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  • Uthman Dan Fodio

    Uthman Dan Fodio-Islamic minister, reformer, researcher, and legislator, Usman dan Fodio was brought into the world on December 15, 1754, in the town of Maratta, in the Hausa city-territory of Gobir, in what is today northern Nigeria. He was a relative of the early Fulani pilgrims in Hausaland in the fifteenth century. He spent his childhood in the faithful quest for Islamic strict instruction, and his initial masculinity lecturing, educating, and composing.

    Uthman Dan Fodio turned into a vagrant Muslim minister in 1774, moving among provincial networks. He was an innovator in the extension of Islam across the Hausa open country, expanding the mainstream reason for strict instructing and carrying proficiency to various little networks. He composed sonnets and accounts of supernatural quality that expanded his fame as an educator and minister.

    All through his conversion dan Fodio recounted being given the "Blade of Truth" to progress Islamic law and rout the adversaries of Allah. His "blade" was the composed and oral word through exposition and stanza. Usman found, in any case, that Hausa rulers, following normal Hausa practice, had blended "agnostic" rehearses with Islamic ones and didn't stick near Islam. He started to censure these rulers.

    In 1802 Uthman dan Fodio drove many of his supporters from his home city of Gobir into ousting in the field after the city's rulers endeavored to kill him. There he refined his reformist thoughts and shaped, coordinated, and instructed a power to lead a jihad or heavenly conflict against the Hausa rulers. In 1804, Yunfa dan Nafata, the tactical administrator of Gobir, sent his military to challenge the Uthman dan Fodio group which currently included Fulani pastoralists who had their own complaints against Hausa leaders over a steers charge.

    Uthman Dan Fodio held onto this episode to call for jihad against the leaders of Gobir. By 1808, he and his adherents vanquished Gobir, Kano, and other Hausa city-states. He resigned from the fight in 1811 and got back to instructing and composing yet his militaries proceeded with their successes until 1815. By that moment that those militaries finished their triumphs, Usman dan Fodio's strict domain included the vast majority of what is presently northern Nigeria and northern Cameroon just as portions of Niger. Without precedent for history, the entirety of the Hausa city-states was presently under one ruler. Dan Fodio set up another capital at Sokoto and soon this religious state was known as the Sokoto Caliphate (Sokoto Realm).

    Usman dan Fodio's jihad propelled a progression of sacred conflicts all through Western Sudan and made Islam the predominant confidence among the majority of individuals from Senegal to Chad. His development likewise prompted a lovely and scholarly blast in Gobir, Kano, Katsina, and other Hausa city-states. The enduring Arabic works of the Sokoto Caliphate far dwarf the entire abstract creation of the focal and western Sudan from 1000 AD, when Islam previously showed up in West Africa, up to 1802. Arabic was presently broadly utilized for strategy and correspondence all through the district.

    Usman Dan Fodio split his successes between his sibling, Abdullahi, who governed the western piece of the realm, and his child, Muhammad Bello, who administered the eastern piece of the realm including the Hausa city-states. Before the finish of Bello's standard in 1837, the Sokoto Caliphate, with an expected 20 million individuals, had become the most crowded domain in West Africa. Dan Fodio, who had started his life as a hopeful researcher and scholar who at first dismissed the blade, in the long run, turned into the intense and directing head of an imposing military realm. He returned to Allah on April 20, 1817, in Sokoto.

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    Last edited by AbuMubarak; 05-09-21, 01:44 AM.
    .لا نريد زعيما يخاف البيت الإبيض
    نريد زعيما يخاف الواحد الأحد
    دولة الإسلامية باقية






  • #2
    Originally posted by AbuMubarak View Post
    Uthman Dan Fodio-Islamic minister, reformer, researcher, and legislator, Usman dan Fodio was brought into the world on December 15, 1754, in the town of Maratta, in the Hausa city-territory of Gobir, in what is today northern Nigeria. He was a relative of the early Fulani pilgrims in Hausaland in the fifteenth century. He spent his childhood in the faithful quest for Islamic strict instruction, and his initial masculinity lecturing, educating, and composing.

    Uthman Dan Fodio turned into a vagrant Muslim minister in 1774, moving among provincial networks. He was an innovator in the extension of Islam across the Hausa open country, expanding the mainstream reason for strict instructing and carrying proficiency to various little networks. He composed sonnets and accounts of supernatural quality that expanded his fame as an educator and minister.

    All through his conversion dan Fodio recounted being given the "Blade of Truth" to progress Islamic law and rout the adversaries of Allah. His "blade" was the composed and oral word through exposition and stanza. Usman found, in any case, that Hausa rulers, following normal Hausa practice, had blended "agnostic" rehearses with Islamic ones and didn't stick near Islam. He started to censure these rulers.

    In 1802 Uthman dan Fodio drove many of his supporters from his home city of Gobir into ousting in the field after the city's rulers endeavored to kill him. There he refined his reformist thoughts and shaped, coordinated, and instructed a power to lead a jihad or heavenly conflict against the Hausa rulers. In 1804, Yunfa dan Nafata, the tactical administrator of Gobir, sent his military to challenge the Uthman dan Fodio group which currently included Fulani pastoralists who had their own complaints against Hausa leaders over a steers charge.

    Uthman Dan Fodio held onto this episode to call for jihad against the leaders of Gobir. By 1808, he and his adherents vanquished Gobir, Kano, and other Hausa city-states. He resigned from the fight in 1811 and got back to instructing and composing yet his militaries proceeded with their successes until 1815. By that moment that those militaries finished their triumphs, Usman dan Fodio's strict domain included the vast majority of what is presently northern Nigeria and northern Cameroon just as portions of Niger. Without precedent for history, the entirety of the Hausa city-states was presently under one ruler. Dan Fodio set up another capital at Sokoto and soon this religious state was known as the Sokoto Caliphate (Sokoto Realm).

    Usman dan Fodio's jihad propelled a progression of sacred conflicts all through Western Sudan and made Islam the predominant confidence among the majority of individuals from Senegal to Chad. His development likewise prompted a lovely and scholarly blast in Gobir, Kano, Katsina, and other Hausa city-states. The enduring Arabic works of the Sokoto Caliphate far dwarf the entire abstract creation of the focal and western Sudan from 1000 AD, when Islam previously showed up in West Africa, up to 1802. Arabic was presently broadly utilized for strategy and correspondence all through the district.

    Usman Dan Fodio split his successes between his sibling, Abdullahi, who governed the western piece of the realm, and his child, Muhammad Bello, who administered the eastern piece of the realm including the Hausa city-states. Before the finish of Bello's standard in 1837, the Sokoto Caliphate, with an expected 20 million individuals, had become the most crowded domain in West Africa. Dan Fodio, who had started his life as a hopeful researcher and scholar who at first dismissed the blade, in the long run, turned into the intense and directing head of an imposing military realm. He returned to Allah on April 20, 1817, in Sokoto.

    more

    FOR MORE CONTENT FOLLOW US ON TWITTER @africaloverz.com
    An excellent scholar-ruler of his time, may Allah bless that Shaykh.


    Reading this article though, it seems to have been written by someone who does not seem to care about the usual Islamic implications of certain words:

    E.g. "reformer", "vagrant Muslim minister", "innovator", "his conversion", "reformist thoughts".

    Also some bizarre lines, "He spent his childhood in the faithful quest for... his initial musculinity..."

    The article also contains grammatical errors that make reading difficult.

    I am not sure whether the author, Frank Siekyi, is a Muslim, but we will assume the best and say he is. However this author has previously written on Ghana's anti-Gay bill and it is not clear whether he opposes or supports it, quoting those for it and those against.

    In the future it is best to quote biographies of Muslim figures and personalities from unambiguously Muslim authors that also should have some reputation (whether as Muslim journalists or as scholars etc.) and are fluent in English (if you are posting an English article).

    Comment


    • #3
      How about you post a better article and stop telling others what to do?

      You have this obsession of being abnormally critical about EVERYTHING

      If you didnt like the artcle, fine. Post a better one

      If you have issues with the author, contact him

      If you think he may or may not be Muslim, ask him

      I read the article, i didnt like the way it was written, i changed some of the wording, but the gist was a short summary of the life of an inspiring figure

      My God man, are you married?
      .لا نريد زعيما يخاف البيت الإبيض
      نريد زعيما يخاف الواحد الأحد
      دولة الإسلامية باقية





      Comment


      • #4
        ^ Lol Only marriage can turn a man that crazy
        "Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away" (21:1)

        " How can the one who chooses a hour of Haraam pleasure, above the eternal pleasure of Jannah, ever be considered as sane? "
        -Ibn Al Qayyim


        Beneficial Database of Islamic Books and Media: www.Islamhouse.com
        Interested in Islam : www.islamreligion.com ; www.islam-guide.com

        Comment


        • #5
          Originally posted by Muhammad Hasan View Post

          An excellent scholar-ruler of his time, may Allah bless that Shaykh.


          Reading this article though, it seems to have been written by someone who does not seem to care about the usual Islamic implications of certain words:

          E.g. "reformer", "vagrant Muslim minister", "innovator", "his conversion", "reformist thoughts".

          Also some bizarre lines, "He spent his childhood in the faithful quest for... his initial musculinity..."

          The article also contains grammatical errors that make reading difficult.

          I am not sure whether the author, Frank Siekyi, is a Muslim, but we will assume the best and say he is. However this author has previously written on Ghana's anti-Gay bill and it is not clear whether he opposes or supports it, quoting those for it and those against.

          In the future it is best to quote biographies of Muslim figures and personalities from unambiguously Muslim authors that also should have some reputation (whether as Muslim journalists or as scholars etc.) and are fluent in English (if you are posting an English article).
          Why is he banned?

          Comment


          • #6
            You can ask him when he returns
            .لا نريد زعيما يخاف البيت الإبيض
            نريد زعيما يخاف الواحد الأحد
            دولة الإسلامية باقية





            Comment


            • #7
              lol he was quite strong in takfir and fought against people he thought were murtadeen similar to miaw im suprised certain individuals talk good of him when they dislike muhammed ibn abdul wahab


              he spread tawheed and implemented sharia may Allah reward him with jannatul firdaws learnt knowledge and implemented it

              Comment


              • #8
                Originally posted by Abu julaybeeb View Post
                lol he was quite strong in takfir and fought against people he thought were murtadeen similar to miaw im suprised certain individuals talk good of him when they dislike muhammed ibn abdul wahab


                he spread tawheed and implemented sharia may Allah reward him with jannatul firdaws learnt knowledge and implemented it
                Imam Uthman Dan Fodio was one of the scholars of this Ummah. Imam Uthman Dan Fodio was one of the righteous Imams of Ahlus Sunnah Wal Jamaah. Imam Uthman Dan Fodio was Maliki in fiqh, Ashari in Aqida, and Qadiri in tasawwuf. He was a scholar in those three branches of knowledge. He has books in each of those branches of knowledge.

                Below is one of his books on tasawwuf. In this book he quotes the great Shadhili Shaykh and Qutb, Imam Ahmad Zarrouq. The Shadhili tariqa is actually a branch of the Qadiri tariqa and both are grounded in the Quran and Sunnah. He also quotes the Imam of the Sufis, Imam al Junayd, who Ibn Taymiyyah said about, "Indeed al Junaid, may Allah sanctify his soul, was from the Imams of true guidance, he was asked about Tawhid to which he replied, "Tawhid is to single out the created from the Eternal." (The Friends of Allah and the Friends of Shaytaan pg 217)

                The book of Tasawwuf that Imam Uthman Dan Fodio wrote,
                The Distinction

                Between the Science of Tasawwuf for Character Transformation And the Science of Tasawwuf for Divine Realization
                &
                The Incursions of Iblees


                In the name of Allah, the Beneficent the Merciful, may Allah bless our master Muhammad, his family and Companionsand grant them peace.

                Says the slave aware of his sins yet hopeful in every condition of the bounty of his Lord, Uthman ibnMuhammad ibn Uthman, Fulani by lineage, al-Asha`ri by doctrine (Aqida) and Maliki by school of thought (fiqh).

                All praises are due to Allah the Wise King, the All Knowing Opener, the Exalted the Mighty whose decision isnever repelled, whose conclusions is never ended and whose divine gifts are never prevented. I praise Himrecognizing my inability to accurately praise Him, and I thank Him as a means of drawing near His excellence and support. I send blessings upon our master Muhammad, his Generous Prophet, his family and Companions.

                To continue: this is the book called

                The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuffor Divine Realization & the Incursions of Ibless into the Souls

                On the Science of Tasawwuf for Character Transformation and Divine Realization

                As for as the science of tasawwuf for character transformation, it is the science based upon the Path crystallizedby the Imam Abu Hamid al-Ghazaali, Imam al- Muhaasibi and others who followed upon that. It is not required to try and take all of its knowledge, nor should they restrict themselves to simply knowing this science without acting inaccordance with it. As for the science of tasawwuf for divine realization, it comprises of direct experiential gnosis (ma`aarif) and spiritual states (ahwaal); and these are matters which are designated specifically for the spiritually elite (khaassa li’l-makhsuseen).

                The Correlation of the Science of Tasawwuf

                Then realize that the nobility of any science is based upon the nobility of what it is connected to (muta`allaqatihi). The connection of the science of tasawwuf is with the most noble of connections, since it initially guides in its beginning to fear of Allah (khashiyati illah), it guides in its middle to correct behavior with Him (mu`amilatihi), and in its end to direct experiential gnosis of Him (ma`arifatihi) and being completely devoted to Him(inqitaa` ilayhi).

                It is for this reason that al-Junayd, may Allah ta`ala be merciful to him said: If I knew that Allah possessed a knowledge underneath the canopies of the heavens more noble than this knowledge which we discuss with our companions, I would have run to it.” The teachings of the reality of tasawwuf has been gathered into about twothousand principles, each of them returning back to the single principle of sincerity of attention (sidq’t-tawajjuh) toAllah in accordance with what pleases Him.

                The Objective of Tasawwuf and Its Advantage

                Then realize that the real objective (maqsad) of tasawwuf and its advantage (fawaa’idihi) is to devote the heart singularly (ifraad’l-qalb) to Allah glory be to Him. Then realize that when Allah ta`ala says: He is not content that His servants be in disbelief, makes it indispensable to verify true faith (tahqeeq’l-imaan) by means of the foundations (usuul). When Allah ta`ala says: …and if you show gratitude, He will be content with you; makes itindispensable to verify that by which gratitude is known; which is behaving in accordance with outward jurisprudence (fiqh). This is known because it comprises the teachings regarding the outward station of Islam; for your outward actions cannot be valid except by means of acting in accordance with jurisprudence. There is no tasawwuf without jurisprudence, since the outward legal judgments of Allah cannot be known except by means of jurisprudence. Furthermore, there can be no jurisprudence without tasawwuf, since there can be no precepts withjurisprudence unaccompanied with sincerity of attention. Consequently, both jurisprudence and tasawwuf cannot berealized except with genuine belief (imaan), since they cannot be valid devoid of it. It is for this reason it is said: “Whoever acts according to tasawwuf and does not act in accordance with jurisprudence, has become a heretic(tazanddaq). Whoever acts in accordance with jurisprudence and does not act in accordance with tasawwuf, has become a sinner. However, whoever gathers the two together, has had spiritual realization.” Ahmad Zarruq said in explanationof that: “This is because the central theme (midaar) around which tasawwuf revolves is devoting oneselfexclusively to the Divine Unity (ifraad ‘t-tawheed) and behaving in accordance with its judgments. This requiresyou divesting yourself from your own actions (tajreed `an `amalin); which is the teachings of rectification of the souland the Hereafter. When it is from direction of the judgment of tasawwuf it requires being absolutely certain aboutthe legal judgment; and acting with it leading to the following of inward interpolation free of the kind of whims whichinduce a person to abandon the truth, and Allah knows best.”

                The Relationship of Tasawwuf to the Religion

                Then realize that the relationship of tasawwuf to the religion is like the relationship of the human spirit (ruuh) to the corporeal body, because it is the station of spiritual excellence (maqaam ‘l-ihsaan). Abu’l-Jalaa’, may Allah be merciful to him once said: “Whoever encounters the Absolute Being with the Divine reality and creation with the Divine reality, then he is a heretic. Whoever encounters the Absolute Being with the Divine law and creation with theDivine law, then he is a Sunni. Whoever encounters the Absolute Being with the Divine reality and creation with theDivine law, then he is a Sufi.”
                Ahmad Zarruq said in explanation of the above:
                “The sufi is more special (akhassa) than the sunni. This is because the sunni is described as one free from heretical innovation (tajarrid `an ‘l-bid`a); while the sufi is described based upon his relationship to spiritual perfection; since adherence to the sunna is a precondition of the sufi, both in knowledge and behavior.”

                The Legal Consideration of the Jurist is More General Than the Spiritual Consideration of the Sufi

                Then realize that the legal considerations of the jurist (nadhr’l-faqeeh) are more general and comprehensivethan the spiritual considerations of the sufi. It is for this reason that it is valid for the jurist to object (inkaar) to the some of the teachings of the sufi, but it is not valid for the sufi to object to the legal rulings of the jurist. It is further, incumbent to resort from tasawwuf to jurisprudence, but it is not necessary to resort from jurisprudence to tasawwuf with regard to legal judgments, but not with regard to leaving a lawful action. Then realize that the science of tasawwuf for the transformation of character is required to be given and transmitted to everyone.


                The Science of Tasawwuf for Divine Realization

                As for the science of tasawwuf for divine realization (`ilm’t-tasawwuf li’t- tahaqquq), this science is confined (yuqsiru) to the spiritual disciples (murideen) and the gnostics (`aarifeen); although the guides of this Path differ regarding transmitting it to other than its people. The Imam of the cadre of the Sufis, al-Junaid said:
                “This science should be transmitted to its People and other than its people.” The majority of the scholars do not avoid connecting this science to other than its people, however it is incumbent to answer a questioner based upon the capacity of hisquestion; as as- Shahrwahi narrated.

                The Pivot Around Which the Teachings of the Sufis Revolve

                Then realize that the pivot around which the teachings of the Sufis revolves are upon four sections (atraaf).The first section is inward exhortation (tadhkeer baatin) by means of the innate praiseworthy characteristics (biakhlaaq mahmuuda) and cleansing it (tat’heerihi) from blameworthy attributes (awsaaf madhmuuma). The second section is purification of actions (tasfiyya’l-`amaal) and making sound of the spiritual states (tasheeh ‘l-ahwaal) bythe refinement of the inward (tazkiyya’l- baatin) with its innate praiseworthy characteristics and cleansing it from blameworthy attributes. The third section is the verification of spiritual states (tahqeeq ‘l-ahwaal) and the verification of social behavior (mu`aamila). The fourth section is direct experiential gnosis of Allah (ma`aarif) and visionary sciences (`uluum ilhaamiyya).

                The Keys of the Key of the Science of Tasawwuf

                As for the keys of the key (mifaateeh ‘l-miftaah) in the science of tasawwuf, they are four. The first is making sound the spiritual covenant (tasheeh al-`aqd), along with acting in accordance with worship devoid of tediousness(mimal) and rejected inconsistencies (iqtaar makhal). For, whoever acts by what he knows, Allah will make him inherit knowledge that he did not previously know. The second is sincerity of yearning (sidq ‘r-raghba) for Allah ta`ala and sincerity of resorting (al- lijaa’) to Him. For, there can be no spiritual opening (al-fat’h) without taking reliance upon some causative factor (i`timaadin `alaa sabbabin). The third is anticipating and yearning for the divinerealities behind all affairs (tashawwuf li haqaa’iq ‘l-umuur) and having thorough comprehension of the descent ofspiritual states (tafatun li mawaarid ‘l-ahwaal), until rarely even a follicle of hair will fall from the person without him having deep comprehension of it with the proficiency of his intelligence (juuda qareehatihi). The fourth is what Abu Abdallah indicated by his words: “I advise you with advice that no knows it except one who acts upon it andexperiences it (man `amila wa jaraba); and that no one is ignorant of it except the one heedless and then spiritual veiled (man ghafila fa hujiba). It is that you not take this science by way of heretical innovation (al-bid`a) and arrogance (takabbur).” He then said: “Do not make anyone from the people of the outward as proof or evidence against (hujjatan `alaa) the people of the inward.”

                Ahmad Zarruq said in explanation of that:
                “On the contrary, their concern is tomake the people of the outward evidence for them, since every matter of the inward which is free of outward evidence is false and invalid (baatil).” Then realize that the science of tasawwuf is corroborated (ma’adiyan) with the Book andthe Sunna.



                The Incursions of Iblees

                As for the incursions (madaakhil) of Iblees, for knowledge of this is an obligation (waajiba), since Satan is anenemy of humanity (`aduwwa ‘l-insaan). Realize that the noblest of what is in humanity is the heart; and Satan desires to corrupt it. For this reason, it is an individual obligation (wujuuban `ayniyyan) upon every responsible person (mukallaf) to protect his heart (himaayat qalbihi) from the corrupting influence of Satan. However, a person cannot attain this except through awareness of the incursions of Satan. For, an obligation which cannot be attainedexcept by something makes that something also obligatory (wa maa yatawassalu ila ‘l-waajibi illa bihi waajibun).Thus, it is incumbent to know the incursions of Satan into the human heart. These entrances of Satan are the attributes of the servant which are innumerous.
                Among the most immense of them are envy (hasad) and covetousness (hirs). For, whenever the servant is covetous for something, his avariciousness makes him blind and deaf. It is the illumination of the inner-vision (nuur‘l-baseera) which discloses to you the multiple entrances of Satan into the heart. Once covetousness and envy cloudsa person, they cannot have insight; and as a result Satan finds an entrance to make an incursion into his heart.

                Among the most immense of them also are rage (ghadab) and corrupt passions (shahwa). By means of rage and anger the reason becomes weakened, resulting in Satan playing with his anger the way a kid plays with a ball. Further, beware of sitting in the company of women who are not kin to you. For, Satan is the one who sends her toyou and he is the one who sends you to her.

                Among the most immense of them also is love of the beauties of this world’s life (hubb zeenat ‘d-dunya). For, when Satan sees this in a person, he opens to him all the things of amusement and which cuts him off from Allah, His signs, His messenger and his Sunna. What Satan beautifies for him from this world’s life continues to afflict himuntil death comes to him while he is in a state of deficiency and heedlessness.
                Among the most immense of them is having love for eating and drinking (mahabbat ‘l-‘akli wa ‘s-sharaabi). For, once the servant becomes satiated, even from lawful good things (wa law min halaal tayyib), it strengthens andreinforces the corrupt passions (yuqawiya as-shahwaat), which are the weapons of Satan.

                Among the most immense of them also is greed (tam`u), for when it overcomes the heart, Satan continues to seduce him through the embellishment and pretentiousness (tazyeen wa tasana`u) for that which he craves, by all kindsof showing-off and posturing (riyaa’ wa talbis) until that which he craves for becomes a deity to him. He willcontinuously think about imagined possibilities and fancies (khiyaal ‘t-tawadi’ wa ‘t-tahabbubi). By means of these imaginations he tries to attain everything that pleases him, even when it incurs the Divine anger of Allah, such as hisfawning over the thing he craves for until it induces him to commit that which is forbidden.

                Among them is impulsiveness (`ajla) because evil inexorably enters upon the heart of the person who isimpulsive from a direction that he is unawares. Unlike the one who is circumspect, for his prudence attains for himinner insight into that thing. If hurrying (isti`jaal) is necessary, then by Allah, let it be for what is immediatelyobligatory (waajib fawrin). In that case, being circumspect and cautious has no place.
                Among the most immense among them is wealth which is in addition to what is required and for strength.For, this is the place of residence (mastaqarra) of Satan. The one who does not have this kind of wealth, his heart isfree. For ecample, when a
                human discovers he has one hundred gold coins, there materializes in his heart more than ten different desires, whereevery single desire requires one hundred gold coins in order to attain it; when before he discovered the on hundred,he was inwardly rich.

                Among them are stinginess (bukhl) and fear of poverty (khawf ‘l-faqr), which prevents a person (yamna`u)from giving charity (tasaddaq) and expending (infaaq) his wealth in directions of spiritual good (wujuuh ‘l-khayr). Satans commands him to hold back from spending (imsaak) and to be closed-fisted (taqteer). Sufyan once said: “Satanhas no weapon like the fear of poverty.”

                Among them are fanaticism for particular schools of thought (ta`asab li’l- madhaahib) and ideological whims (ahwaa’), as well as having hatred (hiqd) for ideological antagonists (khusuum) and looking on them with the eyeof disdain (bi`ayn ‘l-‘ihtiqaar). This is what will eventually destroy the sincere worshippers and the scholars, not to speak of others. For when a person becomes preoccupied with maligning the people (iahtighaal bi ‘t-ta`an fee ‘n-naas) and mentioning their shortcomings (dhikri naqaa’isihim) is from what is said is of low nature. Therefore, incumbent upon you is the correction of your inward and outward (taslaha baatinaka wa dhaahirka) and do not be preoccupied withothers, except in what the law holds you responsible (kallafaka as-shar`u) to command the good and forbid evil.

                Among them is burdening the common people (hamal al-`awaam) with reflecting (tafkeer) into the DivineEssence of Allah, and His Divine Attributes in what is in excess to what is necessary (zaada `alaa ‘d-daruura) from the science of the foundations of the religion (`ilm usuul ‘d-deen), which their intellects are unable to grasp.

                Among them is having an evil opinion (suu` ‘d-dhann) of the Muslims. Allah ta`ala says: “Avoid most suspicion.” For, whoever judges another person with evil, based solely on suspicion, Satan induces him to show disdain towards that person (ihtiqaarihi), to fail to establish his due rights (`idami ‘l-qiyaam bi huquuqihi), toprocrastinate in showing in respect (tawaani fee ikraamihi) and to extend his tongue in violating his honor (itaala ‘l-lisaan fee `irdihi). All of these qualities are among the destructive characteristics. He, may Allah bless him and grant him peace once said to two men who saw him speaking to his wife Safiyya: “She is the mother of you two!” He then said: “Satan flows through the son of Adam like the flowing of his blood. I feared that he would cast into your two hearts some evil.” Therefore, he, upon him be peace showed his compassion for them; and protected them and his Umma.

                He behaved with them according to the path of precaution (tareeq ‘l-ihtiraaz) against making false accusations (tahama), in order that a pious scholar not be over indulgent regarding his circumstances, as an estimation of himself that others only have a good opinion of him. He would do this being amazed with himself. This is an immense error, since the most pious of the people are those who have the most fearful awareness of Allah; and are aware that theiractions, no doubt, are deficient.

                Therefore take precaution (fa ‘l-yahtaruzu) from the false accusations of enemies and evil people (tuhmat ‘l-`adaa’ wa’l-ashraar), because, by nature, they only suspect all people of evil. So each person you see who has an evil opinion of the people, seeking to manifest their faults, then know that that comes from the filth of his inward state(li khubathi baatinihi) and the evils of his inner conscious (suu’ taweeyatihi). For, the believer seeks excuses (yatlabu ‘l-ma`aadheer) for others due to the health of his breast (li salaamati sadrihi), while the hypocrite seeks after faults(yatlabu ‘l-`uyyuub) due to the filth of his inward state (li khabathi baatinihi).


                These are just some of the incursions of the Satan Iblees, into the hearts. In them are admonitions against the remainder. In summation, there does not exist in the Adamic creature any blameworthy attribute except that it isone of the weapons of Satan. By means of these weapons, he is assisted in leading mankind astray. Therefore, return to Allah so that, by means of His mercy, He can redeem you from Satan’s plot and schemes. Take hold of His remembrance as a companion (sameeran) or remembrance of the Hereafter as an assistant (ma`eenan); for whoever ispersistent in that Allah will protect him, Allah willing from the remainder of the destructive attributes (muhlikaat).

                Then realize that of all of these destructive traits, their actions stems from evil character (suu’ al-khalqi), whileabandoning them springs from excellent character (husn al-khalqi). Excellent character, itself, derives from moderation of the strength of reason (i`tidal quwwat ‘l-`aql), restraint of anger (i`tidal ‘l-ghadab) and self-controlof desires (i`tidal as-shahwa).

                The gathering of all of these traits of temperance is the signs of the attributes of excellent character in a person. For this, such a person is described with much modesty (katheer ‘l-hayaa’), causing little harm to others (qaleel al-adhaa), much uprightness (katheer as-salaah), truthfulness of tongue (suduuq ‘l-lisaan), few words of thisworldly life (qaleel kalaam ‘d-dunya), many good deeds (katheer ‘l-`amal), few errors (qaleel ‘z-zallil) and few extravagances (qaleel ‘l-fuduul). Then such a person is described as: virtuous in achievement (birr wusuul), dignified in patience (wuquur sabuur), content in gratitude (radiy shakuur), tolerant in friendship (haleem rafeeq), principled in brotherhood (`afeef shaqeeq); who does not curse, defame or envy; optimistic (hishaash) and jovial (bishaash); who loves Allah, hates for the sake of Allah, is content and angry for the sake of Allah. These are the attributes from a person who has good character. We ask Allah to make us successful in verifying in ourselves character transformation, by the rank of the master of the first and last. O Allah make us guided in this world, the recipients of mercy in the Hereafter, grateful for Your blessings, acting in accordance with Your obedience, fleeing from disobedience, concealed from hardships, safe from tribulation, joyful at death, well established in the graves, protected at the resurrection, sanctioned to cross the Siraat, brought before the Prophet’s basin, married to thehuur’l-`uyuun, and gazing upon Your Generous Face. Be merciful to us O Most Merciful of the merciful.

                All praises are due to Allah, the Lord of the worlds, and may His blessings and peace be upon the Generous Prophetand Messenger, may Allah bless him and grant him peace.
                Last edited by aMuslimForLife; 12-09-21, 07:06 AM.
                My Blog ---> Reflections of the Traveler http://baraka.wordpress.com

                Comment


                • #9
                  Originally posted by aMuslimForLife View Post

                  Imam Uthman Dan Fodio was one of the scholars of this Ummah. Imam Uthman Dan Fodio was one of the righteous Imams of Ahlus Sunnah Wal Jamaah. Imam Uthman Dan Fodio was Maliki in fiqh, Ashari in Aqida, and Qadiri in tasawwuf. He was a scholar in those three branches of knowledge. He has books in each of those branches of knowledge.

                  Below is one of his books on tasawwuf. In this book he quotes the great Shadhili Shaykh and Qutb, Imam Ahmad Zarrouq. The Shadhili tariqa is actually a branch of the Qadiri tariqa and both are grounded in the Quran and Sunnah. He also quotes the Imam of the Sufis, Imam al Junayd, who Ibn Taymiyyah said about, "Indeed al Junaid, may Allah sanctify his soul, was from the Imams of true guidance, he was asked about Tawhid to which he replied, "Tawhid is to single out the created from the Eternal." (The Friends of Allah and the Friends of Shaytaan pg 217)

                  The book of Tasawwuf that Imam Uthman Dan Fodio wrote,
                  The Distinction

                  Between the Science of Tasawwuf for Character Transformation And the Science of Tasawwuf for Divine Realization
                  &
                  The Incursions of Iblees


                  In the name of Allah, the Beneficent the Merciful, may Allah bless our master Muhammad, his family and Companionsand grant them peace.

                  Says the slave aware of his sins yet hopeful in every condition of the bounty of his Lord, Uthman ibnMuhammad ibn Uthman, Fulani by lineage, al-Asha`ri by doctrine (Aqida) and Maliki by school of thought (fiqh).

                  All praises are due to Allah the Wise King, the All Knowing Opener, the Exalted the Mighty whose decision isnever repelled, whose conclusions is never ended and whose divine gifts are never prevented. I praise Himrecognizing my inability to accurately praise Him, and I thank Him as a means of drawing near His excellence and support. I send blessings upon our master Muhammad, his Generous Prophet, his family and Companions.

                  To continue: this is the book called

                  The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuffor Divine Realization & the Incursions of Ibless into the Souls

                  On the Science of Tasawwuf for Character Transformation and Divine Realization

                  As for as the science of tasawwuf for character transformation, it is the science based upon the Path crystallizedby the Imam Abu Hamid al-Ghazaali, Imam al- Muhaasibi and others who followed upon that. It is not required to try and take all of its knowledge, nor should they restrict themselves to simply knowing this science without acting inaccordance with it. As for the science of tasawwuf for divine realization, it comprises of direct experiential gnosis (ma`aarif) and spiritual states (ahwaal); and these are matters which are designated specifically for the spiritually elite (khaassa li’l-makhsuseen).

                  The Correlation of the Science of Tasawwuf

                  Then realize that the nobility of any science is based upon the nobility of what it is connected to (muta`allaqatihi). The connection of the science of tasawwuf is with the most noble of connections, since it initially guides in its beginning to fear of Allah (khashiyati illah), it guides in its middle to correct behavior with Him (mu`amilatihi), and in its end to direct experiential gnosis of Him (ma`arifatihi) and being completely devoted to Him(inqitaa` ilayhi).

                  It is for this reason that al-Junayd, may Allah ta`ala be merciful to him said: If I knew that Allah possessed a knowledge underneath the canopies of the heavens more noble than this knowledge which we discuss with our companions, I would have run to it.” The teachings of the reality of tasawwuf has been gathered into about twothousand principles, each of them returning back to the single principle of sincerity of attention (sidq’t-tawajjuh) toAllah in accordance with what pleases Him.

                  The Objective of Tasawwuf and Its Advantage

                  Then realize that the real objective (maqsad) of tasawwuf and its advantage (fawaa’idihi) is to devote the heart singularly (ifraad’l-qalb) to Allah glory be to Him. Then realize that when Allah ta`ala says: He is not content that His servants be in disbelief, makes it indispensable to verify true faith (tahqeeq’l-imaan) by means of the foundations (usuul). When Allah ta`ala says: …and if you show gratitude, He will be content with you; makes itindispensable to verify that by which gratitude is known; which is behaving in accordance with outward jurisprudence (fiqh). This is known because it comprises the teachings regarding the outward station of Islam; for your outward actions cannot be valid except by means of acting in accordance with jurisprudence. There is no tasawwuf without jurisprudence, since the outward legal judgments of Allah cannot be known except by means of jurisprudence. Furthermore, there can be no jurisprudence without tasawwuf, since there can be no precepts withjurisprudence unaccompanied with sincerity of attention. Consequently, both jurisprudence and tasawwuf cannot berealized except with genuine belief (imaan), since they cannot be valid devoid of it. It is for this reason it is said: “Whoever acts according to tasawwuf and does not act in accordance with jurisprudence, has become a heretic(tazanddaq). Whoever acts in accordance with jurisprudence and does not act in accordance with tasawwuf, has become a sinner. However, whoever gathers the two together, has had spiritual realization.” Ahmad Zarruq said in explanationof that: “This is because the central theme (midaar) around which tasawwuf revolves is devoting oneselfexclusively to the Divine Unity (ifraad ‘t-tawheed) and behaving in accordance with its judgments. This requiresyou divesting yourself from your own actions (tajreed `an `amalin); which is the teachings of rectification of the souland the Hereafter. When it is from direction of the judgment of tasawwuf it requires being absolutely certain aboutthe legal judgment; and acting with it leading to the following of inward interpolation free of the kind of whims whichinduce a person to abandon the truth, and Allah knows best.”

                  The Relationship of Tasawwuf to the Religion

                  Then realize that the relationship of tasawwuf to the religion is like the relationship of the human spirit (ruuh) to the corporeal body, because it is the station of spiritual excellence (maqaam ‘l-ihsaan). Abu’l-Jalaa’, may Allah be merciful to him once said: “Whoever encounters the Absolute Being with the Divine reality and creation with the Divine reality, then he is a heretic. Whoever encounters the Absolute Being with the Divine law and creation with theDivine law, then he is a Sunni. Whoever encounters the Absolute Being with the Divine reality and creation with theDivine law, then he is a Sufi.”
                  Ahmad Zarruq said in explanation of the above:
                  “The sufi is more special (akhassa) than the sunni. This is because the sunni is described as one free from heretical innovation (tajarrid `an ‘l-bid`a); while the sufi is described based upon his relationship to spiritual perfection; since adherence to the sunna is a precondition of the sufi, both in knowledge and behavior.”

                  The Legal Consideration of the Jurist is More General Than the Spiritual Consideration of the Sufi

                  Then realize that the legal considerations of the jurist (nadhr’l-faqeeh) are more general and comprehensivethan the spiritual considerations of the sufi. It is for this reason that it is valid for the jurist to object (inkaar) to the some of the teachings of the sufi, but it is not valid for the sufi to object to the legal rulings of the jurist. It is further, incumbent to resort from tasawwuf to jurisprudence, but it is not necessary to resort from jurisprudence to tasawwuf with regard to legal judgments, but not with regard to leaving a lawful action. Then realize that the science of tasawwuf for the transformation of character is required to be given and transmitted to everyone.


                  The Science of Tasawwuf for Divine Realization

                  As for the science of tasawwuf for divine realization (`ilm’t-tasawwuf li’t- tahaqquq), this science is confined (yuqsiru) to the spiritual disciples (murideen) and the gnostics (`aarifeen); although the guides of this Path differ regarding transmitting it to other than its people. The Imam of the cadre of the Sufis, al-Junaid said:
                  “This science should be transmitted to its People and other than its people.” The majority of the scholars do not avoid connecting this science to other than its people, however it is incumbent to answer a questioner based upon the capacity of hisquestion; as as- Shahrwahi narrated.

                  The Pivot Around Which the Teachings of the Sufis Revolve

                  Then realize that the pivot around which the teachings of the Sufis revolves are upon four sections (atraaf).The first section is inward exhortation (tadhkeer baatin) by means of the innate praiseworthy characteristics (biakhlaaq mahmuuda) and cleansing it (tat’heerihi) from blameworthy attributes (awsaaf madhmuuma). The second section is purification of actions (tasfiyya’l-`amaal) and making sound of the spiritual states (tasheeh ‘l-ahwaal) bythe refinement of the inward (tazkiyya’l- baatin) with its innate praiseworthy characteristics and cleansing it from blameworthy attributes. The third section is the verification of spiritual states (tahqeeq ‘l-ahwaal) and the verification of social behavior (mu`aamila). The fourth section is direct experiential gnosis of Allah (ma`aarif) and visionary sciences (`uluum ilhaamiyya).

                  The Keys of the Key of the Science of Tasawwuf

                  As for the keys of the key (mifaateeh ‘l-miftaah) in the science of tasawwuf, they are four. The first is making sound the spiritual covenant (tasheeh al-`aqd), along with acting in accordance with worship devoid of tediousness(mimal) and rejected inconsistencies (iqtaar makhal). For, whoever acts by what he knows, Allah will make him inherit knowledge that he did not previously know. The second is sincerity of yearning (sidq ‘r-raghba) for Allah ta`ala and sincerity of resorting (al- lijaa’) to Him. For, there can be no spiritual opening (al-fat’h) without taking reliance upon some causative factor (i`timaadin `alaa sabbabin). The third is anticipating and yearning for the divinerealities behind all affairs (tashawwuf li haqaa’iq ‘l-umuur) and having thorough comprehension of the descent ofspiritual states (tafatun li mawaarid ‘l-ahwaal), until rarely even a follicle of hair will fall from the person without him having deep comprehension of it with the proficiency of his intelligence (juuda qareehatihi). The fourth is what Abu Abdallah indicated by his words: “I advise you with advice that no knows it except one who acts upon it andexperiences it (man `amila wa jaraba); and that no one is ignorant of it except the one heedless and then spiritual veiled (man ghafila fa hujiba). It is that you not take this science by way of heretical innovation (al-bid`a) and arrogance (takabbur).” He then said: “Do not make anyone from the people of the outward as proof or evidence against (hujjatan `alaa) the people of the inward.”

                  Ahmad Zarruq said in explanation of that:
                  “On the contrary, their concern is tomake the people of the outward evidence for them, since every matter of the inward which is free of outward evidence is false and invalid (baatil).” Then realize that the science of tasawwuf is corroborated (ma’adiyan) with the Book andthe Sunna.



                  The Incursions of Iblees

                  As for the incursions (madaakhil) of Iblees, for knowledge of this is an obligation (waajiba), since Satan is anenemy of humanity (`aduwwa ‘l-insaan). Realize that the noblest of what is in humanity is the heart; and Satan desires to corrupt it. For this reason, it is an individual obligation (wujuuban `ayniyyan) upon every responsible person (mukallaf) to protect his heart (himaayat qalbihi) from the corrupting influence of Satan. However, a person cannot attain this except through awareness of the incursions of Satan. For, an obligation which cannot be attainedexcept by something makes that something also obligatory (wa maa yatawassalu ila ‘l-waajibi illa bihi waajibun).Thus, it is incumbent to know the incursions of Satan into the human heart. These entrances of Satan are the attributes of the servant which are innumerous.
                  Among the most immense of them are envy (hasad) and covetousness (hirs). For, whenever the servant is covetous for something, his avariciousness makes him blind and deaf. It is the illumination of the inner-vision (nuur‘l-baseera) which discloses to you the multiple entrances of Satan into the heart. Once covetousness and envy cloudsa person, they cannot have insight; and as a result Satan finds an entrance to make an incursion into his heart.

                  Among the most immense of them also are rage (ghadab) and corrupt passions (shahwa). By means of rage and anger the reason becomes weakened, resulting in Satan playing with his anger the way a kid plays with a ball. Further, beware of sitting in the company of women who are not kin to you. For, Satan is the one who sends her toyou and he is the one who sends you to her.

                  Among the most immense of them also is love of the beauties of this world’s life (hubb zeenat ‘d-dunya). For, when Satan sees this in a person, he opens to him all the things of amusement and which cuts him off from Allah, His signs, His messenger and his Sunna. What Satan beautifies for him from this world’s life continues to afflict himuntil death comes to him while he is in a state of deficiency and heedlessness.
                  Among the most immense of them is having love for eating and drinking (mahabbat ‘l-‘akli wa ‘s-sharaabi). For, once the servant becomes satiated, even from lawful good things (wa law min halaal tayyib), it strengthens andreinforces the corrupt passions (yuqawiya as-shahwaat), which are the weapons of Satan.

                  Among the most immense of them also is greed (tam`u), for when it overcomes the heart, Satan continues to seduce him through the embellishment and pretentiousness (tazyeen wa tasana`u) for that which he craves, by all kindsof showing-off and posturing (riyaa’ wa talbis) until that which he craves for becomes a deity to him. He willcontinuously think about imagined possibilities and fancies (khiyaal ‘t-tawadi’ wa ‘t-tahabbubi). By means of these imaginations he tries to attain everything that pleases him, even when it incurs the Divine anger of Allah, such as hisfawning over the thing he craves for until it induces him to commit that which is forbidden.

                  Among them is impulsiveness (`ajla) because evil inexorably enters upon the heart of the person who isimpulsive from a direction that he is unawares. Unlike the one who is circumspect, for his prudence attains for himinner insight into that thing. If hurrying (isti`jaal) is necessary, then by Allah, let it be for what is immediatelyobligatory (waajib fawrin). In that case, being circumspect and cautious has no place.
                  Among the most immense among them is wealth which is in addition to what is required and for strength.For, this is the place of residence (mastaqarra) of Satan. The one who does not have this kind of wealth, his heart isfree. For ecample, when a
                  human discovers he has one hundred gold coins, there materializes in his heart more than ten different desires, whereevery single desire requires one hundred gold coins in order to attain it; when before he discovered the on hundred,he was inwardly rich.

                  Among them are stinginess (bukhl) and fear of poverty (khawf ‘l-faqr), which prevents a person (yamna`u)from giving charity (tasaddaq) and expending (infaaq) his wealth in directions of spiritual good (wujuuh ‘l-khayr). Satans commands him to hold back from spending (imsaak) and to be closed-fisted (taqteer). Sufyan once said: “Satanhas no weapon like the fear of poverty.”

                  Among them are fanaticism for particular schools of thought (ta`asab li’l- madhaahib) and ideological whims (ahwaa’), as well as having hatred (hiqd) for ideological antagonists (khusuum) and looking on them with the eyeof disdain (bi`ayn ‘l-‘ihtiqaar). This is what will eventually destroy the sincere worshippers and the scholars, not to speak of others. For when a person becomes preoccupied with maligning the people (iahtighaal bi ‘t-ta`an fee ‘n-naas) and mentioning their shortcomings (dhikri naqaa’isihim) is from what is said is of low nature. Therefore, incumbent upon you is the correction of your inward and outward (taslaha baatinaka wa dhaahirka) and do not be preoccupied withothers, except in what the law holds you responsible (kallafaka as-shar`u) to command the good and forbid evil.

                  Among them is burdening the common people (hamal al-`awaam) with reflecting (tafkeer) into the DivineEssence of Allah, and His Divine Attributes in what is in excess to what is necessary (zaada `alaa ‘d-daruura) from the science of the foundations of the religion (`ilm usuul ‘d-deen), which their intellects are unable to grasp.

                  Among them is having an evil opinion (suu` ‘d-dhann) of the Muslims. Allah ta`ala says: “Avoid most suspicion.” For, whoever judges another person with evil, based solely on suspicion, Satan induces him to show disdain towards that person (ihtiqaarihi), to fail to establish his due rights (`idami ‘l-qiyaam bi huquuqihi), toprocrastinate in showing in respect (tawaani fee ikraamihi) and to extend his tongue in violating his honor (itaala ‘l-lisaan fee `irdihi). All of these qualities are among the destructive characteristics. He, may Allah bless him and grant him peace once said to two men who saw him speaking to his wife Safiyya: “She is the mother of you two!” He then said: “Satan flows through the son of Adam like the flowing of his blood. I feared that he would cast into your two hearts some evil.” Therefore, he, upon him be peace showed his compassion for them; and protected them and his Umma.

                  He behaved with them according to the path of precaution (tareeq ‘l-ihtiraaz) against making false accusations (tahama), in order that a pious scholar not be over indulgent regarding his circumstances, as an estimation of himself that others only have a good opinion of him. He would do this being amazed with himself. This is an immense error, since the most pious of the people are those who have the most fearful awareness of Allah; and are aware that theiractions, no doubt, are deficient.

                  Therefore take precaution (fa ‘l-yahtaruzu) from the false accusations of enemies and evil people (tuhmat ‘l-`adaa’ wa’l-ashraar), because, by nature, they only suspect all people of evil. So each person you see who has an evil opinion of the people, seeking to manifest their faults, then know that that comes from the filth of his inward state(li khubathi baatinihi) and the evils of his inner conscious (suu’ taweeyatihi). For, the believer seeks excuses (yatlabu ‘l-ma`aadheer) for others due to the health of his breast (li salaamati sadrihi), while the hypocrite seeks after faults(yatlabu ‘l-`uyyuub) due to the filth of his inward state (li khabathi baatinihi).


                  These are just some of the incursions of the Satan Iblees, into the hearts. In them are admonitions against the remainder. In summation, there does not exist in the Adamic creature any blameworthy attribute except that it isone of the weapons of Satan. By means of these weapons, he is assisted in leading mankind astray. Therefore, return to Allah so that, by means of His mercy, He can redeem you from Satan’s plot and schemes. Take hold of His remembrance as a companion (sameeran) or remembrance of the Hereafter as an assistant (ma`eenan); for whoever ispersistent in that Allah will protect him, Allah willing from the remainder of the destructive attributes (muhlikaat).

                  Then realize that of all of these destructive traits, their actions stems from evil character (suu’ al-khalqi), whileabandoning them springs from excellent character (husn al-khalqi). Excellent character, itself, derives from moderation of the strength of reason (i`tidal quwwat ‘l-`aql), restraint of anger (i`tidal ‘l-ghadab) and self-controlof desires (i`tidal as-shahwa).

                  The gathering of all of these traits of temperance is the signs of the attributes of excellent character in a person. For this, such a person is described with much modesty (katheer ‘l-hayaa’), causing little harm to others (qaleel al-adhaa), much uprightness (katheer as-salaah), truthfulness of tongue (suduuq ‘l-lisaan), few words of thisworldly life (qaleel kalaam ‘d-dunya), many good deeds (katheer ‘l-`amal), few errors (qaleel ‘z-zallil) and few extravagances (qaleel ‘l-fuduul). Then such a person is described as: virtuous in achievement (birr wusuul), dignified in patience (wuquur sabuur), content in gratitude (radiy shakuur), tolerant in friendship (haleem rafeeq), principled in brotherhood (`afeef shaqeeq); who does not curse, defame or envy; optimistic (hishaash) and jovial (bishaash); who loves Allah, hates for the sake of Allah, is content and angry for the sake of Allah. These are the attributes from a person who has good character. We ask Allah to make us successful in verifying in ourselves character transformation, by the rank of the master of the first and last. O Allah make us guided in this world, the recipients of mercy in the Hereafter, grateful for Your blessings, acting in accordance with Your obedience, fleeing from disobedience, concealed from hardships, safe from tribulation, joyful at death, well established in the graves, protected at the resurrection, sanctioned to cross the Siraat, brought before the Prophet’s basin, married to thehuur’l-`uyuun, and gazing upon Your Generous Face. Be merciful to us O Most Merciful of the merciful.

                  All praises are due to Allah, the Lord of the worlds, and may His blessings and peace be upon the Generous Prophetand Messenger, may Allah bless him and grant him peace.
                  yh whats your point
                  he was a sufi ok he liked tazkiat al nafs

                  he still had some similar aqeedah views to miaw
                  which i see no issue in

                  Comment


                  • #10
                    Originally posted by Abu julaybeeb View Post

                    yh whats your point
                    he was a sufi ok he liked tazkiat al nafs

                    he still had some similar aqeedah views to miaw
                    which i see no issue in
                    I guess that can be said about any Muslim. We all have some similar aqida views. So I guess you are not wrong. We all believe in Allah and we all believe Muhammad is His Messenger, we all believe Allah revealed books, has angels and we all believe in the last day.
                    Last edited by aMuslimForLife; 13-09-21, 02:13 PM.
                    My Blog ---> Reflections of the Traveler http://baraka.wordpress.com

                    Comment


                    • #11
                      Maybe whrther you have a sufi/salafi/Taliban or anything in between foundation, corraling the Muslims to unity is a monumental task, and seems to require force
                      .لا نريد زعيما يخاف البيت الإبيض
                      نريد زعيما يخاف الواحد الأحد
                      دولة الإسلامية باقية





                      Comment


                      • #12
                        Originally posted by AbuMubarak View Post
                        Maybe whrther you have a sufi/salafi/Taliban or anything in between foundation, corraling the Muslims to unity is a monumental task, and seems to require force
                        Force??? Really?!?! Confused!?!?
                        My Blog ---> Reflections of the Traveler http://baraka.wordpress.com

                        Comment


                        • #13
                          Why confused?

                          It was shortly after the Prophets death that Abu Bakr had to wage war against the murtadeen

                          The Khwarij

                          This a reality of human nature, people will wage war based upon differences, whether Communist, Socialist, Crusades, and between Muslims

                          When ISIS first started, (before they were known for going extreme), we all knew their greatest enemies was the Muslims

                          When America atracked Afghanistan, they had help ftom Muslim nations

                          So its no surprise to me thst Salahudeen, MIAW, dan Folio all had to clean house

                          Its sad. It shouldnt have to happen, but its a reality

                          What religion was the Afghan army?
                          Last edited by AbuMubarak; 15-09-21, 06:15 PM.
                          .لا نريد زعيما يخاف البيت الإبيض
                          نريد زعيما يخاف الواحد الأحد
                          دولة الإسلامية باقية





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