​AMYL COUNCIL CONDEMNS THE KILLING OF PETER KASSIG ​

The American Muslim Leadership Council (AMYL COUNCIL)
​Strongly ​Condemns the brutal killing American aid worker and former soldier Peter Kassig by ISIS terrorists,(​the White House ​Confirmed) ​
AMYL Council ​joins the rest of the world in condemning the IS’s murders and acts of terror against innocent ​Aid worker civilians of all faiths and races in Syria, Iraq and Lebanon. This crime violates the fundamental principles of Islam and should not be attributed to Islam or Muslims. Amyl ​Council ​would like to highlights the importance of being mindful that terrorism has no religion and that the terrorist acts of a few should not be attributed to a religion, a sect or a national group.

​”This Horrific crimes brought tears to my eyes, as I watched CNN Peter helping the sick, the needy, and the Injured” Imam Abufarah said. “the Killing of PETER is Very hurtful to us all , and a loss for all not just his family” We (as in ALL AMERICANS must come together, and put our differences aside in an effort to fight this Maddens” ​.  AMYL Council have contacted the Department of Homeland Security (DHS), to ask for Secretary Jeh Charles Johnson to visit Central Florida to meet with Muslim Faith Leaders in an effort to better communicate to fight any possible home grown terrorism threat, and any possible LONE WOLF threat as Sec Johnson,

​Furthermore, AMYL Council (as well as other Islamic Faith Leaders in Central Florida) will be meeting the LAW Enforcement (DHS, FBI,STATE, & Sheriff office) , US ATTORNEY LEE BENTLY , and other agencies to discuss current vital issues.

​AMYL COUNCIL ​expresses its sincere and heartfelt condolences to ​Peters Family.

“This is NOT THE TEACHING OF THE QURAN, ISLAM, OR THE PROPHETS that we are taught and are teaching our Congregation members’” said Imam Abufarah Helmi Elagha AMYL Executive Director. ” The world must define and address the challenge and the root causes of this growing threat against humanity” continued Imam.

MUUMINI NA MUISLAMU

Kwanza ni vyema ifahamike kuwa maneno mawili haya: "Islaam" na "Iimaan" yana maana yao ya kilugha iliyotangulia kuwapo kabla ya kuja kwa Sharia ya Dini na yana maana ya kiistilahi iliyoletwa baadae na Sharia ya Dini.

"Islaam" kilugha ni kusalimu amri, kunyenyekea na utiifu.
"Iimaan" kilugha ni kusadiki na kuamini moyoni.

Katika istilahi ya Sharia ya Dini, kila moja kati ya maneno mawili haya limejumuisha peke yake maana hizo zote mbili za kilugha zikachanganywa kuwa maana moja maalumu ya kiistilahi iliyoletwa na Dini.
"Islaam" kiistilahi ndiyo Dini ya Allah - Uislamu. Allah S.W. anasema:

)إِنَّ الدِّينَ عِنْدَ اللَّهِ الْأِسْلامُ)

“Bila shaka dini (ya haki) mbele ya Allah ni Uislamu” (Aali Imran: 19)

Na Dini ya Allah imekusanya kumuamini Allah na nguzo zote za imani pamoja na uyenyekevu na utiifu kwa Allah kwa kutekeleza amri zake na kuacha makatazo Yake.

Kwa maneno mengine, “Iimaan” ya Dini ni ukweli uliomo ndani ya nafsi, na “Islaam” ni sura yake inayodhihiri kwa nje. Kwa hiyo mtu hawi Muislamu asipokuwa na imani; vilevile hawi Muumini asipotekeleza nguzo za Uislamu.
Kwa ajili hiyo "Islaam" na "Iimaan" katika Istilahi ya kidini hutumika kama visawe [synonyms], yaani maneno yaliyo sawa kimaana.

Hata hivyo, katika maandiko ya Sharia ya Dini, maneno haya mawili yametumika baadhi ya mwahala yakiwa tafauti na baadhi ya mwahala kwa maana moja. Yalimotumika yakiwa tofauti zimezingatiwa maana zao za kilugha, na yalimotumika kwa maana moja imezingatiwa maana yao ya kiistilahi ya kisharia ambayo inayajumuisha.

Mifano ya mwahala yalimotumika kwa maana tafauti kwa kuzingatia maana zao za asli kilugha:
1) Hadithi ya Jibril A.S. alipokuja kwa Mtume –rehma za Allah na amani zimshukie- akamwambia:

(يا محمد ما الإيمان؟ قال: أن تؤمن باللّه وملائكته وكتبه ورسله واليوم الآخر والقدر خيره وشره، قال فما الاسلام، قال شهادة أن لا إله إلا اللّه وأن محمدا رسوله، وإقام الصلاة، وإيتاء الزكاة وحج البيت، وصوم رمضان. قال: فما الإحسان؟ قال: أن تعبد اللّه كأنك تراه، فان لم تكن تراه فانه يراك)

“Ewe Muhammad! Nini imani?” Mtume akasema: ‘Kumuamini Allah na Malaika Wake na vitabu Vyake na mitume Yake na Siku ya Mwisho na qadar ya kheri na ya shari.’ Akamwambia “Na nini Uislamu?” Akasema ‘Kushuhudia kuwa hakuna anayestahiki kuabudiwa ila Allah na kwamba Muhammad ni Mtume Wake, na kusimamisha sala, na kutoa zakaa, na kuhiji, na kufunga Ramadhani.’ Akamwambia “Na nini ihsani?” Akasema ‘Kumuabudu Allah kama kwamba unamuona; kwani ukiwa humuoni basi yeye anakuona.’ Imepokewa na Tirmidhi.

2) Kauli ya Allah kuhusu Mabedui walipomwambia Mtume “Tumeamini”:

( قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْأِيمَانُ فِي قُلُوبِكُمْ )

[Sema: Hamjaamini, lakini semeni: Tumesilimu. Kwani Imani haijaingia katika nyoyo zenu] (Al-Hujurat: 14)

Mifano ya mwahala yalimotumika kwa maana moja ya kiistilahi (kisharia):
1) Kauli ya Allah akihadithia maneno ya Malaika waliotumwa kuwaangamiza watu wa Nabii Luut:

( فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ . فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ )

[Kwa hivyo tutawatoa katika hao wale walio amini. Lakini hatukupata humo ila nyumba moja tu yenye Waislamu!] (A’Dhaariaat: 35-36)

Nyumba inayokusudiwa ni ya Nabii Luut, kaitwa yeye na binti zake “walioamini” kisha wakaitwa "Waislamu".

2) Kauli Yake S.W.:

)وَقَالَ مُوسَى يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ)

[Na Musa alisema: Enyi watu wangu! Ikiwa nyinyi mmemuamini Mwenyezi Mungu, basi mtegemeeni Yeye, ikiwa nyinyi ni Waislamu] (Yunus: 84)

3) Nguzo za Uislamu kuitwa imani katika kauli ya Mtume –rehma za Allah na amani zimshukie aliposema:

(أتدرون ما الإيمان بالله وحده). قالوا: الله ورسوله أعلم، قال: (شهادة أن لا إله إلا الله وأن محمدا رسول الله، وإقام الصلاة، وإيتاء الزكاة، وصيام رمضان، وأن تعطوا من المغنم الخمس).

“Je mnajua nini kumuamini Allah peke Yake?” Wakasema: Allah na Mtume Wake wanajua zaidi. Akasema: “Ni kushuhudia kuwa hakuna anayestahiki kuabudiwa ila Allah na kwamba Muhammad ni Mtume wa Allah, na kusimamisha sala, na kutoa zakaa, na kuhiji, na kufunga Ramadhani, na kutoa khumus ya ghanima” Imepokewa na Bukhari na Muslim.

4) Amali njema, zikiwemo nguzo za Uislamu kufanywa sharti ya mtu kuwa Muumini, kama katika kauli Yake S.W.:

)إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَاناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ)

[Hakika Waumini ni wale ambao anapo tajwa Mwenyezi Mungu nyoyo zao hujaa khofu, na wanapo somewa Aya zake huwazidisha Imani, na wakamtegemea Mola wao]

)الَّذِينَ يُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ)

[Hao ambao wanashika Sala na wanatoa katika yale tunayo waruzuku]

)أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ)

[Hao kweli ndio Waumini. Wao wana vyeo, na maghfira, na riziki bora, kwa Mola wao] (Al-Anfaal: 2-4)

Vile vile kauli Yake S.W.:

)قَدْ أَفْلَحَ الْمُؤْمِنُونَ)

[HAKIKA wamefanikiwa Waumini]

)الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُونَ)

[Ambao ni wanyenyekevu katika Sala zao]

)وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ)

[Na ambao hujiepusha na mambo ya upuuzi]

)وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ)

[Na ambao wanatoa Zaka]

)وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ)

[ Na ambao wanazilinda tupu zao]

)إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ)

[Isipo kuwa kwa wake zao au kwa iliyo wamiliki mikono yao ya kulia. Kwani hao si wenye kulaumiwa]

)فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ)

[Lakini anaye taka kinyume cha haya, basi hao ndio warukao mipaka]

)وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ)

[Na ambao wanazitimiza amana zao na ahadi zao]

)وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ)

[Na ambao Sala zao wanazihifadhi]

)أُولَئِكَ هُمُ الْوَارِثُونَ)

[Hao ndio warithi]

)الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ)

[Ambao watairithi Pepo ya Firdausi, wadumu humo]
(Al-Mu’minuun: 1-11)

5) Amali njema kuitwa imani katika kauli ya Mtume –rehma za Allah na amani zimshukie:

"الإِيمان بضعٌ وسبعون، أفضلها قول لا إله إلا اللّه، وأدناها إماطة العظم عن الطريق، والحياء شعبةٌ من الإِيمان"

“Imani ni matawi sabini na kitu, bora yao ni kusema ‘La ilaaha illa ’Llaah’, na ya chini yao ni kuliondoa fupa njiani; na hayaa (staha) ni tawi moja la imani.” Imepokewa na Tirmidhi, Abu Daud, Nasai na wengine.

Hivyo katika Istilahi ya Kisharia Muislamu ndiyo Muumini, na Muumini ndiyo Muislamu, hakuna tafauti baina yao.

TIME FOR CHANGE

It is time to study hard since the world is keeping on changing.
Hi muslim brothers and sisters think about it

Badirika kuanzia sasa

Asalam aleikum jamiah!
natoa wito kwa vijana wenzangu kuhusu kubadilisha mtazamo wa jamii isiyokuwa ya kiislam ,Yatupasa kuwa makini na matendo,mienendo na tabia zetu.Hii inatokana na ukweli kwamba sisi ndiyo umma bora,lakini ubora wetu hauji hivi hivi tu;rejea aya ya Allah pale aliposema ubora wetu unatokana na nini:

1. kwa kuamrishana mema
2. kukatazana mabaya 
3. kumuamini Allah

Tofauti na hapo vijana tumekuwa :

1. tukiamrishana mabaya
2. kukatazana mema
3. kuamini katika vitu,mali,pesa na anasa za dunia

Ni wakati muafaka sasa kwa vijana kubadirika
Wabillah Tawfiq

Mysticism in Islam

Mysticism in Islam

External Influences on Sufism

To understand Islamic mysticism one needs to go back to the mystic systems that existed prior to Islam, for in all mysticism there has been a longing for a ‘fundamental feeling.’
Christian Influence
The general opinion of the identity of the Hanifs to which the Quran refers is that they were pre-Islamic ascetics who had been very much influenced by the monks of Arabia. The influence of Christianity is very evident in the earliest Sufi literature and it is astonishing how frequently one comes across references to the words and works of the Lord Jesus Christ; most of them apocryphal as one might expect from what we know about Christianity in Arabia in those days.
Neo-Platonism
Oriental Christian mysticism contained a pagan element which had been adopted from Plotinus and the neo-Platonic school. Egypt was steeped in Hellenism at the beginning of the Christian era and the influence of Neo-Platonism, with its mystical element, was felt in the monasteries of the country. This influence continued following the Muslim invasion of Egypt and millions of enforced converted Copts carried these traditions learnt from the monks for generations into Islam.
Gnosticism
There are resemblances in Islam to the Gnostic quest of the ‘great name of God’ the discovery of which gives miraculous powers to the finder; dualism: one a power of good, the other of evil; the conception of a number of veils between the soul and God; and the ascending scale in nearness to God from a hierarchy of celestial beings.
Buddhism
Much Buddhist influence came to Islamic mysticism through Persia and Iraq. Some have suggested that the great Sufi saint Ibrahim Ibn Adham at one time Prince of Balkh (died 161 AH approx) is just the story of Buddha again. Added to this there were many Buddhist monasteries in Balkh at that time and the influence of the Sufi doctrine of fana (complete destruction) is said to correspond to the Buddhist concept of Nirvana ‘absorption.’ The use of the rosary (sibha) is likely to be introduced from Buddhism along with the practices for the inducement of contemplation and ecstasy.
The Quran
The Sufi’s were drawn to the following verses which suggest a mystical approach :
O ye who believe! if any from among you turn back from his faith, soon will Allah produce a people whom He will love as they will love Him, (Al-Maidah 5:54)
 Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things. (An-Nur 24:35)
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). (Al-Isra 17:1)
 Say: “Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration, “And they say: ‘Glory to our Lord! Truly has the promise of our Lord been fulfilled!’” They fall down on their faces in tears, and it increases their (earnest) humility. (Al-Isra 17:107-109)
There are a few verses in the Quran which express a real aspiration after a full knowledge of God, but they are very few indeed. They give, however, to the Sufi sufficient excuse to interpret the Quran in the light of his systemized mysticism. Some of these methods very much recall the allegorical methods of interpretation of the early Church Fathers of Alexandria.
The life of Muhammad
The influence of the life of Muhammad on the mystics is profound. Muhammad may have been impressed with the lonely hanifs who were possibly mystics neither Christian nor Jew but were dissatisfied with idolatry. There were also some Christian hermits who may also have displayed forms of mysticism to whom Muhammad was impressed. In some ways Muhammad was a mystic for he at times practised solitude and fasting and certainly his revelations were mystical. Certainly  Islamic mysticism has made much of the inner life of their Prophet.
Mysticism and orthodoxy
One of the marvels of Islam is the acceptance by the orthodox of the Sufis with their doctrines. At one time they were put to death for their views. The early Muslim mystics had not forseen that they would come into open conflict with the administrative authorities of the Muslim community. The retired life of voluntary poverty (faqr) had as its purpose the meditation of the Quran and the seeking of drawing near to God. The mystic call as a rule is the result of inner rebellion of the conscience against social injustices, particularly ones own faults in this area, and a seeking of inner purification in order to find God. The professional theologians opposed this inner tribunal since the Quranic law had only legislated for an external tribunal which was able to punish public sins. Because of oppression from the orthodox Sufis became even more reclusive and their ecstatic experiences became secrets of their order.
In matters of doctrine Allah for the orthodox is more of a transcendental abstract in the Quran whilst the Allah of the Sufis is immanent sometimes to the degree of extreme pantheism. The brilliant scholar Al-Ghazalli had much to do with the reconciling the two and once expressed himself in the following way: “most theologians reflect mainly on God’s actions, whereas Sufi’s are more concerned with God’s being.”
Internal influences on Sufism
Here we are now looking at the growth and development of mystical teaching in Islam itself.
The development of fear
During the eighth century the predominating feature of the Islamic religion was fear of God, fear of Hell, fear of death and fear of ritual sin. The Quran paints a vivid picture of the torments of hell-fire on the Judgement Day which drove some to seek salvation by fleeing from worldly influences. On the other hand, the Quran warned them that salvation depended entirely on the inscrutable will of Allah who guides aright the good and leads astray the wicked. Their fate was inscribed in the eternal tables of His providence, nothing could alter it. Only this was sure, that if they were destined to saved by fasting, praying and pious work then he would be saved. This teaching leads into a state of complete and unquestioning submission to the divine will, an attitude characteristic of Sufism in its oldest form.
The developing new Sufism
It was the female saint Rabi’a (717-801) who introduced the element of truly mystical self-abandonment  and in the ninth century Sufis began to regard asceticism as only the first stage of a long journey – a training ground for a larger spiritual life with its ideas of light, knowledge and love. The one transcendent God of Islam is the only one real being who dwells and works everywhere, and whose throne is not less, but more, in the human heart than in the heaven of heavens.
The development of the Sufi Creed
The primary proposition of the system derives from the principle that there is no God but Allah with whom nothing must be associated and concludes that if Allah is to be loved then nothing else may be loved; no other object of affection should be associated with Allah and such a person who displayed such affections would be a pagan. The consequences of this are that all desires should be excluded: if the worshipper’s desire is Paradise then he is desiring something other than Allah. The true Unitarian is he who recognises in the world no existence, save Allah’s.
As in neo-Platonism the human soul had some spark of the divine remaining but the human heart was dimmed because it was imprisoned in the world. By escaping from this world one would receive ’minor inspiration.’ This revelation was received in a state of ecstasy. A whole science then developed as to how this state of ecstasy could be induced. Man’s piety was judged not by his holiness but by his ecstatic states. The transcendent God of orthodox Islam was replaced by the Only Reality of the Pantheist.
The Sufi Orders
The term orders is a western concept taken form its use in monasticism; the Arabic word is al-Taruq (the ways) or in the singular al-tariqa – the way to mystic union with Allah. From time to time throughout Islamic history various men and women stood out notably because of their intense devotion. The reputation of their ‘saintliness’ was carried to the farthest confines of Arabic conquests and those souls who longed for a more satisfying spiritual life gathered around these people as pupils to learn from them the secret of their ’saintly’ ways and so various schools emerged.
It is often said that in Islam there is nothing equivalent to an organised Christian clergy. This is certainly true in orthodox Islam but is far from true in the Sufi system. While all the spiritual genealogical chains (isnads) are said to go back to either Abu Bakr or Ali (Ali is the fountainhead of esoteric knowledge) most of the Sufi schools attribute their origin to four persons:

1. Abd al-Qadr al-Jilani
2. Ahmed al-Rifa’i
3. Ahmed al-Badawi
4. Ibrahim al-Disouqi who seems to have been influential through Egypt for his speaking in tongues.

The four chief Sufi orders today are:

1. Qadiriyyah – The most widespread. The Qadiri community acknowledges nominal allegiance to ‘Abd al Qadir’s tomb in Baghdad but the chief authority appears to be in India.
2. Chishtiyyah – The Chishti Order was founded by Khwaja Abu Ishaq Shami (d. 941 C.E.) who brought Sufism to the town of Chist in present-day Afghanistan. The Chishtiyya as they are also known flourished as a regional mystical order specializing in sema  – ritual music and Islamic prayer combined with sacred dancing. Qawwali, devotional music is very popular in the Indian subcontinent and particularly in Pakistan and is the most influential order in the Indian sub-continent. It is regarded as being less orthodox than Qadiri or Naqshbandi.
3. Naqshbandi – is one of the major Sufi orders.  The word Naqshbandi is Persian  taken from the name of the founder of the order, Baha-ud-Din Naqshband Bukhari.  The order is considered by some to be a “sober” order known for its silent dhikr (remembrance of God) rather than the vocalized forms of dhikr common in other orders. It focuses on internal development and meditation.
4. Suhrawardiyya - A sufi order founded by Iranian Sufi Diya al-din Abu ‘n-Najib as-Suhrawardi (1097- 1168).
There are a good number of other orders including the Malawi’s, founded by Jalal al-din al Rumi (1273) and famous for their ecstasies in  a whirling dance.
Hereditary nature of the Sufi Orders

Each Sufi order has several branches and the leadership in most of them is hereditary. In addition to the visible rulers of the orders there is a vast hierarchy of invisible rulers. In fact it is the unseen rulers of the orders who also rule the world. The idea of God’s ‘hidden ones’ being the actual rulers of the world is one found in all mystical systems be it Christian, Muslim or Pagan. Every night in the realm above the earth there is a parliament of saints in which are not only present the departed saints but also many living saints; here all the affairs of the world are settled. It is to the chief of the living hierarchy that the needy turn for he has extraordinary powers.

There seems very little doubt that the Muslims inherited all this idea of a saintly hierarchy from the angelic hierarchy of the Gnostics who thought they could approach God through ranks and ranks of angels. St Paul in his letter to the Colossians takes pains to show how God can be reached directly through Jesus Christ.
The purpose of the orders:  direct knowledge of God.
Sufism is an inward path of union. Sharia is an outward path which is the formal clothing of religion but the essence of all things is that which is perceived by the heart. The outward is for all the inward is a vocation. The central belief of Sufism is that the ego-centred life has to be destroyed. The Pirs role is to teach how this it happen, by learning habits of dhikr remembrance of God, chanting, singing and music.
Sufis set out to return to the divine origin to the ‘only one who is’ and to attain perfect knowledge of God; perfect union with the divine being. Their journey back to God is marked by various stages known as the Sufi Journey.
Worship and the ‘remembrance of Allah’
A dervish in the broadest sense is a Muslim who belongs to a religious fraternity which practices a tarika, a certain method of instruction, initiation and religious exercise. The religious service common to all fraternities is dhikr, that is ‘a remembering’ of Allah.
The Sufi finds its foundational authority in the following verse:
Recite what is sent of the book by inspiration to thee, and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. (Al-Ankabut 29:45)
However, they can also point to the following verses to support their cause:
“Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides” (Al-Imran 3:91)
Except those who believe, work righteousness, engage much in the remembrance of Allah, (Ash-Shuara 26:227)
 Then do ye remember Me; I will remember you (Al-Baqarah 2:152)
O ye who believe! Celebrate the praises of Allah, and do this often; (33:41)
The idea of remembrance is to bring home to the worshipper the thought of the unseen world and of his dependence upon it. The repetition of the name of God (dhikr) is adapted by the different orders to induce the trance state and in its varied forms, is the chief instrument in the purifying of the soul. It brings with it a sense of religious exaltation and pleasant dreaminess, along with the hypnosis certain physical states can occur such as barking, howling, dancing. It need hardly be said that Muhammad had no such thing in mind as the dhikrs of these Sufi orders when he gave this text. The Sufi orders have exaggerated it to an absurd degree and left the masses with an orgy of extreme excitement.
There are individual dhikrs for personal spiritual development and corporate dhikrs into which they are expected to put all their energy. Practical books state that the more energy is placed in expelling the sounds and swaying the bodies the greater the spiritual effect.

Nearly every order has its zawiya, where the head of the order presides over regular performances of public dhikr. This may be in a mosque or a special building. At their assemblies the Sufi’s recite special poems which is intended to provoke among listeners a psychic excitement by aesthetic means so as to release an artificial ecstasy.  Poetry has a large part in Sufism as all nature abounds with love divine.

Various sources but particularly ‘An outline for the study of dervishism’ which was prepared by George Swan.

the beautiful names of allah

Ninety-Nine Names of Allah

The Ninety-Nine Beautiful Names of Allah – Allah’s Attributes

“The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in his names.” (Al-Araf 7:180)

The number of these names or attributes of Allah is given by Tradition as 99. Abu Huraira relates that Muhammad said, “Verily, there are ninety-nine names of God and whoever recites them shall enter Paradise.” In the same tradition these names are mentioned, but the number is arbitrary and the lists of the names differ in various Muslim books. It is the custom of pious Muslims to employ in their devotions a rosary of ninety-nine beads to represent these names, and the repetition of them is called Thikr, or remembrance. The latter is the chief religious exercise among the various schools of dervishes.

Although we are not going to highlight all the ninety-nine names in a list, it should be noted that they express Allah’s attributeswhich are intended to have and do have an affect on His worshippers, who through fear of death and terror of Allah’s mighty power, is all his life subject to bondage.

Just as the rosary is in three sections, so some divide the attributes into three classes i.e., the attributes of wisdom, power and goodness. But the more common division is into two: Isma-ul-Jalaliyah and Isma-ul-Jamaliyah, terrible attributes and glorious attributes. The former are more numerous and more emphasised than the latter, not only in the Quran but in Tradition and daily life.

Seven of the names describe Allah’s unity and absolute being: El-Wahid – The One; Es-Samad – The Eternal; El-Awwal -The First; El-Akhir – The Last; El-Dhahir-The Substance; El-Batin – The Essence and El-Jamiyah – The Gatherer.

There are twenty-four titles which characterise Allah as merciful and gracious (to believers). Er-Rahman – The Merciful; Er-Rahim – The Compassionate; Es-Salam -The Peace or The Peace-maker; El-Mu’min – The Faithful; El-Ghafir- The Forgiver; El Wahab – The Bestower; El-Razzak – The Provider; El- Halim – The Clement; El-Ghafur – The Forgiving; Esh-Shakkur – The Acknowledger of Thanksgiving; El-Hafidh – The Guardian; El-Karim – The Generous; El-Wadud – The Affectionate; El Hamid – The Laudable; El-Muhyi – The Quickener or Life-giver; El-Barr -The Beneficient; Et-Tawwab -The Relenting, one who turns frequently; El-Afuw – The Pardoner; Er-Rauuf – The The Kind or Indulgent; El-Mu’ti – The Giver; En-Nafia – The Profiter; El-Hadi -The Guide; Er-Rashid – The Director and Es-Sabur – The Patient.

We are glad to acknowledge that these are indeed beautiful names and that they are used often and beautifully in the Quran. On the other hand there are thirty-six names which describe Muhammad’s idea of Allah’s power, pride and absolute sovereignty: El-Malik – The King or the Possessor; El-Muhaimin – The Protector; El-Aziz – The Mighty One; El-Jabbar – The All-Compelling; El-Mutakkabir – The Proud; El-Qahar – The Dominant; El-Qabidh – The Grasper, The Restrainer; El-Basit - The Spreader; Er-Rafia’ – The Exalter; El-Mu’izz -The Strengthener; El-Hakim – The Wise, The Only Wise; El-Adhim – The Grand; El-’Ali – The Exalted; El-Kabir – The Great; El-Muqit – The Feeder, The Maintainer; El-Jalil – The Majestic; El Wasia – The Capacious; El-Mujid – The Glorious; El-Ba’ith – The Awakener or Raiser; El-Qawi – The Strong; El-Mutin – The Firm; El-Mubdi -The beginning; El-Mueed – The Restorer; El-Mumit – The Slayer; El-Mughith - The Refuge or The Helper; El-Qadir – The Powerful; El-Muqtadir – The Prevailer or Overcomer; El-Wali – The Governor; El-Muta’ali – The Lofty One; Malik-ul-Mulk - Ruler of The Kingdom; El-Ghani -The Rich; El-Mughni -The Enricher; El-Azili -The Eternal in the Past; El-Baki – The Enduring; El-Warith -The Inheritor of all things.

In addition to these are the five “terrible attributes” which describe Allah as hurting and avenging: El-Khafidh – The Abaser; El-Muthill -The One who Leads Astray; El-Muntaqim – The Avenger; El-Mania‘ – The Witholder and Edh-Dhur – The Harmful. Allah is a God who abases, leads astray, avenges, withholds His mercies, and works harm. In all these doings He is independent and All-powerful.

The moral attributes of Allah

Finally, there are four terms used to the moral or forensic in deity; El-Quddus – The Holy; El-’Adl – The Just; El-Haqq - The Truth; El-Muqsit – The Equitable and we also admit that the merciful attributes are in a sense moral attributes. While we find the “terrible attributes” occurring again and again in the Quran the net total moral attributes are found in only two verses:

1. >”Allah is He, than Whom there is no other god; the Sovereign, the Holy One…. (Al-Hashr 59:23)

2. >”That is because Allah is the Truth, and that what they call upon besides Him– that is the falsehood,” (Al Hajj 22:62)

When God is called The Holy, the term does not signify moral purity or perfection. Beidawi commenting on is word says “Holy means the complete absence of anything that would make Him less than He is.” It is a hopeless case to look for the doctrine of the holiness of God and the necessity of purity of heart in the Quran. The whole idea of moral purity and utter separation from sin is unknown to the vocabulary of the Quran. What a contrast this is to the Bible!

The Quran shows and Tradition illustrates that Muhammad had in a measure a correct idea of the physical attributes (used in a theological sense) of Deity; but he had a false conception of His moral attributes or no conception at all. He saw God’s power in nature but never had a glimpse of his holiness and justice. The reason is plain. Muhammad had no true idea of the nature of sin and its consequences. There is perfect unity in this respect between the Prophet’s book and his life.

The Quran is silent on the nature of sin and tells us next to nothing about its origin, result and remedy. In this the last sacred book of the east stands in mark contrast with all the other sacred books of the heathen and the Word of God in the Old and New Testaments. This was noticed as early as the days of the Reformation; for Melancthon says in an introduction to a Latin Quran that he thinks Muhammad “was inspired by Satan, because He does not explain what sin is and sheweth it not the reason of human misery.”

The nearest approach to a definition that can be gathered from the passages of the Quran that deal with sin is that sin is a wilful violation of known law. The words “permitted” and “forbidden” have superseded the use of “guilt” and “transgression;” the reason for this is found in the Quran itself. Nothing is is right or wrong by nature, but becomes so by the fiat of the Almighty. What Allah forbids is sin, even should He forbid what seems to the human conscience right and lawful. What Allah allows is not sin and cannot be sin at the time He allows it, though it may have been before or after.

To the common mind there is, no distinction whatever between the ceremonial law and the moral; nor is it easy to find such a distinction even implied in the Quran. It is as great an offence to pray with unwashed hands as to tell a lie; and “pious” Muslims who nightly break the seventh commandment (according to their own lax interpretation of it) will shrink from a tin of English meat for fear they be filled with swine’s flesh. As regards the moral code Islam is pharieesism translated into Arabic. It is the repetition of the creed that counts, not the reformation of character. Repeating the Kalamah is the door into the religion of Islam.

Allah does not appear to be bound by any standard of justice.

He is merciful in winking at the sins of His favourites, such as the prophets and those who fight in His battles. The Quran teaches that the first sinner was Adam (Al-Baqarrah 2:35-37), and yet the general belief of Muslims is that all the prophets, including Adam, were without sin. Especially is this asserted in connection with Muhammad, the seal of the prophets; Quran, Tradition, and history to the contrary notwithstanding.

He reveals truth to His prophets, but also abrogates it, changes the message, or makes them forget it (Al-Baqarrah 2:105). He can do what he pleases not only physically but morally, for He is Almighty , in the Muslim sense of the word. Allah, the Quran says, is the best plotter (Al-Imran 3:54). Allah mocks and deceives. Allah “makes it easy” for those who accept the prophet’s message (Al-Anfal 8:29, Al-Imran 3:57). But He is the quick avenger of all infidels, and idolaters. The portion of unrepentant sinners who deny the Unity of Allah as preached by Muhammad is hell-fire (Al-Kahf 18:53, Maryam 19:86, Ta-Ha 20:74); the punishment is eternal (Az-Zukhruf 43:74-77) and then there is no repentance possible (Ash-Shu’ara 26:91-102). All the wealth of Arabic vocabulary is exhausted in Muhammad’s particularised descriptions of the awful torments of the doomed.

And for the deeper tints in the horrible picture one has only to read the commentators, who also delight in describing the situation of the unbelievers. Hell has seven distinct divisions, each with special terrors, purpose and name. Jahannum is the Muslim’s purgatory; Laza blazes for Christians (said by some to be a smokeless flame or fire – this kind of fire has a hotter heat); El-Hatumah is hot for the Jews; Sa’eer for the Sabeans; Sakkar scorches the Magi; El-Jahim is the huge, hot fire for idolaters, and Hawiyah the bottomless pit for the hypocrites. So say the commentators, but the Quran only gives the names and says that “each portal has his party.” It is remarkable that nearly all the references to hell-punishment are in the Medina Suras, and therefore belong to the latter period of the prophets life. The allusions for hell in the Meccan Suras are very brief and are in every case directed against unbelievers in the prophets mission and not against sin.

One Muslim author, Muhammad al-Burkawi says “ Allah can annihilate the universe if it seems good to Him and recreate it in an instant. He receives neither profit or loss from whatever happens. If all the infidels became believers and all the wicked pious He would gain nothing. And if all believers became infidels it would not cause Him loss. He can annihilate even heaven itself. He sees all things, even the steps of a black ant on a black rock in a dark night.” This last expression shows how the idea of God’s omniscience remain purely physical, even in its highest aspect. How much loftier is the thought of God’s omniscience in the 139^th Psalm than in any verse of the Quran or any passage of the Traditions. In the Quran, God’s eye is a big microscope by which He examines His creatures. In the Bible, His eye is a flame of fire laying bare the deepest thoughts and intents of the heart. The Quran has no word for conscience.

What must have been Muhammad’s idea of the character of God when he named Him The Proud, The All-Compelling, The Slayer, The Deferrer, The Indulgent, and the Harmful? The mind cannot reconcile such attributes with those of goodness and compassion without doing violence to the text of the Quran itself. Some Muslim theologians, therefore teach that all the good attributes are exercised towards the believers and the terrible ones toward the unbelievers making of Allah a sort of two-faced Janus. In the Muslim doctrine of the Unity all real unity is absent. The attributes of Allah can no more be made to agree than the suras which He sent down to Muhammad; but in neither case does this lack of agreement, according to Muslims, reflect on Allah’s character.

Abridged from ‘The Muslim Doctrine of God’ by S.M Zwemer.

nguzo tano za uislam

Nguzo tano za Uislamu ni mfumo wa maisha ya Muislamu. Ndizo ushahidi wa Imani, Swalah, utoaji wa Zakaah (kuwasaidia wernye dhiki), kufunga katika mwezi wa Ramadhaan na kuhiji Makkah mara moja maishani kwa wale wenye uwezo

1) Shahada ya Imani

Ushahidi wa Imani ni kusema kwa kusadikisha, “La ilaaha illAllaah, Muhammadur Rasulullah.” Maana ya matamshi haya ni, “Hapana mola apasaye kuabudiwa kwa haki isipokuwa Mwenyezi Mungu (Allaah), na kwamba Muhammad ni Mjumbe (Mtume) wa Mwenyezi Mungu.” Sehemu ya kwanza, “Hapana mola apasaye kuabudiwa kwa haki, isipokuwa Mwenyezi Mungu,” inamaanisha kwamba hapana mwenye haki ya kuabudiwa isipokuwa Mwenyezi Mungu peke Yake, na kwamba Yeye hana mshirika wala mwana. Ushahidi huu wa Imani unaitwa Shahada, ambayo ni kanuni nyepesi ambayo inapaswa itamkwe pamoja na kusadiki ili mtu aweze kuingia katika Uislamu, kama ilivyoelezwa hapo juu. Ushahidi wa Imani ndio nguzo muhimu zaidi katika Uislamu.

2) Swalah

Waislamu huswali Swalah tano kila siku. Kila Swalah huchukuwa muda mfupi wa dakika chache tu. Swalah katika Uislamu ni mawasiliano ya moja kwa moja kati ya mja na Mwenyezi Mungu. Hakuna kishenga baina ya Mwenyezi Mungu na mfanyaji ibada.

Ndani ya Swalah, mtu hujisikia ndani mwake furaha, amani na faraja, na kwamba Allaah yu radhi naye. Mtume Muhammad (Swalla Allaahu ‘alayhi wa aalihi wa sallam) amesema: ((Bilaal adhini, ili tufarijike nayo.))[109] Bilaal alikuwa mmojawapo wa Maswahaba wa Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) na alikuwa mwadhini.

Swalah hufanyika wakati wa Alfajiri, Adhuhuri, Alasiri, Magharibi na ‘Ishaa. Muislam anaweza kuswali karibu mahali popote, kama vile mashambani, ofisini, viwandani au vyuoni.

Tafadhali, tembelea www.islam-guide.com/pillars kwa ajili ya maelezo zaidi juu ya Swala katika Uislamu.[110]

3) Kutoa Zakaah (Kuwakunjulia Wenye Dhiki):

Kila kitu ni cha Mwenyezi Mungu, na hata mali zinazohifadhiwa na wanaadamu kama dhamana. Maana khalisi ya neno Zakaah ni zote mbili ‘kutwaharisha’ na ‘kukua.’ Maana ya kutoa Zakaah ni kutoa asilimia iliyotajwa bayana kutokana na mali fulani kwa kuwapatia makundi fulani ya watu wenye dhiki. Asilimia inayopaswa kulipwa kutokana na dhahabu, fedha na pesa taslimu zenye kufikia kiasi kinacholingana na gramu 85 za dhahabu na kubaki katika miliki ya mtu kwa mwaka mmoja wa Kiislamu ni asilimia mbili unusu. Tunavyovimiliki hutakasika kwa kutenga pembeni sehemu ndogo tu kwa ajili ya wenyedhiki, na kama vile kupogoa matawi ya mimea, huku kupunguza salio na kunatia moyo wa ukuaji mpya.

Mtu anaweza kutoa zaidi kadiri atakavyo kama Sadaka.

4) Kufunga katika Mwezi wa Ramadhaan Kila mwaka katika mwezi wa Ramadhaan,[111]Waislamu hufunga tangu Alfajiri hadi kuchwa kwa jua, kwa kujizuia kula, kunywa na tendo la ndoa.

Ingawa Swawm ni yenye faida za kiafya, huchukuliwa kimsingi kuwa ni namna ya kuisafisha nafsi kiroho. Kwa mmojawapo kujizuia dhidi ya starehe za kidunia, japo kwa muda mfupi, mfungaji hupata huruma ya kweli kwa wanaopatwa na njaa, kadhalika na kuongezeka kwa maisha yake ya kiroho.

5) Kuhiji Makkah:

Hija ya kila mwaka Makkah ni faradhi ya kufanywa mara moja tu maishani kwa wenye uwezo wa kimwili na mali katika kuitekeleza. Kadiri ya watu milioni mbili huenda Makkah kila mwaka kutoka kila sehemu duniani. Ingawa mara zote Makkah huwa imesheheni wageni, Hija ya mwaka hufanywa katika mwezi wa kumi na mbili katika kalenda ya kiislamu. Mahaji wa kiume huvaa nguo maalumu na rahisi ambayo huondosha mbali tofauti za kimatabaka na tamaduni kiasi kwamba wote huwa sawa mbele ya Mwenyezi Mungu.

Mahujaji wakiswali katika Msikiti wa Haram huko Makkah. Msikitini humu mna Ka’abah (jengo jeusi linaloonekana katika picha)­ ambalo Waislamu hulielekea wakati wakiwa katika Swalah. Ka’abah ni mahali pa ibada ambapo Mwenyezi Mungu Aliwaamuru Mitume Ibraahiym na mwanaye, Isma’iyl waijenge.
Ibada za hija ni pamoja na kuitufu Ka’abah mara saba na kwenda mchakamchaka baina ya kilima cha Swafa na Marwa mara saba, sawa na Hajar alivyofanya wakati akitafuta maji. Kisha, Mahujaji husimama pamoja katika uwanja wa ‘Arafah[112]na kumwomba Mwenyezi Mungu wakipendacho na kwa ajili ya maghufira, katika kile ambacho mara nyingi hufikirika kuwa ni onyesho la awali la Siku ya Malipo.

Mwisho wa Hijjah huweza kujulikana kwa sikukuu ya ‘Iydul-Adhw-haa, ambayo husherehekewa kwa Swalah. Sikukuu hii na ‘Iydul-Fitwr, sherehe ya kuadhimisha mwisho wa Ramadhaan ndio sikukuu mbili za kila mwaka katika kalenda ya Kiislamu.

Tafadhali, tembelea www.islam-guide.com/pillars kwa ajili ya maelezo zaidi juu ya nguzo tano za Kiislamu.