Our objective and aim:
Our main objective is to create a tolerant and friendly environment at our University through knowledge and understanding. We hope to create an atmosphere of learning where a diverse community can work together to achieve success.
As a Muslim community we hope to inform the students and staff at the university but also the local community of the true teachings of Islam. We as a community organise a number of activities with the aim to promote unity and understanding through the development of knowledge, interaction and experience.
We seek to unite the Muslims on campus under the banner of Islam, with gentleness and love, and the brotherhood of humankind. Things can be achieved through gentleness that cannot even remotely be done through severity and force. Gentleness is the attribute of the wise and the compassionate
among those servants of God whom He has selected. God the Exalted
described His Prophet, the master of humankind, may blessings and peace
be upon him, as thus:
It was by the mercy of God that you were lenient with them, for had you been stern and coarse of heart they would have dispersed from around you. (Qur'an: 3:159)
Keep to forgiveness, enjoin kindness, and turn away from the ignorant ones. (Qur'an: 7:199)
And the servants of the All-Merciful are they who walk upon earth gently, and when the ignorant ones address them, they say, "Peace!" (Qur'an: 25:63)
Our differences:
Al-Hafiz al-Bayhaqi in his book "al-Madkhal" and al-Zarkashi in his "Tadhkirah fi al-ahadith al-mushtaharah" relate: Imam al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq said: "The differences among the Companions of Muhammad (s) are a mercy for Allah's servants.Al-Hafiz al-`Iraqi the teacher of Ibn Hajar al-`Asqalani said: "This is a saying of al-Qasim ibn Muhammad who said: 'The difference of opinion among the Companions of Muhammad (s) is a mercy.
Sayyidi Abd al-Qadir Jilani (Allah sanctify his secret) said in his The Spiritual Pauper : “"What is required of the spiritual pauper [faqir] is that he should be flexible in thinking [fikr] and centered in remembrance [dhikr], courteous in disagreement [munaza'a] and ready to assist in reconciliation [muraja'a]. He must seek nothing from the Lord of Truth but the Truth [Haqq], and he must practice nothing but truthfulness [sidq]. He must be the most tolerant of people, and the most self-effacing. His laughter should be of the cheerful, smiling kind, and his curiosity should be used as an instrument of learning. He should be a reminder to the heedless, and a teacher to the ignorant. He must not hurt those who hurt him, and he must not meddle in things that do not concern him. . . . He must not be a verbal abuser [sabbab], a backbiter [mughtab], a slanderer [ghayyab], a calumniator [nammam], or a faultfinder [dhammam]. He must not be impetuous ['ajul], inattentive [ghaful], envious [hasud], irritable [malul], malicious [haqud], or ungrateful [kanud].
"He must have a tongue that is stored away [makhzun], a heart that is grief-stricken [mahzun], a way of speaking that is measured [mawzun], and a way of thinking that travels far and wide, through what has been and what is yet to be [ma yakun].”
Our Purpose;
You must constantly remember that there is a foundational purpose to your creation: “And We have not created the Jinn and Mankind except that they should worship Me.” Allah created us solely for His worship. If a negation ( “And We have NOT created…”) is followed by an exception (“EXCEPT for My worship”), then that is one of the strongest ways of affirming and restricting (hasr) something in the Arabic language. So Allah, the Mighty, the Sublime, affirms that the sole purpose of our creation is His worship. That is why there should be no greater mission for us in our existence than this mission. This is the foundation…
Dawah:
The proper way to obtain the real rank of calling to Allah is to not specify a time for da’wah, by saying, “Now I will begin da’wah,” or “Now I will stop doing da’wah.” Your calling to Allah began the moment you said, “I bear witness that there is nothing worthy of worship except Allah, and I bear witness that our master Muhammad is His slave and Messenger.” The end of your outward calling to Allah is when your soul leaves your body. Therefore, the time for da’wah is from the first time you say the Shahadah, to the last time you can possibly say it. The only difference is that in every phase that you move through you will use different means and methods.
The phase that you are in right now (the actual seeking of knowledge, acting upon this will use different means and methods.
The phase that you are in right now (the actual seeking of knowledge, acting upon this knowledge, and rectifying your character and inner state) is da’wah. Not one week should pass by except that you weep to Allah, either by night or by day, that Allah alleviates what has befallen the Ummah, and that Allah guides the Ummah back to the best of paths. You must establish amongst yourselves the sunnah of consultation and advice. You must train yourselves so that it is not heavy on your hearts to advise a brother with gentleness and love, if he needs advise and guidance. You should also train yourselves how to readily accept advice from others without the slightest agitation in your hearts, if you are mistaken. Indeed, finding it difficult to advise others and to accept advice is a sign that there is a deficiency in your sincerity in seeking knowledge and drawing closer to Allah.