The Mosque in Modern Society; it’s Importance for Muslims and Da’wa

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Below is a link to Mega for hafidh Luqman Nieto’s talk at the Granada Mosque Anniversary entitled, ‘The Mosque in Modern Society; it’s Importance for Muslims and Da’wa’. Delivered on Sunday 8th July 2018.

Click on link below to listen to the talk

https://mega.nz/#!dj5xVS7S!_QBQsVNR4b7KOb2eIujXTKVVlAee5Vqmi6J-r1jQXeg

 

The Muslim and the Mosque

The Muslim and the Mosque
15th Anniversary of the Granada Mosque Celebration
Conference Talk
Saturday, 7th July 2018

The Muslim and the mosque. A man and a building. A man who submits to his Creator and a building where he submits. The primary act of the Muslim, and therefore the human being, is to prostrate to his Lord. It is the time and position when man is closest to the Merciful and his own reality. Among men there are those who accept this and those who reject it. Both reside in the same world, but in a very different manner. The Muslim has a book and an example and strives to live his life according to both, which are in fact one. The kafir, the one who puts a layer between himself and the truth, thinks he knows better, or rather does not want to follow the available guidance, preferring his own opinion. Naturally, there is a bit of both in each, but generally submission or rebellion predominates one or the other. Allah tests each with the other; the Muslim’s Iman and the kafir’s rejection. Continue reading “The Muslim and the Mosque”

Asabiyya

Bedouin cover

Pages 275-6

“At a certain stage the bedouin in their power of growth and expansion, and by a genetic vitalisation denied the passive urban community, begin to identify themselves as a new civic force. A natural need becomes wedded to a higher evaluation, an evaluation of themselves. There emerges among them the most powerful force that social man can experience. It is kinship, but not of blood. It transcends the tribal and the familial. This unification of the group takes them to the Second Stage. Stage Two is defined by Ibn Khaldun with the term ‘Asabiyya’. Asabiyya, normally ‘kinship’, is here used to mark as distinctive the bond, the life and death unifying bond of a brotherhood without blood ties. In the excellent Pléiade edition of ‘The Muqaddima’ its editor and translator calls it ‘esprit de corps’, but it is much more than that, for it has in it also a moral evaluation as in the term ‘Futuwwa’, chivalry or nobility of character. Asabiyya unites men to find the power to act and transform and command. If its motor power is high, its brotherhood is raised higher. If the binding factor (religio – to bind together) is there, that is Divine religion, it is, that being its highest possibility, assured a triumph.”

The Influence of Moroccan Tasawwuf in Africa

mawsim 2017

Kela’at Mguna, Tinghir, Morocco

Saturday, 29th April 2017

I have been honoured by our Shaykh Mawlay Murtada al-Bumashuli to talk to you today about the influence of Tasawwuf orginating in Morocco on other parts of Africa, and while I do not feel able to fulfill the task and my knowledge is limited, for the murid the Shaykh knows better, and I ask Allah to bring to my heart and intellect what will fulfil his intention and my obligation.
Continue reading “The Influence of Moroccan Tasawwuf in Africa”

Root Islamic Education – the Preface

Norwich class in March 2016 – a look at the preface of Root Islamic Education

A recording of a class for the students of the Muslim Faculty of Islamic Sciences for the revision of ‘Root Islamic Education’ from its second edition published by Madinah Press of the talks delivered by Dr. Shaykh Abdalqadir as-Sufi in San Antonio, Texas, USA in 1982.

Qādi ‘Iyyād

QIyad1

Hot head and feet, still digesting lamb meat,
Wending way on cobbled stone through Suq street
Asking selected for the great man’s tomb
Approaching him and leaving tourist’s gloom
Until nothing new is left, day to day
Remains, plain, essential, a human wave
flows and eddies towards our well-known friend.
Across the court of languorous kittens,
Shade gone, brief hammer descends before bidden
Into cool and muted light collect us.
Sarcophagus serene and always thus,
Presence itself transfers to wearied hearts,
Welcome before good manners to these parts
And our hearts are soothed by its acceptance.
Hearts expanded lit up like dawning day,
The same in essence each one his own way.
How can it be other, never undone
All illumination comes from the sun
Whose unmeasured strength dispels darkened song.
We understand now it does not belong
To anyone but they belong to it.
The unseen, soft, ancient hand passes tea
Over word, tune and calméd hearts that see,
Waves overwhelm while wellspring overflows
How, why or wherefore no one ever knows.
The gift is in the power of the Giver
Regardless of the life seen by its liver
Submit, be grateful, share your blessed fate.

Du’a al-Qunūt

اللَّهمَّ إنَّا نَسْتَعِينُكَ وَ نَسْتَغْفِرُكَ وَ نُومِنُ بِكَ وَ نَتَوَكَّلُ عَلَيْكَ وَنُثْنِى عَلَيْكَ الْخَيْرَ كُلَّ ص

Allahumma inna nasta’inuka wa nastaghfiruka wa numinu bika wa natawakkalu ‘alalayka wa nuthni ‘alayka’l-khayra kullah

Oh allah! Truly we seek your help and your forgiveness and believe in you and praise you for all good.

نَشْكُرُكَ وَ ﻻَ نَكْفُرُكَ وَ نَخْنَعُ لَكَ وَ نَخْلَعُ وَنَتْرُكُ مَنْ يَكْفُرُكَ ص

Nashkuruka wa la nakfuruka wa nakhna’u laka wa nakhla’u wa natruku man yakfuruk

We thank you and are not ungrateful to you and submit ourselves to you and surrender and abandon all who reject you.

اللَّهمَّ إيَّكَ نَعْبُدُ وَ لَكَ نُصَلِّي وَ نَسْجُدُ وَ إلَيْكَ نَسْعَى وَ نَحْفِدُ ص

Allahumma iyyaka na’budu wa laka nusalli wa nasjudu wa ilayka nas’a wa nahfidh

Oh allah you alone we worship. We pray and prostrate to you. We strive and struggle in your way.

نَرْجُو رَحْمَتَكَ وَ نَخَافُو عَذَابَكَ الْجِِدَّ صٌٌٌ إنَّ عَذَابَكَ بِالْكَافِرِينَ مُلْحِقٌ ص

Narju rahmataka wa nakhafu ‘adhabaka’l-jidd. Inna ‘adhabaka bi’l-kafirina mulhiq

We hope for your mercy and fear your harsh punishment. Certainly your punishment encircles the rejectors.