Jeddawi

الداعية لسيد الفاضل /الحبيب علي زين العابدين بن عبد الرحمن الجفري Biography of Great Sunni Arab Scholar SHAYKH HABIB ALI ZAIN AL-ABIDIN AL-JIFRI FOUNDER AND GENERAL DIRECTOR OF TABAH FOUNDATION DEPUTY DEAN OF DAR AL-MUSTAPHA FOR ISLAMIC STUDIES Birth Habib Ali was born in the city of Jeddah in the Kingdom of Saudi Arabia just before dawn on Friday 20th Safar 1391 AH (16th April 1971), from parents who are both descendents of Imam Hussein son of Ali, peace be upon them. Lineage Ali Zain al-Abidin son of Abdul-Rahman son of Ali son of Muhammad son of Alawi son of Ali son of Alawi son of Ali son of Ahmed son of Alawi son of Abdul-Rahman Mawlah al-Arsha son of Muhammad son of Abdullah al-Tarisi son of Alawi al-Khawas son of Abu Bakr al-Jifri son of Muhammad son of Ali son of Muhammad son of the Ahmed son of the al-Faqih al-Muqaddam Muhammad son of Ali son of Muhammad Sahab Murbat son of Ali Khali` Qassam son of Alawi son of Muhammad son of Alawi son of Ubaidullah son of the Ahmed al-Muhajir ila Allah (trans: the one who made an exodus to the Divine presence) son of Isa son of Muhammad al-Naqib son of Ali al-Uraidhi son of Jafar al-Sadiq son of Muhammad al-Baqir son of Ali Zain al-Abidin son of Hussein (the grandson of the Messenger of God blessings & peace be upon him) son of Ali son of Abu Taleb, may God ennoble his countenance, the husband of Fatimah al-Zahra daughter of the Messenger of God blessings & peace be upon him. His noble mother is Marumah daughter of Hassan son of Alawi son of Hassan son of Alawi son of Ali al-Jifri. Educational Background He began taking knowledge from his early childhood from his first teacher, his mother’s great-aunt the scholar and knower of God Safiah daughter of Alawi son of Hassan al-Jifri, she had an immense influence on him and the direction he took in the pursuit of knowledge and spirituality. As a continuation of the authentic methodology of receiving Sacred Knowledge, and wayfaring on the spiritual path, through an unbroken chain of masters, all the way back to the Messenger of God may God Bless him & his family and give them peace, a methodology the preservation and maintenance of which, the valley of Hadramaut and the city of Tarim are renowned, this work was continued in the intellectual Milieu of the Hejaz which became a meeting point for the Scholars of the School of Hadramaut when they were exiled from the South of Yemen during Communist Rule; he received his education in the Sacred Sciences and the Science of Spiritual Wayfaring at the hands of Scholars and Spiritual Educators, among them: The Scholar and Spiritual Educator Habib Abdul-Qadir Bin Ahmad al-Saqqaf in Jeddah. With whom he studied the Authentic Hadith Compilations of Bukhari and Muslim, as well as the Revival of the Religious Sciences of Imam Ghazali and other important texts. He continued studying directly under his teacher from the age of 10 until he was 21 years of age. The Scholar and Spiritual Educator Habib Ahmad Mashhur Bin Taha Al-Haddad the author of many famous books. Among the books he studied under this master was: ‘The Clarification of the Secret Knowledge known to those Brought Near to the Divine Presence’. The Saudi Arbaian Sunni Scholar and Master Shaykh Al Sayyid Muhammad Bin Alawi al-Maliki al-Hasani, the Hadith Master of the Two Holy Sanctuaries. Under whom he studied Hadith Terminology, Legal Principles and the Biography of the Prophet. The Scholar and Educator Al-Habib Attas al-Habshi. The Scholar Habib Abu Bakr al-Mashhur al-Adani, the author of numerous works. The Scholar Sheikh Muhammad Ba-Sheikh. He enrolled in the College of Islamic Studies in Sana’a Yemen from 1412 AH/1991 AD, until 1414 AH/1993 AD. During this time he was given the opportunity to study directly under Habib Muhammad Bin Abdullah al-Hadaar who was in his last days, so he went to the Habib’s Centre of Learning in the City of Baeda in Yemen. It was during this phase that he began to move from theoretical studies to the work of calling to God, as he benefited greatly from the late Habib Muhammad Al-Hadaar’s methodology of living his knowledge, and making it impact his reality. During that phase the link between him and the Great Scholar & Educator Habib Omar Bin Muhammad Bin Salem Bin Hafiz, (who was one of the foremost people in Habib Muhammad Al-Hadaar’s Centre of Learning) was strengthened He later went to the City of Sheher to be with him. He settled in Tarim in the Companionship of Habib Omar Bin Mohammed Bin Hafiz from 1993 to 2003. Professional Background 1426 AH/2005 – present: General Director of Tabah Foundation. 1424 AH/2003 – present: Member of the Board of Director of Dar Al-Mustapha for Islamic Studies in Tarim. 1428 AH/ 2007 – present: Active member of The Royal Aal al-Bayt Foundation for Islamic Thought in Amman, Jordan. 1428 AH/ 2007 – Present: Secretary General to the Board of Trustees for the Al Mahabbah Awards. 1424 AH/ 2003 – Present: Member of the Board of Trustees of the European Academy for Islamic Culture and Science in Brussels, Belgium. 1418 AH/1997 – Present: Visiting Lecturer (summer program) at Dar Al-Mustapha for Islamic Studies in Tarim. Achievements Founding the Tabah Foundation – an organization whose remit is “the renewal of contemporary Islamic discourse to fit the needs humanity” through its three divisions: Research, Projects, and Media. Producing a Media Package for a unique lecture entitled ‘So that the Religion Does not Become a Game’ which dealt with some of the crisis and tribulations of the contemporary world which are a direct result of people taking advantage of religions for their own limited ambitions, the lecture was both an analysis and a clarification. Contributed to the formulation of the Open Letter to Pope Benedict XVI after his offensive lecture regarding Islam and the Prophet May God Bless him & Give him Peace, he was also one of 38 scholars who were signatories to the letter which was lofty and intellectual in its manner in the context of constructive dialogue. Contributed in managing the historical project on “A Common Word” a document signed by 138 Muslims Scholars, scholars representing different sects and schools of thought as well as countries. This document was sent to Christian Leaders the world over, and received a huge and positive reaction from the Christian side. Contributed to the formulation of the ‘Declaration by Muslim Religious Leaders’ issued by 42 scholars and Islamic Authorities of whom he was a member and which was in reply to the offensive Cartoons by a Danish Newspaper. Founding the ‘Guidance Media’ Company and Magazine in the UK. Founding the Board of Trustees for the ‘European Academy for Islamic Culture and Science’ in Brussels, Belgium. Founding the ‘Noor Centre for the Preservation/Renovation, Documentation and Editing of Manuscripts’ in Tarim, Yemen. Supervising the founding of Schools and Centre of Learning within and outside Yemen for the propagation of an authentic methodology for the dissemination of knowledge, education and spiritual training. Activities and Travels He has given classes for teaching, guidance, advice, in order to awaken people to their responsibilities, and to call people to God in many countries, he began in 1412 AH/1991 AD in the towns and villages of Yemen. He started his overseas journeys in 1414 AH/1993 AD which still continue to this day, and which have included the following countries: Arab Countries: UAE, Jordan, Bahrain, Saudi Arabia, Sudan, Syria, Oman, Qatar, Kuwait, Lebanon, Libya, Egypt, Morocco, Mauritania, the Comoros Islands, and Djibouti. Asian Countries: Indonesia, Malaysia, Singapore, India, Bangladesh, and Sri Lanka. African Countries: Kenya, and Tanzania. European Countries: Great Britain, Germany, France, Belgium, Holland, Ireland, Denmark, Bosnia & Herzegovina, and Turkey. USA: 3 trips the first of which was in 1419 AH/1998 AD, the second was in1422 AH/2001 AD, and the third of which was in 1423 AH/2002 AD, in addition to which he also visited Canada. External Lectures Has delivered a number of lectures of concern to humanity at large throughout the world including: Lecture at Santa Clara University. Lecture at San Diego University. Lecture at the University of Miami. Lecture at the University of Southern California USC in L.A. Lecture at S.O.A.S in London. Two Lectures at the Wembley Conference Centre in London. A number of lectures as part of the Radical Middle Way Project in different parts of the UK. A presentation at the House of Lords in London. Nearly 300 lectures and series of sessions on cassettes, CDs, and DVDs. Conferences and Forums Participated in the following: Conference on A Common Word in London and Cambridge 12-15 October 2008. Conference on A Common Word at Yale University in conjunction with Princeton and Georgetown Universities 24-31 July 2008. Conference of the Global Centre for Renewal and Guidance held in Nouakchott, Mauritania March 2008. Conference on the Middle Way in Amman, Jordan 2007. Conference of Judges in Amman, Jordan 2007. Conference of the Love of the Quran, Dead Sea, Jordan 2007. 11th annual Conference on ‘Dialogue and Understanding’ in Paris, France 1427 AH/2006. 7th annual forum entitled ‘the Quran a Doctrine and Way of Life’ in Frankfurt, Germany 1426 AH/2005. Conference on Guidance, in Sana, Yemen 2004. Participated in ‘Symposium on Islamic Unity’ in Damascus 1425 AH/2004. Participated in ‘the Forum for the Callers to Islam’ in Beirut 1425 AH/2004. Participated in the Conference on ‘the Guidance of the Prophet’ in Abu Dhabi 1425 AH/ 2004. Participated in the Conference on ‘Unity for the Sake of Peace’ in Sri Lanka 1424 AH/2003. Participated in ‘the Forum on Minority Culture from a Western and Islamic Perspective – Understanding and Practice’ in Paris, France 1424 AH/2003. Symposium for Muslim Scholars in Tarim, Yemen 2002. Conference on ‘the Etiquettes of Disagreement’ in Sri Lanka 1422 AH/2001. Television Programs Program entitled ‘the Spiritual Aspirant’ on the Mihwar Channel (Spirituality) 30 parts. Program entitled ‘Al-Mizan’ on Iqra, (Thought) over 100 produced. Program entitled ‘the Way to God’ on Dream 2 (Spirituality) 43 produced. Program entitled ‘Intellectual Dialogue’ on Dream 2 and on Aqariya (Thought) 30 parts. Program entitled ‘the Friday Meeting’ on Dream 2 (Thought) 6 produced. Program entitled ‘Alive in our Hearts’ on Dream 2 (Biography of the Prophet and Description of his outward form and character). Program entitled ‘Journey of Faith’ on Mihwar (Spirituality). Program entitled ‘the World View of Islam’ with Dr. Ahmad Omar Hashem on the 1st Egyptian Channel and on Mihwar (Thought) 14 parts. Program entitled ‘they Love Him (i.e. God) and He Loves them’ with Sheikh Ali Abu Hasan on the Risalah Channel (Spirituality). Program entitled ‘For the sake of His (i.e. God’s) Love’ on Emirates channel (Spirituality and the Jurisprudence of Alms) 30 parts. Program entitled ‘Gathering of Mustapha’ on the Yemeni Channel (an Analytical study of the Prophet Muhammad’s Biography) 30 parts. Various Debates Programs: (‘Lights’ on Al-Arabia, Shariah and Life on Jazeera, ‘Hot Topic of Debate’ on Abu Dhabi TV, Cairo Today on Al-Yawm Orbit, ‘On Air’ on Safwa Orbit), and ‘Reminder’ on the Emirates Channel. Program on the Virtues and Characteristics of the Prophet Muhammad on the Iqra Channel. Program on the Biography of the Prophet Mohammed on the Dubai Channel 6 parts. Program entitled ‘Insinuations/Whispers’ on the Qatar Channel. He is very well known in the Arab World as he is very popular on Satellite Tv Stations and he has been attacked by the wahhabi/Salafis as they see him as a Scholar who is spreading the ideolegy of the Ahle Sunnah in the young generation and thus he has been banned from entering some countries . The Extremist wahabis/salafis have made websites just to refute him and attack him from the fear of his rising popularity . He has large number of followers in the Hijaz Region of Saudi Arabia where he has addressed many sunni mawlid gatherings in the cities of Jeddah , Makkah AL Mukkaramah and Madina AL Munnawara . He is also the Sufi Master in the Ba Alawi Tariqah of Sufism which is very popular in Hijaz Region( Saudi Arabia), Yemen ( Hadramuwt Region) and in South Asian Countries like Indonesia , Malaysia, and Kenya in Africa . He is among one of the closest students of the Late Saudi Arabian Sunni Suni Scholar Al-Sayyid Muhammed Bin Alawi Al Maliki Makki . Here is a Link to his Website http://www.alhabibali.com/en/ Here is a Link to a Video where he denounces the Extremist Wahhabi/ Salafi ideolegy Here is a Link to the Group Dedicated to Shaykh Habib Ali Al Jifri on Famous Social Networking Site of Facebook http://www.facebook.com/group.php?gid=17283979080 Some Pics of Shaykh Habib Ali Al Jifri attached Pic of A Campaign Logo Meaning Alive in Our Hearts Launched after the Denamrk Cartoon Protest Led By Great Islamic Scholars including Habib Ali Al Jifri.

ملتقى سيدي شيكر العالمي للمنتسبين إلى التصوف، في دورته الثانية، أيام الجمعة والسبت والأحد 10 ـ11 ـ 12 يوليوز 2009 الموافق لـ 17 ـ 18 ـ 19 رجب 1430، في قصر المؤتمرات Sufi Shuykh hold global meeting in Morroco 2009-07-13 The Sidi Chiker World Meetings brought Sufis from 50 countries together in Marrakech on July 10th-12th. Participants discussed the creation of an international Sufi organisation. Sidi Chiker was a lieutenant to Okba bnu Nafii, one of the first leaders coming from the Middle East to conquer and establish Islam in Morocco some 1350 years ago. The tomb of Sidi Chiker has been a pilgirmage of sufis from all over the world for centuries. By Sarah Touahri for Magharebia in Marrakech – 13/07/09 [sarah Touahri] Many Sufis believe their teachings can help states resist terrorism and extremism. One thousand followers of Sufism from 50 countries travelled to Marrakech on July 10th, as part of an event intended to forge links between Sufism in Morocco and its various branches around the world. The Sidi Chiker World Meetings, organised by the Ministry of Islamic Affairs and Habous, ran through Sunday (July 12th). "We are seeking to draw inspiration from the spiritual values of Sufism and come up with innovative approaches to educating Muslims about various aspects of their lives, in order to foster their religious and spiritual development", said the ministry in a statement. Participants hailed the Moroccan initiative, which promotes Sufism in what some see as an era of disagreements and misunderstandings. Many Sufis believe their teachings can provide a remedy for problems currently faced by states, such as terrorism and extremism. Ibrahim Saleh, who comes from Niger, said that Sufism calls on Muslims to rally together and to steer clear of disputes and conflicts. "A meeting like this, which brings together Sufis from all walks of life, makes it possible for us to share points of view so that we can achieve the goals of Sufism," he said. Nahila Kivana from Pakistan said that it is necessary to project an image of Islam as a religion of tolerance and peace at a time when extremism is on the rise. Hussein Sherif from Jordan said that it is time to revive Sufism so that it can play its role as an ethical path to personal and collective development within Islam. During the event, it was proposed that a world body representing followers of Sufism be created. "It would serve as a flexible framework to promote understanding, work, contact, and exchange regarding the activities of brotherhoods around the world," said Moroccan Minister of Islamic Affairs Ahmed Toufiq. He added that the body could begin its work by implementing essential projects such as a comprehensive overhaul of Sufi institutions and the creation of a website to meet their needs. Morocco offered to host the new institution, as Sufism plays an integral part in its national identity, Toufiq said. King Mohammed VI wrote an open letter to the participants, saying that Sufism in Morocco shows a balanced view of Islam, advocating love and fraternity. "In addition to their ability to identify the roots of the problem and propose solutions," the king wrote, "the great perspicacity of the Sufis has helped them to identify a way forwards whenever the interests of our community have been at stake". Mohamed Jabbour, a professor of Islamic affairs, said that Morocco has a long history with Sufism. "It's both a religious and a political choice at the same time. For centuries, the kings of Morocco have maintained a strong link between the Commandery of the Faithful and Sufi brotherhoods in order to preserve the Sunni faith as well as religious doctrine. Gifts are regularly given to mausoleums to sustain the tradition," he commented. He also said that it is no accident that international meetings are held in Sidi Chiker, since the site has been a meeting-place for ulemas ever since Islam arrived in Morocco in the seventh century and has been a centre for religious guidance. International meetings for followers of Sufism have been held every two years in Sidi Chiker since 2004.

FEATURE- Algeria sponsors Sunni Sufism to fight Wahhabi/Salafi extremism[-] Text [+] By Lamine Chikhi ALGIERS, July 8 (Reuters) - After using police raids, arrests and gun battles in its fight against Islamist insurgents, Algeria is now deploying a new, more subtle weapon: a branch of Sunni sIlam associated with contemplation, not combat. The government of this North African oil and gas producer is promoting Sufism, an Sunni Islamic movement that it sees as a gentler alternative to the ultra-conservative Salafism/Wahhabism espoused by many of the militants behind Algeria's insurgency. The authorities have created a television and radio station to promote Sufism and the "zawayas" or religious confraternities that preach and practise it, in addition to regular appearances by Sufi sheikhs on other stations. All are tightly controlled by the state.Sufism, found in many parts of the Muslim world, places a greater focus on prayer and recitation and its followers have tended to stay out of politics. Exact numbers are hard to come by, but George Joffe, a research fellow at the Centre of International Studies, Cambridge University, estimates there are 2-2.5 million Sufis in Algeria, out of a total population of 34 million. Salafism/Wahhabism has its roots in Saudi Arabia and emphasises religious purity. Officials believe Sufism could help bring peace to Algeria, a country still emerging from a conflict in the 1990s between government forces and Wahhabi Islamist rebels that, according to some estimates, killed 200,000 people. "I disagree with the Salafi ideology because it doesn't take into consideration the particular nature of Algeria," said Mohamed Idir Mechnane, an official at the Ministry of Religious Affairs. "We are doing a lot to encourage people to come back to our traditional Islam: a peaceful, tolerant and open-minded Islam. And thanks to God, people are much more attracted by our message than by the Salafi message," he told Reuters. INVOCATION To give the Sufi "zaouias" a more central role in society, they are encouraged to arrange marriages, help take care of orphans, teach the Koran and distribute charitable donations. Followers of Sufism focus on the rituals of "Dhikr" or "Hadra" -- "invocation" or "remembrance" -- which feature sermons, reciting the Koran, praising the Prophet Mohammed, requests for intercession and rhythmic invocations of Allah. During one "Dhikr" ritual at a Sufi zaoui just outside Algiers last month, about 60 men sat in a circle in a large room and began chanting. After a few minutes, some of the elders rocked from side to side,. "For over 14 centuries, Islam has been present in this country," said Hadj Lakhdar Ghania, a member of the influential confraternity, Tidjania Zaouia."We used to live ... in peace and in harmony. But the day the Salafists/Wahhabis said we should implement a new Islam in Algeria, problems and troubles started," he told Reuters. Though the violence has tailed off sharply, insurgents affiliated with al Qaeda still mount sporadic attacks on government targets, posing a challenge to stability in a country that is the world's fourth biggest exporter of natural gas. Deploying Sufism against radical Islam is not a new idea. A 2007 report by the U.S.-based Rand Corporation think tank, said Sufism could be harnessed to help promote moderate Islam. "Traditionalists and Sufis are natural allies of the West to the extent that common ground can be found with them," it said. Algeria's promotion of Sufism could also have implications for countries such as Iraq and Afghanistan, which also have Sufi traditions and where Western governments are struggling to counter the influence of Wahhabi Islamist radicals. FOLLOW THE RULES "A Sufi should connect with Allah through invocation and prayer. For example, on Fridays we spend several hours ... chanting and reciting the Koran. We repeat 1,200 times the name of Allah, and 1,200 times the name of his Prophet Muhammad," Hadj Lakhdar Ghania said. T he Salafists are a more visible presence in Algeria because while the Sufis do not wear any distinguishing dress, most Salafists have beards and in the street wear the "Kamiss", a long white robe, and white skullcaps. For some militants, the Salafi puritanism leads to a strict interpretation of religion that justifies violence against non-Salafis and even kill them. Many Salafi Scholars promote violence, and others have renounced it since the Sept. 11, 2001 attacks in the United States. But some militant groups still claim Salafism as their ideology.Hard-line Islamists say Sufi practices such as visiting the tombs of Sufi saints to seek benediction amount to idolatry. "Sufism is negative. It doesn't seek change. It promotes charlatanism," said Sheikh Abdelfatah, an influential Salafist imam based in Algiers. The predecessor organisation to al Qaeda's North African wing was influenced by the movement, calling itself the Salafist Group for Preaching and Combat. The influential Algerian Salafist cleric Abdelmalek Ramdani, who lives in Saudi Arabia, called on his followers a year ago to keep away from politics . But to Mouloudi Mohamed, an independent Algerian expert on Islamic issues, the best way to combat extremism is by going back to traditional Islam, not the Salafism that was imported from Saudi Arabia's Najd Region. . "I don't believe we should import solutions but rather use the Islam of our fathers to live in peace," he said. (Additional reporting by Catherine Bosley; Editing by Tom Heneghan, Dominic Evans and Sara Ledwith) 1st Pic of the Great Sunni Islamic Scholar and Ba Alawi Tariqa Sufi Saint Al Habib Abdul Qader Al Saqqaf who has worked all over the world to spread Islam he is in the age of 80yrs and in the Haal of Jazaab and now lives in his home in Jeddah, Saudi Arabia. 2nd Pic the Great Sunni Scholars of Syria in a Mawlid u Nabwi Celebration in Damascus there names are given below in Arabic. الشيخ أحمد الحبال الشيخ عبد الرزاق الحلبي العلامة أحمد المحاميد الشيخ صادق حبنكة شيخ القراء كريم راجح الدكتور حسام فرفور ، فضيلة الشيخ أسعد صاغرجي ، السيد إبراهيم الخليفة، محمد آل رشيد 3rd Pic the Great Saudi Arabian Sunni Islamic Scholar & Muhhadith Al Shaykh Muhadith Sheikh AbdelAziz Arafah AlSulaimany he hails frmthe City of Makkah Al Mukkaramah . He has studied under the scholars of Hijaz Makkah & Madina Al Munnawara ) and also at the hands of Great Sunni Sufi Scholars of Morroco and Africa. He lives in Jeddah, Saudi Arabia. المفكر المحدث الشيخ عبدالعزيز عرفة السليماني 4th Pic ofthe Great Islamic Scholar Al Habib Umar Bin Hafeez . He Lives in the City of Tarim Hadramuwt ,Yemen . He also Teaches at the Dar ul Mustafa Institute in Tarim and is very famous for working for the Ahle Sunnah in the Arab World. الداعي إلى الله الحبيب عمر بن محمد بن سالم بن حفيظ

اللهم صلي و سلم و بارك على حبيبك و رسولك صاحب الوجه الانور والجبين الازهر اللهم صلي و سلم و بارك عليه يا خير من دفنت في القاع أعظمه *** فطاب من طيبهن القاعُ والأَكمُ نفسي الفداء لقبر أنت ساكنهُ *** فيه العفاف وفيه الجود والكرمُ أنتَ الحبيب الذي ترجى شفاعته *** عند الصراط إذا ما زلت القدمُ

A Short Biography of the Late Muhhadith of Haramain the Great Scholar of Islam Shaykh Al Sayyid Muhammed Bin Alawi Al Maliki Makki {Ra} in Arabic -* اسم السيد كاملا: السيد محمد الحسن بن علوي بن عباس بن عبد العزيز المالكي مذهبا، المكي الحسني الإدريسي نسبا - *ولادته ونشأته ودراسته الأكاديمية: ولد بمكة المكرمة عام 1367هـ في منزل علماء، فأبوه عالم ومحدث وجده عالم ومحدث، وكذا حال كثير من عائلته. والسيد يروي كثيراً من الكتب وخاصة الحديث عن أبيه عن جده. ونشأته كانت بمكة المكرمة حيث تعلم في حلقات العلم بالمسجد الحرام لدى كبار العلماء بالحرمين الشريفين وأخذ عنهم الحديث والتفسير والأصول وعلوم اللغة العربية ، بالإضافة إلى دراسته في المدارس النظامية في مدرسة الفلاح والمدرسة الصولتية ثم تخرج من الأزهر حيث حصل على درجةالتخصص والعالمية (والمعروفة بدرجة الماجستير والدكتوراه ) من كلية أصول الدين ، -* رحلاته لطلب العلم : رحل في طلب العلم الي مصر والمغرب وسوريا والهند وباكستان، واستفاد كثيراً من هذه الرحلات من اطلاع على علم وقراءات وأحاديث جليلة واطلاع على آراء متنوعة من كل المذاهب ومنجمع للمخطوطات ولقاء الرجال ومعرفة الآثار وزيارة المشاهد وكتابة الفوائد. - *بعضا من مؤلفاته وكتبه : - التصوف. -علم الأسانيد. -حول خصائص القرآن. -كتاب في رحاب البيت الحرام. -الانسان الكامل. -تاريخ الحوادث النبوية. - كتاب الذخائرالمحمدية. -وهو بالأفق الأعلى. -وشفاء الفؤاد بزيارةخيرالعباد. -والزيارة النبوية بين الشرعية والبدعية. -ورسالة عن أدلة مشروعية المولد النبوي. -وكتاب مفاهيم يجب أن تصحح - *بعضا من مشايخ السيد محمد بن علوي بن عباس المالكي : السيد علوي بن عباس المالكي الحسنيـ توفي 1391 الشيخ محمد يحيى بن الشيخ أمان ـ توفي 1387 الشيخ محمد العربيالتباني ـ توفي 1390 الشيخ حسن بن سعيد يماني ـ توفي 1391 الشيخ محمد نور سيف بن هلال المكي ـ توفي 1403 الشيخ عبد الله بن سعيداللحجي ـ توفي 1410 *شيوخه من اليمن وحضرموت: الحبيب عمر بن أحمد بن سميط الحبيب علوي بن عبدالله بن شهاب الحبيب محمد بن علوي بن شهاب الحبيب عبدالرحمن بن عبدالله بن علوي العطاس *شيوخه من المغرب العربي: الشريف عبدالكبير بن محمد الصقلي الماحي السيد عبدالله بن محمد بن الصديق الغماري السيدعبدالعزيز بن محمد بن الصديق الغماري *شيوخه من مصر : الشريف محمد الحافظ التيجاني الشيخ حسنين بن محمد مخلوف مفتي مصر الشيخ صالح بن محمد الجعفري *شيوخه من بلاد الشام: الشريف محمدالمكي بن محمد الكتاني الشيخ حسن بن محمد مرزوق حبنكة الشيخ عبدالعزيز بنمحمد علي عيون السود *رحم الله السيد محمد علوي المالكي رحمةً واسعةً فقد كان حقًّا منارةً للعلم قصدها طلبته من المشرق والمغرب

Pics of the Late Shaykh Al-Sayyid Muhammed Bin Alawi Al Maliki Makki

السلام عليكم ورحمة الله وبركاته اللهم صل على محمد وعلى آله وصحبه أجمعين صور السيد محمد علوي المالكي رحمه الله تعالى Pics of the Late Shaykh Al-Sayyid Muhammed Bin Alawi Al Maliki Makki

Inna Lillahi Wa Inna Ilaihi Rajioon May Allah Bless His soul and Crush the Taliban Wahhabi-Deobandi-Salafi Terrorists who are killing Ahle Sunnah Ulema for raising the Voice of Haq and this is the time when the Sunni Ulemas of Different groups should unite together and fight this Evil Together.

Moderate Muslims in Pakistan stir silent majority against Taleban The new Islamic alliance is trying for the first time to give moderates a voice Jeremy Page and Zahid Hussain in Lahore As classes begin at the Jamia Naeemia madrassa, an Islamic college in Lahore, the courtyard echoes to the sound of 125 students reciting the Koran. Mostly from poor families in Punjab and North West Frontier Province, the youngsters are prime targets for the Taleban and other militant groups preaching the fundamentalist forms of Islam in Pakistan. Here, however, they are learning a different doctrine that is music to the ears of Pakistani, US and British officials. “The Taleban is a stigma on Islam,” says Sarfraz Ahmed Naeemi, a Sunni cleric who heads the madrassa. “That is why we will support our Government and our army and their right to destroy the Taleban. We will save Pakistan,” he told The Times. Until recently it was unusual to hear a cleric denounce the Taleban in the country that helped to create the movement and has long resisted Western pressure to engage it militarily. That changed on Friday when Dr Naeemi took the unprecedented step of founding an alliance of 22 Islamic groups and political parties with the explicit goal of opposing the Taleban. The Sunni Itehad Council claims to represent about 85 million Pakistani followers of the moderate Sunni Barelvi school of Sunni Islam, which incorporates saints and their Holy shrines. The Council is now joining secular Pakistani political parties in an effort to shore up public support for the army’s campaign against the Taleban in the Swat Valley. It has organised anti-Taleban protests and is planning to hold a conference of 5,000 moderate clerics in Islamabad, the capital. Some members are even offering to take up arms. “We are ready to send volunteers to fight with the military against Taleban,” said Maulana Sarwat Qadri, the chief of Sunni Tehrik, an Islamic party that joined the alliance. Such sentiment is far from universal: Pakistan’s biggest Islamic party has opposed the Swat campaign, as has Imran Khan, the cricketer-turned-politician. Analysts say, however, that the alliance still marks the first time that the silent majority of moderate Pakistanis have found a voice. “The Taleban are few but because they have turned to Jihad they are seen more,” said Dr Naeemi. “If there are 100 people in this room and one is waving a gun, then you see the one with the gun.” There are no precise statistics but experts believe that at least half of Pakistan’s 173 million people are Sunni Barelvi, and about 20-25 per cent Deobandi. Another 20 per cent are Shia — and most of them fiercely oppose the Taleban. The Taleban are mostly products of Deobandi madrassas set up with Saudi money in the 1980s to train volunteers to fight Soviet forces in Afghanistan, and to counter Shia influence from Iran. They follow an extreme version of Deobandi Islam which is heavily influenced by the Wahhabi ideology of al-Qaeda and advocates using violence against Shias and Barelvis. Sectarian tensions have intensified in recent months because the Taleban have been attacking Shias and destroying Sunni Barelvi shrines across the northwest. Sunni Barelvi and Shia clerics were outraged when the Taleban negotiated a peace deal with the Government in Swat in February only to advance into neighbouring regions last month.

COMMENT: Punjab and the Taliban Militancy —Chaudhry Fawad Hussain The Taliban philosophy is based on the strict Deobandi school of Islam, which has no room for saints and Islamic shrines. The majority of Punjabi Muslims are followers of the Sunni Barelvi school; which revolves around the saint and his shrine The New York Times reports that Taliban insurgents are teaming up with local wahhabi militant groups to make inroads in Punjab, and that in at least five towns in southern and western Punjab, including Multan, barber shops, music centres and internet cafes offensive to the militants' strict interpretation of Islam have received threats. The report has instigated a blistering debate here in Punjab on whether, in the days to come, the Taliban can really take over Pakistan's largest province. Some recent incidents, including attacks on the Sri Lankan cricket team in Lahore and the Manawan Police Training School, raised fears to new heights and many believe that the Taliban, known to have their roots in the tribal culture of frontier region and Afghanistan, have the capacity to expand their control to other parts of Pakistan, most importantly to Punjab. The Taliban school of thought simply cannot win support in Punjab. I rest my opinion on three fundamentals because of which the Taliban cannot win in Punjab. First, the Taliban philosophy is based on the strict Wahhabi/Deobandi school of Islam, which has no room for saints and shrines. The majority of Punjabi Muslims are followers of the Barelvi school; which revolves around the saint and his shrine. Punjabi Muslims have always been emotionality attached with shrines and sufis. When the Taliban locked the mausoleum of Pir Baba in Buner, Punjabi Muslims felt offended, despite the fact that Pir Baba is not a well-known saintly figure in Punjab. No one can dare think of closing down the shrines of Data Ganj Bakhsh, Hazrat Mian Mir or Bahauddin Zakaria. Almost every village in Punjab has a shrine, and for Sunni Barelvis, shrines are nearly as sacred as mosques. This is not in conformity with the orthodox Ahle Hadith or Deobandi traditions, which do not recognise the shrine or mazar as a religious symbol. In fact, they consider reverence of shrines as apostasy (shirk). Second, there is no doubt that Punjabi rural society is caste-based and people care for castes in inter se relationships. However, by no means does this make it a tribal society. The customs even in remote Punjabi villages are far more liberal than tribal customs. The position of women in this society is more elevated than in tribal society; they enjoy more liberties, and in many cases are the sole decision makers. In an agricultural economy like Punjab, women are as important as men. In rural Punjab, women working in the fields is a common sight; subjecting them to strict veil and domestic confinement as is the case in the tribal areas of Afghanistan is unimaginable in Punjab. In urban centres like Lahore, Multan, Rawalpindi and Faisalabad, women are enjoying an even higher status than in the rural areas. Therefore, it will not be possible for anyone to subject women in Punjab to the kind of restrictions that the Taliban have imposed in the areas under their control. The same applies for harsh punishments: the death penalty was abolished in the area between Delhi and Lahore much before its abolition in the United Kingdom. The reaction to public hanging during the Zia era was so severe that the government was forced to review its policy after only one execution. The third reason is the strong emphasis in the Punjabi lower and middle class on education. Even families with income levels as low as Rs 4000 to Rs 6000 per month take pains to send their children, including females, to school. Hence, this very strong societal force will deeply resist any ideology that restricts people from educating their children. Further, proliferation of the free media and a strong cultural base are two other factors that will make it extremely difficult for the Taliban to establish themselves in Punjab. One of the arguments made by several commentators in Pakistan and abroad is that the Taliban are a modern Robin Hood-type organisation that appeals to the masses. Some have used class analysis to support this view, arguing that the Taliban are essentially sparking a `revolution'. However, history tells us that it is not enough to just be poor for someone to join a revolution; many more factors are at play. Often, political and religious philosophies take precedence over class identity; which is the case in Punjab. The Taliban movement does not appeal to the people of Punjab because of the reasons outlined above and will therefore find it extremely difficult to achieve any success in the province. The author is a Lahore-based lawyer and columnist and can be reached at fawadch@... We don't like to support Wahhabi terrorism and there form of Shariah under those our great Islamic shrines will be bombed and destroyed and our Ulemas will be murdered like Pir Samiullah MAY ALLAH GRANT HIM SHAHDAH AND SEND HIS KILLERS TO HELL.

Al-Shaykh Al-Sayyid Ahmad al-Badawi ( may Allah,the almighty,pleased with him) the Great Sufi Saint of Egypt ================================================================================ =============== The Shaykh al-Sayyid Ahmad Al-Badawi was a Muslim saint and founder of the Badawiyyah Tariqah. He was born in Fez, Morocco in 596 AH and died in Tanta, Egypt in 675 AH. He was noted for his ascetic behavior, and was credited with many karamat. Many false stories have unfortunately also been attributed to him, including by those who claim to be Sufi teachers. According to the famous Muslim writer al-Sayyid Muhammad Murtada al-Zabidi (d. 1205 AH), the full genealogy of al-Sayyid Ahmad al-Badawi is Ahmad ibn `Ali ibn Ibrahim ibn Muhammad ibn Abi Bakr ibn Isma`il ibn `Umar ibn `Ali ibn Uthman ibn al-Husayn ibn Muhammad ibn Musa al-Ashhab ibn Yahya ibn `Isa ibn `Ali ibn Muhammad ibn Hasan ibn Ja`far ibn `Ali al-Hadi ibn Muhammad al-Jawad ibn `Ali ar-Rida ibn Musa al-Kazim ibn Ja`far al-Sadiq ibn Muhammad al-Baqir ibn [Zain al-`Abidin] `Ali ibn al-Husayn ibn Fatimah, daughter of the Prophet Muhammad, may Allah shower blessings and peace upon him and his family members. Al-Sayyid Ahmad al-Badawi was the youngest of the seven children of al-Sayyid 'Ali. His siblings were al-Hasan (the eldest, born in 583 AH), Muhammad, Fatimah, Zainab, Ruqayyah, and Fiddah. Even from a young age, al-Sayyid Ahmad was already known as al-Badawi (the bedouin) as he liked to cover his face, imitating the behaviour of the desert dwellers. And while he was still living in Fez, al-Sayyid Ahmad al-Badawi was brought by his brother al-Sayyid al-Hasan to meet a Sufi shaykh by the name of `Abd al-Jalil ibn `Abd al-Rahman al-Naisaburi, who recognized the spiritual talent of the young boy and gave him initiation into the Sufi path. In 603 AH, al-Sayyid 'Ali heard a voice in his dream telling him to migrate to Makkah al-Mukarramah. So he took his family, including the seven year old al-Sayyid Ahmad al-Badawi, to move to Makkah al-Mukarramah. The journey took approximately four years. They stopped at several places including Cairo, which at that time was under the rule of al-Sultan Sayfuddin al-`Adil al-Ayyubi. When they finally reached Makkah al-Mukarramah, they were warmly welcomed by the leaders of the shurafa' (descendants of the Prophet Muhammad, may Allah shower blessings and peace upon him and his family members). In Makkah al-Mukarramah, al-Sayyid Ahmad al-Badawi studied and memorized the Quran. He also attended lessons on al-Hadith and on al-Fiqh based on the madhhab (school of thought in Islamic jurispudence) of al-Imam al-Shafi'i. After being introduced to the world of Sufism, al-Sayyid Ahmad al-Badawi would spent a lot of his time in spiritual seclusion. One of his favourite spots was on Jabal Abi Qubais, which is located near Masjid al-Haram. In 633 AH, in a vision, al-Sayyid Ahmad al-Badawi was spiritually visited by al-Shaykh 'Abd al-Qadir al-Jilani (d. 561 AH) and al-Shaykh Ahmad al-Rifa'i (d. 578 AH) who invited him to visit their tombs. The next day, al-Sayyid Ahmad al-Badawi left Makkah al-Mukarramah and set out to visit the tombs of the righteous ones in Iraq, accompanied by his elder brother al-Sayyid al-Hasan. Before they reached Umm 'Abidah, the resting place of al-Shaykh Ahmad al-Rifa'i, al-Sayyid al-Hasan decided to go back to Makkah al-Mukarramah for he missed his family. Al-Sayyid Ahmad al-Badawi continued his journey alone and met with many adventures including defeating the enchantress called Fatimah near Umm 'Abidah. In one of the most misquoted anecdotes, it was related that while al-Shaykh Ahmad al-Badawi was in Iraq, he was offered by al-Shaykh 'Abd al-Qadir al-Jilani and al-Shaykh Ahmad al-Rifa'i [in their spiritual forms] the keys to the spiritual kingdoms of Iraq, Yemen, India, Iconium, and all the Muslim lands in the East and the West, for the keys were in their hands. Al-Sayyid Ahmad al-Badawi politely declined. According to one version of the story, al-Sayyid Ahmad al-Badawi said that he would only take the keys from the hand of the Prophet Muhammad himself, may Allah shower blessings and peace upon him and his family members. After visiting the tombs of the pious ones in Iraq, including that of his ancestor al-Imam Musa al-Kazim, and receving further spiritual illumination after spending some time in meditation there, al-Sayyid Ahmad al-Badawi headed home. Back in Makkah al-Mukarramah, al-Sayyid Ahmad al-Badawi reported to his brother al-Sayyid al-Hasan on the offer of the keys to the spiritual kingdoms by the two spiritual poles al-Shaykh 'Abd al-Qadir al-Jilani and al-Shaykh Ahmad al-Rifa'i. Al-Sayyid al-Hasan told his younger brother, "Verily, inviting people to the path of Allah is the key to goodness. What al-Shaykh 'Abd al-Qadir al-Jilani and al-Shaykh Ahmad al-Rifa'i had wanted was that you follow their path in inviting people to God. And their path is none other than following the Quran and the Sunnah. This is the true path (tariqah) in Islam." Al-Sayyid Ahmad al-Badawi concurred with and appreciated the explanation given by his elder brother al-Sayyid al-Hasan. In the month of Ramadan 634 AH, al-Sayyid Ahmad al-Badawi received a spiritual command asking him to migrate to Tanta, Egypt. Without delay, he left Makkah al-Mukarramah and departed for Tanta. After reaching Tanta, al-Sayyid Ahmad al-Badawi stayed at the home of a trader by the name of Rukain (also known as Ruknuddin) ibn Shuhait. Al-Sayyid Ahmad al-Badawi was very well received in Tanta. Many people came to visit him, for they benefitted from his presence and his teachings, and also from the barakah that flowed through him. It was reported that al-Sayyid Ahmad al-Badawi once said, "The spiritual paupers (al-fuqara') are like the olive fruit. Among them are the great ones and among them are the small ones. For those who do not possess "oil", I will be their "oil". I will aid them in all their affairs and I will also help them overcome their difficulties. Not on my own efforts and strengths, but through the barakah of the Prophet, may Allah shower blessings and peace upon him and his family members." After the death of al-Sayyid Ahmad al-Badawi in Tanta, his followers came to visit his tomb regularly. Today, three special annual festivals are celebrated in his honour, the centre of which are held at the mosque bearing his name. The largest of these festivals is very popular and is attended by up to three million people from all walks of life in Egypt [and some parts of Sudan]. In the Pics The Tomb of Al Sayyid Ahmad al-Badawi Ra the Great Sufi in Tanta, Egypt at the time of Mawlid Celebration.

As-Salam Alaykum dear Lovers of Rasul-Allah ! As the blessed Month of Rabi-al-Awwal has come upon us, it becomes the duty of all lovers of the Muhammadan Beauty to celebrate and rejoice and praise. This is the month in which we must dedicate our energy and time – more than any other month – towards remembering our Prophet , his character, his glory, his message and his Reality. Even Sayyidna Shaykh Ahmad al-Tijani - who would normally not encourage whole night Jama’ah Zikr sessions - advised his murids to spend the blessed Mawlid-al-Nabi Night in the Zawiyah singing the praises of the Prophet in chorus, especially the Hamziyyah Poem of Imam al-Busiri (see p.54 of Kashf al-Hijab by Sidi Sukayrij). Heeding to that Ahmadi Advice, Sahib-al-Faydah Shaykh Ibrahim Niyass also instituted the recitation of the Complete Hamziyyah in chorus (as well as the blessed Burdah) in his blessed city of Medina-Baye Kaolack. He also authored a book that is recited melodiously on these nights, al-Fayd al-Ahmadi fil-Mawlid al-Muhammadi. It starts with: Tahni’at al-Rabi’i Bi-Midhati ’sh-Shafi’i Bi’ l-Mantiq il-Badi’i Abghi biha Mu’ammali We greet the Month of Rabi! By the Praises of our Intercessor ! In the best of Ways Through it my desire will be fulfilled These practices continue till today in Kaolack (where One Million Ahbab attend the Mawlid) and have spread to all the communities of the blessed Tijani Faydah. Shaykh Ibrahim writes to all his Tijani followers in a very powerful letter dated from the 1940’s: “I remind you to beware of Allah regarding his Habib, the Master of Existence . For the Celebration of his Mawlid has come close, and I testify that we have not fulfilled our duty towards him in anything, not even in honoring his Mawlid . And as we are now in the Age of extreme hardship and spread of evil, there is no other Door to Allah, except him , and there is no refuge from Allah, except to Allah. Therefore, I call on you, O my beloved ones, and all those who obey me, that we celebrate the Mawlid in a manner even greater than before. And let everyone spend in this Mawlid according to his capacity. Those who can slaughter a cow must slaughter a cow and prepare a feast from it; and I don’t think there is anyone from your leaders who cannot slaughter a cow. For, I have seen the smallest of you slaughter a cow in his wedding, or at least a goat, but the same person will not even slaughter a chicken for the Mawlid of the Prophet . Indeed, I myself testify that I did not slaughter enough and feed enough, and I make Tawbah to Allah from that. And do not let poverty or lack of clothing stop any of you from attending the Mawlid. For, perhaps, if we stood by the Door of Allah (the Nabi SAW), then Allah will remove our poverty”. (End of quote from Ghayd min Fayd p.55-56) Let us all read this letter many times. Shaykh-al-Islam , in his humility states that he did not do enough for the Mawlid, although he used to slaughter numerous cows and sheep and feed countless people, for may days in the Rabi al-Awwal!!! What have we done? or plan on doing? I am advising every single Tijani to spend money to celebrate the Mawlid, even if it is just buying some sweets and distributing it to children. Let every Zawiyah and Every Mosque and Every Home of ours hold a gathering to praise the Prophet in this Month, even if it is a Wazifah with some meal for some brothers and sisters. Allah, His Rasul, the Shaykh al-Tijani are watching! Shaykh Ibrahim is aware of those who follow his advice and those who don’t. The Rewards are great! Although we don’t celebrate Mawlid for reward but for the Love of Allah’s Beloved, and our Cause of Existence . May the lovers rejoice! the Habib has come! You may download the Hamziyyah الهمزية poem from this link: http://www.4shared.com/get/55002068/b9aa4489/____.html;jsessionid=202A307DE2F98811E4805B22CE9A9AF9.dc90 I also attach it for you. Was-Salam, Servant of the Tijani Door Fakhruddin bin Ahmad Owaisi al-Tijani

السلام عليكم ورحمة الله وبركاته اللهم صل على محمد وعلى آله وصحبه أجمعين صور السيد محمد علوي المالكي رحمه الله تعالى Pics of the Late Shaykh Al-Sayyid Muhammed Bin Alawi Al Maliki Makki

السلام عليكم ورحمة الله وبركاته اللهم صل على محمد وعلى آله وصحبه أجمعين صور السيد محمد علوي المالكي رحمه الله تعالى Pics of the Late Shaykh Al-Sayyid Muhammed Bin Alawi Al Maliki Makki

<h1 class="title">Saudi Arabia: Fears of a Shiite Uprising</h1> February 25, 2009 | 2205 GMT HASSAN AMMAR/AFP/Getty Images A Shiite pilgrim walking by Saudi policemen SummarySaudi Arabia has seen rare unrest from its Shiite minority in the past several days. Given the current domestic and regional dynamics, Iran could be behind these protests. More importantly, however, they seem part and parcel of a larger ethno-sectarian conflict brewing in the Middle East. Members of Saudi Arabia's Shiite minority protested Feb. 25 in the kingdom's oil-rich Eastern Province, with demonstrators displaying rare anti-government slogans. This unrest follows similar disturbances since Feb. 20 in the holy city of Medina, where Shiite pilgrims clashed with Saudi Arabia's ideological security force, the hard-line Wahhabi Commission for the Promotion of Virtue and the Prevention of Vice. The unrest was triggered when personnel from the religious police, also called the Mutawwa, filmed female Shiite pilgrims outside a sacred cemetery, which led the women's male relatives to demand the film. This led to the arrests of the Shia, which then engendered protests from larger crowds of Shia. While the Saudi authorities are still trying to make sense of the unrest, the kingdom's most prominent Shiite cleric, Sheikh Hassan al-Saffar, issued a statement calling for the end of anti-Shiite actions by the authorities. As much as 15 percent to 20 percent of Saudi Arabia's population belongs to the Shiite sect. The Sunni majority, which adheres to the ultraconservative Wahhabi school of thought, largely considers the Shia to be heretics. Despite this religious schism, the kingdom has for the most part remained free of any serious Shiite unrest. The largest occurrence of sectarian violence in the kingdom took place in 1987, when Saudi security forces killed 400 Shiite protesters (a majority of whom were believed to be Iranian nationals) in an attempt to control an unauthorized demonstration in the holy city of Mecca. Since the founding of the Islamic Republic of Iran during the 1979 revolution, the Saudis have feared that Tehran would use the kingdom's Shiite minority to undermine the Saudi state and enhance Iranian influence — a fear magnified by the fact that the Shia are concentrated in Saudi Arabia's oil-rich Eastern Province along the Persian Gulf. Until the 2003 U.S. invasion of Iraq and the subsequent regime change in Baghdad, the Saudis took comfort from the fact that the Baathist regime in Iraq served as a bulwark against Iranian/Shiite expansionism across the Persian Gulf. When Baathist Iraq was replaced by a Shia-dominated regime heavily influenced by Tehran, the Saudis' worst nightmare was revived. One way the Saudis have been trying to deal with the fear that the kingdom's Shiite minority could become an Iranian fifth column is by co-opting the Shia — part and parcel of Saudi King Abdullah's strategic plans for reform. While the reforms were instituted to deal with jihadists and the larger problem of religious extremism, one of the unintended consequences of the reform project is that it has provided the space for the Saudi Shia to advance their communal interests. The Saudi Shia are encouraged not only by the opening up at home, but also by the regional climate, in which Iran is the vanguard of the Shia's struggle to assert themselves. However, the reforms in Saudi Arabia have created the possibility of backlash against Riyadh from elements within the Wahhabi religious establishment who do not like losing their influence amid the social changes. An assertive Shiite minority acts as salt on the wounds of the hard-line Wahhabis. This increases the probability of sectarian violence in the kingdom, which can be exploited by both Sunni and Shiite opponents of the regime. It is unclear whether the Iranians were behind the recent disturbances, but they are certainly going to try to exploit them to their advantage. For the Saudis, the Shiite unrest complicates matters both at home, where the royal family is already having a hard time managing change, and in the region, where it is trying to contain an emergent Iran. SOME OF THE RARE VIDEOS OF PROTEST IN THE HOLY CITY OF MADINA AL MUNNAWARA AND FIGHTING AMONG WAHHABI POLICE AND SHIA PROTESTORS WHICH IS SAD TO SEE.

Shiite protests in Wahhabi-led Saudi Arabia 3 killed in Madina Munnawara unrest: Sources By DONNA ABU-NASR – 3 hours ago RIYADH, Saudi Arabia (AP) — Informed sources have confirmed that security forces in Saudi Arabia have killed at least three Shia pilgrims in the holy city of Medina. A prominent Shiite cleric in Saudi Arabia appealed to King Abdullah to put an end to ``extremist practices and insults'' by members of the Wahhabi religious police against Shiite pilgrims following repeated incidents at a revered cemetery. Sheik Hassan al-Saffar's posted the appeal on his Web site on Monday, following reports of confrontations on Friday and Monday between Shiites and riot police at the al-Baqee Cemetery in Medina, Islam's second-holiest city. Prominent Saudi intellectuals has asked the government to hold an inquiry into the behaviour of Wahhabi religious police.Shiite Muslims are shouting anti-government slogans and demanding more freedoms in rare protests amid the minority's worst confrontations in years with authorities in this overwhelmingly Wahhabi kingdom. Prominent Shiite clerics and intellectuals called on the government Wednesday to launch a fair investigation into a dispute last week that triggered the unrest. Hundreds of protesters in the poor Shiite town of Awwamiya carried banners saying "Down with the government" and spray-painted the slogan on billboards Tuesday, witnesses said. One said youths threw stones at a police post before officers fired in the air to disperse the crowd, which included women. No casualties were reported. Clashes between Shiites and religious police also were reported Monday and Tuesday outside a cemetery at the center of the latest uproar. The Wahhabi majority has long had strained relations with Shiites , who are a small minority of the country's 22 million people. Considered infidels under the Wahhabi interpretation of Islam widely followed in Saudi Arabia, Shiites routinely complain of discrimination and outspoken Shiite critics have been jailed. The latest eruption of tensions began with an argument Friday night near a cemetery in Medina, Islam's second holiest city, that contains the graves of revered imams. Shiites say members of the religious police who maintain an office at the al-Baqee Cemetery filmed female pilgrims and refused to hand over the tapes or destroy them. A Saudi official blamed Shiite pilgrims for the trouble, accusing them of performing religious rituals offensive to other worshippers and authorities at the cemetery. Shiites say riot police were heavy-handed in dealing with the pilgrims, beating them with batons and arresting some. The protests came a week after King Abdullah ordered the most significant changes in government, the armed forces, the judiciary and the religious establishment since he became king in 2005, but left Shiites feeling left out of the reforms. Shiites had hoped for appointments as ministers or representation in the council of senior scholars that had been restructured to include all schools of Wahhabi Islam. But no Shiites were chosen for those positions. "There's a feeling that the Shiites' ambitions have not been realized as hoped, and that could have played an indirect role in inflaming emotions," said Najib al-Khonaizi, a Shiite columnist. "We have to admit that there's tension in the Shiite street." Many Shiites say authorities deliberately provoked the dispute at the cemetery. "There was a flagrant aggression on women's rights and the Shiite visitors," Sheik Hussein al-Mustapha, a prominent Shiite cleric, told The Associated Press. "It was a premeditated action by extremist men who want to put an end to visits by Shiite visitors." "We demand an investigation into the incident in order to put an end to these ugly practices," he said. A Saudi official put the blame on the Shiite pilgrims, saying they triggered the dispute by practicing rituals deemed by others to be "religious infractions," such as the practice of Shiites to grab a handful of dust as a blessing and pray at the graves of the imams. The official, who would not allow his name to be used, said such "infractions" are frequent at al-Baqee and usually are dealt with quietly by asking pilgrims to stop. But last week, he charged, a large crowd of Shiites was bent on provoking other worshippers and authorities at the cemetery. Asked if members of the religious police had videotaped Shiite female pilgrims, the official said that if there was filming it was to take evidence of the infractions and not for voyeurism. The official said nine of the Shiite visitors to the cemetery were arrested. He said the government was keen to find out the truth and the reasons for the escalation. He said the perpetrators would be held responsible, but did not elaborate. Wahhabis, crucial allies in the Saud conquest of the disparate regions that became Saudi Arabia in 1932, were awarded control of religious affairs. Discrimination against Shia Muslims and Sunni Sufis, among others, intensified after armed Wahhabi extremists took over Mecca's Grand Mosque in 1979, demanding that a more puritanical form of Islam be applied in the country. Though the government quelled the uprising and executed its leaders, authorities were shaken by the incident, and lest other Wahhabis defy them, they allowed them more rein. Sufism had previously been predominant in Hejaz, the western region of Saudi Arabia, which includes Muhammad's birthplace, Mecca; Medina, where he is buried; and the Red Sea port city of Jeddah. Muslims prayed often at shrines where the prophet's daughter Fatima, his wife Khadija and his companions were buried. Mawlids were public affairs with entire cities decked out in lights, and parades and festivities commemorating the prophet's birthday and his ascension to Jerusalem. When the al-Saud family that would later come to rule Saudi Arabia took over Hejaz in the 1920s, the Wahhabis banned mawlids as a form of heresy and destroyed the historic shrines of Khadija, Fatima and the prophet's companions which has always been a tension point between the Sunnis and Shias against the current Wahhabi regime.

Tajik Supreme Court Bans Extremist Salafi Islam January 08, 2009 DUSHANBE -- Tajikistan's Supreme Court has banned the Extremist Salafi branch of Islam. Court spokesman Mahmadali Yusufov told RFE/RL's Tajik Service that "for the security of Tajikistan and defense of its citizens' legal rights, as well as the prevention of national, racial, and religious enmity in Tajikistan, the court has decided to ban the Salafi group." The Salafis promote a extremist form of Sunni Islam and do not recognize other branches of Islam, such as Shi'a and Suuni/Sufism. It is frequently referred to as Wahabbism, although Salafis reject this as derogatory. There are estimated to be several thousand followers of Salafism in Tajikistan, mostly young people and many of whom graduated from Wahhabi Islamic schools in gulf countries. Concerns have been expressed by government officials and Sunni religious leaders that Salafi followers may be promoting sectarian division and animosity in Tajikistan and helping to create terror cells. Authorities often use the term Wahabbism to describe various Islamic movements outside state control, and ascribe antigovernment activities to them. In Tajikistan, the term was discredited among even ordinary people during the 1992-97 bloody civil war in which an Islamic opposition fought the post-Soviet regime.Because of the Salafis' anti-Shi'a and anti-Iran positions, there have been allegations that the United States is behind the Salafi movement in Tajikistan. Hajji Akbar Turajonzoda, a parliamentarian and prominent member of the Islamic opposition, is one of those who claims that the West finances the Salafis. In an April 30 interview with Russia's Regnum information agency, he claimed Western secret services have instructed Salafis to "fight Shi'ites -- more precisely, Iran." "Their goal is to create antagonism in society and destroy unity among Muslims," Turajonzoda said. He also claimed that the Salafis' base could not grow without significant financial assistance from "foreign intelligence centers." The overwhelming majority of Tajiks are followers of Hanafia, a more liberal branch of Sunni Islam.

Somalia: Sunnis resist al-Shabaab Wahhabi terrorists Submitted by WW4 Report on Sun, 12/28/2008 - 19:35. Heavy fighting erupted in central Somalia Dec. 27, with two religious orders seeking control of the town of Guri El in Galgadud region, Radio Garowe reports. At least 10 people were killed and 12 others wounded during the battle, in which the town's hospital was hit by a mortar shell. Gunmen loyal to a Sufi group—Ahlu Sunnah Wal Jamee'a—reportedly took control of strategic locations inside Guri El, ousting al-Shabaab guerillas who had seized the town earlier this month. Sheikh Abdirahman Abu-Qadi, a spokesman for the Ahlu Sunnah Wal Jamee' a sect, told reporters that al-Shabaab a Wahhabi group was responsible for destroying the graves of revered Islamic sheikhs. "The bones of Sheikh Nur Hussein have been sold to Italians and Jews and we do not know why," Abu-Qadi said. Al-Shabaab fighters last week reportedly destroyed graves in Jilib and Kismayo districts, in the Middle Jubba and Lower Jubba regions respectively. The day before the fighting, Sheikh Abdulkadir Somow, spokesman for the Sufi group, held a press conference in Mogadishu to protest the desecration of the graves by al-Shabaab fighters. "It is prohibited to bother a Muslim person, living or dead, in Islam," Sheikh Somow said, adding that the graves of Sheikh Nur and his two sons were destroyed. He urged restraint on the part of Sufi followers, while appealing to al-Shabaab to "stop destroying graves and mosques." He also asserted that foreign Wahhabi fighters were involved in the desecrations. Watch this Video of Wahhabi Terrorists destroying Sufi shrines in Somalia.. http://in.youtube.com/watch?v=RPWI-p9Kl4g

Al Qaeda and Hamas The democratic elections in Iraq and the Palestinian Authority, the semi-democratic elections in Egypt, and especially the policies of the United States and the actions of the Brotherhood have generated considerable discussion and concern over “Western democracy” in salafi-jihadi circles. Al-Qaeda and the salafi-jihadi movement as a whole pose a threat not only to the West and to Arab governments, but also to mainstream Arab Islamic movements belonging to the school of the Brotherhood. In the case of Iraq, jihadis movement, albeit one focused on local objectives and only against Israel—has presented an Salafists alternative to this rejection of democracy, and thus posed a serious challenge to the salafi-jihadi movement. The Lebanese Shi’a Hezbollah group poses a similar problem. The dogmatic rivalry between Hamas and Al-Qaeda—two of Israel’s most obstinate adversaries—underscores the movement’s deep hostility both to democracy and to any kind of pluralist society. This tension is not new; it reflects, rather, an ongoing ambivalence toward Hamas over the past three to four years. [1] On one hand, Hamas has conducted most of the armed activity against “the Jewish State” while adhering to jihadi tenets. It has also served as a model of jihadi sacrifice with its martyrs (shuhada) carrying out over two hundred suicide bombings. On the other hand, however, Hamas is viewed as too closely aligned with Palestinian nationalism, conducting a “Jihad for the Home - land” instead of a “Jihad for Allah.” Many salafi-jihadis see Hamas as an obstacle to al-Qaeda’s infiltration of the Palestinian Authority. It is a movement that cooperates with Shi’a Iran and Hezbollah; that defended, during the second Intifada, Yaser Arafat until his death in November 2004; and that, more recently, has shown signs of weakening in its policy by accepting and keeping its promise of a period of truce with Israel. Hamas is also an integral part of the Muslim Brotherhood, a harsh rival in the eyes of the salafi-jihadi movement, with a political and social doctrine that is perhaps best described as “evolution, not revolution.” The Brother hood has a strong tendency to support, at least tactically, democratic processes in the Arab world in which its prospects of winning look promising. Salafi-Jihadi Movements and Democracy Islam’s interaction with democracy is of key importance for salafi-jihadi groups, which hold as sacred doctrine their rejection of both Western democracy and man-made laws in favor of the principle of divine law. Power derived from human beings rather than from Allah is, for them, a form of kufr or heresy. In recent years, the subject of elections has become more controversial as Muslims living in the West have increasingly questioned the religious legitimacy of participating in Western elections. Books on this topic, especially those opposing the participation of Muslims in democratic processes, are now translated by Salafi scholars and groups into English. [2] In response to American efforts to bring democracy to the Arab world, salafi-jihadi groups contend that democracy not only is a heresy, but is also an integral part of the new “Crusader” campaign of colonialism (al-Hamlah al-Salibiyyah al-Jadidah) and the historical conspiracy against the Muslim world. Even more moderate Islamic elements in the Arab world, especially mainstream Saudi and Egyptian clerics and scholars, support this view, which contributed to the controversy surrounding the last Iraqi elections. Democracy is also a threatening prospect for most Arab governments, be they kingdoms or republics. Arab nationalist scholars describe democracy as a form of “Western political-cultural imperialism or colonialism,” a description that reflects in part the ideological legacies of the Soviet Union and Arab socialism. Complicating the situation even more is the fact that, in many Arab countries, it is oppressed Islamic movements that are leading the opposition and the demand for civil rights. The Algerian FIS began this trend; the Saudi Islamic reform movement and others continue it. In recent years, meanwhile, several famous fatwas from salafi-jihadi scholars have been issued against democracy and against elections. Salafi scholars and activists made intensive use of these fatwas in order to criticize the Palestinian elections in general and Hamas’ participation in particular. On January 18, 2006, the webmaster of the Al-Maqrizi Center in London, which is headed by the Egyptian Islamist Dr. Hani al-Siba‘i, posted on the jihadi forum Al-Hesbah the names of 102 Islamic clerics (some now deceased) who strongly opposed any participation in parliamentary elections in the Muslim world. [3] Meant to discourage Hamas from taking part in the elections, the list included 52 Egyptians, 22 Saudis, 5 Jordanians (among them “Shaykh” Abu Mus‘ab al-Zarqawi), 5 Syrians, 4 Moroccans, 2 Sudanese, 2 Lebanese, 2 Kuwaitis, an Iraqi, a Nigerian, a Mauritanian, and a Yemeni. The dominance of Egyptians and Saudis on the list reflects the important role they have played in the development of salafi-jihadi ideology, which is largely the product of the collaboration among Wahhabi scholars and Egyptian Brotherhood exiles in Saudi Arabia. There were also four Palestinians on the list who had no links to Hamas or the Brotherhood. Among them, two individuals—Taqi al-Din al-Nabahani and Abd al-Qadim Zaloum, the founders and first two leaders of the Hizb al-Tahrir (Islamic Liberation Party—HT)—are particularly interesting. Another past HT leader, Ahmad al-Da‘our, is listed among the Jordanian clerics. The presence of these HT leaders is significant because in the debate over the elections in Iraq, Egypt, and the Palestinian Authority, supporters of salafi-jihadi ideology bestowed, for the first time, a sense of legitimacy on HT and its well-known rejection of democracy and elections. In pamphlets it published and distributed in the Palestinian Authority, and on its websites, the HT called for a boycott of the Palestinian elections, as well as those in Iraq. Several prominent members of the party took part in debates in jihadi forums on the Internet—the main platform nowadays for jihadisalafi-jihadis even relied on and circulated material issued by HT, including fatwas. Though traditionally somewhat ambivalent about elections, HT developed its stronger, more assertive opposition to them in light of events in Iraq and Central Asia. Wide ideological gaps still exist between HT and salafi-jihadi groups—gaps made manifest by previous salafi-jihadi attacks on HT on a variety of issues. Nonetheless, their agreement on the issue of democracy and elections might provide a basis for closer relations in the future. Even though the HT regards itself as being in a theoretical phase (nazari) and not yet a practical one (‘amali), the dynamics of the global jihadi movement bring HT’s younger generation closer to jihadi ideas than to those of the Brotherhood. The most popular rulings used by salafi-jihadi opponents of democratic elections are those written by the Palestinian-Jordanian Abu Muhammad al-Maqdisi, the spiritual father of Al-Tawhid wal-Jihad; Abu Basir al-Tartousi, the Syrian in exile in London; and the old-time ideologue of the Egyptian Islamic Jihad, Abd al-Qader bin Abd al-Aziz [4] jihadi sympathizers cited their writings quite often to intimidate Hamas prior to the elections. Illustrative of the salafi-jihadi criticism of Hamas are the opinions expressed by Abu Jandal al-Azdi, a Saudi Wahhabi cleric and one of the first leaders of al-Qaeda in Saudi Arabia, who has been imprisoned there since 2003. [5] In an interview, al-Azdi castigated Hamas for its support of Arafat and the Palestinian national struggle. Arafat, according to al-Azdi, was a murtadd—the worst form of apostate—“a greater enemy than the Jews” who should have been killed. Hamas’ support of Arafat was unforgivable because it poisoned the entire movement, turning all its members into infidels. Hamas also supported Mahmoud Abbas Abu Mazen, a “known Baha’i” in jihadi eyes, and held discussions with the Egyptian intelligence services. Al-Azdi’s main criticism of Hamas, however, centered on the distinction it makes between external and internal enemies, a distinction that Hamas adopted from Muslim Brotherhood doctrine and that al-Azdi and supporters of global jihadi firmly reject as being too narrow. In this, al-Azdi cited the Palestinian jihadi cleric Abu Qutada, who wrote, [T]he jihad of the Muslim Brotherhood has only one meaning and narrow-minded understanding—the jihad against the foreigners. The Egyptians should fight the British, the Palestinians against the Jews, and the Afghans against the Russians. They have never thought about fighting the Arab enemies, since they lack the legal basis for such a struggle, which understands the Tawhid according to the understanding of the Salaf—the companions of the Prophet. [6] Al-Azdi also rejected the idea of any temporary truce (hudnah) with the Jews or Israel unless it included the strict conditions of Salafism. He concluded his article, nonetheless, by leaving an interesting opening for Hamas. He wrote that “the benefit of peaceful coexistence—sulh—for the interest of the Muslim public might be greater than war. In such a case you are even allowed to prolong the truce for more than ten years.” The traditional Islamic principle of community interest apparently carries weight even among the salafi-jihadis, and could plausibly serve in the future, provided the proper and compelling conditions, as the basis for a turn toward a more pragmatic, albeit still ideologically extremist, orientation. Responses to Hamas’ Electoral Victory Hamas’ electoral victory created a vigorous debate in salafi-jihadi Internet forums, which subsequently lost some of its initial enthusiasm due to the “virtual Jihad” against Denmark during the cartoon crisis. The stunning victory of Hamas heightened the ambivalence of the responses by Salafists. Early public statements by Hamas leaders, as well as Israeli, American, and European reactions, however, helped generate sharp criticism over Hamas. In particular, members of these forums expressed fear that the movement might change policies in favor of entering the political process with Israel. The Kuwaiti salafi-jihadi cleric Hamed al-Ali, a very popular figure among the younger generation of supporters of global Jihad, exemplified the tone of the critics. In an article entitled “Hamas’ Dilemma,” which appeared in the jihadi internet forum Al-Hesbah on January 27, 2006, al-Ali criticized Hamas, even though he could not refrain from blessing them for their political achievement. [7] According to al-Ali, Palestine re mains the focus of the jihadi struggle and “a microcosm of the entire Ummah.” But Palestine is not, he explained, the sole “property of the Palestinians; hence, they cannot decide by themselves what way to choose.” Even though Hamas deserves applause for its electoral victory and for gaining the trust of the Palestinian public, “it is badly in need of the advice and guidance of the Islamic nation.” Hamas should therefore consult the rest of the Salafists in making its future decisions. It should also choose the only ideologically acceptable strategy of the Salafists, which is armed resistance to Israel. By winning the elections and becoming a governing authority, al-Ali said, Hamas now has only two unacceptable choices: falling under a strangling siege, or following the path of Fatah—that is, compromising with the Jews. He outlined three challenges that currently confront Hamas. The first results from the contradiction between its Islamist ideology and its political position, which stands in opposition to that ideology. Every Islamic movement that joins the “path of democracy” faces this dilemma and trap. The second problem arises from the contradiction between Hamas’ solid, uncompromising positions regarding any concessions in Palestine and its need to soften those positions now that the movement is in charge of the government. Finally, Hamas now must confront the contradiction between its desire to preserve the honor and noble values of its martyrs and its desire to preserve its rule. Hamas is now, al-Ali explains, like a “sheep besieged by wild animals that want to ###### her blood.” In short, al-Ali criticizes Hamas for participating in a process that put the movement in an almost impossible situation. At the same time, however, he urges other Islamists to assist Hamas and guide it on the right path rather than condemn it and ignore its dilemma. Al-Ali’s “softened” words represent a sort of qualified salafi-jihadi patronage of Hamas. They further suggest that Hamas should bear in mind that its victory is not only its own, but one that should be shared with the rest of the Muslim world so as to avoid future mistakes. Responses to al-Ali’s article covered a wide spectrum of opinion. Some stricter Salafists eschewed the “soft” tone, unable to forgive Hamas for disobeying Allah’s rules by participating in the elections. More sympathetic commentators, however, applauded Hamas for its social work among the Palestinians and noted the difficulty of fighting simultaneously on so many fronts. Some of these even called for modifying the Islamist project in Palestine by breaking it down into several stages. They asserted that improving the welfare of the Palestinian public is a noble phase in its own right, and one that only Hamas is capable of achieving. Less sympathetic were some supporters of global Jihad who claimed that the Palestinians should view themselves as part of the entire oppressed Islamic nation, and should not isolate their case as Hamas seems to do. Conclusion In general, most salafi-jihadi responses to the Hamas victory have been deeply critical. Hamas entered a process that is fundamentally contrary to the salafi-jihadi worldview regarding democracy, elections, loyalty to Allah and refutation of Islam’s enemies (Al-Walaa’ wal-Baraa’ ). The salafi-jihadi critics also vehemently disapprove of the pragmatic or, to them, even opportunist nature of the Muslim Brotherhood. Hamas leaders have thus far ignored such criticism. There is, however, a creeping sense of nihilism among many young Palestinians—a sense connected to the insurgency in Iraq and to the recent Israeli-Hezbollah conflict, to the global Jihad and to nihilism—that may increase in the wake of Hamas’ electoral success. The first salafi-jihadi Palestinian website and forum, AlOmmh.net, opened recently; its goal is to promote salafi-jihadi ideas among the Palestinian public and to encourage communication between Palestinian and other Salafists.

Somalia: insurgency spreads, Sufis appeal for peace Submitted by WW4 Report on Tue, 12/09/2008 - 00:16. A Wahhabi terrorist group al-Shabaab insurgents seized two districts in central Somalia without violence Dec. 7, including the stronghold of a Sufi group that traditionally abjures violence. Residents in Galgadud region reported that fighters aboard armed trucks peacefully entered the provincial capital Dhusamareb. "The local clan militias withdrew before they came," one resident told the independent Radio Garowe. Shabaab fighters also took control of Mataban district to the south, with clan militias similarly offering no resistance. The Shabaab faction already controls key regions in southern Somalia, including the port towns of Kismayo and Marka. A spokesman for the Sufi group Ahlu Sunnah Wal Jamee'a rejected reports their followers battled against Shabaab guerrillas in Galgadud region. Sheikh Abdulkadir Somow told reporters in Mogadishu: "The fighting in Guri El [in Galgadud] was between brothers, and Ahlu Sunnah Wal Jamee'a was not involved." He called on Somalis to "stop fighting each other" and for Somali President Abdullahi Yusuf and Prime Minister Nur Adde to "resolve differences," while praising Djibouti for supporting the peace process. (Garowe Online, Puntland, Dec. 8) Wahhabi Somali fighters destroying Sufi shrines Somali fighters used hammers to destroy the graves of clerics and other prominent people in Kismayo , AWahhabi terrorist group Al-Shabab fighting transitional government and Ethiopian forces in Somalia, is desecrating religious shrines in the south of the country, Al Jazeera has learned. The ancient graves of clerics and other prominent people are among holy sites being targeted by the armed group in the port city of Kismayo. Al-Shabab took control of Somalia's third-largest city about four months ago and quickly announced it would not tolerate anything it deemed un-Islamic. Graves targeted The fighters then turned their hammers on graves, some of which contained the remains of followers of Sufi, a mystical form of Islam. The sites have been revered for decades and are regularly visited by people paying homage to the dead, a practice al-Shabab has condemned as being akin to idolatry.

Some More Pics of the Great Islamic Scholar and Tijani Tariqah Sufi Shaykh Hasan Cisse Ra of Africa

Imam & Shaykh Hassan Cisse (1945 - 2008), also written Cheikh Assane Cissé or Shaykh Hasan Cisse (also Sise or Seesay), was an Islamic scholar, Sufi shaykh and humanitarian activist who served as Imam of an international Muslim community in Medina Baye (or "Baay") in Kaolack, Senegal,West Africa . He is the son of Sidi Ali Cisse and Fatima Zahra Niasse; and grandson of Ibrahim Niass , also spelled "Niasse" (died 1975), who was a Shaykh of the Tijaniyyah Sufi order and head of the largest Muslim community in twentieth-century West Africa and initiator of the largest branch of the Tijaniyyah Sufi order. Shaykh Hassan himself became one of the preeminent leaders of Tijaniyyah, leading millions of followers in more than 40 countries and unifying diverse cultures under the banner of Islam. Also a devoted humanitarian, he campaigned against disease (especially polio, malaria and HIV-AIDS ), poverty and gender, and racial and religious discrimination throughout the African continent and beyond. He died on August 14th, 2008 in Kaolack, Senegal. Education Shaykh Hassan memorized the Quran at an early age and was educated in the traditional Islamic sciences (Qur’an, Prophetic narrations (hadith), Arabic grammar and literature, jurisprudence, theology, poetry, logic, rhetoric and Sufism) at the hands of his grandfather, Shaykh Ibrahim Niasse, and a number of other West African scholars (‘ulama), such as Ahmad Thiam and his own father, Sidi Ali Cisse, in Medina Baye. He also spent years studying in Mauritania and in Egypt, and he obtained a B.A. in Arabic Literature and Islamic Studies from Cairo’s Ain Shams University. More recently, Al-Azhar University recognized his credentials as an Islamic scholar of distinction with an honorary degree. During his early travels in Mauritania, Egypt, Lebanon, Palestine, Iraq, Saudi Arabia, Nigeria and Ghana, he received more than 600 scholarly authorizations, or ijaza, from prominent Islamic scholars. But his most cherished education remained that at the hands of his grandfather, Shaykh Ibrahim Niasse. It was Shaykh Ibrahim who sent him Britain to learn English. He received his M.A. in English from the Univiresity of London in 1974. Later, he began a PhD in Islamic Studies at Northwestern University (Chicago, U.S.A.), but was forced to suspend his studies when his father died in 1982, and he returned to assume the imamate in Medina Baye in Kaolack, Senegal. He was fluent in Arabic , French, Hausa, English, and Wolof, his native language. Leadership Activities In addition to serving as Imam of Medina Baye, Shaykh Hassan Cisse was the Founder and former Chairman of the African American Islamic Institute, a UN recognized non-governmental organization that promotes education, protection of women and children, health care, and interfaith dialogue between the U.S. and West Africa. He was President of El-Hajj Ibrahim Niasse University in Dakar, Senegal; President of the African Islamic Organization for Population and Development; Special Advisor for Islamic Affairs for the Republic of Ghana; and Honorary Member of the Ulama League of the Islamic Republic of Mauritania. As a distinguished Shaykh of the worldwide Tijaniyyah Sufi order, he has followers outside of sub-Saharan Africa in such diverse places as Libya, Pakistan, Indonesia, and Trinidad. He has been especially influential in spreading Islam and the Tijaniyyah in the United States, the Caribbean and South Africa. The Shaykh had a track record of working with diverse Islamic organizations (Organization of the Islamic Conference, Azhar University) governments (Senegal, Morocco, Ghana, Nigeria), international aid organizations (WHO UNICEF Rotary International,) for the promotion of his stated mission of the education, well-being and mutual understanding of humankind; believing, “Investing in humanity is an investiture in God.” Publications “Shaykh Ibrahim Niasse,” Introduction to Pearls from the Divine Flood: Selected Discourses from Shaykh al-Islam Ibrahim Niasse (African American Islamic Institute, 2006). “Khutbat al-Kitab,” Introduction to Shaykh Ibrahim Niasse: Kashif al-Ilbas. Cairo: Sharikat al-Dawliyya, 2001. Sincere Advice. New York: MIJ Publishing, 2000. Spirit of Good Morals of Shaykh Ibrahim Niasse, Translation and Commentary. Detroit: African American Islamic Institute, 1998. Shaykh Ibrahim Niasse: Revivalist of the Sunnah. Tariqa Tijaniyya of New York, 1984. http://www.tijani.org/shaykh-hassan-cisse/

Shaykh Nuh Hah Mim Keller Shaykh Nuh Ha Mim Keller (born 1954) is a American Muslim translator of Islamic books and a specialist in Islamic Law as well as an authorised shaykh in tasswauf in the Shadhili Sufi order and in the Shafi`i Madhhab who currently lives in Amman, Jordan. Biography Keller was born in 1954 in the Northwestern United States of America and grew up in the small town of Odessa, Washington in eastern Washington state. He was educated in philosophy and Arabic at the University of Chicago and University of California at Los Angeles. He converted to Islam in 1977 at al-Azhar in Cairo,[citation needed] and later studied the Islamic sciences of hadith (Prophetic traditions), Shafi'i and Hanafi schools of Islamic jurisprudence, legal methodology (usul al-fiqh), and tenets of faith (`aqidah) in Syria and Jordan, where he has lived since 1980.[citation needed] He also has a ijaza in Haith from the Saudi Arabian hadith scholar Shaykh Muhammad ‘Alawi al-Maliki, which authorizes him to relate "all the chains of transmission that I [Muhammad ‘Alawi al-Maliki] have been authorized to relate by my sheikhs," including chains of transmission reaching back to the hadith Imams Malik, al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah (Mecca: Muhammad ‘Alawi al-Maliki, 1412/1992).He was authorised as a sheikh in the Shadhili Tariqa by the late Abd al-Rahman al-Shaghouri al-Shadhili in Damascus. He has students throughout the world, and has annual retreats (suhbas) with his students where he teaches tasswauf in Canada, USA, UK, Turkey, Australia, Egypt, and Pakistan. Books His English translation of Umdat al-Salik, Reliance of the Traveller, (Sunna Books, 1991) is a Shafi'i manual of Shariah . It is the first Islamic legal work in a European language to receive the certification of Al-Azhar University. His other works include: Al-Maqasid : Imam Nawawi's Manual of Islam, a translation of a concise manual of Shafi'i fiqh A Port in the Storm: A Fiqh Solution to the Qibla of North America, a detailed study of the most sound position on which direction North American Muslims should face to pray The Sunni Path: A Handbook of Islamic Belief Evolution Theory in Islam Tariqa Notes, a small handbook for those following the Shadhili Sufi order. He has also written numerous articles and is a regular contributor to Islamica Magazine. He is currently translating Imam Nawawi's Kitab al-Adhkar (The Book of Remembrance of Allah), a compendium of some 1227 hadiths on prayers and dhikrs of the prophetic sunnah.

As-Salam Alaykum, Famous Saudi-Wahhabi scholar Dr Aa'id al-Qarni is claiming that: "We Arabs are Harsh and Rude people!" Obviously, al-Qarni can only speak for his Saudi/Najdi people, whom he has lived amongst, and not for other Arabs and Muslims. I personally find no other reason for these people's rudeness and harshness (as per their own acknowledgment now) except their rigid ritualistic wahhabi understanding of Islam which eschews all forms of spirituality, and denounces all expressions of beauty in Islam. Read the whole shocking statement of al-Qarni: on a Famous Arab Ahle Sunnath Forum http://cb.rayaheen.net/showthread.php?tid=...n=last&view Hasbuna'Allah! Was-Salam,