To Those Who Say Loving The Prophet ﷺ Too Much Leads To Shirk

Bismillah-ir Rahman-ir Raheem

Loving Muhammad, the Messenger of Allah (peace be upon him) is the religion; and knowing his station (peace be upon him) is the religion! Loving him (peace be upon him) is a PART of the religion, and if you do not have this part you do not have the religion! Shaykh Faid Mohammed Said tells us why.

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Whilst in Makkah, during my recent trip, I had the opportunity to converse with some of the scholars of Makkah; may Allah Most High bless the scholars, one of whom said: “I think people are exaggerating when they speak about the love of the Messenger of Allah (peace be upon him), and I fear their exaggeration will lead them to shirk (polytheism).”

I said: may Allah bless you and open the doors of goodness for you, I understand your concern is about tawhid (the oneness of God), but we should see what the Messenger of Allah (peace be upon him) said:

In a Hadith, the Messenger of Allah (peace be upon him) said if a person possesses three things he will taste the sweetness of faith:

  1. the first is to love Allah Most High and the Messenger of Allah (peace be upon him) more than anyone or thing,
  2. second, to love whom you love for the sake of Allah Most High, and
  3. third, to dislike returning to deviance after having been saved and guided from it by Allah Most High as much as he would hate being thrown into the fire. (Imam Muslim)

The Messenger of Allah (peace be upon him) said in this hadith that the first of the three is to love Allah Most High and the Messenger of Allah (peace be upon him); he did not say love Allah Most High and then love the Messenger of Allah (peace be upon him)! The Messenger of Allah (peace be upon him) used the word and because loving the Messenger of Allah (peace be upon him) is loving Allah Most High!

In another hadith, narrated in Muslim and Bukhari, the Messenger of Allah (peace be upon him) said: None of you believe until he loves me more than himself, his children and his parents.

And as narrated in Bukhari (6257), Syedina Omar (may Allah be pleased with him) said, “O Messenger of Allah (peace be upon him), I love you more than anything but myself.”

To which the Messenger of Allah (peace be upon him) replied: “No! I swear by the One in whose Hand is my soul, you cannot claim iman until I am more beloved to you than yourself!”

Then Syedina Omar (may Allah be pleased with him) said: “Now, by Allah Most High, you are more beloved to me than myself!”

The Messenger of Allah (peace be upon him): “Now, Ya Omar, you can claim iman!”

Recalling this hadith, I said to our brother that the companions of the Messenger of Allah (peace be upon him) were not even worried about loving him (peace be upon him) more than themselves!

If you think you are trying to compare between Allah Most High and the Messenger of Allah (peace be upon him), and in doing so you say to yourself that you do not want to make them on the same level (to avoid shirk), and hence you think to lower the Messenger of Allah (peace be upon him) slightly to insure the safety of your iman – that is the danger that should cause us to worry!

Our love for the Messenger of Allah (peace be upon him) is love for Allah Most High!

This confuses some as they are unable to understand Allah Most High, and so they are fearful of relating or mixing – this fear in itself is shirk!

The Messenger of Allah (peace be upon him) said in a hadith that we should love Allah Most High for all the blessings He bestows upon us, love the Messenger of Allah (peace be upon him) because Allah Most High loves him, and to love the family of the Messenger of Allah (peace be upon him) because of our love for him!

So our love for Messenger of Allah (peace be upon him) is love for Allah Most High!

The Qur’an describes aspects of the station of the Messenger of Allah (peace be upon him) and Allah Most High love for him. Allah Most High teaches us in the Qur’an in Surah Ash-Shu’ara (82), that Ibrahim (peace be upon him) begged Allah Most High for forgiveness: “And I hope that He will forgive my sins on the Day of Judgment.”

And what did Allah Most High say to the Messenger of Allah (peace be upon him) in Surah Al-Fath: “That Allah has forgiven you for what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”

Prophet Ibrahim (peace be upon him) is begging Allah Most High and Allah Most High is giving the Prophet Muhammad (peace be upon him) without him even asking!

Prophet Ibrahim (peace be upon him) said in Surah Ibrahim (35): “…protect my children and I from worshipping idols”

And Allah Most High said to the Messenger of Allah (peace be upon him) in Surah Al Ahzab (33): “…Allah intends only to remove from you the impurity, O people of the household, and to purify you completely.”

Prophet Ibrahim (peace be upon him) is begging for purification, and Allah Most High is granting the Prophet Muhammad (peace be upon him) and his family full purification!

In Surah As-Saffat (99), Prophet Ibrahim (peace be upon him) states that: “Indeed, I will go to my Lord.”

And in Surah Al-Isra (1), Allah Most High says: “Glory to the One who took His slave at night…”

Prophet Ibrahim (peace be upon him) is going and the Messenger of Allah (peace be upon him) is being taken!

In Surah Ahli-Imran (173), Allah Most High relates to us the words of Prophet Ibrahim (peace be upon him): “Allah Most High is my Sponsor and He is the best of Sponsors.”

And in Surah Al-Anfal (64), Allah Most High says to the Prophet Muhammad (peace be upon him): “Oh Messenger of Allah (peace be upon him), Allah Most High is your Sponsor…!”

Prophet Ibrahim (peace be upon him) is stating the Allah Most High is his Sponsor, whilst Allah Most High is telling us that He is the Sponsor of the Prophet Muhammad (peace be upon him)!

In Surah Ash-Shua’ra (87), Prophet Ibrahim (peace be upon him) asks Allah Most High: “And do not disgrace me on the Day they are [all] resurrected.”

And in Surah At-Tahrim (8), Allah Most High says: “…the Day when Allah will not disgrace the Prophet and those who believed with him.” (peace be upon him)

Not only did Allah Most High tell us that there will be no disgrace upon the Prophet Muhammad (peace be upon him), but that Allah Most High will also not disgrace the believers because of the Prophet Muhammad (peace be upon him)!

Within all these ayat we see the greatness of Prophet Ibrahim (peace be upon him), Khalilullah, the one that Allah Most High chose as a friend, the one described as an entire ummah, the one in whose lineage all the subsequent Prophets reside, but yet we see the greatest station in the Prophet Muhammad (peace be upon him)!

Loving the Messenger of Allah (peace be upon him) is faith. If the ummah were to have this love, we would not be where we are now. Do not fear shirk for the one who loves; we should fear for the one who does not love. LOVE IS NOT THE CAUSE OF OUR ISSUES; IT IS THE LACK OF SUCH LOVE!

May Allah Most High guide us to iman, and make us worthy of following the Messenger of Allah (peace be upon him).

May Allah Most High reward our friend with the best, as he made us cry in the House of Allah Most High!

Our encounter reminded us of the great ulema of the past, in that once they had a discussion and they felt the outcome of the discussion in their heart, they would leave whatever stance they were upon. As such, we were humbled to meet this alim, as it reminded us of the great ulema: Imam Shafi (may Allah be pleased with him) held the opinion that you cannot benefit from the skin of a dead animal or the child of a dead animal because Messenger of Allah (peace be upon him) said to not benefit or use anything from a dead animal (narrated by Imam Ahmad). In a discussion that took place between the great scholar Ishaq ibn Rahaway (may Allah be pleased with him) and Imam Shafi (may Allah be pleased with him), the later stated that he believed that one could not benefit from the skin of a dead animal, to which Imam Ishaq (may Allah be pleased with him) said that one can benefit from the skin of a dead animal if it is cleaned properly, as that was mentioned by Messenger of Allah (peace be upon him). Upon hearing this, Imam Shafi (may Allah be pleased with him) left his opinion because of the hadith that was narrated, and coincidentally, Imam Ishaq (may Allah be pleased with him) left his opinion upon hearing the hadith narrated by Imam Shafi (may Allah be pleased with him)!

Our brother reminded us of them.

May Allah Most High bless us and open our hearts to the love of the Messenger of Allah (peace be upon him). Allahumma salli alaa Syedina Muhammad wa alaa Ahli Syedina Muhammad, fi kulli lamhatin wa nafasin ‘adada maa wa see-a-hu ‘il-muLLAH

-By Shaykh Faid Mohammed Said

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He lost his sight there and then.

One day Abdullah ibn Zayd al-Ansari (RadiAllahu Anhu) came to the Messenger of Allahﷺ  and said, in tears:

‘O Messenger of Allah! You are dearer to me than my own soul, my property, my children and my family. If I were not able to come and see you I would wish to die”.

Upon this the Messenger of Allahﷺ said: ‘Why are you crying?”

Abdullah ibn Zayd (RadiAllahu Anhu) answered:“O Messenger of Allah! I cried because I was thinking that one day you will die and we will die. You will be in a high state with the other prophets in Paradise while we will be in a lower place, even if we do go to Heaven and so I was crying thinking that I was not going to be able to see you”.

“O Messenger of Allah! I cried because I was thinking that one day you will die and we will die. You will be in a high state with the other prophets in Paradise while we will be in a lower place, even if we do go to Heaven and so I was crying thinking that I was not going to be able to see you”.

The Prophetﷺ, that ocean of compassion was silent for a while and did not reply. At that point the following verse was revealed:

‘Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the Prophets and the truthful ones, the martyrs and the righteous. What excellent company such people are!’ (Nisa 4:69)

One day when Abdullah ibn Zayd (RadiAllahu Anhu) was working in his garden his son came running breathlessly and brought the news that the Prophet had passed away. Abdullah’s world turned upside down. He made the following prayer:

“O Allah! Take away my sight so that I do not see anything other than the only thing I love, the Messenger of Allah”

The prayer of Abdullah was answered and he lost his sight there and then. (See Qurtubi, V, 271).

An inclination to love.

The unique and final goal of life is a love through which our souls can find peaceful settlement is Allah the Almighty, who breathed from His soul into ours. Every kind of ephemeral love that is directed to a mistaken object wanders in blind alleys. If our love does not reach Allah, it ends in nothing but exhaustion for the soul.

Our nature and welfare require us to make the love of Allah the center of our lives. Therefore all other transitory loves should build a ladder for us toward divine love. This is a primordial goal of the creation of humanity.

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The shortest way to reach divine love is through the love of the Prophet ﷺ􏰂, the beloved Messenger of Allah. This goal can be achieved by following him in every aspect of life. Our response to him is required by a basic principle of love: a lover must love everything that the beloved loves. Such staunch commitment to Allah’s preferences is the bedrock of loving Allah.

Love of the Prophet ﷺ􏰂 reveals itself through peacefulness in worship, courtesy in personal relations, politeness in morality, ten- derness of heart, radiance of face, spirituality in conversation, and depth of perspective. The only fountain from which all these beauties may be drawn is Prophet Muhammadﷺ.

Indeed, our hearts can fully benefit from the heart of the Prophet 􏰂ﷺ only when we become moths turning around his light. Mawlânâ Jalaluddin Rumi (Alaihi Rahma) gives us several examples of how divine love disseminates into the universe. These examples allow us to measure our love of the Prophetﷺ:

Innumerable moths jump into fire for the sake of love. They flutter in flame and burn, saying in the language of their state, “You become like me!” ….

The candle flames and weeps. It submits itself to the fire and suffers gravely. It gives out light while dissolving in tears. The candle says: “It is useless to spend gold and silver wildly in order to bring yourself profit. If you want spiritual profit, burn and melt like me!”

The Prophet 􏰂ﷺ whom we love dearly wept again and again, repeating “My community, my community!” His love and compas- sion for his community were incomparably stronger than those of a loving and affectionate mother for her children. He was anxious about what his community would be facing on the Day of Judgment, and he suffered much to save his people. He said, “In the way of Allah I was subjected to much suffering that no one had faced before.” (Tirmidhi, Qiyamah 34/2472).

The Prophet 􏰂ﷺ said to the Companions: “Be careful! I am a protection for you on earth while I am alive, and I will continue in my grave. I will keep praying for you to Allah the Almighty, saying ‘My community, my community!’ until the last trump of doom.” (Ali al-Muttaqi, al-Kanz al-Ummah, vol. 14, p. 414).

For the sake of our eternal life, we should truly love the Prophet 􏰂ﷺ more than we love ourselves, since he told us, “A believer will be together with the one he loves.” (Bukhari, Adab 96). All Muslims should show loyalty to the Prophet’s community because of his love for it.. That loyalty is an indicator of how much we love him.

-An Excerpt from the book “Such a mercy he is”

Kithay Mihr Ali Kithay Teri Sanaa’: A Masterpiece of Punjabi Poetry in Praise of the Prophetﷺ

An article reproduced from: http://www.masud.co.uk

Transliterated and translated from the Punjabi with notes by Asif Jehangir Naqshbandi

Kithay Mihr Ali, kithay teri sanaa’, gustaakh akheen kithay jaa aRiyaan.

Kithay Mihr Ali, kithay teri sanaa’, gustaakh akheen kithay jaa aRiyaan.


Introduction

This Punjabi poem in praise of the Prophet Muhammad (upon him be the blessings and peace of God) is, without doubt, the most acclaimed and revered naat in the whole of Punjabi devotional and religious poetry. It is also unique in that its’ author, the venerable scholar, Saint, and Friend of Allah (wali) , Hazrat Pir Sayyid Mihr Ali Shah Golrawi Chishti (may his secret be sanctified!), had a waking vision of the Prophet (upon him be the blessings and peace of God) whilst he was composing this naat which lead him to write the immortal last two lines which are known to all and sundry in the Subcontinent and in the Punjabi Muslim diaspora. How can they not be immortalised when the Beloved Prophet (sal Allahu alayhi wa aalihi wassallam) showed himself to the Shaykh to display his approval for this son of his? Allahu Akbar! We can only imagine the beauty of the Prophet which the Shaykh saw! Even as a piece of Punjabi literature its greatness is acknowledged even by the non-religious.

It is the acme of Punjabi poetry and recalls the works of the great Saints of the Punjab of the past such as Baba Farid, Hazrat Sultan Bahu, Baba Waris Shah Sahib and Mian Muhammad Bakhsh to name just a few. Its author, Pir Sayyid Mihr Ali Shah Jilani Golrawi Chishti, can rightfully claim a place amongst such illustrious saints both for his person and his poetry.

The biography of Pir Sayyid Mihr Ali Shah is unique for ashaykh of the twentieth century, and reads like that of one of the Salaf. His miracles [karamat] are legendary (including quickening the dead!) 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 amunazarah. “Let us both jump off the minaret of the Badshahi Mosque in Lahore, he said, “and if your claimsto 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 atafsir 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 anddescendent 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. His life wassimple to the point of austerity and he spent many long nights in prayer on a prayer mat made from stone so much so that eventually it was worn away from hisprostrations. The Shaykh was also a very learnedalim and author of a number of works on many aspects of Islam including his refutation of the Shia, Tasfiya Ma Bayn Sunniwa Shia, which has become a standard work, used by both his followers and his enemies and his work Sayf e Chishtiyyah which he wrote to refute the many heresies in his day. He also hasdiwans of poetry from which this most famous work is taken, and a large fatwa collection. Further biographical details can be found at the official website of the Shaykh (in English and Urdu), http://thelightofgolrasharif.com which is kept by his descendents. The Shaykh’s blessed shrine is in Islamabad, in Golra.


The transliteration of the Punjabi original.
Verses from this poem are frequently sung at nearly every event organised by Sunnis of the Subcontinent but the whole poem rarely.

Aj sik mitran di vadheri ay
Kyon dilri udaas ghaneri ay?
Loon loon vich shauq changeri ay
Aj nainaan laiyaan kyon jhariyan?
At-t.aifu sara min t.al’atihi[i]
Wa-shadhdhu bada min wafratihi
Fasakartu huna min nadhratihi
Nainaan diyan faujan sar chariyan
Mukh chand badr sha’ashani ay
Mathay chamakay laaT noorani ay
Kali zulf tay akh mastani ay
Makhmur akheen hin madh-bhariyaan
Do abroo qaws misaal disan
Jeen toon nauk e mizha day teer chuTTan
Labaan surkh aakhaan ke la’l e Yaman
ChiTTay dand moti diyan hin lariyaan
Is surat noon main jaan aakhan?
Jaanan ke jaan e jahaan aakhan?
Sach aakhan tay Rabb di shan aakhan
Jis shan theen shaanan sab baniyaan[ii]
Ay surat hai bai-surat theen[iii]
Baisurat zahir surat theen
Bairang dissay is surat theen
Vich vahdat puThiyaan jad ghariyaan
Dassay surat raah Baisurat da
Tauba, raah kii, ‘ain Haqiqat da!
Par kam nahin baisoojhat da
Koi virliyaan moti lay tariyaan
Aihaa surat shaala paish e nazar
Rahay vaqt e naza’ tay Roz e Hashr
Vich qabr tay Pul theen hosi guzar
Sab khoTiyaan theesan tad khariyaan
“Yu’tika Rabbuka” [iv] daas tussaan
“Fatard.a” theen poori aas asaan
Lajpaal karesii paas asaan
Wa-shfa’u tushaffa’ [v] sahih parhiyaan
Laaho mukh toon burd e Yaman
Man bhaanvari jhalak dikhao sajan
Oha miThiyaan galeen alao’ miThan
Jo Hamra vadi san giriyaan .
Hujray toon masjid aao Dholan
Noori jhaat day karan saaray sikan!
Do jag akhiyaan raah da farsh karan
Sab ins o malak hooraan paRiyaan.
Inhaan sikdiyaan tay karlaandiyaan tay
Lakh vaari sadaqay jaanDiyaan tay
Inhaan burdiyaan muft vakaandiyaan tay
Shala aavan vit bhii auh ghaRiyaan
Subhan Allah! Ma ajmalaka! Ma ahsanaka! Ma akmalaka![vi]
Kithay Mihr Ali, kithay teri sanaa’, gustaakh akheen kithay jaa aRiyaan.


Translation into English verse.
I have attempted to translate this masterpiece—inadequately, of course—into English blank verse, each line having 10 syllables. This heroic metre is common in epic English poetry.

1. Today, the longing for my Beloved
2. Is over-pow’ring; why’s my heart so sad?
3. Desire, like a flame in every vein.
4. Today, why do my eyes weep floods of tears?
5. His radiant face in a vision I saw[vii] .
6. And from his tresses there came a fragrance
7. The sight of such visions caused me to swoon
8. His eyes’ foot-soldiers overpowered me!
9. His face is bright, a moon at its fullest.
10. A light flashes from his brow; his tresses
11. Are jet black, his gaze intoxicating.
12. His wine-filled eyes cause inebriation!
13. His two eye-brows are like an archer’s bow
14. Firing arrows of sharpened eye-lashes!
15. Shall I call his lips red or rubies from
16. Yemen? His white teeth are a string of pearls.
17. Shall I call this face life, or the Essence
18. Of Life, or the life of both the worlds? In
19. Truth, I should call it God’s greatest glory
20. From which He created His creation!
21. This face is really from the Faceless One[viii] ;
22. The Faceless One manifests through this face.
23. The Formless One has been seen through this face
24. Ever since Unity blossomed into
25. Diversity. This face shows the way to the
26. Faceless. Nay, not the way, the Essence too!
27. Yet this secret is not for the common;
28. Just the Elect may discover this pearl!
29. By God! May this face stay before my eyes
30. At the time of Death and on Judgement Day!
31. In my grave and when I’m crossing the Bridge.
32. Then alone shall the fake become pure gold!
33. Your rank is: “Thy Lord shall give thee” and we
34. Place our hopes in, “So thou art well-pleased” [ix].
35. This test we shall pass as the Gracious said:
36. “Intercede and thy intercession shall
37. Be accepted!” Remove thy Yemeni
38. Cloak and grant me a glimpse of your lovely
39. Face, my love! Repeat again those sweet words
40. Which you spake in the valley of Hamra.
41. Come from your cell to the mosque, Beloved!
42. All yearn for your radiant countenance!
43. Both the worlds furnish thy way with their eyes
44. All men, angels, houris, and faerie-folk.
45. For all these yearning and pining ones; for
46. Those dying to sacrifice themselves in your
47 Love; and all those ready to be your thralls
48. May those moments of bliss return again!
49. Praise God! You’re most Beauteous! Exc’llent! Perfect!
50. How dare Mihr Aligaze at you, sing your hymns!


Acknowledgements, Dedication and Request.

Though the transliteration and translation are solely my own work I did use the literal translation of the poem found at The Light of Golra Sharif website to help me in a few instances. I would like to dedicate this poem to Hazrat Pir Sayyid Mihr Ali Shah Golrawi (may his secret be sanctified!) and pray for his help on the Day of Requital and that of His Illustrious Grandfathers, Our Liegelords Huzoor Ghawth al Azam Sayyid Abd al Qadir Jilani and, above all, Sayyidina wa Mawlana Muhammad (sal Allahu alayhi wa sallam, the Messenger of Allah.
Finally, I would humbly request all those who read this translation to pray that Allah gives me guidance and keeps me on the path of Ahlus Sunnah and allows me to visit His Beloved in Madina and to sendsalawat on the Habib during my dying moments and with my last breaths. If you read this after I have died please pray for the forgiveness of my sins and that Allah and His Habib accept this little effort and grant me success in the Hereafter. Amin!


This line and the next two lines (lines 5 to 7) are in Arabic and are quoted verbatim by the Shaykh from Imam Busiri’s famous poem Qasida Burda (The Poem of the Cloak).

This line (20) is a reference to the famous hadith qudsi, “Lawlaka, lawlaka, ma khalaqtul aflaka! (But for thee, but for thee, I wouldn’t have created the Heavens)”.

Lines 21 to 28 are very difficult being the Shaykh’s exposition of Shaykh al Akbar Muhyuddin Ibn Arabi’s concept of Wahdat al Wajood (Unity of Being) into Punjabi poetry whereby the Prophetﷺ is described in terms of the Perfect Man and the perfect manifestation of Allah’s Attributes in this world. Shaykh Pir Sayyid Mihr Ali Shah was acknowledged as the foremost expert on Ibn Arabi in his era. Scholars of the calibre of Dr. Sir Muhammad Iqbal (Alaihi Rehma) wrote to him about wahdat al .wajood As the Shaykh himself says in line 28, this is not for the simpleton or the common person!

A reference to Qur’an 43:5 in this line and line 34 immediately following it.

Another hadith qudsi.

These last two lines (49 and 50) are the most famous of the poem. Line 49 is entirely in Arabic. The Shaykh uses the Arabic tense with the prefix ‘ma’ (used, amongst other things, to denote astonishment) to express his awe and wonderment at the Prophet’s beauty, which he saw in a waking vision.

There are numerous recordings, both in the studio and live, of this naat (nearly always abridged) but my personal favourite is this live version by Muhammad Owais Qadri: LINK: VIDEO 1

SECOND VERSION:

NASHEED VIDEO : LINK 2

In Praise of the Prophet Muhammad (Allah bless him and grant him peace)

Our Religion is a religion of love and it ought to change you for good….

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Our religion is a religion of LOVE in the first place. Love of Allah Ta’ala, Love of Rasoolulllah, SallAllahu Ta’ala alayhi wa aalihi wa sallam, love of doing good, love of people, love of parents, love of children, love of neighbors, etc….

A good Muslim is a good human being in the first place. In summary; The Beloved sent the beloved out of love to teach love with love for the sake of love. And love does not have limits, for true love collapses all limits, not establishes them.

Our religion is a religion of LOVE….

“Our religion is a religion of LOVE in the first place. Love of Allah Ta’ala, Love of Rasoolulllah, sallallahu Ta’ala alayhi wa aalihi wa sallam, love of doing good, love of people, love of parents, love of children, love of neighbors, etc..love, love, love. No love = No Deen, as simple as that. Being a good Muslim doesn’t depend on knowledge you amass -as much-, race, color, culture, “holy” clothing you wear, “holy” self-proclaimed titles, or political views. It depends on how YOU treat OTHER than you; The Creator and the creation. Also if you don’t love for other human beings (regardless of creed, political view and background) what you love for yourself, then there is an essential problem in your very Iman. The merchants of hate and violence, even when they portray themselves as the “official and exclusive” spokespeople of Islam or “Sunnah”, dish out poison, not Deen. Islam is not a Deen of hate but of Love, mercy and unconditional compassion. Rest assured; Allah Ta’ala is much more compassionate, forgiving & merciful than all the “experts” in or “scholars” of the Deen (religion) put together. Today we have clerics -instantly- and without any experience or track record, turned into politicians as well, and started issuing Fatwa’s of violence against their political enemies. Our religion was always about giving life, not death to others. It was never about “Fatwa”, but was and is always about “Taqwa”.

The Religion itself is much easier and simpler than the strict rituals of the “religious”. The “official” spokesmen of the Deen are plenty!! making you feel as if Malik (Hellfire gatekeeper) is their employee, and Ridwan (Jannah gatekeeper) is them in person. Those who call you to hate or violate, are callers of Satan and to him, not to Allah Ta’ala or Islam. The term “Ulama-u-Su’ ” or (Errant Scholars) is a term usually used to describe scholars keen to please powerful governments/regimes and give them what they’d like to hear on the account of principles of Haqq, but equally so includes scholars/ preachers keen to please the populous and masses, cater to them, mobilize and ride on the wave of their innocent Deeni emotions of he masses on account of principles of Haqq.

I call you to search for the truths and question truths offered to you, for no truth can contradict the Wahi (Qur’an and authentic Sunnah). I call you to Love; for love heals.

Treat yourself and others with knowledge, humility and love. But Love itself is also a form of Rizq (sustenance from heavens/provisions granted by Allah). Don’t you see the Prophet -Sallallahu Ta’ala alayhi wa aalihi wa sallam- saying about Sayyidatuna Khadija al-Kubra: “I was granted the Rizq of her love” . So seek love just like you seek other forms of Rizq. Learn how to, aspire to, dream of, and be with those who love. The enemy of Islam is: ignorance and the culture and cults of hate.

The Saved Sect (al-Firqah al-Najiyah) Hadith -which is less than Sahih in my view- does not in anyway give any one group/cult the exclusive keys to Jannah, The Qur’an & authentic Sunnah do. The Saved Sect (al-Firqah al-Najiyah) is not the one seeking to lock up all other sects in Hell fire, but the one struggling to save them and all others. Such claims of guaranteed exclusivity to the right of salvation is nothing new, see Surah Al-Ma’ida #18, and the answer to it is beautiful and simple in Surah Al-Nis’a #124.

A good Muslim is a good human being in the first place. In summary; The Beloved sent the beloved out of love to teach love with love for the sake of love. And love does not have limits, for true love collapses all limits, not establishes them. O’Allah; empty my heart from all distractions taking me away from You, forgive me and fill my heart with Your Love.”
-Sayyidi Shaykh Dr. Muhammad bin Yahya al-Husayni al-Ninowy الشيخ د. محمد النينوي (May 2014)

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Jami is “Ishq” and Ishq is “Jami”

Following is a great couplet from the poetry of Maulana Jami (Alaihi Rahma) , a great lover of the Holy Prophet ﷺ.

YaRasulallah

O Messenger of God! If only like the dog of the Companions of the Cave,
I could be in Paradise among your Companions.
Is it right that their dog is in Paradise while I am in Hell?
He was the dog of those Companions; I am the dog of yours!

The above couplet reminds of another great verse which goes something like;

Oh Holy Prophet, would that your dog was called Jami,
You would call for your dog and I would come running.

Subhan Allah! Such poetry is an inspiration for the seekers of the truth as well as shows us a way of true love.