Ramadan Mubarak 2014


As-Salaamu Alaykum thanks for visiting, The Sankore’ Institute of Islamic-African Studies International (S.I.I.A.S.I) is a non-profit, non-political educational institution founded for the sole purpose of researching into the educational, political, cultural and religious heritage of Islamic Africa. The primary area of concern is that part of Black Africa traditionally known as the Bilad ‘s-Sudan (The Lands of the Blacks). These lands include all the regions located south of the Sahara desert and north of the tropical jungles, between the Atlantic Ocean and the Red Sea.

The purpose of the S.I.I.A.S.I is to elucidate and evidence the Islamic traditions which were born out of African nations such as Takrur, Songhay, Mali, Ghana, Kanem-Bornu, Wodai, Fur, Funj, Sokoto, Segu, Massina and the Mahdist kingdom of the Nile valley.  More>

The Secrets of Ramadan

Realize that the etymological root of the term fasting (as-sawm) means withholding oneself (al-imsaak) as well as elevation (ar-rif`a). This is true because the religiously prescribed fasting is elevated above all the rest of the acts of worship in rank, for this reason it is called sawm.

Allah ta`ala elevates the fasting by negating resemblance or likeness to it in any of the acts of worship. He ta`ala also strips the fasting from the servants even though they worship Him by means of it, He then attributes the fasting to Himself sub’hannahu wa ta`ala, and He finally rewards those who are described as fasting by His own Hand from His Divine assistance.

Allah ta`ala attaches fasting to Himself in the negation of resemblance and likeness,
because fasting actually is the avoidance of action, not an action. And due to the fact that the negation of likeness to fasting is an attribute of negation, it strengthens the relationship between the one fasting and Allah ta`ala. Allah ta`ala says about Himself:

There is nothing like Him.”

Thus, Allah ta`ala negates all resemblance and likenesses to Himself, for He has no likeness whether through evidences of reason of Divine Law. Similarly, Allah describes fasting as being unlike other acts of worship, upon the tongue of His Messenger, may Allah bless him and grant him peace as related by an-Nasai’ on the authority of Abu Amama, who said:

“I once came to the Messenger of Allah, may Allah bless him and grant him peace and said: Command me to do an order that I can take from you. He said: “Obligatory upon you is fasting, for it has no likeness.”

Thus, likeness and resemblance to any of the various acts of worship that have been made lawful have been negated from fasting. Whoever realizes that this is the description of negation since it is avoiding eating and drinking, knows withe jama`at1thout doubt that He too is known through negation of likeness and resemblance to all created essences described with the attributes of existence.

It is for this reason that He said in a hadith Qudsi narrated by Imam Muslim on the authority of Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace said that Allah azza wa jalla said:

“Every action of the son of Adam is for him except fasting, it is for Me. I am the One who rewards for it. Fasting is a protection. When one of you is fasting he should not behave obscenely nor go into a rage.

For when someone curses him or fights him, he should say:

‘I am fasting’.

I swear by the One in whose Hand is the sole of Muhammad, the unpleasant smell from the mouth of the one fasting will be more pleasant to Allah on the Day of Judgment than the fragrance of musk. The one fasting will have two joys: when he breaks his fast he will be joyous with his eating, and when he meets his Lord, he will be joyous with his fasting.”

Excerpt from The Secrets of Ramadan


New Content

Shatumere_wildaqawq as-Siddiqeen

The Mobilization of the Champions of Truth

The translations below, and more are located in Digital Archive.

Sabeel ‘n-Najaat

The Secrets of Ramadan

al-`Uhuud wa’l-Mawaathiq







Jawaab as-Shaykh al-Khadeem


UN Working Group Findings

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The Way of Salavtion

5janna4This concise work, Sabeel’n-Najaat (the Way of Salvation) by one of Black Africa’s leading statesmen, military generals and scholars, Shaykh Abdullahi ibn Fuduye`, is believed to have been produced after 1827 when he retired from active rule of the Gwandu region of the Sokoto Caliphate.

This work reflected the kind of instructions Shaykh Abdullahi was engaged in during this period. The two original manuscripts I used to translate this work were no less than 10 folios and no more than 13 folios respectively. Thus, the work is relatively small. It is divided into two chapters followed by a small conclusion.

  • The first chapter is on repentance and its conditions.
  • The second chapter is on guarding the five limbs which Shaykh Abdullahi enumerates as: the eyes, the ears; the tongue; the heart and the stomach.
  • In his conclusion, ‘the professor’ simply reiterates a quote presumably taken from the conclusion of his brother, Shehu Uthman’s Ihya’s-Sunna wa Ikhmad’l-Bid`a, where he quotes from an Andalusian scholar, Abu’l-Abbas al-Abyaani.

This work is thus an epitomizing of the fundamentals of spiritual purification for the transformation of character (tasawwuf li’t-takhalluq) composed for the beginner in the spiritual path.

In these last days and times when tribulation, injustice, hypocrisy and inequity have filled our planet, it is with pleasure mixed with a little irony that we at SIIASI present this very concise but dense work on the basic research of repentance and guarding ones limbs from everything other than that which pleases Allah.

The Education of Humanity

The Sankore’ Institute is honored to present to the reader a book which clarifies in the most concise and eloquent manner the reality (haqiqah) of the last and final Messenger to mankind, Muhammad ibn Abdullah ibn Abdu’l-Muttalib ibn Hashim, (may Allah bless him as long as the east wind blows and to the number of created things). Many writers in the past have written about the sublime reality of this noble Messenger.  However, this book was written by one of Africa’s leading scholars and revolutionaries.  Thus, we can get a glimpse as to how the people of the Lands of the Blacks viewed their beloved Prophet, may Allah bless him and grant him peace.

The Character Traits of the Chosen One

salawaat ala nabi2The Akhlaaq’l-Mustafa (the Character Traits of the Chosen One) byShaykh Abdullahi ibn Fuduye` is an exposition upon the personality of the most perfect creature that ever existed, our master, Muhammad ibn Abdullahi, may Allah bless him and grant him peace. The title of the text is taken from the singular phrase ‘khuluq’ with the letter laam inflected with the damma, which means – one’s personal way of life, nature, and natural disposition.

The Support of the Dedicated Worshipers 

This text, `Umdat’l-Muta`abideen wa’l-Muhtarifeen (The Support of the Dedicated Worshippers and Skilled Professionals) by Shehu Uthman ibn Fuduye`, may Allah engulf him in his mercy, is one of the most concise books composed dealing with the essential knowledge which is obligatory upon every responsible person to know and act upon. For the common Muslim who has not attained the station of scholar or student of knowledge, this text provides those necessary elements of the religion for which the servants will be questioned about on the Day of Judgment. For the student of knowledge, this text provides the sources from which the scholars derive their legal judgments: the Book and the Sunna.

The Hour of the Christians

On March 15, 1903 the armies of the Sokoto Caliphate were defeated at the hands of the British Imperialists. The Caliph (or ruler) of the Sokoto Caliphate at that time was Muhammad Attahiru, the twelfth ruler after Shehu Uthman Dan Fuduye’. After the ‘defeat’, Attahiru led a mass exodus (hijra) of his loyal supporters and officials on the famous ‘hijra to the east’, which had been foretold a century earlier by the founder of the Sokoto Caliphate, Shehu Uthman Dan Fuduye’. >>

Risaa’lat Li’l-Amraad

This book was originally a letter of advice written for the regional amirs and officials of the Sokoto Islamic Caliphate. I believe that it was composed during the first year of his rule in 1818, when many regions began to revolt from under his rule, and many of the veterans of early days of the consolidation of the kingdom were becoming disillusioned either through longing for the asceticism that was the custom of the past, or being preoccupied with the responsibilities gained from their victories. >>

204 Responses to Home

  1. Abdulhakim Habibullah says:

    I truly believe in Allah and want to be among those who has adhere to the teachings of the Sankore Institute. I know without a doubt that it is the correct teachings that’s coming from the Sankore Institute and I was first introduced to these teachings in San Quentin Prison. I have a request is to receive some directions so that I can make the hijr away from this land that treats African Americans so bad into the hands of the Jamaat of the Sankore teachers can you brothers help? Thanks

  2. This is a link to a survey concerning The NIMHSP 2016 muslim mental survey: it is short with only 10 questions, it takes only 3 mins., we are trying to collect data on Muslim mental health.

  3. al-hamdulillah wa shukrulillah the African Union finally did something right by demanding that the apartheid Isreali state stop the seige of Gaza, release the thousands of Palestinian political prisoners, and allow the Palestinian people to have their own state with East Jerusalem as its capital. See the full story here: [http://www.presstv.com/Detail/2016/06/28/472541/African-Group-Israel-UNHCR-Palestinian] No doubt the United States and Europe is going to punish those African states that led this call for Palestinian justice and freedom.

  4. Well again thanks. One of the things I wanted to convey to you about modern psychology as transmitted by Sigmund Freud that it is suedo science and was developed as a modern substitute for tasawwuf or ihsan; which is real psychology. This can only be taken at the hands of a teaching shaykh who has been given idhn to transform the inner nature of mankind and bring them out of the darkness into the light. It is not a science that you can obtain in a college or university nor can it be subjected to the rationization of deductive reasoning. It is not a mistake that the one profession that has the highest suicide rate in the west are psychiatrist. The reason is that they are meddling in a realm which they do not have the correct tools are spiritual demeanor to engage properly. The idea of mapping the inner psychic of humanity based upon the warped and sometimes corrupt views of Freud and his inheritors is what has been creating the age of ‘do as thy will’ which definds post modern societies. When both Freud and his infamous nephew Edward Bernais were allowed to leave Ellis island and enter the US proper, Freud turned to his cousin and said: “Little do they know that they are letting in the plague.”

    • Husayn Atiku says:

      As Salaamu Alaykum Wa Rahmatullahi Wa Barakatuh ya Shaykh! This is interesting. So
      How would you assess the psyche of one who 1) practices Tasawwuf without taking direction from the teaching Shaykh who’s silsilah is sound and 2) one who is actually
      anti-tasawwuf? Jazakallahu khayr!

      • Your question can only be answered at length. First tasawwuf is divided into two divisions. One division is an individual obligation (fard `ayn), and the other is a collective obligation (fard kifaya). As for the tasawwuf which is an obligation upon every mukallf (responsible person) it is also divided into two obligations: renunciation (takhalli) and adornment (tahalli). Renunciation is the removing from the heart of every blameworthy destructive character trait such as: arrogance, conceit, envy, showing-off, stinginess, unjust anger, false hope, love for leadership/rank, love of worldly things, etc. Adornment is the beautification of the heart with every praiseworthy redemptive character trait such as: repentance, taqwa, austerity, leaving matters over to Allah, patience, contentment, generousity, tolerance, fear, hope, praise/gratitude, etc. These two elements of tasawwuf is called tasawwuf li’t-takhalluq (spiritual purification for the transformation of character). It is an obligation upon every person whether he claims to be Sufi or denies the path of the Sufi, to both relinquish bad character and behave with virtuous character. In this regard the Shaykh is the Messenger of Allah, may Allah bless him and grant him peace. Allah ta`ala says about the Prophet: “He is the one who reveals to His servant clear signs in order to bring you out of the darkness into the light.” In this regard, the Messenger of Allah,said: “I have not been sent except to perfect good character.” A person can be anti ‘sufi’, but they cannot be anti ‘good character’. Whoever abandons good character has abandoned the Sunna, and whoever abandons the Sunna is not a follower of Muhammad, may Allah bless him and grant him peace; who said: “Whoever turns away from my Sunna is not from me.” The best of the Sunna is perfection of good character. Allah has made some people different from others. Some people were raised properly with Islamic adab and courtesy and thus transforming themselves is easy because they were raised in that manner. They can simply learn the character of the Chosen one and follow it. While some people were raised without guiding parents, or their parents were disbeliever, drug addicts, etc who failed to transmit to their children the proper adab due to Allah and His creation. These people need a guide to assist them in the perfection of their character. It is rare that a person who was not raised or reared to obey Allah, respect parents, be kind to nieghbors, defer to friends, the virtue of humility, patience etc to be able to attain these virtues on their own. If they were raised in the west their character dysfunctions are compounded because in the west arrogance, conceit, showing-off, bullying, self aggrandizement, vanity, anger, etc are virtues. Everyone in the west desires fame, even if it is only 15 minutes of it. These people require a guide, a teacher, a shaykh who is aware of the mechanisms of the nafs and how to cure it in order to bring the person into the light of excellent virtue. As for anyone who denies this element of tasawwuf, he/she has denied an essential element of the Sunna. Whoever denies any aspect of the Living Sunna is in error, and every error will lead to the Fire.

        As for the second division of tasawwuf, it is called tasawwuf li’t-tahaqquq (spiritual purification for spiritual realization). This division of tasawuf is not only a collective obligation, but it is specific for the People of Allah, who have mastered their characters and have completely surrendered to the Living Sunna. It entails [1] knowledge of the spiritual states (ahwaal) of the disciples (mureed); [2] knowledge of the spiritual stations (maqaamaat) of the sages (awliyya); [3] knowledge of the Self Disclosure of the Acts of Allah; [4] knowledge of the Self Disclosure of the Divine Names and Attributes; and [5] knowledge of the Self Disclosure of the Divine Essence. The door to this division of tasawwuf is closed and locked to all except those who are deserving of it. Again, like the first division, the need for a guide depends upon the individual. If a person was raised in a house of baraka, the scion of the awliyya, it is concievable for them to attain this knowledge in an unmediated manner without the guidance of a teaching shaykh. However, individuals like this are rare. Abu’l-Abbas Ahmad ibn Mulkan al-Khidr, Abu Yazid al-Bustami, Uways al-Qarni, Abd’l-Azeez ad-Dabagh were a few who attained the highest stations of gnosis without the assistance of a living guide. They recieved assistance directly from Allah ta`ala via the lights of the Messenger of Allah, may Allah bless him and grant him peace or via the Rijaal’l-Ghayb (the masters of the Unseen).

        However, most of the sages who attained mastery of the science of tasawwuf did so under the watchful and caring guidance of a spiritual guide, a Shaykh, a murshid who combined in himself/herself five qualities: [1] sound knowledge that is derived from the Book of Allah and the Sunna; [2] sound perceptivity based upon experience (dhawq); [3] an exalted appearance; [4] pleasing spiritual states conforming to the Book and the Sunna and in accordance with the shaykhs of the Path; [5] penetrating discernment by which he is guided from the outward appearances of things into their inner realities. If a Shaykh lacks these qualities then they are not teaching shaykhs. If a person is fortunate to find one, then he/she has found the philosophers stone, and they should adhere to them as if their lives depended upon it.

        As for those who deny the second element of tasawwuf, it is concievable and they can be divided into two groups; [1] those who are ignorant, who are slaves of their lower passions who like cows, goats and chickens are only concerned with their consumption, sex, and worldly status. They have no inclination for the higher subtle realities, nor do they ever consider death and what will come after it. They are humans outwardly but have inclined in their natures to animals and animal instincts. If these people deny the second element of tasawwuf, then they are excused, in the same manner that one excuses a dog or a cow for not stopping what it is doing when the call to prayer is given. Only death will awaken them to the haqaa’iq, but then it will be to late. As Allah ta`ala says that they will say: “My Lord let us return to the world so that we can then be among the muhsineen.”

        However, there are some human beings whose inclinations have fallen below that of the animals and have become completely chained by Iblees and his forces. They are devils in human form. They have adorned themselves with the adornment of humans, such as knowledge of the religion, the outward Sunna, but their arrogance, self inmportance, conceit, envy, showing-off and stinginess has rendered them malevolent. Ibless whispers into their ears and incites them to become enemies of the People of Allah and those who have been given a portion of the second element of tasawwuf. Shehu Uthman ibn Fuduye` said about them:
        “Apart of Allah’s wisdom is that He has placed this clear warning upon the tongue of human beings from among the Prophets during the first times and the people of the reminder during the latter times. He has made for every guide from among them enemies from among the guilty (mujrimeen). They are the devils among men and jinn who deceptively advise one another with embellished teachings. Thus, it becomes necessary for there to exist a clear light by which the truthfulness of the guides can be distinguished from the lies of the devils. Therefore, Allah made that light for the Prophets in the form of miracles which break creational norms and for the people of the reminder in the form of righteous deeds. For there was no Prophet which Allah sent to His servants except that He made for him a clear light which clarified to them that he was upon the plain truth and showed that those who opposed and renounced him that they were astray and were leading others astray. Likewise, with the people of the reminder of this Umma until the Day of Judgment because Allah has made them as guides who establish clear proofs for this Umma just like the Prophets in past communities.” For this reason it has been narrated that at the head of every century Allah will send a scholar to the people who will revive the religion for them. Therefore it is necessary in every century that there be a scholar whose spiritual states regarding commanding good (al-‘amr bi ‘l-ma`aruuf), forbidding evil (an-nahyi `an ‘l-munkaar), rectifying the affairs of the people (‘islaah ‘umuur ‘n-naas), spreading justice amongst them (al-`adl baynahim), assisting the truth against falsehood (al-haqq `ala ‘l-baatil) and assisting the oppressed against the oppressors (al-madhluum `ala ‘d-dhaalim) – be completely contrary to the remainder of the scholars of his time. In this way, he becomes like a stranger (ghareeb) amongst them because of the uniqueness of the attributes of his spiritual state and the few who resemble him. It is then that it .becomes clear to all eyes that he is among the righteous and that whoever opposes and renounces him turning people away from him that they are among the corrupt. This is true in accordance with the words of the Prophet, may Allah bless him and grant him peace: “Islam began as a strange thing and it will return to being a strange thing; therefore, joyous bliss to the strangers among my Umma.” It was said to him: “Who are the strangers O Messenger of Allah?” He said: “Those who remedy things during the corruption of the times.” Therefore, this trait is the clearest sign of the people of the reminder whom Allah revives His religion on behalf of people by means of them. Among the clearest signs of the evil scholars is that they do not bring about remedy nor do they leave alone those who seek to bring about remedy. Their likeness is like a big rock which sits at the mouth of a river. It does not drink from the river nor does it allow others to drink. Each of these evil scholars is more dangerous to the people than one thousand devils.”

        This is what the Shehu, may Allah engulf him in his mercy said regarding the evil and venile scholars who opposed the masters of the science of tasawwuf. He also said about those who deny this element of tasawwuf:

        “Nothing from this knowledge (ma`aarifa) will be opened up to the one who possesses two qualities innovation (al-bid`a) and pride (al-kibr). And everyone who is in-love with this world or is persistent in following his corrupt passions will never be able to realize or implement this knowledge, even though he may be able to realize and study the rest of the religious knowledge. And the least of punishments against the one who rejects this knowledge is that he will not be endowed with anything from it. And whoever does not have a share of this knowledge it is feared for him an evil ending (su’u ‘l- khaatima). And the least of shares from this knowledge is belief (at-tasdeeq) in it and handing it over to its people (tasleemuhu li ahlihi).”

        Please forgive me for being long winded, but I hoped to address the essence of your two questions and their implications.

        wa Allahu `aalim.

        • Husayn Atiku says:

          Jazakallahu al-khayr Ya Shaykh! That thoroughly answered my questions thank you for your time Barakallah fikum!

        • ASA Shaykh,can and will u teach this in some digital distance education format? (moodle)? I sat with Dar, Imam the Late Ismail Abdur Rahim, and Imam Yahya many years ago and then left their tassawuf teachings and began to worship at Masjid Mujahideen, years ago since then I have sat with some shuyukh but I would expand in this area.

          • Who is Dar Imam? And tell us about the late Ismail Abdur Rahim? Was he a teaching shaykh? With which tareeqa was he affiliated ? And Imam Yahya? Which one are you referring to? Why did you leave their tasawwuf teachings? Was it because of a relocation? Or dissatisfaction with their teachings? Which shuyuukh have you sat with since that time?

          • I took shahada in Sing Sing 1985, under Imam Tayyib of MIB, I learned from leaders of the Dar Islam movement,then I was involved in the Dhikr Bead case where DOCSNY was angered that brothers were getting better from their practice of Dhikr and the explosive 1000% growth of the mosque so they decided to beat me, and they took all the dhikr beads in NYS(. I was placed in solitary (SHU) without hearing and severely beaten in SHU and moved from prison to prison continually. They refused me pencil and sufficient writing materials. You may have heard that I was reduced to writing my pro se suit on toilet paper and I had it smuggled out and sent to the federal courts. Here is a review and some links to my case:
            In the United States, Muslim inmates are allowed to utilize prayer beads for therapeutic effects.[27] In Alameen v. Coughlin, 892 F. Supp. 440 (E.D.N.Y 1995), Imam Hamzah S. Alameen, a/k/a Gilbert Henry, and Robert Golden brought suit against Thomas A. Coughlin III, etc., et alia (Head of the Department of Corrections) in the State of New York pursuant to 28 USC @ 1983. The plaintiffs argued that prisoners have a First Amendment Constitutional right to pursue Islamic healing therapy called KASM which uses prayer beads. The rosary of oaths, which Alameen developed, was used to successfully rehabilitate inmates suffering from co-occurring mental health challenges and substance abuse issues during the 1990s. All people, including Muslims and Catholics, were allowed to use prayer beads inside prisons, lest their freedom of religion be violated when the prison administration forbade their possession as contraband in the penal system. The practice of carrying prayer beads became controversial when gang-members began carrying specific colors of prayer beads to identify themselves.” My case was successful and is the precedent case for determining the exercise of religion in prisons and in freedom under the RFRA.

            During this period (fuqra) Imam Ismail Abdur Rahim, NYSDOCS MCP, taught our circle the basics of Qadariya tassawoof, but he returned to Allah and thereafter 10 years I was released, and then I sat with Shaykh Amin Awad (Palestinian) who returned to Allah, and then Qadi Imam Tayyib of Sudan fi Montreal: soon after I was released and studied with Shaykh Ibrahim of Ikwa (BKNY) and after relocating to the Catskills of NY, I studied with Shaykh Abdus Salami of Ghana, for some time before he returned to Africa. I have long supported the mental recovery of Muslims. Upon my release I finished at Marist College with a BS in Computer Science, then at Lincoln a masters in Human Services and Counseling, and at Northcentral U., a Post masters in MFT. I worked to establish by Alllah’s permission, with other brothers Baitul Nasr Inc., Tauba House Inc., (for returning Muslim ex-offenders), NIMHSP, Islamic Charities of NY, and and I am currently Clinical Director at Crisis Recovery Network. I am finishing my Doctorate in DMFT shortly insha Allah, It is a long story and I regretfully admit that my studies have suffered since my release but I intend to never stop pursuing beneficial knowledge.

    • Yes Freudian psychology is a failed attempt to secularize religion and spirituality. The struggle to purify the nafs is an essential Islamic duty on each of us to maintain our sanity first and foremost and then there most be trained those that can assist others in this matter. Nice notes on this subject I am sure that many of us have with to have this knowledge available, Shukran.

  5. Isa says:

    Salam shaykh,

    Any plans to translate “obligation of the princes by shaykh Maghili” and do you have any plans on producing a work on economics inspired by the muslim sages
    that can counteract western liberal capitalism that is so dominant now.

    • This work my the mujaddid Shaykh Abd’l-Kareem al-Maghili, may Allah be pleased with him, has already been translated, You can a copy here: [https://www.amazon.com/obligations-princes-essay-Moslem-kingship/dp/B00085KRYG]. As for any “work on economics inspired by the Muslim sages that could counteract liberal capitalism that is so dominant now”; I do not believe Muslim sages have ever been overly concerned about economic issues in that way. One of the sages, Sultan Muhammad Bello said in his an-Naseehat al-Wadeehat (Clear Advice Regarding the Clarification That Love for This World’s Life is the Fountainhead of Every Error):

      “I say, and success is with Allah, Allah ta`ala says, “Allah amplifies and straightens the means of livelihood for whom He wills; and they rejoice in this world’s life while this world’s life is nothing compared with the Hereafter but temporary enjoyment.” It has been related by ad-Daylami on the authority of Muhammad ibn `Aseer ibn ‘Ataar that the Messenger of Allah, may Allah bless him and grant him peace said, “The greatest sin is that people do not ask Allah forgiveness from the sin of love of this world’s life.” It has been related by al-Bazaari and Ibn Habaan on the authority of Sa`d who said, the Messenger of Allah , may Allah bless him and grant him peace said, “My fear for you from the temptations of properity is greater than my fear for you from the tribulations of poverty and adversity. For you will be afflicted with the tribulations of adversity but you will be able to endure that. I have no fear for you more than I fear for you from the temptations of prosperity…”

      So clearly, that has never been nor should it be a concern of the sages (awliyya). Their business has always His business (shaanahu). However, if you want texts on halaal commerce and business transactions, I would direct you to the book of commerce of the Muwatta of Imam Malik; as well as the Books of buying and selling in the Mukhtasar and ar-Risaalat respectively. Shaykh Abdullahi ibn Fuduye`, composed an excellent poem called Kifaayat’l-Awwam Fee al-Buyuu` (What will Suffice the Common People Regarding Commerce). By the title itself the professor, Abdullahi is indicating to us that the concern of commerce and business is a necessary concern of the common people (al-awwam) and is not the concern of the spiritually elite (khawaas) except in order to guide the common people in what is lawful, highly recommended, obligatory, forbidden or reprehensible in business transactions.

      I disagree with your depiction of western commerce as ‘so dominant now’. This period is one of the worst periods in economic growth worldwide. The western system has collapsed. It is finished! Yiu newed to leave the umbrella of the west and go to Asia and other parts of the world. Western economic dominance has long been on the wane.

  6. ASA Dear Brother,After perusing, . DAWA’U ‘L-WASWAS. The Cure for Satanic Whispering by Shaykh Abdullahi ibn Muhammad Fuduye’, (Shareef, 1994) I was struck by the asbab nuzul concerning the publication of this small but informative manual during a period of Jihad fee Bilad As Sudani. The mental preparation and psychological purification illustrated in the text could assist people battling mental health issues. The Quran is a Shifa and thus a Health document beneficial to human development. Yes the text is very enlightening, the observation that, “this text was composed by one of Africa’s leading military commanders at a time when he was actively involved in jihaad, it goes without saying that the text is a study on the Art of War. Once the servant overcomes the psychic enmity of Satan and purifies himself of Satan’s whispering during the prayer, the recitation of Qur’an and supplication, then these three acts of worship are transformed into high tech weapons by which the believer can overcome his terrestrial and earthly enemies.” pointed to how believeers in recovery can be supercharged by this deen to defeat whatever ails us.(Shareef, 1994).

    See: DAWA’U ‘L-WASWAS. The Cure for Satanic Whispering by Shaykh Abdullahi ibn Muhammad Fuduye’, Trans. & ed. by: Shaykh Abu Alfa Umar Muhammad Shareef. Sankore’Institute of Islamic-African Studies International http://www.siiasi.org. (Russian & English) Retrieved from: https://www.academia.edu/11523157/Dawa_alWaswas_The_Cure_of_Satanic_Whispering_by_Shaykh_Abdullahi_ibn_Fududye_-_arabic_english_russian

  7. I am not sure how I can be of assistance. My only film work was the contribution I made to the documentary 500 Years Later. Even that was simply them interviewing me regarding certain aspects of African Islamic resistance to European slavery and colonialism.

  8. al hamdulillahi wa shukrulillah I was able to seal the Quran for the second time Thursday night during the taraweeh prayers. We all prayed for the entire jama`at of the Shehu and the entire Umma and asked Allah ta`ala to break the backs of those who do not love the honor of Islam. I as unable to call the Sultan when we sealed the Quran because it was 12 o’clock midnight in Maiurno when we completed the Quran in Mali. Hopefully with the assistance of Allah I will be able to seal it four times.

  9. Umar says:

    Greetings! Are there any plans to translate the Kano chronicles?

  10. Isa says:

    Salam Shaykh what is the normal daily routine of the Shehu.Jazaka Lahu Khair

    • That is a good question. We get a glimpse of what his days were like in the Infaq’l-Maysuur in chapters 12 and 13. However, no mention of how is daiuly routine was. The Shehu’s daily routine no doubt changed based upon his state. When he was a student of knowledge his routine was different from when was in a state of the `ubaad. When he was dedicated to teaching his routine was different from when he as involved in the jihaad. What we do know is that he prayed his five prayers in the masjid in congregation. We also know that he never neglected his awraad after the prescribed prayers. Because it was his custom to teach what he had learned, he was also preoccupied throughout the day in teaching. We also know that his profession by which he earned a living for his family is that he made rope made from the tall dry savanah grass which grew throughout the Sahel. He would make the rope while teaching, and then go to the markets to sell them or would deliver them to clients. We also know that he did the shopping for his four wives, carrying the commodities from the market to his home. We also know that he gave life to the night in prayer and study. Along with all this he composed books throughout his life from the age of twenty to sixty-three he composed relevant texts for the Muslim communities. There were periods in his life when he cut himself off from people and went into spiritual retreat; or when he would not talk to people except by sign language being preoccupied with the prayers upon the Prophet, may Allah bless him and grant him peace. We also know that he a designated times of the days of the week in which he would go out to give sadaqa. For example on Mondays he would go out gove sadaqa during the fournoon between 9:45 and 10;15; while on Tuesdays he would go out at noon and do the same thing. On excellent text which will give a possible picture of the daily routine of the Shehu is the Diya `Uluum’d-Deen of Shaykh Abdullah where he describes the daily practices typical of a scholar, a student, a worshipper, a professional, or a ruler (or civil servant). Since the Shehu at one time was one of these at some point in his life, it describes the possible daily practices the Shehu could typically be involved with when he was in that stage of his life. And Allah knows best.

  11. al-Hamdulillahi wa shukrulillahi wa shukrulillahi wa hamdulillahi, we just sealed the Quran for the first time in the Zawiyya of Shehu Uthman ibn Fuduye` here in Bamako and called Sultan Ali ibn Muhammad at-Tahir ibn Muhammad Bello Maiurno ibn Muhammad Attahiru ibn Ahmad Zaruku ibn Abi Bakr Atiku ibn Shehu Uthman ibn Fuduye`, who made a long supplication for us, the jama`at and the entire Umma of Muhammad!

    • For those who are under the oath of allegiance, realize that I never pray a prescribed prayer without including the Sultan by name in my prayer during the tashahhud of the prayer. Sahl ibn Abdallah said: “The people will always remain in a good state as long as they elevate the Sultan and the scholars. For when they elevate these two Allah then corrects for them their worldly life and their Hereafter. However when the people disparage or undervalue these two, then their worldly life and Hereafter will become corrupted.”

  12. ASA Shaykh, Ramadan Mubaraka, The Secrets of Ramadan was informative illustrating the necessary inner mental model (Iman) necessary to benefit from fasting (saum) upon it highest stations. Contemplation and gnostic awareness is benefited by obviation, restraint, and removal of worldly distractions. I will add this article to pertinent literature reviews, etc. May Allah reward your work and make it prolific. I will share this writing with my clients and affiliates.

  13. wa alaykum as salaam wa rahma
    I asked several of the elders in Maiurno, Sokoto and Niger about this same question. All of them said that all three were very tall over 6’4″. The Shehu was lean and remained that way throughout his life. Abdullahi was lean, but became thick in old age. Bello also became thick in old age as well. When I say thick I do not mean fat or obese. As for there features, the Shehu was what we in the states call ‘red bone’ like the typically Fulani with fine curly hair. He had no facial hair except a little hair that grew under his chin. It is said that he most resembled his mother. Shaykh Abdullahi was jet black with a massive beard, and most resembled his father Fudiye Muhammad. Bello was very bright skinned with a thick beard and would be considered in Sudanic terms ‘baydaan’ like the Moors, the Sahrawi, the Banu Hassan and others from Mauritania. This description of these shuyuukh was corroborared by Shaykh Umar Ahmad Zaruk, Shaykh Abu Bakr Basambu both of Maiurno; , Waziri Junayd of Sokoto, Galadima Salihu if Niger.

    • Isa says:

      thank you Shaykh. i read that the Shaykh ceasely engaged in sending blessings on the Prophet. is it the salatul Ibraheem. Jaza ka Lahu Khairan.

      • Yes from the age of ten the Shehu began to send blessings upon the Prophet profusely until Allah granted him with states of jadhab (spiritually magnetic attraction) which impacted him until he attained the age of thirty-one. By thirty-six due to his abundant sending blessings upon the Prophet he reached a state where he had complete mastery over his physical body and was capable of extraordinary feats such as seeing the far like the near, hearing what was far like hearing what was near, being able to grasp something with his hands which was journeys away without moving, being able to walk on his feet a distance that swift horses could not travel in months. He was made aware of his entire physical body, its bone structure, nervous system, circulatory system, muscles, hair etc and knew the advantages of evey part of his body. He could taste food and drink with his togue ebfore swallowing and determine whether that food or drink was permissible or forbidden. He could smell the odor of any individual and could determine by the sweetness or pungence of their smell exactly what good deed or bad deed they had committed. All this was the result of his abundant sending blessings uppn the Prophet. Then at age thirty-nine and some months he was overcome with a stste of yearning ()shawq) for the Prophet where he would weep often out of longing for him. In that same year on the 12 of Rabi al-Awwal he tok an oath and covenant that he would not speak with or communicate with anyone verbally except by sign language and committed himself to only articulating the prayer upon the Prophet, may Allah bless him and grant him peace. he did this for an entire year, afterwhich he had his greatest spirituall unveiling where he was made the Imam of the Awliyya, the mujaddid of the religion, was given the Sword of truth and the rest, as we say, is history.

        • s for the particular expression of the prayer upon the Prophet utilized by the Shehu, he transmitted to his followers twenty diffrerent expressions in his Dalaa’il and the salaat’l-ibrahimiyya was one of the wtenty. Because he was a follower of the Timbuktu mujaddid Ahmadu Baba ithere is no doubt that he like most of the scholars considered the salaat al-ibrahimiyya to be the most superior forms of sending blessings upon the Prophet because that was what was transmitted by the POrophet to his Umma.

  14. Hasan Anyabwile. says:

    Salam alaykum, Shaykh, Sidi Muhammad Sharif. My name is Hasan Anyabwile and I live in the UK. I want to now how to give my Ba’ya to the new Aamir? There’s no Jamaat in the UK, so should I write to the new Imam/Aamir?
    Is it possible for me to get his address or that of his Wazir please.
    Hasan Anyabwile.

  15. Happy 91 st birthday Imam al-Hajj Malik El Shabazz! may Allah illuminate your grave and endow us to have the nerve and bravery to complete what you started!

    It is the intention of SIIASI of posting several pertinent speeches of al-Hajj Malik El Shabazz which speaks directly to the problems African American and other national minorities in the US are facing.

  16. mustafa says:

    Salam alaykum. Are there any martial arts taught with a silsila back to Sahaba? Which martial art would recommend we study?

    • There are many martial arts systems developed within Muslim societies, such as Silat Harimau in Indonesia, Java, Malaysia and the Phillippines. There is the sytem of which I am a student under Amir Sifu Mwalimu Bomani Abd;l-Hamid Mugharibi, the Jeomen Wushu system developed by the Hui Muslim cmmunities of China. I am sure there are others because Islam, like Shinto and other far eastern religions, is a martial religion. The only martial system that I know of which can be traced back t the Companions, is a double broad sword form transmitted in Syria with its sanad ging back to the Companions. This is what my teacher Shaykh Muhammad al-Yaqoubi informed me.

  17. AsSufi AsSufi says:

    SALAAMU ALAYKUM akhi Shaykh Muhammad Shareef. greetings from the belly of the beast. May Allah release us from this… We have missed you and we periodically hear word of your doings and travels. May Allah continue to bless you and shine Nur upon you and your path. We have discussed recently one of your statement, “… Y’all need to… and get over here where people look like you and come start some businesses.” Akhi what type of businesses are available to start? Can they be started without us being present? You know the system ain’t letting some of us out of the sijjin however everthing is in Allah’s will and power. We do have finance and we want to try something abroad. Also what should we be studying while our time ticks away. Some of us are trying to be come huffuz/haafiz. That’s so that our worship can be extended and perpetual because we don’t want to get caught up in the filth of this world which is tricky being that the soul is inclined towards evil. Shukr akhi. Much love and respect.
    Ma’s salaamah
    Akhuk fi Islaam
    Ishmiel The Sufi

  18. as salaamu alaykum wa rahma

    Since Friday after juma`a prayer Mali time, I had been calling the new Sultan Ali in order to renew my oath of allegiance in the same manner that I took the oath of allegiance from his precedessor the late Sultan al-Hajj Abu Bakr. Each time I called, he would answer the phone and all I would hear were throngs of people making supplication and the new Sultan saying Amin and adding his own supplication. Finally, today at 8:15 a.m. Bamako, Mali time I was able to reach the new Sultan Ali ibn Sultan Muhammad at-Tahir ibn Sultan Muhammad Bello Maiurno ibn Sultan Muhamad Attahiru ibn Sultan Ahmad Zaruuq ibn Sultan Abi Bakr Atiku ibn Amir’l-Mu’mineen Shehu Uthman ibn Fuduye`, may Allah elongate his authority until it reaches the Awaited Mahdi. I renewed by oath of allegiance based upon the Book and the Sunna and told him clearly that I recognize no other authority besides his authority and that I was under his command inwardly and outwardly to hear and obey in hardhip and ease. I informed him of the new Amir in the US, Amir Mustafa Ahmadu Baba and the new jama`at in South Africa and their Amir Rashid. he then made a long supplication for me to continue calling people to the minhaj and that this call will not cease. He prayed for the jama`ats and the Amirs with a long supplication. I also informed him that I would send him a letter recounting what happened and is happening with the jama`ats that follow the Shehu and those who broke their oath of allegiance. He said he would be expecting my letter. Let this be a notice to everyone of the renegades who claim that they are a part of the Jama`at of Shehu Uthman ibn Fuduye` in the US – this is your wake up call! By Allah! there is bo barrier between my supplications and Allah and I know your names and addreses! You all have been served!

  19. Ousmane says:

    Salamu Alaykum, Sheikh Muhammad Shareef.
    Thank you so much for the digitized archives. It’s a real pleasure to “know” the Fodiawa scholars through their works.
    Thank you again.

  20. I am deeply sorry for posting this so late, but I just recieved the news that on April 15, 2016 one of my mentors Dr. Akbar Muhammad the youngest son of Mr. Elijah Muhammad passed away. He was one of the first of the sons of Elijah Muhammad to go abroad and study. He was also the first to break from the teachings of his father.
    He died at the age of 76, and was the associate professor emeritus of history and Africana studies at Binghamton University from 1975 until 2014, when he retired.

    According to http://www.binghamton.edu Akbar Muhammad “taught a wide range of undergraduate and graduate courses on African history, the history of Islam, the history of Africans in the Americas, and Africa and the West. His scholarship included a book, Racism, Sexism, and the World-System (1988), as well as scholarly articles on Muslims in America, Malcolm X, education in post-colonial Nigeria, and challenges to French colonialism in the 19th-century Ivory Coast. He served as chair of the Afro-American and African Studies Department from 1979-82 and 1985-88, president of the New York African Studies Association in 1985, and as a member of the editorial board of the African Urban Quarterly.”

    In addition, Akbar Muhammad was the first to explore the writings of the early Arabic scholars on the role of African and Blacks in early Islam. I had the occassion of keeping company with him back in 1991 when we both gave lectures on African Islamic traditions in Sacremento California. It was during that time that I had the chance to interview him regarding his role in helping to transform the political ideas of al-Hajj Malik El Shabazz. It was in 1959, as he informed me that Malcolm X invited Akbar Muhammad to address a gathering in Harlem. In fact Louis Lomax also spoke of this in his book. At the time Akbar Muhammad was dressed in complete Sudanese attire all white thobe with a white turban and shawl. It was during this lecture that Akbar introduced the idea to Malcolm about the need to utilize the same international conduits which the African independents and anti-colonial movements were using to gain their independence. In fact, Akbar Muhammad passed on to Malcolm X and proposal from the then president of Egypt, Gamal Abdul Nasser: “that if the NOI embraced Sunni Islam and took their case to the United Nations, that Egypt would supply the NOI with military training and financial assistance in their struggle for self determination.” Of course in 1959, this was not the narrative of the NOI, which at that time, and now believe that God would intervene in giving Blacks in America their independence. However, it was clear, based upon al-Hajj Malik El Shabazz’s post NOI political direction that he had taken up the offer presented to him by Akbar Muhammad.
    In fact Dr. Akbar Muhammad was pro-African, a pan Africanist in his ideas and a Sunni Muslim who leaned heavily towards an embrace of African Islamic traditions. It is for this reason that academically, he became my mentor. He saw the early written objectives of the SIIASI in collecting, preserving and translating rare African Islamic sources, and gave his full support and approval. of all the children of Mr. Elijah Muhammad, Dr. Akbar Muhammad was the person that I looked up to and followed closely. I pray that Allah ta`ala illuminate his grave, redeem him from its punishment, establish him with the correct answers to Munkar and Nakir, resurrect him under the banner of Praise of the Prophet along with all the African Muslim scholars and reformers of the past, redeem him from the tarment of Hell and enter him into Paradise without any reckoning. I pray that Allah will join me with him in the Paradise of Firdause where we can converse intimately about all the things of the African Islamic traditions that I have always been curious about.

  21. mustafa says:

    Saalam alaykum.
    I’ve read through all the works posted here in terms of what they are written about. However what I’m interested to know is, are there any books the Shehu wrote or you would recommend that mentions the virtues of various sura of quran and the fadila of reading quran?

    • There is no particular text from the Fudiawa scholars which address that particularly. However, Nana Asma, the daughter of the Shehu composed a text which was published by Dr. Beverly Mack and Jean Boyd called Tabshir al-Ikhwaan bi’t-Tawassul bi Suwar’l-Qur’an `Inda’l-Khaaliq al-Manaan in their Collected Works. She took this mainly from the teachings of Shaykh Muhammad Tukur ibn Muhammad, one of the leading disciples of the Shehu. There are several works which Shaykh Muhammad Tukur utilized or sourced and are the basis for many of the Sudanic scholars who teach the fadaa’il of the Qur’anic chapters. The texts are called Kitaab Fath al-Majid and Kitaab al-Mujaribaat. When I studied the fadaa’il and khawaas of the Qur;anic chapters and verses with Shaykh Muhammad Bello ibn Umar ibn Yusef ibn Muhammad Bello ibn Shehu Uthman Dan Fuduye’ in the town of Maiurno it were these two books which he sourced. However, these books because they are a part of what scholars call the elemental sciences (`ilm awaa’il) they are rarely translated into English. You will find these works translated into Hausa, Fulbe`, Kiswahili, Bambara etc, but not any of the European languages. There are some western scholars such as Robert Abdul Hayy Darr, Lloyd D. Graham, Noah Gardiner and others who have written extensively on this from an academic perspective, but not from the inside of this tradition.

  22. mustafa says:

    Salam alaykum. Thank you for the latest book. Reading the introduction, you mention Shehu’s fath at age 40. As someon fast approaching 40 can you go into the signifance of 40 for men in particular and the number 40 in general. (e.g. Musa fasted 40 days etc). Shukran!

    • wa alaykum as salaam wa rahma
      First my deepest condolences go out to the victims of the horrendous terrorist attack that took place in Mali and Brussels. The African Muslims, and African nations cannot allow themselves to be pulled into the destructive narrative of the Arab terrorists intent on detroying life and property!
      To continue:
      The cannon for measurement in human affairs is the Messenger of Allah, may Allah bless him and grant him peace. The Messenger’s birth, life and death are the standard for how a person should be. if Allah ta`ala decress that a person shares in the resemblance to the Prophet in how he lived then this to the Poeple of Allah is an achievement. It is for this reason that the Shehu composed his Yimre’ Tanasabuje` (Song of Comparison) where he cited the many comparisons between his own life and that of the Messenger of Allah.

      One particular comparison was that at the age of 40 and some months, some say 41, the Messenger of recieved the first revelation and was designated as the Imam and Seal of the Prophets and Messengers. Likewise at the same age the Shehu, may Allah be pleased had his greatest opening and was designated as the Imam of the Awliyya, given the Sword of truth and was acknowledged by the scholars and laymen alike as a mujtahid and mujaddid of the 12th century hijra.

      Sultan Muhammad Bello said in a poem:
      “idhaa atamma arba`eena fa kahlun * wa kamaalun wa quwwatun wa tamaamun”
      “When a man completes the age of forty, then he is middle aged
      He has attained perfection, strength and completion.”
      In his an-Nishreen fi man Balagha `Arba`een, Sultan Bello also said: “It has been narrated in the prophetic traditions: ‘Allah ta`ala says to the Guardian Angels be kind and compassionate towards a person as long as he is in his youth. However, when he attains the age of forty be exact in verifying and recording his deeds’. It is because of this that some of the righteous weep when they reach that age and say as a result: ‘My years have become great. My bones have become thin; and the strict recording of my deeds have commenced!’ Masruq one said: ‘When you reach the age of forty then be very careful!’ An-Nakha`i once said that it is normally said to the one who reaches the age of forty: ‘Guard your soul!’It was the practice of the Salaf that when one of them reached the age of forty, they would extend themselves into the worship of Allah. `Umar ibn Abd’l-`Aziz once said: ‘The proofs against the one who has reached the age of forty are complete’. the wise say that when a man reaches the age of forty and his evils deeds out weigh his bad deeds then he should weep for his own soul! One poet said:
      ‘Are you not ashamed to act at the age of forty
      the way you were when you were twenty?!'”
      Here ends what Sultan Muhammad Bello said and in it is the good of the this life and the Next.
      I say: that the age of forty is a time when you reep what you have sowed. if you have sowed good deeds, it is at the age of forty that you began to see the benefits. If you sowed evil deeds, it is at the age of forty that you began to see the results and recompenses. In fact no matter what you do out of habit be it a profession, career, business; if you apply yourself to it for years it is usually around the age of forty that you start seeing the benefit of your work.
      In my own case, I began calling people to the minhaj of the Shehu at the age of twenty-five. It was when I reached the age of forty and some months that the Khalifa of Shehu Uthman ibn Fuduye`, Sultan al-Hajj Abu Bakr appointed as Amir of those in the jama`at in the US, Canada and Europe.

      In fact the the spiritual station of forty (maqaam’l-arba`een), is a spiritual station well known with the People of Allah. Shaykh Muhy’d-Deen Ibn Arabi and Shaykh Abd’l-Qaadir ibn Mustafa spoke about this station in detail in their works. Howeever, what they discussed is of no concern here. What Sultan Muhammad Bello said above will suffice in understanding what is expected of you when you reach forty…
      …and success is with Allah ta`ala.

  23. No, I am not sure what you are talking about. I have never heard that prophetic tradition before, so I cannot comment on it or what it means. The Shehu was quite clear in his methodology. In fact any question that I raised to my Shaykh Muhammad al-Amin, he would always start by saying to me: “the pages have already been beautified”; meaning that there was rarely an issue in islam that the Shehu and his comrades did not write or compose a treatise about it.

    There was no issue that the Shehu wrote more about than the signs of the End of Time. The Shehu was quite clear about this age: “the zaman an-nasaara” and that it would only be removed with the appearance of the Mahdi. According to our traditions that the age would get darker and darker and the earth will be filled with oppression and injustice until the earth is completely filled with it; and the Mahdi would appear and fill it with justice and equity as it had been filled with oppression and injustice.
    This is a time for every individual to revive the Living Sunna in themselves, their families and their communities in preparation for the Coming Man.

  24. Modibo Mustafa says:

    The flag, is it the same one that Shehu gave to his generals when they conquer their enemies? And why it is called a Provincial Government of the Islamic Emirates off the New Africa?

    • In the Rawd al-Janaan and in many oral traditions as well as Fulfulde poems it was reported that the Shehu’s green flags would be given victory for 100 years. From 1803 to 1903 the Shehu’s Caliphate governed the entire central bilad’s-sudan and his community were victorious. He also said on the eve of their victory at Tabkin Kwoto that one century after this victory would come the zaman’n-nasaara (the age or hour of the European Christians) and that it would remain until the appearance of the Awaited Mahdi who will bring victory for Islam like the waves.
      The Shehu also said as it was related in the Infaq’l-Maysuur of Sultan Muhammad Bello that his jihad will not cease until it reaches the Mahdi.
      I myself once asked my Shaykh Muhammad al-Amin about that statement and he said that the jihad of the Shehu began with the jihad of words and the jihad of the pen and ended with the jihad of the sword. In this time of the zaman’n-nasaara we have returned back to the jihad of the word and the pen and the Awaited Mahdi will re-establish the jihad of the sword.
      The Shehu’s flags were green and they written on them There is no diety except Allah Muhammad is the Messenger of Allah. As for the flag posted on the siiasi.org site, I designed it myself and presented it to our Sultan al-Hajj Abu Bakr ibn Sultan Muhammad at-Tahir ibn Sultan Muhammad Bello Mai Wurno ibn Sultan Muhammad Attahiru ibn Sultan Ahmad Zaruuku ibn Amir’l-Mu’mineen Abu Bakr Atiku ibn Amir’l-Mu’mineen Shehu Uthman ibn Fuduye`; and he blessed it and approved of it.

      A provisional government is a government on paper, a government in the minds of the people, a government which is yet to be given genuine outward sovereignty. Allah willing we pray that Allah ta`ala will allow this provisional government to exist until He manifest His proof on earth and khalifa, Imam al-mahdi Muhammad ibn Abdullahi…
      …success is with Allah.

      • Modibo Mustafa says:

        Assalamu alaykum wa rahmatullah Shaykh Muhammad Shareef

        Does the explanation of Shehu’s assertion by Shaykh Muhammad al-Amin implies that in the absence of governance (hukm), the ummah in general and the jama’at of Shehu in particular should be preoccupied with developing effective scholarship that will act as a buffer between the Muslims’ deen and the divergent world in this electronic age? If it is so, what then is the political implication of the saying attributed to the Prophet Muhammad, sallallahu ‘alayhi wa salam,; “Islam is going to go knot by knot like a rope going to the heavens. Every time when one knot goes up, people cling to the knot that follows. The first thing that goes is the is governance (hukm) and the last thing to go is the salat (prayer)” in relation to the narrative that says “the hukm of Islam has been gone for a long time and is not coming back? I don’t know if I make sense here!

  25. wa alaykum as salaam wa rahma

    Sid Khalid
    Please look above and click on the Digital Archives and you will find that ALL the books are in English. Thanks for dropping by

  26. Khalid Muhammad says:

    Salamu alakum wa ramatullah wa barakatu

    Do you have good books in English that I can read to gain knowledge my Arabic is not that good

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