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There is no point in arguing with someone who does not want to celebrate the mawlid, love cannot be taught, it is only gifted

Shaykh Ahmed Saad

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The distinguishing feature of Sunnis is their frequent sending of prayers upon the Messenger of Allah, may Allah bless him                     and grant him peace.

Imam 'Ali Zayn al-'Abidin Ibn                      al-Imam al-Husayn, radi Allahu ta'ala anhu.                                Related by Abu al-Qasim al-Taymi in al-Targhib wa al-Tarhib.

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''At least we gathered to praise the Prophet (Sal Allahu alaihi wa Alihi wa Sallam) and this may be, for me, I don't know about the others, one of the most noble times I have ever. To be honored to have my tongue moving and praising the Prophet (Sal Allahu Alaihi wa Alihi wa Sallam), my ears hearing the praising of the Prophet (Sal Allahu alaihi wa Alihi wa Sallam), My heart is moved with this. To be honest with you sometimes I may wish, even thought I cannot say it because we are prohibited of saying it, I wish to pass away after it, I don't want to go back to my life.'' Sh Samir al-Nass

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Many philosophers and intellectuals have discussed, debated and written on the topic of utopia. Is it real? Where is it found? Yes, it is real and we experience it every time we are in a gathering of prayers upon the Beloved ﷺ.

Sharif Muhammad Sa`id al-Bid

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The Repentance of Malik ibn Dinar

Ibn Qudama al-Maqdisi, the “Shaykh al-Islam” of the Hanbali School, wrote in his book Those Who Repented:

It has been related that Malik ibn Dinar was asked about the cause of his turning back toward Allah. He said:

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I was a policeman and I was given to drinking. A daughter was born to me and she completely took my heart. When she began to crawl on all fours I grew even more fond of her and we became strongly attached to each other. Whenever I put a strong drink in front of me she would come to me and pull it away from me, spilling it on my clothes. When she completed two years she died. I became consumed with grief over her loss.

When the Night of Mid-Sha’ban came — and it was the Eve of Friday — I stayed home out of inebriation and I did not pray the Isha prayer. Then I had a dream that the Day of Judgment had begun, the Trumpet was blown, the graves were opened, mankind was raised and gathered, and I was among them. I heard something behind me. I turned around and saw a serpent of indescribable size, blue-black, rushing for me with wide open jaws. I fled in terror.

I passed by a shaykh dressed in spotless clothes, exuding a fragrant smell. I greeted him and he greeted me back. I said to him: “O shaykh! Protect me from this serpent, may Allah protect you!” The shaykh wept and said: “I am weak and it is stronger than me, I cannot overcome it. Go quickly, perhaps Allah will grant you something that will save you from it.”

I turned and resumed my flight. I climbed up on a high place and found myself overlooking the different levels of the Hellfire. I looked at the horror they contained and almost fell in for fear of the serpent. However a voice cried out to me: “Go back! You are not among its people.” His words stilled my fears and I went back.

But the serpent again pursued me. I went back to the shaykh and said: “O shaykh! I begged you to protect me from this dragon but you didn’t protect me.| Again he wept and said: “I am weak, but proceed to this mountain. In it the deposits of Muslims are stored. If there is a deposit there for you, then it will help you.”

I looked and saw a round-shaped mountain of silver topped with domes of hollowed pearl and hanging drapes, and every dome had two large gates of red gold encrusted with emeralds and pearls and overhung with drapes of silk.

When I saw the mountain I fled to it with the serpent in hot pursuit. As I approached the mountain one of the angels cried: “Raise up the veils, open the gates, and come out! Perhaps this poor soul has something in store with you that will save him from his enemy.” At this the veils were lifted, the gates were opened, and out of the palaces came children with faces like full moons. The serpent was catching up to me and I was near despair.

One of the children cried: “Come on! All of you come out! His enemy is very near him!” Whereupon the children came one wave after another, and among them was the dear daughter of mine that had died. When she saw me she wept and said: “My father, by Allah!” Then she leaped on a ball of light like an arrow and landed in front of me. She put her left hand in my right hand and I held on to her. Then she stretched her right hand towards the serpent and it turned around and fled.

My daughter bade me sit, then she sat in my lap and began to stroke my beard and said: “O my father! Has not the time come for those who believe, that their hearts become humble at the remembrance of Allah? (57:16) I began to weep and said: “O my daughter, you children know the Qur’an?” She replied: “My father! We know it better than you.”

I said to her: “Tell me about the serpent which wanted to destroy me.” She said: “Those were your evil deeds which you built up and strengthened, and they wanted to take you to the Hellfire.” I asked: “What about the shaykh I passed by?” She replied: “O my father, those were your righteous deeds, you made them weak until they were no match for your evil deeds.”

I said: “O my daughter! What are you all doing in this mountain?” She said: “We are the children of Muslims, we have been given this dwelling place until the Hour rises. We await for you to join us and then we intercede for you.” Malik said: “Then I awoke up scared. I poured out the intoxicants and shattered the drinking-cups, and I repented to Allah (most great and majestic). That was the cause of my turn back to Him.

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Source: Ibn Qudama al-Maqdisi, al-Tawwabeen, Beirut: Dar Ibn Hazm, 2003, pp. 124-6.

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Don’t tell your Lord you have great problems, tell your problems you have a great Lord. لا تقولوا ربك لديك مشاكل كبيرة، ونقول مشاكلك لديك الرب العظيم.

Imam Ali (as)

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2006, Buna, Mostar (Bosnia)

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Allah (most high) commanded us to fast and revealed to us the wisdom behind it, in His saying: {so that you may attain Godwariness}. The scholars, doctors, and others have also come to realize the wisdom behind fasting.

In Fasting there are Benefits for the Soul and Body

The scholars of jurisprudence realized that fasting calls to

1) Compassion for the poor and needy, and this compassion leads to the fulfillment of a legal obligation and one of the cornerstones of Islam, which is the Zakat. He (most high) said: {give the Zakat} (2:110).

2) Keeping one’s self away from desires and disgraceful acts, whether open or hidden: {Say [O Prophet], ‘My Lord only forbids disgraceful deeds- whether they be open or hidden} (7:33).

3) Cooperation and kindness. He (most high) said: {Cooperate in righteousness and piety} (5:2).

4) Being more active in doing righteous works, and in rushing to them, and striving with determination to attain them. Allah (most high) dispraised the hypocrites for their laziness, in His saying: {when they stand up to pray, they stand up lazily} (4:142).

And other things related to the science of jurisprudence.

The scholars of Tasawwuf realized that fasting is the greatest means to purify the soul and to uplift it and release it from the world of the bodies to the world of the souls. Through it the soul remembers the glory, honor, knowledge, sustenance, and peace that it used to possess in the first epoch:

{God presents the example of a town that was secure and at ease, with provisions coming to it abundantly from all places. Then it became ungrateful for God’s blessings, so God afflicted it with the garment of famine and fear, for what its people had done} (16:112)

I heard my shaykh, the great teacher, Shaykh Muhammad Bakhit al-Muti’i (may Allah have mercy on him and be pleased with him) say in explanation of this verse:

‘It has been said that it (i.e. the town) is the soul.’

They have also mentioned that the Abdal have four characteristics:

1) Silence 2) Hunger 3) Seclusion 4) Wakefulness.

Now Silence is brought about by Hunger, and so is Wakefulness. And what remains is Seclusion, which is its fruit, because it is brought about by the lights of dhikr, for they cause one to find intimacy and comfort in the company of Allah (al-uns billah) and a lack of it in the company of all other than Him (al-wahsha ‘an siwah).

So Hunger is the basis for the (other) three, and it happens while Fasting.

It has also been said that the medicine for a heart when it hardens is five things: 1) Emptying the stomach 2) Reciting the Qur’an 3) Being up before dawn, supplicating and crying 4) Tahajjud prayers at night 5) Keeping the company of the people of good and righteousness

The four after emptying the stomach cannot all be done (completely) except through emptying the stomach, so it is also a basis for them, and emptying of the stomach happens while Fasting.

Therefore, the station of the Abdal, and the removal of the heart’s hardness are achieved through the emptiness of the stomach, which, as is known, happens during Fasting. How great are the benefits of this Fast, and how many are its blessings upon mankind, so in it {let the competitors compete!} (83:26)

Doctors have said that a stomach must rest for periods of time, and found that this period is at least a month out of every year, and that an increase above one month is an increase in good for it. They said that whoever does not fast, will go through periods of time when he is forced to leave eating and drinking until the stomach takes what is its due.

– Shaykh Salih al-Ja’fari, The Secrets of Fasting.

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For every kind of problem, issue and request that one may have, the Lawgiver (meaning the Prophet) has given a helpful benefit (as a solution for it), and the Awliya’ have given additional solutions. So whoever combines the benefit of the Lawgiver with the additions of the Awliya’, then he has full success and guidance. And whoever confines himself to one without the other, then he is deficient accordingly.

 Shaykh Aḥmad Zarrūq

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By the Praise of Muhammad ( Salla Llahu alayhi wa alihi wa sallam)

Imam al-Busiri (may Allah be pleased with him) started one of his poems with this line:

بمدح محمد تحيا القلوب * وتغتفر الخطايا والذنوب

By the praise of Muhammad hearts come to life and errors and sins are forgiven

Shaykh Salih al-Ja’fari (may Allah be pleased with him) expanded it by the poetic art form known as tashteer where you split the line in half and insert another line in between. It’s a way of honoring a line of poetry that one loves by adding to it. It became:

بمدح محمد تحيا القلوب * وتندفع المصائب والكروب وتنهلّ العطايا من كريم * وتغتفر الخطايا والذنوب

By the praise of Muhammad hearts come to life and troubles and catastrophes are pushed away And generous gifts shower down from a Generous One and errors and sins are forgiven

اللهم صل وسلم وبارك على سيدنا محمد وعلى آله

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Message from the beloved

A true lover will treasure every sign of attention, and every message that he receives from the beloved, no matter how close they already are. He will find pleasure in hearing their news and their messages time and time again.

Ustadh Muhammad Tahir Kharashi al-‘Adawi wrote a book on Shaykh Salih al-Ja’fari which he titled al-Haqq al-Jali. In it he recalled one of the first stories that he heard about Shaykh Salih and which planted in him a love for this Shaykh. He said, — Among those things that I heard about him, was when I was still a young man, and a student in the Azhar’s secondary school level, in 1954. I heard it from one of my teachers in class. He was speaking of the Hajj trip that he took that very year. He said:

‘When I visited the grave of the Messenger of Allah (salla Allahu alayhi wa sallam), I leaned back against one of the pillars of the Noble Rawda and dosed off for a short instance. In this sleep I saw the honored Chosen One (salla Allahu alayhi wa sallam), who said to me: “When you arrive back in Egypt” give my greetings to Shaykh Salih al-Ja’fari.”

I did not know Shaykh Salih at the time but when I arrived at the airport in Egypt I saw an awe-inspiring and majestic-looking Shaykh, upon whom I could see happiness, light, and righteousness. I was inspired that he was Shaykh Salih, so I went to him and asked him, “Are you Shaykh Salih al-Ja’fari?” He said, “Yes.” I said, “The Messenger of Allah (salla Allahu alayhi wa sallam) gives you his greetings of peace,” and I told him the details of the vision. He kept crying and asking me to say it again, and he would say: “Repeat to me again the message of the Messenger of Allah (salla Allahu alayhi wa sallam)!” The Shaykh kept asking me to say it again and again.’

– al-Haqq al-Jali fi Nasab wa Madrasat al-Shaykh Salih al-Ja’fari al-Azhari, p. 6.

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“ I am not a shaykh. I am not a shaykh. My name is Little Ahmad ”

"Let us turn to the age of Shaykh Ahmad al-Rifa`i, may Allah sanctify his soul. Now that is an amazing man. He always used to say in his gatherings, in front of his murids, something that he would repeat again and again – that he was not a shaykh, and not a murshid, and warned against people looking at him in that light. He said in one of his gatherings – and this can be found in his book al-Burhan al-Muayyid – “May I be resurrected with Fir’aun and Hamman if I consider myself better than any one from among you.” “I am not a shaykh. I am not a shaykh. My name is Little Ahmad, The Nothing. Or better yet, Nothing, The Nothing [a play on his name which literally means ‘the praised one, the high’]” – this is what (Sh. Ahmad ar-Rifa’i) used to say. And he used to say, “The murshids whom Allah favors with karamaat [special abilities or occurrences] conceal them, just as a woman [naturally] conceals her menstruation from others.” [ http://youtu.be/_gg3F6opyGw ]

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“هو الحبيب الذي ترجى شفاعته لكل هول من الاهوال مقتحم”

Huwal Ĥabībul ladhī turjā shafā'atuhu Li kulli hawlin minal ahwāli muqtaĥami

“He is (Allah’s) most beloved, whose intercession is hoped for For every fear (and distress) that is going to come (on the day) of agony (and fears)”

Burdah Shareef

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Woe to you! You claim to be a Sufi, yet you are impure! The Sufi is one whose inward and outward have become pure by following the Book of Allah and the Sunna of the Messenger of Allah (Allah’s prayer and peace be on him). As his purity increases, he further emerges from the sea of his existence and gives up his will, choice, and volition.

- Shaykh 'Abd al-Qādir al-Jilānī