Since Allah (God) wants us to know him in all his Majesty and Glory, He continues to create interesting puzzles to attract us to Him. For the architect, architecture, for the psychologist psychology, and for the healer, the Oneness of ALL with God...
- Ali Ansari
Monday, December 31, 2007
What We Do With Every Moment Determines Our Identity
It’s not about who you are, i.e. your identity, but rather whether you are truly conscious every moment. For the one who is preoccupied with trying to be someone or something cannot be truly conscious, for his or her mind is being used for the remembrance of self rather than God.
Wednesday, December 26, 2007
The Path to God through Prayer
Prayer is an instrument through which novices find their path to God.
Thus ablution symbolizes repentance;
the Qibla, a spiritual guide;
standing in prayer becomes self-mortification;
the recitation of the Qur’an, inner meditation;
bowing the head, humility;
prostration, self-knowledge;
profession of faith, intimacy;
and salutation becomes detachment from the world and bondage of stations.
-Al-Hujwiri, “The Kashf al-Mahjub”
Thus ablution symbolizes repentance;
the Qibla, a spiritual guide;
standing in prayer becomes self-mortification;
the recitation of the Qur’an, inner meditation;
bowing the head, humility;
prostration, self-knowledge;
profession of faith, intimacy;
and salutation becomes detachment from the world and bondage of stations.
-Al-Hujwiri, “The Kashf al-Mahjub”
Friday, December 14, 2007
Adversity is the Threshold to Freedom
Do not be ruled by lust; seek freedom by following the righteous.
Mere claims of piety will not earn you inner freedom.
Remain patient in adversity to attain peace, for adversity is the threshold to freedom.
Those who cannot persevere are held back from the doors of Mercy.
- Sheikh Abdul Qadir Jillani
Mere claims of piety will not earn you inner freedom.
Remain patient in adversity to attain peace, for adversity is the threshold to freedom.
Those who cannot persevere are held back from the doors of Mercy.
- Sheikh Abdul Qadir Jillani
God is the Real Provider
Do not seek sustenance from people.
God is the real Provider.
If He wills a certain person to be the means of your livelihood, do not consider that person to be in control of your destiny.
Have faith and be certain in the knowledge that your daily bread does not depend upon any mortal, but upon God who created all.
- Al-Hajwiri, "The Kashf al-Mahjub"
God is the real Provider.
If He wills a certain person to be the means of your livelihood, do not consider that person to be in control of your destiny.
Have faith and be certain in the knowledge that your daily bread does not depend upon any mortal, but upon God who created all.
- Al-Hajwiri, "The Kashf al-Mahjub"
Monday, December 10, 2007
Healing Children....
Forcing the issue! (As children) we won't manifest (our best) as long as there is something else on our minds. And what's always on our minds? At the root of it is the dilemma of the need for self-justification, arising from an unwanted and unconscious compulsion to please our parents or to try to escape from pleasing our parents. So to that I say this. This attempt to please our parents is the root of all neuroses. It is our search for unconditional love. But even after we've found unconditional love it's hard for us to release our neurosis, our neurotic searching. Putting our neuroses back where they came from is integral to self healing. Children can never please their parents, it's impossible and they shouldn't have to. Parents must be pleased with their children, which means they must first be pleased with themselves. If they are not (and how many do you know that are?), they look to be pleased and project their need to be pleased onto their children. In effect, they put their children in the position of needing to please them - which can never be done because they cannot be pleased if they are not already. But if children can negotitate the shift from pleasing their parents to healing them, they can set themselves free and gain the approval they're looking for.
- Ali Ansari
- Ali Ansari
Perfection on the Inside
When you purify your hearts just as you purify your raiment, union with God will follow.
You cannot become a Sufi by merely wearing coarse woolen shirts and following strict ritual, pretending to be pious while inside your hearts you bear malice and avarice.
A real Sufi has attained a state of perfection on the inside.
If you sincerely seek union with God, then seek Him inside your hearts and leave the world alone.
-Sheikh Abdul Qadir Jillani, “Fayuz E Yazdani”
You cannot become a Sufi by merely wearing coarse woolen shirts and following strict ritual, pretending to be pious while inside your hearts you bear malice and avarice.
A real Sufi has attained a state of perfection on the inside.
If you sincerely seek union with God, then seek Him inside your hearts and leave the world alone.
-Sheikh Abdul Qadir Jillani, “Fayuz E Yazdani”
Sunday, November 18, 2007
Two Instruments
If you devote yourself to God in this world,
He will admit you among His chosen servants in the hereafter.
Such devotion, however, demands sacrifice and self-denial, the two instruments that make union with God possible.
-Al-Hujwiri, "The Kashf al-Mahjub"
He will admit you among His chosen servants in the hereafter.
Such devotion, however, demands sacrifice and self-denial, the two instruments that make union with God possible.
-Al-Hujwiri, "The Kashf al-Mahjub"
The Night is Gone....
Lord, the night is gone.
The dawn has lighted the sky.
How I long to know if You accepted or rejected my prayers.
Comfort me, Lord, for only you can comfort this state of mine.
You gave me life and nurtured me; Yours is all the praise.
If You would ever drive me away from Your door, I would never abandon it for the sake of Your love, which I carry in my heart.
-Rabi'a, "Rabi'a the Mystic"
The dawn has lighted the sky.
How I long to know if You accepted or rejected my prayers.
Comfort me, Lord, for only you can comfort this state of mine.
You gave me life and nurtured me; Yours is all the praise.
If You would ever drive me away from Your door, I would never abandon it for the sake of Your love, which I carry in my heart.
-Rabi'a, "Rabi'a the Mystic"
Monday, November 05, 2007
How Transcendent and Immaculate is Allah
How transcendent and immaculate is God!
He has neither place, nor time, nor beginning, nor temporal continuity, nor posterior eternity, nor temporal priority, nor terminal end, and yet all the while, He is neither occupied with, nor seeks succor from, that which He has brought into being.
Nonetheless, He is just in all affairs wherein His commandments are issued to people.
- Shibli in Sarraj Tusi: "Kitab al-luma"
He has neither place, nor time, nor beginning, nor temporal continuity, nor posterior eternity, nor temporal priority, nor terminal end, and yet all the while, He is neither occupied with, nor seeks succor from, that which He has brought into being.
Nonetheless, He is just in all affairs wherein His commandments are issued to people.
- Shibli in Sarraj Tusi: "Kitab al-luma"
Tuesday, October 30, 2007
The Good Muslim Syndrome
Being a cyber counselor for the Muslim community, I feel it is time to say something about what I like to call the Good Muslim Syndrome.
My latest question has to do with a brother married to a Christian woman, who is starting to feel that he needs to divorce his wife because of the fear that when he takes her back to his home (Muslim) country, he fears that 'his people' will not accept her (and him, ostensibly) and scold him for not being 'a good Muslim.' Mind you there is nothing wrong with this wife and even he admits that though Christian, she is in many ways a "better Muslim" than him. She is even gaining an increasing interest in Islam and is more than willing to raise their children as Muslims.
The point of the story is that this young man is ready to divorce a very kind and pious woman, without due cause, out of his fear of not being seen by others as a "good Muslim."
The problem with this whole 'good Muslim' thing is that - as in the example above - it usually refers to how we want others to perceive us, rather than who we really are. It actually has little to do with how Allah sees us, or how we wish to be in His eyes, or how much we yearn to know our Lord. In essence, the good Muslim is the one that - similar to a five year old boy - is trying to make himself out to be good - to be seen - to win his father's love and adoration. However, Allah is not a human father. He is the Creator. He created all of us and everything else and continues to do so unceasingly every moment of every day of existence. He created us on something called fitra and it is only because of our ignorance, heedlessness and forgetfulness of Him that we live not in accordance with that fitra, i.e. outside the state of pure surrender to Him. The "good Muslim," in fact, is the essence of every single one of us, it is our pure and original state. That, and only that, is the good Muslim. Therefore, the only thing we need to try to do is to live in remembrance of that pure state and to STAY THERE. This means living for Allah, acting for Allah, and doing for Allah, not for others and for how others might label us.
The "Good Muslim" is a farce. The Good Muslim is actually Catholic by implying that we are born in sin and only by 'being good' can we be saved. Nay! We are Muslims, not Christians! There is no work to do other than the work that allows us to be our true selves, to live according to that pure self, that original state of fitra. However, by trying to be 'good Muslims' we end up wearing masks which are by nature, false. Rather than purifying the self and returning to our true selves, we end up piling more falsehood on our hearts and actually end up further away from truth than closer to it. These masks that we wear are nothing more than persona, an act, a pretending to be something for others which is not actually who we really are. But Allah knows our hidden truth. He knows who, in fact, we are trying to please through our behaviors and our "personality."
There is no such thing, in fact, as a Good Muslim. We are either in a state of Islam or we are not. As such, we are either Muslims or we are something else. The work is to learn and live to serve and please Allah, and by doing so, by discovering who we truly are and what greatness lies within. And most importantly, to do this not for anyone else's sake but His.
My latest question has to do with a brother married to a Christian woman, who is starting to feel that he needs to divorce his wife because of the fear that when he takes her back to his home (Muslim) country, he fears that 'his people' will not accept her (and him, ostensibly) and scold him for not being 'a good Muslim.' Mind you there is nothing wrong with this wife and even he admits that though Christian, she is in many ways a "better Muslim" than him. She is even gaining an increasing interest in Islam and is more than willing to raise their children as Muslims.
The point of the story is that this young man is ready to divorce a very kind and pious woman, without due cause, out of his fear of not being seen by others as a "good Muslim."
The problem with this whole 'good Muslim' thing is that - as in the example above - it usually refers to how we want others to perceive us, rather than who we really are. It actually has little to do with how Allah sees us, or how we wish to be in His eyes, or how much we yearn to know our Lord. In essence, the good Muslim is the one that - similar to a five year old boy - is trying to make himself out to be good - to be seen - to win his father's love and adoration. However, Allah is not a human father. He is the Creator. He created all of us and everything else and continues to do so unceasingly every moment of every day of existence. He created us on something called fitra and it is only because of our ignorance, heedlessness and forgetfulness of Him that we live not in accordance with that fitra, i.e. outside the state of pure surrender to Him. The "good Muslim," in fact, is the essence of every single one of us, it is our pure and original state. That, and only that, is the good Muslim. Therefore, the only thing we need to try to do is to live in remembrance of that pure state and to STAY THERE. This means living for Allah, acting for Allah, and doing for Allah, not for others and for how others might label us.
The "Good Muslim" is a farce. The Good Muslim is actually Catholic by implying that we are born in sin and only by 'being good' can we be saved. Nay! We are Muslims, not Christians! There is no work to do other than the work that allows us to be our true selves, to live according to that pure self, that original state of fitra. However, by trying to be 'good Muslims' we end up wearing masks which are by nature, false. Rather than purifying the self and returning to our true selves, we end up piling more falsehood on our hearts and actually end up further away from truth than closer to it. These masks that we wear are nothing more than persona, an act, a pretending to be something for others which is not actually who we really are. But Allah knows our hidden truth. He knows who, in fact, we are trying to please through our behaviors and our "personality."
There is no such thing, in fact, as a Good Muslim. We are either in a state of Islam or we are not. As such, we are either Muslims or we are something else. The work is to learn and live to serve and please Allah, and by doing so, by discovering who we truly are and what greatness lies within. And most importantly, to do this not for anyone else's sake but His.
Friday, October 26, 2007
Ramadan in Kuwait
Ramadan in Kuwait
by Sami Alrabaa
Muslims and Christians have something in common. Amazed? Carry on reading. Both are secularizing their religious festivities. The Christians are secularizing Christmas and Muslims are secularizing their Ramadan. How?
Three months before Christmas, the German markets, for example, are loaded Christmas confections. Stollen and ginger biscuits are for sale everywhere. Many people are already in search of Christmas presents for their loved ones. The closer Christmas is, the more hectic people get. Marlies says, “I really don’t know what to give my son and husband for Christmas. It is so difficult to find the right present. They have got everything.” She is now shopping for ideas. Her son and husband are doing the same.
Christmas, which marks the birth of a Prophet, Jesus Christ, who was sent by God to spread peace, mercy, and justice, is reduced to commerce, to tediously looking for suitable gifts for loved ones. The majority of Christians have forgotten the original meaning of Christmas and simply changed it into a mundane commercial practice. Many of those Christians who go to the church pray like parrots. They recite the message of Christ without pondering on its deep meaning. Maybe only the poor among Christians pray genuinely and find in Christ’s message a consolation in their miserable situation. They hope that on the Day of Judgment they would be rewarded for their endurance of hardship and deprivation. The well-off Christians have completely forgotten about Christ’s message. They are busy trying to live paradise on earth.
How about Muslims? They are not better off. The simple message of the fasting month is also ignored. In fact, fasting is a commandment that reminds us of how it feels to starve, how the poor live. At least once a year, Muslims are called upon to live like the poor, at least in terms of food. The majority of us Muslims act completely against the message of Ramadan. We have reduced Ramadan to a food festival, to a food fair. The amount of food consumed during Ramadan in most Muslim countries is doubled. We focus on food. We prepare and eat the most delicious, the richest and most conspicuous dishes. On top of that we work less and sleep most of the time. Especially in the affluent Arab Gulf countries, government employees in particular, go to work around 9 in the morning. Around noon they leave under the pretext, they would pray. They go home and sleep until fasting-break time. Someone who stuffs his stomach with all kinds of rich food, cannot feel hungry from Fajer (dawn) to noon. In other words, the majority fast for 4-5 hours. Hence no opportunity is left to feel how the poor feel around the year.
By the way, and because of overeating and lack of exercise, the number of stomach diseases and other diseases, especially diabetes, sky-rocket. Dr. Salem at Al Sabah Hospital says, “In Ramadan, people dump in their stomachs all kinds of food in tremendous quantities."
In addition, how many Muslims ponder over the rest of Ramadan message like have mercy on the poor, love your fellow humans, do not be selfish, act justly, etc.? It is in reality very small. Other than over-eating, very few principles of the message of Ramadan are observed despite warnings by preachers and physicians not to spend the holy month only overeating and sleeping. But who listens?
But of course, everybody is happy, it is Ramadan, certainly, very often, not for religious reasons. Students get shorter class schedules and government employees (90% of the Kuwaiti labour force) work fewer hours. Shortcomings and laziness are blamed on “fasting”.
The poor in Kuwait, largely expatriates, whether Muslims or otherwise, welcome Ramadan most. It is their sole opportunity to eat a decent meal over a whole month once a year. These meals are offered for free by charity organizations.
At the end of the day, who is the winner before Christmas and during Ramadan? Certainly manufacturers, producers, and traders. They enjoy huge amounts of profit over these “religious” festivities.
Losers are both Muslims and Christians. Christians reach Christmas stressed out and exhausted by their search for gifts and Muslims get sick and produce less. The spiritual aspects of their festivities are simply undermined. It is a pity!
by Sami Alrabaa
Muslims and Christians have something in common. Amazed? Carry on reading. Both are secularizing their religious festivities. The Christians are secularizing Christmas and Muslims are secularizing their Ramadan. How?
Three months before Christmas, the German markets, for example, are loaded Christmas confections. Stollen and ginger biscuits are for sale everywhere. Many people are already in search of Christmas presents for their loved ones. The closer Christmas is, the more hectic people get. Marlies says, “I really don’t know what to give my son and husband for Christmas. It is so difficult to find the right present. They have got everything.” She is now shopping for ideas. Her son and husband are doing the same.
Christmas, which marks the birth of a Prophet, Jesus Christ, who was sent by God to spread peace, mercy, and justice, is reduced to commerce, to tediously looking for suitable gifts for loved ones. The majority of Christians have forgotten the original meaning of Christmas and simply changed it into a mundane commercial practice. Many of those Christians who go to the church pray like parrots. They recite the message of Christ without pondering on its deep meaning. Maybe only the poor among Christians pray genuinely and find in Christ’s message a consolation in their miserable situation. They hope that on the Day of Judgment they would be rewarded for their endurance of hardship and deprivation. The well-off Christians have completely forgotten about Christ’s message. They are busy trying to live paradise on earth.
How about Muslims? They are not better off. The simple message of the fasting month is also ignored. In fact, fasting is a commandment that reminds us of how it feels to starve, how the poor live. At least once a year, Muslims are called upon to live like the poor, at least in terms of food. The majority of us Muslims act completely against the message of Ramadan. We have reduced Ramadan to a food festival, to a food fair. The amount of food consumed during Ramadan in most Muslim countries is doubled. We focus on food. We prepare and eat the most delicious, the richest and most conspicuous dishes. On top of that we work less and sleep most of the time. Especially in the affluent Arab Gulf countries, government employees in particular, go to work around 9 in the morning. Around noon they leave under the pretext, they would pray. They go home and sleep until fasting-break time. Someone who stuffs his stomach with all kinds of rich food, cannot feel hungry from Fajer (dawn) to noon. In other words, the majority fast for 4-5 hours. Hence no opportunity is left to feel how the poor feel around the year.
By the way, and because of overeating and lack of exercise, the number of stomach diseases and other diseases, especially diabetes, sky-rocket. Dr. Salem at Al Sabah Hospital says, “In Ramadan, people dump in their stomachs all kinds of food in tremendous quantities."
In addition, how many Muslims ponder over the rest of Ramadan message like have mercy on the poor, love your fellow humans, do not be selfish, act justly, etc.? It is in reality very small. Other than over-eating, very few principles of the message of Ramadan are observed despite warnings by preachers and physicians not to spend the holy month only overeating and sleeping. But who listens?
But of course, everybody is happy, it is Ramadan, certainly, very often, not for religious reasons. Students get shorter class schedules and government employees (90% of the Kuwaiti labour force) work fewer hours. Shortcomings and laziness are blamed on “fasting”.
The poor in Kuwait, largely expatriates, whether Muslims or otherwise, welcome Ramadan most. It is their sole opportunity to eat a decent meal over a whole month once a year. These meals are offered for free by charity organizations.
At the end of the day, who is the winner before Christmas and during Ramadan? Certainly manufacturers, producers, and traders. They enjoy huge amounts of profit over these “religious” festivities.
Losers are both Muslims and Christians. Christians reach Christmas stressed out and exhausted by their search for gifts and Muslims get sick and produce less. The spiritual aspects of their festivities are simply undermined. It is a pity!
Thursday, October 25, 2007
Simple Deeds Worthy of Paradise
I saw a man in Paradise for a deed as simple as cutting down a tree that stood in the middle of a road, causing wayfarers much distress.
-The Prophet Muhammad (SAW), as reported by Ibn Umar
-The Prophet Muhammad (SAW), as reported by Ibn Umar
Tuesday, October 23, 2007
Patience in Adversity....
Do not lose hope in Allah, for He is the Creator.
He will create another way for you.
Do not flee from your trials; patience in adversity is the foundation of all virtue, of compassion and sainthood.
Patience is the foundation, and without a sound foundation you cannot build a monument.
-Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
He will create another way for you.
Do not flee from your trials; patience in adversity is the foundation of all virtue, of compassion and sainthood.
Patience is the foundation, and without a sound foundation you cannot build a monument.
-Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
Friday, October 19, 2007
Discernment
The outward form of things passes away, but the essence remains forever.
How long will you be besotted with the shape of the jug?
Cast aside the jug, and seek the water.
If you look too closely at the form, you miss the essence.
If you are wise, you will always pick out the pearl from the shell.
-Rumi, "Mathnawi"
How long will you be besotted with the shape of the jug?
Cast aside the jug, and seek the water.
If you look too closely at the form, you miss the essence.
If you are wise, you will always pick out the pearl from the shell.
-Rumi, "Mathnawi"
The Religion is Easy....
This religion is easy. Do not make it a rigor, or you shall be overcome. Be steadfast, seek the closeness of Allah, grow in virtue, and implore His appeasement day and night.
-The Prophet Muhammad (SAW), as reported by Abu Hurairah
-The Prophet Muhammad (SAW), as reported by Abu Hurairah
Tuesday, October 09, 2007
Silence is Golden
The rank of a man of silence is better than divine service for sixty years.
-The Prophet Muhammad (SAW), as reported by 'Imran bin Hussain
-The Prophet Muhammad (SAW), as reported by 'Imran bin Hussain
7 Common Mistakes Made in Prayer
7 Common Mistakes We Make in our Prayers
Listed below are the 7 Common mistakes we often make in prayer:
Mistake 1: Reciting Surat al-Fatiha fast without pausing after each verse.
The Prophet (SAW) used to pause after each verse of this surah. (Abu Dawood)
Mistake 2: Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.
The Messenger of Allah (SAW) said: "Let not one of you support himself on his forearms (in sujood) like the dog. Let him rest on his palms and keep his elbows away from his body." (Sahih Muslim) . The Messenger of Allah (SAW) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen (Sahih Muslim).
Mistake 3: Gazing upward during prayer.
This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood. The Prophet (SAW) warned: "Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. i.e. lose their eyesight]." (Muslim)
Mistake 4 : Resting only the tip of the head on the floor during sujood.
The Prophet (SAW) said: "I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms], the two knees, and the two feet." (Sahih Muslim) Applying the above command necessitates resting the forehead and the nose on the ground during sujood.
Mistake 5 : Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.
The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration] ; he (SAW) said: "If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad." Abu Hurairah (RA) said: "My beloved friend, Muhammad (SAW) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs)." (Imam Ahmad & at-Tayalisi) The Messenger of Allah (SAW) said: " The worst thief is the one who steals from his own prayer." People asked, 'Messenger of Allah! How could one steal from his own prayer?' He (SAW) said: "By not completing its rukoo' and sujood." (At Tabarani & al-Hakim).To complete rukoo' is to stay in that posture long enough to recite 'Subhana rabbiyal Adtheem' three times, SLOWLY, and 'Subhana rabbiyal-a'ala' three times, SLOWLY, in sujood. He (SAW) also announced: "He who does not complete his rukoo' and sujood, his prayer is void." (Abu Dawood & others)
Mistake 6 : Counting tasbeeh with the left hand.
The Prophet (SAW) used to count tasbeeh on the fingers of his right hand after salah. Ibn Qudamah (RA) said: " The Messenger of Allah (SAW) used his right hand for tasbeeh." (Abu Dawood). The above hadeeth indicates clearly that the Prophet (SAW) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (SAW) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (SAW) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature. He never used it for tasbeeh. Yasirah (RA) reported: The Prophet (SAW) commanded women to count tasbeeh on their fingers. The Messenger of Allah (SAW) said: "They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection. )" (At-Tirmidhi) .. The above Hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah (rosary).
Mistake 7 : Crossing in front of a praying person.
The Messenger of Allah (SAW) warned: "Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him." (Sahih Bukhari and Muslim). *The forty in the tradition may be days months or even years. Allah knows best. Common Errors in Prayer That MUST Be Avoided - Please inform your near and dear ones to take care of the above.
Listed below are the 7 Common mistakes we often make in prayer:
Mistake 1: Reciting Surat al-Fatiha fast without pausing after each verse.
The Prophet (SAW) used to pause after each verse of this surah. (Abu Dawood)
Mistake 2: Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.
The Messenger of Allah (SAW) said: "Let not one of you support himself on his forearms (in sujood) like the dog. Let him rest on his palms and keep his elbows away from his body." (Sahih Muslim) . The Messenger of Allah (SAW) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen (Sahih Muslim).
Mistake 3: Gazing upward during prayer.
This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood. The Prophet (SAW) warned: "Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. i.e. lose their eyesight]." (Muslim)
Mistake 4 : Resting only the tip of the head on the floor during sujood.
The Prophet (SAW) said: "I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms], the two knees, and the two feet." (Sahih Muslim) Applying the above command necessitates resting the forehead and the nose on the ground during sujood.
Mistake 5 : Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.
The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration] ; he (SAW) said: "If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad." Abu Hurairah (RA) said: "My beloved friend, Muhammad (SAW) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs)." (Imam Ahmad & at-Tayalisi) The Messenger of Allah (SAW) said: " The worst thief is the one who steals from his own prayer." People asked, 'Messenger of Allah! How could one steal from his own prayer?' He (SAW) said: "By not completing its rukoo' and sujood." (At Tabarani & al-Hakim).To complete rukoo' is to stay in that posture long enough to recite 'Subhana rabbiyal Adtheem' three times, SLOWLY, and 'Subhana rabbiyal-a'ala' three times, SLOWLY, in sujood. He (SAW) also announced: "He who does not complete his rukoo' and sujood, his prayer is void." (Abu Dawood & others)
Mistake 6 : Counting tasbeeh with the left hand.
The Prophet (SAW) used to count tasbeeh on the fingers of his right hand after salah. Ibn Qudamah (RA) said: " The Messenger of Allah (SAW) used his right hand for tasbeeh." (Abu Dawood). The above hadeeth indicates clearly that the Prophet (SAW) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (SAW) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (SAW) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature. He never used it for tasbeeh. Yasirah (RA) reported: The Prophet (SAW) commanded women to count tasbeeh on their fingers. The Messenger of Allah (SAW) said: "They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection. )" (At-Tirmidhi) .. The above Hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah (rosary).
Mistake 7 : Crossing in front of a praying person.
The Messenger of Allah (SAW) warned: "Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him." (Sahih Bukhari and Muslim). *The forty in the tradition may be days months or even years. Allah knows best. Common Errors in Prayer That MUST Be Avoided - Please inform your near and dear ones to take care of the above.
Tuesday, September 25, 2007
Declining a Visit: Islamic Adab
Declining a Visit
If one visits a friend, with or without an appointment and they apologise for not being able to receive you accept their apology without any ill feelings. You should understand that something may have come up for them to decline your visit. Their previous plans, or state of their house, may have made your visit inconvenient. Similarly one should cancel an appointment (in whatever capacity this may be) if one is aware of not being able to attend. This adab is important as it removes any ill feelings that may otherwise linger due to declination. Those that do not decline, or cancel a visit may in turn end up disgracing themselves. It is hence important to fulfil promises and keep appointments and if we are declined, not to hold a grudge.
Allah says:
فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمْ وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
"If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do."
(Quran 24:28)
Many don’t know how to act in such circumstances where a guest arrives and it is not convenient for them to be received. Often people resort to lying, but not only do children learn from this behaviour, but it may lead to further problems. Lying promotes enmity and hatred and displays the signs of the munafiq. Don’t clearly and blatently lie about your presence. Declination of a visit does not require explanation, as not everybody is able to express such reasons. There is hence great importance on not holding a grudge but reflecting on the abover ayah from the Quran. Too much time is spent and wasted today in persuit of minor issues and disputes.
The Tabi’i Qatada ibn Di’ama al-Sudusi said, “Do not hang around the door of those who decline to recieve your visit. Accept their reason, move on to attend to your business, and let them attend to theirs”.
One should not ask for a reason or an explanation as Imam Malik (رحمة الله عليه) used to say;
“Not all people can disclose their excuses”
The one visiting should seek permission by saying; “You’re not busy are you” or “Perhaps you’re busy and can’t receive us” to make the hosts feel at ease. One should always remember even in telephone calls to seek permission to take that persons time, removing any ill feelings if declined. It is important adab not to make it difficult for someone to decline, as that in turn may cause some harm to them or their situation.
Imam al-Tabari in his Tafsir reported that a man of the Muhajirin said, “All my life, I wanted to practice this verse :If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do.” (Quran 24:28), but I could not. I was hoping I would seek permission to visit a brother and he would tell me to ‘Go back!’ I would gladly have left, thus fulfilling the commandment of Allah”
SUMMARY:1. If you can’t make an appointment, cancel it.2. If something comes up, decline your visitor, and tell him to return; but don’t lie!3. If you are declined, don’t hold a grudge.4. Strive to be frank, true, brave, generous by following the example of the Prophet (صلى الله عليه وسلم) and His companions, wherever possible.
Monday, September 24, 2007
Worship is like a work of art...
Worship is like a work of art mastered only by the sincere, the learned scholars who practice what they know, who live and walk among people like everyone else, but in their hearts they seek freedom in the serenity of the wilderness.
Because of this yearning they continue to grow until their spirits soar and become united with the numinous.
About such God says, "Indeed they are the finest of human beings, cherished by us."
-Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
Because of this yearning they continue to grow until their spirits soar and become united with the numinous.
About such God says, "Indeed they are the finest of human beings, cherished by us."
-Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
Friday, September 21, 2007
The Highest Stage of Worship
The truest and highest stage of worship is to see God face to face, and to receive his guidance from his own mouth.
Those who attain this highest stage, choose for themselves whatever God chooses for them. Their entire characters are transformed by God.
They are God's friends; so they no longer discriminate between people, but regard all people as friends.
Wherever they go, they go from God; wherever they arrive, they arrive at God.
Whatever they do, they do for God; whatever service they perform, they perform it in God.
The self has been truly annihilated.
- Junayd, "Tawhid"
Those who attain this highest stage, choose for themselves whatever God chooses for them. Their entire characters are transformed by God.
They are God's friends; so they no longer discriminate between people, but regard all people as friends.
Wherever they go, they go from God; wherever they arrive, they arrive at God.
Whatever they do, they do for God; whatever service they perform, they perform it in God.
The self has been truly annihilated.
- Junayd, "Tawhid"
Thursday, September 20, 2007
Islam is an Easy Religion
I am often troubled by the Muslim that believes, and even pushes, other Muslims into thinking that to be a 'good' Muslim, one must participate in any (or all) or the X number of "Islamic" organizations out there, and if one chooses not to, then somehow we are not being supportive of Islam or are even letting down our ummah by not doing so.
To these people I say beware. I say beware because in truth Islam is a simple religion. It is not a religion of grandiose political movements. It is a religion of faith and doing simple good deeds, first and foremost with and for those who are closest to you and then others if you have the ability to do so. It is not about making your brothers and sisters feel guilty for not being as "Islamic" as you.
From Sahih Muslim: Abu Huraira narrates that the Prophet (sas) said: "Who began this day fasting?" Abu Bakr said: "I did." The Prophet (sas) said: "Who participated in a funeral procession today?" Abu Bakr said: "I did." The Prophet (sas) said: "Who fed a needy person today?" Abu Bakr said: "I did." The Prophet (sas) said: "Who visited a sick person today?" Abu Bakr said: "I did." Then, the Prophet (sas) said: "These things cannot all meed in a single person but that they will enter Paradise."
This is just one example among hundreds of how Islam is a deen of substance and essence and not superficiality and grandeur. Seemingly simple deeds such as feeding someone, attending a funeral, attending a wedding, helping someone in some small way, when done with a sincere heart are certainly Islamic and naturally loved by Allah.
Ramadan should be a time of refocusing our energies and spirit on the essence of what matters most, which is striving for, to and in Allah, through sincere worship and good deeds. Let us all (and I remind myself of this first!) remember that the seemingly most simple or basic of deeds can be among the most highly beloved to Allah. We are not here to play God by judging others for what we see on the outside, but to focus our time and energy on our Selves -- their purification, improvement and enlightenment.
For how can unity be achieved accept through the acceptance of each other's sincere efforts, even if they be of a different nature than our own?
May this very special month fill our hearts with love, mercy and gratitude.
To be honored with membership in the community of Allah's Beloved,
To be honored with witnessing this month of mercy and forgiveness,
To be honored with invitation into the Presence of the One five times per day,
To be honored with the desire to do good unto others,
To be honored with a religion called 'peaceful surrender',
To be honored with friends and companions who share this special bond...
Thank you Allah, thank you Allah, thank you Allah....
To these people I say beware. I say beware because in truth Islam is a simple religion. It is not a religion of grandiose political movements. It is a religion of faith and doing simple good deeds, first and foremost with and for those who are closest to you and then others if you have the ability to do so. It is not about making your brothers and sisters feel guilty for not being as "Islamic" as you.
From Sahih Muslim: Abu Huraira narrates that the Prophet (sas) said: "Who began this day fasting?" Abu Bakr said: "I did." The Prophet (sas) said: "Who participated in a funeral procession today?" Abu Bakr said: "I did." The Prophet (sas) said: "Who fed a needy person today?" Abu Bakr said: "I did." The Prophet (sas) said: "Who visited a sick person today?" Abu Bakr said: "I did." Then, the Prophet (sas) said: "These things cannot all meed in a single person but that they will enter Paradise."
This is just one example among hundreds of how Islam is a deen of substance and essence and not superficiality and grandeur. Seemingly simple deeds such as feeding someone, attending a funeral, attending a wedding, helping someone in some small way, when done with a sincere heart are certainly Islamic and naturally loved by Allah.
Ramadan should be a time of refocusing our energies and spirit on the essence of what matters most, which is striving for, to and in Allah, through sincere worship and good deeds. Let us all (and I remind myself of this first!) remember that the seemingly most simple or basic of deeds can be among the most highly beloved to Allah. We are not here to play God by judging others for what we see on the outside, but to focus our time and energy on our Selves -- their purification, improvement and enlightenment.
For how can unity be achieved accept through the acceptance of each other's sincere efforts, even if they be of a different nature than our own?
May this very special month fill our hearts with love, mercy and gratitude.
To be honored with membership in the community of Allah's Beloved,
To be honored with witnessing this month of mercy and forgiveness,
To be honored with invitation into the Presence of the One five times per day,
To be honored with the desire to do good unto others,
To be honored with a religion called 'peaceful surrender',
To be honored with friends and companions who share this special bond...
Thank you Allah, thank you Allah, thank you Allah....
Friday, September 14, 2007
Prayer
Prayer is that which enables the soul to realize its divinity.
Through prayer human beings worship absolute truth, and seek an eternal reward.
Prayer is the foundation-stone of religion; and religion is the means by which the soul is purified of all that pollutes it.
Prayer is the worship of the first cause of all things, the supreme ruler of all the world, the source of all strength.
Prayer is the adoration of the one whose being is necessary.
-Ibn Sina, “Kitab al-Najat”
Through prayer human beings worship absolute truth, and seek an eternal reward.
Prayer is the foundation-stone of religion; and religion is the means by which the soul is purified of all that pollutes it.
Prayer is the worship of the first cause of all things, the supreme ruler of all the world, the source of all strength.
Prayer is the adoration of the one whose being is necessary.
-Ibn Sina, “Kitab al-Najat”
Monday, September 10, 2007
Nothing Resembles its Consequences
Human beings are created from the dust of the earth; but do they resemble dust?
Grapes come from vines; but do grapes look like vines?
Does theft have the same shape as gallows?
Does piety resemble eternal life?
Nothing resembles its consequences. So the root of pain and torment is not evil.
- Rumi, "Mathnawi"
Grapes come from vines; but do grapes look like vines?
Does theft have the same shape as gallows?
Does piety resemble eternal life?
Nothing resembles its consequences. So the root of pain and torment is not evil.
- Rumi, "Mathnawi"
Friday, September 07, 2007
Monday, September 03, 2007
Once the ego is overcome peace follows...
Once the ego is overcome peace follows.
"Only God and no living creature has the power to control destinies."
With that conviction entrust all your cares to the Lord and follow the path of the Truth, conforming to the divine edicts, until you attain union with Him and become as pure as Adam before whom all creatures prostrated.
- Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
"Only God and no living creature has the power to control destinies."
With that conviction entrust all your cares to the Lord and follow the path of the Truth, conforming to the divine edicts, until you attain union with Him and become as pure as Adam before whom all creatures prostrated.
- Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
Tuesday, August 28, 2007
Ultimate Bliss
Once a person said to a dervish, "All I ask for is a small dwelling in Paradise."
The dervish replied, "If you displayed the same contentment with what you already have in this world, you would have found ultimate bliss."
-Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
The dervish replied, "If you displayed the same contentment with what you already have in this world, you would have found ultimate bliss."
-Sheikh Abdul Qadir Jillani, "Fayuz E Yazdani"
Monday, August 27, 2007
The Divine Wisdom in Melancholy
Melancholy may enter your soul, and ambush your happiness; but it will prepare you for true joy.
Melancholy drives out all other emotions and feelings, so the source of all goodness may occupy the whole house.
It shakes the yellow leaves from the tree, allowing fresh leaves to grow.
It pulls up old bodily pleasures by the roots, allowing divine spiritual pleasures to be planted. Melancholy takes many things from the soul, in order to bring better things in return.
-Rumi, "Mathnawi"
Melancholy drives out all other emotions and feelings, so the source of all goodness may occupy the whole house.
It shakes the yellow leaves from the tree, allowing fresh leaves to grow.
It pulls up old bodily pleasures by the roots, allowing divine spiritual pleasures to be planted. Melancholy takes many things from the soul, in order to bring better things in return.
-Rumi, "Mathnawi"
Thursday, August 23, 2007
Using Your Gift
You are given your Divine Name, which God has always known. It is always a manifestation of a Divine Quality in you. You are encouraged to use it, thereby inviting others use it and feel its quality, which surrounds you (and them) with the light of its reality, and dispels illusion (at least for a moment).
- Ali Ansari
- Ali Ansari
Tuesday, August 07, 2007
Gluttony
Gluttony feeds on itself. The more that the appetite is indulged, the stronger it becomes - and the harder it is to control. But if the appetite is restrained, then it soon grows weak and feeble, and finally disappears altogether.
-Razi, "Kitab al-Muluki"
-Razi, "Kitab al-Muluki"
Monday, August 06, 2007
Al-Ghazali on the Knowledge of Allah
Not only are man's attributes a reflection of Allah's attributes, but the mode of existence of man's soul affords some insight into Allah's mode of existence. That is to say, both Allah and the soul are invisible, indivisible, unconfined by space and time, and outside the categories of quantity and quality; nor can the ideas of shape, colour, or size attach to them. People find it hard to form a conception of such realities as are devoid of quality and quantity, etc., but a similar difficulty attaches to the conception of our everyday feelings, such as anger, pain, pleasure, or love. They are thought-concepts, and cannot be cognised by the senses; whereas quality, quantity, etc., are sense-concepts. Just as the ear cannot take cognisance of colour, nor the eye of sound, so, in conceiving of the ultimate realities, Allah and the soul, we find ourselves in a region in which sense-concepts can bear no part. So much, however, we can see, that, as Allah is Ruler of the universe, and, being Himself beyond space and time, quantity and quality, governs things that are so conditioned, so that soul rules the body and its members, being itself invisible, indivisible, and unlocated in any special part. For how can the indivisible be located in that which is divisible? From all this we see how true is the saying of the Prophet, "Allah created man in His own likeness."
- Al-Ghazali, "The Alchemy of Happiness"
- Al-Ghazali, "The Alchemy of Happiness"
Friday, August 03, 2007
Parents: How Aware Are We?
PARENTING IN THE 21ST CENTURY
How Aware Are We?
by Greg Wendt
Sometimes I wonder how I knew anything about life before I had children. They teach me everything that is important. Buckminster Fuller was right when he said we underestimate children. Perhaps hundreds of years from now, in some future society, adults will look to the innocence and truthfulness of children as a model to live by.
Young children do a number of things very well, and far better than do adults. For instance, children make friends very easily. They approach life with openness and trust; that is, until the harsh realities of the world adults created shatter their feeling of safety. Their hearts are open to new experiences and people. Seeing someone their own age fills them with excitement and anticipation. An unlimited potential for joy and fun awaits them through every new encounter. Sure, there can be shyness, reservation and fear, but these barriers usually fall away quickly and children find a way to bond almost instantly.
For adults, this is not so easy. We have been taught to mistrust, to be guarded, to be afraid of strangers, to be wary of people we don't know-especially if they are different. Children do not perceive these barriers. They crave relationship, just as we do. But they don't hide this desire with layers of impenetrable psychological armor. At least not until they are taught to do so. Sadly, not-so-young children are learning to hide behind internet connections, seeking so-called friends on MySpace and the like. Innocence doesn't need MySpace. Innocence is a magnet for true relationship.
Another thing children do far better than adults is generate their own fun and entertainment. With their vivid imaginations and an inner drive to explore, experience and create, children turn virtually any environment into their unique play-world.
Sand is transformed into castles, puddles become oceans, blank sheets of paper are filled with color. They don't need much, because they have a rich fountain of creativity at their disposal. That is, unless we adults expose them to that which clogs up the fountain.
As 21st century parents, we grew up experiencing the beginnings of the modern, ultra-commercial-ized society in which advertising began to explode, including commercials aimed directly at children. If we watched much television, and most of us did, we were taught early on that happiness comes from acquiring lots of cool things and going to lots of fun places. In other words, we were pulled out of our limitless imagination and placed in a box where only the right toy, candy, movie, or theme park could make us happy. We became shackled by these illusions and unhappy when we couldn't fulfill them; and we were too young to understand what was happening to us.
Now, in the blink of an eye, we are adults with children of our own. Consciously and unconsciously we are passing our beliefs, ideologies and habits onto them. Have we examined the forces that shaped our outlook on life? Do our decisions reflect what is healthy for our children, or have we unconsciously bought into the status quo of mass entertainment, sugar-laced foods, and over-stimulation of the senses?
These questions are worth examining. Children have one short opportunity to be children. Every day is precious and important to their healthy development. We must be conscious and vigilant about what and how we expose the world to them. There are many seemingly benign forces in the every-day world that are not at all friendly to children. Likewise there are hidden opportunities for positive growth that we may not be aware of. It is up to us to be awake and to know the difference.
How Aware Are We?
by Greg Wendt
Sometimes I wonder how I knew anything about life before I had children. They teach me everything that is important. Buckminster Fuller was right when he said we underestimate children. Perhaps hundreds of years from now, in some future society, adults will look to the innocence and truthfulness of children as a model to live by.
Young children do a number of things very well, and far better than do adults. For instance, children make friends very easily. They approach life with openness and trust; that is, until the harsh realities of the world adults created shatter their feeling of safety. Their hearts are open to new experiences and people. Seeing someone their own age fills them with excitement and anticipation. An unlimited potential for joy and fun awaits them through every new encounter. Sure, there can be shyness, reservation and fear, but these barriers usually fall away quickly and children find a way to bond almost instantly.
For adults, this is not so easy. We have been taught to mistrust, to be guarded, to be afraid of strangers, to be wary of people we don't know-especially if they are different. Children do not perceive these barriers. They crave relationship, just as we do. But they don't hide this desire with layers of impenetrable psychological armor. At least not until they are taught to do so. Sadly, not-so-young children are learning to hide behind internet connections, seeking so-called friends on MySpace and the like. Innocence doesn't need MySpace. Innocence is a magnet for true relationship.
Another thing children do far better than adults is generate their own fun and entertainment. With their vivid imaginations and an inner drive to explore, experience and create, children turn virtually any environment into their unique play-world.
Sand is transformed into castles, puddles become oceans, blank sheets of paper are filled with color. They don't need much, because they have a rich fountain of creativity at their disposal. That is, unless we adults expose them to that which clogs up the fountain.
As 21st century parents, we grew up experiencing the beginnings of the modern, ultra-commercial-ized society in which advertising began to explode, including commercials aimed directly at children. If we watched much television, and most of us did, we were taught early on that happiness comes from acquiring lots of cool things and going to lots of fun places. In other words, we were pulled out of our limitless imagination and placed in a box where only the right toy, candy, movie, or theme park could make us happy. We became shackled by these illusions and unhappy when we couldn't fulfill them; and we were too young to understand what was happening to us.
Now, in the blink of an eye, we are adults with children of our own. Consciously and unconsciously we are passing our beliefs, ideologies and habits onto them. Have we examined the forces that shaped our outlook on life? Do our decisions reflect what is healthy for our children, or have we unconsciously bought into the status quo of mass entertainment, sugar-laced foods, and over-stimulation of the senses?
These questions are worth examining. Children have one short opportunity to be children. Every day is precious and important to their healthy development. We must be conscious and vigilant about what and how we expose the world to them. There are many seemingly benign forces in the every-day world that are not at all friendly to children. Likewise there are hidden opportunities for positive growth that we may not be aware of. It is up to us to be awake and to know the difference.
Those Who Fear Allah Flee to Him
Fear is like a candle whose flame helps a person distinguish goodness from evil;
and fear of God allows a person to turn away from evil.
Those who fear mere creatures flee from them;
but those who fear God flee to Him.
-Rabi'a, in "Rabi'a the Mystic"
and fear of God allows a person to turn away from evil.
Those who fear mere creatures flee from them;
but those who fear God flee to Him.
-Rabi'a, in "Rabi'a the Mystic"
Friday, July 20, 2007
Peace or Freedom: Must we Choose Between Them?
Abdul-Lateef Abdullah
"Peace alone is not enough. Peace can even mean slavery sometimes. Peace and freedom is what we have to have."
- Casper Weinberger, former U.S. Secretary of Defense
The above quote by the late Casper Weinberger says a lot about what many people believe peace to mean, which is nothing more than external order or simply the absence of physical hostility and war. There is a growing perception that Muslims are monolithically in favor of such a dictatorial notion of peace, where people have very little freedom. Media coverage of masked Middle East protestors carrying placards reading “Freedom Go To Hell” and similar images paint a picture of a people and religion that is hostile to the notion of human freedom. But is this really the case about Islam? How does the Islamic worldview make sense of these seemingly opposing concepts?
What is the Meaning of Peace in Islam?
Have you ever seen the lightness of heart of the innocent child at play? How about that famous scene from the Oscar-nominated film ‘A Beautiful Life’, where after being imprisoned in a Nazi work camp, the father tries to hide the horrible truth from his son by pretending that their captivity is a big life-size game where the other prisoners and guards are all actors. The boy is led to believe that the winner of the game is the one who plays along for the longest period of time. The child’s innocence allows him to believe that it is in fact merely a game and so he willfully plays along, not realizing the truthful horror of the situation. The innocent child is a perfect example of the type of freedom that results from a heart at peace. From a heart at peace, freedom is the child’s only reality.
“…Every time you are able to clear your mind of preoccupations you return to being a child. This is why Jesus said, ‘You will not enter The Dominion until you return and become like children,' that is until you have no preoccupations except with God. This is the idea of continuous childhood, this is the idea of the returning to purity…” - Dr. Asad Ali
Peace in Islam is arrived at in the same manner, i.e. through a peaceful heart. The entire life of Islam – both the outward and inward – is geared towards this one goal – a heart at peace with the Ultimate Reality; with its Lord and His will. The heart at peace is by definition, free, and knows a freedom beyond words. It is a freedom that is not limited by physical space, poverty, or destitution, for it is a state of inner being that is not predicated on its outer, temporary predicament.
Through the lens of the heart many people in the world are not free -- even those in ‘free’ countries – for such people are often imprisoned not by political or legal restrictions, but by attachments and what lies in the dark recesses of the heart. Most of us are not truly free because our hearts are chained to worldliness; thus, we are at the mercy of our appetites and surroundings even if those surroundings include democracy, free markets and material prosperity.
Peace in Islam is inseparable from freedom, for true freedom is a product of real peace. While not everyone who is free is at peace, anyone who has tasted true peace is, while in that state, free. For true peace is liberation from the terror and hostility that first exists in our minds and hearts. Peace means the end of struggle and begins within rather than without. The greater ‘jihad’ in Islam is understood as the struggle to end struggle. It is the greater struggle to free ourselves from that which prevents us from truly being ourselves, namely, our ego/nafs and its worldly desires and fears. Can anyone honestly claim that anyone who lives their lives in utter enslavement to the need to look a certain way, maintain a certain image, achieve a certain social or economic status, have certain things, think a certain way, drive a certain kind of car, watch certain TV shows, or buy certain things is really free? This is not freedom; rather, it is naught but slavery to the lower self -- that part of us that wants and wants and wants endlessly; that tricks us into thinking that when we finally get X, Y and Z, then we’ll have peace. It’s the great illusion that has existed since the beginning of time; nevertheless, much of humanity continues to remain perfectly (dis)content living this illusion of ‘peace’ resulting from ‘freedom’.
We all Seek the Same Thing
In truth, everyone is ultimately seeking peace and happiness – perfect contentment; heaven, nirvana, whatever you want to call it. The miser, the criminal, the saint, the rebel -- everyone is in essence after the same thing. We are all trying to reach a state that will allow us to simply be ‘at peace’. But what does this really mean? It means none other than the complete elimination of desires. What else would you be if you had absolutely no desires other than perfectly content, i.e. in perfect peace? A place where there is no room for desire, for the beast within has been tamed.
"Peace alone is not enough. Peace can even mean slavery sometimes. Peace and freedom is what we have to have."
- Casper Weinberger, former U.S. Secretary of Defense
The above quote by the late Casper Weinberger says a lot about what many people believe peace to mean, which is nothing more than external order or simply the absence of physical hostility and war. There is a growing perception that Muslims are monolithically in favor of such a dictatorial notion of peace, where people have very little freedom. Media coverage of masked Middle East protestors carrying placards reading “Freedom Go To Hell” and similar images paint a picture of a people and religion that is hostile to the notion of human freedom. But is this really the case about Islam? How does the Islamic worldview make sense of these seemingly opposing concepts?
What is the Meaning of Peace in Islam?
Have you ever seen the lightness of heart of the innocent child at play? How about that famous scene from the Oscar-nominated film ‘A Beautiful Life’, where after being imprisoned in a Nazi work camp, the father tries to hide the horrible truth from his son by pretending that their captivity is a big life-size game where the other prisoners and guards are all actors. The boy is led to believe that the winner of the game is the one who plays along for the longest period of time. The child’s innocence allows him to believe that it is in fact merely a game and so he willfully plays along, not realizing the truthful horror of the situation. The innocent child is a perfect example of the type of freedom that results from a heart at peace. From a heart at peace, freedom is the child’s only reality.
“…Every time you are able to clear your mind of preoccupations you return to being a child. This is why Jesus said, ‘You will not enter The Dominion until you return and become like children,' that is until you have no preoccupations except with God. This is the idea of continuous childhood, this is the idea of the returning to purity…” - Dr. Asad Ali
Peace in Islam is arrived at in the same manner, i.e. through a peaceful heart. The entire life of Islam – both the outward and inward – is geared towards this one goal – a heart at peace with the Ultimate Reality; with its Lord and His will. The heart at peace is by definition, free, and knows a freedom beyond words. It is a freedom that is not limited by physical space, poverty, or destitution, for it is a state of inner being that is not predicated on its outer, temporary predicament.
Through the lens of the heart many people in the world are not free -- even those in ‘free’ countries – for such people are often imprisoned not by political or legal restrictions, but by attachments and what lies in the dark recesses of the heart. Most of us are not truly free because our hearts are chained to worldliness; thus, we are at the mercy of our appetites and surroundings even if those surroundings include democracy, free markets and material prosperity.
Peace in Islam is inseparable from freedom, for true freedom is a product of real peace. While not everyone who is free is at peace, anyone who has tasted true peace is, while in that state, free. For true peace is liberation from the terror and hostility that first exists in our minds and hearts. Peace means the end of struggle and begins within rather than without. The greater ‘jihad’ in Islam is understood as the struggle to end struggle. It is the greater struggle to free ourselves from that which prevents us from truly being ourselves, namely, our ego/nafs and its worldly desires and fears. Can anyone honestly claim that anyone who lives their lives in utter enslavement to the need to look a certain way, maintain a certain image, achieve a certain social or economic status, have certain things, think a certain way, drive a certain kind of car, watch certain TV shows, or buy certain things is really free? This is not freedom; rather, it is naught but slavery to the lower self -- that part of us that wants and wants and wants endlessly; that tricks us into thinking that when we finally get X, Y and Z, then we’ll have peace. It’s the great illusion that has existed since the beginning of time; nevertheless, much of humanity continues to remain perfectly (dis)content living this illusion of ‘peace’ resulting from ‘freedom’.
We all Seek the Same Thing
In truth, everyone is ultimately seeking peace and happiness – perfect contentment; heaven, nirvana, whatever you want to call it. The miser, the criminal, the saint, the rebel -- everyone is in essence after the same thing. We are all trying to reach a state that will allow us to simply be ‘at peace’. But what does this really mean? It means none other than the complete elimination of desires. What else would you be if you had absolutely no desires other than perfectly content, i.e. in perfect peace? A place where there is no room for desire, for the beast within has been tamed.
When we seek to fulfill the desires of the lower selves we give in to the illusion that the ego has created for us, but actually it is only the animal aspect of ourselves that has been temporarily subdued. But that aspect of ourselves is a trickster; however, not a malicious one, for if not for the ego and its attachments we would never seek the Divine and yearn for that perfect state of peace – true peace resulting from contentment in God. Thus there would be no reason or need for worship, for yearning, for shedding tears out of the need for intimacy with the Divine. In fact, there would be nothing but peace; no desires, no fears, no doubts, no reasons to be unjust or selfish – just perfect tranquility. Sounds like heaven.
Understanding the Self
The ego gets us thinking that having more of something will make the desire for it go away. For example, when we are hungry, we eat so that our hunger will go away. But what happens after that? In a little while, we are hungry again, and often we desire more than we wanted the first time. Only through the knowledge that eating more will not be good for us, or will make us fat, or because we cannot afford to do we discipline ourselves to maintain moderation in eating. This is the science of addiction. We indulge in something because we have a desire for it and we want to fulfill that desire, i.e. make the desire go away. Once the desire is gone, we are content, until the desire comes back stronger than before, causing us to increase our intake of what made the desire go away in the first place. This vicious circle turns into a downward spiral and ultimately has a tragic ending unless an ‘intervention’ occurs. That is why things like drugs are so addictive. They create a state that is so ‘peaceful’ that when we are taken out of that state, the desire to return to it becomes animalistic in its intensity. This is the way of the nafs, the Lower Self that is animalistic in nature.
The ego gets us thinking that having more of something will make the desire for it go away. For example, when we are hungry, we eat so that our hunger will go away. But what happens after that? In a little while, we are hungry again, and often we desire more than we wanted the first time. Only through the knowledge that eating more will not be good for us, or will make us fat, or because we cannot afford to do we discipline ourselves to maintain moderation in eating. This is the science of addiction. We indulge in something because we have a desire for it and we want to fulfill that desire, i.e. make the desire go away. Once the desire is gone, we are content, until the desire comes back stronger than before, causing us to increase our intake of what made the desire go away in the first place. This vicious circle turns into a downward spiral and ultimately has a tragic ending unless an ‘intervention’ occurs. That is why things like drugs are so addictive. They create a state that is so ‘peaceful’ that when we are taken out of that state, the desire to return to it becomes animalistic in its intensity. This is the way of the nafs, the Lower Self that is animalistic in nature.
However, there is a higher part of us that can never go away and is always dwelling in permanent peace, and that part of us is often not realized unless we are taught how to be conscious of it and live a way of life that honors it. That is the spirit/soul, the part that is but the breath of the Divine, and is the Higher Self. When we live according to what is best for this Self, then we escape the prison of endless appetite. The cycle of hunger and satiation is ended, or at least greatly reduced, controlled and understood.
One evening an old Cherokee told his grandson about a battle that goes on inside people. He said, "My son, the battle is between 2 wolves inside us all. One is Evil. It is anger, envy, jealousy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego. The other is Good. It is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith."The grandson thought about it for a minute and then asked his grandfather, "Which wolf wins?" The old Cherokee simply replied, "The one you feed." – Author Unknown
Permanent vs. Illusory Peace
Permanent peace is that permanent state of the Higher Self, and ultimately, the true potential of all of us. The prophets and saints dwell permanently in this state and thus experience a freedom beyond words, for their hearts are free of the world and the need to have any part of it. Though they are completely human and feel pain, suffering and the like, they are content with having nothing of the world for they live in total realization of the Higher Self which is forever dwelling in the Divine Presence. Dirt and gold are the same to them. Every moment of life is a gift. They exist only to serve and to give of themselves. Their law is love of God. They ask nothing of any mortal being for their sustenance is provided directly from Allah. This is the pure human being, the potential Self realized.
Permanent peace is that permanent state of the Higher Self, and ultimately, the true potential of all of us. The prophets and saints dwell permanently in this state and thus experience a freedom beyond words, for their hearts are free of the world and the need to have any part of it. Though they are completely human and feel pain, suffering and the like, they are content with having nothing of the world for they live in total realization of the Higher Self which is forever dwelling in the Divine Presence. Dirt and gold are the same to them. Every moment of life is a gift. They exist only to serve and to give of themselves. Their law is love of God. They ask nothing of any mortal being for their sustenance is provided directly from Allah. This is the pure human being, the potential Self realized.
The difference between these two human states is total enslavement to total freedom. The one that lives according to his base appetites will forever be imprisoned by his seeking of peace via the world (of which he will never arrive at), while the one that lives in honor of the True Self will be a slave only to the Divine, resulting in total liberation of the self from worldly attachments. The former may know peace temporarily at certain times, but that peace can never be real or lasting, for the desires of the ego will continuously ‘up the ante’ in order to be satiated. The former path is one that can only lead downward while the latter can only lead to greater heights. The ego can only be purified, dissolved, annihilated; its thirst cannot be quenched. It must be respected and forgiven, but it cannot be given the reins to rule (Ansari, 2001).
True peace and freedom begin when we fulfill our primary obligation as human beings, which is to know God as He wishes us to know Him. The beauty of this is that in knowing God and because of the nature of the way He has created us, we get to know ourselves also, and thereby obtain the keys to a deep knowing of humanity and thereby to all knowledge. It is obviously not to say that one human brain could contain all the knowledge available to humanity. But there is a key to understanding all that we need to understand in any given moment. And the cost of that key is the sacrifice of our presumptions (Ansari, 2001).
References:
Ali, A. (2005). A Visit With Dr. Asad Ali. http://www.sufism.org/society/articles/Damascus.html.
References:
Ali, A. (2005). A Visit With Dr. Asad Ali. http://www.sufism.org/society/articles/Damascus.html.
Ansari, A. (2001). On individual realization. http://surrenderworks.com/library/self/another.html.
Monday, July 09, 2007
Ecstasy
True ecstasy is passive: it overwhelms the heart without any intention or deliberate effort.
It is the fruit of spiritual devotion and worship.
The deeper is your devotion to God, and the more intense is your worship, the more likely you are to receive ecstasy from God.
In a state of ecstasy the heart is lost to God.
-Qushayri, "Risalah"
It is the fruit of spiritual devotion and worship.
The deeper is your devotion to God, and the more intense is your worship, the more likely you are to receive ecstasy from God.
In a state of ecstasy the heart is lost to God.
-Qushayri, "Risalah"
True Love
O Beloved of hearts, I beseech only You.
Have pity this day on those who turn to You.
My Hope, my Rest, my Delight,
this heart can love none other but You.
-Rabi'a, "Rabi'a the Mystic"
Have pity this day on those who turn to You.
My Hope, my Rest, my Delight,
this heart can love none other but You.
-Rabi'a, "Rabi'a the Mystic"
Thursday, June 28, 2007
Addressing God
When people address God in words – in the form of intimate conversation, petition and pleading, gratitude, remorse and repentance, and so on – they are in a position of separateness from God.
When they address God directly through the heart, and when they listen to him in the heart, they are in a position of union with God.
-Qushayri, "Risalah"
When they address God directly through the heart, and when they listen to him in the heart, they are in a position of union with God.
-Qushayri, "Risalah"
Friday, June 15, 2007
Martial Arts - Self-Defense or Self-Realization?
Martial Arts for Self-Defense or Self-Realization?
Toward Resolving the Dilemma of Identity among
Contemporary Muslims:
Modeling the Way and Life of the Pendekar
By
Abdul-Lateef Abdullah
Traditional Arts of War – the Original Path and Purpose
Within the original understanding of many of the world’s traditional warrior arts, also known today as ‘martial arts’, the concept of “self-defense” is non-existent. In modern times, martial arts are taught and learned under the guise of ‘self-defense’, which connotes a purely physical exercise aimed at acquiring skills to preserve the physical body or property from external attack or threat. It is an activity taught and practiced almost entirely on the physical level. The traditional approach to warrior arts, however, regardless of their place or people of origin, is not as the defense of self but toward the actualization of Self to its true and authentic state. This path contains many stages that a student must progress through in order to achieve Self-realization. The great masters of the traditional warrior arts knew – as some still do today - that the origins and source of all war lies within the weaknesses of the human Self, and it was only by ‘becoming war’ through a life of self-purification, training and exertion, and the acquisition of authentic spiritual knowledge that the human Self could be purified and transformed into a tool for achieving and establishing real peace.
This tradition can be found in the Malay warrior arts such as Gayong, for example, an art whose philosophical and spiritual foundation is rooted in Islam and the science of tasawwuf. In this tradition, as the student increases his or her knowledge and perfection of Gayong on a physical plane, he moves simultaneously – through knowledge acquisition and spiritual striving -- toward perfecting himself on a spiritual one. As a result, as the Gayong practitioner becomes more physically capable in the martial aspects of his art, in contrast, his demeanor increases in humility, selflessness, politeness and an overall peacefulness that others notice and want for themselves. His ferocity is limited to the training sphere (gelanggang), unless in the rare case that his skills and abilities are called upon as a result of external aggression. For as the murid (disciple) increases in outward ability, inwardly, his heart moves closer to intimacy with his Lord, for he knows that all of his skills, abilities, knowledge, trials, tests and fortunes are from Him. In the process, the student gains further insight along the way as to his own true nature; its strengths, weaknesses and utter dependence on God (faqr).
The Way of the Pendekar
In time, from the deep peacefulness and God-realization emerges the authentic Self of the pendekar (traditional Malay warrior). When the authentic Self is liberated from the bonds of the lower self and its worldly attachments, the pendekar’s purpose and mission becomes manifest. The soul is then liberated and free to do the work for which it was created. Self-realization turns into complete God-dependence and intimacy, resulting in a pure and total devotion toward servanthood. The warrior, in turn, becomes a healer whose lifelong efforts turn toward healing the hearts of his fellowmen men through knowledge of God and the path of surrender to Him. The war, therefore, whose main sphere was the Self, shifts to the outward realm, where the authentic Self goes about its work of service to its Lord.
The work of achieving and abiding in the authentic Self is the way of life of the pendekar. It is not merely analogy and historical account, moreover, for such masters still exist today, though they may be difficult to come by. Those who know such people, however, know that as walis or ‘friends of God’, they bear the mark of humility. Without pretense, they go about their work without regard for titles, attention, or public regard of any kind. They eat humbly, speak humbly, act humbly and live among the people, yet at the same time remain a degree removed from them. They make no outward displays of religiosity and often times, only those who have benefited from their services or assistance even know of their spiritual gifts and stations. Quite simply, they are known only through their simple and humble behavior and service to their neighbors and fellow man. Their “identity” as masters is known only to Allah, and perhaps their families, students, fellow teachers and few others.
The pendekar, in his simple way, is essentially identity-less. He is not preoccupied with forging an identity, or of creating an image for himself, for he knows that what people think of him is Allah’s will and not his to worry about. As a true servant, he has little need for portraying himself as something. His striving is with his heart and his deeds, for his only object of desire is his Lord. He is not preoccupied with making himself known; rather, he only desires to be known by those who need his help. He would rather stay anonymous, do the work he is asked to do, and return to remembrance and worship of his Creator, his source of true joy and contentment. Though he is often called on to help others, he is never ungrateful for the inconveniences he might be forced to suffer, or the lack of compensation that his work might entail. In a word, he is grateful for whatever his Lord sends him, and whatever he receives from Him is sufficient.
The pendekar’s years of physical and spiritual striving, Self-discovery, and acquisition and application of knowledge from his masters wipe away any trace of preoccupation with status and prestige. Through his struggles he has found his true Self and knows with total conviction and clarity who and what he is. His heart is filled and fixated only on Allah, the source of everything. His identity is not formed from an ego-driven need to be known. His identity, rather, is that which he is known by, which is his usefulness to creation, purity of heart and unflinching willingness to help others without prejudice.
From the humble life of the pendekar, legends are born. Many a tradition in the Malay Archipelago exists of the walis of Allah who have lived their lives in this simple yet noble manner. Though the most humble of men, their life stories are preserved and passed down through the generations. Masters become masters because they do not seek elevation in the eyes of men. They seek Allah and because they seek Allah, He raises their rank in the eyes of men, for He has power over ALL things and takes care of His friends. The pendekar is thus loved, feared, hoped for and admired by men precisely because he makes no effort toward obtaining the admiration of human beings.
Toward an Authentic Muslim Identity: Integrating the Lessons of the Pendekar
The lessons of the pendekar and the traditional warrior arts are integral toward understanding what we truly seek in our quest for Muslim identity. In this day and age, many Muslims, particularly those living in the West, are deeply concerned with the issue of obtaining and preserving a ‘Muslim identity’. We are very concerned, it seems, with others knowing who we are, and even more importantly, our youth knowing what it means to identify as Muslims. Unlike the example of the pendekar, however, the modern-day need for an identity often equates to portraying a certain Islamic image, rather than what it means – in practice - to be human beings living in a state of surrender to the Divine. Muslim identity in the former vein focuses on form and image rather than the quality of character and actions.
Muslim identity among the spiritual elect is about behavior that is a product of God-consciousness (taqwa), rather than appearance or mimicry. Identity is not about trying to appear as anything, but about realizing what and who we truly are and being conscious of it at all times. Too often, we try to build an identity by mimicking actions based on what we have been told is ‘Muslim behavior’. This usually takes the form of our dress, our speech, and our ‘persona’. Outward displays of religiosity, however, without the inner intention and sincerity of purifying the heart are harmful rather than helpful. They build up the false Self, (i.e. the ego-personality, the nafs), which lies to us by telling us that by appearing a certain way, we will be, in fact, Muslims. In actuality, we will be doing nothing more than acting like Muslims, playing the part if you will, rather than living in a state of heart and mind-full surrender to Allah. For the latter requires humility and the lack of desire to be seen by others as pious or religious.
When the heart is fixated on Allah, what results is the natural inclination toward servanthood. Servanthood’s mark is - obviously - service, which is manifested in behavior that aims at forging unity, for Allah is the One who loves unity. Servanthood contains no pretense and thus no image. An individual can serve in any number of ways. The Prophet (SAW) himself said the best among you are those that give the most benefit to others. Beginning with our obligatory worship to Allah (of which all forms are sadaqah) and then to our communal responsibilities, the list of service is virtually limitless – plant a tree, feed a child (even your own!), help an older person, pick up trash, sweep the floor, etc, etc.
Muslim identity is thus not forged by a desire to be seen by men. This is image-building which is from the false Self and arguably a form of shirk – ‘playing God’ if you will. Living in a community as Muslims, i.e. in a state of Islam (surrender), that is not out to impress others but whose focus is on Allah, self-discipline and hard work, humility, compassion, selfless service and working toward creating peace and unity – is a community worthy of being known. Work and surrender in these difficult times are virtues that should be the mark of Muslims and will set us apart if we are sincere. They will not set us apart in a way that forges division, however, but in such a way that draws others to us and in so doing, elevates everyone to greater heights of human understanding, conduct and character.
If, on the other hand, we are preoccupied with portraying an outward image of religiosity that exudes exclusivity and pretense and is coupled with a personality to boot, this can only result in more division rather than unity. And we all know that ‘divide and conquer’ is the great weapon of Iblis. Why might Iblis, the great enemy of God and man, use division to destroy us? Perhaps because it is the opposite of what Allah wants, which is unity? Is not Allah the Divine Unity and does not ultimate success lie with and in Him? Superficial notions of identity can bring no benefit to us or anyone, no matter how ‘Islamic’ our egos might tell us they are.
Substance over Form
The examples of the pendekar are thus lessons in substance over form, and practice over pretense. The only identity that matters to such a one is that which stems from sincerity and action -- a reward for what exists in our hearts. Allah will always show us a mirror image of ourselves through others’ perceptions of us and how we carry ourselves. Our concern, therefore, should not be on how to forge an identity for the purpose of winning others over but rather on being and behaving in a manner that is worthy of Allah’s grace and support. This can only come about when we begin to see ourselves as servants above all else and the world as a place in need of unity and peace rather than division and tribal competitiveness.
Toward Resolving the Dilemma of Identity among
Contemporary Muslims:
Modeling the Way and Life of the Pendekar
By
Abdul-Lateef Abdullah
Traditional Arts of War – the Original Path and Purpose
Within the original understanding of many of the world’s traditional warrior arts, also known today as ‘martial arts’, the concept of “self-defense” is non-existent. In modern times, martial arts are taught and learned under the guise of ‘self-defense’, which connotes a purely physical exercise aimed at acquiring skills to preserve the physical body or property from external attack or threat. It is an activity taught and practiced almost entirely on the physical level. The traditional approach to warrior arts, however, regardless of their place or people of origin, is not as the defense of self but toward the actualization of Self to its true and authentic state. This path contains many stages that a student must progress through in order to achieve Self-realization. The great masters of the traditional warrior arts knew – as some still do today - that the origins and source of all war lies within the weaknesses of the human Self, and it was only by ‘becoming war’ through a life of self-purification, training and exertion, and the acquisition of authentic spiritual knowledge that the human Self could be purified and transformed into a tool for achieving and establishing real peace.
This tradition can be found in the Malay warrior arts such as Gayong, for example, an art whose philosophical and spiritual foundation is rooted in Islam and the science of tasawwuf. In this tradition, as the student increases his or her knowledge and perfection of Gayong on a physical plane, he moves simultaneously – through knowledge acquisition and spiritual striving -- toward perfecting himself on a spiritual one. As a result, as the Gayong practitioner becomes more physically capable in the martial aspects of his art, in contrast, his demeanor increases in humility, selflessness, politeness and an overall peacefulness that others notice and want for themselves. His ferocity is limited to the training sphere (gelanggang), unless in the rare case that his skills and abilities are called upon as a result of external aggression. For as the murid (disciple) increases in outward ability, inwardly, his heart moves closer to intimacy with his Lord, for he knows that all of his skills, abilities, knowledge, trials, tests and fortunes are from Him. In the process, the student gains further insight along the way as to his own true nature; its strengths, weaknesses and utter dependence on God (faqr).
The Way of the Pendekar
In time, from the deep peacefulness and God-realization emerges the authentic Self of the pendekar (traditional Malay warrior). When the authentic Self is liberated from the bonds of the lower self and its worldly attachments, the pendekar’s purpose and mission becomes manifest. The soul is then liberated and free to do the work for which it was created. Self-realization turns into complete God-dependence and intimacy, resulting in a pure and total devotion toward servanthood. The warrior, in turn, becomes a healer whose lifelong efforts turn toward healing the hearts of his fellowmen men through knowledge of God and the path of surrender to Him. The war, therefore, whose main sphere was the Self, shifts to the outward realm, where the authentic Self goes about its work of service to its Lord.
The work of achieving and abiding in the authentic Self is the way of life of the pendekar. It is not merely analogy and historical account, moreover, for such masters still exist today, though they may be difficult to come by. Those who know such people, however, know that as walis or ‘friends of God’, they bear the mark of humility. Without pretense, they go about their work without regard for titles, attention, or public regard of any kind. They eat humbly, speak humbly, act humbly and live among the people, yet at the same time remain a degree removed from them. They make no outward displays of religiosity and often times, only those who have benefited from their services or assistance even know of their spiritual gifts and stations. Quite simply, they are known only through their simple and humble behavior and service to their neighbors and fellow man. Their “identity” as masters is known only to Allah, and perhaps their families, students, fellow teachers and few others.
The pendekar, in his simple way, is essentially identity-less. He is not preoccupied with forging an identity, or of creating an image for himself, for he knows that what people think of him is Allah’s will and not his to worry about. As a true servant, he has little need for portraying himself as something. His striving is with his heart and his deeds, for his only object of desire is his Lord. He is not preoccupied with making himself known; rather, he only desires to be known by those who need his help. He would rather stay anonymous, do the work he is asked to do, and return to remembrance and worship of his Creator, his source of true joy and contentment. Though he is often called on to help others, he is never ungrateful for the inconveniences he might be forced to suffer, or the lack of compensation that his work might entail. In a word, he is grateful for whatever his Lord sends him, and whatever he receives from Him is sufficient.
The pendekar’s years of physical and spiritual striving, Self-discovery, and acquisition and application of knowledge from his masters wipe away any trace of preoccupation with status and prestige. Through his struggles he has found his true Self and knows with total conviction and clarity who and what he is. His heart is filled and fixated only on Allah, the source of everything. His identity is not formed from an ego-driven need to be known. His identity, rather, is that which he is known by, which is his usefulness to creation, purity of heart and unflinching willingness to help others without prejudice.
From the humble life of the pendekar, legends are born. Many a tradition in the Malay Archipelago exists of the walis of Allah who have lived their lives in this simple yet noble manner. Though the most humble of men, their life stories are preserved and passed down through the generations. Masters become masters because they do not seek elevation in the eyes of men. They seek Allah and because they seek Allah, He raises their rank in the eyes of men, for He has power over ALL things and takes care of His friends. The pendekar is thus loved, feared, hoped for and admired by men precisely because he makes no effort toward obtaining the admiration of human beings.
Toward an Authentic Muslim Identity: Integrating the Lessons of the Pendekar
The lessons of the pendekar and the traditional warrior arts are integral toward understanding what we truly seek in our quest for Muslim identity. In this day and age, many Muslims, particularly those living in the West, are deeply concerned with the issue of obtaining and preserving a ‘Muslim identity’. We are very concerned, it seems, with others knowing who we are, and even more importantly, our youth knowing what it means to identify as Muslims. Unlike the example of the pendekar, however, the modern-day need for an identity often equates to portraying a certain Islamic image, rather than what it means – in practice - to be human beings living in a state of surrender to the Divine. Muslim identity in the former vein focuses on form and image rather than the quality of character and actions.
Muslim identity among the spiritual elect is about behavior that is a product of God-consciousness (taqwa), rather than appearance or mimicry. Identity is not about trying to appear as anything, but about realizing what and who we truly are and being conscious of it at all times. Too often, we try to build an identity by mimicking actions based on what we have been told is ‘Muslim behavior’. This usually takes the form of our dress, our speech, and our ‘persona’. Outward displays of religiosity, however, without the inner intention and sincerity of purifying the heart are harmful rather than helpful. They build up the false Self, (i.e. the ego-personality, the nafs), which lies to us by telling us that by appearing a certain way, we will be, in fact, Muslims. In actuality, we will be doing nothing more than acting like Muslims, playing the part if you will, rather than living in a state of heart and mind-full surrender to Allah. For the latter requires humility and the lack of desire to be seen by others as pious or religious.
When the heart is fixated on Allah, what results is the natural inclination toward servanthood. Servanthood’s mark is - obviously - service, which is manifested in behavior that aims at forging unity, for Allah is the One who loves unity. Servanthood contains no pretense and thus no image. An individual can serve in any number of ways. The Prophet (SAW) himself said the best among you are those that give the most benefit to others. Beginning with our obligatory worship to Allah (of which all forms are sadaqah) and then to our communal responsibilities, the list of service is virtually limitless – plant a tree, feed a child (even your own!), help an older person, pick up trash, sweep the floor, etc, etc.
Muslim identity is thus not forged by a desire to be seen by men. This is image-building which is from the false Self and arguably a form of shirk – ‘playing God’ if you will. Living in a community as Muslims, i.e. in a state of Islam (surrender), that is not out to impress others but whose focus is on Allah, self-discipline and hard work, humility, compassion, selfless service and working toward creating peace and unity – is a community worthy of being known. Work and surrender in these difficult times are virtues that should be the mark of Muslims and will set us apart if we are sincere. They will not set us apart in a way that forges division, however, but in such a way that draws others to us and in so doing, elevates everyone to greater heights of human understanding, conduct and character.
If, on the other hand, we are preoccupied with portraying an outward image of religiosity that exudes exclusivity and pretense and is coupled with a personality to boot, this can only result in more division rather than unity. And we all know that ‘divide and conquer’ is the great weapon of Iblis. Why might Iblis, the great enemy of God and man, use division to destroy us? Perhaps because it is the opposite of what Allah wants, which is unity? Is not Allah the Divine Unity and does not ultimate success lie with and in Him? Superficial notions of identity can bring no benefit to us or anyone, no matter how ‘Islamic’ our egos might tell us they are.
Substance over Form
The examples of the pendekar are thus lessons in substance over form, and practice over pretense. The only identity that matters to such a one is that which stems from sincerity and action -- a reward for what exists in our hearts. Allah will always show us a mirror image of ourselves through others’ perceptions of us and how we carry ourselves. Our concern, therefore, should not be on how to forge an identity for the purpose of winning others over but rather on being and behaving in a manner that is worthy of Allah’s grace and support. This can only come about when we begin to see ourselves as servants above all else and the world as a place in need of unity and peace rather than division and tribal competitiveness.
Wednesday, June 13, 2007
Lest we forget...
If you adhere to the things that I am leaving behind, you shall never be misguided.
- Prophet Muhammad (SAW), as reported by Ja'bir bin Abd'Allah
- Prophet Muhammad (SAW), as reported by Ja'bir bin Abd'Allah
Awe and Intimacy
The effect of awe is the disappearance of self;
the self which is in a state of awe, disappears.
Levels of awe may be measured by the degree to which the self has disappeared;
some people are at a higer level of awe than others.
The effect of intimacy, by contrast, is alertness;
those who are intimate, are alert.
A person who is fully intimate, could be thrown into a fire, and the intimacy would not be disturbed.
-Qushayri, "Risalah"
the self which is in a state of awe, disappears.
Levels of awe may be measured by the degree to which the self has disappeared;
some people are at a higer level of awe than others.
The effect of intimacy, by contrast, is alertness;
those who are intimate, are alert.
A person who is fully intimate, could be thrown into a fire, and the intimacy would not be disturbed.
-Qushayri, "Risalah"
Oh Lord, Where Shall I Seek You?
When Moses conversed with God, he asked, "Lord, where shall I seek You?"
God answered, "Among the brokenhearted."
Moses continued, "But, Lord, no heart could be more despairing than mine."
And God replied, "Then I am where you are."
-Abu’l-Fayd al-Misri, “The Kashf al-Mahjub”
God answered, "Among the brokenhearted."
Moses continued, "But, Lord, no heart could be more despairing than mine."
And God replied, "Then I am where you are."
-Abu’l-Fayd al-Misri, “The Kashf al-Mahjub”
Tuesday, June 05, 2007
Belief is Not Inherited
...It is not correct to say that Muslims are Muslims simply because they were born into their religion. This is, in fact, not a position that is religiously acceptable according to the teachings of Islam. Every single Muslim is religiously required to acquire personal conviction of their religion. This personal conviction is reached by contemplating the many signs that God has placed for us to prevent us from being confused regarding what He wants of us.
- Sheikh Hamza Karamali
- Sheikh Hamza Karamali
What Money Can't Buy
You will not be able to give anyone happiness by means of your wealth, so do it by means of a cheerful countenance and good humor.
-The Prophet Muhammad in Qushayri: al-Risalat al-Qushayriyya
-The Prophet Muhammad in Qushayri: al-Risalat al-Qushayriyya
Wednesday, May 30, 2007
Life is about Allah, Not me
One thing it might help to remember is that this life is not really all about you and you personal happiness, and when you make it such, that's when you make yourself unhappy.
This life is about Me, and knowing Me and loving Me in every moment, in every pleasure and in every pain.
In fact, pleasures and pains are quite alike in that they are both simply tests of your love for Me. They are able to distract you or able to strengthen you in your love and devotion to Me.
If you turn away from pleasure and you turn away from pain, then you will truly be My slave and know My Love and Appreciation.
It is through the self that you know Me, but not for the sake of the self but for My sake.
It is through the self that you see the Land, and through the Land that you see the self.
But focus on the Land, not the self.
This life is about Me, and knowing Me and loving Me in every moment, in every pleasure and in every pain.
In fact, pleasures and pains are quite alike in that they are both simply tests of your love for Me. They are able to distract you or able to strengthen you in your love and devotion to Me.
If you turn away from pleasure and you turn away from pain, then you will truly be My slave and know My Love and Appreciation.
It is through the self that you know Me, but not for the sake of the self but for My sake.
It is through the self that you see the Land, and through the Land that you see the self.
But focus on the Land, not the self.
Sitting with your Dissatisfaction...
Sitting with your dissatisfaction seems to mean being at peace with your conflict.
If you're involved in your conflict, then you have vested interest, you have conflicting interests, a conflict of interests; you are on one side in favor of that and against another, if you are involved with your conflict.
If you are at peace with your conflict, then you are not involved with it and you can resolve it. Basically what that means is to find peace first and then resolve your conflict.
The process of healing is the process of finding your peace.
From there you can resolve what we call residuals.
That's why we surrender first, then we can learn our faith (Iman) from experience.
- Ali Ansari
If you're involved in your conflict, then you have vested interest, you have conflicting interests, a conflict of interests; you are on one side in favor of that and against another, if you are involved with your conflict.
If you are at peace with your conflict, then you are not involved with it and you can resolve it. Basically what that means is to find peace first and then resolve your conflict.
The process of healing is the process of finding your peace.
From there you can resolve what we call residuals.
That's why we surrender first, then we can learn our faith (Iman) from experience.
- Ali Ansari
Friday, May 25, 2007
Punishing Kids...
As long as families have to exist in a permissive culture, psychologically healthy families need more than healthy communication. Children also need to be punished when they have done something wrong. After all, punishment is a part of the reconciliation process, and unpunished guilt can cause psychological problems of its own.
As I said in the previous section, punishment is just a simple psychological technique to decrease specific behavior. But to be effective, it must be used properly. The punishment, then, must be just: it must be consistent, fair, and adequate to the transgression. And it must be tempered with mercy.
In its psychological sense, mercy means to withhold some—or all—of the punishment demanded by justice if the guilty person shows deep sorrow for his or her behavior. But this is just the easy part. A parent can’t expect to administer punishment by remaining uninvolved. In fact, to administer punishment is to get involved.
Don’t expect to take away a child’s driving privileges and then say, “Well, you need to drive to school, so you can use the car for that. Just come home right after school.” What child couldn’t see through that nonsense—and learn to abuse it immediately? So wake up. You will have to drive your child to and from school, no matter what the inconvenience to you. Don’t expect to confine a child to the house and then expect that you can come and go, leaving the child alone in the house, while saying “Don’t go anywhere.” Wake up again. You will have to stay home and monitor your child, never letting him or her leave your sight. Homework must be done under your supervision, not alone in a bedroom. Meals must be eaten together. Entertainment must be in your presence. Everything must be done in your presence, and, as a result—like it or not—you will be drawn closer to your child. Sound hard? Well, that’s why there are so many family problems: the parents are always too busy to really get involved in the punishment. In the end, you have to accept the fact that the punishment will hurt the parent as much as the child. If it doesn’t, it will never be effective.
- Raymond Lloyd Richmond, PhD
As I said in the previous section, punishment is just a simple psychological technique to decrease specific behavior. But to be effective, it must be used properly. The punishment, then, must be just: it must be consistent, fair, and adequate to the transgression. And it must be tempered with mercy.
In its psychological sense, mercy means to withhold some—or all—of the punishment demanded by justice if the guilty person shows deep sorrow for his or her behavior. But this is just the easy part. A parent can’t expect to administer punishment by remaining uninvolved. In fact, to administer punishment is to get involved.
Don’t expect to take away a child’s driving privileges and then say, “Well, you need to drive to school, so you can use the car for that. Just come home right after school.” What child couldn’t see through that nonsense—and learn to abuse it immediately? So wake up. You will have to drive your child to and from school, no matter what the inconvenience to you. Don’t expect to confine a child to the house and then expect that you can come and go, leaving the child alone in the house, while saying “Don’t go anywhere.” Wake up again. You will have to stay home and monitor your child, never letting him or her leave your sight. Homework must be done under your supervision, not alone in a bedroom. Meals must be eaten together. Entertainment must be in your presence. Everything must be done in your presence, and, as a result—like it or not—you will be drawn closer to your child. Sound hard? Well, that’s why there are so many family problems: the parents are always too busy to really get involved in the punishment. In the end, you have to accept the fact that the punishment will hurt the parent as much as the child. If it doesn’t, it will never be effective.
- Raymond Lloyd Richmond, PhD
Speaking to Children...How to Say 'No'
I’m always deeply saddened when someone attempts to discourage a child’s behavior by saying, “You don’t want to do that.” But of course the child wants to do that! It’s perfectly obvious he wants to do it, or he wouldn’t be trying. So why confuse the child by denying what you both know is perfectly true?
Here, then, is a special hint on how to say “No” to a child without causing psychological hurt. You do this by acknowledging what the child wants and then, without making the child feel guilty or bad simply for having childish desires, explain why the child cannot have what he or she wants.
To a young child say the following:
I know you want to [have some candy, play in the water, chase the birds, whatever . . .] and there are times when you can’t always have what you want.
To an older child (or another adult, for that matter) try saying something like this:
I know that you really would like to [stay out past dark, bungee jump off the Golden Gate Bridge, or whatever . . .] and [the danger of getting mugged, the law, insurance regulations, etc.] just won’t allow it.
The point of such statements is to show the child (a) that you recognize and respect the child’s desire and (b) that since the world is filled with conflicting desires, one’s own desires can’t always be fulfilled. This is an important lesson for children to learn. (Too bad most adults haven’t learned it.)
Said in another way, it’s not that the child’s desire is wrong, it’s simply that, because the world is unfair, all desires cannot always be fulfilled. It’s important to learn that apparent “evil” is, in many cases, simply the conflict between two “goods.” This is why you use the word and, rather than but, between the two parts of your statement.
- Raymond Lloyd Richmond, Ph.D.
Here, then, is a special hint on how to say “No” to a child without causing psychological hurt. You do this by acknowledging what the child wants and then, without making the child feel guilty or bad simply for having childish desires, explain why the child cannot have what he or she wants.
To a young child say the following:
I know you want to [have some candy, play in the water, chase the birds, whatever . . .] and there are times when you can’t always have what you want.
To an older child (or another adult, for that matter) try saying something like this:
I know that you really would like to [stay out past dark, bungee jump off the Golden Gate Bridge, or whatever . . .] and [the danger of getting mugged, the law, insurance regulations, etc.] just won’t allow it.
The point of such statements is to show the child (a) that you recognize and respect the child’s desire and (b) that since the world is filled with conflicting desires, one’s own desires can’t always be fulfilled. This is an important lesson for children to learn. (Too bad most adults haven’t learned it.)
Said in another way, it’s not that the child’s desire is wrong, it’s simply that, because the world is unfair, all desires cannot always be fulfilled. It’s important to learn that apparent “evil” is, in many cases, simply the conflict between two “goods.” This is why you use the word and, rather than but, between the two parts of your statement.
- Raymond Lloyd Richmond, Ph.D.
Thursday, May 24, 2007
Beware the Black Stain of the Heart
When a believer gives in to temptation, a black stain appears on his heart.
If he repents and asks for forgiveness, that stain disappears.
But if he continues to transgress, the stain continues to grow until it blackens the entire heart. That stain is the rust the Lord Almighty refers to: "Nay, rust has fallen upon their hearts for what they have earned."
-The Prophet Muhammad (SAW), as reported by Abu Hurairah
If he repents and asks for forgiveness, that stain disappears.
But if he continues to transgress, the stain continues to grow until it blackens the entire heart. That stain is the rust the Lord Almighty refers to: "Nay, rust has fallen upon their hearts for what they have earned."
-The Prophet Muhammad (SAW), as reported by Abu Hurairah
Tuesday, May 22, 2007
Subdue the Lower Soul
The lower soul dissuades from conforming to faith.
The more the self is subdued, the easier it becomes to glorify God.
When the ego is annihilated, worship becomes sustenance, just as it sustains the angels.
-Al-Hujwiri, “The Kashf al-Mahjub”
The more the self is subdued, the easier it becomes to glorify God.
When the ego is annihilated, worship becomes sustenance, just as it sustains the angels.
-Al-Hujwiri, “The Kashf al-Mahjub”
Looking for God...
God is in the water of the lake;
He is also in the cracked bed of the lake, when the lake has dried up.
God is in the abundant harvest;
He is also in the famine that occurs when the harvest fails.
God is in the lightning; He is also in the darkness, when the lightning has faded....
Brothers and sisters, you pile up stones to make shrines, imagining that God will make Himself present there.
Then you are surprised when these shrines do not ease your cares and worries.
-Hallaj, "Tawasin"
He is also in the cracked bed of the lake, when the lake has dried up.
God is in the abundant harvest;
He is also in the famine that occurs when the harvest fails.
God is in the lightning; He is also in the darkness, when the lightning has faded....
Brothers and sisters, you pile up stones to make shrines, imagining that God will make Himself present there.
Then you are surprised when these shrines do not ease your cares and worries.
-Hallaj, "Tawasin"
Friday, May 11, 2007
Beautiful Du'a
My Lord, how great my desire to meet You, how earnest my hope of Your reward. O Most Gracious, Hope of all hope, O Adored by all, if I be unworthy of You, and my endeavors not deserving of devotion, then gladly shall I confess to my infirmities, my sins. For who could be more forgiving than Yourself? But should You choose to chastise me, I will satisfy myself in the knowledge that no one could be more just than You.
-Sha'wanna, "Rabi'a the Mystic"
-Sha'wanna, "Rabi'a the Mystic"
I Am With My Slave When He Remembers Me...
Remembrance is not remembered.
I do not remember whether or not God remembered me in the past; He remembers me now. God does not remember whether I remembered Him in the past; I remember Him now.
His remembrance is my remembrance, and mine is His.
Can two beings who remember one another not be in union?
-Hallaj: Tawasin
I do not remember whether or not God remembered me in the past; He remembers me now. God does not remember whether I remembered Him in the past; I remember Him now.
His remembrance is my remembrance, and mine is His.
Can two beings who remember one another not be in union?
-Hallaj: Tawasin
Thursday, May 03, 2007
Real Learning
Real learning, real understanding doesn't come from the collection of intellectual data. We all know that there's a big difference between knowing about something and knowing it directly. True knowing is in being and experiencing. Philosophy conjectures what might be possible, realization confirms the Reality as an experience.
There's a difference between actually smelling the scent of a rose and reading a whole book of poetry about the beautiful rose by someone who smelled one. Do you know what makes the rose poetry beautiful? It is after you've already smelled one for yourself that you can remember and recognize the essence of the rose through the recall of your direct experience.
- Sheikh Din Muhammad Abdullah al-Dayemi
There's a difference between actually smelling the scent of a rose and reading a whole book of poetry about the beautiful rose by someone who smelled one. Do you know what makes the rose poetry beautiful? It is after you've already smelled one for yourself that you can remember and recognize the essence of the rose through the recall of your direct experience.
- Sheikh Din Muhammad Abdullah al-Dayemi
Monday, April 30, 2007
The Importance of Ego
An absolute and all-encompassing entity has no limits or terms, and therefore cannot be shaped or formed, and cannot be determined in such a way that its essential nature can be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical bounding line of darkness is drawn.
In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Thus what they essentially are cannot be known or perceived. A hypothetical boundary is needed for them to become known.
In our case, this hypothetical boundary is our ego. Ego imagines within itself a fictitious lordship, power, and knowledge, and so posits a bounding line, hypothesizes a limit to the all-encompassing Attributes, and says: ‘This is mine, and the rest is His.’ Ego thus makes a division. By means of the miniature measure it contains, ego slowly comes to understand the true nature of the Divine Attributes and Names. Through this imagined lordship, ego can understand the Lordship of the Creator of the universe. By means of its own apparent ownership, it can understand the real Ownership of its Creator, saying: ‘As I am the owner of this house, the Creator is the Owner of this creation.’ Through its partial knowledge, ego comes to understand His Absolute Knowledge. Through its defective, acquired art, it can intuit the Exalted Fashioner’s primary, originative art.
- Said Nursi
In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Thus what they essentially are cannot be known or perceived. A hypothetical boundary is needed for them to become known.
In our case, this hypothetical boundary is our ego. Ego imagines within itself a fictitious lordship, power, and knowledge, and so posits a bounding line, hypothesizes a limit to the all-encompassing Attributes, and says: ‘This is mine, and the rest is His.’ Ego thus makes a division. By means of the miniature measure it contains, ego slowly comes to understand the true nature of the Divine Attributes and Names. Through this imagined lordship, ego can understand the Lordship of the Creator of the universe. By means of its own apparent ownership, it can understand the real Ownership of its Creator, saying: ‘As I am the owner of this house, the Creator is the Owner of this creation.’ Through its partial knowledge, ego comes to understand His Absolute Knowledge. Through its defective, acquired art, it can intuit the Exalted Fashioner’s primary, originative art.
- Said Nursi
Thursday, April 19, 2007
Religion....
If we are merely involved in religion through the taking of measurements,
the study of statistics and the rote memorization of scriptures, but have no direct experience of God, then the religion, philosophy and study become our God instead.
God is no longer God; the study about God is God.
Yet, if we never apply ourselves to the task of learning Allah's "ways" through discipline, obedience and study, we will not be ready or able to experience that which is beyond our own limitations.
On the other hand, if we want the direct experience but haven't prepared ourselves with organization and discipline, then we've abandoned our responsibility in the world.
We have deserted the structure that gives us the moral integrity and personal and emotional strength that allows for true experience!
- Sheikh Din Muhammad Abdullah al-Dayemi
the study of statistics and the rote memorization of scriptures, but have no direct experience of God, then the religion, philosophy and study become our God instead.
God is no longer God; the study about God is God.
Yet, if we never apply ourselves to the task of learning Allah's "ways" through discipline, obedience and study, we will not be ready or able to experience that which is beyond our own limitations.
On the other hand, if we want the direct experience but haven't prepared ourselves with organization and discipline, then we've abandoned our responsibility in the world.
We have deserted the structure that gives us the moral integrity and personal and emotional strength that allows for true experience!
- Sheikh Din Muhammad Abdullah al-Dayemi
Wednesday, April 18, 2007
Find Out Who You Really Are
One great Saint of our century, Meher Baba, once said,
"Desire for nothing but to be desireless.
Hope for nothing but to be beyond all hope.
Want nothing and you will have everything."
One who is like this no longer has the cycle of suffering in their life,
because they let go of everything that was not who they really are.
This is the crux right here,
let go of the things that are not really you to find out who you really are.
- Sheikh Din Muhammad Abdullah al-Dayemi
"Desire for nothing but to be desireless.
Hope for nothing but to be beyond all hope.
Want nothing and you will have everything."
One who is like this no longer has the cycle of suffering in their life,
because they let go of everything that was not who they really are.
This is the crux right here,
let go of the things that are not really you to find out who you really are.
- Sheikh Din Muhammad Abdullah al-Dayemi
Monday, April 09, 2007
The Secret Conversation
God, the supreme being, is neither circumscribed by space, nor touched by time;
he cannot be found in a particular direction, and his essence cannot change.
The secret conversation is thus entirely spiritual;
it is a direct encounter between God and the soul, abstracted from all material constraints.
-Ibn Sina, "Kitab al-Najat"
he cannot be found in a particular direction, and his essence cannot change.
The secret conversation is thus entirely spiritual;
it is a direct encounter between God and the soul, abstracted from all material constraints.
-Ibn Sina, "Kitab al-Najat"
The Highest Person
The highest person is he who is of most use to humankind.
-'Ali bin Abi Talib, "Masters of the Path"
-'Ali bin Abi Talib, "Masters of the Path"
Friday, April 06, 2007
Truth
Truth is in the understanding, the realization of the difference between that which is permanent and real, and that which is impermanent or changing. That is Truth.
Truth is located in the real, in the permanent, in the absolute.
The definition of Truth in this sense, as in this verse, is the Truth that is so "true" that it cannot be changed, and that it is never ending -- Permanent Truth, the Underlying Reality, the Supreme Reality of all things. Truth.
- Sheikh Din Muhammad Abdullah al-Dayemi
Truth is located in the real, in the permanent, in the absolute.
The definition of Truth in this sense, as in this verse, is the Truth that is so "true" that it cannot be changed, and that it is never ending -- Permanent Truth, the Underlying Reality, the Supreme Reality of all things. Truth.
- Sheikh Din Muhammad Abdullah al-Dayemi
Complete Faith or Blind Faith?
Complete faith is different from blind faith, because complete faith offers a relationship with God/Allah that allows one to actually feel and experience.
"My Lord, at this moment, whether life seems good or bad, uncomfortable or luxurious, understandable or perplexing, confusing or clear, whether You are hidden from me or whether You appear to me, it doesn't matter. I trust in You. Your course work is Your custom design for me for whatever I need completely."
This is an understanding of complete faith not blind faith.
- Sheikh Din Muhammad Abdullah al-Dayemi
"My Lord, at this moment, whether life seems good or bad, uncomfortable or luxurious, understandable or perplexing, confusing or clear, whether You are hidden from me or whether You appear to me, it doesn't matter. I trust in You. Your course work is Your custom design for me for whatever I need completely."
This is an understanding of complete faith not blind faith.
- Sheikh Din Muhammad Abdullah al-Dayemi
Thursday, April 05, 2007
Shari'ah in our Times...
"I am compelled to say I personally find the article interesting, but not "excellent". It seems that Tawfik Hamid has no knowledge of Islam and of Shari'ah, except for what he learnt inside Jama'at Islamiyyah. That is the reason why he confuses the dictates of Shari'ah with the aberrant way in which Shari'ah is re-interpreted by terrorist groups. That is the reason why he forges against the Shari'ah of Islam some accusations which are to be directed only toward the perverted notion of "Shari'ah" which is common among deviant non-Sunni groups.
When he writes "Shariah, for example, allows apostates to be killed, permits beating women to discipline them, seeks to subjugate non-Muslims to Islam as dhimmis and justifies declaring war to do so. It exhorts good Muslims to exterminate the Jews before the "end of days", none of his claims has a base in Shari'ah.
Shari'ah only permits to kill an apostate when there exists a state of war, and when the apostate is considered guilty of treachery in war because of his apostasy. Even in this case, an autorization from the Caliph or of his deputy is needed for execution. Since in our time there exist no Caliph who could order the execution of an apostate during a war, the Shari'ah - contrary to what Tawfik Hamid claims - STRICTLY FORBIDS killing apostates, and consider those who kill an apostate GUILTY OF MURDER.
As for beating women "beating" women, the Shari'ah explain that it is an extreme measure, and should never exceed the force one can apply by BEATING WITH A HANDKERCHIEF. However, when the law of the State forbids it, even beating with a HANDKERCHIEF becomes forbidden, since obeying the Law of the State in everything which does not contradicts Islam IS COMPULSORY according to the Shari'ah.
As for Jews and Christians, the Shari'ah dictates TO PROTECT THEIR LIVES, THEIR FAMILIES AND THEIR BELONGING AS DHIMMIS, and an Arab should know that the word dhimmi means "they one who must be protected" and not "the one who must be subjugated. Apart from this, the Shari'ah also forbid resorting to cohercion in matter of religion. War is justified by Shari'ah as a mean for self-defense, and not as a mean of cohericing others. The claim according to which the Shari'ah of Islam "exhorts good Muslims to exterminate the Jews before the "end of days", is the upmost of ridiculous, since from the time of Omar Ibn al-Khattab, then of Salahu-d-Din al-Ayyubi, no one of the Muslim rulers who strictly applied the Shari'ah ever tried to "exterminate the Jews", but rather PROTECTED THEM against those who wanted to exterminate them, to the point that the same Babylonian Talmud deals with Umar ibn al-Khattab in very positive terms.
If a conclusion can be deduced from Tawfik Hamid's article, is that he is still enwrapped in the horrible counterfeit version of Islam and Shari'ah which is typical of groups he was involved with. Today he openly condemns was in the past he entusiastically appproved. It is a progress, but is not enough. He must realize that his involvement in criminal gangs like Jama'at Islamiyyah also depended on his deep ignorance of Islam and its Shari'ah. Now that he recognizes the evil neture of those gangs, he also needs to learn Islam for the beginning, instead on blaming what he goes on ignoring as he did before."
- Shaykh Prof. Abdul Hadi Palazzi
Director, Cultural Institute of the Italian Islamic Community
When he writes "Shariah, for example, allows apostates to be killed, permits beating women to discipline them, seeks to subjugate non-Muslims to Islam as dhimmis and justifies declaring war to do so. It exhorts good Muslims to exterminate the Jews before the "end of days", none of his claims has a base in Shari'ah.
Shari'ah only permits to kill an apostate when there exists a state of war, and when the apostate is considered guilty of treachery in war because of his apostasy. Even in this case, an autorization from the Caliph or of his deputy is needed for execution. Since in our time there exist no Caliph who could order the execution of an apostate during a war, the Shari'ah - contrary to what Tawfik Hamid claims - STRICTLY FORBIDS killing apostates, and consider those who kill an apostate GUILTY OF MURDER.
As for beating women "beating" women, the Shari'ah explain that it is an extreme measure, and should never exceed the force one can apply by BEATING WITH A HANDKERCHIEF. However, when the law of the State forbids it, even beating with a HANDKERCHIEF becomes forbidden, since obeying the Law of the State in everything which does not contradicts Islam IS COMPULSORY according to the Shari'ah.
As for Jews and Christians, the Shari'ah dictates TO PROTECT THEIR LIVES, THEIR FAMILIES AND THEIR BELONGING AS DHIMMIS, and an Arab should know that the word dhimmi means "they one who must be protected" and not "the one who must be subjugated. Apart from this, the Shari'ah also forbid resorting to cohercion in matter of religion. War is justified by Shari'ah as a mean for self-defense, and not as a mean of cohericing others. The claim according to which the Shari'ah of Islam "exhorts good Muslims to exterminate the Jews before the "end of days", is the upmost of ridiculous, since from the time of Omar Ibn al-Khattab, then of Salahu-d-Din al-Ayyubi, no one of the Muslim rulers who strictly applied the Shari'ah ever tried to "exterminate the Jews", but rather PROTECTED THEM against those who wanted to exterminate them, to the point that the same Babylonian Talmud deals with Umar ibn al-Khattab in very positive terms.
If a conclusion can be deduced from Tawfik Hamid's article, is that he is still enwrapped in the horrible counterfeit version of Islam and Shari'ah which is typical of groups he was involved with. Today he openly condemns was in the past he entusiastically appproved. It is a progress, but is not enough. He must realize that his involvement in criminal gangs like Jama'at Islamiyyah also depended on his deep ignorance of Islam and its Shari'ah. Now that he recognizes the evil neture of those gangs, he also needs to learn Islam for the beginning, instead on blaming what he goes on ignoring as he did before."
- Shaykh Prof. Abdul Hadi Palazzi
Director, Cultural Institute of the Italian Islamic Community
Real Men
Yesterday as I drove home from work as usual I was listening to "The Power" on XM radio, and they were wrapping up a discussion about what is a real man. I began to think more and more on the subject and realized I never really pondered this myself. I mean after all, I'm a man, so what makes a "real man"? The most I ever heard about the subject came from my uncle when I was 15 or so. I distinctly remember him telling me and my cousins that a man isn't defined by age, but more so by his responsibilities. He went on to add, once you have your own everything, and take care of it, then you begin to understand manhood. I knew that this was a covert criticism of one of my younger uncles, who at 26 or so, was still living home with grandma. Either way, I got the gist of the discussion, and to make a long story short, that was the last time I actually thought about it.
Over the years I have tried to be responsible and self-sufficient. I joined the Marine Corps fresh out of high school at 17 and I have been on my own ever since. I never borrowed money from my parents, and for the most part have been 100% self sufficient. It never once crossed my mind if these actions proved my "manhood" or not. Until yesterday that is.
Most have said and do say that I'm a "good" man. I mean, I'm on my second marriage, my 3rd serious relationship, and all the women I have ever been in a relationship with, well for the most part would agree that I have been honorable and took great care of them. I'm currently married with 5 little boys my marriage is happy and fun, we are doing good some would say great for a 25yr old with my "circumstances". I'm not trying to toot my own horn, just reflecting and wondering aloud of course, if this defines manhood.
As I went into reflection, as I often do these days, I realized the best and only way to define manhood for me would be in the context of my religious beliefs. It should be of no surprise to the readers of the blog and those that know me personally, that I context everything in accordance with my religion. So I sought out the Quran and decided to see what is said about this subject. What I came up with was various passages, that I believe would clear this question up, or at least place me in the right direction.
Allah declares in the Quran:"Men are the maintainers and protectors of Women". 4:34
"tell them that I have not created the invisible beings and men to any end other than that they may know and worship Me." 51:56
"then He forms him in accordance with what he is meant to be, and breathes into him of His spirit: and thus, O men, He endows you with hearing, and sight, and feelings as well as minds: yet how seldom are you grateful!"32:9
So from this I derived these thoughts: A "real man" protects and maintains women, knows and worships God, and lives in accordance to that which God created him to be.
This is obviously a "meaty" subject, actually more so than I originally intended as I began typing these thoughts, so its probably easier if I handle these three verses separately.
Men are the Protectors and Maintainers of Women
In my opinion a "real man" ensures that women have the rights endowed upon them from God to be free. That means they should be free to worship how they want, study how they want, work how they want etc. The maintenance part comes in through our support physically, mentally, and spiritually. Anytime we are non-supportive to our wives, sisters, mothers, or women in general, we are not maintaining them. Anytime especially as married men, we don't financially support our wives in a manner that gives her the freedom to choose or do what she pleases, we are not maintaining properly. Proper maintenance of a women to me, is when she is secure. Security means different things for different people and especially women, but the basics tend to be food, finances, and shelter. We must ensure women have places to live, food to eat, and the necessary finances to pursue her endeavours, whatever they may be. There really is no way around this, especially as a Muslim. That is why the Prophet of Islam(saw) instructed us men to only get married once we can afford it. A woman should only work when she wants to. She is our first teacher, leader, and guide, if we have her burdened because of our lack of maintenance, what happens to the next generation? Better yet, what has happened to the next generation? Protection of women is also physical, mental, and spiritual. Domestic violence is out of hand. There should never be a reason to put your hands on a woman. She is not your child, she is your equal and the mother of civilization. How can you put your hands on the woman God created as your direct equal? That's a slight against God, for without the women, where would we be? Verbal abuse is just as bad. I'm not going to go too deep with this, but when you see her, you should see all that is right with creation, for without her, nothing could continue. It is only through her that we begin to unravel the mysteries of God, which is actually locked away in her womb. Would you disrespect God? We have allowed our women to become mere objects, some would debate the responsibilities in this matter, but I'm putting it on us. Let me be blunt for a moment: Turn on your TV. Do you think for one minute that Mary the Mother of Jesus(saw) would be caught looking like that on television? Would you want to see your mother, sister, niece, aunt, etc. on the television shaking there backsides? Then why would you allow or even tolerate someone else,s family doing it? The mark of the believer is that they want for their brother what they have for themselves. So if its not OK for your daughter, why should it be alright for mine? I used Mary as an example, because we are taught in Islam that she was the most righteous woman to have walked the Earth and is an example to women and the world. We should support our women in such a way that they want to emulate Mary who through her all nations were blessed, instead of wanting our women to only fulfill our carnal and low desires. You can judge a nation and civilization by the way they treat their women. If this is in fact the true criterion, how would we measure up?
Knowledge and Worship of God
Brief and to the point. You can't know where your going until you understand where you have been. When we reflect on our origins, ancestry, etc. how can we not look back in awe. What's even greater than that awe is that there is an Active force behind it all that make all that we imagine possible. Why shouldn't you reverence that? Why shouldn't you reverence the Creator and Origin of all that is? Leaders must also be lead and are judged by that which they follow. If the head of life is not that which Originated you, or you don't even feel the need to respect and reverence your Origin, why should one follow you, if they rely on you to show them the way. If you don't even reverence where you came from, who wants a leader who can't possibly know where they are going? The study and knowledge of who we are and where we came from ends up with God. That knowledge should lead us to worship God. A "real man" in this instance, is one who has sense of direction, drive, and knows where he has been. Based off that knowledge, he knows where he is going. A "real man" has aim and purpose in life and has a plan, because we all know those who fail to plan, plan to fail. If God isn't what you reverence, isn't your center, or that which directs your life, than who or what is?
A "Real Man" lives in accordance to that which God created him to be
You have all read it before, maybe in different books, scriptures, etc. but the message in any form is consistent. From the Bible to the Quran and everywhere in between, we are told that God created us in His image and likeness, we should have the mind that was in Jesus(saw), or we were created to stand in the place of God on Earth. This is a great task and serious undertaking. What is this "image" of God that we are created in? What is this "mind" that Jesus(saw) had that we should have? What does it mean to stand in the place of God? I have been taught that God=force+power. Therefore, anything that exercises force and power over something else can for all intensive purposes, be a god. Anytime your environment controls you, whatever in that environment that exercises force and power over you is your god. If you can't look at another without sexual intention, lust is your god. If you can't be faithful to your spouse of significant other, sex has become your god. If you can't function without the desire for more money and things, greed amongst others is your god. That addiction or habit you can't seem to break, is your god. If we are created in the "image" of God then that means we have the ability to create and destroy within the context of our present reality. That means that our environment shouldn't change us, but we should change our environment and create and destroy it according to our will. The mind we should have that Jesus(saw) had is that of submission. It was due to his submission and faith that all thing were possible by him and through him. If we had that mind, our potential would be limitless. We are are own worst enemies. When we start to act in accordance with these rules we become the men we were created to be. We can stand in the place of God on Earth in our homes, neighborhoods, and lives. We can be the masters of our universe. "Real Men" realize their potential, actively pursue it, and use it in such a way, to create and environment pleasing to God. Life is what we make it, literally. We have the power, but we have to recognize it and use it. We humans reverence or at least should, all that God created so it makes sense to follow Him, what do you suppose would happen if we became god in our lives? Do you think our homes would be broken? Do you think our neighborhoods would be filled with crime? Do you think society would be the way it is?
- Robert Salaam
Over the years I have tried to be responsible and self-sufficient. I joined the Marine Corps fresh out of high school at 17 and I have been on my own ever since. I never borrowed money from my parents, and for the most part have been 100% self sufficient. It never once crossed my mind if these actions proved my "manhood" or not. Until yesterday that is.
Most have said and do say that I'm a "good" man. I mean, I'm on my second marriage, my 3rd serious relationship, and all the women I have ever been in a relationship with, well for the most part would agree that I have been honorable and took great care of them. I'm currently married with 5 little boys my marriage is happy and fun, we are doing good some would say great for a 25yr old with my "circumstances". I'm not trying to toot my own horn, just reflecting and wondering aloud of course, if this defines manhood.
As I went into reflection, as I often do these days, I realized the best and only way to define manhood for me would be in the context of my religious beliefs. It should be of no surprise to the readers of the blog and those that know me personally, that I context everything in accordance with my religion. So I sought out the Quran and decided to see what is said about this subject. What I came up with was various passages, that I believe would clear this question up, or at least place me in the right direction.
Allah declares in the Quran:"Men are the maintainers and protectors of Women". 4:34
"tell them that I have not created the invisible beings and men to any end other than that they may know and worship Me." 51:56
"then He forms him in accordance with what he is meant to be, and breathes into him of His spirit: and thus, O men, He endows you with hearing, and sight, and feelings as well as minds: yet how seldom are you grateful!"32:9
So from this I derived these thoughts: A "real man" protects and maintains women, knows and worships God, and lives in accordance to that which God created him to be.
This is obviously a "meaty" subject, actually more so than I originally intended as I began typing these thoughts, so its probably easier if I handle these three verses separately.
Men are the Protectors and Maintainers of Women
In my opinion a "real man" ensures that women have the rights endowed upon them from God to be free. That means they should be free to worship how they want, study how they want, work how they want etc. The maintenance part comes in through our support physically, mentally, and spiritually. Anytime we are non-supportive to our wives, sisters, mothers, or women in general, we are not maintaining them. Anytime especially as married men, we don't financially support our wives in a manner that gives her the freedom to choose or do what she pleases, we are not maintaining properly. Proper maintenance of a women to me, is when she is secure. Security means different things for different people and especially women, but the basics tend to be food, finances, and shelter. We must ensure women have places to live, food to eat, and the necessary finances to pursue her endeavours, whatever they may be. There really is no way around this, especially as a Muslim. That is why the Prophet of Islam(saw) instructed us men to only get married once we can afford it. A woman should only work when she wants to. She is our first teacher, leader, and guide, if we have her burdened because of our lack of maintenance, what happens to the next generation? Better yet, what has happened to the next generation? Protection of women is also physical, mental, and spiritual. Domestic violence is out of hand. There should never be a reason to put your hands on a woman. She is not your child, she is your equal and the mother of civilization. How can you put your hands on the woman God created as your direct equal? That's a slight against God, for without the women, where would we be? Verbal abuse is just as bad. I'm not going to go too deep with this, but when you see her, you should see all that is right with creation, for without her, nothing could continue. It is only through her that we begin to unravel the mysteries of God, which is actually locked away in her womb. Would you disrespect God? We have allowed our women to become mere objects, some would debate the responsibilities in this matter, but I'm putting it on us. Let me be blunt for a moment: Turn on your TV. Do you think for one minute that Mary the Mother of Jesus(saw) would be caught looking like that on television? Would you want to see your mother, sister, niece, aunt, etc. on the television shaking there backsides? Then why would you allow or even tolerate someone else,s family doing it? The mark of the believer is that they want for their brother what they have for themselves. So if its not OK for your daughter, why should it be alright for mine? I used Mary as an example, because we are taught in Islam that she was the most righteous woman to have walked the Earth and is an example to women and the world. We should support our women in such a way that they want to emulate Mary who through her all nations were blessed, instead of wanting our women to only fulfill our carnal and low desires. You can judge a nation and civilization by the way they treat their women. If this is in fact the true criterion, how would we measure up?
Knowledge and Worship of God
Brief and to the point. You can't know where your going until you understand where you have been. When we reflect on our origins, ancestry, etc. how can we not look back in awe. What's even greater than that awe is that there is an Active force behind it all that make all that we imagine possible. Why shouldn't you reverence that? Why shouldn't you reverence the Creator and Origin of all that is? Leaders must also be lead and are judged by that which they follow. If the head of life is not that which Originated you, or you don't even feel the need to respect and reverence your Origin, why should one follow you, if they rely on you to show them the way. If you don't even reverence where you came from, who wants a leader who can't possibly know where they are going? The study and knowledge of who we are and where we came from ends up with God. That knowledge should lead us to worship God. A "real man" in this instance, is one who has sense of direction, drive, and knows where he has been. Based off that knowledge, he knows where he is going. A "real man" has aim and purpose in life and has a plan, because we all know those who fail to plan, plan to fail. If God isn't what you reverence, isn't your center, or that which directs your life, than who or what is?
A "Real Man" lives in accordance to that which God created him to be
You have all read it before, maybe in different books, scriptures, etc. but the message in any form is consistent. From the Bible to the Quran and everywhere in between, we are told that God created us in His image and likeness, we should have the mind that was in Jesus(saw), or we were created to stand in the place of God on Earth. This is a great task and serious undertaking. What is this "image" of God that we are created in? What is this "mind" that Jesus(saw) had that we should have? What does it mean to stand in the place of God? I have been taught that God=force+power. Therefore, anything that exercises force and power over something else can for all intensive purposes, be a god. Anytime your environment controls you, whatever in that environment that exercises force and power over you is your god. If you can't look at another without sexual intention, lust is your god. If you can't be faithful to your spouse of significant other, sex has become your god. If you can't function without the desire for more money and things, greed amongst others is your god. That addiction or habit you can't seem to break, is your god. If we are created in the "image" of God then that means we have the ability to create and destroy within the context of our present reality. That means that our environment shouldn't change us, but we should change our environment and create and destroy it according to our will. The mind we should have that Jesus(saw) had is that of submission. It was due to his submission and faith that all thing were possible by him and through him. If we had that mind, our potential would be limitless. We are are own worst enemies. When we start to act in accordance with these rules we become the men we were created to be. We can stand in the place of God on Earth in our homes, neighborhoods, and lives. We can be the masters of our universe. "Real Men" realize their potential, actively pursue it, and use it in such a way, to create and environment pleasing to God. Life is what we make it, literally. We have the power, but we have to recognize it and use it. We humans reverence or at least should, all that God created so it makes sense to follow Him, what do you suppose would happen if we became god in our lives? Do you think our homes would be broken? Do you think our neighborhoods would be filled with crime? Do you think society would be the way it is?
- Robert Salaam
Tuesday, April 03, 2007
The World is an Abode of Troubles
This world is an abode of troubles; the world hereafter of terrors.
Humans are in the midst of troubles or terrors until they reach the final abode of Paradise or Hell.
Happy is the soul that has detached itself from troubles and terrors and has attached itself to God alone.
-Al-Hujwiri, “The Kashf al-Mahjub”
Humans are in the midst of troubles or terrors until they reach the final abode of Paradise or Hell.
Happy is the soul that has detached itself from troubles and terrors and has attached itself to God alone.
-Al-Hujwiri, “The Kashf al-Mahjub”
Monday, April 02, 2007
Imminence and Transcendence...
When you proclaim His imminence alone you limit God.
When you assert His transcendence alone you confine Him.
But when you maintain both side by side, you follow the right path, and gain both inner merit and command of gnosis.
-Ibn 'Arabi
When you assert His transcendence alone you confine Him.
But when you maintain both side by side, you follow the right path, and gain both inner merit and command of gnosis.
-Ibn 'Arabi
Friday, March 09, 2007
Courage or Generosity?
Some people asked a Sufi master, "Which is better, courage or generosity?"
The Sufi master replied, "Those who are generous have no need for courage."
-Sadi, "Gulistan"
The Sufi master replied, "Those who are generous have no need for courage."
-Sadi, "Gulistan"
Monday, March 05, 2007
The Keys to the King's Treasury
...The interaction of free minds is like the connection of wires that bring light. But loose, individual wires don't light anything up, maybe you can use them to tie things up but they cannot light up anything.
Imam Ali says that God gave you the keys of His treasury when he gave you permission to call to Him. When He said, ‘Call upon Me and I will respond to you.' So when He said to you call upon Me, He guaranteed to you that He would respond. This is from the verse, ‘If My servants ask you about Me, I am near. I respond to those who call to me. So let them respond to Me and let them have faith in Me so that perhaps they will be guided.'
- Dr. Asad Ali
Imam Ali says that God gave you the keys of His treasury when he gave you permission to call to Him. When He said, ‘Call upon Me and I will respond to you.' So when He said to you call upon Me, He guaranteed to you that He would respond. This is from the verse, ‘If My servants ask you about Me, I am near. I respond to those who call to me. So let them respond to Me and let them have faith in Me so that perhaps they will be guided.'
- Dr. Asad Ali
Preoccupations
...Every time you are able to clear your mind of preoccupations you return to being a child. This is why Jesus said, ‘You will not enter The Dominion until you return and become like children,' that is until you have no preoccupations except with God. This is the idea of continuous childhood, this is the idea of the returning to purity...
- Dr. Asad Ali
- Dr. Asad Ali
Friday, March 02, 2007
Unity is Reality
Unity is Reality.
You cannot be "in" it and then "out" of it.
You can only "feel' separation,
but Unity is not about feeling one way as opposed to another.
That is separation and in Reality there is no separation.
- Ali Ansari
You cannot be "in" it and then "out" of it.
You can only "feel' separation,
but Unity is not about feeling one way as opposed to another.
That is separation and in Reality there is no separation.
- Ali Ansari
Thursday, March 01, 2007
Allah is Near
The Almighty Allah says,
"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."
-The Prophet Muhammad (SAW), as reported by Abu Hurairah
"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."
-The Prophet Muhammad (SAW), as reported by Abu Hurairah
Monday, February 26, 2007
An Important Hadith (As if they are not all important!)
Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (PBUH) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: `If I had taken this or that step, it would have resulted into such and such,' but say only: `Allah so determined and did as He willed.' The word `if' opens the gates of satanic thoughts".
- Muslim
Messenger of Allah (PBUH) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: `If I had taken this or that step, it would have resulted into such and such,' but say only: `Allah so determined and did as He willed.' The word `if' opens the gates of satanic thoughts".
- Muslim
A Lesson in Tawhid
In order to worship God, you must know God.
In order to know God, you must recognize his unity.
In order to recognize his unity, you must deny any possibility of describing how God is present, where he is present, and when he is present.
- Junayd: Tawhid
In order to know God, you must recognize his unity.
In order to recognize his unity, you must deny any possibility of describing how God is present, where he is present, and when he is present.
- Junayd: Tawhid
Thursday, February 22, 2007
Patience
Patience comes in three stages: first, one learns not to follow the baser self; second, one learns to content oneself with one's fate; finally, one surrenders oneself to the Master's will and discovers within love and compassion, the greatest of all achievements.
-Al-Ghazzali, "Ibya Ulum Id-Din"
-Al-Ghazzali, "Ibya Ulum Id-Din"
The Chosen People of God...
Once the Prophet was asked, "Who are the chosen people of God?"
He replied, "The truthful and the pure-hearted."
"O Prophet of Allah," they said, "truthful we understand, but who are the pure-hearted?"
"Those who neither fall into sin, nor transgress, who neither deceive nor bear malice. Such are the pure of heart."
-Hadith reported by Abd'Allah bin Amr
For all to see, Rasulullah's (SAW) words are so clear. God's chosen are not based on whether one calls oneself a Muslim, Jew, or Christian. To be God's chosen one must go beyond the superficiality of names and titles and look to the essence of the matter. We must focus on substance, not appearances -- for Allah knows all both within and without and it is only what lies inside our hearts and how we live our lives (the manifestation of that which lies within) that matters.
He replied, "The truthful and the pure-hearted."
"O Prophet of Allah," they said, "truthful we understand, but who are the pure-hearted?"
"Those who neither fall into sin, nor transgress, who neither deceive nor bear malice. Such are the pure of heart."
-Hadith reported by Abd'Allah bin Amr
For all to see, Rasulullah's (SAW) words are so clear. God's chosen are not based on whether one calls oneself a Muslim, Jew, or Christian. To be God's chosen one must go beyond the superficiality of names and titles and look to the essence of the matter. We must focus on substance, not appearances -- for Allah knows all both within and without and it is only what lies inside our hearts and how we live our lives (the manifestation of that which lies within) that matters.
Wednesday, February 14, 2007
The Nature of Our Religion...
A hypothetical:
"I am the Lord thy God. Your lives and provision have been decreed. I want only of you recognition, not that you provide for yourselves. Let Me provide for you, and you worship Me. I have created you for this recognition. There is no way that you "can't" do it, I have built it into the depths of your very being. But there are created many distractions for you that will test your will and improve your strength and insight, so many of you "won't", for now. And it is for that choice that I have given you a free will.
"Knowing me is as simple as leaving your desires. To guide you in my direction I have sent you a revelation through a prophet perfect in character and understanding, yet human, that you be not discouraged. He describes for you that which you should practice and that in which you should trust, and exemplifies in his being the balance between them, the holding of them both in perfect harmony. He describes for you the religion of Surrender, which is the direct way of knowing Me for each one of you. He describes for you your faith. And He shows you the way to outer peace through inner peace. So believe now in Me and follow the way of Surrender I have revealed for you. It will lead you out of the suffering of your mortal illusions and into the true life that I have created for you."
"I am the Lord thy God. Your lives and provision have been decreed. I want only of you recognition, not that you provide for yourselves. Let Me provide for you, and you worship Me. I have created you for this recognition. There is no way that you "can't" do it, I have built it into the depths of your very being. But there are created many distractions for you that will test your will and improve your strength and insight, so many of you "won't", for now. And it is for that choice that I have given you a free will.
"Knowing me is as simple as leaving your desires. To guide you in my direction I have sent you a revelation through a prophet perfect in character and understanding, yet human, that you be not discouraged. He describes for you that which you should practice and that in which you should trust, and exemplifies in his being the balance between them, the holding of them both in perfect harmony. He describes for you the religion of Surrender, which is the direct way of knowing Me for each one of you. He describes for you your faith. And He shows you the way to outer peace through inner peace. So believe now in Me and follow the way of Surrender I have revealed for you. It will lead you out of the suffering of your mortal illusions and into the true life that I have created for you."
Tuesday, February 13, 2007
On Self and God Realization
Because Allah is permanent, and this is without question, so is the manifestation of His creation that is beyond the time and space of worldly existence. And we are that manifestation.
But by that I do not mean us as the temporary and transitory manifestation of this life, which is only a moment in which we may discover ourselves and choose to abide in the truth or ignore it and pursue the illusion.
It is not that this temporary and transitory life is meaningless but that it is only a tool, a moment in eternity, by which we may gain knowledge of our transcendent nature. It is by means of this life that we gain our true recognition of God. It is by the very means of this life that we may learn to transcend it and know of and abide in our life forever in a garden not of our own making.
That is why I say often that the purpose of life, death, and everything in between is Self- and God-realization.
- Ali Ansari
But by that I do not mean us as the temporary and transitory manifestation of this life, which is only a moment in which we may discover ourselves and choose to abide in the truth or ignore it and pursue the illusion.
It is not that this temporary and transitory life is meaningless but that it is only a tool, a moment in eternity, by which we may gain knowledge of our transcendent nature. It is by means of this life that we gain our true recognition of God. It is by the very means of this life that we may learn to transcend it and know of and abide in our life forever in a garden not of our own making.
That is why I say often that the purpose of life, death, and everything in between is Self- and God-realization.
- Ali Ansari
Knowing Yourself...
People differ greatly in the amount of anxiety and worry they can stand: some can endure a great deal without being adversely affected, while others soon show signs of strain. You should observe yourself closely, so that you understand your own powers of endurance. By this means you will learn to divest yourself before any harm is done.
-Razi: Kitab al-Muluki
-Razi: Kitab al-Muluki
Monday, February 05, 2007
Winners and Losers
The Winner is always part of the answer;
The Loser is always part of the problem.
The Winner always has a program;
The Loser always has an excuse.
The Winner says,"Let me do it for you;"
The Loser says;" That is not my job."
The Winner sees an answer for every problem;
The Loser sees a problem for every answer.
The Winner says," It may be difficult but it is possible";
The Loser says,"It may be possible but it is too difficult."
When a Winner makes a mistake, he says," I was wrong";
When a Loser makes a mistake, he says," It wasn't my fault."
A Winner makes commitments;
A Loser makes promises.
Winners have dreams;
Losers have schemes.
Winners say," I must do something";
Losers say, "Something must be done."
Winners are a part of the team;
Losers are apart from the team.
Winners see the gain;
Losers see the pain.
Winners see possibilities;
Losers see problems.
Winners believe in win/win;
Losers believe for them to win someone has to lose.
Winners see the potential;
Losers see the past.
Winners are like a thermostat;
Losers are like thermometers.
Winners choose what they say;
Losers say what they choose.
Winners use hard arguments but soft words;
Losers use soft arguments but hard words.
Winners stand firm on values but compromise on petty things;
Losers stand firm on petty things but compromise on values.
Winners follow the philosophy of empathy: "Don't do to others what you would not want them to do to you";
Losers follow the philosophy, "Do it to others before they do it to you."
Winners make it happen;
Losers let it happen.
- Compiled, edited and adapted by Khalid Latif
The Loser is always part of the problem.
The Winner always has a program;
The Loser always has an excuse.
The Winner says,"Let me do it for you;"
The Loser says;" That is not my job."
The Winner sees an answer for every problem;
The Loser sees a problem for every answer.
The Winner says," It may be difficult but it is possible";
The Loser says,"It may be possible but it is too difficult."
When a Winner makes a mistake, he says," I was wrong";
When a Loser makes a mistake, he says," It wasn't my fault."
A Winner makes commitments;
A Loser makes promises.
Winners have dreams;
Losers have schemes.
Winners say," I must do something";
Losers say, "Something must be done."
Winners are a part of the team;
Losers are apart from the team.
Winners see the gain;
Losers see the pain.
Winners see possibilities;
Losers see problems.
Winners believe in win/win;
Losers believe for them to win someone has to lose.
Winners see the potential;
Losers see the past.
Winners are like a thermostat;
Losers are like thermometers.
Winners choose what they say;
Losers say what they choose.
Winners use hard arguments but soft words;
Losers use soft arguments but hard words.
Winners stand firm on values but compromise on petty things;
Losers stand firm on petty things but compromise on values.
Winners follow the philosophy of empathy: "Don't do to others what you would not want them to do to you";
Losers follow the philosophy, "Do it to others before they do it to you."
Winners make it happen;
Losers let it happen.
- Compiled, edited and adapted by Khalid Latif
Our Worst Enemy...
Your worst enemy lies between your two ribs.
- Prophet Muhammad (peace and blessings of Allah be upon him)
The most truthful words are often the least in number...
- Prophet Muhammad (peace and blessings of Allah be upon him)
The most truthful words are often the least in number...
Monday, January 29, 2007
The Earth is Fixed? The Sunni Response...
A few weeks ago I posted a fatwa by the late Saudi scholar, Bin Baz, about his claim that the sun rotated around the Earth, based on his interpretation of certain Quranic ayat and ahadith. Below is a wonderful response and example, posted on Sunnipath.com, by a Sunni scholar about similar verses in the Qur'an pertaining to the sun and moon and how Islamic teachings are in perfect harmony with science. It also provides a glaring example of the difference between Wahhabism and Sunni scholarship.
Sun and moon verses in the Holy Qur'an
Answered by Sidi Sohail Hanif
I have a few questions regarding the nature of certain scientific verses related to astronomy in the Qur'an: In Surah 36,verse 40, Allah says:" The sun must not catch up the moon, nor does the night outstrip the day. Each one is travelling in an orbit with its own motion." In Surah 13, verse 2, He says, " ...Allah subjected the sun and the moon: each one runs its course to an appointed term..."Surah 36, verse 38: The Sun runs its course to a settled place. This is the decree of the Almighty, The Full of Knowledge."From these verses the notion that the Sun moves around the Earth seems to be implied. This is contradictory to modern science. Could you please explain the verses in the light of science and any other meanings they intend?
In the name of Allah Most Merciful Most Compassionate
Assalamu alaykum
The Qur'an is the word of Allah Most High, the One who knows the reality of everything. Therefore, everything mentioned in the Qur'an must necessarily correspond to reality and cannot contradict it. When seeking to compare our knowledge to what is mentioned in the Qur'an we must keep something in mind, namely the word 'reality'.
As we, the human race, learn more about the world, we realise how much we in fact do not know. Thus science may be described, as indeed it has been, as 'expanding horizons of ignorance', meaning we learn more and more about how ignorant we really are of the workings of the world around us. This is why science is always changing, and theories seen to be absolute, like Newton's laws of motion, after centuries of reliability and testing suddenly become restricted by others, such as Einstein's theory of relativity. It is therefore important for us to realize that a lot of what we believe or are taught are not realities, but rather theories that are yet waiting to be proven or dis-proven. It is of the utmost importance, therefore, that one separates scientific fact from scientific theory.
The verses quoted in the question were indeed seen as problematic when the fact that the Earth orbits the Sun and not vice versa became common knowledge. The Sun was seen as a stationary entity around which the planets orbited. This of course was scientific fact...or was it?
It was certainly a fact that the planets orbited the Sun, so relative to them, the Sun was stationary, but did we know for sure that the Sun was indeed completely stationary? No, that was just an assumption as we did not see any reason why it would be in motion. The stationary nature of the Sun was therefore a theory waiting to be proven or disproven.
A number of decades ago, the truth was out. Further testing, and more advanced technology enabled us to get a better idea of not just the solar system in which we live, but also the galaxy in which we are and the universe in which our galaxy is in. We then became aware of the surprising fact that everything in the entire universe was in motion, nothing appeared to be stationary. Not only was everything in motion but there were several planes of motion that everything was subject to.
Of these celestial bodies is of course our Sun. The Sun has been proven to move in a number of manners.
First of all, it rotates upon its own axis, rather like the Earth. It completes one total rotation in about thirty days (for further information please see: http://curious.astro.cornell.edu/question.php?number=615)
Secondly, it orbits, along with the planets, around the centre of mass of the solar system. The idea that the Sun is stable with all the planets orbiting it, is in fact a simplification. The centre around which the planets and the Sun rotate is actually the centre of mass of the solar system. However, since the Sun is so large compared to everything else in the solar system, with 99% percent of the mass of the solar system in the Sun itself, the centre of mass is only just outside the Sun so its orbit is very slight. For further reading see, http://curious.astro.cornell.edu/question.php?number=461
Thirdly, the Sun, along with its planets, orbits the centre of our galaxy, the Milky Way at a speed of about 220 kilometres per second (792,000 kilometres per hour). Despite its shockingly fast speed, the Milky Way is a big place and it takes the Sun about 230 million years to complete one orbit of the Milky Way. The Qur'an in the above quoted verse from Sura Yasin aptly uses the verb tajri which implies fast motion to describe the movement of the Sun, 'The Sun runs its course to a settled place' (36:38). For further details please see, http://curious.astro.cornell.edu/question.php?number=96
Fourthly, the Sun, along with everything else in the entire Milky Way, is moving towards our neighbouring galaxy Andromeda. I am not aware of the speed of this motion.
Fifthly, the Sun, along with the entire Milky Way and Andromeda, is moving towards the Virgo cluster which is the nearest cluster of galaxies. Again I am not aware of the speed of this motion.
As is quite evident, a matter that was taken as fact not so long ago was subsequently proven to be not just inaccurate, but rather completely wrong. A number of lessons can be drawn from the preceding discussion.
Firstly, one must realise the importance of separating fact from presumption. This is an extremely important skill in all spheres of one's life, not just when looking at outer space. The Qur'an often alludes to the misguidance of people who take presumptions to be facts, 'They follow but a guess, and lo! a guess can never take the place of the truth' (53:28). Very often a number of presented facts will have concealed within them a presumption and it requires a discerning eye to pick it out; so be warned!
Secondly, one can see that the Qur'an consistently shows itself to be referring to nothing but realities, describing matters exactly as they are. Not only is it accurate and breathtakingly beautiful in its original Arabic it is observable that the Qur'an uses the most precise terms possible, such that if one were to search the entire Arabic language one would not find a more suitable word to put in place of a word chosen by the Qur'an. This study of the choice of Qur'anic words is a fascinating study undertaken by sholars of i'jaz, the study of the Qur'anic linguistic miracle.
Thirdly, when the Qur'an refers to Allah's signs in the universe, one must not just stop with analyzing the signs themselves; this is clear short sightedness. Rather, one must reflect on what the sign is quoted to show. The universe is Allah Most High's handiwork, and He teaches us that by reflecting on His handiwork one will gain more knowledge about the One whose handiwork it is. The above quoted verse from sura Yasin, after mentioning the motion of the Sun and the Moon, and the regulation of day and night, says, 'That is the decree of (Him), the Exalted in Might, the All-Knowing'. Allah Most High chose these two very specific names to describe himself in this verse as they are the most evident when looking at these aspects of His creation. The extreme size of the Sun, its rapid motion through its galaxy, the sheer size of its galaxy, the Milky Way, and the immense size of the known universe point clearly to the Might of the One to whom this universe is subject, coming into existence at His will, and submitting to His laws without exception. His infinite knowledge is clearly indicated by his determining everything in a perfect way to enable this entire universe to exist in harmony and setting laws that see to the seamless running of the universe, specifying the various materials that make up the universe and the very precise measurements that enable life to exist one our little Earth. One also learns of one's insignificance before Allah Most High and is humbled before His creation.
Lastly, Allah Most High turns our attention to a reality, more pressing and worthy of attention than the reality of the motion of the Sun in the above quoted verse, 'The Sun runs its course to a settled place'. This reality is that the Sun is running very fast towards its own demise, the place where, once reached, the Sun will not run anymore. This is to remind us that we too, like the Sun, are running, at a speed comparable to that of the Sun to a place after which we, also, will cease to run; namely the grave. These most formidable manifestations of Allah's power have an end so what of our end that is so very near to each of us? Is it not easy for the One who created this breathtaking creation to recreate us, judge us, and admit us to our eternal abodes? The one who reflects on the creation of the universe answers with a definite, 'Yes.'
We ask Allah Most High to show us His signs in the universe, and to enable us to reflect on the signs and to turn our reflection into action for His sake.
Amin.
Sohail Hanif
Sun and moon verses in the Holy Qur'an
Answered by Sidi Sohail Hanif
I have a few questions regarding the nature of certain scientific verses related to astronomy in the Qur'an: In Surah 36,verse 40, Allah says:" The sun must not catch up the moon, nor does the night outstrip the day. Each one is travelling in an orbit with its own motion." In Surah 13, verse 2, He says, " ...Allah subjected the sun and the moon: each one runs its course to an appointed term..."Surah 36, verse 38: The Sun runs its course to a settled place. This is the decree of the Almighty, The Full of Knowledge."From these verses the notion that the Sun moves around the Earth seems to be implied. This is contradictory to modern science. Could you please explain the verses in the light of science and any other meanings they intend?
In the name of Allah Most Merciful Most Compassionate
Assalamu alaykum
The Qur'an is the word of Allah Most High, the One who knows the reality of everything. Therefore, everything mentioned in the Qur'an must necessarily correspond to reality and cannot contradict it. When seeking to compare our knowledge to what is mentioned in the Qur'an we must keep something in mind, namely the word 'reality'.
As we, the human race, learn more about the world, we realise how much we in fact do not know. Thus science may be described, as indeed it has been, as 'expanding horizons of ignorance', meaning we learn more and more about how ignorant we really are of the workings of the world around us. This is why science is always changing, and theories seen to be absolute, like Newton's laws of motion, after centuries of reliability and testing suddenly become restricted by others, such as Einstein's theory of relativity. It is therefore important for us to realize that a lot of what we believe or are taught are not realities, but rather theories that are yet waiting to be proven or dis-proven. It is of the utmost importance, therefore, that one separates scientific fact from scientific theory.
The verses quoted in the question were indeed seen as problematic when the fact that the Earth orbits the Sun and not vice versa became common knowledge. The Sun was seen as a stationary entity around which the planets orbited. This of course was scientific fact...or was it?
It was certainly a fact that the planets orbited the Sun, so relative to them, the Sun was stationary, but did we know for sure that the Sun was indeed completely stationary? No, that was just an assumption as we did not see any reason why it would be in motion. The stationary nature of the Sun was therefore a theory waiting to be proven or disproven.
A number of decades ago, the truth was out. Further testing, and more advanced technology enabled us to get a better idea of not just the solar system in which we live, but also the galaxy in which we are and the universe in which our galaxy is in. We then became aware of the surprising fact that everything in the entire universe was in motion, nothing appeared to be stationary. Not only was everything in motion but there were several planes of motion that everything was subject to.
Of these celestial bodies is of course our Sun. The Sun has been proven to move in a number of manners.
First of all, it rotates upon its own axis, rather like the Earth. It completes one total rotation in about thirty days (for further information please see: http://curious.astro.cornell.edu/question.php?number=615)
Secondly, it orbits, along with the planets, around the centre of mass of the solar system. The idea that the Sun is stable with all the planets orbiting it, is in fact a simplification. The centre around which the planets and the Sun rotate is actually the centre of mass of the solar system. However, since the Sun is so large compared to everything else in the solar system, with 99% percent of the mass of the solar system in the Sun itself, the centre of mass is only just outside the Sun so its orbit is very slight. For further reading see, http://curious.astro.cornell.edu/question.php?number=461
Thirdly, the Sun, along with its planets, orbits the centre of our galaxy, the Milky Way at a speed of about 220 kilometres per second (792,000 kilometres per hour). Despite its shockingly fast speed, the Milky Way is a big place and it takes the Sun about 230 million years to complete one orbit of the Milky Way. The Qur'an in the above quoted verse from Sura Yasin aptly uses the verb tajri which implies fast motion to describe the movement of the Sun, 'The Sun runs its course to a settled place' (36:38). For further details please see, http://curious.astro.cornell.edu/question.php?number=96
Fourthly, the Sun, along with everything else in the entire Milky Way, is moving towards our neighbouring galaxy Andromeda. I am not aware of the speed of this motion.
Fifthly, the Sun, along with the entire Milky Way and Andromeda, is moving towards the Virgo cluster which is the nearest cluster of galaxies. Again I am not aware of the speed of this motion.
As is quite evident, a matter that was taken as fact not so long ago was subsequently proven to be not just inaccurate, but rather completely wrong. A number of lessons can be drawn from the preceding discussion.
Firstly, one must realise the importance of separating fact from presumption. This is an extremely important skill in all spheres of one's life, not just when looking at outer space. The Qur'an often alludes to the misguidance of people who take presumptions to be facts, 'They follow but a guess, and lo! a guess can never take the place of the truth' (53:28). Very often a number of presented facts will have concealed within them a presumption and it requires a discerning eye to pick it out; so be warned!
Secondly, one can see that the Qur'an consistently shows itself to be referring to nothing but realities, describing matters exactly as they are. Not only is it accurate and breathtakingly beautiful in its original Arabic it is observable that the Qur'an uses the most precise terms possible, such that if one were to search the entire Arabic language one would not find a more suitable word to put in place of a word chosen by the Qur'an. This study of the choice of Qur'anic words is a fascinating study undertaken by sholars of i'jaz, the study of the Qur'anic linguistic miracle.
Thirdly, when the Qur'an refers to Allah's signs in the universe, one must not just stop with analyzing the signs themselves; this is clear short sightedness. Rather, one must reflect on what the sign is quoted to show. The universe is Allah Most High's handiwork, and He teaches us that by reflecting on His handiwork one will gain more knowledge about the One whose handiwork it is. The above quoted verse from sura Yasin, after mentioning the motion of the Sun and the Moon, and the regulation of day and night, says, 'That is the decree of (Him), the Exalted in Might, the All-Knowing'. Allah Most High chose these two very specific names to describe himself in this verse as they are the most evident when looking at these aspects of His creation. The extreme size of the Sun, its rapid motion through its galaxy, the sheer size of its galaxy, the Milky Way, and the immense size of the known universe point clearly to the Might of the One to whom this universe is subject, coming into existence at His will, and submitting to His laws without exception. His infinite knowledge is clearly indicated by his determining everything in a perfect way to enable this entire universe to exist in harmony and setting laws that see to the seamless running of the universe, specifying the various materials that make up the universe and the very precise measurements that enable life to exist one our little Earth. One also learns of one's insignificance before Allah Most High and is humbled before His creation.
Lastly, Allah Most High turns our attention to a reality, more pressing and worthy of attention than the reality of the motion of the Sun in the above quoted verse, 'The Sun runs its course to a settled place'. This reality is that the Sun is running very fast towards its own demise, the place where, once reached, the Sun will not run anymore. This is to remind us that we too, like the Sun, are running, at a speed comparable to that of the Sun to a place after which we, also, will cease to run; namely the grave. These most formidable manifestations of Allah's power have an end so what of our end that is so very near to each of us? Is it not easy for the One who created this breathtaking creation to recreate us, judge us, and admit us to our eternal abodes? The one who reflects on the creation of the universe answers with a definite, 'Yes.'
We ask Allah Most High to show us His signs in the universe, and to enable us to reflect on the signs and to turn our reflection into action for His sake.
Amin.
Sohail Hanif
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