I remembered the malangs of Shah Jamal, the dirty, shirtless renouncers with ratty beards and dreads and bare chests covered in necklaces of prayer beads, throwing around their arms in Charlie Manson dances and whipping out their old ID cards to say look, I used to be someone and now I'm no one, I'm so lost in Allah that I've thrown away the whole world. Would that qualify them as Sufis? I didin't know how to measure it. Whether the malangs were Sufi saints or just drugged-out bums didn't really matter. The lesson I took from them was that you're never disqualified from loving Allah, never. And I could see again that what I went through was nothing new, not even anything special in the history of Islam, not a clashing of East and West; it was always there. And that made me feel more Muslim than ever, because fuck it all, CNN, this is Islam too.

ضع في يدي القيد ألهب أضلعيبالسوط ضع عنقي على السكينلن تستطيع حصار فكري ساعةأو محو إيماني و نور يقينيفالنور في قلبي و قلبي في يديربي و ربي ناصري و معنيني

كل عادة، خاصة اذا كانت قد نُقشت علي حجر الطفوله ،ستؤمن نوعا من الراحه النفسيه عند أدائها ،إنها تصير جزءاً من الذات،وسيكون مؤلما حتما تركها ...كما أي عادة

I am not one of those who believes—as Obama is said to believe—that a solution to the Palestinian statehood question would bring an end to Muslim resentment against the United States. (Incidentally, if he really does believe this, his lethargy and impotence in the face of Netanyahu's consistent double-dealing is even more culpable.) The Islamist fanatics have their own agenda, and, as in the case of Hamas and its Iranian backers, they have already demonstrated that nothing but the destruction of Israel and the removal of American influence from the region will possibly satisfy them. No, it is more the case that justice—and a homeland for the Palestinians—is a good and necessary cause in its own right. It is also a special legal and moral responsibility of the United States, which has several times declared a dual-statehood outcome to be its objective.

I am the slave of the Master of ProphetsAnd my fealty to him has no beginning.I am a slave of his slave, and of his slave’s slave,And so forth endlessly,For I do not cease to approach the doorOf his good pleasure among the beginners.I proclaim among people the teaching of his high attributes,And sing his praises among the poets.Perhaps he shall tell me: “You are a noted friendOf mine, a truly excellent beautifier of my tribute.”Yes, I would sacrifice my soul for the dust of his sanctuary.His favor should be that he accept my sacrifice.He has triumphed who ascribes himself to him!- Not that he needs such following,For he is not in need of creation at all,While they all need him without exception.He belongs to Allah alone, Whose purified servant he is,As his attributes and names have made manifest;And every single favor in creation comes from AllahTo him, and from him to everything else.

In a proper Islamic University, fard 'ain knowledge which represents the permanent intellectual and spiritual needs of the human soul--should form the core curriculum, and should be made obligatory to all students. Fard kifayah knowledge--reflecting societal needs and global trends--is not obligatory to all, but must be mastered by and adequate number of Muslims to ensure the proper development of the Community and to safeguard its proper place in world affairs. The fard 'ain knowledge shall include knowledge of the traditional Islamic sciences such as the Arabic language, metaphysics, the Qur'an and Hadith, ethics, the shari'ah sciences, and the history of Islam. Consonant with our position that these fard 'ain sciences are not static but dynamic, they should be continuously studied, analyzed, and applied in relation to the fard kifayah sciences; i.e. the fields of their specialization.

Festivals and fasts are unhinged, traveling backward at a rate of ten days per year, attached to no season. Even Laylat ul Qadr, the holiest night in Ramadan, drifts--its precise date is unknown. The iconclasm laid down by Muhammed was absolute: you must resist attachment not only to painted images, but to natural ones. Ramadan, Muharram, the Eids; you associate no religious event with the tang of snow in the air, or spring thaw, or the advent of summer. God permeates these things--as the saying goes, Allah is beautiful, and He loves beauty--but they are transient. Forced to concentrate on the eternal, you begin to see, or think you see, the bones and sinews of the world beneath its seasonal flesh. The sun and moon become formidable clockwork. They are transient also, but hint at the dark planes that stretch beyond the earth in every direction, full of stars and dust, toward a retreating, incomprehensible edge

From my insufficiency to my perfection, and from my deviation to my equilibriumFrom my sublimity to my beauty, and from my splendor to my majestyFrom my scattering to my gathering, and from my rejection to my communionFrom my baseness to my preciousness, and from my stones to my pearlsFrom my rising to my setting, and from my days to my nightsFrom my luminosity to my darkness, and from my guidance to my strayingFrom my perigee to my apogee, and from the base of my lance to its tipFrom my waxing to my waning, and from the void of my moon to its crescentFrom my pursuit to my flight, and from my steed to my gazelleFrom my breeze to my boughs, and from my boughs to my shadeFrom my shade to my delight, and from my delight to my tormentFrom my torment to my likeness, and from my likeness to my impossibilityFrom my impossibility to my validity, and from my validity to my deficiency.I am no one in existence but myself,

The Qur’ān began by criticizing two closely related aspects of that society: the polytheism or multiplicity of gods which was symptomatic of the segmentation of society, and the gross socioeconomic disparities that equally rested on and perpetuated a pernicious divisiveness of mankind. The two are obverse and converse of the same coin: only God can ensure the essential unity of the human race as His creation, His subjects, and those responsible finally to Him alone. The economic disparities were most persistently criticized, because they were the most difficult to remedy and were at the hear of social discord—although tribal rivalries, with their multiple entanglements of alliance, enmity, and vengeance, were no less serious, and the welding of these tribes into a political unity was an imperative need. Certain abuses of girls, orphans, and women, and the institution of slavery demanded desperate reform.

This is the difference between someone whose heart is purified and sound and one whose heart is impure and corrupt. Impure people oppress, and the pure-hearted not only forgive their oppressors, but elevate them in status and character. In order to purify ourselves, we must begin to recognize this truth. This is what this book is all about — a book of self-purification and a manual of liberation. If we work on our hearts, if we actually implement what is suggested here, we’ll begin to see changes in our lives, our condition, our society, and even within our own family dynamics. It is a blessing that we have this science of purification, a blessing that this teaching exists in the world today. What remains is for us to take these teachings seriously.Signs, Symptoms and Cures of the Spiritual Diseases of the Heart. Translation and Commentary of Imam Mawlud's Matharat al-Qulub. Schaykh Hamza Yusuf. E-Book S. 10

وانظر إلى حال النبي صلى الله عليه وسلم حين ضربه قومه فأدموه وهو يمسح الدم عن وجهه ويقول : «اللهم اغفر لقومي فإنهم لا يعلمون» فعلى الداعية أن يكون صابراً مُحتسباً

قال أبو حازم: إذا كنت تطلب من الدنيا ما يكفيك فأدنى ما فيها يكفيك و إن كنت تطلب ما يغنيك و لا يغنيك ما يكفيك فليس فيها ما يغنيكIf you seek in this world what suffices you then the least of this world will suffice you and if you seek for what will fulfil you and you can't be fulfilled by what suffices you then nothing in this world will fulfill you.

_ الاسلام السياسي هو صناعة للرأي العام بالدعوة و بالأسوة و بالقدوة .. وهدفه أن يصبح الرأي العام الاسلامي من القوة بحيث يصبح ملزما للحاكم و موجها له في جميع قراراته .

إن ديننا هو الذي اخترع الحريات والحقوق التي يتطلع إليها العانون والمعذبون في الأرض، ولكن المسلمين كأنما تخصصوا في تشويه دينهم، وطمس معالمه بأقوالهم وأفعالهم

If only we could have the Prophet Muhammad back to correct all these extreme beliefs that bring more harm than good to fellow Muslims and non-Muslims.It really makes me sad knowing that extremism was not endorsed by the Holy Quran and if a Muslim must stand up to defend himself, only when he is directly offended and immediate harm is looking to him straight to the face.But sad to say, that violence has become a way of life for most, thinking that since the Prophet fought for Islam, then it is the way of Islam.TERRORIST GROUPS calling themselves Muslims will truly be not accepted by the ways of the Prophet Muhammad.Please be reminded that when the Prophet preached Dawah and introduced Islam to the world, HE DID NOT DO IT THROUGH VIOLENT MEANS. HE DID NOT KILL PEOPLE ONLY TO MAKE THEM FOLLOW ISLAM.If he had to fight, it was done to defend himself and his companions because the PROPHET was a victim of oppression and many were united to kill him.