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The noble scholar, the unique of his age, the regulator of the scholars and the saints, Sidi Ahmad Zarruq al-Barnusi al-Fasi, may Allah be pleased with him, wrote the following: If anyone is asked about the foundations of his path, he should reply, The foundations of our path are five.
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MANY OF US, in the hustle and bustle of modern life, have little time for reflection; yet as these days are marred by violence of the worst kind, reflection – on the part of those who regard themselves ‘religious’ as well those who consider themselves ‘secularists’ – is more needed than ever.
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In 1849, a young English lady journeyed with family friends from her native England to Egypt. Twenty-eight-years-old at the time, she had not yet married, and by Victorian standards she was proving to be of an “intractable nature.” In taking such a journey abroad, she hoped it would help her decide what to do with her life.
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It would be honor enough for the people of India had they bequeathed us nothing but chess, a game that, like the sun itself, has traversed the entire globe. Indeed, people everywhere hold high in esteem and deem intelligent anyone who masters it or even plays it well. Such being the case, in how much greater esteem should we hold the brilliance of its ingenious inventor?
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Played allover the world by people of all faiths, the game of chess is enjoyed privately and publicly as a pastime as well as a serious competitive endeavor. Most likely, though, few Muslims stop to think about the legal ruling of playing chess in the shariah (Islamic sacred law).
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Theology is a reaction, a creative response to tension in the mind of a believer who is confronted with propositions that challenge not his experiential faith but his intellectual understanding of it. Experience of faith and expression of faith are distinct yet bound in a way that is often lost in discursive theology.
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Prayer for Rain Read Full Article
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As the world turns and seasons change, our lives move inexorably toward their fated ends. Our minutes become hours, our hours days, our days weeks, our weeks years, and our years make up the totality of our lives. In these days of great imbalance, we are in greater need of connecting to the natural order that surrounds us. Each planet knows its course and each tree its cycle: “And the stars and the trees submit in prostration.”
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According to Ahmad, Jesus was known to have said, “Virtuous action does not consist in doing good to someone who has done good to you—that is merely returning a favor. Virtuous action consists in doing good to those who have wronged you.”
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One of the benefits of studying the biographies of the people that went before us is that our predecessors inspire us by their lives and by their sacrifices. Among these inspirational people are the prophets, saints, scholars, and even righteous political rulers. One of the most righteous political rulers in the history of Islam was Nizam al-Mulk. He was the patron of the great Imam, Hujat al-Islam (the Proof of Islam), Al-Ghazali; may Allah be pleased with him.
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This is a talk that world renowned Islamic scholar Shaykh Abdallah bin Bayyah gave shortly after September 11, 2001 at a meeting in Rome in which many world religious leaders participated.
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We find ourselves in a time of immense conflict and confusion, which has led to widespread unrest and agitation—what the Arabs term fitna and haraj. According to several sound prophetic traditions, both these qualities reflect the state of communities and people in the latter days.
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Kufr may be defined as disbelief, ingratitude, or arrogant rejecftion of truth; it has many other nuanced meanings in the Qur’an and Sunnah. The Qur’an mentions that when man is rtroubled by truth, he begins to think (fakkara) about and determine (qaddara) what is the best approach to justify his rejection of the truth.
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