The Gardens of Paradise

Nasheed - Rasulullah (The Messenger of God)
Munshed - Aboo Alee
Language - Arabic
Listen- http://www.abo-ali.com/mp3/Rsool_Allah.mp3

Taken from www.nasheedlyrics.wordpress.com/

رسولله ربّانا

The Messenger of God raised us,

و بالإسلام أحيانا

And with Islam gave us life,

و علّمنا بأن نبقى

And taught us to become..

لدين الله أعوانا

..aides to the religion of God

تجمّعنا بنور هداه إخوانا وخلّانا

We became united because of the light of his guidance as brethren and like relatives

وأترعنا متى ظمئت بنا الأرواح إيمانا

And he watered our souls every time they were thirsty for faith

نهلنا منه شرعتنا

We inherited from him the laws of our lives

وأعلينا به الشّانا

and we made them high in status,

فلم نظلم ولم نغدر

so we did not oppress or do injustice or go against our pacts

ولم نستعل تغيانا

and did not become arrogant and mischievous.

رسولله أسوتنا

The messenger of God is our role model

على المنهاج وصّانا

He advised us to be on the right path,

لأجل الحق كم بذل

For the sake of Truth, how much did he sacrifice

وكم قاسى وكم عانى

..and how much did he experience hardship and suffer

وكم قد ذاق في الم من الإيذاء الوانا

..and how much did he taste in pain many types of harm.

فلم يخنع ولم يخضع

So he did not cease, and did not submit,

ولم يركع ومالانا

and did not bow, and never leant [towards their way]

رشيد الرأي ان عصفت

The enlightened in opinion

رياح الظلم طوفانا

when the winds of injustice were gusting and flooding,

حكيم حيّر الدنيا

A wise man who has bewildered the world

بسحر القول تبيانا

with magical words of clarification,

رحيم إن مضى وقضى

Merciful as he goes and judges,

وكانا العدل ميزانا

and justice was the balance.

رسولله رسولله

The Messenger of God The Messenger of God

شباب الحق فالنطلقوا

So Youth of Truth, advance..

من المحراب فرسانا

from your sanctuaries of worship like knights,

و بالإسلام فمتثلوا

And in Islam take your example;

هدى المختار عنوانا

the guidance of the chosen one,

وسيروا بشروا الدنيا

And walk and bring glad tidings to the world,

بأن الفجر قد بانا

that the dawn has become clear.

Ikrima was among the most highly regarded amongst the Quraysh, being wealthy and of noble lineage. His father, Abu Jahl, was the foremost proponent of Shirk and one of the greatest tyrants of Makkah. He wouldn’t leave any opportunity to ridicule or abuse the Prophet sallallaahu ‘alayhi wa sallam, and severely tortured the Believers to renounce their Faith. Ikrimah was his father’s unwavering supporter. His animosity towards the Prophet, his persecution of his followers and his attempts to block the progress of Islam and the Muslims won the admiration of his father.

At Badr, Abu Jahl led the Makkan polytheists in the battle against the Muslims. He swore by al-Laat and al-Uzza that he would not return to Makkah unless he crushed Muhammad. Abu Jahl was among the first to fall in the battle. His son Ikrimah saw him as spears pierced his body and heard him let out his last cry of agony. Ikrimah returned toMakkah leaving behind corpse of the Quraysh chieftain, his father. He wanted to bury him in Makkah but the crushing defeat they suffered made this impossible. From that day, he became an avowed enemy of Islam, with an intense hatred of the Prophet sallallaahu ‘alayhi wa sallam and the Companions.

His burning passion to avenge for his father’s death resulted in the battle of Uhud. Leading the right flank of the Quraysh was Khalid ibn Walid. On the left was Ikrimah ibn Abu Jahl. The Quraysh inflicted heavy losses on the Muslims and felt that they had avenged themselves for the defeat at Badr.

Nine years after his hijrah, the Prophet returned with thousands of his companions to Makkah. The Quraysh saw them approaching and decided to leave the way open for them because they knew that the Prophet had given instructions to his commanders not to open hostilities. Ikrimah and some others however, went against the consensus of the Quraysh and attempted to block the progress of the Muslim forces. Khalid ibn al-Walid, now a Muslim, met and defeated them in a small engagement during which some of Ikrimah’s men were killed and others who could fled. Among those who escaped was Ikrimah himself. Any standing or influence that Ikrimah may have had was now completely destroyed. The Prophet sallallaahu ‘alayhi wa sallam entered Makkah and gave a general pardon and amnesty to all Quraysh who entered the sacred mosque, or who stayed in their houses or who went to the house of Abu Sufyan, the paramount Quraysh leader. However he refused to grant amnesty to a few individuals whom he named. He gave orders that they should be killed even if they were found under the covering of the Kabah. At the top of this list was Ikrimah ibn Abu Jahl. When Ikrimah learnt of this, he slipped out of Makkah in disguise and headed for the Yemen.

Umm Hakim, Ikrimah’s wife, then went to the camp of the Prophet. With her was Hind bint Utbah, the wife of Abu Sufyan and the mother of Mu’awiyah, and about ten other women who wanted to pledge allegiance to the Prophet. At the camp, were two of his wives, his daughter Fatimah and some women of the Abdulmuttalib clan. Umm Hakim got up and professed her faith in Islam and said: “O Messenger of God, Ikrimah has fled from you to the Yemen out of fear that you would kill him. Grant him security and God will grant you security.” “He is secure”, promised the Prophet. Umm Hakim set out immediately in search of Ikrimah. Accompanying her was a Greek slave. When they had gone quite far on the way, he tried to seduce her but she managed to put him off until she came to a settlement of Arabs. She sought their help against him. They tied him up and kept him. Umm Hakim continued on her way until she finally found Ikrimah on the coast of the Red Sea in the region of Tihamah. Umm Hakim came up to Ikrimah and said: “O cousin, I have come to you from the most generous of men, the most righteous of men, the best of men… From Muhammad ibn Abdullah. I have asked him for an amnesty for you. This he has granted. So do not destroy yourself. ” “Have you spoken to him?” “Yes, I have spoken to him and he has granted you amnesty”, she assured him and he returned with her. She told him about the attempt of their Greek slave to dishonour her and Ikrimah went directly to the Arab settlement where he lay bound and killed him. At one of their resting places on their way back, Ikrimah wanted to sleep with his wife but she vehemently refused and said: “I am a Muslimah and you are a Mushrik.” Ikrimah was totally taken aback and said, “Living without you and without your sleeping with me is an impossible situation.”

As Ikrimah approached Makkah, the Prophet sallallaahu ‘alayhi wa sallam told his companions: “Ikrimah ibn Abu Jahl shall come to you as a believer and a muhajir (a refugee). Do not insult his father. Insulting the dead causes grief to the living and does not reach the dead.” Upon arrival, they went straight to the Prophet, who got up and greeted him enthusiastically. “Muhammad”, said Ikrimah, “Umm Hakim has told me that you have granted me an amnesty.” “That’s right, you are safe.” he sallallaahu ‘alayhi wa sallam replied. “To what do you invite?” asked Ikrimah. “I invite you to testify that there is no god but Allah and that I am the servant of Allah and His messenger, to establish Prayer and pay the Zakat and carry out all the other obligations of Islam.” “By God,” responded Ikrimah, “You have only called to what is true and you have only commanded that which is good. You lived among us before the start of your mission and then you were the most trustworthy of us in speech and the most righteous of us.” Stretching forth his hands he said, “I testify that there is no god but Allah and that Muhammad is His servant and His messenger.” The Prophet then instructed him to say, “I call on God and those present here to witness that I am a Muslim who is a Mujahid and a Muhajir”. This Ikrimah repeated and then said: “I ask you to ask God for forgiveness for me for all the hostility I directed against you and for whatever insults I expressed in your presence or absence.” The Prophet replied with the prayer: “O Lord, forgive him for all the hostility he directed against me and from all the expeditions he mounted wishing to put out Your light. Forgive him for whatever he has said or done in my presence or absence to dishonour me.” Ikrimahs face beamed with happiness. “By God, O messenger of Allah, I promise that whatever I have spent obstructing the way of God, I shall spend twice as much in His path, and whatever battles I have fought against God’s way I shall fight twice as much in His way.” From that day on, Ikrimah was committed to the mission of Islam as a brave horseman in the field of battle and as a steadfast worshipper spending much time in mosques and reading the Qur’ân. Often he would place the Qur’ân on his face and say, “The Book of my Lord, the words of my Lord” and he would cry from the fear of God.

Ikrimah remained true to his pledge to the Prophet. He never failed to engage in any Jihad thereafter, and was always in the vanguard of the army. At the battle of Yarmuk he plunged bravely into the attack. In one encounter in which the Muslims were under heavy attack, Ikrimah penetrated deep into the ranks of the Byzantine. Khalid ibn al-Walid rushed up to him and said, “Don’t, Ikrimah. Your death will be a severe blow to the Muslims.” “Let us carry on, Khalid,” said Ikrimah. “You had the privilege of being with the Messenger of God before this. As for myself and my father, we were among his bitterest enemies. Leave me now to atone for what I have done in the past. I fought the Prophet on many occasions. Shall I now flee from the Byzantines? This shall never be.” Then calling out to the Muslims, he shouted, “Who shall pledge to fight until death?” Four hundred Muslims eagerly responded to his call. They plunged into the battle and fought heroically without the leadership of Khalid ibn al-Walid. Their daring attack paved the way for a decisive Muslim victory.

When the battle was over, the bodies of three wounded mujahideen lay sprawled on the battleground, among them Al-Harith ibn Hisham, Ayyash ibn Abi Rabiah and Ikrimah ibn Abu Jahl. Al-Harith called for water to drink. As it was brought to him, Ayyash looked at him, so Harith said: “Give it to Ayyash.” By the time they got to Ayyash, he had just breathed his last. When they returned to al-Harith and Ikrimaha, they found that they too had passed away. The companions prayed that God may be pleased with them all and grant them refreshment from the spring of Kawthar in Paradise, a refreshment after which there is thirst no more.

http://www.sunnahonline.com/ilm/seerah/0062.htm

The words Tasawwuf and Soofiyyah were not known during the first generation of Islaam. Rather, they were only introduced into it after that or they were adopted into Islaam from other nations.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said in Majmoo’-ul-Fataawaa: “As for the term Soofiyyah (Sufism), then it was not heard of during the first three generations of Islaam. Rather, speech concerning it only became known after the first three generations. Several Imaams and scholars spoke about it afterward, such as Imaam Ahmad bin Hanbal, Abu Sulaymaan Ad-Daaraanee and others. It was also reported from Sufyaan Ath-Thawree that he spoke about it. Some of them also mentioned that on the authority of Al-Hasan Al-Basree. They differed in their views on the meaning of what a Soofee ascribes himself to, since the word ‘Soofee’ is a noun indicating an ascription, such as Al-Qurshee, Al-Madanee and so on.

It is said to be an ascription to Ahlus-Suffah,[1] but this is an error, since if this were the case, they would call themselves Suffee. It is also said to be an ascription to the saff (row) that is the foremost before Allaah, but this is also wrong, since if this were the case, they would call themselves Saffee. It is also said to be an ascription to the safwah (best) from Allaah’s creation. This too is an error, since if it were so, they would have to call themselves Safwee. It is also held to be an ascription to Soofah bin Bishr bin Udd bin Taabikhah, an Arab tribe that used to be located next to Makkah in the past, which the ascetics would ascribe themselves to. Even though the ascription of Soofee is in conformity to this person’s name (Soofah) from a grammatical standpoint, it is also a weak opinion, since these people were not well known to most of the ascetics and because if the ascetics were to ascribe to them, it would have been more likely that they would have ascribed to them during the era of the Sahaabah, Taabi’een and the Atbaa’ at-Taabi’een.

It is also due to the fact that the majority of those who speak on behalf of the Soofees are not aware of this tribe and they are not pleased with being attributed to a tribe from the Days of Ignorance (Jaahiliyyah), which did not exist during the era of Islaam. It is also held, and this is the most well known opinion, that Soofee is an ascription to soof (wool). This was since the first time that the Soofees appeared was in Basrah (‘Iraq).

The first people that established the role of Soofiyyah were some of the companions of ‘Abdul-Waahid bin Zayd. ‘Abdul-Waahid was one of the companions of Al-Hasan Al-Basree who lived in Basrah and was into such great lengths in abstinence (zuhd), worship (‘ibaadah), fear of Allaah (khawf) and so on, the likes of which were not found in the rest of the inhabitants of other lands.

Abush-Shaikh Al-Asbahaanee reported with a chain of narration connected to Muhammad bin Sireen that it reached him that a group of people preferred wearing wool, so he said: ‘There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us, and he (sallAllaahu ‘alayhi wa sallam) would wear cotton and other types of clothes.’ Or he stated words similar to this.”

Then he (Ibn Taimiyyah) said after this: “These people ascribe themselves to outer garments, which in this case is wool (soof) garments. So it can be said about one of them that he is a Soofee. However, their methodology is not restricted to the wearing of woolen garments, nor do they mandate that on anyone or adhere to ordering it. They only attach themselves to it due to it being the outer condition.”

Then he said: “So this is the origin of Soofiyyah (Sufism). After this, it branched off and diversified.” [2]

Ibn Taimiyyahs words, may Allaah have mercy on him, indicate that Sufism originated in the lands of Islaam at the hands of some very pious worshippers from Basrah as a result of their going to great lengths in abstinence (zuhd) and worship (‘ibaadah). Then after that, Sufism evolved and changed.

The conclusion that some modern-day authors have come to – that Sufism crept into the lands of the Muslims from other religions, such as Hinduism and Christian monasticism – has become accepted based on what Shaikh Ibn Taimiyyah reported from Muhammad bin Sireen, that he said: “There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us!” This indicates that Sufism has a connection to the religion of the Christians!!

Dr. Saabir At-Tu’aimah said in his book: “Sufism – Its Beliefs and Methods”: “It appears that it came about due to the influence of Christian monasticism in which the monks would wear woolen garments and reside in their monasteries. There were many of them that would be upon this practice throughout the lands, which Islaam freed by way of Tawheed…” [3]

Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him, said in his book “Sufism: Its Source and Origin”: “When we look deep into the teachings of the first and latter-day Sufis and the statements that have been quoted and narrated from them in the Sufi books of old and present, we see a huge difference between it and the teachings of the Qur’aan and the Sunnah. Likewise, we don’t see its roots or its seeds in the history of the chief of all creations (Prophet Muhammad) (sallAllaahu ‘alayhi wa sallam) nor in that of his righteous and noble Companions, from the best of Allaah’s creation. Rather, contrary to that, we see that it has been derived and acquired from Christian Monasticism, Brahmanism, Hinduism, the religious devotion of Judaism and the asceticism of Buddhism.” [4]

Shaikh ‘Abdur-Rahmaan Al-Wakeel, may Allaah have mercy on him, said in the introduction of the book “The Downfall of Sufism”: “Indeed, Sufism is the lowest and vilest of schemes, which the Devil innovated so that the servants of Allaah can mock and ridicule along with him in his war against Allaah and His Messengers. It is the veil of the Magians (Majoos), which gives the impression that it is divine. Rather, it is the veil of every enemy to the true religion. Examine it and you will find in it Brahmanism, Buddhism, Zoroastrianism, and the Manichaean beliefs. You will find Platonism in it. You can even find Judaism, Christianity and the idolatry of the Days of Ignorance in it.” [5]

Through presenting the views of these modern-day writers regarding the origin of Sufism, as well as many other writers not mentioned here that hold these same views, it becomes clear that Sufism is a foreign concept that was introduced into Islaam. This shows in the practices of those who ascribe themselves to it – those practices that are foreign to Islaam and far removed from its guidance. By this, we intend the latter-day adherents to Sufism whose mystical illusions and fantasies have become many and great.

But as for the former predecessors, such as Al-Fudayl bin ‘Iyyaad, Al-Junaid, Ibraaheem bin Adham and others, then they were upon a state of moderateness.

Footnotes:

[1] Translator’s Note: The Ahlus-Suffah (People of the Bench) referred to the poorer Companions who would sit outside the Prophet’s (sallAllaahu ‘alayhi wa sallam) masjid, waiting for charity and waiting for the Prophet (sallAllaahu ‘alayhi wa sallam) to come out so that they could accompany him and learn hadeeth from him.

[2] Majmoo’-ul-Fataawaa (11/5-7, 16, 1

[3] As-Sufiyyah: Mu’taqidan wa Maslakan (pg. 17)

[4] At-Tasawwuf: Al-Mansha’ wal-Masdar (pg. 2

[5] Masra’ at-Tasawwuf (pg. 19)

Published: September 18, 2004 | Modified: September 18, 2004

For More Information :

May Allaah protect us from the traps of the Rejected Shaytaan and May The Most High guide to the correct Understanding of this Deen, according to the Righteous Predecessors.

Your Brother In Islaam

This summer a new page in history will be written in the city of Toronto.

History will be made and you along with thousands of others will have the opportunity to experience it.

A faith-raising conference like never before…dedicated to the Love of the Prophet peace be upon him…

For the first time ever…under one roof: Bilal Phillips, Tawfique Choudhry, Waleed Basyouni, Saed Rageah, Abdul Raheem Green, Yahya Ibrahim, Abdul Bary Yahya, and many more amazing speakers!

Getting excited? Will you join us on this Journey of Faith?

Get your tickets NOW! Click here and save $10! Limited time offer.

Come on this journey and let yourself feel the love…

Here’s a sneak peak at some of the heart-pounding lecture topics that will be talked about :
The Grindstone: Trials and Tribulations of Muhammad,

The Real Superheroes: Defenders of the Prophet,

Love of the Prophet and many more!

So now…ARE YOU READY?

Get your tickets by clicking here and SAVE BIG!

Tickets will also be available at various masjids throughout the GTA including: Abu Huraira Centre, Muslim Vision (Danforth), Khalid Bin al-Waleed, Masjid al-Farooq, and Masjid ibn Abbas.

Be amongst those who take this journey of hope…this journey of love…this Journey of Faith!

The 1^st Annual Summer Islamic Conference

JOURNEY OF FAITH

Theme: Love of the Prophet (PBUH)

July 12^th, 13^th2008 (Sat & Sun)

Metro Toronto Convention Center – South Building

This is the summer you will never forget – for it will take you on a Journey of a Lifetime

PURCHASE YOUR TICKETS NOW !!

VISIT:

www.JourneyConference.com

To watch the Conference Tralier please click:

http://youtube.com/watch?v=AgFDqksmEmk

This summer, one of the most exciting events in the history of the city of Toronto is going to take place. It is the conference Journey of Faith, with the theme being “Love of the Prophet(saw)” and with speakers such as Sh. Waleed Basyouni, Dr. Bilal Philips, Sh. Abdiraheeme Greene, Sh. Abdulbary Yahya, Tawfique Chowdhury and more.

So we invite the brothers and sisters all over the globe to let us take a Journey in the path of the believers, as the Brothers of The Last Messenger, peace and blessings be upon him. Let us take a Journey that will impact our lives with the sweetness of the Sunnah. Let us take a Journey that will allow us to express our LOVE for The Mercy to Mankind. Let us take a Journey that will engage our faith in pleasing Allah (SWT). O Muslims - Let us take a Journey - A Journey of Faith!

Presenting…

The 1st Annual Islamic Conference
JOURNEY OF FAITH
Theme: Love of the Prophet (PBUH)
July 12th, 13th (Sat, Sun)
Metro Toronto Convention Center – South Building

This is the summer you will never forget – for it will take you on a Journey of a Lifetime
PURCHASE YOUR TICKETS NOW!!!

“Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful.”
[3:31]

“Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure.”

[48:29]

WWW.JOURNEYCONFERENCE.COM
info@journeyconference.com