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Sufi Corner

 SUFI CORNER Culled from "The Hundred Steps" by Shaykh Abdalqadir al-Murabit (Kuala Lumpur:Madinah Press, 1998) 2. SHARI'AH 'There is no road to the realities except on the tongue of the Shari’ah.' said Shaykh al-Akbar. The Shari'ah of Islam is the confirmation that there is no divinity but Allah and that Muhammad is the Messenger of Allah. It is to pray five times daily the ritual prostrations. It is to fast the month of Ramadan. It is to pay the zakat tax of wealth. It is to take, if possible, the Hajj to the pure House of Allah and the plain of Arafat. It is based on these and confirms that the one following the Shari'ah has elected to live within the broad moral parameters set down in the Quranic commands and according to the guidance within the Sunnah, the life-pattern of Muhammad, blessing of Allah and peace be upon him. Having accepted the Shari'ah is the deep cognition that the human creature is limited, is in a body, and thus, like all bodi...
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My Ziyarah Chronicles (2)

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  Introduction   لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِم  وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا Translation : "Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward(Qur'an 4:95) " Going out in the cause of Allah is considered as one of the sacred acts in Islam as could be glea...
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Who is Shaykh Bulala V

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HIS SUFI TENDENCY II An interesting fact worthy of admission is Shaykh's approach to Sufism. One wonders where one can conveniently fix him to. Going by Paden's categorization of the Tijaniyyah order, he succinctly categorised the order into two viz: the Traditional Tijaniyyah and the Reformed Tijaniyyah. One is apt to say that Shaykh did not fully fit into both though he claimed allegiance to the later than the former, the more reason why Solagberu regarded his tendency and approach to the order as distinct. As stated ab initio that Shaykh had been developing himself spiritually at a tender's age while he was studying he Qur'an at Offa, he later felt dissatisfied with this and decided to travel to Ilorin where he is optimistic to meet great Sufi Masters of his time in tandem with Ibn Khaldun's position where he said, "a scholar's education is greatly improved by travelling in quest of knowledge and meeting authoritative teachers of his time". Sufism...
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