Wednesday, 7 December 2011

...and yet between their two prayers lies a gulf as [vast] as that separating Heaven from earth

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful



“Someone who turns away in prayer, either with his eyes or his heart, is like a man whom the king summons and seats before him: just when the king starts to call out his name and addresses him, the man turns from him right and left, and his heart turns away. And since his heart is not present, he understands nothing of what the king says to him. What should this man expect from the king in return? At the very least, should he not expect to leave the palace – rejected, cast out and beneath consideration?

This worshipper is in no wise equal to the one whose heart is present, turned in prayer towards God and so aware of the Grandeur of the One before whom he stands that his heart is filled with awe, his head inclines and he would be ashamed before his Lord to face anyone else, or turn away.

About these two prayers, as Hassan bin ‘Atiya said: ‘Two men may offer prayer shoulder to shoulder, and yet between their two prayers lies a gulf as [vast] as that separating Heaven from earth. This is because one of them has his heart turned towards God, while the other is forgetful and heedless.’

Extract: The Invocation of God; Ibn al-Qayyim al-Jawziyya; page 26.



http://fafirrooelaallaah.wordpress.com/2009/08/04/between-their-two-prayers-lies-a-gulf-as-vast-as-that-separating-heaven-from-earth/





  Has not the time yet come for those who believe that 
their hearts should be humble for the remembrance of Allah 
and what has come down of the truth? 
[Surah Al Hadid 57:16]

The divine decree related to the believer is always a bounty

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful



The divine decree related to the believer is always a bounty, even if it is in the form of withholding (something that is desired), and it is a blessing, even if it appears to be a trial, and an affliction that has befallen him is in reality a cure, even though it appears to be a disease!

Unfortunately, due to the ignorance of the worshipper, and his transgressions, he does not consider anything to be a gift or a blessing or a cure unless he can enjoy it immediately, and it is in accordance with his nature. If he were only given a little bit of understanding, then he would have counted being withheld from as a blessing, and the sickness as a mercy, and he would relish the trouble that befalls him more than he relishes his ease, and he would enjoy poverty more than he enjoys richness, and he would be more thankful when he is blessed with little than when he is blessed with a lot.

Imam ibn al Qayyim rahimahullah :
Madarij al-Salikin 2/215-216




Jazakillahu khairan to

“So flee unto Allah…” [51:50]




  Has not the time yet come for those who believe that 
their hearts should be humble for the remembrance of Allah 
and what has come down of the truth? 
[Surah Al Hadid 57:16]

[Video] FUNNY Kamal El Mekki Brownie surprise...

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful









  Has not the time yet come for those who believe that 
their hearts should be humble for the remembrance of Allah 
and what has come down of the truth? 
[Surah Al Hadid 57:16]

Wednesday, 23 November 2011

Disobedience Devastates Blessings

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

The illustrious scholar Ibn Qayyim al-Jawziyyah (751 AH) authored an incredible work, al-Da’ wa al-Dawa' (The Disease and the Cure), in which he detailed with remarkable insight the hideous consequences of sinning and disobeying Allah ta’ala. In this article a tiny segment of his discussion is presented, where he turns to the topic of blessings and how one is deprived of them as a result of acts of disobedience. The following is what he wrote:
 
"It uproots the blessings of one’s life, sustenance, knowledge, deeds and obedience. In short, it eradicates the blessings of religion and world. You will not find the least blessing in the life, religion or world of one who disobeys Allah. It is none other than the disobedience of creation that effaces blessings from the Earth. {quotes}Allah says, ‘And if the people of the towns had believed and had taqwa [piety], certainly, We would have opened for them blessings from the Heaven and the Earth’.

Allah ta’ala also says, ‘If they had adopted the right way, We would have bestowed on them water in abundance, that We might try them thereby’ [In a hadith], 'Indeed a servant is deprived of sustenance as a result of a sin he embarks upon.' In another hadith, 'The Holy Spirit [i.e., Jibra’il] released into my soul, that a soul will not die until it replenishes it’s sustenance; so fear Allah and be moderate in your supplications; what is with Allah can only be attained through obedience to Him. Indeed, Allah has decreed refreshment and joy in contentment and certainty and He has decreed anxiety and grief in doubt and discontent.' The narration mentioned by Ahmad in the chapter on ascetism [zuhd] [in his book al-Musnad] has already been cited, ‘I am Allah. If I am pleased I bestow blessings and My blessings have no limit. If I am angry I curse and my curse extends to the seventh generation.’

The expanse of sustenance and deeds is not calculated by its multitude and nor is the length of one’s age determined by the number of months and years, but the expanse of sustenance is measured by the blessing within it. It has already preceded that the age of the slave is the span of his life and that there is no life for the one who turns away from Allah and preoccupies himself with other than Him; the lives of beasts are better than his life. The life of a person is determined by the life of his heart and soul and his heart will have no life unless it knows its Maker; loves Him; worships Him alone; turns to Him in repentance; finds tranquillity in His remembrance and endearment by being near to Him. Whoever forfeits this life has lost out on all good even if he compensates it with something of the world. In fact, the world in its entirety cannot compensate for such a life. Everything the slave loses out on has a substitute but if he loses out on Allah, nothing at all can ever substitute Him. How can something that is inherently in need compensate for the One who is inherently rich; that is inherently incapable compensate for the One who is inherently able?; the dead compensate for the Ever-living who will never die?; the creation compensate for the Creator, or one who intrinsically has no existence and possessions at all compensate for One whose richness, life, perfection, generosity and mercy are essential qualities of His essence? How can one who does not own even the weight of an atom compensate for the One who possesses the dominions of the Heavens and the Earth? 
The reason that disobedience of Allah eradicates the blessing of one’s sustenance and age lies in the charge of Satan with disobedience and its perpetrators. His authority is over them and he refers back to this office, its people and associates. The blessing of anything that connects and unites with Satan becomes obliterated; the mentioning of Allah’s [ta’ala] name was prescribed at times of eating, drinking, dressing, mounting and sexual relations because of the blessing associated to the name of Allah. The mention of His name expels Satan and cause blessings to materialise; nothing can challenge the name of Allah.
 
Anything that is not for Allah will have its blessing removed as it is the Lord alone who blesses and all blessings emanate from Him. Everything that is attributed to Him is blessed: His speech is blessed; His Messenger is blessed; His believing servant who benefits creation is blessed; His sacred house is blessed and His quiver on earth - which is Sham - is a land of blessing, Allah describes it as being blessed in six verses of His Book.

So none but He alone can bless and nothing besides what is attributed to Him is blessed, i.e., attributed to His servitude, love and pleasure since the whole universe is otherwise ascribed to His lordship and is His creation. Everything He distances from Himself be it an essence, statement or deed, does not contain any blessing or good. The closer something is to Allah determines it blessings, in direct proportion to its nearness to Him.

The direct opposite of being blessed is being cursed. The land, the person or action that Allah has cursed will be the most remote from any good or blessing. Anything that is associated and linked to it or is a route to it will contain no blessing whatsoever. Allah cursed His enemy, Iblis, and made him the furthest creation from Himself; everything that emanates from his side will hold the curse of Allah in proportion to its proximity and attachment to him. It is from this perspective that disobedience has the severest effect on effacing the blessings of one’s age, sustenance, knowledge and actions. Any period of time in which Allah is disobeyed, any wealth, body, status, knowledge and action Allah is disobeyed with, will count against the doer and not for him. The only life, wealth, strength, status, knowledge and action he really possesses is that with which Allah is obeyed.

Likewise, one may own a tremendous amount of gold and silver but his actual wealth does not extend to a thousand dirham’s or so. The case is the same for knowledge and status. It is related in At-Tirmidhi from the Prophet, 'The world is cursed; everything in it is cursed except the remembrance of Allah and whatever ensues from it or a scholar and a student.' In another narration, 'The world is cursed; everything in it is cursed except that which is for Allah.' This is what contains blessing specifically and Allah is the One Who is sought for help and upon Him we rely."
 
 Ibn al-Qayyim and scholars of his calibre possessed the grace and favour of Allah to clearly see the effects of sins as they really are; we should ask Allah to condition ourselves to attain this clarity of sight and insight to see things for what they truly are. When we do not achieve the results we work for or miss out on the blessings we hope for, our first point of call should be to examine our own shortcomings and sins and to make amends.

 
___________________________________________________________
Notes:

1. Surah Al-A'raf 7:96
2. Surah Al-Jinn 72:16-17


http://www.islam21c.com/spirituality/225-disobedience-devastates-blessings





  Has not the time yet come for those who believe that 
their hearts should be humble for the remembrance of Allah 
and what has come down of the truth? 
[Surah Al Hadid 57:16]

Friday, 18 November 2011

...With him are the keys of the Unseen

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful



Allah says: 

“With him are the keys of the Unseen. No one knows them save He. And He knows what is in the land and the sea. Not a leaf falls but He knows it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record.” 
[Sûrah al-An`âm: 59]



Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

[Event London]: History of Islam in India Part II, Sat 17th Dec 2011

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

For bookings and more details http://islamiccourses.org/courses/islamic-history-of-india-part-2/








Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

Monday, 14 November 2011

Quran with contemplation

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful



Ibn al-Qayyim (may Allāh have mercy on him) summarised what the Muslim has to do in order to remedy the hardness of his heart with the Qur’ān. He said, 


‘There is nothing more beneficial for the heart than reading the Qur’ān with contemplation and reflection. The Qur’ān encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’ān that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart. If people were to possess a realization of what the recitation of the Qur’ān with contemplation contains, they would devote themselves to it at the expense of everything else. When the person reads it with reflection and he comes across an āyah (verse) that he is in need of for curing his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single āyah of the Qur’ān with contemplation and reflection is better than reciting the Qur’ān to completion without any contemplation. It is also more beneficial for the heart and more conducive to attaining īmān (faith) and tasting the sweetness of the Qur’ān.’





Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

Thursday, 27 October 2011

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful


The Messenger of Allah, peace be upon him, said: "There are no deeds as excellent as those done in these ten days." They (the companions listening) said, "Not even Jihâd?" He, peace be upon him, said, "No, not even Jihâd except a man who goes forth endangering his life and wealth and does not return with anything." [Recorded by al-Imâm al-Bukhârî]




Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

Sunday, 2 October 2011

[Video] Who is the Happy One?

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful







Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

Friday, 23 September 2011

Primary Schools under the Ottomans

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful





http://www.MuslimHeritage.com/ImageLibrary/primaryschoolsfig1.jpg
Shah Sultan Primary School picture located at Eyup, Istanbul
This short article based on Ekmeleddin Ihsanoglu's article "Ottoman Educational and Scholarly-Scientific Institutions", History of The Ottoman State and Society and Civilisation (Edited by E. Ihsanoglu), Istanbul 2002, Vol. II, pp. 361-512.

Elementary education and teaching in the Ottoman Empire were conducted in primary schools (sibyan mektepleri). These schools, established for the education of children, were a continuation of the schools known as küttâb in Islam. They were also referred to as dar al-talim, dar al-huffaz, tash maktab or just maktab (school).
The Classical Period

These primary schools were generally founded by elite ranked statesmen or sultans and located within mosque complexes (külliye), adjacent to a mosque or in a separate structure. Because they demanded little in terms of investment in finance and space they were to be found in every village, every neighbourhood and every district. In addition, depending upon the specifics of their charters, such schools might be coeducational or have separate buildings for girls and boys. Though the principles governing the workings of these schools, which were established and managed as waqfs, were laid out in their charters they shared many common approaches to education.

Children who reached the age of five would begin their education in these schools with a very lively ceremony known as âmin alayi or bed'-i besmele. As far as we can determine there were no acceptance or registration procedures for these schools. The children from all Muslim families had the right to attend the schools. The teachers were selected from among individuals who had some madrasa education or literate imams, muezzins, mosque caretakers and the like. In addition, if it had been so specified in the school charter, calligraphy instructors would be hired for writing classes.[1] In the coeducational or girls' schools, classes would be taught by knowledgeable and experienced female teachers who had reached a certain age and who had memorized the Qur'an.

It is not known whether or not the primary schools had formally prepared curricula. It is, however, possible to provide certain information about their classes based on the terms of their charters or on the basis of regulations laid down from time to time.[2] The overriding purpose of these schools was to teach reading and writing to children and to have them learn the basics of the Islamic religion and the Qur'an. As a result, an effort would be made to teach the children the alphabet, to instruct them in the Qur'an, to have them memorize certain suras, to teach them the basic principles of Islam, Qur'an recitation, penmanship and to instruct them in the four basic arithmetical procedures known as kara cümle. In addition, they would also be asked to read certain poetic dictionaries in Arabic and Persian (lügatlar) such as the Sübha-i Sibyan and Tuhfe-i Vehbî, which became classics during the eighteenth century in order to facilitate their learning. Though there are various views concerning the language of instruction of these primary schools, it is generally accepted that the native language of the students was used. Though no age for graduation is indicated, there was a requirement that every pupil read the Qur'an from cover to cover at least once in order to graduate.[3]

Primary Education and Primary Schools after the Tanzimat Period
http://www.MuslimHeritage.com/ImageLibrary/primaryschoolsfig2.jpg
Ragip Pasha Primary School picture located at Laleli, Istanbul

During the reign of Sultan Mahmûd II, thought was given for the first time to reform of civilian schools as well as those for the military. It was in this context that in 1824 the situation of the primary (sibyan) schools, which continued to function along classical Ottoman educational lines, was taken up for consideration. Mahmûd II issued an edict pertaining to "Primary Education" (Tâlim-i Sibyan) that same year which outlined the principles, which should govern young children's education. Accordingly it was recommended that children be sent to school rather than serving as apprentices and that, furthermore, they continue in school until they reached puberty. This edict, which only pertained to Istanbul, included certain sanctions. Because of the influence the madrasas had over the primary schools the administration of such schools was left to the office of the Shaykh al-Islam.[4]

In 1838 Sultan Mahmûd II undertook another improvement in the area of primary education. To that end, the General Council for Public Works (Meclis-i Umûr-i Nâfia) prepared a report, which Mahmûd approved with a few changes. The main purpose of the report was to bring about a reform of primary education. Among the articles of the report, perhaps the most important of them, was the one, which viewed the educational system as a whole and called for a harmonious interrelationship among all levels.
The report largely puts forth proposals of a general nature rather than ones with a specific focus. Accordingly, certain instructions of an advisory nature were made with regard to matters such as required attendance, the system of classes, the opening of boarding schools for orphans and the monitoring of teachers. Leaving the administration of the schools to the office of the Shaykh al-Islam, however, constituted a barrier to the realization of the desired changes.

Sultan Abdülmecîd began the first efforts at primary school reform during the Tanzimat period in 1845. The imperial edict proclaimed at that time called for an end to ignorance and an improvement of public comportment in the country. In 1845 the Provisional Council prepared a report which in sum called for the reorganization of the existing primary schools. The report included articles pertaining, among other things, to first initiating the reforms at the local school level, providing instructions to the teachers in the existing schools for each of the classes they were teaching, only having licensed persons employed as teachers, and the initiation of a system of graded classes and examinations. The Public Education Council (Meclis-i Maârif-i Umûmî) began putting these decisions into effect and established a Ministry of Public Schools (Mekâtib-i Umûmiye Nezâreti) to implement the measures in the schools and to monitor the situation.

A new era began with respect to the reform of the primary schools in 1847 with a directive prepared by the Ministry of Public Schools meant to be a guide for teachers. According to the directive, the course of education was to be four years with the primary schools providing the foundation for the middle schools. Turkish was to be emphasized, education nationalized, blackboards and pens and pen cases were to be used, and attendance was to be made mandatory.[5] These decisions were, however, for a variety of reasons, never implemented and the primary schools continued offering education in the old style. In 1857, with the founding of the Ministry of Education (Maârif Nezâreti), the reform of primary schools was once again taken up, but nothing was done in this respect before 1863. Istanbul was selected as a pilot area and the decisions of 1846 were put into effect. In the meantime some new ideas were in the air, such as the state paying the salaries of teachers and the provision of free primary education. The Commission on Muslim Primary Schools (Mekâtib-i Sibyan-i Müslime Komisyonu) established in 1864 prepared a ten-point set of regulations for the primary schools. The regulations provided for the following innovations: the inclusion of penmanship, civics (mâlûmât-i nâfia), geography and arithmetic among the lessons offered. However, this set of regulations was also not put into effect.[6]

http://www.MuslimHeritage.com/ImageLibrary/primaryschoolsfig3.jpg
Kuyucu Murad Pasha Primary School picture located at Eyup, Istanbul
The reform of the entire educational system, and in that sense the primary school system, had to wait until the Public Education Regulations (Maârif-i Umûmiye Nizamnâmesi) of 1869. The sections of the regulations which pertain to primary schools can be divided into four headings: prescriptions of a general nature, those pertaining to classes and examinations, those concerning teachers and those pertaining to financial matters. The prescriptions of a general nature in the regulations included such things as that at least one primary school should be opened in each neighbourhood or village offering a four-year education, that boys be required to attend school between the ages of six and ten and girls between seven and eleven and that if there were two schools in one neighbourhood, one should be allocated to boys, the other to girls. Among the prescriptions pertaining to classes and examinations in the regulations is one, which prescribes a required curriculum and indicates that such a curriculum may only be changed with the permission of the Ministry. That provision also states that examinations should be given in the presence of the village or neighbourhood council of elders. Teachers were required to be Ottoman subjects and Men's Normal School (Dâr al-muallimîn) graduates. The income of these primary schools would come from wakif sources, local levies (avâriz parasi), estates of those leaving no heirs, Ramazan alms (fitre), alms (zekât) and monies gained from sales of the skins of animals which had been sacrificed.

The reform of primary (sibyan) schools based on the Regulations of 1869 and the opening of newly reorganized schools called ibtidâî (elementary) schools began in 1870. This effort targeted the entire empire, not just Istanbul. As part of this enterprise, books were prepared for the new elementary schools that were quite different both in terms of format and content from than those which had been in use to date. The primary schools continued to provide a traditional sort of education. In order to put into practice and experiment a little with the newly prepared curriculum, an elementary school was opened up in 1872 at the Nuruosmâniye Mosque. The implementation of the Regulations of 1869 began in Rumelia some time after that. Two important points are notable from a set of instructions also published in the same year. The first of these pertains to the attempt to turn over the administration of the primary schools to the local neighbourhood populace. The second concerns the effort to establish a commission to prepare a guidebook for teachers at the primary schools. Such things were not however put into practice until the time of Sultan Abdülhamîd II.
http://www.MuslimHeritage.com/ImageLibrary/primaryschoolsfig4.jpg
Iskender Pasha Primary School picture located at Eyup, Istanbul

During the reign of Sultan Abdülhamîd II the question of primary education was given a place in the Constitution (Kanûn-i Esâsî) of 1876. An article in the Constitution makes primary education mandatory: "All Ottoman youth shall be required to complete the first stage of the educational system and the steps and details with regard to this shall be spelled out in special regulations." In 1879 a Bureau of Primary Schools (Mekâtib-i Sibyâniye Dâiresi) was established and was divided into two departments, one dealing with the "Mekâtib-i Sibyâniye" (Primary Schools) which offered a traditional primary school education and the other responsible for the "Mekâtib-i Iptidâiye" (Elementary Schools) during that period. In 1882 the Minister of Education tried to do away with this dichotomous system by placing his weight behind the elementary (iptidâî) schools and eventually the primary (sibyan) schools were transformed into elementary schools. By 1909 many of the primary schools had come to adopt the new style curriculum. The accomplishments in the areas of primary schooling and education during the reign of Abdülhamîd can be summarized as follows. An elementary educational organizational structure was constructed for the obligatory primary school system in both the capital and in the provinces as an administrative measure. Elementary schools were opened and proliferated. The new type of education was introduced into the primary schools. Priority was given to primary education in places where there was a dense Muslim population. The attempt was made to secure contributions from the public in the area of education. Normal schools were opened in the provinces in order to train teachers. Decisions taken in this area were systematically implemented. In addition, a large number of elementary schools were opened in Istanbul during that period. Corporal punishment and other severe forms of punishment were forbidden in the schools. An effort was made to spread education to the provinces. However, the poor financial situation of the country made it difficult to fully realize these ambitions.[7]

In order to understand the intense activity during the reign of Sultan Abdülhamîd II in the field of education one can undertake a statistical analysis of elementary schools, both those already existing and those offering the new type of education, in various provinces of the Ottoman Empire between 1905 and 1906. Accordingly, there were 355 state and nine private elementary schools in Istanbul, the capital, twelve of these boys schools, seventeen for girls and 326 of them mixed. The situation for Anatolian cities was as follows. In Aydin there were a total 1379 schools, 669 of which were for boys, 92 for girls and 698 were mixed. In Kastamonu there were a total of 855, 52 of which were for boys, 23 for girls and 780 mixed. In Trabzon there were a total of 526 schools, 82 of which were for boys, one for girls and 443 were mixed. In Bursa there were a total of 56 state schools, 43 for boys, seven for girls and six mixed, and a total of 1406 private schools, 1208 of which were for boys, seven for girls with 191 mixed. In addition, in Anatolia, Canakkale had more than 400 elementary schools, Ankara, Diyarbakir, Konya, Sivas and Izmit more than 200 and Erzurum more than 100. We observe the same density in the Balkans. For example, there were more than 500 schools in Kosovo and Manastir, more than 200 in Edirne, and more than 100 in Iskodra and Yanya. In the Aegean islands there were a total of 68 elementary schools, thirteen of them for boys, eight for girls and 47 mixed. We observe the same intense process of elementary school construction in the Ottoman Arab provinces. For example, there were more than 300 schools in Jerusalem, more than 200 in Beirut, and more than 100 in Aleppo.[8]


[1] F. R. Unat, Türkiye Egitim Sisteminin Gelismesine Tarihi Bir Bakis (Ankara, 1964), 6-7.
[2] B. Kodaman, Abdülhamid Devri Egitim Sistemi, 2d ed. (Ankara, 1991), 58-60.
[3] For primary schools see ibid, 58-66; I. Bozdemir, "Osmanli Sibyan Mekteplerinde Egitim ve Ögretim" (Master Thesis, Istanbul University, Social Sciences Institute, Istanbul, 1991).
[4] F. R. Unat, Türkiye Egitim Sisteminin, 8.
[5] B. Kodaman, Abdülhamid Devri, 59-60.
[6] Ibid., 63-65.
[7] Ibid., 65-90.
[8] Ibid., 89-90.

by: Prof. Dr. Ekmeleddin Ihsanoglu, Wed 10 August, 2005


Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

Here Is What I Wrote ... From My Heart

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful


A Letter by Malcolm X, may Allâh have mercy upon him
Quoted from The Autobiography of Malcolm X printed by Penguin Classics



Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.

I have been blessed to visit the Holy City of Makkah, I have made my seven circuits around the ka'bah, led by a young religious guide (mutawaf) named Muhammad, I drank water from the well of the Zam-Zam. I ran seven times back and forth between the hills of Mt. as-Safa and al-Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.
There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.

America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought-patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug - while praying to the same God - with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

We were truly all the same (brothers) - because their belief in one God had removed the white from their minds, the white from their behaviour, and the white from their attitude.
I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man - and cease to measure, and hinder, and harm others in terms of their 'differences' in color.

With racism plaguing America like an incurable cancer, the so-called 'Christian' white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster - the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.

Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities - he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth - the only way left to America to ward off the disaster that racism inevitably must lead to.

Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a white man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. Never would I have even thought of dreaming that I would ever be a recipient of such honors - honors that in America would be bestowed upon a King - not a Negro.
All praise is due to Allah, the Lord of all the Worlds.

Sincerely,

Al-Hajj Malik El-Shabazz (Malcolm X)




Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]

Saturday, 3 September 2011

Points of Benefit

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful



Points of BenefitIbn Qayyim al Jawziyyah
from al-Fawaa'id of Ibn Qayyim al-Jawziyyah
Faid ur-Rahmaan fee al-Fawaa'id il-Hisaan no. 1 p. 30-32
Abridged by Sh. Husain al-Awaayishah

* How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

* When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

* If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

* Repel the thought, for if you don't, it becomes an idea. So repel the idea, for if you don't it will become a desire. So fight against that (desire), for if you don't, it will become a determination and a passion. And if you don't repel that, it will become an action. And if you don't replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

* When a decreed matter occurs to Allaah's 'abd (slave), which he dislikes, then he should have six perspectives about it

- First: The Perspective of Tawheed:
And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn't will doesn't come to pass

- Second: The Perspective of Fairness:
And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.

- Third: The Perspective of Mercy:
And that the person's mercy with regard to this thing that was decreed supercedes his anger and vengeance

- Fourth: The Perspective of Wisdom:
And that it was Allaah's infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose

- Fifth: The Perspective of Praise:
And that to Allaah belongs the complete and entire praise for that thing that was decreed from every angle of it.

- Sixth: The Perspective of Worship to Allaah ('Ubudiyyah):
And that he is a pure worshipper of Allaah from every standpoint. His Master's Rulings and Decrees occur to him by virtue of his being Allaah's possession and slave. So Allaah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.

* Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretchedlife of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.#

* If your mind would free itself from the governorship of your desires, the state would return back to it.

* You have entered into the abode of desires, so you have put your life at stake.

* It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."
 
* The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter. So whoever knows the extent of differences, he will choose what deserves to be chosen.


l-Fawaa’id: Points Of Benefit

Author: Imaam Ibn al-Qayyim al-Jawziyyah



[1] Six Etiquettes of Learning

Ibn al-Qayyim - rahimahullaah - said:

"There are six stages to knowledge:-

  • Firstly: Asking questions in a good manner.
  • Secondly: Remaining quiet and listening attentively.
  • Thirdly: Understanding well.
  • Fourthly: Memorising.
  • Fifthly: Teaching.
  • Sixthly - and it is its fruit: Acting upon the knowledge and keeping to its limits." [Miftaah Daarus-Sa'aadah (p.283)]

[2] Fruits of Humility

Ibn al-Qayyim - rahimahullaah - said in Al-Waabilus-Sayib minal-Kalimit-Tayyib (p.15) that one of the Salaf (Pious Predecessors) said:

"Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord the Most High - due to it. He stands before Allaah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self-adulation, pride and arrogance - such that this becomes the cause for his destruction."


[3] Purifying the Heart

Ibn al-Qayyim - rahimahullaah - said:

"There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with dhikr (remembrance of Allaah), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and ghaflah (neglecting remembrance of Allaah). Likewise, it is cleansed and polished by two things: istigfaar (seeking Allaah's forgiveness) and dhikr." [Al-Waabilus-Sayyib (p.80)]



[4] Jihaad Against the Self

"Jihaad (striving) against the soul has four stages:

  • Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Herefater, except through it.
  • Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

  • Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allaah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allaah.
  • Fourthly: Striving to be patient and persevering against those who oppose this da'wah (call) to Allaah and those who seek to cause harm - patiently bearing all these hardships for the sake of Allaah.
When these four stages are completed then such a person is considered to be amongst the Rabbaaniyyoon. The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbaaniyyoon." [Zaadul-Ma'aad fi Hadee Khayril-'Ibaad (pp.9-11)]


[5] Trials of the Heart

Ibn al-Qayyirn said, whilst commenting upon the following hadeeth:

"Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires." [Related by Muslim (no.144), from Hudhayfah (radi-Allaahu 'anhu)]

"The fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are:

1. the trials relating to shahwah (false desire) and

2. the trials relating to shubhah (doubt) ... So the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted." [Ighaathatul-Luhfaan (p.40)]

Speaking about such trials, he - rahimahullaah - said:

"Hearts - when exposed to such fitan (trials) - are of two types:

  • [The first type]: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted - which is what is meant by "an over-turned vessel", so when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:

    Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid'ah (innovation); and innovations to be the Sunnah, and the truth to be falsehood; and falsehood the truth.

    Secondly: judging by its whims and desires, over and against what Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) came with - being enslaved by its whims and desires and being led by them also.
  • [The second type]: a white heart in which the light of eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength." [Ighaathatul-Luhfaan (pp. 39-40)]
[6] Four Principles of Worship

"(The Aayah): "You alone do we worship." [Soorah al-Faatihah 1:5] is built upon four principles:- Ascertaining what Allaah and His Messenger love and are pleased with, from

1. the sayings of the heart and
2. of the tongue; and
3. the actions of the heart and
4. of the limbs.


So al-'uboodiyyah (servitude and slavery to Allaah) is a comprehensive term for all these for stages. The one who actualises them has indeed actualised: "You alone do we worship."
  • The saying of the heart: It is i'tiqaad (belief) in what Allaah - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger (sal-Allaahu 'alayhe wa sallam).
  • The saying of the tongue: It is to inform and convey (what Allaah has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.
  • The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit, if any benefit at all.
  • The action of the limbs: Such as Prayer and Jihaad, attending the Jumu'ah and being with the Jamaa'ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this." [Madaarijus-Saalikeen (1/100-101)]



Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,
 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  
[At-Tirmidhi]