Mehr Ali Shah: defeater of Qadianis- From Great Scholars of Islam Series

I recently read about a famous scholar of India Mehr Ali Shah (RA) who challenged and defeated Mirza Gulam Ahmed Qadiani (followers are called "Qadianis" or "Ahmadis") who claimed to be a Prophet. Here's a summary about him:

The biography of Pir Sayyid Mihr Ali Shah is unique for a shaykh of the twentieth century, and reads like that of one of the Salaf. His miracles [karamat] are legendary and he was almost solely responsible (along with his contemporary Hazrat Pir Sayyid Jama’at Ali Shah Alipuri Naqshbandi) for defeating the Qadiani heresy in Punjab when he openly challenged Mirza Qadiani to a munazarah. “Let us both jump off the minaret of the Badshahi Mosque in Lahore, he said, “and if your claims to prophecy are true you will not be harmed! I am just a slave of the Prophet but I challenge you!” He also challenged him to write a tafsir of the Qur’an with the proviso that none of them would touch their pens! “I will command my pen to write and it will by the grace of Allah!” he said in a famous public challenge. In all cases Mirza ran away from this lion of Ahlus Sunnah and descendent of the Prophet who spent his long life in the worship of his Lord to reach these high spiritual stations of which we can only imagine.


"Pir Mehr Ali was once approached by a questioner asking him why the Qur'an contained no mention of the Ahlul-Bayt. Pir Mehr Ali responded by questioning this assumption, 'Who says there is no mention of them?'. He proceeded to write the BasmAllah in front of the man and listed the numerical values of each letter and totalled them up. He next wrote the names of Ali, Hassan, Hussain (I think Fatima too - I'm not 100% sure) and again listed the numerical values of each letter, totalling them up. Both totals matched exactly leaving the man astounded. Professor Shahtaz, commented that what was so amazing about this episode was the swiftness of Pir Mehr Ali's response to the question, clearly highlighting this man's wilayah." (from deenport thread "Pir Mehr Ali"

His full biography can be viewed here:
http://www.thelightofgolrasharif.com/Website/TheLightofGolraSharif/hazrat/chapters.htm

What to do on Fridays

It is recommended to do a lot of recitation of the Qurʾān, adhkār and supplications on the day of Friday and the night, as well as prayers upon the Messenger of Allah, may Allah’s prayers and peace be upon him, and the recitation of Sūrat al-Kahf in the day. Al-Shāfiʿī, may Allah have mercy on him, said in the book al-Umm, ‘It is recommended to read it on Friday night.’


The full article is found here:
http://www.marifah.net/articles/recommendedadhkar-imamal-nawawi.pdf

Why the British are flocking to Islam’s call

Why the British are flocking to Islam’s call

Abdal Hakim Murad, Dr. Tim Winter

Published at 12:01AM, May 2 2012

It’s no mystery that people like Khalil Dale are drawn to the religion’s ultimate simplicity

The discovery at the weekend in Pakistan of the body of Khalil Dale, a British aid worker, has reminded his friends of his exceptional courage and heroism. We all lived in awe of his fearlessness. Once when he was working in Afghanistan, a colleague of his was shot in the head while sitting next to him in his car; but Khalil didn’t hesitate to accept a second posting there. In countries where even journalists couldn’t operate, Khalil was eager to serve. At the time he was appointed MBE, he was reportedly the only Westerner working in all of Somalia.

For many non-Muslims, though, there’s a puzzle. Why was this saintly and fearless hero a Muslim? He defied every conventional stereotype of what a Muslim ought to be. White, highly qualified and self-evidently compassionate and caring, Khalil was a living challenge to standard Islamophobic sentiment.

For us Muslims, Khalil was a significant figure in a whole movement: the modern British turn to Islam. Perhaps because it seems so counter-intuitive, this important development in our country’s religious history is only occasionally noticed. And because of a combination of British diffidence and the fear of prejudice, many British Muslims do not publicly announce their faith. These are the so-called “submarines”. I know practising Muslims in senior academic posts, in the House of Lords and in journalism, whose Islam is a closely guarded secret. I even know a Catholic priest and theology professor who is a closet convert to Islam.

In the nature of things one cannot guess at the number of such people. But those whose conversion is known were the subject of a revealing Swansea University report last year. There have been, it seems, a hundred thousand British conversions to Islam in the past decade, compared with sixty thousand in the 1990s. Despite the shock and horror of the 9/11 atrocities, Islam is thriving.

Here’s another puzzle for the Islamophobe: the typical convert is a young white female. Women account for three quarters of new Muslims in the UK and increasingly seek a high-profile role in Muslim communities. Last year the head of America’s main Muslim organisation was a white female convert.

But this is one of the few possible generalisations. On the whole one struggles to find a pattern. When asked who converts to Islam and why, I usually have no answer. British society is so diverse that there are, as the Muslim author Michael Wolfe puts it, “a thousand and one roads to Mecca”.

Khalil’s road was, like all the others, unusual. He watched the Iranian revolution in 1979, although still outside the faith, and sympathised with what he saw as a believing people’s revolt against a cruel Western-backed autocrat. Working in northern Kenya, he became friends with the imam of a small mosque and began to feel something of the peace and serenity that so many new Muslims experience. The call to prayer from the little minaret had a unique spiritual appeal. As Liam Neeson, wrongly reported earlier this year as having converted to Islam, put it: “It just gets into your spirit, and it’s the most beautiful, beautiful thing.”

When Iran’s revolution turned sour, Khalil turned against it and never showed sympathy for fundamentalist movements, which he believed to have little moral or spiritual value.

There is a different type of convert in some deprived areas, where the problem of failed relationships, drink and drugs have reached crisis proportions for many young people. Here Islam spreads as a kind of ultimate cold-turkey treatment. In Australia, for instance, Islam is spreading fastest among Aboriginal populations, which have often been decimated by alcohol abuse.

More common, though, is the spiritual wanderer who finds his way to Islam having rejected Christianity because of the complexity of its belief system. “Ultimate truth should be ultimately simple,” a Catholic convert told me last week, and it seems that many churchgoers are bewildered by the doctrine of the Trinity. Islam’s simple monotheism, in an age with little time for theology, clearly has an appeal.

Is joining Islam a rejection of one’s previous identity? In some sense every conversion entails that. But for many it also involves a reconnection with aspects of Britishness that have been lost to globalisation. My ancestors, for instance, were Congregationalist teetotallers and, in a sense, my conversion joined me strangely to strict ancestors who “took the pledge”.

Where is our movement going? For Khalil, Islam was not a movement at all, but a private love for God that enabled him to give his life in service to others. Yet at a time when many Muslims and non-Muslims alike believe in an inexorable “clash of civilisations”, the convert occupies an overlap zone between two worlds and inevitably shoulders a political responsibility.

We need to tell the Muslim world that the West is not only interested in invasions and support for corrupt regimes, but allows a religious freedom that puts many Muslim countries to shame. No less loudly, we should be telling Westerners that we refuse to be judged by the behaviour of our fundamentalists. We have found Islam to be a path to God in an age of uncertainty and moral decline. Here we stand; we cannot do otherwise.

Abdal Hakim Murad (Tim Winter) is the Shaykh Zayed Lecturer in Islamic Studies at the University of Cambridge

Where is Love? Insight Southampton

I attended the INSIGHT SOUTHAMPTON | WHERE IS THE LOVE ? (http://www.facebook.com/events/266676933407774/) event on Saturday, and Alhamdulillah it gave good pointers and reflections on the topic of family, children and love. I took extensive notes and the over-arching message was of love being about sacrifice.

Although I can write much about what I learnt (such as Wardina's point that religious Muslims need to get involved with NGOs, and Myriam's point of Muslims offering halal alternatives to employers)  I want to focus on a question that I asked and which I feel is pertinent here (for the question see the recording below, at 1 hour, 12 mins, 20 seconds).

Basically my question seemed long because I had to provide a brief overview of a crisis impacting many Muslims and non-Muslims in the Western world (and I very briefly mentioned that I believe it is or will impact the Muslim world too). But the crux of the matter is that there is a profound neglect of the needs (at a holistic level) of children that has happened due to both parents working (often due to economic necessity, or perceived necessity).

So what often happens is that by the time parents come home, much of the child's influence has been from school, but the parents are too tired and do their chores, and put the kids in front of the TV and so on. Sometimes the parents come back quite late, or one parent comes back much later than the other. All this means the child becomes less attached to the parent over the long term, and this then leads to worsening parental-child relations for the general society.

What Myriam mentioned was relevant for many situations (such as multitasking to tackle the study that parents only spent 15 minutes a week of quality time with their children currently). A lot of the things parents think they need, are just wants (like having to redecorate the house, repeatedly buying new clothes and so on), and if they cut back on that, then they realise they don't have to work as hard (less hours, or just one person working in the couple), then they can give more quality time for their children. Thus love is sacrifice.

Now I want to expand on this, since I mentioned in the question that we are dealing with a whole system. So we need a process of re-education of parents about what are really needs and wants, and how they should prioritise with their families.

It also needs parents to become more selfless, and less attracted to the dunya, so this needs an internalisation of Islam amongst them. This is done through community leaders that are excellent examples, and through encouragement and a stronger sense of brotherhood amongst the Muslims.

On the other hand, there is a belief amongst many women that they must have a career, and that they can't live without a working life. So they brainwash themselves to think that they must work, even when there are kids to look after. Thus they end up either putting the child into daycare or hiring a baby sitter. But both of those are not enough in terms of real parental contact and have side affects.

Here the community should be re-educated in terms of what their priorities are, and that neither spouse should put money over their family needs. Furthermore scientific evidence and the Islamic framework needs to be delineated as to the affects of the lack of contact from the mother vis-a-vis her child, and how that fits in with the advancement of women in the workforce. That is because whilst a woman has the right to choose to work, if neither spouse is having enough contact with the child, then there are conflicts. At the same time the Muslim community can't avoid such areas as being a doctor (with long working hours), so not entering such careers is not an option. How can one balance the needs of the child with the importance of career for many women? That is a tricky issue and needs community involvement such as pressuring firms to allow greater interaction employee's with their children at work hours, having an Islamic centre which looks after children and so on.

However the point that Myriam did not touch upon, is (as mentioned in "Hard Work: Life in Low-pay Britain") of the poor people who work on minimum wage and thus are forced through economic necessity to work and neglect their children.

This issue exists amongst many Muslims because of the rising problems of poor education amongst the Muslim community and that house and food prices have gone up, so the pay of one member of the family is not sufficient for the running of the family (for example a person earning £10,000 after tax and NI, at times won't have enough for the family after deducting rent/mortgage). Thus both spouses have to work due to economic demand and is not a choice.

This issue is more complex and needs a collective welfare response by the society, and thus needs political involvement by the people with the government in dealing with this.  At the same time, it requires that the Muslim community establish holistic centres which cater for the needs of such children. Again a stronger brotherhood is needed here.  Another system that is possible is that grandparents and the extended family could look after the children. But that only exists where there is an extended family system, and with the current breakdown in family values, in many places that no longer exists

Furthermore the Muslim community needs to work together with other communities, form a collective organisation, and liaise with the employers in terms of providing a better work-life balance that suits real needs of families.

I asked my question in the conference because it is important to understand what is happening in the ground of different types of people, and to highlight that we are seeing a disturbing trend amongst Muslim families (especially the increasing individualism that is destructive to marriage) and that we need to think and start real projects that try to understand and counter such problems.


The recording of the event is found here:
http://www.youtube.com/watch?v=aYm6gD9JHcA

Forgiving your parents

A good article:

The notion that adults, and in particular, parents and caregivers, are to be unequivocally trusted is something that most young children naively believe, unless or until that trust is broken. Typically, this involves some form of neglect or act of abuse, be it verbal, emotional, or physical or a combination of all three. Examples of such abuse may include humiliating a child in public, repeatedly ridiculing them or calling them cruel names, withholding love and affection from them, violent unprovoked outbursts, slapping, punching, etc. When a child is deliberately hurt by a parent, whether it’s ongoing abuse or an isolated traumatic incident, it can be especially difficult to overcome for the child, even years after the abuse is over.  How can one determine if they have truly moved on from their traumatic past? Is “forgiving” your parents enough?

The Cycle of Abuse

Most people hold true that the purest form of love is between a parent and child and that somehow by simply becoming a parent one learns to love “unconditionally.” So naturally we expect that parents instinctively should love their children and treat them accordingly. The unfortunate truth is that many parents are not only abusive but are very capable of doing great harm to their children. In fact, a simple survey of the headline news on any given day will yield countless examples of seemingly “normal” parents who hurt, abandon, and in the most tragic cases even murder their own children.

More than 8 out of 10 abused children are abused by their own parents.
Every 6 hours in America a child dies in the US due to abuse or neglect.
In 2005, more than 3.5 million children were reported as victims of child abuse or neglect.

So while a person may know and understand on a rational level that their parents are human and flawed and capable of making mistakes, it can still be very difficult to disconnect from the negative memories and move past the feelings of betrayal. Such a person may grapple regularly with anger, resentment, passive-aggressiveness, hostility, apathy, or even hatred towards their abusive parent(s).

At any given point, one can feel the full spectrum of these emotions or they may have learned to suppress their emotions and feel nothing at all. This is partly because of the destructive effect the abuse has on a child’s emotional development and self-esteem, which can carry well into adulthood if unresolved:

“Children of abuse do not develop healthy self-esteem. They often blame themselves for the arguments and the violence. They may also believe that it is their own failing that they receive little love. Violence also creates low self-worth: For example, if a parent does not realize what happens to the child who witnesses or receives the abuse, the child may believe that, “My feeling (of fear or pain) are ignored, and my needs (for peace and comforting) are not being met…I must not be important. Fighting parents cannot attend to the child’s emotional needs. Often, the ups and downs of abusive homes are ignored: the child feels anxiety and agitation as the tension builds up; the child feels fear and helplessness during the battering; and then the child feels guilt and shame afterward. Without intervention, these feelings are never resolved.” – “Understanding Domestic Violence,” by Barbara Correy, M.A

Some people carry on for years not realizing that they are still plagued with feelings of inadequacy, self-blame, and low self-esteem because of the abuse they experienced as a child. These feelings may manifest themselves in different ways, for example, how you perform in school or at work, how you allow your partners to speak to you or treat you, or how you feel about your own abilities and accomplishments.

So even if you never confronted your parents or sought some type of treatment, you may falsely think you are “past” the abuse because of how long ago it occurred or because you deliberately suppress your memories, but the residual effects of it are actually with you every day.

If one or more of your parents abused you as a child and you are now an adult, consider the following to know if you are truly over the abuse:

1)   Do you feel any anxiety talking/interacting with your abusive parent(s)?

2)   Do you try hard to impress them by sharing your accomplishments and goals?

3)   Do you take their criticisms to heart more than you do other people in your life?

4)   Do you constantly feel like nothing you ever do is good enough for them?

5)   Do you feel a greater sense of value when they show you affection or approval?

Forgiving & Moving Forward

In Islam, we are constantly reminded throughout the Qur’an and in the hadith literature, that it is better to forgive those who wrong you than to have rancor towards them or cut them off.  This is even more the case for parents, where children are told to be humble towards them and never even utter a single word of frustration to them:

“Pardon them and overlook – Allah loves those who do good.” (Qur’an 5:13)

“Those who control their anger and are forgiving towards people; Allah loves the good.” (Qur’an, 3: 134)

“Your Lord hath decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: My Lord! Bestow on them Your Mercy even as they cherished me in childhood.” (Qur’an 17:23)
To “forgive” one’s parents is therefore something anyone can do if they feel compelled enough to try; it can be as simple as telling them you forgive them or supplicating to God and asking for their pardon. The more difficult process is learning how to move forward from the abuse and become whole again. This isn’t as much about your relationship with your parents as it is about you. It’s about learning how to break away from the effects that the abuse had on your own self-image. This requires a deep level of introspection and a certain degree of faith and spiritual practice.

And it’s important to note, that depending on your past experience with abuse, simply praying and offering forgiveness may not be sufficient. Yes, it’s important to put our faith in God and supplicate for relief from our tribulations, but we must also remember that He’s given us tools, such as science and medicine to learn and benefit from as well. Additionally, every person copes with trauma differently, so there isn’t a single approach to the healing process. Victims who’ve suffered through severe violence or sexual abuse, for example, typically need to do much more longterm work with the help of a mental health professional to overcome their trauma. Even so they may or may not ever reach the point of forgiving their parents; that decision is solely theirs.

Violent/Sexual Abuse Cases 

In the Muslim community, oftentimes because of family pressure or culture, many victims of sexual abuse or domestic violence never report the abuse or if they do share it with someone they are pressured to keep it to themselves and “get over” what happened to them. A parent, sibling, friend or even the imam at a masjid may not know how to properly console the victim and defers to telling them to “forgive and forget,” or “let it go for the sake of Allah.” In this way, the victim may experience a form of revictimization, where they are once again silenced and their trauma dismissed and forgotten. Victims of severe abuse cases such as these need to be given a voice no matter how long ago the abuse occurred; they need to feel empowered and reassured that they have nothing to be ashamed of and they are not at fault. It is best to seek the help of a mental health professional who has experience helping victims of domestic violence and abuse. Others, even if they have the best of intentions and want to help, may end up causing more harm than benefit. For more information online visit the National Center for Victims of Crime.

Mirror Mirror on the Wall…

For victims of other forms of abuse, one way to begin the healing process on your own is by evaluating the standards with which you judge yourself. Ask yourself, “Whose ideal of me am I trying to live up to?” “Who defines me?” “Who knows me better than I know myself?”

It’s also important to remember that judging yourself according to how others view you, regardless of who they are, is much like looking into different surfaces for an accurate reflection of yourself. Some surfaces, like the side view mirror of a car, will distort your image so your blemishes appear bigger than they actually are; some surfaces, like a murky puddle or pond, are layered with dirt and conceal your true beauty; and some, like the mirrors in popular department stores that use the effects of lighting, will make you appear exactly how you want to look. Similarly, some people will bring out the worst in you, others are consumed with darkness and will never show you any good, and still others will lie to you just to keep you around and benefit from you. The fact that your parents bore you into this world in and of itself has no bearing on their ability to reflect properly. They are human beings after all and capable of being biased, prejudiced, and cruel, just as anyone else.

The sooner we realize that all humans, like most reflective surfaces, are flawed, the less we will allow them to affect how we see ourselves. We need to judge ourselves according to the most perfect reflection of who we are, and that can only be through the sight of the One who knows us better than we know ourselves. When we dismiss the opinions, criticisms, judgements, approvals, etc., of other people, including our parents, and focus solely on His reflection of who we used to be, who we are, and who we can become, we liberate ourselves from the cycle of abuse and the unforgiving and often relentless scrutiny of others.

Furthermore, when you accept that your parents are flawed just as all humans are, you are not excusing their abuses towards you, but simply letting go of any expectations you had of them.  You’re restoring the balance, resuming power and control of your self worth again, and finally embarking on the road to healing and recovery.

The Prophetic Example

For Muslims, there is no greater example of human excellence than the Prophet Muhammad (peace be upon him). He was a paragon of every role he played: husband, father, son, leader, etc. He embodied compassion and was merciful towards everyone who crossed his path, young and old, male and female, even those who wished him harm. He was even gentle towards animals and plants and taught us to be the same with all of God’s creation.

The Prophet Muhammad (peace be upon him) said, “Once while a man was walking on his way he became extremely thirsty. He found a well and went down into it to drink water. Upon leaving it, he saw a dog that was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: `This dog is extremely thirsty as I was.’ So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. God appreciated his action and forgave his sins.” The Companions asked: “Shall we be rewarded for showing kindness to the animals also?” He (peace be upon him) said, “A reward is given in connection with every living creature.” (Bukhari & Muslim)
Ibn ‘Umar said, ”The Prophet forbade beating (animals) on the face.” (Bukhari)

The Prophet (peace be upon him) was approached by one of his companions, al-N’uman bin Basheer, who said: “O Prophet of God! I have granted a servant to one of my children (asking him to testify to that gift).” He asked him: ”Did you grant the same to each and every child of yours?” When he was informed negatively about that, he said: ”Fear God, the Almighty, and be fair and just to all your children. Seek the testimony of another person, other than me. I will not testify to an act of injustice.” (Bukhari)

As children, as parents, as spouses, and siblings, we must look always to the perfect example of the Prophet (peace be upon him) and know that his way is the most perfect way. He did not harm anyone ever and was always full of magnanimity and grace with every person and living thing that crossed his noble path. He had the capacity to forgive some of the most heinous and despicable acts, like the murder of his beloved uncle Hamza at the hands of Wahshi, who mutilated his body. We should reflect on such events not just as tragic moments in his life, but also as examples for us to learn from; to bear witness to his noble character and the way he responded to tribulation.

We will learn, for example, that we are encouraged to forgive others so that we may receive forgiveness from God. And by being more forgiving we are not diminishing or denying the pain others have caused or still cause us, but putting our trust in God and defaulting to the knowledge that not even a millisecond of our suffering is forgotten and that His justice is imminent inshAllah.

This may be easier said than done, especially for those who are still dealing with an abusive parent who is unable or unwilling to acknowledge his/her wrongs. Nevertheless, it may help the victims of abuse to remember that despite what their abusive parent believes or says, nowhere in Islam is abuse justified. Victims must never believe for a moment that Islam sanctions or gives parents the right to “discipline” their children by causing emotional or physical harm, as their abusers often tell them. And abusers must know that God is a witness to everything we do and that just as He admonishes those who harm animals (as mentioned in the hadiths above), surely He will call those to account who harm their own children–especially when they try to use His book and religion to justify their tyranny!

Ultimately, whether you choose to forgive your abusive parent or not, if you feel that despite your best efforts you are still unable to move past the abuse and rebuild your self-esteem, then you should really seek the help of a mental health professional. They are trained to help victims talk through their feelings and find coping strategies that work for them. To help find a mental health professional in your area, contact us at info@mentalhealth4muslims.com.

From:
http://mentalhealth4muslims.com/2012/04/29/forgiving-your-parents-learning-to-move-on/

The Three Famous People and their Fate

The following account of Sheikh Abdul Qadir Jilani's first encounter with al-Hamadani is related by Haytami in his Fatawa hadithiyya and is quite insightful:

Abu Sa`id `Abd Allah ibn Abi `Asrun (d. 585), the Imam of the School of Shafi`i, said: "When I began a search for religious knowledge I kept company with my friend, Ibn al-Saqa, who was a student in the Nizamiyya School, and it was our custom to visit the pious. We heard that there was in Baghdad a man named Yusuf al-Hamadani who was known as al-Ghawth, and that he was able to appear whenever he liked and was able to disappear whenever he liked. So I decided to visit him along with Ibn al-Saqa and Shaykh `Abd al-Qadir al-Gilani, who was a young man at that time. Ibn al-Saqa said, "When we visit Shaikh Yusuf al-Hamadani I am going to ask him a question the answer to which he will not know." I said: "I am also going to ask him a question and I want to see what he is going to say." Shaikh `Abd al-Qadir al-Gilani said: "O Allah, protect me from asking a saint like Yusuf Hamadani a question, but I will go into his presence asking for his baraka -- blessing -- and divine knowledge."

"We entered his association. He kept himself veiled from us and we did not see him until after some time. He looked at Ibn al-Saqa angrily and said, without having been informed of his name: "O Ibn al-Saqa, how dare you ask me a question when your intention is to confound me? Your question is this and your answer is this!" Then he said: "I am seeing the fire of disbelief burning in your heart." He looked at me and said, "O `Abd Allah, are you asking me a question and awaiting my answer? Your question is this and your answer is this. Let the people be sad for you because they are losing as a result of your disrespect for me." Then he looked at Shaikh `Abd al-Qadir al-Gilani, made him sit next to him, and showed him honor. He said: "O `Abd al-Qadir, you have satisfied Allah and His Prophet with your proper respect for me. I see you in the future sitting on the highest place in Baghdad and speaking and guiding people and saying to them that your feet are on the neck of every wali! And I almost see before me every wali of your time giving you precedence because of your great station and honor."

Ibn Abi `Asrun continues, "`Abd al-Qadir's fame became widespread and all that Shaykh al-Hamadani said about him came to pass. There came a time when he did say, "My feet are on the necks of all the awliya," and he was a reference and a beacon guiding all people in his time to their destinations.

The fate of Ibn al-Saqa was something else. He was brilliant in his knowledge of the divine Law. He preceded all the scholars in his time. He used to debate with the scholars of his time and overcome them, until the caliph called him to his association. One day the calif sent him as a messenger to the King of Byzantium, who in his turn called all his priests and the scholars of the Christian religion to debate with him. Ibn al-Saqa was able to defeat all of them in debate. They were helpless to give answers in his presence. He was giving answers to them that made them look like children and mere students in his presence.

His brilliance made the King of Byzantium so fascinated with him that he invited him to his private family meeting. There he saw the daughter of the King. He immediately fell in love with her, and he asked her father, the King, for her hand in marriage. She refused except on condition that he accept her religion. He did, leaving Islam and accepting the Christian religion of the princess. After his marriage he became seriously ill. They threw him out of the palace. He became a town beggar, asking everyone for food, yet no one would provide for him. Darkness had come over his face.

One day he saw someone that had known him before. That person relates: "I asked him, What happened to you?" He replied: "There was a temptation and I fell into it." The man asked him: "Do you remember anything from the Holy Qur'an?" He replied: "I only remember rubbama yawaddu al-ladhina kafaru law kanu muslimin -- "Again and again will those who disbelieve wish that they were Muslims" (15:2)."

He was trembling as if he was giving up his last breath. I turned him towards the Ka`ba, but he kept turning towards the East. Then I turned him back towards the Ka'aba, but he turned himself to the East. I turned him a third time, but he turned himself to the East. Then as his soul was passing from him, he said, "O Allah, that is the result of my disrespect to Your saint, Yusuf al-Hamadani."Ibn Abi `Asrun continues: "I went to Damascus and the king there, Nur al-Din al-Shahid, put me in control of the religious department, and I accepted. As a result, dunya entered from every side: provision, sustenance, fame, money, position for the rest of my life. That is what the ghawth Yusuf al-Hamadani had predicted for me."

Source:

http://sunnah.org/tasawwuf/scholar16.htm

The Future of Love

The problem is collective, it goes beyond one religion, and needs the cumulative efforts of a group of people from various backgrounds. This problem I refer to is in regards to the materialism that is increasingly pervading our societies and determining our interactions with people. It goes to the extent that it affects our multifarious conceptions of love as well.

Although we may live in a non-Muslim world, or in a Muslim world, be religious, or not be religious, generally we would want to live till a good age, be able to retire at a decent age in peace, and have a loving family or someone that we love.

But if you think about it, this is becoming increasingly difficult to achieve. With the logical consequences of feminism leading to women eventually retiring at the same age as men, the retirement age rising (the pension age has risen to 67 (1)), the rise in old care homes, the fall in family values, the rise in divorces, all mean that the future is going to be a lonely timezone. The age of "Asr wuHdaaniyya" (epoch of loneliness). Every type of community is being affected by this problem (even Japan (2)).

This is because people are increasingly deluded by the dunya and chase it. They then lose touch with themselves, with their true nature. When they don't know their true nature, they don't know how to actually care for people on a humane level and assume that everyone is after the dunya. So they themselves have bad opinions of other people and think "oh he's just helping me, to use me". Thus friendships become relationships of use (3), and relationships of use are not truly deep relationships nor true love. Even many of the intimate relationships these days, are relationships of barter, where one trades goods for the physical, or physical for the physical and then moves on to another person after time.

So when the old people/parents are handicapped or constrained, what use are they to their materialistically minded children or to the economy? They can't contribute much to "economic growth" (the measure of modern national success). Thus the government spends less on the old people than is needed, and actually have incentives that they die early (after all, more people on the planet means less resources, so evolution means survival of the fittest and thus the death of the "weak". Evolution is materialism's love). Many of the old may even reach poverty because of the lack of funds towards them. In fact, being lonely means that one of the major psychological needs is left unfulfilled (humans traditionally were part of large families), and you are likely to die early (many old people die at hospital because no one visits them).

Just imagine yourself, that you are 67 years old, and you have no one to look after you, you are alone, probably in an old care home. Or if you are on your death bed, that no one visits you. To die a lonely death. How would you feel? Do you want to be in that situation?

Therefore how we deal with the materialism today, will directly affect our future. We need to encourage more people to look towards the Divine, the Transcendent (through Islamic values), so that we don't treat humans as things to be used, or as material objects, but as humans that we must respect because Allah swt has obliged that and honoured mankind. Even if it costs us to love people, we should still strive to help them. We need to raise children properly, inculcate the Prophetic and Sahabic way in them. This means that we must educate ourselves in regards to Islamic knowledge and the Prophetic way. We need to have both the external (fiqh) and the internal (tasawwuf) forms of Islam in each of us, since then we live according to the perfect way (Islamic way) of living.

The Qur'an says "We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation." (17:70)

1) http://www.guardian.co.uk/money/2011/nov/29/george-osborne-state-pension-age
2) http://www.aljazeera.com/news/asia-pacific/2012/04/20124285139116752.html
3) See the book "Affluenza" by Oliver James. Also it is from my observation and what was told in top professional firms that I worked in