Allah.

Allah gives light in darkness,

Allah gives rest in pain,

Cheeks that are white with weeping

Allah paints red again.

The flowers and the blossoms wither,
Years vanish with flying fleet;
But my heart will live on forever,
That here in sadness beat.

Gladly to Allah's dwelling
Yonder would I take flight;
There will the darkness vanish,
There will my eyes have sight. 

Henry Wadsworth Longfellow

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Proud Muslims Convention

Proud Muslims Convention is here. Aiming to be the largest and exciting Muslim convention in Western Canada!

The project is led by Tarek Zaki of Edmonton, who has worked hard to get an incredible venue in Rexall Place and an amazing list of Entertainers and Scholars. The list includes:
- Maher Zain
- Dean Obeidallah
- Tarek Ramadan
- Yasmin Mogahed
- Sh. Yahya al-Ninowy
- and many more!

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Salafism in America

Interesting NY Times piece about Yasir Qadhi and Salafism in America and it's place in the orthodoxy of Islam.

http://www.nytimes.com/2011/03/20/magazine/mag-20Salafis-t.html?_r=1&pagewanted=all

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The Inner Dimensions of Fasting: Imam Ghazali (ra)

The following is an excerpt on the inner dimensions of fasting by one of the greatest scholars of Islam, Imam Ghazali (ra):

The Inner Dimensions of Fasting - By Imam Ghazali r.a.

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Collection of Articles Concerning Ramadan

The following is a collection of great articles and tidbits dealing with Ramadan:

Collection of Articles Concerning Ramadan

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Traditional Scholarship and Modern Misunderstandings

In this modern day of Islam, many ways of thinking and understanding have emerged. However, as Muslims it is imperative to stick to traditional 'ulema and their way of understanding, which is often referred to as Ahlus sunnah wa'l Jama'ah.

The following is a booklet on prevalent misunderstandings nowadays in the ummah on certain issues:
Traditional Scholarship and Modern Misunderstandings

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Prevention of Heart Diseases- Islamic Approach

Shaykh-ul-Islam Dr Muhammad Tahir ul Qadri is a leading scholar of classical islamic sciences from Pakistan. He has studied from notable shuyookh from all over of the world and most of his students who have received 'ijaza from him are also now scholars in their own right, including Shaykh Habib 'Ali al-Jifri from Yemen, Ash-Shaykh Abul Khayr ash-Shukri from Syria(imam of Syria's grand Ummayad mosque), Mufti al-Azam Shaykh `Abdur Razzaq as-Sa’di from Iraq (head mufti of Baghdad), Shaykh Yousuf bin Younus Ahmad Abdur Raheem from Egypt's Jamia Al-Azhar, and Shaykh Abdul Hakim Murad from Oxford.

The following is a book by Shaykh Tahir on Prevention of Heart Diseases:
Prevention of Heart Diseases - Prof Dr. Muhammed Tahir ul Qadri

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Leo Tolstoy

Leo Tolstoy, was a Russian author, essayist and philosopher born Lev Nikolayevich Tolstoy on 28 August 1828 into a long line of Russian nobility. He is well-known for his epic novel War and Peace (1865-69), Hadji Murad (1896-1904), and many others. He was a deeply thoughtful individual who concerned himself with the divine, the meaning of life, and the moral ideal. What is well-known is Tolstoy's contribution to society in the field of literature and philosopher, but what is uknown is his deep respect and understanding of Islam and Muhammad (saw).

The following is a book compiled about Tolstoy's appreciation of and for Islam:

Tolstoy About Muhammad (Pbuh)

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Shock Dead, Everybody's Gone Mad

As the world examines, reflects, and reminisces on the life of Michael Jackson, it is incumbent that we do not overlook his monumental work for human rights and the significant milestone of his conversion to Islam, which although conveniently left-out from mainstream media, was likely the reason for his recent stability, contentment, and success.

Even though most will remember him as the "King of Pop", or simply Michael, we as Muslims should remember him for Mika'eel, his name after accepting Islam, because that is what will ultimately help him and allow him to have the stability and contentment he lacked in this world in the Hereafer insha'Allah. Ameen. The following is an article by Shaykh Hamza Yusuf on the passing of Mika'eel Jackson:

Shock Dead, Everybody's Gone Mad: Reflections on the Death of Michael Jackson By Hamza Yusuf

On the news Everybody's dog food Bang bang Shock dead Everybody's gone mad... From "They Don't Care About Us" by Michael Jackson As a little boy, Michael Jackson had an extraordinary charisma -- as well as an absolute innocence -- that was disarmingly charming. It captivated millions of Americans and eventually people around the world. As the years went by, his career took strange turns and he slowly turned white, transforming his face eerily into a pale and ghastly masque, perhaps to conceal the pain of alienation from his own self and family. He was also rumored to have unsavory predilections that would never have been suggested if one used the rigorous criteria of Islam before hurling an accusation. Despite the rumors, he appeared to have had a genuine concern for children, wanting to provide them with a world that was denied to him as a child due to the abuses he claimed to have suffered. I was very happy for him last year when he reportedly became a Muslim. He had apparently followed the footsteps of his dignified and intelligent brother, Jermaine, who converted to Islam 20 years ago and found peace. It seemed befitting that Michael sought refuge from a society that thrives on putting people on pedestals and then knocking them down. He was accused of many terrible things, but was guilty of perhaps being far too sensitive for an extremely cruel world. Such is the fate of many artistic people in our culture of nihilistic art, where the dominant outlet for their talents is in singing hollow pop songs or dancing half-naked in front of ogling onlookers who often leave them as quickly as they clung to them for the next latest sensation. In the manner of Elvis or the Beatles, Michael is unwittingly both a cause and a symptom of America’s national obsession with celebrity, currently on display in the American Idol mania. Celebrity trumps catastrophe every time. Far too few of us make any attempt to understand why jobs are drying up, why mortgages are collapsing, why we spend half-a-trillion dollars to service the interest on the national debt, why our government’s administration, despite being elected on an anti-war platform, is still committed to two unnecessary and unjust wars waged by the earlier administration, wars that continue to involve civilians casualties on an almost daily basis. Instead, we drown in trivia, especially trivia related to celebrity. And the response to Michael’s death is part of the trivial pursuits of American popular culture. The real news about death in America is that twenty Iraq and Afghan war veterans are committing suicide every day. But that does not make the front page nor is it discussed as seriously as the King of Pop’s cardiac arrest. Nevertheless, Michael’s very public death notice is a powerful reminder that no matter how famous or talented or wealthy one is, death comes knocking, sometimes sooner than later. Michael has now entered a world of extraordinary perception, a world that makes his “Thriller” video seem mundane. It is a world of angels and demons, and questions in the grave, a world where fame is based upon piety and charity. Given Michael’s reported conversion to Islam last year, Muslims count him as one of our own, and we pray that he can finally find the peace he never found in this world and that he is in a place, God willing, of mercy, forgiveness, and solace.

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Russell Simmons speaks out on CNN

The following is an excerpt from Russell Simmons' interview with Wolf Blitzer on CNN, in which he speaks out about dialogue and Muslims:

BLITZER: He's one of the richest and most recognized men in all of music, so what might you get the man who arguably has it all? Here's the answer: political action.

(BEGIN VIDEOTAPE)

BLITZER: And joining us now, Russell Simmons. He's here in Washington for what's called a Hip-Hop Summit.

And you have been meeting with Nancy Pelosi, with Harry Reid. Explain what your political agenda is right now.

RUSSELL SIMMONS, CHAIRMAN, HIP-HOP SUMMIT ACTION NETWORK: Well, it's actually Children Uniting Nations. And the Hip-Hop Summit has teamed up with them. And Daphna, who has been working on this -- this is the fifth year they have had this -- this convention.

BLITZER: They're trying to help kids?

SIMMONS: Yes, the idea to -- help kids. The Children Uniting Nations is about helping kids, but to educate lawmakers on what they can do, because lots of times, you know, they're -- they're well- rounded.

(CROSSTALK)

BLITZER: How critical is this crisis right now? SIMMONS: Well, the -- the youth crisis is -- is -- is -- whether it's prison reform or obesity or AIDS, or -- you know, I think that we have to invest more in young people. And that's really why we're here.

I run four suffering charities, but I find that, if you can get legislation, you know, that's a real footprint. It's a much more significant...

(CROSSTALK)

BLITZER: Is it happening the way you want it to happen, I mean, or are you frustrated?

SIMMONS: Well, no, I'm not a person who gets frustrated.

You know, we're planting good seats. I mean, even when you're only -- like, in the Rush foundation, we have our charity event next week. it's -- there's only but so many kids that we can help. There's 80 programs, but when you get funding for a state or federal kind of program, then you help hundreds of thousands of kids.

BLITZER: The president of the United States, Barack Obama you like him a lot. Is there anything he's done that's disappointed you so far?

SIMMONS: No, no, not -- I'm the chairman of the Foundation for Ethnic Understanding.

And the other day, he brought me to tears, his speech.

BLITZER: In Cairo?

SIMMONS: That's right, his speech. And that -- you know, that's what I do. I do Muslim-Jewish dialogue, along the chairman of the World Jewish Congress, Marc Schneier, Rabbi Schneier.

And, so, to see that kind of outreach -- and I believe in dialogue. I believe it's critical in this day and age not to have it. And the president owes it to communities to -- to check and see maybe there's some things that...

(CROSSTALK)

BLITZER: Is there hope that you can help bring these groups together? Because it seems so frustrating and hopeless out there, especially on the Israeli/Palestinian front.

SIMMONS: Well -- well, we have 52 programs across the country and across the world now. In England, in Germany, in France, we're starting these same kinds of programs, where imams speak in synagogues, synagogues speak in -- I mean, and -- and...

BLITZER: Rabbis.

SIMMONS: ... Rabbis speak in mosques. And that -- and those programs are very successful, and we're planting good seeds. And, so, it's -- it's about you deal your resources, using them as best you can.

The thing I ask is, if we want to go and speak in Cairo about having a better relationship with the Muslim community, then we have to cleanse our hearts of Islamophobia, which is a big problem here in America.

Taken from http://edition.cnn.com/TRANSCRIPTS/0906/09/sitroom.01.html

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Taraweeh- 8 or 20?

Shaykh Abu Yusuf Riyadh al-Haq, a traditional scholar of the highest calibre and graduate of Darul Uloom Al-Arabiyyah Al-Islamiyyah clarifies the correct number of rakaʿāt in taraweeh.

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Stories of the Qur'an

Stories of the Qur'an, or Qisas al-Qur'an by ibn Kathir is an extract from his larger work al-Bidayah wan-Nihayah. The book covers the stories and themes in the Qur'an.

Stories of the Quran

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al-Adab al-Mufrad

Al-Adab al-Mufrad, a Code for Everyday Living, was authored by Imam Bukhari rahimahullah (194-256AH / 810 - 870 CE) as to provide insight into the moral conduct of the early Muslims in a society led by the perfect character of an-Nabi Muhammad (saw). This unique collection of 1322 ahadith and ath'aar is one of the earliest and most authentic works on Islamic etiquette and the Islamic way of life.

Not only are they practical and inspiring, they also fulfil a desperate need for authoritative guide on morality and spirituality for Muslims living in a modern, secular society, where the line between right and wrong is increasingly blurred. The following is an english translation of the text by Ustadha 'Aisha Bewley:Imam Bukhari - Adab Al-Mufrad

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Jihad and Islamic Law

The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute headquartered in Amman, the capital of the Hashemite Kingdom of Jordan. The purpose of the Royal Aal al-Bayt Institute for Islamic Thought is to serve Islam and humanity at large.  

Among its objectives are: promoting awareness of Islam and Islamic thought, rectifying unsound ideas and misconceptions about Islam, highlighting the Islamic intellectual contribution and its impact on human civilization, deepening the dialogue and fostering cooperation between the schools of Islamic jurisprudence, highlighting the achievements of Aal al-Bayt (Household of the Prophet) and their calling for middle ground, moderation and tolerance, fostering the encounter of Muslim scholars, the strengthening of their intellectual links and exchange of opinions, and cooperating with research centres, institutes, academic entities and universities in accordance with the objectives of the Institute. The following book is a production of the Royal Aal al-Bayt Institute for Islamic Thought regarding Jihad and Islamic Law:Jihad and Islamic Law

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Is There No Arafat Except the One in Arafat?

Is There No Arafat Except the One in Arafat? 

In addition to the ongoing disagreements over when Ramadan begins and ends, there is a dispute every year over whether or not the correct day of Arafat is the one being observed by those making the pilgrimage to Mecca.

A considerable number of Muslims assume that Islam demands that every Muslim community in the world adjust their local calendars to conform to the Saudi Arabian Islamic calendar, since, naturally, there can be only one day of Arafat. Consequently, even if the day of Arafat of the local calendar is one day after the day it is observed in Saudi Arabia, the reward for fasting this special day for non-pilgrims as encouraged by our beloved Messenger (may Allah grant him mercy and peace) is directly connected with when the pilgrims are on the plains of Arafat. If this is so, anyone fasting on the day after the day the pilgrims leave Arafat would be fasting on the day of ‘Id, something that has been prohibited by the Prophet (may Allah grant him mercy and peace). 

Where does such an understanding come from? The Qur’an or the Sunnah? No! Rather, this is a popular understanding adopted by a large number of Muslims in both the Muslim world and in western countries where Muslims reside. This remains the case, in spite of the fact that no sound evidence can be found to substantiate this understanding—not in the Qur’an, not in the Sunnah, and not in the fiqh of any of the four schools of law. Furthermore, despite the fact that the ‘Id celebration was initiated by the Prophet (may Allah grant him mercy and peace) in the second year after his migration to Medina and celebrated thereafter until he made the Hajj pilgrimage in the 10th year, there is no report that indicates that he attempted to find out when the day of Arafat was in Mecca in order to make his ‘Id celebration in Medina coincide with the ‘Id celebration in Mecca. Some Muslims today have even begun to accuse other Muslims who fast according to local established calendars that contradict Saudi Arabia’s calendars or the practice of the Kingdom of Saudi Arabia to be innovators and dissenters from the mainstream. In light of this new phenomenon, I have found it necessary to make a personal statement on this matter— backed by Islamic sources and authoritative statements of our scholars. In doing so, it is necessary to speak first about the lawfulness or unlawfulness of fasting the day of Arafat, for those performing Hajj and those who are not. 

Fasting the Day of Arafat 

In trying to bring greater clarity to this matter, it is important to first speak about fasting the day of Arafat. Umm al-Fadl bint al-Harith reports, “Some people among us disputed with one another on the Day of Arafat about whether or not the Messenger of Allah (may Allah grant him mercy and peace) was fasting. Some of them said: “He is fasting.” Others said: “He is not fasting.” So I sent to him a goblet of milk while he was stationed on his camel in Arafat and he drunk from it.” 

Nawawi says, 

The view of Shafi’i, Malik, Abu Hanifah, and the overwhelming majority of the scholars is that it is recommended for the one performing the pilgrimage not to fast on the day of Arafat while in Arafat. Ibn Mundhir ascribes that view to Abu Bakr, ‘Umar, ‘Uthman ibn ‘Affan, and Ibn ‘Umar. Thawri said: “But Ibn al-Zubayr and ‘Aisha used to fast it (i.e., the day of Arafat while in Arafat).” This [second] view has also been ascribed to ‘Umar ibn al-Khattab and ‘Uthman ibn Abi al-‘As. Ishaq (ibn Rahuwayh) also inclined toward it, and ‘Ata used to fast it (while in Hajj) during the winter, but not during the summer. Qatadah said: “There is no harm in it as long as one does not lose the strength to supplicate [Allah].” The overwhelming majority presented as proof the fact that the Prophet (may Allah show him mercy and peace) did not fast it, and that it is kinder to the pilgrim for maintaining the etiquettes of observing the standing [at Arafat] and the more important rites [of the Hajj]. The others presented as proof the prophetic traditions that unrestrictedly mention that the fast of Arafat is expiation for two years [of sin]. The majority, however, applied those reports to those who are not there [in Arafat].


One of the alternate reports that Nawawi refers to is one in which the Prophet (may Allah grant him mercy and peace) said, “...For fasting the day of Arafat I anticipate from Allah to expiate [the sins of] the year before it and the year that comes after it...” 

Imam Muslim reports both hadiths in his Sahih. That being the case, we can clearly see why the scholars have differed about the ruling of fasting this day. That is, is it unlawful only for those who are on the pilgrimage to fast? Are we to give more preference to the first hadith over the second? Or are we to attempt to reconcile the two sound narrations and conclude that the prohibition is merely indicative of mild discouragement? 

Abu Dawud relates that Abu Hurayrah said, “The Messenger of Allah (may Allah grant him mercy and peace) forbade the fasting of the day of Arafat while in Arafat.” Were it not for the weakness of this hadith, the matter would perhaps be resolved. 

What we observe from this study is that the overwhelming majority of scholars have chosen to join these reports and conclude that this prohibition against fasting the day of Arafat is directed against those who are performing the pilgrimage, not against those who are not. 

Is It Unlawful for Pilgrims to Fast the Day of Arafat? 

After becoming acquainted with the aforementioned prophetic traditions and observing the disagreement between the scholars regarding their proper interpretation, we now need to ask the question of whether or not this prohibition for those performing the Hajj is one that indicates that to fast this special day is a sin. 

The commentator on the Sunan of Abu Dawud, Muhammad Sharaf b. Amir, relates the following with regard to this prohibition of fasting the day of Arafat while in Arafat: 

Khattabi said: “This is a prohibition of recommendation, not a prohibition of obligation. The pilgrim is merely prohibited from doing that (fast) out of fear that he will become too weak to supplicate and entreat [God] while in that station. As for he who finds strength and fears no weakness, it is then more superior to fast that day, God-willing. He (may Allah grant him mercy and peace) said, ‘Fasting the day of Arafat expiates two years: one year before it and one year after it.’ Scholars have differed about whether or not the pilgrim may fast the day of Arafat. It has been related that ‘Uthman b. Abi al-‘As and Ibn al-Zubayr used to fast it (while on Hajj). Ahmad b. Hanbal said: ‘If he has the strength to fast, he may fast. If he does not fast, that is a day wherein he is in need of strength.’ Ishaq used to consider it recommended for pilgrims to fast it, and ‘Ata used to say: ‘I fast during the winter, but I do not fast during the summer.’ Malik and Sufyan al-Thawri used to prefer that the pilgrim not fast, as did Shafi’i. [On the other hand] it has been related that Ibn ‘Umar (may Allah be pleased with him) said: ‘The Prophet (may Allah grant him mercy and peace) did not fast it, nor did Abu Bakr, ‘Umar, or ‘Uthman. And I do not fast it...’ The apparent meaning of the hadith of Abu Hurayrah is that it is not permitted to fast in the plains of Arafat. However, conflict is removed from these hadiths by the fact that the fast of this day is recommended for everyone, but disliked (makruh) for the one who is a pilgrim on the plains of Arafat. The wisdom is that such a thing may perhaps lead one to become too weak to supplicate and make mention of God (dhikr) there on the day of Arafat as well as prevent him from fulfilling the [other] acts of Hajj. It has also been stated that the wisdom is that it is a day of ‘Id for the people of the station of Arafat (mawqif) since they are gathered together in it...”


Following the Sighting of Another Town 

Given the above, we conclude that only pilgrims have been discouraged from fasting the day of Arafat and that this discouragement is not intended to that those who fast have committed a sin. The question remains whether or not one town, country, or region is obliged to follow another for the timing of religious observances. 

A popular understanding is that three of the four Sunni schools of law make it binding for all Muslims to fast Ramadan and end the fast whenever one Muslim country has a verifiable sighting of the first lunar crescent (hilal). According to this logic, if Saudi Arabia the place that hosts the Hajj pilgrimage claims to have spotted the crescent, we are to adjust our calendars to theirs and follow them for the ‘Id celebration and the fast of the day of Arafat. However, a closer look into the disagreement between the traditional schools on this matter bears out an uneasy reality: in truth, most scholars of the traditional schools do not make it binding for one region to follow another for Ramadan or the ‘Id of the Sacrifice, unless the other town is near. In clarification of this mistaken presumption, Sharaf b. Amir states: 

Hafiz [ibn Hajar al-‘Asqalani] states in al-Fath: “The scholars have split to a number of views concerning that matter. [1] One view is that the people of every town have its own sighting. In the Sahih of Muslim there is something that bears testimony to that from the hadith of Ibn ‘Abbas. Ibn Mundhir ascribes this view to ‘Ikrimah, Salim, and Ishaq, and Tirmidhi ascribed it to the people of knowledge while abandoning mention of any other view concerning the matter. Mawardi also narrated it as a [sound] position of the Shafi’is; [2] The second view is the opposite of that first [view]. It is that whenever it is sighted in a town, the people of all other towns must adhere to it. It is the popular view among the Malikis, but Ibn ‘Abd al-Barr narrated unanimous agreement to the contrary of this view. He said: ‘They unanimously agreed that the sighting is not to be observed with respect to towns that are at a distance from one another, like [the distance between] Khurasan and Andalus.’ Qurtubi said: ‘Our shaykhs (Malikis) have said: “Whenever the sighting is clearly visible in a place and then it is transmitted to others by the testimony of two witnesses, they are obliged to fast.” Ibn Majishun said [however]: ‘Only the people of the town where the witnessing occurs are obliged [to fast] unless it is established by the Caliph (al-Imam al-‘Azam). In such a case, all the people are obliged [to fast], because all the towns with respect to him (the Caliph) are as one town, since his verdict is binding upon everyone.’ Some of the Shafi’is said: ‘If the towns are in close proximity to one another, the ruling is one. And if they are at a distance from one another, then there are two views [in the Shafi’i School]. [1] One is that it is not obligatory in the view of most; and [2] the second is the view of Abu al-Tayyib and a [small] faction who chose the view that it is binding to follow. Baghawi also ascribed it to Shafi’i. And there are a number of views regarding the precise definition of what it means to be “at a distance from one another.” [1] One view is that it is determined by the difference in moonrises (ikhtilaf al-matali’). The scholars of Iraq and Saydalani spoke in certain terms that it is the correct view. Nawwawi also considered it to be the correct view in al-Rawdah and Sharh al-Muhadhdhab; [2] The second view is that it is determined by the distance of travel for shortening prayer (masafat al-qasr). The Imam and Baghawi spoke in certain terms that it is the correct view. Rafi’i also considered it to be the correct view in al-Saghir as did Nawwawi in Sharh Muslim; [3] The third view is that it is determined by the difference of regions (ikhtilaf al-aqalim); [4] As for the fourth view, Sarkhasi narrated it and said: ‘It is binding upon every town where it is not imagined that it would be hidden from hind sight were it not for some obstruction [of our view], but [it is] not [binding upon] others; [5] The fifth is the view of the aforementioned Ibn al-Majishun.’”


Standing on Arafat on the Wrong Day 

If it is not binding to follow Saudi Arabia for the ‘Id of Sacrifice or for the reward of fasting the day of Arafat, then it would seem that we are saying that the pilgrims are on Arafat on the wrong day. If that is the case, how can their Hajj be valid or accepted, since it is well established that Arafat is the most important day of the Hajj? This is the concern of many Muslims, and such a concern is valid. It is perhaps the main driving force behind the overwhelming desire of so many of us to adjust our calendars to Saudi Arabia’s for the Hajj. No one wants to tell a pilgrim that his or her Hajj is invalid because they were on Arafat on the wrong day. 

In spite of this concern and the fact that we may believe that the Saudi regime errs in its declaration of the start of the sacred month of Hajj, there is an agreed upon Islamic principle that we must not forget. That principle is that “Things done by mistake, forgetfulness, or by coercion are pardoned.” This is expressed in unequivocal terms by our holy Prophet (may Allah grant him mercy and peace) when he says, “Verily Allah has overlooked for me against my ummah mistakes, forgetfulness, and what they are compelled to do.” 

In the case of Hajj this means that since one is compelled to conform to what Saudis consider to be the day of Arafat, we are absolved of any guilt for performing one of the holy rites on the incorrect day. Furthermore, since our intention is to fulfill Allah’s commandments, we will be rewarded for our intentions in spite of the mistake made by our governors. “Deeds are by intentions.” This also means that if this mistake made by our governors is one that results from malice and full knowledge that it is a mistake, our governors will bear the brunt and burden of this sin, not those coerced. 

I lived in the country of Morocco for four years and witnessed, for three consecutive years, Morocco celebrate the ‘Id of the Sacrifice (Adha) one day after it was observed in Saudi Arabia, and no one ever questioned whether or not we should be celebrating ‘Id on the same day as Saudi Arabia. As a matter of fact, the media in Morocco made it a regular practice to broadcast when the pilgrims were on Arafat and even announced that the ‘Id would be observed in Mecca on a particular day, and that Morocco would observe it on the following day. 

Fasting with the People 

At times, it seems that it is only the Muslims living in western lands who strive to practice what they believe is the ideal of following the first claimed sightings of a Muslim country. With the exception of a small number of Muslim countries, each country has an independent and national sighting that is followed. This is largely due to [1] the strict adherence to some traditional fiqh opinions, [2] the loss of trust and trustworthiness in the authorities of Muslim lands, and [3] the aim of maintaining the national unity of the people. 

The logical consequence for western Muslims would be to strive to build a more solid community, by looking inward for religious validation, especially when looking to outward religious authorities has only led to greater disunity and distrust. In this regard, Shaykh Ahmad al-Mukhtar al-Shinqiti says, 

In recent times, it has happened often, especially in the lands that have not been accustomed to having judgments of the sacred law embrace them, like the lands of the African desert that the people have differed much about fasting, breaking fasts, and the sacrifice. They did not know that it has been related from ‘Aisha (may Allah be pleased with her) that she said: “The Messenger of Allah (may Allah grant him mercy and peace) said: ‘The discontinuance of the fast (fitr) is the day that the people discontinue the fast, and the sacrifice is the day the people sacrifice.’” Tirmidhi related it and said: “This is a sound hadith related of a singular origin (hadith hasan gharib). And some of the people of knowledge explained this hadith saying that it means that the discontinuance of the fast and the commencement of the fast are to be done with the group (jama’ah) and the majority of the people...” And in it is proof that a person is to give consideration to being in conformity with the people in establishing [the worship].


As these matters are clear, I think it only prudent to demand from those who scold people for not following Saudi Arabia to bring forth evidence from the Qur’an, Sunnah, or statements of the scholars to validate their opinion. If they cannot, they need to leave the people to continue to do what they know to be in conformity with the teachings of our tradition. 

Therefore hold not yourselves purified: He knows best who it is that guards against evil. (53:32) 



Sahih Muslim, Hadith no. 1123. 

Sharh Sahih Muslim, Volume 4. 

Sahih Muslim: Hadith no. 1162. The hadith is also reported by Abu Dawud, Tirmidhi, Nasa’i, and Ibn Majah. Hadith no. 244 

‘Awn al-Ma’bud ‘ala Sunan Abi Dawud, pp. 1068–1069. 

In light of this view, this would mean that since Saudi Arabia is at an enormous distance from the United States, it is not binding on those in the United States to emulate the Saudis in their fast, breaking of the fast, or ‘Id celebrations. The other view that demands that each region or locale rely upon an independent sighting precludes the emulation of Saudi Arabia in such instances even if the town is in proximity of the Kingdom. ‘Awn al-Ma’bud, p. 1032. 

The point of this passage is that regional sightings should be made the criterion for effacing disunity. The first part of the scholar’s statement wherein he points out the fact that people have differed about the proper dates of observance because they did not know the hadith of the Prophet that indicates that the fast and sacrifice celebration should be observed with the people in one’s locale explains the rest of the citation. So, one should not allow himself to be confused or believe that this means that we simply do what most of the people are doing even if it is impossible to sight the crescent on the night the claim is made. This is not the intent. The confusion that happened to those in the African desert was a direct result of attempting to follow a country or region outside of the African desert. So take note! Mawahib al-Jalil min Adillati Khalil, 1:329. 

By Shaykh 'Abdullah bin Hamid 'Ali

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Qaṣīda al-Burda قصيدة البردة

Qaṣīda al-Burda, or the "Poem of the Mantle" as it is referred to, is an ode of praise for the an-Nabi (saw). It was composed by Imām Ṣālih Sharaf ad-Dīn Abū `Abd Allāh Muḥammad ibn Ḥasan al-Būṣīrī (1212-1296) of Egypt. The poem's full title is al-Kawākib ad-Durrīya fī Madḥ Khayr al-Barīya, or "Celestial Lights in Praise of the Best of Creation". It is famous throughout the Muslim world.

The writer Imām Ṣālih Sharaf ad-Dīn Abū `Abd Allāh Muḥammad ibn Ḥasan al-Būṣīrī R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Muhammad Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah az'zawajal to cure him from his illness, He isolated himself in a quiet place one night and with complete devotion, concentration and sincerity began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina Muhammad Sallallhu Alayhi Wasallam. He told the prophet of his illness whereupon Rasuluallah (saw) passed his blessed hand over Imam Busairi's body. Through the blessing of the Rasool Sallallhu Alayhi Wasallam, Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Rasuluallah place on his paralysed limbs. This resulted in the poem being named Qaṣīda al-Burda, or the Poem of the Cloak:

بسم الله الرحمن الرحيم

مَولايَ صَلِّ وسَلِّمْ دَائِمًا أَبَدًا
عَلَى حَبِيبِكَ خَيْرِ الْخَلْقِ كُلِّهِمِ

مَولايَ صَلِّ وسَلِّمْ دَائِمًا أَبَدًا
عَلَى الْبَشِيرِ وآلِ الْبَيتِ كُلِّهِمِ

مَولايَ صَلِّ وسَلِّمْ دَائِمًا أَبَدًا
عَلَى الْمُحِبِّينَ لِلْمُخْتَارِ كُلِّهِمِ

الفَصْلُ الاَوَّلُ
فِي ذِكْرِ عِشْقِ رَسُولِ اللهِ صلى الله عليه وسلّم

1. أَمِنْ تَذَكُّرِ جِيْرَانٍ بِذِي سَلَمٍ
مَزَجْتَ دَمْعًا جَرٰى مِن مُّقْلَةٍ بِدَمِ

2. أَمْ هَبَّتِ الرِّيْحُ مِنْ تِلْقَاءِ كَاظِمَةٍ
أَوْ أَوْمَضَ الْبَرْقُ في الظَّلْمَاءِ مِنْ إِضَمٍ

3. فَمَا لِعَيْنَيْكَ إِنْ قُلْتَ اكْفُفَا هَمَتَا
وَمَا لِقَلْبِكَ إِنْ قُلْتَ اسْتَفِقْ يَهِمِ

4. أَيَحْسَبُ الصَّبُّ أَنَّ الْحُبَّ مُنْكَتِمٌ
مَّا بَيْنَ مُنْسَجِمٍ مِّنْهُ وَمُضْطَرِمِ

5. لَوْ لاَ الْهَوٰى لَمْ تُرِقْ دَمْعًا عَلَى طَلَلٍ
وَلاَ أَرِقْتَ لِذِكْرِ الْبَانِ وَالْعَلَمِ

6. فَكَيْفَ تُنْكِرُ حُبًّا بَعْدَمَا شَهِدَتْ
بِهِ عَلَيْكَ عَدُولُ الدَّمْعِ وَالسَّقَمِ

7. وَأَثْبَتَ الْوَجْدُ خَطَّي عَبْرَةٍ وَّضَنًى
مِّثْلَ الْبَهَارِ عَلَى خَدَّيْكَ وَالْعَنَمِ

8. نَعَمْ سَرٰى طَيْفُ مَنْ أَهْوٰى فَأَرَقَّنِي
وَالْحُبُّ يَعْتَرِضُ اللَّذَّاتِ بِالأَلَمِ

9. يَا لاَئِمِي في الْهَوَى الْعُذْرِيِّ مَعْذِرَةً
مِّنِّي إِلَيْكَ وَلَوْ أَنْصَفْتَ لَمْ تَلُمِ

10. عَدَتْكَ حَالِي و لاَ سِرِّي بِمُسْتَتِرٍ
عَنِ الْوُشَّاةِ وَلاَ دَائِي بِمُنْحَسِمِ

11. مَحَضْتَنِي النُّصْحَ لـٰكِن لَّسْتُ أَسْمَعُهُ
إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ في صَمَمِ

12. إِنِّي اتَّهَمْتُ نَصِيحَ الشَّيْبِ في عَذَلِي
وَالشَّيْبُ أَبْعَدُ في نُصْحٍ عَنِ التُّهَمِ

الفَصْلُ الْثَّاني
فِي مَنْعِ هَوَى النَّفْسِ

1. فَإِنَّ أَمَّارَتِي بِالسُّوءِ مَا اتَّعَظَتْ
مِنْ جَهْلِهَا بِنَذِيرِ الشَّيبِ وَالْهَرِمِ

2. وَلاَ أَعَدْتُّ مِنَ الْفِعْلِ الْجَمِيلِ قِرٰى
ضَيْفٍ أَلَمَّ بِرَأْسِي غَيْرَ مُحْتَشَمِ

3. لَو كُنْتُ أَعْلَمُ أَنِّي مَا أُوَقِّرُهُ
كَتَمْتُ سِرًّا بَدَا لِي مِنْهُ بِالْكَتَمِ

4. مَن لِّي بِرَدِّ جِمَاحٍ مِّنْ غَوَايَتِهَا
كَمَا يُرَدُّ جِمَاحُ الْخَيْلِ بِاللُّجُمِ

5. فَلاَ تَرُمْ بِالْمَعَاصِي كَسْرَ شَهْوَتِهَا
إِنَّ الطَّعَامَ يُقَوِّي شَهْوَةَ النَّهِمِ

6. وَالنَّفْسُ كَالطِّفْلِ إِنْ تُهْمِلْهُ شَبَّ عَلَى
حُبِّ الرِّضَاعِ وَإِنْ تَفْطِمْهُ يَنْفَطِمِ

7. فَاصْرِفْ هَوَاهَا وَحَاذِرْ أَنْ تُوَلِّيَهُ
إِنَّ الْهَوٰى مَا تَوَلَّى يُصْمِ أَوْ يَصِمِ

8. وَرَاعِهَا وَهِيَ في الأَعْمَالِ سَائِمَةٌ
وَّإِنْ هِيَ اسْتَحْلَتِ الْمَرْعٰى فَلا تُسِمِ

9. كَمْ حَسَّنَتْ لَذَّةً لِّلْمَرْءِ قَاتِلَةً
مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السَّمَّ في الدَّسَمِ

10. وَاخْشَ الدَّسَائِسَ مِنْ جُوْعٍ وَّمِنْ شِبَعٍ
فَرُبَّ مَخْمَصَةٍ شَرٌّ مِّنَ التُّخَمِ

11. وَاسْتَفْرِغِ الدَّمْعَ مِنْ عَيْنٍ قَدِ امْتَلَأَتْ
مِنَ الْمَحَارِمِ وَالْزَمْ حِمْيَةَ النَّدَمَ

12. وَخَالِفِ النَّفْسَ وَالشَّيْطَانَ وَاعْصِهِمَا
وَإِنْ هُمَا مَحَضَاكَ النُّصْحَ فَاتَّهِمِ

13. وَلاَ تُطِعْ مِنْهُمَا خَصْمًا وَلاَ حَكَمًا
فَأَنْتَ تَعْرِفُ كَيْدَ الْخَصْمِ وَالْحَكَمِ

14. أَسْتَغْفِرُ اللهَ مِنْ قَوْلٍ بِلاَ عَمَلٍ
لَّقَدْ نَسَبْتُ ِبهِ نَسْلاً لِّذِي عُقُمِ

15. أَمَرْتُكَ الْخَيْرَ لـٰكِن مَّا ائْتَمَرْتُ بِهِ
َومَا اسْتَقَمْتُ فَمَا قَوْلِي لَكَ اسْتَقِمِ

16. وَلاَ تَزَوَّدْتُّ قَبْلَ الْمَوْتِ نَافِلَةً
وَلَمْ أُصَلِّ سِوٰى فَرْضٍ وَّلَمْ أَصُمِ

الفَصْلُ الثَّالِثُ
فِي مَدْحِ رَسُولِ اللهِ صلى الله عليه وسلّم

1. ظَلَمْتُ سُنَّةَ مَنْ أَحْيَى الظَّلاَمَ إِلَى
أَنِ اشْتَكَتْ قَدَمَاهُ الضُّرَّ مِن وَّرَمِ

2. وَشَدَّ مِنْ سَغَبٍ أَحْشَاءَهُ وَطَوٰى
تَحْتَ الْحِجَارَةِ كَشْحًا مُّتْرَفَ الأَدَمِ

3. وَرَاوَدَتْهُ الْجِبَالُ الشُّمُّ مِنْ ذَهَبٍ
عَن نَّفْسِهِ فَأَرَاهَا أَيَّمَا شَمَمِ

4. وَأَكَّدَتْ زُهْدَهُ فِيهَا ضَرُورَتُهُ
إِنَّ الضَّرُورَةَ لاَ تَعْدُوا عَلَى الْعِصَمِ

5. وَكَيْفَ تَدْعُوا إِلَى الدُّنْيَا ضَرُورَةَ مَنْ
لَوْلاهُ لَمْ تَخْرُجِ الدُّنْيَا مِنَ الْعَدَمِ

6. مَحَمَّدٌ سَيِّدُ الْكَوْنَيْنِ وَالثَّقَلَيْنِ
وَالْفَرِيْقَيْنِ مِنْ عَرَبٍ وَّمِنْ عَجَمِ

7. نَبِيُّنَا الآمِرُ النَّاهِي فَلاَ أَحَدٌ
أَبَرَّ في قَوْلِ لاَ مِنْهُ وَلاَ نَعَمِ

8. هُوَ الْحَبِيبُ الَّذِي تُرْجٰى شَفَاعَتُهُ
لِكُلِّ هَوْلٍ مِّنَ الأهْوَالِ مُقْتَحِمِ

9. دَعَا إِلَى اللهِ فَالْمُسْتَمْسِكُونَ بِهِ
مُسْتَمْسِكُونَ بِحَبْلٍ غَيْرِ مُنْفَصَمِ

10. فَاقَ النَّبِيِّيْنَ فِي خَلْقٍ وَّفي خُلُقٍ
وَّلَمْ يُدَانُوهُ في عِلْمٍ وَلاَ كَرَمِ

11. وَكُلُّهُمْ مِّن رَّسُولِ اللهِ مُلْتَمِسٌ
غَرْفًا مِّنَ الْبَحْرِ أَوْ رَشْفًا مِّنَ الدِّيمِ

12. وَوَاقِفُونَ لَدَيهِ عَنْدَ حَدِّهِمِ
مِن نُّقْطَةِ الْعِلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَمِ

13. فَهُوَ الَّذِي تَمَّ مَعْنَاهُ وَصُورَتُهُ
ثُمَّ اصْطَفَاهُ حَبِيبًا بَارِىءُ النَّسَمِ

14. مُنَزَّهٌ عَنْ شَرِيكٍ في مَحَاسِنِهِ
فَجَوهَرُ الْحُسْنِ فِيهِ غَيرُ مُنْقَسَمِ

15. دَعْ مَا ادَّعَتْهُ النَّصَارٰى في نَبِيِّهِم
وَاحْكُمْ بِمَا شِئْتَ مَدْحًا فِيهِ وَاحْتَكَمِ

16. وَانْسُبْ إِلَى ذَاتِهِ مَا شِئْتَ مِنْ شَرَفٍ
وَّانْسُبْ إِلىَ قَدْرِهِ مَا شِئْتَ مِنْ عِظَمِ

17. فَإِنَّ فَضْلَ رَسُولِ اللهِ لَيسَ لَهُ
حَدٌّ فَيُعْرِبُ عَنْهُ نَاطِقٌ بِفَمِ

18. لَوْ نَاسَبَتْ قَدْرَهُ آيَاتُهُ عِظَمًا
أَحْيَى اسْمُهُ حِينَ يُدْعٰى دَارِسَ الرِّمَمِ

19. لَمْ يَمْتَحِنَّا بِمَا تَعْيَ الْعُقُولُ بِهِ
حِرْصًا عَلَينَا فَلَمْ نَرْتَبْ وَلَمْ نَهِمِ

20. أَعْيَ الْوَرٰى فَهْمُ مَعْنَاهُ فَلَيْسَ يُرٰى
لِلْقُرْبِ وَالْبُعْدِ فِيهِ غَيرُ مُنْفَحِمِ

21. كَالشَّمْسِ تَظْهَرُ لِلْعَينَينِ مِنْ بُعْدٍ
صَغِيرَةً وَّتَكِلُّ الطَّرْفُ مِنْ أَمَمِ

22. وَكَيفَ يُدْرِكُ في الدُّنْيَا حَقِيقَتَهُ
قَومٌ نِّيَامٌ تَسَلَّوا عَنْهُ بِالْحُلُمِ

23. فَمَبْلَغُ الْعِلْمِ فِيهِ أَِنَّهُ بَشَرٌ
وَأَنَّهُ خَيرُ خَلْقِ اللهِ كُلِّهِمِ

24. وَكُلُّ آيٍ أَتَى الرُّسُلُ الْكِرَامُ بِهَا
فَإِنَّمَا اتَّصَلَتْ مِن نُّوْرِهِ بِهِمِ

25. فَإِنَّهُ شَمْسُ فَضْلٍ هُمْ كَوَاكِبُهَا
يُظْهِرْنَ أَنْوَارَهَا لِلنَّاسِ في الظُّلَمِ

26. حَتَّى إِذَا طَلَعَتْ في الْكَونِ عَمَّ هُدَاهَا
الْعَالَمِينَ وَأَحْيَتْ سَآئِرَ الأُمَمِ

27. أَكْرِمْ بِخَلْقِ نَبِيٍّ زَانَهُ خُلُقٌ
بِالْحُسْنِ مُشْتَمِلٍ بِالْبِشْرِ مُتَّسِمِ

28. كَالزَّهْرِ في تَرَفٍ وَّالْبَدْرِ في شَرَفٍ
وَالْبَحْرِ في كَرَمٍ وَّالدَّهْرِ في هِمَمِ

29. كَأَنَّهُ وَهُوَ فَرْدٌ في جَلالَتِهِ
في عَسْكَرٍ حِينَ تَلْقَاهُ وَفي حَشَمِ

30. كَأَنَّمَا اللُّؤْلُؤُ الْمَكْنُونُ في صَدَفٍ
مِن مَّعْدِنَى مَنْطِقٍ مِّنْهُ وَمُبْتَسَمِ

31. لاَ طِيبَ يَعْدِلُ تُرْبًا ضَمَّ أَعْظُمَهُ
طُوبَى لِمُنْتَشِقٍ مِّنْهُ وَمُلْتَثِمِ

الفَصْلُ الرّابِعُ
فِي مَولِدِ النَّبِيِ صلى الله عليه وسلّم

1. أَبَانَ مَوْلِدَهُ عَنْ طِيْبِ عُنْصُرِهِ
يَا طِيْبَ مُبْتَدَإٍ مِّنْهُ وَمُخْتَتَمِ

2. يَوْمٌ تَفَرَّسَ فِيْهِ الْفُرْسُ أَنَّهُمُ
قَدْ أُنْذِرُوا بِحُلُولِ الْبُؤْسِ وَالنَّقَمِ

3. وَبَاتَ إِيوَانُ كِسْرىٰ وَهْوَ مُنْصَدِعٌ
كَشَمْلِ أَصْحَابِ كِسْرىٰ غَيْرَ مُلُتَئِمِ

4. وَالنَّارُ خَامِدَةُ الأَنْفَاسِ مِنْ أَسَفٍ
عَلَيْهِ وَالنَّهْرُ سَاهِي الْعَيْنِ مِنْ سَدَمِ

5. وَسَاءَ سَاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَا
وَرُدَّ وَارِدُهَا بِالْغَيْظِ حِيْنَ ظَمِ

6. كَأَنَّ بِالنَّارِ مَا بِالْمَاءِ مِنْ بَلَلٍ
حُزْنًا وَّبِالْمَاءِ مَا بِالنَّارِ مِنْ ضَرَمِ

7. وَالْجِنُّ تَهْتِفُ وَالأَنْوَارُ سَاطِعَةٌ
وَالْحَقُّ يَظْهَرُ مِنْ مَّعْنىً وَّمِنْ كَلِمِ

8. عَمُّوا وَصَمُّوا فَإِعْلانُ الْبَشَآئِرِ لَمْ
تُسْمَعْ وَبَارِقَةُ الإِنْذَارِ لَمْ تُشَمِ

9. مِنْ بَعْدِ مَا أَخْبَرَ الأَقْوَامَ كَاهِنُهُمْ
بِأَنَّ دِيْنَهُمُ الْمُعَوَّجَ لَمْ يَقُمِ

10. وَبَعْدَ مَا عَايَنُوا في الأُفُقِ مِنْ شُهُبٍ
مُّنْقَضَّةٍ وَّفْقَ مَا فِي الأَرْضِ مِنْ صَنَمِ

11. حَتَّى غَدَا عَنْ طَرِيْقِ الْوَحْيِ مُنْهَزِمٌ
مِّنَ الشَّيَاطِيْنِ يَقْفُوا إِثْرَ مُنْهَزِمِ

12. كَأَنَّهُمْ هَرَبًا أَبْطَالُ أَبْرَهَةٍ
أَوْ عَسْكَرٌ بِالْحَصٰى مِنْ رَّاحَتَيْهِ رُمِ

13. نَبْذًا بِهِ بَعْدَ تَسْبِيحٍ بِبَطْنِهِمَا
نَبْذَ الْمُسَبِّحِ مِنْ أَحْشَاءِ مُلْتَقِمِ

الفَصْلُ الْخَامِسُ
فِي ذِكْرِ يُمْنِ دَعْوَتِهِ صلى الله عليه وسلّم

1. جَآءَتْ لِدَعْوَتِهِ الأَشْجَارُ سَاجِدَةً
تَمْشِي إِلَيهِ عَلَى سَاقٍ بِلاَ قَدَمِ

2. كَأَنَّمَا سَطَرَتْ سَطْرًا لِّمَا كَتَبَتْ
فُرُوْعُهَا مِنْ بَدِيْعِ الْخَطِّ في اللَّقَمِ

3. مِثْلُ الْغَمَامَةِ أَنَّى سَارَ سَائِرَةً
تَقِيهِ حَرَّ وَطِيسٍ لِّلْهَجِيرِ حَمِ

4. أَقْسَمْتُ بِالْقَمَرِ الْمُنْشَقِّ إِنَّ لَهُ
مِنْ قَلْبِهِ نِسْبَةً مَّبْرُورَةَ الْقَسَمِ

5. وَمَا حَوَى الْغَارُ مِنْ خَيْرٍ وَّمِنْ كَرَمٍ
وَّكُلَّ طَرَفٍ مِّنَ الْكُفَّارِ عَنْهُ عَمِ

6. فَالصِّدْقُ في الْغَارِ وَالصَّدِّيقُ لَمْ يُرَيَا
وَهُمْ يَقُولُونَ مَا بِالْغَارِ مِنْ أَرَمِ

7. ظَنُّوا الْحَمَامَ وَظَنُّوا الْعَنْكَبُوتَ عَلَى
خَيْرِ الْبَرِيَّةِ لَمْ تَنْسُجْ وَلَمْ تَحُمِ

8. وَقَايَةُ اللهِ أَغْنَتْ عَنْ مُّضَاعَفَةٍ
مِّنَ الدُّرُوعِ وَعَنْ عَالٍ مِّنَ الأُطُمِ

9. مَا سَامَنِي الدَّهْرُ ضَيْمًا وَّاسْتَجَرَتُ بِهِ
إِلاَّ وَنِلْتُ جَوَارًا مِّنْهُ لَمْ يُضَمِ

10. وَلاَ الْتَمَسْتُ غِنَى الدَّارَيْنِ مِن يَّدِهِ
إِلاَّ اسْتَلَمْتُ النَّدٰى مِنْ خَيْرِ مُسْتَلَمِ

11. لاَ تُنْكِرِ الْوَحْيَ مِنْ رُّؤْيَاهُ إِنَّ لَهُ
قَلْبًا إِذَا نَامَتِ الْعَيْنَانِ لَمْ يَنُمِ

12. وَذَاكَ حِينَ بُلُوغٍ مِّن نُّبُوَّتِهِ
فَلَيْسَ يُنْكَرُ فِيهِ حَالُ مُحْتَلَمِ

13. تَبَارَكَ اللهُ مَا وَحْيٌ بِمُكْتَسَبٍ
وَلاَ نَبِيٌّ عَلَى غَيْبٍ بِمُتَّهَمِ

14. آيَاتُهُ الْغُرُّ لاَ يَخْفٰى عَلَى أَحَدٍ
بِدُونِهَا الْعَدْلُ بَيْنَ النَّاسِ لَمْ يَقُمِ

15. كَمْ أَبْرَأَتْ وَصِبًا بِاللَّمْسِ رَاحَتُهُ
وَأَطْلَقَتْ أَرَبًا مِّنْ رِّبْقَةِ اللَّمَمِ

16. وَأَحْيَتِ السَّنَةَ الشَّهْبَآءَ دَعْوَتُهُ
حَتّىٰ حَكَتْ غُرَّةً في الأَعْصُرِ الدُّهُمِ

17. بِعَارِضٍ جَادَ أَوْخِلْتَ الْبِطَاحَ بِهَا
سَيْبًا مِّنَ الْيَمِّ أَوْ سَيْلاً مِّنَ الْعَرِمِ

الفَصْلُ السَّادِسُ
فِي ذِكْرِ شَرْفِ الْقُرْأَن

1. دَعْنِي وَوَصْفِيَ آيَاتٍ لَّهُ ظَهَرَتْ
ظُهُورَ نَارِ الْقِرٰى لَيْلاً عَلَى عَلَمِ

2. فَالدُّرُّ يَزْدَادُ حُسْنًا وَّهْوَ مُنْتَظِمٌ
وَّلَيْسَ يَنْقُصُ قَدْرًا وَهْوَ غَيْرُ مُنْتَظِمِ

3. فَمَا تَطَاوَلُ آمَالُ الْمَدِيحِ إِلىٰ
مَا فِيهِ مِنْ كَرَمِ الأَخْلاَقِ وَالشِّيَمِ

4. آيَاتُ حَقٍّ مِّنَ الرَّحْمَنِ مُحْدَثَةٌ
قَدِيمَةٌ صِفَةُ الْمَوْصُوفِ بِالْقِدَمِ

5. لَمْ تَقْتَرِنْ بِزَمَانٍ وَّهِيَ تُخْبِرُنَا
عَنِ الْمَعَادِ وَعَنْ عَادٍ وَّعَنْ إِرَمِ

6. دَامَتْ لَدَيْنَا فَفَاقَتْ كُلَّ مُعْجِزَةٍ
مِّنَ النَّبِيِّينَ إِذْ جَاءَتْ وَلَمْ تَدُمِ

7. مُحْكَمَاتٌ فَمَا تَبْقِينَ مِنْ شُبَهٍ
لِّذِي شِقَاقٍ وَّلاَ يَبْغِينَ مِنْ حَكَمِ

8. مَا حُورِبَتْ قَطُّ إِلاَّ عَادَ مِنْ حَرَبٍ
أَعْدَى الأَعَادِي إِلَيْهَا مُلْقِيَ السَّلَمِ

9. رَدَّتْ بَلاَغَتُهَا دَعْوٰى مُعَارِضِهَا
رَدَّ الْغَيُورِ يَدَ الْجَانِي عَنِ الْحَرَمِ

10. لَهَا مَعَانٍ كَمَوْجِ الْبَحْرِ في مَدَدٍ
وَّفَوْقَ جَوْهَرِهِ في الْحُسْنِ وَالْقِيَمِ

11. فَمَا تَعُدُّ وَلاَ تُحْصٰى عَجَائِبُهَا
وَلاَ تُسَامُ عَلَى الإِكْثَارِ بِالسَّأَمِ

12. قَرَّتْ بِهَا عَيْنُ قَارِيهَا فَقُلْتُ لَهُ
لَقَدْ ظَفِرْتَ بِحَبْلِ اللهِ فِاعْتَصِمِ

13. إِنْ تَتْلُهَا خِيفَةً مِّنْ حَرِّ نَارِ لَظَىٰ
أَطْفَأْتَ حَرَّ لَظَىٰ مِن وِّرْدِهِا الشَّبِمِ

14. كَأَنَّهَا الْحَوْضُ تَبْيَضُّ الْوُجُوهُ بِهِ
مِنَ الْعُصَاةِ وَقَدْ جَآءُوهُ كَالْحُمَمِ

15. وَكَالصِّرَاطِ وَكَالْمِيزَانِ مَعْدِلَةً
فَالْقِسْطُ مِنْ غَيْرِهَا في النَّاسِ لَمْ يَقُمِ

16. لاَ تَعْجَبَنْ لِحَسُودٍ رَّاحَ يُنْكِرُهَا
تَجَاهُلاً وَّهْوَ عَيْنُ الْحَاذِقِ الْفَهِمِ

17. قَدْ تُنْكِرُ الْعَيْنُ ضَوْءَ الشَّمْسِ مِن رَّمَدٍ
وَّيُنْكِرُ الْفَمُ طَعْمَ الْمَآءِ مِنْ سَقَمِ

الفَصْلُ السَّابِعُ
فِي ذِكْرِ مِعْرَاجِ النَّبِيِّ صلى الله عليه وسلّم

1. يَا خَيْرَ مَن يَّمَّمَ الْعَافُونَ سَاحَتَهُ
سَعْيًا وَّفَوْقَ مُتُونِ الأَيْنُقِ الرُّسُمِ

2. وَمَنْ هُوَ الآيَةُ الْكُبْرٰى لِمُعْتَبِرٍ
وُمَنْ هُوَ النِّعْمَةُ الْعُظْمٰى لِمُغْتَنِمِ

3. سَرَيْتَ مِنْ حَرَمٍ لَّيْلاً إِلَى حَرَمٍ
كَمَا سَرٰى الْبَدْرُ في دَاجٍ مِّنَ الظُّلَمِ

4. وَبِتَّ تَرْقىٰ إِلَى أَن نِّلْتَ مَنْزِلَةً
مِّنْ قَابَ قَوْسَيْنِ لَمْ تُدْرَكْ وَلَمْ تُرَمِ

5. وَقَدَّمَتْكَ جَمِيعُ الأَنْبِيَاءِ بِهَا
وَالرُّسُلِ تَقْدِيمَ مَخْدُومٍ عَلَى خَدَمِ

6. وَأَنْتَ تَخْتَرِقُ السَّبْعَ الطِّبَاقَ بِهِمْ
في مَوْكَبٍ كُنْتَ فِيهِ صَاحِبَ الْعَلَمِ

7. حَتَّى إِذَا لَمْ تَدَعْ شَأْوًا لِّمُسْتَبِقٍ
مِّنَ الدُّنُوِّ وَلاَ مَرْقىٰ لِمُسْتَنِمِ

8. خَفَضْتَ كُلَّ مَقَامٍ بِالإِضَافَةِ إِذْ
نُودِيتَ بِالرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَلَمِ

9. كَيْمَا تَفُوزَ بِوَصْلٍ أَيِّ مُسْتَتِرٍ
عَنَ الْعُيُونْ وَسَرٍّ أَيِّ مُكْتَتِمِ

10. فَحُزْتَ كُلَّ فِخَارٍ غَيْرَ مُشْتَرَكٍ
وَّجُزْتَ كُلَّ مَقَامٍ غَيْرَ مُزْدَحَمِ

11. وَجَلَّ مِقْدَارُ مَا وُلِّيتَ مِن رُّتَبٍ
وَّعَزَّ إِدْرَاكُ مَا أُولِيتَ مِن نِّعَمِ

12. بُشْرٰى لَنَا مَعْشَرَ الإِسْلاَمِ إِنَّ لَنَا
مِنَ الْعِنَايَةِ رُكْنًا غَيْرَ مُنْهَدِمِ

13. لَمَّا دَعَى اللهُ دَاعِينَا لِطَاعَتِهِ
بِأَكْرَمِ الرُّسُلِ كُنَّا أَكْرَمَ الأُمَمِ

الفَصْلُ الثَامِنُ
فِي ذِكْرِ جِهَادِ النَّبِيِّ صلى الله عليه وسلّم

1. رَاعَتْ قُلُوبَ الْعِدٰى أَنْبَآءُ بِعْثَتِهِ
كَنَبْأَةٍ أَجْفَلَتْ غُفْلاً مِّنَ الْغَنَمِ

2. مَا زَالَ يَلْقَاهُمُ في كُلِّ مُعْتَرَكٍ
حَتَّى حَكُوا بِالْقَنَا لَحْمًا عَلَى وَضَمِ

3. وَدُّوا الْفِرَارَ فَكَادُوا يَغْبِطُونَ بِهِ
أَشْلاَءَ شَالَتْ مَعَ الْعِقْبَانِ وَالرُّخَمِ

4. تَمْضِي اللَّيَالِي وَلاَ يَدْرُونَ عِدَّتَهَا
مَا لَمْ تَكُنْ مِّن لَّيَالِي الأَشَهُرِ الْحُرُمِ

5. كَأَنَّمَا الدِّينُ ضَيْفٌ حَلَّ سَاحَتَهُمْ
بِكُلِّ قَرْمٍ إِلَى لَحْمِ الْعَدَا قَرِمِ

6. يَجُرُّ بَحْرَ خَمِيسٍ فَوْقَ سَابِحَةٍ
تَرْمِي بِمَوْجٍ مِّنَ الأَبْطَالِ مُلْتَطِمِ

7. مِنْ كُلِّ مُنْتَدِبٍ للهِ مُحْتَسِبٍ
يَّسْطُوا بِمُسْتَأْصِلٍ لِّلْكُفْرِ مُصْطَلِمِ

8. حَتَّى غَدَتْ مِلَّةُ الإِسْلاَمِ وَهِيَ بِهِمْ
مِّنْ بَعْدِ غُرْبَتِهَا مَوْصُولَةَ الرَّحِمِ

9. مَكْفُولَةً أَبَدًا مِّنْهُمْ بِخَيْرِ أَبٍ
وَّخَيْرِ بَعْلٍ فَلَمْ تَيْتَمْ وَلَمْ تَئِمِ

10. هُمُ الْجِبَالُ فَسَلْ عَنْهُمْ مَّصَادِمَهُمْ
مَّاذَا رَأَى مِنْهُمْ في كُلِّ مُصْطَدِمِ

11. فَسَلْ حُنَيْنًا وَّسَلْ بَدْرًا وَّسَلْ أُحُدًا
فُصُولَ حَتْفٍ لَّهُمْ أَدْهٰى مِنَ الْوَخَمِ

12. الْمُصْدِرِي الْبِيضِ حُمْرًا بَعْدَمَا وَرَدَتْ
مِنَ الْعِدٰى كُلَّ مُسْوَدٍّ مِّنَ اللِّمَمِ

13. وَالْكَاتِبِينَ بِسُمْرِ الْخَطِّ مَا تَرَكَتْ
أَقْلاَمُهُمْ حَرْفَ جِسْمٍ غَيْرَ مُنْعَجِمِ

14. شَاكِي السِّلاَحِ لَهُمْ سِيمَا تَمَيُّزِهِمْ
وَالْوَرْدُ يَمْتَازُ بِالسِّيمَا مِنَ السَّلَمِ

15. تُهْدِي إِلَيْكَ رِيَاحُ النَّصْرِ نَشْرَهُمْ
فَتَحْسِبُ الزَّهْرَ في الأَكْمَامِ كُلَّ كَمِ

16. كَأَنَّهُمْ في ظُهُورِ الْخَيْلِ نَبْتُ رُبًا
مِّنْ شِدَّةِ الْحَزْمِ لاَ مِنْ شَدَّةِ الْحُزَمِ

17. طَارَتْ قُلُوبُ الْعِدٰى مِنْ بَأْسِهِمْ فَرَقًا
فَمَا تُفَرِّقُ بَيْنَ الْبَهْمِ وَالْبُهُمِ

18. وَمَنْ تَكَنْ بِرَسُولِ اللهِ نُصْرَتُهُ
إِنْ تَلْقَهُ الأُسْدُ في آجَامِهَا تَجِمِ

19. وَلَنْ تَرٰى مِن وَّلِيٍّ غَيْرَ مُنْتَصِرٍ
بِهِ وَلاَ مِنْ عَدُوٍّ غَيْرَ مُنْقَسِمِ

20. أَحَلَّ أُمَّتَهُ في حِرْزِ مِلَّتِهِ
كَاللَّيْثِ حَلَّ مَعَ الأَشْبَالِ في أَجَمِ

21. كَمْ جَدَّلَتْ كَلِمَاتُ اللهِ مِنْ جَدَلٍ
فِيهِ وَكَمْ خَصَّمَ الْبُرْهَانُ مِنْ خَصَمِ

22. كَفَاكَ بِالْعِلْمِ في الأُمِّيِّ مُعْجِزَةً
في الْجَاهِلِيَّةِ وَالتَّأْدِيبِ في الْيُتُمِ

الفَصْلُ التَّاسِعُ
فِي طَلَبِ مَغْفِرَةٍ مِنَ اللهِ تَعَالى و شَفَاعَةٍ مِن رَسُولِ اللهِ صلى الله عليه وسلّم

1. خَدَمْتُهُ بِمَدِيحٍ أَسْتَقِيلُ بِهِ
ذُنُوبَ عُمُرٍ مَّضٰى في الشَّعْرِ وَالْخِدَمِ

2. إِذْ قَلَّدَانِي مَا تُخْشٰى عَوَاقِبُهُ
كَأَنَّنِي بِهِمَا هَدْيٌ مِّنَ النَّعَمِ

3. أَطَعْتُ غَيَّ الصَّبَا في الْحَالَتَيْنِ وَمَا
حَصَلْتُ إِلاَّ عَلَى الآثَامِ وَالنَّدَمِ

4. فَيَا خَسَارَةَ نَفْسِي في تِجَارَتِهَا
لَمْ تَشْتَرِ الدِّينَ بِالدُّنْيَا وَلَمْ تَسُمِ

5. وَمَن يَّبِعْ آجِلاً مِّنْهُ بِعَاجِلِهِ
يَبِن لَّهُ الْغَبْنُ في بَيْعٍ وَّفي سَلَمِ

6. إِنْ آتِ ذَنْبًا فَمَا عَهْدِي بِمُنْتَقِضٍ
مِّنَ النَّبِيِّ وَلاَ حَبْلِي بِمُنْصَرِمِ

7. فَإِنَّ لِي ذِمَّةً مِّنْهُ بِتَسْمِيَتِي
مُحَمَّدًا وَّهْوَ أَوْفَى الْخَلْقِ بِالذِّمَمِ

8. إِنْ لَّمْ يَكُنْ في مَعَادِي آخِذًا بِيَدِي
فَضْلاً وَّإِلاَّ فَقُلْ يَا زَلَّةَ الْقَدَمِ

9. حَاشَاهُ أَن يُّحْرَمَ الرَّاجِي مَكَارِمَهُ
أَوْ يَرْجِعَ الْجَارُ مِنْهُ غَيْرَ مُحْتَرَمِ

10. وَمُنْذُ أَلْزَمْتُ أَفْكَارِي مَدَائِحَهُ
وَجَدْتُّهُ لِخَلاَصِي خَيْرَ مُلْتَزِمِ

11. وَلَنْ يَّفُوتَ الْغِنٰى مِنْهُ يَدًا تَرِبَتْ
إِنَّ الْحَيَا يُنْبِتُ الأَزْهَارَ في الأَكَمِ

12. وَلَمْ أُرِدْ زَهْرَةَ الدُّنْيَا الَّتِي اقْتَطَفَتْ
يَدَا زُهَيْرٍ بِمَا أَثْنٰى عَلَى هَرَمِ

الفَصْلُ العَاشِرُ
فِي ذِكْرِ الْمُنَاجَاتِ وَعَرْضِ الْحَاجَاتِ

1. يَا أَكْرَمَ الْخَلْقِ مَالِي مَنْ أَلُوذُ بِهِ
سِوَاكَ عِنْدَ حُلُولِ الْحَادِثَ الْعَمَمِ

2. وَلَنْ يَّضِيقَ رَسُولَ اللهِ جَاهُكَ بِي
إِذَا الْكَرِيمُ تَحَلَّى بِاِسْمٍ مُّنْتَقَمِ

3. فَإِنَّ مِنْ جُودِكَ الدُّنْيَا وَضَرَّتَهَا
وَمِنْ عُلُومِكَ عِلْمُ اللَّوْحِ وَالْقَلَمِ

4. يَا نَفْسُ لاَ تَقْنَطِي مِنْ زَلَّةٍ عَظُمَتْ
إِنَّ الْكَبَائِرَ في الْغُفْرَانِ كَاللَّمَمِ

5. لَعَلَّ رَحْمَةَ رَبِّي حِينَ يَقْسِمُهَا
تَأْتِي عَلَى حَسَبِ الْعِصْيَانِ في الْقِسَمِ

6. يَا رَبِّ وَاجْعَلْ رَجَائِي غَيْرَ مُنْعَكِسٍ
لَّدَيْكَ وَاجْعَلْ حِسَابِي غَيْرَ مُنْخَرِمِ

7. وَأَلْطُفْ بِعَبْدِكَ في الدَّارَيْنِ إِنَّ لَهُ
صَبْرًا مَّتىٰ تَدْعُهُ الأَهْوَالُ يَنْهَزِمِ

8. وَائْذَنْ لِّسُحْبِ صَلاَةٍ مِّنْكَ دَائِمَةً
عَلَى النَّبِيِّ بِمُنْهَلٍّ وَّمُنْسَجِمِ

9. مَا رَنَّحَتْ عَذَبَاتِ الْبَانِ رِيحُ صَبَا
وَأَطْرَبَ الْعِيسَ حَادِي الْعِيسِ بِالنَّغَمِ

10. ثُمَّ الرِّضَا عَنْ أَبِي بَكَرٍ وَّعَنْ عُمَرَ
وَعَنْ عَلِيٍّ وَّعَنْ عُثْمَانَ ذِي الْكَرَمِ

11. وَالآلِ وَالصَّحْبِ ثُمَّ التَّابِعِينَ فَهُمْ
أَهْلَ التُّقٰى وَالنُّقٰى وَالْحِلْمِ وَالْكَرَمِ

12. يَا رَبِّ بِالْمُصْطَفىٰ بَلِّغْ مَقَاصِدُنَا
وَاغْفِرْ لَّنَا مَا مَضٰى يَا وَاسِعَ الْكَرَمِ

13. وَاغْفِرْ إِلَهِي لِكُلِّ الْمُسْلِمِينَ بِمَا
يَتْلُوهُ في الْمَسْجِدِ الأَقْصٰى وَفي الْحَرَمِ

14. بِجَاهِ مِنْ بَيْتِهِ في طَيْبَةٍ حَرَمِ
وَاسْمِهِ قَسَمٍ مِنْ أَعْظَمِ الْقَسَمِ

15. وَهَذِهِ بُرْدَةَ الْمُخْتَارِ قَدْ خَتَمَتْ
وَالْحَمْدُ للهِ في بِدْءِ وَفي خَتَمِ

16. أَبْيَاتُهَا قَدْ أَتَتْ سِتِينَ مَعَ مِائَةِ
فَرِّجْ بِهَا كَرْبِنَا يَا وَاسِعَ الْكَرَمِ

17. فَاغْفِرْ لِنَاشِدِهَا وَاغْفِرْ لِقَارِئِهَا
سَأَلْتُكَ الْخَيْرَ يَا ذَا الْجُودِ وَالْكَرَمِ

____________________

القصيدة المضرية في الصلاة على خير البرية

يا رب صلِّ على المختار من مضر والأنبياء وجميع الرسل ما ذكروا

وصل رب على الهادي وشيعته وصحبه من لطي الدين قد نشروا

وجاهدوا معه في الله واجتهدوا وهاجروا وله آووا وقد نصروا

وبينوا الفرض والمسنون واعتصبوا لله واعتصموا بالله فانتصروا

أزكى صلاة وأنماها وأشرفها يعطر الكون ريا نشرها العطر

معبوقة بعبيق المسك زاكية من طيبها أرج الرضوان ينتشر

عد الحصى والثرى والرمل يتبعها نجم السما ونبات الأرض والمدر

وعد وزن مثاقيل الجبال كما يليه قطر جميع الماء والمطر

وعد ما حوت الأشجار من ورق وكل حرف غدا يتلى ويستطر

والوحش والطير والأسماك مع نعم يليهم الجن والأملاك والبشر

والذر والنمل مع جمع الحبوب كذا والشعر والصوف والأرياش والوبر

وما أحاط به العلم المحيط وما جرى به القلم المأمور والقدر

وعد نعمائك اللاتي مننت بها على الخلائق مذ كانوا ومذ حشروا

وعد مقداره السامي الذي شرفت به النبييون والأملاك وافتخروا

وعد ما كان في الأكوان يا سندي وما يكون إلى أن تبعث الصور

في كل طرفة عين يطرفون بها أهل السماوات والأرضين أو يذروا

ملء السماوات والأرضين مع جبل والفرش والعرش والكرسي وما حصروا

ما أعدم الله موجودا وأوجد مع دوما صلا ة دواما ليس تنحصر

تستغرق العد مع جمع الدهور كما تحيط بالحد لا تبقي ولا تذر

لا غاية وانتهاءً يا عظيم لها ولا لها أمد يقضى فيعتبر

وعد أضعاف ما قد مرَّ من عدد مع ضعف أضعافه يا من له القدر

كما تحب وترضى سيدي وكما أمرتنا أن نصلي أنت مقتدر

مع السلام كما قد مر عدد ربي وضاعفهما والفضل منتشر

وكل ذلك مضروب بحقك في أنفاس خلقك إن قلوا وإن كثروا

يا رب واغفر لقاريها وسامعها والمسلمين جميعا أينما حضروا

ووالدينا وأهلينا وجيرتنا وكلنا سيدي للعفو مفتقر

وقد أتيت ذنوبا لا عداد لها لكن عفوك لا يبقي ولا يذر

والهم عن كل ما أبغيه أشغلي وقد أتى خاضعا والقلب منكسر

أرجوك يا رب في الدارين ترحمنا بجاه من في يديه سبح الحجر

يا رب أعظم لنا أجرا ومغفرة فإن جودك بحر ليس ينحصر

واقض ديونا لها الأخلاق ضائقة وفرج الكرب عنا أنت مقتدر

وكن لطيفا بنا في كل نازلة لطفا جميلا به الأهوال تنحسر

بالمصطفى المجتبى خير الأنام ومن جلالة نزلت في مدحه السور

ثم الصلاة على المختار ما طلعت شمس النهار وما قد شعشع القمر

ثم الرضا عن أبي بكر خليفته من قام من بعده للدين ينتصر

وعن أبي حفص الفاروق صاحبه من قوله الفصل في أحكامه عمر

وجد لعثمان ذي النورين من كملت له المحاسن في الدارين والظفر

كذا علي مع ابنيه وأمهما أهل العباء كما قد جاءنا الخبر

سعد سعيد ابن عوف طلحة وأبو عبيدة وزبير سادة غرر

وحمزة وكذا العباس سيدنا ونجله الحبر من زالت به الغير

والآل والصحب والأتباع قاطبة ما جن ليل الدياجي

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