Since you are not a prophet, follow the way taught by prophets.
Since you are not a king, be a loyal subject to the king.
Since you are not a captain, do not take the helm of the ship.
Since you do not possess every skill, have partners in your business.
Be as pliant as dough in the hands of others, that you may rise well.
- Rumi, "Mathnawi"
Thursday, July 16, 2009
Some Quotes about the Importance of Adab
Aadaab is the practice of being present. See the whole day as practice. If one is practicing being present, then one is also practicing Aadaab.
Aadaab is devotional service to God. All other spiritual practices are only mechanical supports to put you in the framework of Aadaab so you can realize this One thing.
Aadaab is simple. It is the constant devotional service to Allah. Practices on the path are only the devices to support your Remembrance.
- Dayemi Tariqat
Aadaab is devotional service to God. All other spiritual practices are only mechanical supports to put you in the framework of Aadaab so you can realize this One thing.
Aadaab is simple. It is the constant devotional service to Allah. Practices on the path are only the devices to support your Remembrance.
- Dayemi Tariqat
Thursday, July 09, 2009
God Exists for No Other
God has no ultimate cause.
The ultimate cause of a being is the ultimate reason why that being exists.
Yet God does not exist for the sake of any other being; he exists for the sake of his own perfection, which is both the cause and the consequence of his existence.
- Ibn Sina, “al-Risalat al-Arshiya”
The ultimate cause of a being is the ultimate reason why that being exists.
Yet God does not exist for the sake of any other being; he exists for the sake of his own perfection, which is both the cause and the consequence of his existence.
- Ibn Sina, “al-Risalat al-Arshiya”
Wednesday, July 08, 2009
Shock Dead, Everybody's Gone Mad: Reflections on the Death of Michael Jackson
Shock Dead, Everybody's Gone Mad: Reflections on the Death of Michael Jackson
By Hamza Yusuf
On the news
Everybody's dog food
Bang bang
Shock dead
Everybody's gone mad...
From "They Don't Care About Us" by Michael Jackson
As a little boy, Michael Jackson had an extraordinary charisma -- as well as an absolute innocence -- that was disarmingly charming. It captivated millions of Americans and eventually people around the world.
As the years went by, his career took strange turns and his face transformed eerily into a ghastly masque, perhaps to conceal the pain of alienation from his own self and family. He was also rumored to have unsavory predilections that would never have been suggested if one used the rigorous criteria of Islam before hurling an accusation. Despite the rumors, he appeared to have had a genuine concern for children, wanting to provide them with a world that was denied to him as a child due to the abuses he claimed to have suffered.
I was very happy for him last year when he reportedly became a Muslim. He had apparently followed the footsteps of his dignified and intelligent brother, Jermaine, who converted to Islam 20 years ago and found peace. It seemed befitting that Michael sought refuge from a society that thrives on putting people on pedestals and then knocking them down. He was accused of many terrible things, but was guilty of perhaps being far too sensitive for an extremely cruel world. Such is the fate of many artistic people in our culture of nihilistic art, where the dominant outlet for their talents is in singing hollow pop songs or dancing half-naked in front of ogling onlookers who often leave them as quickly as they clung to them for the next latest sensation.
In the manner of Elvis or the Beatles, Michael is unwittingly both a cause and a symptom of America’s national obsession with celebrity, currently on display in the American Idol mania. Celebrity trumps catastrophe every time. Far too few of us make any attempt to understand why jobs are drying up, why mortgages are collapsing, why we spend half-a-trillion dollars to service the interest on the national debt, why our government’s administration, despite being elected on an anti-war platform, is still committed to two unnecessary and unjust wars waged by the earlier administration, wars that continue to involve civilians casualties on an almost daily basis. Instead, we drown in trivia, especially trivia related to celebrity. And the response to Michael’s death is part of the trivial pursuits of American popular culture. The real news about death in America is that twenty Iraq and Afghan war veterans are committing suicide every day. But that does not make the front page nor is it discussed as seriously as the King of Pop’s cardiac arrest.
Nevertheless, Michael’s very public death notice is a powerful reminder that no matter how famous or talented or wealthy one is, death comes knocking, sometimes sooner than later. Michael has now entered a world of extraordinary perception, a world that makes his “Thriller” video seem mundane. It is a world of angels and demons, and questions in the grave, a world where fame is based upon piety and charity. Given Michael’s reported conversion to Islam last year, Muslims count him as one of our own, and we pray that he can finally find the peace he never found in this world and that he is in a place, God willing, of mercy, forgiveness, and solace.
By Hamza Yusuf
On the news
Everybody's dog food
Bang bang
Shock dead
Everybody's gone mad...
From "They Don't Care About Us" by Michael Jackson
As a little boy, Michael Jackson had an extraordinary charisma -- as well as an absolute innocence -- that was disarmingly charming. It captivated millions of Americans and eventually people around the world.
As the years went by, his career took strange turns and his face transformed eerily into a ghastly masque, perhaps to conceal the pain of alienation from his own self and family. He was also rumored to have unsavory predilections that would never have been suggested if one used the rigorous criteria of Islam before hurling an accusation. Despite the rumors, he appeared to have had a genuine concern for children, wanting to provide them with a world that was denied to him as a child due to the abuses he claimed to have suffered.
I was very happy for him last year when he reportedly became a Muslim. He had apparently followed the footsteps of his dignified and intelligent brother, Jermaine, who converted to Islam 20 years ago and found peace. It seemed befitting that Michael sought refuge from a society that thrives on putting people on pedestals and then knocking them down. He was accused of many terrible things, but was guilty of perhaps being far too sensitive for an extremely cruel world. Such is the fate of many artistic people in our culture of nihilistic art, where the dominant outlet for their talents is in singing hollow pop songs or dancing half-naked in front of ogling onlookers who often leave them as quickly as they clung to them for the next latest sensation.
In the manner of Elvis or the Beatles, Michael is unwittingly both a cause and a symptom of America’s national obsession with celebrity, currently on display in the American Idol mania. Celebrity trumps catastrophe every time. Far too few of us make any attempt to understand why jobs are drying up, why mortgages are collapsing, why we spend half-a-trillion dollars to service the interest on the national debt, why our government’s administration, despite being elected on an anti-war platform, is still committed to two unnecessary and unjust wars waged by the earlier administration, wars that continue to involve civilians casualties on an almost daily basis. Instead, we drown in trivia, especially trivia related to celebrity. And the response to Michael’s death is part of the trivial pursuits of American popular culture. The real news about death in America is that twenty Iraq and Afghan war veterans are committing suicide every day. But that does not make the front page nor is it discussed as seriously as the King of Pop’s cardiac arrest.
Nevertheless, Michael’s very public death notice is a powerful reminder that no matter how famous or talented or wealthy one is, death comes knocking, sometimes sooner than later. Michael has now entered a world of extraordinary perception, a world that makes his “Thriller” video seem mundane. It is a world of angels and demons, and questions in the grave, a world where fame is based upon piety and charity. Given Michael’s reported conversion to Islam last year, Muslims count him as one of our own, and we pray that he can finally find the peace he never found in this world and that he is in a place, God willing, of mercy, forgiveness, and solace.
By Means of Opposites...
The servile earth and the lofty sky: without this opposite the sky would not be so high.
The low and high of the earth are winter and spring.
The low and high of time are night and day.
The low and high of the body are sickness and health.
By means of these opposites the world is kept alive; by means of these doubles souls feel fear and hope.
- Rumi, "Mathnawi"
Ponder the wisdom of creation and the unity in all that He Creates...
The low and high of the earth are winter and spring.
The low and high of time are night and day.
The low and high of the body are sickness and health.
By means of these opposites the world is kept alive; by means of these doubles souls feel fear and hope.
- Rumi, "Mathnawi"
Ponder the wisdom of creation and the unity in all that He Creates...
Friday, July 03, 2009
The Whole World is Imagination...
Indeed the whole world is imagination.
Only He is the real in Reality.
Whoever understands this knows the secrets of the spiritual path.
- Ibn 'Arabi, "Masters of the Path"
Only He is the real in Reality.
Whoever understands this knows the secrets of the spiritual path.
- Ibn 'Arabi, "Masters of the Path"
Monday, June 29, 2009
Allah is Always Close...
Behold the words of the Qur'an: "We are closer to you than you are yourself." Comprehend your relationship with God! He is closer to us than our own selves. Yet through ignorance we search for Him Wandering from door to door.
- Sufi poem
- Sufi poem
Thursday, June 18, 2009
Life Without Repentance....
Life without repentance is spiritual agony; to be absent from God is immediate death. Life and death both are sweet with God’s presence: without God even the Water of Life is fire.
- Rumi, Mathnawi [V, 770-771]
- Rumi, Mathnawi [V, 770-771]
Wednesday, June 17, 2009
Experience, Reflection and Right Action: Developing Spiritual Intelligence Among Young Muslims
By Abdul-Lateef Abdullah
Youth are spiritually disconnected. This is the complaint of many concerned adults who sense that problems among young people are growing more extreme. Even those young people growing up in ‘religious’ homes are among the victims of a number of social ills. The disconnect they sense is young people learning religion yet not practicing it, not realizing it, and not having it influence their lives in a meaningful way. The disconnect they sense is between the knowledge that they are receiving and that knowledge translating into meaningful action and positive, healthy human and spiritual development. As such, the fear is a growing culture of meaninglessness among youth. In such a culture, the only value that many young people receive from the society at large is materialism or the pursuit of physical pleasure. The understood purpose for existence is no more than an accumulation of ‘things’ (Garbarino, 1999).
Youth researchers across the globe acknowledge the war of values taking place inside the hearts and minds of young people. Youth are in desperate need of the skills, knowledge and competencies to moderate the worldliness of our age with understanding that can only come from the wisdom that applied spirituality, also known as spiritual intelligence, can provide.
The gap referred to above is focused around how to transform knowledge of religion into intelligence, i.e. intelligent behavior, which, according to Ford (1994) requires “a motivated, skillful person whose biological and behavioral capabilities support relevant interactions with an environment that has the informational and material properties and resources needed to facilitate (or at least permit) goal attainment”(p.203). For Muslim youth in development, rather than those goals that they might aspire to given personal tastes and affinities, goal attainment in a general sense can refer to their healthy development to adulthood and the subsequent attainment of positive life outcomes. Spiritually, this might refer to the notion of ‘ultimate success,’ i.e. success on a worldly as well as heavenly level, the latter often referred to as paradise or proximity to God. Such success requires a life lived in voluntary, conscious surrender to God’s will and commands. The question before us, therefore, is how to transfer knowledge of religion to young people in a manner that cultivates spiritual intelligence, or the ability to apply, manifest, and embody spiritual resources, values, and qualities to enhance daily functioning and wellbeing (Amram and Dryer, 2007).
Along these lines, we must identify a general process that can be applied to obtain the desired goal of the transformation of knowledge into intelligence behavior. Morris (2005), from his lifelong study of the spiritual life and works of the great Muslim saint, Ibn ‘Arabi, describes the complex process of developing spiritual intelligence into three general phases: experience, reflection and right action. Specifically, he states that:
“…the heart’s distinctive activity of ‘reflection’….refers to two equally indispensable aspects of that universal process of spiritual intelligence. First it points to the complex intellectual and spiritual processes of ‘remembering God (dhikr Allah)’ – to what the Qur’an variously refers to, on every page, as our seeking, looking, probing, thinking, understanding, pondering, contemplating, recalling – all so that we might come to recognize the divine Source and meaning of those phenomena, that task which is our distinctively human capacity, finality and responsibility. Secondly, it alludes to the ongoing practical processes and actions of purification and spiritual discipline, to the often painful task of polishing the mirror of the heart, so that through these trials and lessons it can eventually become a true and effective reflection of each of the divine qualities, of the “Most Beautiful Names” (p.2).”
The process of reflection, therefore, is that stage where experience and knowledge meet, interact and result in a more refined end product, namely, right action or the manifestation of the more refined human being, also known in Islamic terminology as ihsan. Thus, spiritual intelligence is the application of spirituality into right action, the nexus of experience and knowledge, mediated by the human being’s capacity for meditation, contemplation and meaning making culminating in manifested behavior worthy of God’s pleasure. The missing ‘link’ previously mentioned, therefore, is addressed by way of a holistic process that makes use of the entire human being – body, mind and soul – to engage in the development of spiritual intelligence.
It begins with how a person experiences life through the world of the senses. In an effort to make meaning of what is seen, heard, felt, smelled and tasted, the experiences are filtered through the lens of ‘ultimate concerns’ (Emmons, 1999), whereby reflection is applied. The reflective process is guided by way of right knowledge delivered through the medium of the spiritual or religious teacher or guide. Reflection on the experience makes use of knowledge, discourse, reason, meditation, contemplation and prayer, and through the application of these tools, meaning of the experience is arrived at by the individual. Once meaning has been arrived at, the experience becomes internalized or integrated into the individual’s makeup, influencing future action based on the notion of truth put forth by the guide in the form of right knowledge. Thus, right action results, reflective of the right knowledge provided by the guide and confirmed through the experience of the individual.
This transformative, experiential learning cycle is exactly that, a process of application of spiritual knowledge into right action resulting from experience and deep, guided reflection. Providing an experience alone does not create learning per se. The learning comes from the thoughts and ideas that flow as a result of the experience (Boyd 2001), which is achieved through the various processes that occur in the reflection stage. For example, in the context of youth work, between a youth worker and a young person, the learning is two-way and shared. In the youth work context, unlike other formal educational arrangements, the youth worker and young person learn from one another. Learning is not one directional but a process of sharing and mutual benefit. Together, the worker and young person share experiences and engage in a process of guided mutual reflection and understanding thus allowing for mutual growth. Youth workers, therefore, must know how to use experiences with youth to create ongoing learning and values development. This is a conscious "learn by doing" experiential process; the youths’ ongoing contact with the youth worker allows for the establishment and nurturing of this special kind of developmental relationship.
In the case of spiritual intelligence development, the key missing link, therefore, is addressed. The gap between the young person’s worldly experiences and the spiritual or religious knowledge that adults so much wish for youth to acquire is met. The process fully validates the experiences of young people, no matter how mundane or materialistic adults may think them to be, while at the same time applying spiritual knowledge in an effective manner through the spiritual resources reflected in the process of guided reflection and meaning making.
Rather than starting with religious knowledge and transferring it solely in a closed, classroom environment where young people are essentially removed from their everyday settings, the development of spiritual intelligence in the abovementioned manner can improve the facilitation of spiritual understanding and deeper meaning of the everyday. This can help young people to better understand the sacredness in everything they do and experience, making the oneness of God (tawhid) a living reality, rather than a static book-rendered classroom subject.
In this process is the development of spiritual intelligence, and the need for it. Without it, young people cannot connect their lives and the events taking place around them to anything greater and more meaningful; they cannot see the wholeness of life and how they and what they do fits into it. Without spiritual intelligence, it is difficult for young people to strive for ‘ultimate success’ while at the same time live in the world with a fully present heart and mind, understanding both the temporal and eternal significance of every moment in life. The author is thus convinced that the missing link is spiritual intelligence.
Remembrance, Recognition and Realization
Spiritual intelligence, from an Islamic approach can be understood or described as ‘discernment resulting in right action,’ or the ability to comprehend the spiritual reality and thus deeper meaning behind the outward form, and to act accordingly based on that realization. Discernment is what allows us to see with the inner eye of the heart, and to go beyond the physical eye that is limited to the world of form and structure. Intelligence implies action, not merely having knowledge but applying it in a manner that leads to greater well-being for the individual and others. That is why intelligence is often defined or alluded to as problem-solving, and why spiritual intelligence does not stop at merely ‘being spiritual’ or having a certain spiritual inclination or worldview.
Spiritual intelligence as discernment is not limited to extra-sensory experiences, mystical states or special, transcendental meditative abilities, either, for these imply something other than everyday experience. Rather, spiritual intelligence from the Islamic viewpoint is the ability to ‘see’ the spiritual in the mundane and to experience the Divine Hand at work in even the most habitual of acts. It is the ability to discern reality more holistically and to peer beyond the surface and toward the essence of matters.
Along these lines, we can refer to the famous Hadith of Gabriel, and to the Prophet Muhammad’s (SAW) description of the term ihsan as “worshipping Allah as though you are seeing Him, and while you see Him not yet truly He sees you.” This description implies excellence resulting from witnessing, which is why ihsan is often defined as spiritual excellence, as a result of consciousness of Allah at all times and in all matters. In this, there is the implication that spirituality is not relegated to exceptional mystical states or experiences, but every moment of ordinary life. Spirituality in this way is not a form of escapism to another realm of existence but rather a deeper knowing and recognition of the reality that exists before us at all times. The spiritually intelligent, therefore, are those that are conscious of and can see the Divine hand at work in every aspect of life, sometimes referred to as theophany or Divine manifestation in the form of Allah’s Names and Attributes.
Those who believe everything to be created by God see Him in everything.
They find comfort in regarding the Creator and not His creation.
All problems stem from the illusion that created things hold the ultimate power. -Al-Nuri, "The Kashf al-Mahjub"
The spiritually intelligent use this insight and ability to achieve excellence in their deeds and do not discriminate between ‘spiritual’ acts and ‘worldly’ acts, but realize that the two are at play simultaneously in a paralleled harmony and unity of existence. Continuous remembrance of God allows us to recognize Him everywhere, resulting in realization of this Truth.
Youth are spiritually disconnected. This is the complaint of many concerned adults who sense that problems among young people are growing more extreme. Even those young people growing up in ‘religious’ homes are among the victims of a number of social ills. The disconnect they sense is young people learning religion yet not practicing it, not realizing it, and not having it influence their lives in a meaningful way. The disconnect they sense is between the knowledge that they are receiving and that knowledge translating into meaningful action and positive, healthy human and spiritual development. As such, the fear is a growing culture of meaninglessness among youth. In such a culture, the only value that many young people receive from the society at large is materialism or the pursuit of physical pleasure. The understood purpose for existence is no more than an accumulation of ‘things’ (Garbarino, 1999).
Youth researchers across the globe acknowledge the war of values taking place inside the hearts and minds of young people. Youth are in desperate need of the skills, knowledge and competencies to moderate the worldliness of our age with understanding that can only come from the wisdom that applied spirituality, also known as spiritual intelligence, can provide.
The gap referred to above is focused around how to transform knowledge of religion into intelligence, i.e. intelligent behavior, which, according to Ford (1994) requires “a motivated, skillful person whose biological and behavioral capabilities support relevant interactions with an environment that has the informational and material properties and resources needed to facilitate (or at least permit) goal attainment”(p.203). For Muslim youth in development, rather than those goals that they might aspire to given personal tastes and affinities, goal attainment in a general sense can refer to their healthy development to adulthood and the subsequent attainment of positive life outcomes. Spiritually, this might refer to the notion of ‘ultimate success,’ i.e. success on a worldly as well as heavenly level, the latter often referred to as paradise or proximity to God. Such success requires a life lived in voluntary, conscious surrender to God’s will and commands. The question before us, therefore, is how to transfer knowledge of religion to young people in a manner that cultivates spiritual intelligence, or the ability to apply, manifest, and embody spiritual resources, values, and qualities to enhance daily functioning and wellbeing (Amram and Dryer, 2007).
Along these lines, we must identify a general process that can be applied to obtain the desired goal of the transformation of knowledge into intelligence behavior. Morris (2005), from his lifelong study of the spiritual life and works of the great Muslim saint, Ibn ‘Arabi, describes the complex process of developing spiritual intelligence into three general phases: experience, reflection and right action. Specifically, he states that:
“…the heart’s distinctive activity of ‘reflection’….refers to two equally indispensable aspects of that universal process of spiritual intelligence. First it points to the complex intellectual and spiritual processes of ‘remembering God (dhikr Allah)’ – to what the Qur’an variously refers to, on every page, as our seeking, looking, probing, thinking, understanding, pondering, contemplating, recalling – all so that we might come to recognize the divine Source and meaning of those phenomena, that task which is our distinctively human capacity, finality and responsibility. Secondly, it alludes to the ongoing practical processes and actions of purification and spiritual discipline, to the often painful task of polishing the mirror of the heart, so that through these trials and lessons it can eventually become a true and effective reflection of each of the divine qualities, of the “Most Beautiful Names” (p.2).”
The process of reflection, therefore, is that stage where experience and knowledge meet, interact and result in a more refined end product, namely, right action or the manifestation of the more refined human being, also known in Islamic terminology as ihsan. Thus, spiritual intelligence is the application of spirituality into right action, the nexus of experience and knowledge, mediated by the human being’s capacity for meditation, contemplation and meaning making culminating in manifested behavior worthy of God’s pleasure. The missing ‘link’ previously mentioned, therefore, is addressed by way of a holistic process that makes use of the entire human being – body, mind and soul – to engage in the development of spiritual intelligence.
It begins with how a person experiences life through the world of the senses. In an effort to make meaning of what is seen, heard, felt, smelled and tasted, the experiences are filtered through the lens of ‘ultimate concerns’ (Emmons, 1999), whereby reflection is applied. The reflective process is guided by way of right knowledge delivered through the medium of the spiritual or religious teacher or guide. Reflection on the experience makes use of knowledge, discourse, reason, meditation, contemplation and prayer, and through the application of these tools, meaning of the experience is arrived at by the individual. Once meaning has been arrived at, the experience becomes internalized or integrated into the individual’s makeup, influencing future action based on the notion of truth put forth by the guide in the form of right knowledge. Thus, right action results, reflective of the right knowledge provided by the guide and confirmed through the experience of the individual.
This transformative, experiential learning cycle is exactly that, a process of application of spiritual knowledge into right action resulting from experience and deep, guided reflection. Providing an experience alone does not create learning per se. The learning comes from the thoughts and ideas that flow as a result of the experience (Boyd 2001), which is achieved through the various processes that occur in the reflection stage. For example, in the context of youth work, between a youth worker and a young person, the learning is two-way and shared. In the youth work context, unlike other formal educational arrangements, the youth worker and young person learn from one another. Learning is not one directional but a process of sharing and mutual benefit. Together, the worker and young person share experiences and engage in a process of guided mutual reflection and understanding thus allowing for mutual growth. Youth workers, therefore, must know how to use experiences with youth to create ongoing learning and values development. This is a conscious "learn by doing" experiential process; the youths’ ongoing contact with the youth worker allows for the establishment and nurturing of this special kind of developmental relationship.
In the case of spiritual intelligence development, the key missing link, therefore, is addressed. The gap between the young person’s worldly experiences and the spiritual or religious knowledge that adults so much wish for youth to acquire is met. The process fully validates the experiences of young people, no matter how mundane or materialistic adults may think them to be, while at the same time applying spiritual knowledge in an effective manner through the spiritual resources reflected in the process of guided reflection and meaning making.
Rather than starting with religious knowledge and transferring it solely in a closed, classroom environment where young people are essentially removed from their everyday settings, the development of spiritual intelligence in the abovementioned manner can improve the facilitation of spiritual understanding and deeper meaning of the everyday. This can help young people to better understand the sacredness in everything they do and experience, making the oneness of God (tawhid) a living reality, rather than a static book-rendered classroom subject.
In this process is the development of spiritual intelligence, and the need for it. Without it, young people cannot connect their lives and the events taking place around them to anything greater and more meaningful; they cannot see the wholeness of life and how they and what they do fits into it. Without spiritual intelligence, it is difficult for young people to strive for ‘ultimate success’ while at the same time live in the world with a fully present heart and mind, understanding both the temporal and eternal significance of every moment in life. The author is thus convinced that the missing link is spiritual intelligence.
Remembrance, Recognition and Realization
Spiritual intelligence, from an Islamic approach can be understood or described as ‘discernment resulting in right action,’ or the ability to comprehend the spiritual reality and thus deeper meaning behind the outward form, and to act accordingly based on that realization. Discernment is what allows us to see with the inner eye of the heart, and to go beyond the physical eye that is limited to the world of form and structure. Intelligence implies action, not merely having knowledge but applying it in a manner that leads to greater well-being for the individual and others. That is why intelligence is often defined or alluded to as problem-solving, and why spiritual intelligence does not stop at merely ‘being spiritual’ or having a certain spiritual inclination or worldview.
Spiritual intelligence as discernment is not limited to extra-sensory experiences, mystical states or special, transcendental meditative abilities, either, for these imply something other than everyday experience. Rather, spiritual intelligence from the Islamic viewpoint is the ability to ‘see’ the spiritual in the mundane and to experience the Divine Hand at work in even the most habitual of acts. It is the ability to discern reality more holistically and to peer beyond the surface and toward the essence of matters.
Along these lines, we can refer to the famous Hadith of Gabriel, and to the Prophet Muhammad’s (SAW) description of the term ihsan as “worshipping Allah as though you are seeing Him, and while you see Him not yet truly He sees you.” This description implies excellence resulting from witnessing, which is why ihsan is often defined as spiritual excellence, as a result of consciousness of Allah at all times and in all matters. In this, there is the implication that spirituality is not relegated to exceptional mystical states or experiences, but every moment of ordinary life. Spirituality in this way is not a form of escapism to another realm of existence but rather a deeper knowing and recognition of the reality that exists before us at all times. The spiritually intelligent, therefore, are those that are conscious of and can see the Divine hand at work in every aspect of life, sometimes referred to as theophany or Divine manifestation in the form of Allah’s Names and Attributes.
Those who believe everything to be created by God see Him in everything.
They find comfort in regarding the Creator and not His creation.
All problems stem from the illusion that created things hold the ultimate power. -Al-Nuri, "The Kashf al-Mahjub"
The spiritually intelligent use this insight and ability to achieve excellence in their deeds and do not discriminate between ‘spiritual’ acts and ‘worldly’ acts, but realize that the two are at play simultaneously in a paralleled harmony and unity of existence. Continuous remembrance of God allows us to recognize Him everywhere, resulting in realization of this Truth.
Tuesday, June 16, 2009
Troubles and Terrors....
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”
Friday, June 05, 2009
When God's Decree Becomes Your Pleasure...
When God’s decree becomes your pleasure, you become a willing slave, not because of burdening yourself, not on account of recompense, but by virtue of the nature now so pure that wherever divine edict may take you, living and dying will appear the same. You live for God, not for riches; you die for God, not from fear or pain.
- Rumi
- Rumi
Attributes and Essence
Everyone can see the effects of God's mercy. But who, except God himself, understands the essence of his mercy? Most people cannot understand the essence of any of God's attributes; they only know his attributes through their effects -- and also through analogy.
- Rumi
- Rumi
Wednesday, May 27, 2009
Saiyyidina Ali's Mathematical Brilliance
DIVIDING 17 CAMELS
A person was about to die, and before dying he wrote his Will which went as follows:
"I have 17 Camels, and I have three sons. Divide my Camels in such a way that my eldest son gets half of them, the second one gets 1/3rd of the total and my youngest son gets 1/9th of the total number of Camels."
After his death when the relatives read his will they got extremely perplexed and said to each other that how can we divide 17 camels like this.
So after a long hard thought they decided that there was only one man in Arabia who could help them: "Imam Ali (AS)."
So they all came to the door of Imam Ali (AS) and put forward their problem.
Imam Ali (AS) said, "Ok, I will divide the camels as per the man's will."
Imam Ali (AS) said, "I will lend one of my camels to the total which makes it 18 (17+1=18), now lets divide as per his will."
The eldest son gets 1/2 of 18 = 9
The second one gets 1/3 of 18 = 6
The youngest gets 1/9 of 18 = 2
Now the total number of camels = 17 (9+6+2=17)
Then Imam Ali (AS) said, "Now I will take my Camel back."
A person was about to die, and before dying he wrote his Will which went as follows:
"I have 17 Camels, and I have three sons. Divide my Camels in such a way that my eldest son gets half of them, the second one gets 1/3rd of the total and my youngest son gets 1/9th of the total number of Camels."
After his death when the relatives read his will they got extremely perplexed and said to each other that how can we divide 17 camels like this.
So after a long hard thought they decided that there was only one man in Arabia who could help them: "Imam Ali (AS)."
So they all came to the door of Imam Ali (AS) and put forward their problem.
Imam Ali (AS) said, "Ok, I will divide the camels as per the man's will."
Imam Ali (AS) said, "I will lend one of my camels to the total which makes it 18 (17+1=18), now lets divide as per his will."
The eldest son gets 1/2 of 18 = 9
The second one gets 1/3 of 18 = 6
The youngest gets 1/9 of 18 = 2
Now the total number of camels = 17 (9+6+2=17)
Then Imam Ali (AS) said, "Now I will take my Camel back."
Friday, May 15, 2009
Islam is a State of Being
The word "Islamic" does not really exist. It denotes or implies "coming from Islam" as though "Islam" were a time, place or thing. It is not. It is a State - of being at Peace with God, and you are either in it, or you are not. The word "Islam" is simply the command, in Arabic, to Surrender.
- Ali Ansari
- Ali Ansari
Friday, May 08, 2009
Outward Conformity and Inward Reality
It may be true that there are levels of outward understanding and compliance with outward conformity that can and should be observed by common people in their daily lives. But to deny the proven and accepted inward realities of life and religion is simply to deny the self any opportunity to realize and truly know God. And truly knowing and glorifying God is our primary responsibility. If that is not fulfilled, of what use is the fulfillment of all of the outward observations except for the benefits of conformity, and to be in the good graces of men and society. And that is truly the association of partners with Allah and a carryover of the basic ignorance of tribalism that has led to the degeneration of the lofty teachings of Divine revelation
and which that very revelation was sent to correct.
- Ali Ansari
and which that very revelation was sent to correct.
- Ali Ansari
Being born into Islam does not mean being born into Surrender...
Being born into Islam does not mean being born into Surrender. The influences of Muslim parents on their children to become "good" Muslims are exactly the same as the influences of any parents anywhere to have their children succeed in the skills of their particular society. So there remains in the soul of the child the desire to manifest, and the sense of rebellion that wants to make the right decisions based upon true experience, and not upon the acquired experience provided by parents, education and society....
...True Surrender must be discovered, realized and accepted by each individual through the process of a quest for true self-understanding. This process was, is and has been preserved by them who seek it. And they are those who have heard and follow true guidance. They are not satisfied with the outward life of picking up a book, reading it, and proclaiming themselves knowledgeable. They realize that there is and must be more to life than simply learning how to compete, succeed and excel in the outward goals of material acquisition.
- Ali Ansari
Is this what our youth are telling us? That they are merely rebelling for more genuine experiences? That they want to know -- and true knowing means through experience -- who they are? Does that mean that we -- adults -- are not providing them with the genuine knowledge and experiences they need to learn about who they are and who Allah is? The amazing thing is that this is confirmed by everything we know in youth development. Young people WILL develop, they will discover themselves, whether we like it or not, for that is the way Allah has programmed the human being and his/her life in this world. The question for us is, how will they do it? If we are truly guiding them, then we will provide them with the authentic knowledge, nurture, experiences, support and opportunities to discover who they REALLY are according to their fitra and human potential. Or, we can let them go and allow the streets, media and their oft-ignorant peers to provide them with the experiences and pathways for 'development.' It's simply a matter of guiding them to know Allah by His Mercy, or by His Wrath, and the ultimate responsibility and burden of what results will be on us.
Forcing young people to 'be Muslim' according to some superficial picture is not the same as teaching a young person what it means to live in surrender to the Creator. This is where our current educational process is wrong, beginning from the family all the way through the formal education system. We choose to 'inculcate' rather than educate. True education, as my teacher taught me, is about understanding through knowing, and it touches on every aspect of life, confirmed through the Book and the Way of the Prophet (SAW). This is a far cry from the forced instruction that our children go through on a daily basis in the so-called education system.
Until we understand this, the difference between 'being a Muslim' and living in true surrender will remain hidden and our young people will continue to cry for attention through rebelliousness and anti-social behavior.
...True Surrender must be discovered, realized and accepted by each individual through the process of a quest for true self-understanding. This process was, is and has been preserved by them who seek it. And they are those who have heard and follow true guidance. They are not satisfied with the outward life of picking up a book, reading it, and proclaiming themselves knowledgeable. They realize that there is and must be more to life than simply learning how to compete, succeed and excel in the outward goals of material acquisition.
- Ali Ansari
Is this what our youth are telling us? That they are merely rebelling for more genuine experiences? That they want to know -- and true knowing means through experience -- who they are? Does that mean that we -- adults -- are not providing them with the genuine knowledge and experiences they need to learn about who they are and who Allah is? The amazing thing is that this is confirmed by everything we know in youth development. Young people WILL develop, they will discover themselves, whether we like it or not, for that is the way Allah has programmed the human being and his/her life in this world. The question for us is, how will they do it? If we are truly guiding them, then we will provide them with the authentic knowledge, nurture, experiences, support and opportunities to discover who they REALLY are according to their fitra and human potential. Or, we can let them go and allow the streets, media and their oft-ignorant peers to provide them with the experiences and pathways for 'development.' It's simply a matter of guiding them to know Allah by His Mercy, or by His Wrath, and the ultimate responsibility and burden of what results will be on us.
Forcing young people to 'be Muslim' according to some superficial picture is not the same as teaching a young person what it means to live in surrender to the Creator. This is where our current educational process is wrong, beginning from the family all the way through the formal education system. We choose to 'inculcate' rather than educate. True education, as my teacher taught me, is about understanding through knowing, and it touches on every aspect of life, confirmed through the Book and the Way of the Prophet (SAW). This is a far cry from the forced instruction that our children go through on a daily basis in the so-called education system.
Until we understand this, the difference between 'being a Muslim' and living in true surrender will remain hidden and our young people will continue to cry for attention through rebelliousness and anti-social behavior.
On Knowing Reality
Prayer of the Prophet
- Ali Ansari
"O Allah! Show me all things as they are."
"Allahumma, Ara`ani kullu shay`in kama hiya"
This is the constant heart prayer of the true gnostic and the vocal expression of the essence of the endless, ongoing quest.
To know, see, and be in reality at all times is, at least, to be free from the trap of our mental perceptions and it can be done, or at least asked for. This prayer, even though ongoing, is answerable, and here's how I feel the answer.
"Things as they are" are never as they seem. We are asking for a direct vision of reality. This certainly implies its possibility. And if the certainty is not granted immediately upon request, it implies the presence of veils, which are also part of the reality, and which must become known and recognized in order to be removed. So now we must accept the reality of "veils".
The removal of veils implies the removal of the visual impedances held in the outer, central and deeper regions of the hearts by incorrect or unreal beliefs in "other than" Allah, which are the results of and cause our personal distortions of reality. Distortions in perception are not changes in reality but misguided interpretations, incorrect assumptions and understandings that keep us "out of touch" with it. The singular "cure" for this is the seeking and following of guidance. This search for and following of guidance is called 'sulook', or 'traveling', or 'walking'. It is the long-honored process of self-education in the approach to reality, or on the pathway to God, as we like to say.
What is Reality? Reality can never be what we "think" it is simply because by the time we get a "mental" fix on it, it has changed and we are left with a flash picture, like a photograph. Our perception of reality is made up for the most part of photos in archive, and the only way we can ever get through it is to posit the existence of a transcendent, objective truth, a goal, and approach it. Otherwise we are left collecting pictures of ourselves, wading through our own archives, destroying pictures. That's why the Zen people teach the phrase, "Zen mind, beginner's mind", because every moment is a new beginning.
How, then, can we "trust" anything? You might well ask.
Reality is quite reliable on its own and neither asks of us nor needs of us any mental participation. It obviously does not exclude such, but the results of mental participation become "reality" too, "our contribution", so to speak. Hence the confusion and difficulty in distinguishing between what is "really" true, and what is just true for a moment. The mind is based on attainment, but the soul is already established in the love of God. Shifting our focus from one to the other is the process of the journey. Self-acceptance (Surrender to the reality of Soul) is what dissolves the illusion of conceptual self. It simply melts in its own reality. "I see who I am and surrender to that", is the first step of "seeing things as the are". Then we come to understand the phrase "The world is but a reflection of how we see ourselves in it."
Mental purification (God-realization through remembrance exercise) is the means and goal of Islamic Healing. So we start in our minds, positing the existence of God, the Divine Being from Whom and by Whom all things emanate. Then we investigate what religions and spiritual paths have to say about such a being. Upon conclusion that such a being exists, we set about our search for means of discovery. And soon we discover the heart of the matter, ourselves. When we realized that the depth of the secrets of reality lies within our own beings, we also realize what lies within the depths of other beings and we set out on our journey in earnest, to be healed and educated by others, and to thereby bring healing and education to others.
This necessity and quest for self-understanding is what brings humanity together. We approach those in whom we feel the healing energy and wisdom of truth, peace, love and, and while discovering them on our paths, we ourselves are discovered by others on a similar quest....
- Ali Ansari
"O Allah! Show me all things as they are."
"Allahumma, Ara`ani kullu shay`in kama hiya"
This is the constant heart prayer of the true gnostic and the vocal expression of the essence of the endless, ongoing quest.
To know, see, and be in reality at all times is, at least, to be free from the trap of our mental perceptions and it can be done, or at least asked for. This prayer, even though ongoing, is answerable, and here's how I feel the answer.
"Things as they are" are never as they seem. We are asking for a direct vision of reality. This certainly implies its possibility. And if the certainty is not granted immediately upon request, it implies the presence of veils, which are also part of the reality, and which must become known and recognized in order to be removed. So now we must accept the reality of "veils".
The removal of veils implies the removal of the visual impedances held in the outer, central and deeper regions of the hearts by incorrect or unreal beliefs in "other than" Allah, which are the results of and cause our personal distortions of reality. Distortions in perception are not changes in reality but misguided interpretations, incorrect assumptions and understandings that keep us "out of touch" with it. The singular "cure" for this is the seeking and following of guidance. This search for and following of guidance is called 'sulook', or 'traveling', or 'walking'. It is the long-honored process of self-education in the approach to reality, or on the pathway to God, as we like to say.
What is Reality? Reality can never be what we "think" it is simply because by the time we get a "mental" fix on it, it has changed and we are left with a flash picture, like a photograph. Our perception of reality is made up for the most part of photos in archive, and the only way we can ever get through it is to posit the existence of a transcendent, objective truth, a goal, and approach it. Otherwise we are left collecting pictures of ourselves, wading through our own archives, destroying pictures. That's why the Zen people teach the phrase, "Zen mind, beginner's mind", because every moment is a new beginning.
How, then, can we "trust" anything? You might well ask.
Reality is quite reliable on its own and neither asks of us nor needs of us any mental participation. It obviously does not exclude such, but the results of mental participation become "reality" too, "our contribution", so to speak. Hence the confusion and difficulty in distinguishing between what is "really" true, and what is just true for a moment. The mind is based on attainment, but the soul is already established in the love of God. Shifting our focus from one to the other is the process of the journey. Self-acceptance (Surrender to the reality of Soul) is what dissolves the illusion of conceptual self. It simply melts in its own reality. "I see who I am and surrender to that", is the first step of "seeing things as the are". Then we come to understand the phrase "The world is but a reflection of how we see ourselves in it."
Mental purification (God-realization through remembrance exercise) is the means and goal of Islamic Healing. So we start in our minds, positing the existence of God, the Divine Being from Whom and by Whom all things emanate. Then we investigate what religions and spiritual paths have to say about such a being. Upon conclusion that such a being exists, we set about our search for means of discovery. And soon we discover the heart of the matter, ourselves. When we realized that the depth of the secrets of reality lies within our own beings, we also realize what lies within the depths of other beings and we set out on our journey in earnest, to be healed and educated by others, and to thereby bring healing and education to others.
This necessity and quest for self-understanding is what brings humanity together. We approach those in whom we feel the healing energy and wisdom of truth, peace, love and, and while discovering them on our paths, we ourselves are discovered by others on a similar quest....
Thursday, April 30, 2009
New Sa'udi-Wahhabi Crime in Medina
Riyadh - In keeping up with their war against Sunni Muslims, the Sa'udi usurpers of al-Haramayn chose to impose a wall around Jannat al-Baqi, the blessed cemetery of Medina, thus preventing Muslims from visiting and supplicating by the graves of the Family of Muhammad, the Fatimid Imams of Bani Hashim, of Imam Hassan the son of Ali son of Fatimah, daughter of Rasul-Ullah, of his nephew Imam Zaynu-l-'Abidin, of his son Imam Muhammd, surnamed the Wider of Sciences by Imam as-Shafi'i, of His son Imam Ja'far as-Sadiq who gave his silsilah from 'Ali to Imam Abu Hanifah, and by the graves of the Outstanding Companions who were buried in Medina and honored by the Salaf.
According to al-Alam TV, the known theologian of Bahrein Abdul-Azim Al-Muhtada said that this is a further step in the path of disrespect and insolence toward the Family of the Prophet Muhammad and his Companions. All this continues as the Saudi monarchy goes on supporting the evil cult of the pseudo-Salafi Wahhabis.
- Istituto Culturale della Comunita' Islamica Italiana
According to al-Alam TV, the known theologian of Bahrein Abdul-Azim Al-Muhtada said that this is a further step in the path of disrespect and insolence toward the Family of the Prophet Muhammad and his Companions. All this continues as the Saudi monarchy goes on supporting the evil cult of the pseudo-Salafi Wahhabis.
- Istituto Culturale della Comunita' Islamica Italiana
Sunday, April 19, 2009
Feeling Overwhelmed is Part of Allah's Plan
Sometimes the feeling of being overwhelmed overwhelms us. We feel like we are drowning -- so many things that have to get done and so little time. Promises we have made, deadlines to keep and the desperation in our minds of, 'how the heck am I going to do all this?' But the amazing thing is that somehow, it always gets done. Why? Because all these things are also from Allah and part of His plan. He only sends them our way because He knows we CAN get them done, and He makes sure that they do get done -- usually in ways that we never could have imagined -- just like the Qur'an tells us (i.e. Ayat seribu dinar). Trust and surrender -- then do the work that needs to be done. These are the words of wisdom that one great teacher spoke that must be referred to at such moments.
That does not mean, however, that we should not from time to time be afraid to say 'no thanks' to people that ask us to do things. We also have to be fair and just to ourselves and those who we have already made commitments to, along with those who have rights over us such as our families and the like. I guess, in the end, this is the delicate balance of life that we must maintain with constant hope and prayer. It's just another sign of how dependent we are on our Lord every moment of every day.
That does not mean, however, that we should not from time to time be afraid to say 'no thanks' to people that ask us to do things. We also have to be fair and just to ourselves and those who we have already made commitments to, along with those who have rights over us such as our families and the like. I guess, in the end, this is the delicate balance of life that we must maintain with constant hope and prayer. It's just another sign of how dependent we are on our Lord every moment of every day.
The Blessing of Helping
Alhamdulillah, Allah truly works in mysterious ways. I am often reminded of the gift of Islam by the fact that for no reason that I can think of, I am asked to help someone in some small way - whether it be helping a friend get through a trying time, helping a colleague at work, or helping a fellow Muslim make sense of what Allah has created for them. What we often don't realize I think is that blessings come in the opportunities that Allah gives us to serve Him. So it's not only the more 'obvious' blessings of our daily rizq, our families, our health, our means of livelihood and the like, but that Allah would send someone in need to our door. The opportunity of helping a child that calls on us for assistance, whether it be a child of our own or that of someone else, for instance.
I cannot begin to count the number of times I have - may Allah forgive me - rolled my eyes at being 'troubled' by someone coming to me in need of something. What a tragic mistake on my part! Such incidences are wonderful opportunities to truly put our role as 'servant' to the test. We must always see such incidences as blessings -- Allah has honored us by using us as a tool for His mercy and assistance of another of His creatures. How great is that? But if it is so, I wonder, why is it so hard for us to see it that way? Why, for example, would I even consider 'rolling my eyes' at someone in need, no matter how small that need is? These are some of the things that trouble me about me. It is 'the work' that I need to do. Thank God Almighty I am still alive to be able to do it.
I cannot begin to count the number of times I have - may Allah forgive me - rolled my eyes at being 'troubled' by someone coming to me in need of something. What a tragic mistake on my part! Such incidences are wonderful opportunities to truly put our role as 'servant' to the test. We must always see such incidences as blessings -- Allah has honored us by using us as a tool for His mercy and assistance of another of His creatures. How great is that? But if it is so, I wonder, why is it so hard for us to see it that way? Why, for example, would I even consider 'rolling my eyes' at someone in need, no matter how small that need is? These are some of the things that trouble me about me. It is 'the work' that I need to do. Thank God Almighty I am still alive to be able to do it.
Subscribe to:
Posts (Atom)