The Meaning Behind Nur uz-Zamaan Institute's Logo

The Meaning Behind Nur uz-Zamaan Institute's Logo
by Imam Na'eem Abdullah

It is with good reason why every event flyer, book, or cd we publish has the logo of Nur uz-Zamaan Institute attached to it. This logo is an attempt at illustrating the relationship between two very special people. Our organization is named after ‘Uthman ibn Muhammad, better known as Shehu or Shaykh ‘Uthman Dan Fodio. He was also known as ‘the light of the age’ or ‘Nur uz-Zamaan’. It is our desire to give you the historical background about this logo used to represent Nur uz-Zamaan Institute. Our logo represents the relationship between him and the best thing Allah has ever created – Prophet, Muhammad, may Allah bless him and grant him peace.

After the death of Prophet Muhammad, may Allah bless him and grant him peace, his nur (light) in this world started to dim. There was a need for that light to shine brighter in the darkness that was slowly starting to overspread the hearts and minds of men. This darkness of ignorance had to be dispelled by the nur (light) of truth. Outright disobedience to Allah, the Most High, corruption in the governments and the mixing of truth with falsehood was starting to become the norm. Thus Allah sends a reviver or a Mujaddid to renew the light or the Sunnah of our beloved Prophet in every generation. In the twelfth century of Islam – more specifically 1794 - at the age of 40 Shehu Uthman Dan Fodio reached the highest pinnacle in his devotion to Allah. His entire life had been predicated upon a strict imitation of the Messenger of Allah, motivated by a deep sense of yearning to meet him, may Allah bless him and grant him peace. Because of this love and imitation in those areas that he had control of, Allah blessed him to follow the Prophet in those areas in which he had no control over.

In the same way that the Prophet Muhammad, may Allah bless him and grant him peace, received his first revelation at the age of forty (40), the Shehu had his first major spiritual opening at the age of forty. Just like the Prophet, may Allah bless him and grant him peace; he was always calling his people to the religion of Allah everywhere he went. He even convinced tyrannical rulers like Bawa of Gobir, to respect and honor the religion of Allah and His Messenger, Prophet Muhammad, may Allah bless him and grant him peace. Bawa initially tried to assassinate the Shehu, but as he sat and contemplated, he realized that this was not going to happen. He then attempted to bribe the Shehu with 500 mithqaals (over four and a half pounds) of gold. This was similar to what many of us call ‘the offer of Quraysh’. Prophet Muhammad, may Allah bless him and grant him peace, was propositioned by the Quraysh to stop preaching. They offered him power, women, fame and wealth, he turned all of that down by stating to his Uncle, Abu Talib, "If they were to put the Sun in my right hand and the Moon in my left on the condition that I abandon the path that I am on, I would not give it up until Allah has made it victorious or I have perished trying." The Shehu said, “I nor those who listen to my words desire this gold.” He did offer the following as a resolution and said, “I desire five ‘cloaks’.” The tyrant said’ ‘What are they?’ The Shehu said, “The first ‘cloak’ is that you [1] leave me alone to call the people of your land to Allah. The second is that you [2] not prevent anyone who desires to answer my call. The third is that you [3] show respect to everyone who wears the skull cap and turban. The fourth is that you [4] free all those in your prisons. And the fifth is that you [5] not take unjust taxes from your subjects.” The ruler agreed to the five ‘cloaks’ and the remainder of the evil scholars, who were not with the Shehu, returned with their ill gained wealth.

In the same way that the Prophet was forced to migrate from Mecca to Medina, the Shehu was forced to leave his homeland because of his Islamic activities. He and his Jamaa’ah made hijrah from Degel to Gudu in 1804. Even the direction of the hijrah is the same because Gudu is north from Degel in the same way that Medinah is north of Mecca. The Shehu died in the year 1817 at the age of sixty-three (63). In this way Allah, the Most High, has honored the Shehu in the same way that He honored Abu-Bakr and ‘Umar – by dying at 63 years of age just like the seal of the Prophets- Muhammad ibn Abdullahi, may Allah bless him and grant him peace.

The Shehu’s life and works are well-documented and the affects of his legacy are still felt to this very day. However, anyone who looks into the life of this great man will realize that the secret to his illuminated life is in the fact that he was only a reflection of his beloved – The Messenger of Allah. The Moon doesn’t have any light of its own, it is only a reflection of a much greater body – the Sun. The Shehu became ‘the light of the age’ because he reflected and revived the nur – or light - of Muhammad in an age of darkness. We at Nur uz-Zamaan Institute hope to inherit and spread that same light. This is why we chose the light of the moon for our logo. All success is from Allah!

Notes From the 1st Ihya us-Sunnah Class

In the Name of Allah, Most Gracious, Most Merciful
Notes From the 1st Ihya us-Sunnah Class
By Na’eem Abdullah



http://www.nuruzzamaaninstitute.org/
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/


This was the 1st of a series of ongoing classes. This class is based on the book named Ihya us Sunnah wa Ikhmaad ul-Bid’ah, which means “The Revival of the Sunnah and the Destruction of Innovation.” This blessed book has been written by the Amir, Mujaddid, Mujahid, and Wali of Allah - Shehu (Shaykh) ‘Uthman ibn Muhammad (better known as “Dan Fodio”). The translation being used is that of Shaykh Muhammad Shareef bin Fareed.

The class is aired live on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884 on Sunday at 8pm. When calling in you may press the number “1” on your keypad – this notifies us that you have a question or comment – then we will bring on the air, Inshaa’Allah. If you miss the class you can always download it later at the website mentioned above. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!



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The Author's Preface

In the name of Allah the Beneficent the Merciful, may peace and blessings be upon our master Muhammad and upon his Family and Companions. Says the poor slave in need of the mercy of his Lord - Uthman ibn Muhammad ibn Uthman - famous as Dan Fuduye`, (may Allah engulf him in His mercy - Amen).

All praises are due to Allah: who raised the supports of the Sunna and exalted its lamps; who diminished the existence of innovation (al-bid`a) and eclipsed its lights; who elucidated the evidences of truth (al-haqiqa) and revealed its secrets; who laid bare the path of falsehood and wiped out its traces; who clarified the procedures of the spiritual realities (al-haqa'iq) and constructed its mysteries; and who commanded us to follow the Sunna and to adhere to its traditions. May the best prayers and most abundant peace be upon our master Muhammad and upon his family and Companions - all of them. May Allah be pleased with the best of the Followers (Taabi`een), the right-acting scholars, the four Imams who exercised independent judgment, and those who follow them until the Day of Judgment. This is the book called:

The Revival of the Sunna and the Destruction of Innovation



It will be of benefit, if Allah wills, to whomever relies on it for his beliefs and behavior. It has been arranged into chapters so that each chapter could stand alone with regard to its meanings and what may be sought from it. This will make it easy for comprehension and to facilitate those who may desire to examine a particular issue according to its subject. If mistakes, delusions, shortcomings, heedlessness, forgetfulness, ignorance and offense appear in this text, then it is from my nafs and from Satan. This is because creation is susceptible to that and even more; which only testifies that Allah and His Messenger spoke truthfully. However, if good appears from it, then it is from the bounty of Allah and His mercy.

We ask Allah the Mighty, the Lord of the Tremendous Throne, that He make this book sincerely for His Generous sake and that He makes it a proof for us and not against us. We ask that He show us his blessings on the Day of Standing before Him and when human beings decompose in their graves. We ask Him that He cause this book to be of benefit to everyone who examines it, is spurred on by it, acquires it, writes it down, studies it, and contemplates its meanings -- openly and secretly. We ask Him for forgiveness, mercy, pardon, concealment of our faults; and the sealing of supplication for us, our parents, our Shaykhs, their Shaykhs, those who taught us, those who benefited us and for all the Muslims. Amen . . .O Lord of the Worlds.



Introduction

Let the critic of this book know that my aim in it, Allah willing, is the revival of the Sunna of Muhammad and the destruction of satanic innovation. My intention in it is neither to bring shame upon people nor to engage in finding faults with them. Whoever aims to revive the Sunna of Muhammad and to remove satanic innovation for the purpose of offering sincere advice to the Muslims, Allah will be responsible in aiding him. However, he whose aim is to bring shame upon people and be preoccupied with their faults, Allah will question him and reckon with him. For whoever pursues the faults of his brother, Allah will pursue his faults until he exposes him, even if he be in the recesses of his home. Believers ask for excuses while hypocrites pursue the faults of others and Allah helps a person as long as he helps his brother. It is related in the Muwatta , “Do not examine the faults of people as if you were a Lord, but rather examine your own faults as though you were a slave.” As-Sulami said in his Kitaab `Uyuub 'n-Nafs, “Among the faults of the self (nafs) is being preoccupied with the faults of people and being blind to one's own faults.” Muhammad ibn Abdullah ibn Shaadan said, “I heard Ibn Zaydan say, ‘I saw some of the people who had many faults, as a result they were quiet concerning the faults of other people. Thus Allah covered their faults and wiped them out. Then I saw some of the people who did not have faults but were preoccupied with the faults of other people, as a result many faults befell them’.”

If you have realized the liability in bringing shame upon people and being preoccupied with their faults is a grave deed and a tremendous sin - then know also that the excuse for objecting (al-inkaar) to anyone is difficult. Rather, those to whom one objects are excused. This is so based upon what Shaykh Izza 'd-Deen ibn Abd as-Salaam said, “Objection (inkaar) can only pertain to that about which there is agreement concerning its obligation (i'jaab) or its prohibition (tahreem). Whoever avoids doing that which there is a difference of opinion concerning its obligation; or performs an act in which there is a difference of opinion concerning its prohibition (while following the scholars in that) - then there is no objection against him. There can only be objection to him if he is following the scholar in an issue whose legal judgment has been repealed (yunqudu). If he is ignorant of that, there is no objection against him. However, there is no harm in guiding him to what is more correct. There is no objection to him because he is not committing something clearly forbidden. This is because it is not incumbent upon him to follow the one who says it is forbidden (at-tahreem) nor is it incumbent upon him to follow the one who says it is an obligation (al-ijaab).”

In the Takhlees al-Ikhwaan it says, “There is no harm in guiding the common person to that which is the most well known (al-ahwatt) in his deen. However, he is not to be guided by the theories of the mujtahid. This is in order that he can be returned to the more acceptable proofs. The disagreements of the scholars is a mercy. Based upon that, objection is not permitted except for him who knows that the action which he is prohibiting, there is absolute agreement concerning its prohibition - and the action which he is commanding, there is absolute agreement concerning its obligation. What we mean by objection in this context is the prohibited objection, because if it can be objected to - then the proof upon which it depends can also be objected to. Further, if it can be commanded - then that commanding should be done with sincerity and guidance, which is giving good advice and excellent deeds.”

Ibn al-Hindi said, “Do not oppose everyone who passes judgment concerning a problem from the issues of the branches of the deen, except when you are certain that his judgment contradicts the Qur'an or the Sunna. If you are not certain of that, then do not raise objection to his judgment. Even when you realize that his judgment contradicts the Mudawwana or other books of jurisprudence." In the at-Taqyeed it says, "Whoever follows a particular madhhab, then it is incumbent upon him to choose the legal decisions of whomever he wishes from the scholars of that particular madhhab. This is because he is an uncritical adherent (qallada) of a madhhab." Al-Ghazali said, may Allah be merciful to him, "It is the duty of the common to be occupied with his worship and his livelihood, and to leave knowledge to the scholars." I say: what he intended by that is that the common person should leave knowledge to the scholars regarding discussion and disputes, but not with regard to seeking knowledge.

Al-Ishbili said in his commentary of the al-Arba`een of an-Nawawi , "Truly commanding and forbidding is only incumbent upon the one who is knowledgeable of that in which he is commanding and forbidding. If it is from the matters of the outward, like the prayer, fasting, fornication and adultery, drinking intoxicants, and the like - every Muslim is knowledgeable of these. However, when it is from the details of actions and words, and what is included in the realm of independent judgment (al-ijtihaad) - then there is no way for the common person to enter into any discussion concerning that, nor is there anyway for them to object to it. That is only fitting for the scholars to do, since the scholars only object to that in which they are agreed upon (ma ajma`a `alaihi). As for that in which there is disagreement (al-mukhtalaf), there is no objection concerning it." He then said after a few words, "However, (the scholar) should be willing, out of sincerity, to emerge from differences, because that is better, more accepted and highly recommended for his own actions and others. This should be encouraged by way of gentleness. The scholars are unanimously agreed (muttafiquun) to eventually emerge from differences of opinion." In the ad-Durari it says, "Whoever is strict, Allah will be strict with him. What Allah ta`ala desires from this umma when disagreements occur among them is that ease may result. It is for this reason that Allah revealed to them an Arabic book, since Arabic language is sufficiently vast and is capable of embracing diverse meanings."

I say: Consensus (al-ijma`) upholds that the various opinions of all the mujtahids are paths which lead to Paradise and are roads which lead to blessings. Thus whoever takes a path from among them, will in effect arrive at what they arrived at. Whoever digresses from their paths, it will be said to him, 'Away with you'. It is therefore permissible (yajuuz) to imitate them in all of their opinions, except when it contradicts the letter of the Qur'an, the letter of the Prophetic traditions, the fundamental principles (al-qawaa`id), consensus (al-ijma`), or clear analogy (al-qiyaas al-jalli). So understand! Therefore, if you have understood what we have put forward concerning [1] the liability of bringing shame to others; [2] that being preoccupied with their faults is indeed a grave deed and tremendous sin; [3] that the excuse for objecting to them is a very difficult; and [4] that they are indeed excused - then know also that it is not permitted (laa yajuuz) for you to hate the sinful (al-faasiquun) from among the people of Laa ilaha illa Allahu for any reason, not to speak of the pious among them. Rather, you should hate their sinfulness (fisq), and love them for their Islam. This is because their sinfulness does not take them out of the realm of Laa ilaha illa Allahu.

Ibn Ata'i Allah said as a warning and an admonition in his al-Misbaah, "Beware of having enmity of the people of Laa ilaha illa Allahu, for they indeed possess general friendship (al-wilaayat'l-`aamat) from Allah, for they are the saints of Allah (awliya Allah). If they were to make mistakes or if they were to come with errors as near in size to the earth, while they have not associated anything with Allah, then Allah will meet them with its like in forgiveness. Whoever has the friendship of Allah established for him, then it is forbidden to make war against him. For whoever makes war with him, has declared war against Allah. Whoever makes war against Allah, Allah has declared that He will repay him in this world and the next. Therefore, whenever it is not clear whether a person is the enemy of Allah - by Allah! never take him as your enemy! The least of your states when you are ignorant of him is to be slow at drawing conclusions about his affair. However, when you are aware that he is indeed the enemy of Allah and that he is associating partners with Allah, then stay clear of him in the same manner which Ibrahim the Friend (upon him be peace) did with regard to his father Azara. Allah ta`ala says, "But when it became clear to him that he was an enemy of Allah, then he stayed clear of him." Further in the Takhlees 'l-Ikhwaan it says after the words of Ibn Ata'i Allah, "In this is enough for the one whom Allah has singled out for his forgiveness. This is because whoever finds someone who can remove from him the commitment of having enmity towards a Muslim, has profited greatly. Whoever imitates (qallada) a scholar will meet Allah secure, without doubt."

If you were to say, "What is an example of hating the sinful (al-faasiquun) for their sinfulness and loving them for their Islam?" Then I would answer with what al-Ghazali said about that in his al-Ihya' concerning the one who had a beautiful wife who was corrupt (faajira), "He loves her from one respect and he hates her from another respect." Abu'l-Hassan as-Shadhili said, "Show respect to the believers even if they be disobedient sinners (`usaat mudhnibeen), establish the legal punishment (al-huduud) upon them, then avoid them as a mercy towards them and do not console them." Ahmad az-Zaruuq said, "What is intended by these words of Abu'l-Hassan as-Shadhili is that everyone who has an apparent connection with Allah ta`ala, whether that connection be perfect or deficient, truthful or insincere - it is incumbent to esteem him and show him respect. It is obligatory to honor him and extol him in accordance with his spiritual state without showing scorn or disregard for him. Never follow anyone except he whose knowledge is sound, whose piety is sound and whose penetrating inner-vision is sound. Verily affinity with Allah is a tremendous thing and affiliation with Him can only occur by His assistance."

O Allah! make us successful at following the Sunna of Your Prophet Muhammad,
may Allah bless him and grant him peace, by his standing with You!

The Importance of Eating Permissible and Wholesome Foods: Part 5/Conclusion

The Importance of Eating Permissible and Wholesome Foods


 Part Five
Conclusion


By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
nuruzzamaan.blogspot.com



صَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ آلِهِ وَ صَحْبِهِ وَ سَلَّمَ تَسْلِيماً

الْحَمْدُ لِلَّهِ وَ كَفَى وَ سَلاَمُ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى أَمَّا بَعْدُ: فَيَقُولُ اللهُ تَعَلَى:



In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:



It was not our intention deal with the subject of animal slaughter in its totality. Our aim and objective was only to clarify some of the misconceptions that have become widespread during our time. These misunderstandings have led to many blameworthy practices that all stem from the consumption of the haram.

We have shown – by the grace of Allah – [1] that the first and last prohibition revealed to mankind was a dietary one. [2] The meat that was prohibited during the end of the Prophet’s mission was the same as it was at the beginning of his mission; unlike alcohol which was made unlawful in stages. [3] Eating properly slaughtered meat was directly connected to our belief system (‘aqeedah) by the Prophet, may Allah bless him and grant him peace, himself. It is an outward sign that one is a Muslim and the opposite is true as well. [4] Eating properly slaughtered meat is so critical that Allah has made it incumbent on the regular believers to live up to the Prophetic standard. [5] Eating haram meat is a direct cause for having ones du’a (supplication or prayers) rejected by Allah. [6] The consumption of haram makes one lazy in his or her worship (‘ibaadah) along with several other negative consequences. [7] Muslims are not permitted to eat several categories of meat that have not been slaughtered properly. This restriction is not only limited to pork. [8] Most of the meat found in supermarkets and restaurants are not permissible for Muslims to eat. [9] Muslims are allowed to eat the meat of the ‘People of the Book’, but that is with conditions: (a) the method of slaughter must be proper (and we have discussed this at some length), (b) the name of Allah must be mentioned at the time of slaughter, and (c) the slaughter must a Kitaabi. These conditions are the same as those that must be upheld by a Muslim when he slaughters an animal. [10] Saying ‘Bismillah’ over haram meat does not make it halaal (permissible) to eat.

As we have mentioned it was not our intention to cover the subject of animal slaughter in its totality. However, if one wants to delve a little deeper into the subject matter we recommend reading The Islamic Laws of Animal Slaughter by Mufti Muhammad Taqi Usmani; which we have been quoting extensively throughout this discourse.

We will conclude by saying what Shaykh ‘Uthman Dan Fodio said in his book ‘Umdat ul-‘Ubaad (The Support of the Slaves of Allah). “Whoever devotes himself to what is in this book and takes some benefit from it, I ask that he include me in his pious supplication, that Allah may benefit me by it in this world and the hereafter. It has been related in Sahih Muslim on the authority of Abu Dardaa', may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace said,

“The supplication of an individual Muslim for his brother who is absent is answered. There sits at his head an angel charged with his needs. Whenever he supplicates for blessings for his brother, the angel charged with his affairs says, Amen-and the like for you.”

"Just Say Bismillah and Eat it"

In the Name of Allah, Most Gracious, Most Merciful

The Importance of Eating Permissible and Wholesome Foods

“Just Say ‘Bismillah’ and Eat it”

Part Four

By Na’eem Abdullah

http://www.nuruzzamaaninstitute.org/
http://www.lightoftheage.com/
nuruzzamaan.blogspot.com

In the Name of Allah, Most Gracious, Most Merciful. May Allah bless our master (sayyidina) Muhammad, his family and companions and give them peace. All Praises are due to Allah, He is sufficient (for us). Peace be upon His slaves, who He has chosen. As to what follows:

The above-mentioned statement, along with its application, is one that has been misunderstood for a very long time. This misunderstanding has increased – in the opinion of this writer – over time, with the help of legal rulings issued outside of their proper context. In the last section (part 3), we clarified the reality of those types of rulings (fataawa) and the irresponsibility of those who continue to issue them. In these fataawa, we find that the verses of the Qur’an and the statements of the Prophet, may Allah bless him and grant him peace, are true and correct; however the context and application are far off of the mark. Once a group of the Khawaarij was with Ali ibn Abi Taalib, may Allah be pleased with him, and began to quote or paraphrase the Qur’anic concept:

Which means “There is no judgment or legislation (hukm) except for Allah.” When Ali heard them say this he said :

“A truthful statement, but falsehood is intended by it.”

In the previously-mentioned fatwa, the shaykh is attempting to put forward the argument that we should not inquire about the method of slaughter. “As far as the methodology of the slaughtering, we do not inquire about the method because if an action has occurred ‘min ahlihi’ [at the hands of those suited to perform such an act] the conditions surrounding that act are not asked about. We find in saheehul-bukhaaree: “It is related by A’aishah (radiyallaahu ‘anhu) that a group of people said to the Prophet (sallallaahu ‘alayhi wa sallam) ‘Some people came to us with some meat about which we didn’t know whether the name of Allah was mentioned over or not’ and he replied ‘sammoo’ [Say the name of Allaah] over it yourselves and then eat. She [A’aishah] said that these people had just recently been from the kuffaar [i.e. just became Muslim and the question was not asked as to the method of slaughter]. This rule therefore applies to the Jews and the Christians about whom we don’t know whether or not they have mentioned Allaah’s name or not because their slaughtered meat is halaal [permissible] to us.”

Before putting this fatwa into its proper context, let us go back to the hadith itself.

‏On the authority of Aa’ishah, may Allah be pleased with her, Some people said to the Prophet, may Allah bless him and grant him peace, "Some people bring us meat (al-lahm) and we do not know if they have mentioned the name of Allah on slaughtering the animal or not." He said, "You yourselves mention the name of Allah on it and eat it." She (Aa’ishah) said, Those people had recently embraced Islam.

This narration can be found in Imam al-Bukhari’s Saheeh, in the “Book of the slaughtered meats of the Bedouin Arabs and their sacrifices.” Many Muslims quote this narration, leaving out Aa’ishah’s last statement, which gives the false impression that the mentioning of Allah’s name at the time of eating substitutes for the mentioning which is supposed to take place at the time of slaughter. Sometimes the narration found in Imam Malik’s Muwatta is quoted:

‏Yahya narrated from Malik, on the authority of Hisham ibn ‘Urwah, fro his father, may Allah be pleased with him, that he said: The Messenger of Allah, may Allah bless him and grant him peace, was asked. It was said to him, “O Messenger of Allah, Verily some people from the desert (ahl al-baadiyah) bring us meat. And we do not know whether they mentioned the name of Allah over it (sammu Allaha ‘alayha) or not. The Messenger of Allah, may Allah bless him and grant him peace said, “Mention the name of Allah over it and then eat it.”

And then there is the other narration, which can also be found in al-Bukhari,

Aa’ishah reported: They enquired: O Messenger of Allah, there are people here whose conversion from polytheism is recent. They come to us with meat but we don’t know whether they recite the name of Allah over it or not. He said: “Mention the name of Allah and eat.”

All of these narrations make it clear that the meat was being slaughter by new Muslims and it was not clear whether they knew how to slaughter properly or not. These ahadith merely indicate to us that we need to have a good opinion of our fellow Muslims if they are the ones doing the slaughtering. Haafiz Ibn Hajar al-‘Asqalaani writes in his explanation of this hadith:

Ibn at-Teen states: “There is no legal burden [upon Muslims] to verify whether Allah’s name has been mentioned if a slaughtering is done by someone other than them and they are ignorant of whether Allah’s name was mentioned or not. The slaughtering is judged unacceptable only if it surfaces with certainty that the slaughterer did not mention Allah’s name. It is also possible that this hadith means that if the meat comes from someone whose slaughtered animal becomes lawful if he does in fact mention the name of Allah, then mentioning His name before eating makes the meat lawful if you do not know whether His name was mentioned at the time of slaughtering. We can gather from this understanding that all meat found in the Muslim markets is judged to be lawful, as is meat slaughtered by Muslim Bedouin Arabs, because for the most part, they know about the requirement of mentioning Allah’s name. Ibn ‘Abd al-Barr has firmly settled on this conclusion.”

“…When the People of the Book make up the majority of a country’s populace, the ruling is like the one for Muslim countries. However, if it is known with certainty, or it is the dominant belief of the People of the Book in a given country generally do not slaughter animals according to the prescribed method, then eating any given meat is not lawful until one determines that it has been slaughtered properly. And this is the case with most western countries today…”

After a careful examination of all of the above narrations of the hadith in which the Messenger of Allah, may Allah bless him and grant him peace, tells us to mention the name of Allah over the meat and eat it, along with its commentary, it becomes abundantly clear that this hadith is not a license to eat any meat one wishes. The context and application of this hadith clearly establishes [1] that the slaughters were Muslim, and [2] there was doubt about Allah’s name being mentioned at the time of slaughter. It is certain, without a shadow of a doubt, that the meat found in American markets and restaurants is not slaughtered according the Islamic method nor is it slaughtered according to the injunctions set forth in the scriptures of the Jews (unless it is Kosher) and the Christians. And they certainly do not mention the name of Allah over the animals at the slaughter houses. Therefore these Prophetic narrations cannot be invoked because there is no doubt regarding the unlawful method of slaughter used in this and other non-Muslim countries. This also – once again – shows how fatwas are being used to circumvent what Allah and His Messenger have enjoined upon us. Again, the fatwa (or at least that portion of it) is correct but it is not applicable here. That is why fatwas about American realities must come from American scholars. And Allah knows best!

Success is with Allah

O Allah! Show us the truth as true and make us follow it. Show us falsehood as false and make us avoid it.

Notes From the 2nd ash-Shifa Class

In the Name of Allah, Most Gracious, Most Merciful
Notes From the 2nd ash-Shifa Class


By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/
During this class we covered the first section of the book Ta’leem al-anaam of Abdullah Dan Fodio, may Allah have mercy on him. This class was short as this is the shortest chapter of this blessed book. We pray that everyone obtains some benefit from this, it is included below.

If you are physically unable to attend the classes on Friday’s after Maghrib you can listen live via conference call by calling (712) 429-0690 and enter pin# 877870. The class is also recorded and aired on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884 on Tuesdays at 8pm. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!

The First Section
On Allah’s Praise of the Prophet

Allah ta’ala has praised the Prophet in the best manner by His words, "There has come to you a Messenger from among yourselves, who grieves over your discomforts, full of concern for you, compassionate and merciful to those who believe.”

In this verse is an indication that his people (the Makkans) were thoroughly aware of his nobility (sharafahu) and kindness (fadlahu) towards them, his truthfulness (sidqahu), integrity (amaanatahu), his sincere advice to them (naseehatahu lahum), and his concern in guiding them. They were aware of the intensity of dislike for what distresses them in this life and the Hereafter (ad-dunya wal-akhirah) and his compassion and mercy towards those who believe. For He honored him by giving him two of His own names: the compassionate and the merciful (ra'uf, rahim).

He ta’ala has further praised him, may Allah bless him and grant him peace, by His words, "Whoever obeys the Messenger has obeyed Allah." Allah knew of the inability of mankind in obeying Him on their own accord, therefore He set up between Him and them a created being from among their own species. He ta’ala invested this created being with some of His own qualities of compassion (ar-ra'afa) and mercy (ar-rahma). He then made obedience to him like obedience to Himself.

Allah ta‘ala has praised him further by His words, "We have not sent you except as a mercy to all the worlds." Therefore, whoever is touched by any aspect of his mercy is saved in both worlds. He, may Allah bless him and grant him peace, is ‘a mercy to all the worlds' meaning to both the jinn and mankind. He is a mercy to the believers by guiding them, a mercy to the hypocrites by granting them security from being killed, and a mercy to the disbelievers by deferring their punishment. It has been related that the Prophet, may Allah bless him and grant him peace, said to Jibril, "Has any of this mercy touched you?” He replied, "Yes, I used to fear what would happen to me, but now I feel safe because of the way Allah praised me when He said.

'Possessing power, secure with the Lord of the Throne, obeyed, then trusting'. " It was said about His words, "If you were to try enumerating the blessings of Allah, you could not count them." It is said His blessings (ni’ma) means Muhammad, may Allah bless him and grant him peace, and the like of what we have mentioned from the Qur'anic verse. And Allah gives success in arriving at the truth.

Notes From the 1st ash-Shifa Class: Part #3

In the Name of Allah, Most Gracious, Most Merciful


Notes From the 1st ash-Shifa Class
Part #3

By Na’eem Abdullah

www.nuruzzamaaninstitute.org
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/


Even though this is not a Seerah Class per say, I still felt it was necessary to at least mention some major events that took place during the life of the best of creation, may Allah bless him and grant him peace. During this introductory class we read from a timeline of the Prophet’s life and made some comments here and there. These images are what were read from. I pray that it will be of some benefit.

If you are physically unable to attend the classes on Friday’s after Maghrib you can listen live via conference call by calling (712) 429-0690 and enter pin# 877870. The class is also recorded and aired on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!

Notes From the 1st ash-Shifa Class: Part #2

In the Name of Allah, Most Gracious, Most Merciful


Notes From the 1st ash-Shifa Class
Part #2

By Na’eem Abdullah

http://www.nuruzzamaaninstitute.org/
http://www.lightoftheage.com/
http://www.nuruzzamaan.blogspot.com/



Though this class is named in honor of ash-Shifa (The Healing), it will serve more as our foundation rather than the text from which this class will be based. What is explained in detail in the Shifa is summarized in a book that many of us know by its short name – Ta’leem al-Anaam (The Education of Mankind). This blessed book contains seven chapters which summarize the Shifa and also serves as an introduction to it. Its author, Abdullahi Dan Fodio, is none other than the younger brother of the famous Mujaddid (Reviver of Islam) ‘Uthman Dan Fodio. Within the coming weeks, with the permission of Allah, Nur uz-Zamaan Institute will be publishing its own short biographical sketch of Shehu (Shaykh) ‘Uthman.

The writings of the Sokoto (also written Sakwato) scholars are of particular relevance for us during these times. Unlike the writings of most of our scholars from the golden era of Islam, these scholars were in the process of building an Islamic society that had suffered generations of decay. The situation was so bad that it was as if they were building an Islamic society from scratch, even though the masses of people claimed al-Islam as their way of life. Many people were involved in the Bori cult, which is a type of voodoo or magic. Women were prevented from seeking knowledge; scholars used their knowledge to enrich themselves with money and followers but did nothing to rectify the evils of society. In fact these evil-scholars used their knowledge to justify and lend support to the corruption taking place. Some kings were involved in the slave trade, selling Muslims and non-Muslims into European chattel slavery. Many of the scholars of the past wrote in the context of a society in which Islam was already established. However, we live in a time in which Islam is not the rule of the day, even in societies which have majority Muslim populations. Thus, these writings are like a breath of fresh air for us as we strive to rebuild what was destroyed and revive what has died; for they serve as a manual and a blueprint for us because their situation was almost identical to ours.

“Shaykh Abdullah Ibn Dan Fodiyo, the younger brother of Shaykh ‘Uthman ibn Dan Fodiyo, was born in the village of Magami in 1766-7 to a Fulani family called Toronkawa. His family is said to have migrated from Senegambia to avoid being involved in the wars between the Toronkawa and Falgo Fulanis, and settled in Birnin Kwanni in Hausaland. The date of the family’s arrival in Hausaland is said to be around 1450 C.E. During 'Uthhman’s boyhood the family moved to Degel, a place between Wurno and Gwadabawa. That was where the Shaykh started his religious activities.

Abdullahi’s father, Muhammadu Fodiyo, was a man of learning and piety. He, like most of the Muslims living in North Africa and the Sudan, was a Sunni and was trained in the Maliki School of law, which gained much popularity throughout northern Africa, with the exception of Lower Egypt, and eastern Arabia. The influence of Malik’s teaching spread to West Africa long before the Shaykh was born. He (the father) also belonged to the Qadiriyyah order, the oldest and the most widely accepted Sufi order in the Sudan.

Abdullahi and his elder brother, the Shaykh, received their elementary education from their father in the traditional manner of the day. In those days the common be given the basic instruction on how to read and write the Glorious Qur’an. After that, he would have to look for learned teachers (mu'allims) under whom he would study specific subjects. After a successful completion of his studies, he would be granted permission (ijazah) to pass on the knowledge he had acquired to others. This system of learning is up to the present day being adhered to in many parts of West Africa, in spite of the influence of the modern methods of learning.

In the same manner as described above, Abdullahi received his instructions in the Qur’an from his father Muhammad Fodiyo. And at the age of thirteen he was handed over to his elder brother, the Shaykh, for further training. From now on Abdullahi became a constant companion of the Shaykh whether at home or on travels. Under him Abdullahi studied various subjects including theology, poetry, Islamic law (fiqh), hadith and others. The books he used in his studies were many and diversified. The majority of these books seem to have come from the library of the Shaykh himself who was presumably ever on the lookout for the arrival of new books in the Sudan. It was from the Shaykh that Abdullahi always used to copy any new book on theology that had arrived, as soon as he knew of its existence.

Abdullahi’s learning did not end with the Shaykh’s instructions; for we see him looking for other teachers whom he might perhaps have considered to have more scholastic experience than the Shaykh. Abdullahi’s move in this direction was the outcome of his desire to diversify his learning and hear various interpretations of the holy writ. This is no doubt required that he should look for many teachers with differing specializations in the various subjects known during his time. In this connection we see the Shaykh himself, in spite of the tremendous knowledge he had acquired in his boyhood, was still on the move to acquire more in his adulthood. Thus we see him and some renowned scholars like Hajj Jibril, who is said to be a religious reformer who was intent on ridding the Sudan of its evil practices.

`When the Shaykh left Hajj Jibril for home, he left Abdullahi behind to study al-Kawkab al-Sati based on Jibril’s interpretation. Abdullah remained with Hajj Jibril for about two months learning that book and listening to various books read by Jibril’s disciples. When Abdullahi returned home, he found the Shaykh had gone to another renowned scholar, Hajj Muhammad bin Raji, to read al-Bukhari under his supervision. Abdullahi wasted no time in following the Shaykh and was lucky to find that he had not started the reading. The Shaykh together with Abdullahi and the rest of Ibn Raji’s students went on to read al-Bukhari in the traditional manner of those days, whereby one of the students would read the text while others listen. And the teacher would follow up with his commentary. In this case, it was the Shaykh who had read the text with other students listening.

Teaching and learning occupied the greater part of Abdullahi’s time throughout his life. His immense knowledge coupled with his piety and deep sense of responsibility has earned for him respect and honor to this day. This can be seen through the wide popularity in which his works are held in northern Nigeria. He also earned a great influence as a poet and a propagandist of the jihad movement. It was due to his profound learning, his sense of responsibility and his convincing argument that the Shaykh on many occasions asked him to give answers to many criticisms levied against some aspects of his activities. Abdullahi is claimed to be the builder of the body of theoretical work necessary for the conduct of a government based on the principle of the Shari’ah. His Diya’ al-Hukkam, Diya’ al-Siyasah, and Diya’ al Sultan, the three works which formed the textbooks on government for the jihadists, may possibly justify this claim.”

Shaykh Abdullahi was a scholar who was concerned with knowledge that was beneficial. In other words, he wrote and taught, not to establish his standing or rank, but for that knowledge to be acted upon. One example of this, are the circumstances which led the his writing of the book called The Guide to the Administrators, which details what an Islamic society is supposed to look like and how it is to be established.

“In the fourth year after the hijrah of Shaykh ‘Uthman from Degel to Gudu, Abdullahi felt dissatisfied with the current trends of events in his homeland. The dissatisfaction was brought about by what he observed in his fellow jihadists. The ideals for whose sake the jihad was fought were being abandoned. Schools and mosques were deserted and the society was learning more and more towards material benefits. His reaction to these negative developments culminated in his decision to withdraw from armed struggle. Consequently, he thought the only way out of this disturbing situation was to go on pilgrimage to Makkah where he could perhaps find a consolation. He, therefore, withdrew from the army which was on its way to invade Alkalawa and turned towards the east with the intention of going in pilgrimage (Hajj).

After some days journey, he arrived at Kano where, to his disappointment, he found a situation worse than that of his homeland. He found negligence in the upkeep of schools and mosques. He saw ignorant malams who did not care to seek knowledge from competent scholars engaging themselves in arbitrary interpretation of the laws to suit their desires. Competitions in the acquisition of public office and titles, in collecting concubines and fine horses for the purpose of pomp and such circumstances, were the order of the day. Bribery and corruption were widespread, and ignorant persons found their way to eminent positions in the official circles. The general public and the officials alike were becoming more concerned with lutes and flutes and beating of drums. And selling of free men as slaves was rampant, etc.

This is disturbing state of affairs at Kano probably served as one of the contributing factors in discouraging Abdullahi from going ahead with his original plan. He might have thought that if he were to leave these people without guidance, he would be guilty of shirking his responsibility as an Islamic Scholar. When a request was therefore made to him to stop to teach and write a legal work which would serve as a guide to the people of Kano in managing their affairs as prescribed by the Shari’ah, he gave his consent.

Abdullahi wrote a work for the people of Kano in particular and for the Muslim state in the Sudan in general, which he named ‘The Guide to Administrators (Diya’ al-Hukkam).”

He is most famous for one of his two or three tafsirs that he wrote call Diya at-Ta’weel fee Ma’ani at-Tanzeel (The Light or Guide of Interpretation Regarding the Meaning of Revelation). He died in 1829 at the age of sixty-six and was the city of Gwandu (located in modern-day Nigeria).

Perhaps Nur uz-Zamaan Institute will produce a more detailed biography of Shaykh Abdullahi in the near future. We only mentioned this much about him so that the participant of this class will have some familiarity with the author of text that we will be covering. This text is none other than the one which we mentioned in the beginning of these notes by its short name: Ta’leem al-anaam Ta’zeema Allahi linabeeyina ‘alaihi afdalus Salaati was-Salaami (The Education of Mankind: Regarding Allah’s Great Estimation of Our Prophet, upon him be the best of blessings and peace). This book is divided into seven: Chapter [1] On Allah’s Praise of the Prophet, Chapter [2] On Mentioning Some of the Prophet’s Miracles, Chapter [3] On the Rights Which People Owe the Prophet, may Allah bless him and grant him peace, Chapter [4] On the Necessity of Loving the Prophet, may Allah bless him and grant him peace, Chapter [5] On the Prayer Upon the Prophet, may Allah bless him and grant him peace, Chapter [6] On the Judgment Concerning Those Who Abuse Him, Impute Faults to Him, or Relate What is Untrue Concerning Him, His Brothers Among the Prophets, the People of His House, and His Companions, Chapter [7] On Some of What Occurred Regarding the Illness Which Led to the Prophets Passing, may Allah bless him and grant him peace, Conclusion On What Occurred after the Passing of the Prophet, may Allah bless him and grant him peace. With Allah’s permission our class will flow in the order of this book.

If you are physically unable to attend the classes you can listen live via conference call by calling (712) 429-0690 and enter pin# 877870. The class is also recorded and aired on Nur uz-Zamaan’s Radio show; which can be heard by going to http://www.blogtalkradio.com/sunnachild or by calling (914) 338-0884. These and other notes can be found on our website and blog mentioned at the top, as well as my notes on Facebook. Success is with Allah!