin Hafiz

2011-07-26T18:33:00.000-07:00

Biography Of Imam An-Nawawi rahimahullah.

2011-07-08T18:00:00.000-07:00

[Lecture]: "Understanding Allah's Law & Order" by Sheikh Hamzah Yusuf Hanson

2011-06-01T22:05:00.000-07:00

إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ

Behold, verily in these things there are Signs for those who understand!
(Qur'an: Ra'ad: 13: 4)

May Allah preserve and protect Sheikh Hamzah Yusuf, his teachers, scholars and Du'at wherever they may be, in their striving upon Allah's way. May Allah be pleased and cover us all in His Mercy, remove all blame with His forgiveness and Subtleness, and grant us Taufiq to benefit from their knowledge and wisdom. Salutations and blessings be upon our Prophet Muhammad, his family, companions and all who follows his Sunnah. Amiin.

"The Meaning of Bid'ah" - Sohibus-Samaha Mufti Dr. 'Ali Jumu'ah r.a.

2011-04-26T21:13:00.000-07:00

Special session upon completion of reading the book "Shama-il Muhammadiyah" (Merits of Prophet Muhammad s.a.a.w.) of Imam Tirmidhi @ Al-Azhar

2011-04-25T08:48:00.000-07:00

[Khutbah] : Sohibus-Samahah Shaykh Dr. 'Ali Juma'ah - "Manhaj al-Azhar is against the ignorant destroyers of Islamic heritage"

2011-04-04T03:38:00.000-07:00

[Lecture] : "Respecting our Heritage " by Sohibus-Samahah Sheikh Dr. 'Ali Juma'ah [Hafidzaahullaah]

2011-04-03T21:36:00.000-07:00

[Lecture] "Waking the Lazy Muslim" - Sheikh 'Abdullah Hakim Quick

2011-03-07T18:34:00.000-08:00

"Components of Muslim Mind - Ability to Differentiate" - Mufti Sheikh Dr. 'Ali Jumu'ah [sohib as-samahah]

2011-02-04T01:27:00.000-08:00

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"The Meaning of Bid'ah" - Explanation from the Mufti Sheikh Dr, 'Ali Jumu'ah [hafizahullah]

2011-02-04T01:06:00.000-08:00

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"Hizb of Imam Habib Abi Bakr' as-Sakran"

2011-01-25T02:56:00.000-08:00

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Hizbof habibabubakras sakran[slideshare]

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[video]: "Prince Amongst Slaves" - Life of Abdul Rahman Ibrahima Sori.

2010-12-29T23:08:00.000-08:00

Twice in his life, Abdul Rahman Ibrahima Sori saw the hand of God changing the course of his life so dramatically that his story would resound through the coming centuries.

First, this eighteenth-century Muslim prince, son of a powerful West African king and a general in his father’s army, was captured and sold to English slavers. Then, after more than two decades of living as an American slave, a chance meeting in a marketplace paved the start of his long journey back to freedom and to Africa.

Abdul Rahman’s remarkable story will soon air on public television for the first time – and, as its producers hope, may also foster awareness of a positive Muslim figure outside of current political conflicts. Beyond his religion, this story also illuminates the tremendous capacity of a human being to endure, hope, struggle and prevail.

The new documentary, “Prince Among Slaves,” “tells a small sliver of the African story, but one that is very important for Americans to know,” said co-executive producer Alex Kronemer with Unity Productions Foundation. “Knowing him enriches our understanding of the human spirit and offers an important lesson about what matters in life.”

Born in 1762 to the king of the Fula nation in Timbo, a city in Futa Jallon in western Africa, Abdul Rahman grew to manhood in a thriving Muslim culture, with the best in education and royal and military training. He had just earned the rank of colonel at the age of 26 when he was taken prisoner in a regional conflict, in 1788, and sold into the trans-Atlantic slave trade.

The prince then survived the unspeakably horrific Middle Passage journey, thousands of miles over sea in chains with other slaves, and ultimately fell into the hands of a young Mississippi farmer named Thomas Foster. Abdul Rahman escaped his new master as soon as he could, but returned to accept his fate after several weeks, and remained ever after loyal to his master even as he struggled for freedom.

In 1794, Abdul Rahman married an American-born slave, Isabella, with whom he would father nine children. Over the years, he also became known in Foster’s town of Natchez as an African prince. During this time, it was his abiding faith and his love for his family that helped him survive the ordeal of slavery, said co-executive producer Michael Wolfe.

“[Abdul Rahman] endured unimaginable indignities and faced immeasurable odds, yet managed to survive his long fall from royalty with character and integrity intact,” Wolfe said.

His life’s path took a serendipitous turn one day in 1807, when a passerby noticed him in a marketplace and recognized him as the son of the African chief who had saved his life over twenty years earlier. Dr. John Cox, an Irish ship’s surgeon, had been stranded sick in Africa and nursed back to health by Abdul Rahman’s family.

Cox tried for years to secure Abdul Rahman’s freedom, but Foster would not sell his loyal, hardworking slave for any price. Still, over the next several years, growing anti-slavery sentiment across the country made it possible for Abdul Rahman’s supporters to bolster his efforts. Cox partnered with a local Natchez journalist to draw national attention to his story, which eventually led to the involvement of President John Quincy Adams and his Secretary of State Henry Clay.

In 1828, Foster finally agreed to free only Abdul Rahman, with the stipulation that he return to Africa immediately and alone. But white supporters helped purchase Isabella’s freedom, and then Abdul Rahman set off on a tour across the northern United States, giving speeches and collecting donations to help free his nine children and numerous grandchildren.

Forty-six years after he was first stolen from his homeland, Abdul Rahman finally set foot back in Africa, though tragically he fell sick and died within months without having reached his former kingdom, or having been able to free his children.

“It’s not a story of hope, in the sense that it says that things will always work out in the end,” said Kronemer. “Rather, its message is that whatever else that can be taken from you, no one can rob you of your dignity.”

Abdul Rahman was one of the most famous African men in America by the time he died, yet his story would not be told in full for nearly 150 years. In 1977, historian Terry Alford published Prince Among Slaves, the book on which UPF’s new documentary is based. Alford is one of several experts helping to illustrate Abdul Rahman’s story through the film; others include Islamic scholars Hamza Yusuf Hanson and Zaid Shakir, as well as Artemus Gaye, a living descendant of the prince. The film is narrated by actor and hip-hop artist Mos Def.

Executive producers Kronemer and Wolfe, known for their 2002 documentary, Muhammad: Legacy of a Prophet (s) hope their newest project inspires viewers with the story of a man who never lost his self-respect and innate nobility despite the severities he endured.

“People in far less dire circumstances than slavery often lose the dignity that he maintained,” Kronemer added. “Remember this man, and remember your dignity: that is the message I would like people to come away with.”

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ADDITIONAL ENHANCEMENT:

"Wirdul-Latif" of al-Imam 'Abdullah bin 'Alawi al-Haddad q.s.

2010-12-24T23:30:00.002-08:00

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"Ratib al-Haddad"

2010-12-24T23:22:00.000-08:00

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Ratib al haddad(revised-2011)

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Habib ‘Abdullah bin Abu Bakr al-Aydarus’s book “The Red Sulfur and the Greatest Elixir,” (al-Kibrit al-Ahmar wa ‘l-Iksir al-Akbar).

2010-10-25T23:06:00.000-07:00

Sayyidi al-Habib Umar bin Hafiz (may Allah preserve him) 'tazkiya' lessons:

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To conntinue following series of the subsequent lessons, go to:

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http://abdulkarimyahya.com/hu-tazkiya-lessons-red-sulfur-and-the-greatest-elixir/
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FROM TARIM TO GRANADA -"There is no conqueror except God"

2010-10-11T21:25:00.000-07:00

Documentary of al- Habib 'Umar bin Hafiz (may Allah bless and preserve him), visits Andalus (2010)

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ

عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ

“And thus have We willed you to be a community of the middle way (ummatan wasotan) [i.e. justly balanced], so that [with your lives] you might bear witness to the truth before all mankind (shuhadaa-a ‘alan-naas) , and the Messenger as a witness over you.“
(Qur’an: al- Baqarah: 2:143)

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FROM TARIM TO GRANADA-There is no conqueror except God from Radical Middle Way on Vimeo.

"Understanding Tariqah Ba'Alawi" - By Habib Dr. Mohd Hisham AlJufri

2010-09-29T02:14:00.000-07:00

هُوَ ٱلَّذِى بَعَثَ فِى ٱلۡأُمِّيِّـۧنَ رَسُولاً۬ مِّنۡہُمۡ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ

وَيُزَكِّيہِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِى ضَلَـٰلٍ۬ مُّبِينٍ۬

It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom― although they had been, before, in manifest error―"
(Qur'an: al-Jumu'ah: 62:2)

from: "THE WAY OF BANI 'ALAWI"

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Part 2
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Part 3
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Part 4
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Part 5
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Part 6
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Part 7
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Part 8
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Part 9
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Sayings of Imam 'Ali ibn Abi Tolib a.s.

2010-08-12T20:36:00.000-07:00

"The Beliefs of Islamic Scholars for 14 Centruies" - a reference

2010-08-05T01:23:00.000-07:00

[powerpoint]: "Adab in appreciating Madzaahib."

2010-05-24T22:07:00.000-07:00

[Slideshare]adab followgmadzhab

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السلف الصالح مذهب أم منهج

2010-04-19T18:15:00.000-07:00

"A Comprehensive Advice of the Prophet Muhammad s.a.a.w."

2010-04-10T18:55:00.000-07:00

"O Allah, bless our master Muhammad and the family of our master Muhammad as You blessed our master Ibrahim and give blessing to our master Muhammad and the family of our master Muhammad as You gave blessings to our master Ibrahim in the worlds, You are Praiseworthy, Glorious."

"O Allah, make us among those who follow his Shari'a, described with love of him, guided by his guidance and life, let us die following his sunna, do not forbid us the favour of his intercession, and gather us among his glorious, radiant followers, his party of forerunners, and the companions of the right, O Most Merciful of the Merciful."
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Advise Of The Prophet Muhammad(Slideshare)

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Al-Habib 'Abdul Qadir bin Ahmad As-Seqaff [q.s.] - his demise & sharing a Du'a from him

2010-04-05T18:30:00.000-07:00

On the Passing of Habib Abd al-Qadir bin Ahmad al-Saqqaf - Shaykh Yahya Rhodus from SeekersGuidance on Vimeo.

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The Du'a of al-Habib 'Abdul Qadir As-Seqaff:

Duaof habibabdulqadirasseqqaf

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Shaykh Charles Hasan Le Gai Eaton

2010-03-26T19:31:00.000-07:00

"Dua For the Ummah"

2010-03-11T16:39:00.000-08:00

As-salaamu 'alaykum waraHmatullaah,

The essence of this Du’a is from a compilation by a prominent leader of the Ahlil-Bayt –an-Nabi, al-Imam Muhammad ibn Hassan (may the Salutations of Allah and Peace be upon Prophet Muhammad and Aali-Muhammad, as well as to all who follow them with loyalty and love till the Hereafter)

This Du’a should be reflected upon, so that we can learn what specific attainment and aspiration should be the concern of each category of people of this Ummat. That they should strive in accordance with their specific position / situation in life and in the society. These attainment will ultimately be the social characteristics of Success for the Ummah.

WaAllaahu musta'an

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Dua For Ummah[Slideshare]

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Solawat composed by Habib Ahmad Mashur al-Hadad rahm.

2010-02-17T20:53:00.000-08:00

Salawat Habib Mashural Haddad

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A Du'a of Imam 'Ali al-Husayn Zein al-'Abideen a.s. - “Asking Allah for Well-Being and Thanking Him for it with Gratefulness”

2010-01-31T17:14:00.000-08:00

Imam ‘Ali ibn Husayn ibn ‘Ali ibn Abi Tolib ma’a (with) Fatimah Az-Zahra' binte Rosuulillah (s.a.a.w.)

Great- grandson of our Prophet Muhammad s.a.a.w. an examplary Salafus-Soliheen from whom much can be obtained of the teaching and practices of our Prophet Muhammad s.a.a.w. who reminded us of his other weighty legacy - his "Itrah" apart from the Book of Allah.

Also known as Imam Zein-ul- ‘Abideen – “Leader- the ornament of the Slaves (worshippers)of Allah” and As-Sajjad – “the One who Prostrates much to Allah.”

Dua Well Being Sajjad

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TRAVEL WITH SHEIKH HAMZAH YUSUF - رحلة مع الشيخ حمزة يوسف

2010-01-21T19:39:00.000-08:00

Shaykh Saleh al-Ja'fari : Ya Safwat ar-Rabbi, Undhur ilaa Qalbi

2010-01-19T18:15:00.000-08:00

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا

... O ye who believe! Ask blessings on him and salute him with a worthy salutation."

(QUR'AN:AL-AHZAB:33:56)

عليك صلى الله * يا ابن عبد الله

.
عليك صلى الله * يا خير خلق الله

‘ALAY-KA SOL-LALLAAH, YA-IBNA-‘ABDILLAAH
‘ALAY-KA SOL-LALLAAH, YA KHOY-RA KHAL-QILLAAH

Allahs salawat upon you, oh son of Abdullah
Allahs salawat upon you, oh best of Allahs creations

يا صفوة الرب * انظر إلى قلبي

.
يراك بالقرب * يا ابن عبد الله

YAA- SOF-WATAR-ROB-BII, UN-ZUR-ILAA – QOL-BII
YA-RAA-KA BIL-QUR-BII, YA-IBNA-‘ABDILLAAH

Oh Allah's chosen one, look into my heart
So that it sees that you are near to me, oh son of Abdullah

يا صاحب المعراج * شرفت للأبراج

.
يا بغية الحجاج * يا ابن عبد الله

YAA-SwO-HIBAL-MI’-RAAJ, SHAR-RAA-TA- LIL-AB-RAA-J
YAA –BUGH-YA-TAL HUJ-JAAJ, YAA IBNA- ‘ABDILLAAH

Oh you who ascended into the sky: you honored the constellations
Oh goal of those who go on the Hajj, oh son of Abdullah.

يا ساكن الخضرا * والروضة الزهراء

.
أنوارها تترا * يا ابن عبد الله

YAA- SA-KINAL-KHOD-RAA, WAR-RAU-DwA - TIZ-ZAH-RA’
AN-WAA-RU-HAA TAT-RAA, YAA-IBNA- ‘ABDILLAAH

Oh inhabitant of the green dome, and of the radiant Rawda
Whose lights are most apparent, oh son of Abdullah.

يا دائم الأنوار * يا صاحب الأعطار

.
تفوح للزوار * يا ابن عبد الله

YAA – DAA-IMAL- AN-WAAR, YAA SwAA-HI-BAL A’-TwAAR
TA-FU-HU- LIZ-ZU-WAAR, YAA- IBNA-‘ABDILLAAH

Oh you, of everlasting light, oh you of beautiful scents
That diffuse to those who visit you, oh son of Abdullah.

يا روضة تحلو * زوارها تعلو

.
جاءوا بها صلوا * يا ابن عبد الله

YAA- RAU-DwA-TAN- TAH-LUU, ZU-WA-RU-HAA TA’-LUU
JAA-UU--BI-HAA SwOL-LUU, YAA-IBNA-‘ABDILLAAH

Oh Rawda most sweet, whose visitors are elevated
They came to it and prayed, oh son of Abdullah.

أنوارها تنفع * أقمارها تلمع

.
فيها النبي يسمع * يا ابن عبد الله

AN-WAA-RU-HAA TAN-FAA’, AQ-MAA-RU-HAA TAL-MA’
FEE-HAN- NABI-YAS-MA’, YAA- IBNA-‘ABDILLAAH

Its light are most beneficial, its moons are shining,
from it the Prophet can hear us, oh son of Abdullah.

يا روضة الهادي * من نورك البادي

.
قد صرت في الوادي * أمدح رسول الله

YAA-RAU-DwA-TAL-HAA-DEE, MIN-NUU-RI-KIL-BAA-DEE
QOD-SwIR--TU- FIL-WAA-DEE, AM-DAH-RO-SUU-LAL-LAAH

Oh Rawda of the guide, it is because of your visible light
That I am now in the valley, praising Rasool Allah

لما رأيناها * والقلب وافاها

.
أفرح لرؤياها * فيها رسول الله

LAM-MAA- RO-‘AY-NAA-HAA, WAL-QOL-BU WAA-FAA-HAA
AF-RAH-LA-RU’-YAA-HA, FEE-HA- RO-SUU-LULLAAH

When we saw it, and the heart finally reached it
I am ecstatic to see it, in it is Rasool Allah

يا ظبية الوادي * نادت على الهادي

.
في الجوع أولادي * إضمن رسول الله

YAA- ZwAAB-YA-TAL WAA-DEE, NAA-DAT ‘ALAAL-HAA-DEE
FIL-JUU-‘I – AU-LAA -DEE, IDw-MAN RO-SUU-LALLAH

Oh gazelle of the valley, that called out to the guide:
Hungry are my children, be my guarantor, Rasool Allah!

سارت لهم تجري * والدمع كالقطر

.
قالت على الفور * حبّي رسول الله

SAA-RAT LA-HUM TAJ-REE, WAD-DAM- ‘U KAL- QATw -REE
QAA-LAT - ‘ALAL- FAW-REE, HIB-BEE – RO-SUU-LULLAH

She ran to them, her tears pouring down
She said to them right away: My beloved Rasool Allah-

قد حل أغلالي * من غير ما مال

.
ضامن لإقبالي * والأمر أمر الله

QOD-HAL-LA – ARGH-LAA-LEE, MIN GHOY-RI MAA-MAA-LEE
DwAA-MIN-LI-IQ-BAA-LEE, WAL- AMRU- AMRULLAAH

Has removed from me my shackles, without any money
He guaranteed my return, and the affair is all Allahs

هيا ارضعوا الالبان * قلبي مع العدنان

.
قلبي به ولهان * حبي رسول الله

HAY-YAR-DwA -‘UL- AL-BAA-N, QOL-BEE MA-‘AAL- ‘AD-NAA-N
QOL-BEE- BI-HI WAL-HAA-N, HIB-BEE RO-SUU-LULLAAH

Quickly! Drink my milk, for my heart is with the Prophet
My heart is madly in love with him, my beloved, Rasool Allah

ارحم محبينك * حببهم دينك

.
نزلوا ميادينك * فارحمهم لله

IR-HAM MU-HIB-BEE-NAK, HA-BIB-HU-MU- DEE-NAK
NAZALUU - MAYAA DEE-NAK, FA-AR-HAM-HU-MU-LIL-LAAH

Have mercy on those who love you, make them love your religion
They came to your locations, so have mercy on them for the sake of Allah

من نورك الكل * والجزء والجل

.
والخير والفضل * هذا بفضل الله

MIN-NUU-RI-KAL-KUL-LU, WAL-JUZ- U- WAL-JUL-LU
WAL-KHAY-RU WAL-FADw-LU, HAA-DzAA- BI-FADw-LIL-LAAH

From your light is all: every part and all!
And all goodness and virtue, and that is by the grace of Allah

عليك صلى الله * يا خير خلق الله

.
والآل حزب الله * حبي رسول الله

‘ALAY-KA SwOL-LALLAAH, YAA-KHAY-RA- KHOL-QIL-LAAH
WAL- AA- LI - HIZ-BIL-LAAH, HIB-BEE- RO-SUU-LALLAH

Upon you the salawat of Allah, oh best of Allahs creations
And your family, the party of Allah, my beloved Rasool Allah

ما الجعفري حرر * مدح النبي كرر

.
والوجه قد نور * بالنور نور الله

MAAL- JA’-FA—RII –HAR-RAA, MAD-HAN-NA-BII-KAR-RA
WAL-WAJ-HU-QOD- NAU-RA, BIN -NUU-RI- NUU-RIL-LAAH

As along as al-Jafari writes, and repeats the praise of the Prophet
And the face is illuminated, by the light, the light of Allah!

"A compendium of knowledge & Wisdom of Imam Rajab al-Hambali" - an introduction by Shaykh Muhammad al-Ya'qoubi

2010-01-09T17:30:00.000-08:00

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[Khutbah] : Shaykh Hamza Yusuf Hanson, Eid-ul-Fitri & Eid Al-Adha 2008

2009-12-31T17:42:00.000-08:00

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الشريعة والحياة - البدعـة ومجالاتها المعاصرة SHEIKH DR. WAHBAH AZ-ZUHAILI

2009-12-23T20:58:00.000-08:00

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محمد متولى الشعراوى - البدعة
(SHEIKH MUTAWALI SHA'RAWI'S EXPLANATION)
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[Lectire]: by Sheikh Suhaib Webb - "The Life of Muhammad s.a.a.w." & "Remembering our Beloved"

2009-12-19T20:53:00.000-08:00

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Remembering the Beloved Prophet s.a.a.w. -
National Seerah Tour
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(see the rest on YouTube)

Part 5

Part 6

Part 7

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[Khutbah] In English/Arabic by Sheikh Hassan Cisse

2009-12-18T22:12:00.000-08:00

[Biography] :Syed Muhammad Naquib bin Ali bin Abdullah bin Muhsin al-Attas (1931- )

2009-11-25T20:33:00.000-08:00

Syed Muhammad Naquib al-Attas, born September 5, 1931 in Bogor, Java, is a prominent contemporary Muslim thinker. He is one of the few contemporary scholars who is thoroughly rooted in the traditional Islamic sciences and who is equally competent in theology, philosophy, metaphysics, history, and literature. His thought is integrated, multifaceted and creative. Al-Attas’ philosophy and methodology of education have one goal: Islamization of the mind, body and soul and its effects on the personal and collective life on Muslims as well as others, including the spiritual and physical non-human environment. He is the author of twenty-seven authoritative works on various aspects of Islamic thought and civilization, particularly on Sufism, cosmology, metaphysics, philosophy and Malay language and literature.

BACKROUND

Al-Attas was born into a family with a history of illustrious ancestors, saints, and scholars. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaysia, but during the Japanese occupation of Malaysia, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, Wales and later at the Royal Military Academy, Sandhurst, England (952 -55). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He traveled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King’s Commission to serve in the Royal Malay Regiment, in order to pursue studies at the University of Malaya in Singapore 1957-59. While undergraduate at University of Malay, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis “Raniri and the Wujudiyyah of 17th Century Acheh” . Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.

In 1965, Dr. al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malaya, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968-70. Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly advocated the use of Malay as the language of instruction at the university level and proposed an integrated method of studying Malay language, literature and culture so that the role and influence of Islam and its relationship with other languages and cultures would be studied with clarity. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.
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FOUNDER DIRECTOR OF ISTAC

In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought and Civilization (ISTAC) was established in Kuala-Lumpur. This institution strives to bring an integrated Islamization into the consciousness of its students and faculty. Al-Attas envisioned the plan and design of every aspect of ISTAC, and has incorporated Islamic artistic and architectural principles throughout the campus and grounds.

HIS THOUGHTS

Al-Attas maintains that modern science sees things as mere things, and that it has reduced the study of the phenomenal world to an end in itself. Certainly this has brought material benefits, however it is accompanied by an uncontrollable and insatiable propensity to destroy nature itself. Al-Attas maintains a firm critique that to study and use nature without a higher spiritual end has brought mankind to the state of thinking that men are gods or His co-partners. “Devoid of real purpose, the pursuit of knowledge becomes a deviation from the truth, which necessarily puts into question the validity of such knowledge. [Islam and Secularism, p.36]

Al-Attas views Western civilization as constantly changing and ‘becoming’ without ever achieving ‘being’. He analyzes that many institutions and nations are influenced by this spirit of the West and they continually revise and change their basic developmental goals and educational objectives to follow the trends from the West. He points to Islamic metaphysics which shows that Reality is composed of both permanence and change; the underlying permanent aspects of the external world are perpetually undergoing change [Islam and Secularism, p.82]

For al-Attas, Islamic metaphysics is a unified system that discloses the ultimate nature of Reality in positive terms, integrating reason and experience with other higher orders in the suprarational and transempirical levels of human consciousness. He sees this from the perspective of philosophical Sufism. “No formulation of a philosophy of education and a philosophy of science along Islamic lines can be developed by ignoring the great contributions of the Sufi masters on the ultimate nature of reality.” [in the conclusion of his Commentary on Hujjat al-Siddiq]. Al-Attas says that the Essentialist and the Existentialists schools of the Islamic tradition address the nature of reality. The first is represented by philosophers and theologians, and the latter by Sufis. The Essentialists cling to the principle of mahiyyah (quiddity), whereas the Existentialists are rooted in wujud (the fundamental reality of existence) which is direct intuitive experience, not merely based on rational analysis or discursive reasoning. This has undoubtedly led philosophical and scientific speculations to be preoccupied with things and their essences at the expense of existence itself, thereby making the study of nature an end in itself. Al-Attas maintains that in the extra-mental reality, it is wujud (Existence) that is the real ‘essences’ of things and that what is conceptually posited as mahiyyah (‘essences’ or ‘quiddities’) are in reality accidents of existence. This is al-Haqq, the Truth, a wajh (aspect) of God. [Intuition of Existence, p. 6, 7]

The process of creation or bringing into existence and annihilation or returning to non-existence, and recreation of similars is a dynamic existential movement. There is a principle of unity and a principle of diversity in creation. “The multiplicity of existents that results is not in the one reality of existence, but in the manifold aspects of the recipients of existence in the various degrees, each according to its strength or weakness, perfection or imperfection, and priority or posteriority. Thus the multiplicity of existents does not impair the unity of existence, for each existent is a mode of existence and does not have a separate ontological status” [On Quiddity and Essence, p.33]. He clarifies that the Essence of God is absolutely transcendent and is unknown and unknowable, except to Himself, whereas the essence or reality of a thing consists of a mode of existence providing the permanent aspect of the thing, and its quiddity, endowing it with its changing qualities.

ISLAM & SCIENCE

Al-Attas makes no attempts to accommodate modern Western scientific spirit through a reinterpretation of Islam, or to naively import Western technological skills and products while simultaneously keeping intact the traditional understanding of religion. Problems in the world, he says, are not because of illiteracy or ignorance of modern knowledge; the reasons are epistemological and metaphysical. Modern sciences must be acquired, but their philosophical foundations must be recast into the Islamic metaphysical framework. “We do affirm that religion is in harmony with science. But this does not mean that religion is in harmony with modern scientific methodology and philosophy of science. Since there is no science that is free of value, we must intelligently investigate and study the values and judgments that are inherent in, or aligned to, the presuppositions and interpretations of modern science. We must not indifferently and uncritically accept each new scientific or philosophical theory without first understanding its implication and testing the validity of values that go along with the theory. Islam possesses within itself the source of its claim to truth, and does not need scientific or philosophical theories to justify such a claim. Moreover, it is not the concern of Islam to fear scientific discoveries that could contradict the validity of its truth.” [Prolegomena, p. 38]

Islamic science must interpret the facts of existence in correspondence with the Qur’anic system of conceptual interrelations and its methods of interpretation, not the other way around, by interpreting the system in correspondence with the facts.

Since the role of science is to be descriptive of facts, and facts undergo continual change by virtue of their underlying reality which is process, modern philosophy and science, in a secular way, consider change to be the ultimate nature of reality. Al-Attas maintains that reality is at once both permanence and change, not in the sense that change is permanent, but in the sense that there is something permanent whereby change occurs. Change does not occur at the level of phenomenal things, for they are ever-perishing, but at the level of their realities which contain within themselves all their future states.

KNOWLEDGE

Al-Attas advocates that the categories of knowledge which were fundamental to the Islamic tradition are fundamental to any real modern education. In the traditional Islamic worldview, knowledge was of two kinds, the open-ended fard kifayah knowledge, which includes the natural, physical and applied sciences, and the fard `ayn, the absolute nature of the knowledge pertaining to God and the spiritual realities and moral truths. Fard `ayn knowledge is not static, but dynamic, and it increases according to the spiritual and intellectual abilities as well as social and professional responsibilities of a person. Contemporary modern knowledge needs to be delivered from its interpretations based on secular ideology. This requires “a critical examination of the methods of modern science; its concepts, presuppositions, and symbols; its empirical and rational aspects, and those impinging upon values and ethics; its interpretations of origins; its theory of knowledge; its presuppositions on the existence of an external world, of the uniformity of nature and of the rationality of natural processes; its theory of the universe; its classification of the sciences; its limitations and inter-relations with one another of the sciences, and its social relations” [Prolegomena, p. 114].

Science, according to Al-Attas, is a kind of ta’wil or allegorical interpretation of the empirical things that constitute the world of nature [Islam and the Philosophy of Science, p. 116]. The natural world is a book with knowledge; but that knowledge is not evident merely from the physical phenomena; they are nothing but signs, the meaning of which can be understood by those who are equipped with proper knowledge, wisdom and spiritual discernment. Some natural phenomena are obvious as to their meaning, while other natural things are ambiguous; similarly there are clear verses (muhkamat) of the Qur’an, while other verses are ambiguous (mutashabihat). The scientifically relevant verses in the Qur’an necessarily open themselves for further interpretation, based on the cumulative knowledge of future generations. He says that the fact that the early Muslims were not cognizant of the many scientific truths embedded in the Qur’an proves that the discoveries of these truths will not contradict its universal spiritual and religious-moral teachings.

METAPHYSICS

The signs of the external world must be understood via the same method as the valid interpretation and understanding of the written words of the Qur’an, namely through tafsir (direct interpretation) and ta’wil, a deeper and allegorical interpretation based on the clear and direct words. Similarly, religion is constituted by established (i.e. Shari`ah) and ambiguous (Haqiqah), aspects of the same reality and truth, and the reality of the latter is based upon the established truth of the former. [Commentary on Hujjat al-Siddi, p. 183]

Al-Attas says that the constituent parts of the fundamental bases of Islamic metaphysics are: the primacy of the reality of existence; the dynamic nature of this reality that is continually unfolding itself in systematic gradation from the degrees of absoluteness to those of manifestation; determination, and individuation; the perpetual process of the new creation; the absence of a necessary relation between cause and effect and its explanation in the Divine causality; the third metaphysical category between existence and non-existence (the realm of the permanent entities); and the metaphysics of change and permanence pertaining to the realities. It is within the framework of this metaphysics that the philosophy of science must be formulated. [Islam and the Philosophy of Science, p. 35, 36]

For more information, please see: http://61.6.32.133/istac/Founder/founderpage.htm

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Works by Syed Muhammad Naquib Al-Attas,
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published by the International Institute of Islamic Thought and Civilization (ISTAC)

(1970, reprinted in 1984), The Correct Date of the Terengganu Inscription, Kuala Lumpur Museum Department.

(1975), Comments on the Re-Examination of Al-Raniri’s Hujjat au’l Siddiq: A Refutation, Kuala Lumpur Museum Department.

(1978, reprinted in 1993), Islam and Secularism.

(1980), The Concept of Education in Islam.

(1988), The Oldest Known malay Manuscript: A 16th Century Malay Translation of the `Aqa’id of al-Nasafi.

(1989), Islam and the Philosophy of Science.

(1990), The Nature of Man and the Psychology of the Human Soul.

(1990), On Quiddity and Essence.

(1990), The Intuition of Existence.

(1992), The Concept of Religion and the Foundation of Ethics and Morality.

(1993), The Meaning and Experience of Happiness in Islam.

(1994), The Degrees of Existence.

(1995), Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam.

Also, see:
Wan Mohd Nor Wan Daud (1998), The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas: An Exposition of the Original Concept of Islamization, ISTAC, Kuala Lumpur.
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New book on Prof. Syed Naquib Al-Attas entitled, KNOWLEDGE, LANGUAGE, THOUGHT AND THE CIVILIZATION OF ISLAM listed below.

Content of the book:

1. AL-ATTAS: A REAL REFORMER AND THINKER Wan Mohd Nor Wan Daud

2. RE-ISLAMISING THE WORLD Ali Alawi

3. SHIFTS OF LANGUAGE AND TURNS IN WORLDVIEW: Naquib Al-Attas’ Perspective Ahmad Kazemi Moussavi

4. REFLECTIONS ON AL-ATTAS’ CONCEPTION OF THE ISLAMIC UNIVERSITY: Implications for Academic Freedom, Institutional Autonomy and Philosophy of Education in South Africa Yusef Waghid

5. THE NEGOTIATION OF MODERNITY THROUGH TRADITION IN CONTEMPORARY MUSLIM INTELLECTUAL DISCOURSE: The Neo-Ghazalian, Attasian Perpsective M. Afifi al-Akiti and H. A. Hellyer

6. ILLUMINATIVE KNOWLEDGE IN MAWLANA RUMI Bilal Kuspinar

7. KANT AND GHAZALI ON HUMAN NATURE: A Comparative Philosophy of Man Alparslan Acikgenc

8. DIALOGUE OF CIVILIZATIONS THROUGH THE CORRIDORS OF FAITH AND MIND: Some thoughts concerning the philosophy of Syed Muhammad Naquib al-Attas and its contribution for proper understanding of Conditio Humana Fred Muhic

9. PROLEGOMENA TO WEST AND EAST: Kant and Ibn Khaldun Ernest Wolf-Gazo

10. CHALLENGES FOR EDUCATION IN THE AGE OF GLOBALIZATION Marietta Stepanyants

11. EVOLUTION: The Epitome of the Emerging Contemporaneous Global Civilization

Saban Teoman Durah 12. SCIENCE IN ADAB LITERATURE Paul Lettinck

13. SCIENCE CONNECTING SCHOLARS AND CULTURES IN KHWARAZM: The Case of Khwarazmshah Ma’mum Ibn Ma’mun Hans Daiber

14. SOME REMARKS ON THE WAKF INSTITUTION IN THE OTTOMAN EMPIRE Mehmet Ipsirli

15. ISLAMIC CAPITALISM AND THE WEST Murat Cizakca

16. AL-ATTAS’ CONCEPT OF HAPPINESS: A Reflection on the Contemporary Meaning of Development Amer Al-Roubaie

17. THAI-IRANIAN RELATIONS IN HISTORY: A Glance at the Persian Community in the Ayutthaya Kingdom M. Ismail Marcinkowski

18. THE NAME AND THE NAMED: On the Extent of Hamzah Fansuri’s Renown in the Malay Indonesian World (Notes and Materials) Vladimir Braginsky

19. SUFISM AND ARCHITECTURAL ART IN THE MALAY WORLD Md. Salleh Yaapar

20. CONCERNING ONE NAME MENTIONED IN THE TUHFAT AL-NAFIS: Two Interesting Revelations Tatiana Denisova

21. THE CORRECT DATE OF THE TERENGANU INSCRIPTION: Reconfirmed using Astronomical Computer Programs Muhammad Zainiy Uthman and Azlan Hashim

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One of his earlier work that impacted the Muslim world.
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Al-Attas - Islam and Secularism

"Message for the Muslims" - Habib 'Umar bin Hafiz

2009-11-17T19:13:00.000-08:00

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[Interview]: Excerpts of the Advice and Wisdom from Sheikh Muhammad Mutawwali al-Sha'rawi rahimahullah.

2009-11-13T18:48:00.000-08:00

ADVICES FROM ONE OF OUR ULAMA' :

May Allah shower Mercy upon his soul, reward him abundantly and grant us benefits from his knowledge and Wisdom.

TAWBAH - (REPENTANCE)

IKHLAS - (SINCERITY)

al-'ADL - (JUSTICE)

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Hamza Yusuf – The Heart of the Qur’an: Reflections from Surah Ya-Sin

2009-11-07T18:44:00.000-08:00

Shaykh Hamza Yusuf - The Heart of the Qur'an: Reflections from Surah Ya-Sin, Al Madinah Institute 2009 from Dhul Qarn on Vimeo.

[Lecture]: "The Blessings Of Becoming A Muslim" - Sheikh 'Abdullah Hakim Quick

2009-11-01T02:49:00.000-08:00

Islam is the solution, muslims have the key.

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QUESTION & ANSWER SESSION

LIFE HISTORY OF HIS EMINENCE [SOHIBUS-SOMAAHA] AL-'ALLAAMAH AS-SHEIKH AHMAD KUFTARO (Rahimahullaah)

2009-10-05T01:23:00.000-07:00

His Eminence, Sheikh Ahmad Muhammad Amin Kuftaro, the Grand Mufti of Syria, Head of the Supreme Council of Fatwa, was born in Damascus in 1915, son of Muhammad Amin Kuftaro (1875-1938), a great Muslim scholar of his day. Sheikh Ahmad Kuftaro studied privately with the most renowned Jurists and scholars in Damascus, and holds several honorary doctorates in the principles and teaching of Islam, granted to His Eminence by universities throughout the Islamic world. Since 1938, at the death of his father, he has been, teaching in AbuNour mosque, preaching and calling for the pursuit of the universal knowledge, freedom of religion, moral rearmament among the Muslims of the world, interfaith cooperation, and, more recently, for protection of the global environment and for American moral leadership in the world.

In 1946, at the age of 31, he was a founding member of the League of Muslim Scholars, and in 1951 was appointed Mufti of Damascus.

In 1958, he was appointed First Mufti of Damascus and a member of the Supreme Council of Fatwa. In 1964, he was elected Grand mufti of Syria and Head of the Supreme Council of Fatwa as well as of the Supreme Council of Waqf (religious endowments).

In 1968 he was awarded the Sitaret Pakistan Medal. Medal of justice by the Padistany president Ayoub Khann.

In 1968, he was awarded his first honorary Ph.D. in the Science of Islamic Da'wa by the Indonesian University of Jakarta.

Education

The foundation principle underlying all of Sheikh Ahmad Kuftaro's work is the obligation of every person to pursue in balance and harmony the three kinds of knowledge inherent in the classical Arabic word for education: "thaqafa". These are:
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1. Knowledge of the world gained through the scientific method, known as 'ain al yaqin', which was a pillar of the classic Islamic civilization of a millennium ago and the principal contribution of Islam to European civilization.
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2. Knowledge of the purpose of everything in Creation, known as 'haqq al yaqin', including the history of mankind, which is gained primarily through the Divine Revelation that has been granted by the Creator through Messengers to all human civilization, and which was the dynamo of the Islamic civilization flowering in the early Islamic period of global history before reverence for truth and purpose declined; and
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3. Indirect knowledge gained through the use of the human intellect, largely in the form of the maqasid or universal principles of shari'ah thought, in processing the first two direct sources of knowledge. This third source of knowledge, known as 'ilm al yaqin' in turn, is critically important for increasing our knowledge of the universe gained through scientific observation, as well as our understanding of true knowledge at the highest level, which is ultimate meaning and purpose, granted by Allah through the "eye of the heart". After leaving this world, every person's knowledge will proceed from intellectual understanding, 'ilm al yaqin', to direct spiritual vision, 'ain al yaqin', of reality and truth, as promised in Surah al Takathur of the Quran. In the world, the product of all three of these kinds of knowledge is akhlaq or the development of virtuous character, which should be the core of all education. The mission of Sheikh Ahmad Kuftaro in pursuing this primary goal is reflected in his life-long organizational activism in the field of education.
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In 1971, he established the Abu Nour Islamic Foundation, which opened the four-year Kulliya Da'wa al Islamiya (Islamic Call College) in 1982, with branches of Lebanon Al-Ouzai College of Islamic Studies, and Pakistan Islamic Studies University, both started in 1989, as well as a branch, granting the M.A. degree, in 1992 at the Um-Durman College of Sudan.
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In 1992, the Foundation also started the four-year Kulliya Usul Al-Din College in Damascus, which now has more than one hundred students studying for the M.A. degree and the first ones now studying for a Ph.D. in Islamic law. In 1994 Sheikh Ahmad Kuftaro opened the An Nour Institute for Islamic Studies and Arabic Languages in Baltimore, Maryland. Sheikh Ahmad Kuftaro has received honorary doctorates for both his academic and organizational work over the years, the most recent one in Islamic jurisprudence from the Islamic University of Um-Durman during a visit in July 1994.

Freedom of Religion

For more than a quarter century of Sheikh Ahmad Kuftaro's life was filled with his battle for freedom of religion under Communism before its demise. In 1969, he met in Moscow with the chairman of the ministerial Department of Religion and arranged to have many mosques opened in Central Asia and helped finance the opening of the Supreme Islamic Institute in Tashkent. He lectured often in the Soviet Union at such events as the "Islamic Conference" at Pako in October, 1986.

In 1989, he lectured widely in the Soviet Union as part of the spiritual renaissance that led a year later to its demise. One top official, after meeting with His Eminence Sheikh Ahmad Kuftaro, declared to him, "I am now a believer."

Since the end of Communism, Sheikh Ahmad Kuftaro has continued to be very active in reviving Islam throughout the Former Soviet Union. In 1992, he started the first ten-week Imam's Summer School to train imams from the Caucasus and Central Asia at his Abu Nour Kulliya Da'wa al Islamiya in Damascus. In 1995, this "crash course" had 150 participants.

In 1993, he expanded his efforts in the former Yugoslavia by heading the Syrian Islamic Delegation to the "Muslim Conference for Bosnia" held in Istanbul, Turkey.

In 1994, Sheikh Ahmad headed a Meeting of Muslim University Professors in Delhi and met India's President, Foreign Minister, and Speaker of the Parliament to express his support for religious freedom in Kashmir.

His concerns for freedom of religion in Muslim countries led His Eminence Sheikh Ahmad Kuftaro to speak out at an International Religious Conference in Khartoum, the Sudan, in November 1991, where he met the leaders of many religious faiths and delivered the address "Meeting for Peace."

Da'wa Among Muslims

The support of human rights is central in all true Islamic thought. This has helped to motivate Sheikh Ahmad Kuftaro throughout his life to call Muslims in every way possible to the pure Islam of the Prophetic period.

In 1957, he lectured at Al Azhar University at the invitation of the Egyptian government. In 1962, he attended the 5th Session of the Islamic World Conference (ICO) in Baghdad, and in 1970 led a delegation to its plenary meeting in Jakarta, Indonesia.

In 1965, he was elected to the Central Council of the Afro-Asian Islamic Organization in Bandung, Indonesia, and in 1967 represented Syria at its plenary in Jakarta, Indonesia.

In 1972-74, he lectured at various Islamic conferences in Algeria, Iran, and India, and in 1976 represented Syria in Saudi Arabia at the First Conference for the Message of the Mosque. In 1995, he visited King Fahd of Saudi Arabia while making Umrah (the Lesser Pilgrimage) to organize support for the enlightened education of Muslims throughout the world.

Interfaith Work

The major commitment of Sheikh Ahmad Kuftaro throughout his life has been to interfaith understanding and cooperation in pursuit of peace, even at times when this commitment was not widely understood or appreciated.

In 1954, he was a member of the Syrian delegation to a Muslim-Christian conference held in Lebanon.

Sheikh Ahmad Kuftaro has lectured widely on interfaith cooperation as the framework and engine of peace throughout the world, including a speech at Al Aqsa Mosque on the Temple Mount in Jerusalem in 1966 and a number of lectures at the University of Vienna and other places at the invitation of Cardinal Koening of Austria in 1979. One of these talks, "Islam and Christianity: Two Faiths, One God."

where he pursued interfaith cooperation in both East and West. On April 17, 1980, by invitation of the Vice President of East Germany, he met with a delegation from the Theology Department of the University of Berlin and produced with them an official Protestant statement that God is One and that Jesus and Muhammad (peace be on them) were both Messengers of God.

In 1981, he addressed the Academy of Sciences in Moscow on "Islam and Peace". and at the Inter-Religious Conference in May 1982, in Moscow, he delivered an address on "The Principles of Peace in the World's Religions." designed to increase the awareness among professional clergy of their unique responsibilities to help prevent the development of events that can bring on nuclear war.

In 1983 and 1986, he represented the Association of Syrian Scholars at a similar conference in Prague, Czechoslovakia, and in 1984, again in Moscow.

In particular, he has worked with officials of the Roman Catholic Church to develop rapprochement in the pursuit of justice and peace. In December, 1985, he lectured at a number of its universities throughout Italy, including a lecture in Milan on "Islam and Religious Tolerance", and visited His Holiness Pope John Paul II prior to giving an address at the Vatican on "The International Prospects of Islam and Christianity".

He also gave an address in Khartoum, on religious cooperation as the only effective strategy to assure that minorities have equal rights with the majority and that freedom of religion includes the right and duty of Christians to serve in high governmental posts in a majority-Muslim government, based entirely on a single standard of competence. He visited the Sudan again on similar matters in 1994 and 1995.

In March, 1993, he was named Chairman of the Religious Delegation of the Arab League to the "Peace for Humanity Conference" in Vienna, Austria, where he gave a lecture entitled "Brothers Under the Banner of Faith, The Banner of Jesus and Muhammad."

Global Environmental Stewardship

The long-standing concern of His Eminence Sheikh Ahmad Kuftaro to protect the physical environment of the earth caused him to be appointed Co-Chairman for the Religious Position at the "Global Forum on Environment and Development for Human Survival, held in 1988 at Oxford University, U.K. Although he unfortunately was unable to attend this meeting, he was elected Chairman for the Religious Discussion at this organization's subsequent conference in January, 1990, in Moscow, where he gave a speech, in the Kremlin, entitled "The Responsibility of Man Towards Himself" at its 1993 meeting in April, held in Kyoto, Japan, he was elected Chairman of the Religious Caucus and delivered a speech, "The Eternal Values" during the "Second Global Forum on Changing Values for Human Survival."

In 1990, he began close cooperation with spiritual leaders in the Far East, visiting Tokyo to attend a meeting that led in 1993 to the establishment of the Global Forum Conference in Kyoto. In August, 1991, he gave a speech, to the Oomoto people in Kameoka, Japan; was Guest of Honor at an inter-religious conference in Seoul, Korea, a week later; and on his way home addressed several gatherings of thousands of Muslims in China.

In 1992, he was invited by the United Nations to lead the religious session at the Earth Summit in Rio de Janeiro in Brazil and address world leaders with his essay, entitled "The Abrahamic Religions: Common Roots and Shared Responsibilities." He was unable to attend personally due to a back operation. In November of 1993, in Ayabe, Japan. he gave some specific proposals for action, together with an introductory talk, entitled "Faith and the Unity of the Human Family".

American Moral Leadership

The first visit of Sheikh Ahmad Kuftaro to America was in 1966, when, at the invitation of the North Lake College Association, from April through June, he gave more than forty-four lectures in Indiana, Ohio and Michigan, educating students and church members about Islam and justice in Palestine. In recent years, Sheikh Ahmad Kuftaro has come to believe strongly that America can recover its religious heritage and share the Islamic heritage in order to renew global civilization in the Twenty-First Century. Sheikh Ahmad Kuftaro with Dr. Robert Schuler head of the crystal church in the United States, During Dr. Schuler's visit to Damascus. He acted on this belief in June, 1989, by a two-week visit, sponsored by the U.S. State Department, to lecture and visit many religious centers and leaders in Washington D.C., Massachusetts, Connecticut, New York, Florida, and Texas. In August, 1990, he attended "The Assembly of the World's Religions" in San Francisco, where he gave several lectures, entitled, "Spirituality in the 21st Century" and "The Quran Extends its Helpful Hand to All Mankind." In December, 1992, he was invited to a religious conference to be held in Greece, to give a lecture entitled "The Conscience in Islam"; however, the Mufti was unable to attend due to poor health and the speech was sent to New York the home of the invitation and delivered in absentia. In 1993, Sheikh Ahmad Kuftaro's Abu Nour Center opened a branch in Baltimore, Maryland, the An Nour Institute, and sent it a short message. The chronological evolution of Sheikh Ahmad's priorities throughout his life shows that he first focused inwardly on rebuilding Islam through education, freedom of religion, and Da'wa among Muslims, and then shifted his focus outwardly through Islam to rebuild the world through interfaith cooperation, stewardship of the earth, and developing a moral leadership for the twenty-first century.

Passing away of grand mufti (Wednesday September 1st 2004, Rajab 17th 1425)

In the name of Allah, the Merciful, the Compassionate "Give glad tidings to the patient ones, when they are visited by an affliction say, 'Surely we belong to Allah and to Him will we return' These will have blessings and mercy from their Lord, and these are the truly guided." (Qur'an) The Syrian Ministry of Waqf, The Supreme Council of Fatwa, The Muslim Scholars, Sheikhs and Clerics, The International Islamic Organizations, Councils and Foundations, The Sheikh Ahmad Kuftaro Foundation, The Kuftaro family members, With great regret and sorrow announce the passing away of: Sheikh Ahmad Kuftaro The Grand Mufti of Syria, the Head of the Supreme Council of Fatwa on Wednesday September 1st 2004, Rajab 17th 1425. We pray Allah, the Almighty, to have mercy on his soul and enter him the Gardens of Paradise. The funeral prayer will take place after the Zuhr prayers at 1.30 p.m. in the Omayad Mosque. The procession will move to the Misat square near the Syrian Ministry of Waqf, then to Abunour mosque (on foot). Condolences will be received at the Sheikh Ahmad Kuftaro Foundation, Abu Nour Mosque, Shamdeen Square, Damascus, 7.30-9.30 p.m., 2nd - 4th. September 2004. The Visitors' Entrance is the southern gate of the Foundation.
extracted from:
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THE WEB-SITE DEDICATED TO
H. E. SHEIKH AHMAD KUFTARO R.A.
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(IN ARABIC)

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Sheikh Hamza Yusuf Hanson :"Intellectual Foundation of Islamic Civilization"

2009-09-20T17:38:00.000-07:00

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Part 2

Part 3

Part 4

Part 5

Part 6

Part 7

Part 8

Part 9

Part 10a

Part 10b

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"Repentance: A Means of Purification" - by Farhan Abdul Azeez

2009-09-18T21:44:00.000-07:00

Sheikh Sha'raawy (r.a.) has some wise words for Hosni Mubarak-and for us all.

2009-09-05T18:51:00.000-07:00

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[TRANSLATION]

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English translation courtesy of Tamer Abouzeid and Farah Haddadin. (Please note comments in [brackets] are further explanations/annotations where deemed necessary.)

"And I am, Mr. President, standing at the doorstep of my life [close to death], to receive God's fate; so I will not conclude my life with hypocrisy, nor publicize my strength through feigned courage. But I shall say a new word to the entire [Islamic] Nation; Government and Party, Opposition and Men, and a Peoples, I am sorry to say, that is complacent.

I want of them to know, that all Dominion is in the hand of God; He gives it to who He wills: there is no conspiring to take it, and no conniving to reach it. Indeed, The Truth [God] (Glorified and Almighty), when He told of the dialogue between Ibrahim [Abraham] and Namrooz [Nimrod], what did He say to him?

[Quotation from Qur'an, Sura Al-Baqara 2:258:] : "Have you not considered him who argued with Ibrahim about his God," and he is a non-believer, He said "...because God had given him dominion."

For dominion, when God grants it, He said, "brings dominion to who He wills." So there is no conspiring on God to get dominion, and there is no conniving against God to get rule, because no one will rule in God's Dominion except with the want of God.

(Crowd yells: Yes, God is Greater)

And so if he [the ruler] was just, he has done good with his just rule; and if he was oppressive, he makes oppression ugly and hated in the souls of all people, so they end up hating every oppressor even if he weren't a ruler.

And because of this, I say to the entire Nation: it, thanks be to God, has been confirmed to us the truthfulness of God in his words, through what has transpired of events. For how did we explain the words of God, "And they scheme, and God schemes."

(Crowd: Yes, God is Greater)

And how did we explain, "And they connive, and We connive."

[The sheikh is referencing his explanations of the meanings of the Qur'an, saying that people plan and connive but in the end God does so as well and His will is done. It may also be a reference to the assassination attempt on Egyptian President Mubarak who is listening, since this was an event to celebrate the failure of this assassination attempt in Addis Ababa, Ethiopia.]

God wants to prove His command of his creations, and so I advise every person who thinks about becoming a ruler, I advise you not to ask for it; verily, you must be asked to do it. For the prophet of God said, "He who is asked to do something, is assisted in it; and he who asks for something becomes obsessed with it."

Mr. President, the last of what I would like to tell you, as this may be my last meeting with you

(Crowd: May God elongate your life):

If you are our divine decree, may God make you succeed; and if we are your divine decree, may God help you to endure.

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Shaykh Umar Al-Khatib (hafidzahullahu): "A Hand That God Loves"

2009-09-05T18:39:00.001-07:00

Habib Kazim al-Saqqaff (hafidzahullahu): "The Essence of Religion" ; "Dealing with Difference"

2009-09-05T18:12:00.000-07:00

[Khutbah] :"Who Are the People of Taqwa?" - Nouman Ali Khan

2009-09-04T00:28:00.000-07:00

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[lecture]: "Ramadan and Freedom" by Habib 'Umar bin Hafidz (hafidzahullahu)

2009-08-31T15:42:00.000-07:00

[Qur'an recitation] Surah al-Kahfi - Sheikh Mahmud Khalil Husary

2009-08-27T17:15:00.000-07:00

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[Lecture): An explanation of "FUTUWWA : Chivalry" by Habib 'Ali Zain-al-'Abideen al-Jifri (may Allah preserve him)

2009-08-26T19:58:00.000-07:00

[TO LISTEN TO FULL AUDIO ONLY]

Chivalry-Habib - Habib Ali Al-Hifri

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TO WATCH ON YOU-TUBE

HABIB UMAR BIN HAFIDZ' S RAMADAN (1430 AH / 2009 CE) MESSAGE

2009-08-22T17:05:00.000-07:00

[Translation: transcript]

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Praise be to Alllah, Lord of the worlds, and may Allah bless His chosen trustworthy servant, our liege-lord Muhammad; the one who brought to us guidance and the religion of clear truth. May Allah bless him, his pure family, his noble and blessed companions and those who follow in their footstep till the Day of recompense.

To proceed:

To our brothers (and sisters), and our beloved for the sake of Allah Most High, the people of Laa ilaaha iIlla Allah Muhammadur Rasulullah, the Muslims of Australia: Assalamu Alaykum wa Rahmatullahi wa Barakatuhu.

O Brothers and loved ones for the sake of Allah, transcendent in His Highness, those who believe in Him and His messenger, peace and blessings be upon him his family and his companions;

we congratulate you on the coming of the forgiveness and mercy and release from the fire; the arrival of the month of Ramadan. The noble month in which Allah began to send down the Quran; He the Exalted and Esteemed said, “The month of Ramadan is the one in which the Quran was sent down as guidance to mankind, with clear signs containing clear signs and discrimination.”

The coming of this month is highly significant for you, O believers. Indeed your chosen Prophet, peace and blessings be upon him his family and his companions, would endeavour and strive in Ramadan like no other month and he would strive in the last ten days of it like he would not in the rest of the days of Ramadan.

He, peace and blessings be upon him his family and his companions, was the most generous of people and he was most generous in Ramadan. When Jibreel Alayhissalam met him in Ramadan, he was more generous than a cool breeze.

It is duty upon you to welcome the month with happiness and thankfulness to Allah most high. Indeed His caller announces in the nights of Ramadan, “O seeker of good come forward, and O seeker of evil fail and fall short.” On the first night of this month the doors to heaven are opened so that not a door of them is closed for the duration of this month, and the doors to the fire are closed so that not a door is opened for the duration of this month; and the rebellious shayateen are chained.

O believers in the first night of the month Allah looks upon His creation and whoever Allah looks upon, He will never punish.

O believers, indeed it is a month of generosity and blessings from Allah most high. He made it obligatory upon us to fast the month, and the Messenger of Allah established the Sunnah of reviving its nights in prayer, thus whosoever fasts the month and revives its nights out of faith and anticipation of reward from Allah, comes out of his sins like the day his mother gave birth to him. Whosoever fasts the month, his past sins are forgiven; whosoever stands its nights in worship his past sins are forgiven.

O believers, in welcoming this month expand your intentions, Rise to your Lord, Transcendent Most High, by following his chosen servant Muhammad, peace and blessings be upon him, his family and his companions. Show those who surround you a reality from the beauty of this Deen, it is the month of generosity, be generous to your neighbors both Muslim and non Muslims. Give them what you can, offer what you can. Present to them a meaning of excellence, whereby a reality of your great Deen and the noble way of Alllah will be made clear to them, thereby following in the footsteps of your Prophet who was most generous in Ramadan.

Be people of generosity by displaying noble character traits.

Be people of generosity by giving and spending according to your ability, and by being of benefit to those around you both Muslim and non Muslim. Show them the greatness of this religion and its generous nature (samaha). Show them the noble character traits it contains, and the uprightness of its path.

Meet the month with reverence and humility because in this month are divine manifestations and superabundant blessings and goodness; He increases in it the reward of a nafl recommended to the reward of a fardh and the reward of a fardh is multiplied by 70 times. Moreover some narrations have stated that the reward is multiplied to 1000 times. This is the favour of Allah that he grants to whom he wishes; seize the opportunity of the honourable month.

Take advantage of the fasting in it. Indeed Allah is training us with this fasting so that we may ascend in the meanings of adherence to the commandments, and to ascend in the meanings of our aspirations and resolutions.

The abstaining from the necessities of life during the day, namely eating, drinking and marital relations and everything else that nullifies the fast is a declaration that we are a people of determination, we are not imprisoned nor are we enslaved by our lower selves or desires.

For the sake of Allah we leave our desires and for His sake we leave all that He has made forbidden for us, therefore we observe Adab (etiquette) in our fast for Him by being careful with speech so that we do not utter any lie, backbiting nor any harm to anyone of His servants.

O believers!

It is a blessing, to arrive at this noble month when in it is a night better than a thousand months; no one is denied its blessing save the deprived one.

O believers!

It is most becoming for us to revise our relationship with the Quran in this month. That which we have already memorized we repeat and contemplate its meanings; if we don’t understand the meaning in Arabic then a translation of these meanings in a language that we know and understand.

O believers!

It is the month of benevolence, the month of patience and the reward for patience is paradise. It is the month of maintaining family relations, it is the month of looking out for ones neighbours’.

O believers!

The month of seeking forgiveness and asking Allah for Jannah, seeking refuge in Him from the fire, and renewing the pledge with the two testimonies of faith. Our Prophet said, “Perform 4 actions abundantly in Ramadan, 2 actions are pleasing unto your Lord and 2 you cannot do without. As for those that are pleasing unto your Lord; to testify that there is no God other than Allah and seek His forgiveness (istighfaar). As for the 2 actions that you cannot do without, ask Him for Jannah and seek refuge from the fire. Therefore it is most becoming of a believer to repeat in this month “Ash-hadu an laailaha illah Allah nastaghfirullah nas alukal jannah wa nauthu bika mina annar.”

O believer!

Break your fast on Halal and delay the suhoor so long as you don’t fall in doubt. Do not delay the Iftar as soon as you are sure of sunset. Uphold the taraweeh prayer every night, it is best 20 raka’as, surely the one who upholds it will have revived the nights of Ramadan in prayer and you have heard the authentic hadith, “Whosoever stands the nights of Ramadan in worship out of faith and anticipation of reward from Allah all his past sins are forgiven.”

Allah forgives in this month and its last night everyone who does not associate partners with Allah, all the Muslims; except one who breaks family ties, the disobedient to his parents, the one who consumes intoxicants and the one who holds grudges in his heart against Muslims. So cleanse yourself and your house from that which denies you this mercy.

Be truthful to your Lord and be joyous at the flowing generosity from the presence of the All Merciful, Loving, Kind, Most High.

May Allah take by my hand and yours, O believer, may He assist you and guide you to integrity in conduct and assist you with His enabling grace to properly take advantage of the nights and days of the month so that you may attain His vast blessing and generosity, Most high.

O Allah! Bless for us Ramadan. O Allah! Make us from the emancipated, released and protected by You from the fire, in Ramadan.

O Allah! Make us from amongst those who are granted the maximum portion of its goodness. Indeed it has come to us that Your prophet, peace and blessings be upon him, his family and his companions, that You emancipate in every night of the month 600,000 people from the fire, and the last night You emancipate as many You emancipated in the whole month.

O Allah! Emancipate our necks from the fire and safeguard us from the humiliation of this dunya and the punishment of the Hereafter. Bless for us the nights of Ramadan and its days and make us from those who maximise their benefit from the month and grant us felicity through the recitation of the Qur’an; upholding the fast on the basis of Taqwa on the basis of Adab, scrupulousness, and an increase in faith and fear of You, love for You and Your Messenger Muhammad sallaAllahhu alaihi wa sallam and love for his family and his companions and all of the righteous of his nation and for all the people of La ilaha illaAllah. Grant us Your love and the love of everyone who is a means to achieve Your love and love of a deed that will draw us near to Your love.

O Allah! Deliver us to Ramadan and safeguard Ramadan for us and take it back from us having been accepted.

May Allah send his blessings upon our Prophet Muhammad and upon his family and his companions and all who follow in his path, and praise be to Allah the Lord of the worlds.

Aa-meen

[extracted from: http://www.habibtour.com.au/ ]

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Voice of Islam Interviews Habib 'Umar bin Hafidz (in Arabic)

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REMINDER: Habib 'Umar bin Hafidz (may Allah always preserve him) : "What is the real decline of our Ummah?"

2009-08-19T04:10:00.000-07:00

"Makaarim al-Akhlaq" (Some of) The Noble traits of our Prophet s.a.w.

2009-07-22T17:08:00.000-07:00

SUBHAANALLAH! "O Allah! Keep us in Your Merciful Protection from all blameworthy traits, and clothe us with the noble traits of our Prophet Muhammad s.a.w. , make us like the pure members of Ahlul-Bayti Rosulullah, and his chosen Pious and noble Companions. O Allah! We beg You not to remove Your covering of our faults, our evil & our sinfulness, but grant us Your Forgiveness, for You are Oft-Forgiving, Most Merciful.

[Recitation]: "Mawlid Simtud-Duror" by Habib Syech bin Abdul Qodir As-Seqaff

2009-07-18T01:56:00.000-07:00

فيلم وثائقي عن هجرة الحضارم الى العالم على قناة العربية

2009-07-15T20:12:00.000-07:00

[Lecture]: "The Devils' Deception in the New World Order" - Sheikh Dr. Abdullah Hakim Quick.

2009-07-13T18:30:00.000-07:00

The struggle between evil and good has been going on since the creation of Adam. Modern society with its secret power structures and invisible governments is only a reflection of the original evil force. Dr Quick analyzes the New World Order and globalization in the light of Islamic sources and understanding. This is the second in a series given in Melbourne, Australia. Abdullah Hakim Quick was born in the United States of America and accepted Islam in Canada in 1970.

He pursued his study of Islam at the Islamic University of Madinah in Saudi Arabia where he graduated and received an Ijaza from the College of Da'wah and Islamic Sciences in 1979. He later completed a Masters Degree and a Doctorate in African History at the University of Toronto in Canada. His thesis was an analysis of the early life of Sheikh 'Uthman Dan Fodio, a great West African Scholar, Mujaahid and social activist.

Shaykh Abdullah has served as Imam, teacher and counselor in the USA, Canada and the West Indies. For three years he contributed to the religious page of Canada's leading newspaper. He has travelled to over 51 countries on lecture, research and educational tours. Presently he is a senior lecturer on the history of Islam in Africa at The International Peace University South Africa in Cape Town and a member of the Muslim Judicial Council, Cape Town, South Africa. Shaykh Abdullah is also the Director of the Discover Islam Centre (Cape Town) and Ameer of the Dawah Coordinating Forum of South Africa. Today's world is in need of innovative rethinking based on original, authentic sources. Dr Abdullah Hakim provides an example of this new, progressive thinking.

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[Audio-Lecture] : "Al Mi'raj - A Night of Advice" by Sheikh Hamza Yusuf Hanson

2009-07-12T18:22:00.000-07:00

(PART 2A)

(PART 2B)

(PART 3 )

(PART 4 )

(PART 5 )

(PART 6 )

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[Conversation]: Sheikh Hamzah with Imam Shuhaib Webb - "Rihla"

2009-07-04T21:30:00.000-07:00

[Lecture): "Understanding your Condition" by Sheikh Dr. Abdullah Hakim Quick.

2009-06-27T23:31:00.000-07:00

ANNOUNCEMENT OF THE UP-COMING IN-HOUSE TALK

2009-06-10T17:25:00.000-07:00

"May Allah grant us the benefits from whatever (knowledge which) He has taught us, and may He continue to grant (teach) us whatever knowledge that is beneficial for us, with His infinite Mercy, Acceptance & Redha towards us"- Ameen!

Poster Tazkiiyatun Nafs

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Sheikh al-Habib Hussein Assaqaff :"How and Why Should I Love God"

2009-06-09T05:00:00.000-07:00

[interview - al-Rihla]: Al-Ustaz Prof. Sayyid Muhammad Naquib Al-Attas with Hamzah Yusuf

2009-06-07T01:59:00.000-07:00

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[Powerpoint]:"Reflection on the Daily Remembrance of Allah" -devotional practices- # 3 -from "Wirdul-Kabir" of Habib 'Abdullah 'Alawi Al-Haddad.

2009-06-05T01:12:00.000-07:00

Al-Hamdulillah! Remember Qutb Imam Habib 'Abdur Rahmaan Al-Sagaff ibn Muhammad Maula al-Dawlah ibn 'Ali ibn 'Alawi ibn Muhammad Al-Faqih Al-Muqoddam, famous saying: " مَنْ لَيْسَ لَهُ وِرْدٌ فَهُوَ قِرْدٌ" (Whosoever do not have any 'Wird" - litany in Remembrance of Allah - he is a "Qird" - monkey). So take heed! Below a very useful "Wird" - simple and it teaches us the dzikr in various circumstances. May Allah s.w.t. grants us istiqomah in devotion and gain His Redha - Amin!

Reflection On The Daily Remembrance Of Allah[Slideshare]

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[Powerpoint]:"Reflection on message of the Qur'an" -devotional practices- # 2 -from "Wirdul-Kabir" of Habib 'Abdullah 'Alawi Al-Haddad.

2009-06-04T04:12:00.000-07:00

Reflection Quran(3)Aali Imran 190[Slideshare]

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[Powerpoint]:"Seven Significant Quranic Verses" - from "Wirdul-Kabir" of Imam al-Habib 'Abdullah ibn 'Alawi Al-Haddad (r.a.).

2009-05-12T21:15:00.000-07:00

Seven Significant Quranic Verses[Slideshare]

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[Lecture] by Sheikh Mukhtar Maghraoui - "The Various States of The Self and Cultivating Its Good."

2009-05-04T01:45:00.000-07:00

(continuation) The Series Of Islam From A Scientific Perspective by Dr Muhammad Ramadhan Al-Bouti (Episode 4 - 8)

2009-04-27T20:13:00.000-07:00

THESE ARE THE CONTINUATION
FROM EARLIER EPISODES WHICH
ARE POSTED ON MY OTHER
WEB (TO VIEW THEM - CLICK):
"AN-NASEEHAH"

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[BBC Documentary]: Cat Stevens Conversion to Yusuf Islam

2009-04-20T18:41:00.000-07:00

A BBC Documentary of how Cat Stevens a former Christian converted to Islam after stardom with hits such as "Peace Train" and "Father and Son" and became known as Yusuf Islam.

[Documentary]: BBC - An Islamic History of Europe (Full Movie)

2009-04-20T18:35:00.000-07:00

In this 90-minute documentary, Rageh Omaar uncovers the hidden story of Europe's Islamic past and looks back to a golden age when European civilisation was enriched by Islamic learning.

Rageh travels across medieval Muslim Europe to reveal the vibrant civilisation that Muslims brought to the West.

This evocative film brings to life a time when emirs and caliphs dominated Spain and Sicily and Islamic scholarship swept into the major cities of Europe.

His journey reveals the debt owed to Islam for its vital contribution to the European Renaissance. (courtesy BBC)

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MARHABA YA... RASULALLAH (swollaallaahu 'alayhi wa 'ala aa-lihi wa-sallam)

2009-04-19T17:37:00.000-07:00

(SUDAN)

(LEBANON)

(INDONESIA)

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Historical Evidence for Praising the Exalted Historical Evidence for Praising the Exalted Syed Hyder Akmal

Publish at Scribd or explore others: School Work Religion-Islam

ANNOUNCEMENT OF NEW COURSE

2009-04-14T23:47:00.001-07:00

Fardh Ain(Poster)

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Sitting (Jalsa) with Habib 'Umar Hafidz.

2009-04-13T23:59:00.000-07:00

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"Mawlid Simtud-Duror" - of Habib 'Ali ibn Muhammad ibn Hussein al-Habshi

2009-04-13T10:02:00.000-07:00

mawlid simtud duror
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Maulid Simtud Duror

Maulid Simtud Duror alkisah

Publish at Scribd or explore others:

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Dr. Jerald Dirks - "Muslims in American History : A forgotten legacy"

2009-04-12T07:08:00.000-07:00

28th of March 2009 in Bahrain. Dr. Jerald Dirks is a former minister (deacon) of the United Methodist Church. He holds a Master's degree in Divinity from Harvard University and a Doctorate in Psychology from the University of Denver. Author of "The Cross and the Crescent: An Interfaith Dialogue between Christianity and Islam" (2001), and "Abraham: The Friend of God" (2002). He has published over 60 articles in the field of clinical psychology, and over 150 articles on Arabian horses.

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Dr. Jamal Badawi @ "The Dialogue of Civilizations"

2009-04-12T00:47:00.000-07:00

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ANNOUNCEMENT OF THE UP-COMING IN-HOUSE TALK

2009-04-03T02:19:00.001-07:00

Maseehiya 2009ppt

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"Ashura" - Sermon by Mufti of Syria; and lecture by Habib 'Ali al-Jifri; and "The Caravan of Pride" - موكب الاباء - Movie on aftermath of Karbala;

2009-03-26T07:33:00.000-07:00

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NOTIFICATION OF COMING IN-HOUSE TALK

2009-03-24T04:50:00.000-07:00

Poster For Ust Zhuls Talk[2]

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[Audio-lecture] : "THE MESSENGER MUHAMMAD S.A.W." by Sheikh Hamza Yusuf Hanson & "THE MESSAGE" (movie)

2009-03-22T00:47:00.000-07:00

لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ أَنفُسِڪُمۡ عَزِيزٌ عَلَيۡهِ

مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم

بِٱلۡمُؤۡمِنِينَ رَءُوفٌ۬ رَّحِيمٌ۬

فَإِن تَوَلَّوۡاْ فَقُلۡ حَسۡبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ

عَلَيۡهِ تَوَڪَّلۡتُ‌ۖ وَهُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ

Now hath come unto you an messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most kind and merciful.

But if they turn away, Say : "Allah sufficeth me: There is not god but He: On Him is my trust - He the Lord of the Throne (of Glory) Supreme!

(Qur'an: Tawbah: 9: 128-129)

اللهم صل و سلم و بارك عليه و على آله

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"THE MESSAGE" - movie

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Habib 'Umar Hafidz - "Beauty of Faith (Iiman)"

2009-03-10T01:09:00.000-07:00

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Habib Umar on humility ("Awaarif al-Ma-'aarif" part 1 )

2009-03-05T17:41:00.000-08:00

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".. who are the rightly-guided scholars..?" - by Sheikh Hamza Yusuf Hanson

2009-03-02T20:39:00.000-08:00

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[Video]: SHEIKH DR. YUSUF AL-QARDHAWI - "The reason why the Islamic world [i.e. the Muslims] is so backwards..." & "ISLAM: A Progressive Religion"

2009-03-01T23:43:00.000-08:00

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MUSLIMS TODAY MAY BE BACKWARD

BUT

ISLAM: IS A PROGRESSIVE RELIGION

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Ustaz Zhulkeflee Hj Ismail (PERGAS) Singapore Religious Teachers’ Association.paper for “WAMY" World Assembly of Muslim Youth - Islamic Symposium1997”(10 Sept 97/ 8 R.Awwal 1418H) organized by Global Impact and Muhammadiyah Association.

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.
.
INTRODUCTION
.
يُرِيدُونَ لِيُطۡفِـُٔواْ نُورَ ٱللَّهِ بِأَفۡوَٲهِهِمۡ
.
وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوۡ ڪَرِهَ ٱلۡكَـٰفِرُونَ
.
“They aim to extinguish Allah’s light with their utterances: but Allah has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.”(Qur’an: as-Saff: 61: 8)
.
Despite the negative portrayal of Islam, especially by the media, Islam still is steadily being accepted and today its adherents comprises of one-fifth of all humanity. Yet, those who see it as a threat will constantly try to undermine it by process of “misinformation.” The most important respond is by way of educating our young generation towards being able to coherently rebut these misconceptions and expose their silly prejudices.
.
BRIEF OUTLINE
.
Amongst the constant barrage of misinformation is the portrayal of Islam as a “backward religion”, “antiquated” and “not in synch with progress.” It is most unfortunate that such views are affecting our young minds, especially those with little knowledge of Islam and who are being exposed to such thoughts emanating from advocates of ‘modernism’ and ‘post-modernism’.This paper will respond to only one aspect of such misinformation i.e. the notion that Islam is a backward religion and against progress. Yet inspite of the negative portrayal by the media, Islam is indeed a progressive religion and this paper will argue with the following sub-topics:
.
[1] What do we mean by “progressive” ?
.
[2] Why is there, generally, a negative perception of Islam?
.
[3] Our task and the intellectual challenge ahead.
.
[4] “Islam is progressive...” Examples of some important aspects.What do we mean by “progressive”?When we talk about being “progressive”, we normally are concerned about man’s efforts towards change from good to better. To know what is best, criteria and standards have to be envisaged to be used as measurement - be it quantitative or qualitative or both. It must be a constant effort towards attaining perfection, and not just limited to certain aspect of development but it must also consider the overall effect to man’s total development. Therefore by progressive we do not necessarily mean whatever is attained is already perfect, for to be fully satisfied with present attainments stifles the very notion of being progressive. Suffice if the changes attained are in line with the long-term vision of success, and the spirit of striving still continues.
.
In judging a particular religion, we have to evaluate from its teachings whether it conforms to that idea of “progressive”, rather than relying on what its followers have done - because we believe Islam is perfect but the Muslims are not, rather Muslims can seek perfection in Islam. (and not the other way round).
.
To define what we mean by “progressive” it is crucial and dependent upon what one considers as important objectives and vision for life, which one sets. And thus, to judge any particular religious teaching as being truly progressive depends very much also on how that religion view man’s purpose and destiny.
.
If the notion of “who is man? what is his role & purpose ? where will he go ? “ differs (for people have different objectives and views in life), the question of being “progressive” will differ respectively. Some within a narrow or particular perspective whilst those with a broader or holistic ideal defines it within the larger perspective. The following characteristics which I believe only Islam has, sets it apart as a truly “progressive religion” from all other:
.
[1] Entrenched in its original teachings are clear concepts of success, which not only is concerned with short-term gains alone but also is far-sighted. While it does concern itself with particular aspects yet it does not neglect the overall human development. Every aspect of its teachings is linked in a harmonious matrix emanating from the essential teaching i.e. concerning the Oneness of God and from it the unity and the brotherhood of man and the universe. Although Islam teaches that the ultimate life is in the hereafter, it does not ignore the importance of this life here and now, which it emphasize as the important means to the hereafter. And it has all along resisted attempts to dichotomize between the secular and the sacred, the earthly and the hereafter.
.
[2] Central to its teachings is that it exhorts its adherent towards attaining the highest standards possible according to one’s capacity.
.
[3] It provide guidelines, framework for its attainment in a harmonious way, from rules for personal development to international relations, linking every aspect of man’s life to a unified paradigm. Yet, it is not a rigid system as it allows for man’s growth in terms of his own discovery and inventiveness, in whatever circumstances which he may face in living in this world.
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[4] Its message is aimed universally to all nation and constantly manages to draw people from every nation into its fold regardless of their difference in make up, because essentially all mankind are related in their humanity and share a common trust and responsibility.
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[5] Its primary vision, standards and principle teachings remain unchanged whereas other religious or philosophical thoughts tend to change their stand. An interesting observation can be seen in that others tend to “discover” what Islam has all along been advocating.Why generally is there a negative perception?There are people who think that “Islam is backward”, “Islam is not progressive” and this is somewhat supported, either explicitly or implicitly, by the world media’s slanted coverage of events and news. This is compounded with the Muslims’ lack of success responding to the same media. Although it is accepted that what Muslims do does not necessarily mean that that is what Islam teaches, yet opinions of people tends to use such false syllogism (i.e. example, since the Muslims are backward, therefore it speaks much of Islam itself as a religion.).
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Added to this are the attacks against Islam by its enemies, which dates back to the Crusades. Although nowadays the approaches used have become somewhat subtler but more sophisticatedly lethal, in the form of Orientalist research and writings by so-called ‘sympathetic scholars’. We have to be proactively trained to think critically, to be prepared for the “ideological battle” (Ghuzwatul-fikr).
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OUR TASK AHEAD
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To prepare for this (ghuzwatul-fikr) every Muslim must know how to respond to misconceptions, not just by emotional outburst but with “wisdom and fair exhortation” as enjoined in the Qur’an (an-Nahl: 125.)
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The process required is for every Muslim:
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[1] To have a satisfactory general overview of Islam’s message - its philosophy, principles, paradigm, epistemology, history and development etc.;
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[2] To be critical of the so-called “standards” used by the others and set them right first vis-à-vis Islam’s;
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[3] To exposed their flaw viz. incomplete data, out of context etc. or their fallacious arguments viz. false syllogism, fallacy of the converse etc.(refer to my presentation: “how to deal with the general misconceptions on Islam”)
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“ISLAM IS A PROGRESSIVE RELIGION."
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Examples of some important aspects.......”To support our contention that Islam indeed is progressive, let us evaluate the contributions of Islam in the various fields and approach it using criteria listed above (The area or fields listed below as just examples to show the approach - and therefore not exhaustive):
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In Education
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هُوَ ٱلَّذِى بَعَثَ فِى ٱلۡأُمِّيِّـۧنَ رَسُولاً۬ مِّنۡہُمۡ
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يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ وَيُزَكِّيہِمۡ
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وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ
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وَإِن كَانُواْ مِن قَبۡلُ
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لَفِى ضَلَـٰلٍ۬ مُّبِينٍ۬
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وَءَاخَرِينَ مِنۡہُمۡ لَمَّا يَلۡحَقُواْ بِہِمۡ‌ۚ
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وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
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“He (Allah) it is who sent unto the unlettered people an apostle from among themselves, to convey unto them His messages, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error - ; and to [cause this message to spread] from them unto other people as soon as they come into contact with them : for He alone is almighty, truly wise!
(Qur;’an: al-Jumuu’ah: 62: 2-3)
Islam stresses from the beginning, and the Muslims are exhorted to:
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[1] Education is a very important human rights compulsory for all. (tolabul’ilm-faridwa-tan ‘alaa kul-li muslim - “to seek knowledge is compulsory for every Muslim” - Hadith reported by Ibn Majah) and is lifelong vocation (utluubull’lmi, minal mah-di ilal-lahd - “Seek knowledge from the cradle to the grave” -Hadith)
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[2] Truth and Wisdom is universal and mankind’s success requires their preoccupation with the seeking and sharing of this. (wa-tawaa-swoubil-haq - Exhort one another towards (the teaching of) truth - Q: al-Asr : 3..) (..awalam yasii-ru fil-ardi fa-yan-zuruu kai-fa kaa-na ‘aa-qibatu-lazi-na min qab-lihim..”....Have they then never journeyed about the earth and beheld what happened in the end to those who lived before their time ?....- Q : ar-Rum :9 )
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[3] Ultimate objective of education is the perfection of man’s nature & disposition entailing development of his intellect & conviction, his deeds and actions, and his inner spiritual purification and growth. (In-namaa bu-ith-tu-lii utam-mima makarimal akh-laaq - “verily I have not been raised (as a prophet) except to perfect the noble nature (disposition of mankind) - Hadith.” Beginning with the three aspects (iiman, islam wa-ihsan - “conviction, submission and best conduct”) it provides for the balanced growth and development of a truly humane personality.
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[4] Knowledge (al-’ilm) - Islam does not recognize secularist notion of knowledge but it extends knowledge even to the study of the universe as a necessary extension to religious pursuit. Research of the universe is the other (“aayah”) signs which the Qur’an enjoins believers to discover. (in-nafii kholqis-samaa-waati wal-’ardhi wakh-tilaafil-lay-li wan-nahaari la-aa-yaa-ti li-ulil al-baab - “verily in the creations of heaven and earth and in the alternations of night and day, in them are Signs for those who reflect” - Q: ali-Imran : 3 :189 )
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[5] Lest we forget, Islam had contributed tremendously in the field of education and especially our young Muslims should never forget this. The present age or civilization owes a lot to the Islamic civilization, which carried the torch of knowledge and enlightenment when the world then, was in the “dark ages”. Attempts to eradicate or deny this had been made especially when the Muslims were dominated and ruled by colonial rulers. The time has come for us Muslims to resume that tradition of education, which had made us the leaders of man with a civilization, which benefit the universe.
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In legislation
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- “Maqaasid-ash-shar’iyyah”
(Aims & purpose of Shari’ah)
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[1] Ever since its inception, Muslims have a constitution perfectly written in a perfect language i.e. Al-Qur’an (Dustuuruna) and exemplified through the Prophet Muhammad’s life i.e. As-Sunnah (Qudwaatuna). From then on the development of the Shari’ah evolved in accordance with the needs of people and has remained continuously relevant even till today. Much criticisms were made to it by those who were advocates of other legislative systems but a simple respond would be to discuss the aims and purpose of Islamic Shari’ah vis-à-vis theirs. Briefly, they should realized that Islamic shari’ah concerns itself with mankind’s preservation and development of their:
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Dhururiyyah (Rights to religious belief, to life, to intellect, to wealth, to honour / lineage,)
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Haajiyyah (Needs which ensure comfortable life as a manifestation of glorifying God)
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Tahsiniyyah (Perfection- towards “Makarimal akhlaq” (development of noble character) and “Mashaalih” (betterment of the community)
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[2] It can be shown the extensiveness of Islamic jurisprudence by listing the areas covered under “Fiqhul-Islam”, viz. ‘Ibadah (Personal Devotions); Mu’amalah (Social Transaction); Munakahah (Marriage & Family); Jinaayah (Criminal); Faraa-idh (Inheritance / Distribution of wealth); Aqodhiyyah (Judiciary); Jihad (Striving in war & peace) and al-Imaarah (Leadership & government).
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In international relations
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- “globalization of human civilization”
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يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم مِّن ذَكَرٍ۬ وَأُنثَىٰ
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وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْ‌ۚ
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إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ
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إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬
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“O men! Behold, We created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of Allah is the one who is most deeply conscious of Him. Behold, Allah is all knowing, all-aware.”
(Qur’an: al-Hujurat: 49: 13)

[1] It advocate peaceful co-existence of mankind inspite of our physical differences which should positively be used towards better understanding of each other (li-ta’aarafu - “that they may come to know one another” -Q: al-Hujurat: 49: 13);
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[2] It directs mankind towards mutual assistance for the sake of goodness and the general welfare of all-mankind (ta’aawanu alal-birri wa taq-wa - “but rather help one another in furthering virtue and God-consciousness” - Q: al-Ma’idah: 5: 2);
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[3] It emphasizes Justice and Good Deeds (ya’ muru bil-’adli wal ihsaan wa itaa-i zil-qurba, wayanhaa anil fah-shaa-i wal mungkari wal baghi - “...He (Allah) enjoins justice, and the doing of good, and generosity towards (one’s) fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy..” - Q : an-Nahl : 16 : 90) to be a common virtue for all mankind to consider implementing;
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[4] It advocate communication and dialogue for the pursuit of Truth without coercion (laa ikraaha fid-diin - “ there shall be no coercion in matters of faith” - Q: al-Baqarah: 2: 256) ; (afa-anta tukrihun-naas hat-taa ya-kuunu mu’miniin - “.. do you then think that you can compel people to believe..? - Q: Yunus: 10: 99.)
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[5] Collective concern to eradicate oppression by reconciling the feuding parties through negotiations. And when this fails, then to resort to use of collective force against the one who oppresses because when all else fails, peace can only be achieved through a just war. ( fa-asw-lihu bai-nahumaa, fa-in ba-ghat ih-daa-huma ‘alal-ukhraa fa-qaatilul-lati tab-ghii ha-taa tafii-a ila am-rillaah fa-in faa-at fa-asw-lihuu bai-na-huma bil-’adli wa-aq-swituu... “..make peace between them; but then, if one of the two (groups) goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to Allah’s commandment; and if they revert, make peace between them with justice, and deal equitably (with them)..”al-Hujurat : 49 : 9)
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Conclusion:
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Vicegerency-
Mankinds common role, purpose & responsibilities.
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ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ
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بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ
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“Corruption has appeared on land and in the sea as an outcome of what men’s hands have wrought :”
(Qur’an : ar-Rum : 30 : 41)
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فَأَقِمۡ وَجۡهَكَ لِلدِّينِ حَنِيفً۬ا‌ۚ
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فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَا‌ۚ
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لَا تَبۡدِيلَ لِخَلۡقِ ٱللَّهِ‌ۚ
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ذَٲلِكَ ٱلدِّينُ ٱلۡقَيِّمُ
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وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ
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لَا يَعۡلَمُونَ
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“And so set thy face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which Allah has instilled into man: [for] not to allow any change to corrupt what Allah has thus created - this is the [purpose of the one] ever-true faith: but most people know it not.”
(Qur’an: ar-Rum: 30: 30)
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There are many other aspects of Islam, which are so beautiful and relevant for mankind. Thus, it is for us Muslims to reform ourselves and return to the pristine and noble teachings of Islam - because whether we like it or not, people tends to judge Islam based on the state and behavior of the Muslims. And why are the lives of Muslims not reflective of the noble teachings of Islam? Perhaps, many are themselves ignorant of it, or simply complacent by not being committed to the Islamic cause. Before we can effectively convinced others, we ourselves must be convinced. Before we can educate others about Islam, we ourselves must be educated in it. Therefore, the beginning of change must start with each individual Muslim themselves. For Allah s.w.t. says :
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إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ
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حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۗ
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“Verily, Allah does not change the state of a people unless they change what is in themselves.”
(Qur’an: ar-Ra’ad: 13: 11)

WALLAAHU A’LAM -

WABIL-LAAHI-TAU-FIQ-WAL-HI-DAA-YAAH-WAS-SALAA-MU-
‘ALAYKUM WARAH-MATULLAAHI- WA-BARA-KAATUH.

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Habib 'Ali Zein al-'Abideen al-Jifri - "A Common Word"

2009-03-01T21:11:00.000-08:00

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"SWOLAWAT TARHEEM"

2009-02-28T22:47:00.000-08:00

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اَلصَّلاةُ وَالسَّلامُ عَلَيْك

The Salutations and Peace be upon you (O Prophet Muhammad)!

يَا إِمَامَالْمُجَاهِدِين

O (You, who is the)! Leader of all who strive in Allah’s cause (mujaahideen)!

يَا رَسُول اللَه

O! Messenger of Allah

اَلصَّلاةُ وَالسَّلامُ عَلَيْك

The Salutations and Peace be upon you (O Prophet)!

يَا نَاصِرَالْهُدَى

O (You who is the) Helper of the Guidance (of Allah)!

يَا خَيْرَخَلْقِ اللّه

O (You who is the) Best of Allah’s Creation!

اَلصَّلاةُ وَالسَّلامُ عَلَيْك

The Salutations and Peace be upon you (O Prophet)!

يَا نَاصِرَ الْحَقِّ يَا رَسُولَ الله

O (You who is the) Helper of the Truth, O Messenger of Allah!

اَلصَّلاةُ وَالسَّلامُ عَلَيْك

The Salutations and Peace be upon you (O Prophet)!

يَامَنْ أَسْرَى بِكَ الْمُهَيْمِنُ لَيْلاً

نِلْتَ مَا نِلْتَ وَالأَنَامُ نِيَام

O (Allah, the) One Who brought you on the Night journey (Isra’), the Preserver of your Safety Who granted you the (many other gifts of miracles) while people are asleep

وَتَقَدَّمْتَ لِلصَّلاَةِ فَصَلَّى كُلُ

مَنْ فِي السَّمَاءِ وَ أَنْتَ اْلأِمَام

And you (O Prophet) were in front (that night) in the devotional prayer (solat) as their Imam (leader), followed by everyone in the heavens

وَإِلَى الْمُنْتَهَى رُفِعْتَ كَرِيْمًا

And you were brought to Sidrat-ul-Muntaha (the furthest lote-tree that none in creation, not even Archangel Jibra-il a.s., was permitted to arrive upon it – except you) raising you to such Nobility (by Allah)

وَسَمِعْتَ النِّدَآءَعَلَيْكَ السَّلام

And (while there) you heard Allah s.w.t. directly call-out to you: “Upon you be the Peace”

يَا كَرِيْمَ اْلأَخْلاَق

O You (Prophet) who possesses the Noblest Disposition!

يَا رَسُول اللَه

O Messenger of Allah!

صَلَّى اللّهُ عَلَيْكَ وَعَلَى آلِكَ وَأَصْحَابِكَ أَجْمَعِيْنَ

Salutation of Allah be upon you (O Prophet) and upon your Household and all of your Companions.

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