Many have been led astray by the Qur’an:
by clinging to that rope many have fallen into the well.
There is no fault in the rope, O perverse man,
for it was you who had no desire to reach the top.
Moulana Jalal din Rumi (Masnavi 3.4210-11)
Monday, December 19, 2011
Friday, November 25, 2011
Love is pouring tea of make believe
Love is stirring my cup of storm,
Pouring tea of make believe -
That love can change my everything,
That love will lure you back to me.
Love is stirring my cup of storm,
Serving tea of make believe -
That right and good shall always prevail,
Through tempest snow, through rain and hail.
Love is stirring my cup of storm,
Making tea of make believe -
That Love is watching over us
Since the day we breathe our first.
Love is stirring my cup of storm,
Pouring tea of make believe -
That Love made reign His kingdom be
If only mankind would still believe.
Another night that I am unable to sleep, sunshine. This time, Love is stirring my cup of storm, and perhaps by recording this little prose, Love shall calm the waters of my soul, and gently rest my soul to sleep. How can I say this, without appearing impolite or ungrateful - Please, Love.... I need my sleep!
wa min Allah at-taufiq.
Love is stirring my cup of storm,
Pouring tea of make believe -
That love can change my everything,
That love will lure you back to me.
Love is stirring my cup of storm,
Serving tea of make believe -
That right and good shall always prevail,
Through tempest snow, through rain and hail.
Love is stirring my cup of storm,
Making tea of make believe -
That Love is watching over us
Since the day we breathe our first.
Love is stirring my cup of storm,
Pouring tea of make believe -
That Love made reign His kingdom be
If only mankind would still believe.
Another night that I am unable to sleep, sunshine. This time, Love is stirring my cup of storm, and perhaps by recording this little prose, Love shall calm the waters of my soul, and gently rest my soul to sleep. How can I say this, without appearing impolite or ungrateful - Please, Love.... I need my sleep!
wa min Allah at-taufiq.
Would you that spangle of Existence spend
About THE SECRET-quick about it, Friend!
A Hair perhaps divides the False and True-
And upon what, prithee, may life depend?
A Hair perhaps divides the False and True;
Yes; and a single Alif were the clue-
Could you but find it-to the Treasure-house,
And peradventure to THE MASTER too;
Whose secret Presence, through Creation's veins
Running Quicksilver-like eludes your pains;
Taking all shapes from Mah to Mahi; and
They change and perish all-but HE remains;
~ Omar Khayyam
About THE SECRET-quick about it, Friend!
A Hair perhaps divides the False and True-
And upon what, prithee, may life depend?
A Hair perhaps divides the False and True;
Yes; and a single Alif were the clue-
Could you but find it-to the Treasure-house,
And peradventure to THE MASTER too;
Whose secret Presence, through Creation's veins
Running Quicksilver-like eludes your pains;
Taking all shapes from Mah to Mahi; and
They change and perish all-but HE remains;
~ Omar Khayyam
When the young traveler got off the boat, they saw that he looked wise, devout and humble that there was only one place at which he could possibly stay.
They deposited his luggage at the monastery. There the youth was made welcome by the pious community.
One day the head of the community said to the youth:
‘Would you please sweep the rubbish away from the mosque?’
That was the last they saw of him. All were puzzled, but decided that he had no aptitude for work.
But next day, one of the servants of the community happened to catch sight of the youth, and stopped him.
‘It was foolish of you to go off like that,’ he remarked. ‘Don’t you know that it is only by service that you climb the ladder?’
At this the youth wept.
‘Oh my friend,’ he cried, ‘what could I do? I looked around and the place was spotless. I therefore concluded that the head of the community was referring to me! I removed myself so that the place should remain pure and spotless.’
They deposited his luggage at the monastery. There the youth was made welcome by the pious community.
One day the head of the community said to the youth:
‘Would you please sweep the rubbish away from the mosque?’
That was the last they saw of him. All were puzzled, but decided that he had no aptitude for work.
But next day, one of the servants of the community happened to catch sight of the youth, and stopped him.
‘It was foolish of you to go off like that,’ he remarked. ‘Don’t you know that it is only by service that you climb the ladder?’
At this the youth wept.
‘Oh my friend,’ he cried, ‘what could I do? I looked around and the place was spotless. I therefore concluded that the head of the community was referring to me! I removed myself so that the place should remain pure and spotless.’
The "Soul - Bird"
Equating the human soul with a bird is found in myth and mystical literature all over the world. From Hallaj to Sanai and Rumi, Persian mystical poetry has used the symbol of Bird, beautifully. The human soul, like a bird can choose to remain caged in this perishable world or fly towards Liberation. Ibn Sinna (Avicenna) used this motif and Ghazali wrote the Risalat at-tayr, “Treatise on the Birds”. The nightingale of Sufi poetry, yearning for the rose, singing night and day of its unfulfilled longing and union, suffering without complain the sting of its thorns - is the soul longing for eternal beauty. It is this longing that inspires the soul bird to sing. Longing is the most creative state that the soul can reach.
Rumi often spoke of the soul as a white falcon, exiled amidst the black crows, or a nightingale in the company of ravens. Rumi’s pun on the word falcon or baz, which in Persian also means “to come back”, refers to the baz’s desire to come back to its Lord and Master.
However the symbol of the soul bird’s jouney to is final abode is ingenuously developed by Attar - the master story teller of Iran, in his epic poem, Mantiq u-tayr, “The Birds’ Conversation”, also known as “The Conference of the Birds”. Fariduddin “Attar” (= seller of essence and scents), a druggist by profession, is considered by many as the greatest of the Mathnavi writers of Persian mystical poetry after Rumi. He was born in Nishapur (north-eastern Iran) and died there most likely in 1221 C.E. The idea of traveling and ascension towards the spiritual home, so dear to the mystics of Islam, found its most poetic expression in Attar’s poetry. The Mantiq u-tayr was modeled on the, Risalat ut-Tayr, Treatise on the Birds composed half a century earlier by another Sufi master, Ahmad Ghazali (d. 1126 CE).
“The Conference of the Birds” revolves around the decision of the birds of the world to embark on a journey to seek out their king, the Simurgh - their debilitating doubts and fears, and the knowing counsel of their leader Hoopoe. Each bird falters in turn, whereupon their leader urges them on with parables and exemplary stories, including numerous references to some of the early Muslim mystics such as Rabi’a al-’Adawiyya, Abu Sa’id ibn Abi’l-Khair, Mansur al-Hallaj and Shibli. The different birds represent the different personality types among humans as well as the complex characteristics that make up the human individual.
In these 4500 couplets, Attar speaks to all of us - to our inner being. We are all born with wings, but few of us discover them in our lifetime. Wings to fly back to our home - the abode of the mystical Simurgh - the Lord of all Birds, who lives on the world encircling mountain of Kaf. This journey ultimately is the soul’s progression towards inner perfection.
The different stages along this spiritual journey, which may take a different sequence in different individuals, are symbolized by Attar as seven valleys. Perhaps the series of valleys are used to denote that this journey is not that of a single ascension. It occurs in stages, and once you crossed one valley, you find yourself at the bottom of another. Valleys can be both enchanting and entrapping and the wayfarer may be tempted to linger on or get trapped in one of them. These seven valleys may be interpreted as follows:
The valley of Longing and Searching: The longing and searching of all creatures, who unknown to themselves, long for their original home. It is the strange yearning that overcomes some of us when we listen to beautiful music or behold Natures’ beauty - its mountains and valleys, oceans and springs…… It is this longing that drives us from one desire to another. Not knowing what it is that will quench our thirst once and for all
the valley of Love: The all consuming Love which purifies and the lover is regenerated and altered by it to such an extent that his very being undergoes a change - his every fiber purified, raised to a higher state, resonating to a higher tune. True loving surrender, irrespective of religious tradition, reputation, name or fame, like the Love of Majnu for Laila.
The valley of intuitive Knowledge: Also known as the wisdom of the heart, marifa or gnosis, this is direct revelation of the truth as apposed to ‘ilm‘ or discursive knowledge.This revelation leads to detachment from all things perishable (valley of Detachment) and the realization of the unity of all existence (valley of Unity) - of both the phenomenal and the causative world. All opposites melt, everything is renounced and everything is unified. All forms merge into one singular Essence.
According to Jami, ‘ Unification consist in unifying the heart, that is, purifying it and denuding it of all attachment to all things other then “The Truth”, including not only desire and will but also knowledge and intelligence’. These valley or state leads to the valley of Bewilderment, this is the long dark night of the soul - a state of perpetual sadness, and consuming desire - the agony of being in Love but not knowing with whom.
Finally in the valley of Poverty and Annihilation ,
the thirsty birds who undertook the painful journey in the search of Simurgh realize that they themselves - si murgh (= thirty birds in Persian) are the Simurgh. The story thus ends with one of the most inventive puns in Persian mystical poetry. This is the ultimate sought after state of fana - the nullification of the mystic in the divine presence when the seeker finds his way into the ocean of his own soul, all longing ends. However, this is not the end. When the soul has finished its journey to God, the journey in God begins - the state that the Sufis call baqa i.e. the absorption and abiding life in God. Here the soul traverses ever new depths of the fathomless, divine being - which no tongue can describe. Referring to this state Ghazali says ‘When I saw the rays of that sun, I was swept out of existence. Water flowed back to water’. The water drop finally falls back into the ocean, and the mortal form of the moth is reduced to smoke and ash in his Beloved flame’s embrace. It is the the moksha of the soul-bird which has finally returned Home.
Rumi often spoke of the soul as a white falcon, exiled amidst the black crows, or a nightingale in the company of ravens. Rumi’s pun on the word falcon or baz, which in Persian also means “to come back”, refers to the baz’s desire to come back to its Lord and Master.
However the symbol of the soul bird’s jouney to is final abode is ingenuously developed by Attar - the master story teller of Iran, in his epic poem, Mantiq u-tayr, “The Birds’ Conversation”, also known as “The Conference of the Birds”. Fariduddin “Attar” (= seller of essence and scents), a druggist by profession, is considered by many as the greatest of the Mathnavi writers of Persian mystical poetry after Rumi. He was born in Nishapur (north-eastern Iran) and died there most likely in 1221 C.E. The idea of traveling and ascension towards the spiritual home, so dear to the mystics of Islam, found its most poetic expression in Attar’s poetry. The Mantiq u-tayr was modeled on the, Risalat ut-Tayr, Treatise on the Birds composed half a century earlier by another Sufi master, Ahmad Ghazali (d. 1126 CE).
“The Conference of the Birds” revolves around the decision of the birds of the world to embark on a journey to seek out their king, the Simurgh - their debilitating doubts and fears, and the knowing counsel of their leader Hoopoe. Each bird falters in turn, whereupon their leader urges them on with parables and exemplary stories, including numerous references to some of the early Muslim mystics such as Rabi’a al-’Adawiyya, Abu Sa’id ibn Abi’l-Khair, Mansur al-Hallaj and Shibli. The different birds represent the different personality types among humans as well as the complex characteristics that make up the human individual.
In these 4500 couplets, Attar speaks to all of us - to our inner being. We are all born with wings, but few of us discover them in our lifetime. Wings to fly back to our home - the abode of the mystical Simurgh - the Lord of all Birds, who lives on the world encircling mountain of Kaf. This journey ultimately is the soul’s progression towards inner perfection.
The different stages along this spiritual journey, which may take a different sequence in different individuals, are symbolized by Attar as seven valleys. Perhaps the series of valleys are used to denote that this journey is not that of a single ascension. It occurs in stages, and once you crossed one valley, you find yourself at the bottom of another. Valleys can be both enchanting and entrapping and the wayfarer may be tempted to linger on or get trapped in one of them. These seven valleys may be interpreted as follows:
The valley of Longing and Searching: The longing and searching of all creatures, who unknown to themselves, long for their original home. It is the strange yearning that overcomes some of us when we listen to beautiful music or behold Natures’ beauty - its mountains and valleys, oceans and springs…… It is this longing that drives us from one desire to another. Not knowing what it is that will quench our thirst once and for all
the valley of Love: The all consuming Love which purifies and the lover is regenerated and altered by it to such an extent that his very being undergoes a change - his every fiber purified, raised to a higher state, resonating to a higher tune. True loving surrender, irrespective of religious tradition, reputation, name or fame, like the Love of Majnu for Laila.
The valley of intuitive Knowledge: Also known as the wisdom of the heart, marifa or gnosis, this is direct revelation of the truth as apposed to ‘ilm‘ or discursive knowledge.This revelation leads to detachment from all things perishable (valley of Detachment) and the realization of the unity of all existence (valley of Unity) - of both the phenomenal and the causative world. All opposites melt, everything is renounced and everything is unified. All forms merge into one singular Essence.
According to Jami, ‘ Unification consist in unifying the heart, that is, purifying it and denuding it of all attachment to all things other then “The Truth”, including not only desire and will but also knowledge and intelligence’. These valley or state leads to the valley of Bewilderment, this is the long dark night of the soul - a state of perpetual sadness, and consuming desire - the agony of being in Love but not knowing with whom.
Finally in the valley of Poverty and Annihilation ,
the thirsty birds who undertook the painful journey in the search of Simurgh realize that they themselves - si murgh (= thirty birds in Persian) are the Simurgh. The story thus ends with one of the most inventive puns in Persian mystical poetry. This is the ultimate sought after state of fana - the nullification of the mystic in the divine presence when the seeker finds his way into the ocean of his own soul, all longing ends. However, this is not the end. When the soul has finished its journey to God, the journey in God begins - the state that the Sufis call baqa i.e. the absorption and abiding life in God. Here the soul traverses ever new depths of the fathomless, divine being - which no tongue can describe. Referring to this state Ghazali says ‘When I saw the rays of that sun, I was swept out of existence. Water flowed back to water’. The water drop finally falls back into the ocean, and the mortal form of the moth is reduced to smoke and ash in his Beloved flame’s embrace. It is the the moksha of the soul-bird which has finally returned Home.
Wednesday, November 23, 2011
Tuesday, November 22, 2011
Wednesday, November 16, 2011
When al-Hallâj was in prison, he was asked:
“What is love?”
He answered:
“You will see it today and tomorrow and the day after tomorrow.”
And that day they cut off his hands and feet, and the next day they put him on the gallows, and the third day they gave his ashes to the wind….
What al-Hallâj experienced publicly on the gallows of Baghdad, each lover comes to experience silently within her own heart and psyche, for
“Nothing is possible in love without death.”
“What is love?”
He answered:
“You will see it today and tomorrow and the day after tomorrow.”
And that day they cut off his hands and feet, and the next day they put him on the gallows, and the third day they gave his ashes to the wind….
What al-Hallâj experienced publicly on the gallows of Baghdad, each lover comes to experience silently within her own heart and psyche, for
“Nothing is possible in love without death.”
Tuesday, November 8, 2011
If you have the capacity to practice five things, you will never have to worry about being amongst the sinners again!
A man came to Ibrahim Ibn Adham (Rahimahullah), who was one of the scholars whose words were profound cures for the heart, and said:
“I have repeatedly transgressed against myself by commiting sin; give me something that will inhibit me from continuing like this?
So Ibrahim said: “If you have the capacity to practice five things, you will never have to worry about being amongst the sinners again.” The man was athirst for this admonition so he said: “Ibrahim give me these five things!” So he said:
“Firstly: If you want to disobey Allah*, then don’t eat anything from the provisions He facilitated for mankind!” The man was amazed at this comment and asked: “How can you say this Ibrahim while all of the provisions are from Allah?!” So he said: “Well if you know this, then how do you have the audacity to eat from His provision while you are disobedient to Him?!!” So the man said: “No, you’re right, we shouldn’t have! Give me the second one!”
So Ibrahim said: “Secondly: If you want to disobey Allah, then don’t live in His earth!” the man was amazed at this comment, more so than he was the first comment, so he said: “How can you say that Ibrahim when all of the earth belongs to Allah?!” So Ibrahim said: “If you know this, then how do you have the audacity to live in His earth while you are disobedient to Him?! The man said: “No, you’re right, we shouldn’t have! Give me the third one!”
So Ibrahim said: “Thirdly: If you want to disobey Allah, then choose a place to disobey Him, where He can’t see you!” The man said: “How can you say this Ibrahim, when Allah knows the secrets of the heart and what is hidden! He hears the crawling of an ant on a smooth boulder in the depths of the darkness of the night!” So Ibrahim said: “Well if you know this, then how can you have the audacity to disobey Him?!” He said “No, you’re right, we shouldn’t have! Give me the fourth one!”
So Ibrahim said: “Fourthly: If the angel of death comes to take your soul, say to him: “wait on taking my soul until a later time!” So the man said: “How can you say this Ibrahim when Allah says:
“When their appointed time comes it will not be delayed nor will it be hastened before its time” (Surah Al A’raf 7:24)
So Ibrahim said: “Well if you know this, then how can you expect to be successful at the time of your death when you are disobeying Allah?!” The man said: “Yes, you’re right, give me the fifth one!” So Ibrahim said: “Fifthly: When the Zabaaniyah i.e. the angels who guard the Hell Fire, come to escort you to the Hell Fire, then don’t go with them!” The man couldn’t handle the fifth one and started crying while he was saying: “Enough Ibrahim! Enough! I seek Allah’s forgiveness and turn to Him in repentance!” He remained steadfast on obedience to Allah until his demise.
Saturday, November 5, 2011
Maa’im be raah-e ‘eshq puyaan hame ‘omr
Vasl-e to be jedd o jahd juyaan hame ‘omr
Yek cheshm zadan khayaal-e to pish nazar
Behtar ke jamaal-e khubruyaan hame ‘omr
We have run on the path of love all our life,
We have searched with great force for union with You all our life.
To catch one glimpse of You is better for our sight
Than the beauty of earthly beauties all our life.
- Jami
Vasl-e to be jedd o jahd juyaan hame ‘omr
Yek cheshm zadan khayaal-e to pish nazar
Behtar ke jamaal-e khubruyaan hame ‘omr
We have run on the path of love all our life,
We have searched with great force for union with You all our life.
To catch one glimpse of You is better for our sight
Than the beauty of earthly beauties all our life.
- Jami
Sunday, October 16, 2011
Monday, October 10, 2011
Words of wisdom:
Be with Allah - By Shaykh Muhammad al-Yaqoubi
To all people involved in the Syrian and Arab revolutions; to political leaders struggling for their peoples and to all Muslims under oppression: This is the right time to come back to Allah, the time to repent and return to Him and the time to beseech Him; as this is the key to our relief and the means for us to be given the authority of our ancestors and be true heirs to them. "Who else will answer the call of the distress, lift hardships and appoint you as inheritors of the earth?" Everyone should know that adversities are results of our sins and that repentance is the way to remove them. We need to also remember that all things are under the power of Allah. We have to take action as He commanded us yet with reliance on Him and after returning to Him and believing that He is the only one who could benefit or harm us, not this man or that.
This was clearly stated by the Greatest Prophet, our master PBUH when he said, "You should Know that if all people tried to extend to you a favour, they would not be able to extend but what Allah predestined for you; and similarly, if all people tried to cause you any harm, they would not be able unless Allah predetermined it against you. So be with Allah through reliance, with His Decree through contentment with it; with His command by executing it and with His creation by having mercy on them. Do not let means and actions stop your belief that Allah is the Creator of the causes and the effects; nor allow people's harm to you make you obsessed with them.
Allah suffices for you, if you stand at His door as a servant, as He clearly promised, "Is Allah not enough for His Servant?" Read the rest of the verse to find the answer to your current dilemma "and they intimidate you with others who are far less powerful than Him."
So, do not fear other than Allah as long as you are a true servant of Allah: If you are with Allah, Allah will be with you; if you run to Allah, you will be safe from everything else; if you seek support with His Signs you will superior In as much as calamities reveal man's true mettle and virtue; they demonstrate the essence of his belief, contentment, and reliance.
This is one of the most important purposes of adversities as Allah Almighty said, "We will try you to reveal who amongst you truly struggles and is patient; and to disclose your states – to others." Then Allah says, "the unbelievers who prevent people from the path to Allah, disobey the Messenger, after guidance was made clear to them, will not cause any harm to Allah; Allah will foil all their misdeeds."
Be with Allah - By Shaykh Muhammad al-Yaqoubi
To all people involved in the Syrian and Arab revolutions; to political leaders struggling for their peoples and to all Muslims under oppression: This is the right time to come back to Allah, the time to repent and return to Him and the time to beseech Him; as this is the key to our relief and the means for us to be given the authority of our ancestors and be true heirs to them. "Who else will answer the call of the distress, lift hardships and appoint you as inheritors of the earth?" Everyone should know that adversities are results of our sins and that repentance is the way to remove them. We need to also remember that all things are under the power of Allah. We have to take action as He commanded us yet with reliance on Him and after returning to Him and believing that He is the only one who could benefit or harm us, not this man or that.
This was clearly stated by the Greatest Prophet, our master PBUH when he said, "You should Know that if all people tried to extend to you a favour, they would not be able to extend but what Allah predestined for you; and similarly, if all people tried to cause you any harm, they would not be able unless Allah predetermined it against you. So be with Allah through reliance, with His Decree through contentment with it; with His command by executing it and with His creation by having mercy on them. Do not let means and actions stop your belief that Allah is the Creator of the causes and the effects; nor allow people's harm to you make you obsessed with them.
Allah suffices for you, if you stand at His door as a servant, as He clearly promised, "Is Allah not enough for His Servant?" Read the rest of the verse to find the answer to your current dilemma "and they intimidate you with others who are far less powerful than Him."
So, do not fear other than Allah as long as you are a true servant of Allah: If you are with Allah, Allah will be with you; if you run to Allah, you will be safe from everything else; if you seek support with His Signs you will superior In as much as calamities reveal man's true mettle and virtue; they demonstrate the essence of his belief, contentment, and reliance.
This is one of the most important purposes of adversities as Allah Almighty said, "We will try you to reveal who amongst you truly struggles and is patient; and to disclose your states – to others." Then Allah says, "the unbelievers who prevent people from the path to Allah, disobey the Messenger, after guidance was made clear to them, will not cause any harm to Allah; Allah will foil all their misdeeds."
Shaykh Abuu Said Abi'l Khayr:
Chun Khak Shudi khake tura khak shudam
Chun khake tura khak shudam pak shudam
because you became dust, i became the dust of your dust
because i became the dust of your dust, i became Pure
Putting Trust in Allah.. is the stage of Muttaqeen
our status is to put our trust in the dust ,
of those who became earth like in humbleness to their Lord
those who follow the path of Syedduna Muhammad (SAW)
Sheikh Bayazid Bistami was given the Title SULTAN al ARIFEEN
Some one asked, Sheikh Bayazid Bistami what is your desire
HE SAID: i desire not to desire for my will is without value
some one asked him at death bed: his last wish
HE SAID: i wish i could say Once with the purity of my heart
ASH HADU AN LA ILAHA ILALLAH WA ASH HADU ANA MUHAMMADAN ABDUHU WA RASULUHU
Awliya have been warning us about Quran
they say it is a MIRROR, when we look in to it,, we will see ourself
we should be care full, if we are ugly, then we see ugly, and we blame it on the Quran,,
Allahu Akbar...
that is why Awliya tell us to become pure and beautify ourselves before looking into the Quran... then the secrects shall open for us
May Allah Subhana Wa Ta'ala Beautify our Souls, and open for us the Secrets of the Qur'an and keep us under the feet of his saints, for that is where the Rahma Descends.
Amen
Chun Khak Shudi khake tura khak shudam
Chun khake tura khak shudam pak shudam
because you became dust, i became the dust of your dust
because i became the dust of your dust, i became Pure
Putting Trust in Allah.. is the stage of Muttaqeen
our status is to put our trust in the dust ,
of those who became earth like in humbleness to their Lord
those who follow the path of Syedduna Muhammad (SAW)
Sheikh Bayazid Bistami was given the Title SULTAN al ARIFEEN
Some one asked, Sheikh Bayazid Bistami what is your desire
HE SAID: i desire not to desire for my will is without value
some one asked him at death bed: his last wish
HE SAID: i wish i could say Once with the purity of my heart
ASH HADU AN LA ILAHA ILALLAH WA ASH HADU ANA MUHAMMADAN ABDUHU WA RASULUHU
Awliya have been warning us about Quran
they say it is a MIRROR, when we look in to it,, we will see ourself
we should be care full, if we are ugly, then we see ugly, and we blame it on the Quran,,
Allahu Akbar...
that is why Awliya tell us to become pure and beautify ourselves before looking into the Quran... then the secrects shall open for us
May Allah Subhana Wa Ta'ala Beautify our Souls, and open for us the Secrets of the Qur'an and keep us under the feet of his saints, for that is where the Rahma Descends.
Amen
Friday, October 7, 2011
Rumi says:
sohbate Ashiq to ra Ashiq konad
Sohbate Fasiq tora Fasiq Konad
Sohbate marde Khoda Mardat Konad
Sohbate har na saza Sardat Konad
the company of a Lover will make you a Lover
the company of a Fasiq will make you a fisiq
the company of the Men of God, will make you a MAn
and the company of useless men will make you cold
that is why Awliya Allah Advise us to sit in the company
of those who have Knowledge and Hikmah
because knowledge without hikmah, is useless
and when we sit in company of those who have knowledge and hikmah, we shall gain something from them..
when we enter a Perfume shop, we will carry some sweet smell even though we might not put perfum on us..!
May Allah Subhana wa Ta'alla forgive us for our mistakes.
Amen
sohbate Ashiq to ra Ashiq konad
Sohbate Fasiq tora Fasiq Konad
Sohbate marde Khoda Mardat Konad
Sohbate har na saza Sardat Konad
the company of a Lover will make you a Lover
the company of a Fasiq will make you a fisiq
the company of the Men of God, will make you a MAn
and the company of useless men will make you cold
that is why Awliya Allah Advise us to sit in the company
of those who have Knowledge and Hikmah
because knowledge without hikmah, is useless
and when we sit in company of those who have knowledge and hikmah, we shall gain something from them..
when we enter a Perfume shop, we will carry some sweet smell even though we might not put perfum on us..!
May Allah Subhana wa Ta'alla forgive us for our mistakes.
Amen
Monday, October 3, 2011
Sunday, September 18, 2011
Thursday, September 15, 2011
BismillahirRahmanirRahim
Riyad us Saliheen – 665
Ibn ‘Umar said, “I heard the Messenger of Allah, may Allah bless
him and grant him peace, say, ‘Anyone who removes his hand from
obedience will meet Allah on the Day of Rising with no proof. Anyone
who dies without having given Bayat will die the death of the
...Jahiliyya....
Riyad us Saliheen – 665
Ibn ‘Umar said, “I heard the Messenger of Allah, may Allah bless
him and grant him peace, say, ‘Anyone who removes his hand from
obedience will meet Allah on the Day of Rising with no proof. Anyone
who dies without having given Bayat will die the death of the
...Jahiliyya....
Wednesday, September 7, 2011
I was born in every century
This century I am born again
Every century I left a sign
This century I sign again
I came and held the Truth
The Truth I hold again
I spoke to only soothe
I speak to soothe again
The Truth is not thy nature
The Truth is thy essence
My nature is that if Truth
The Truth is that I spend
My birth oh! this century
My birth has come again
I am born in every nature
Not just the nature of men
(c)
This century I am born again
Every century I left a sign
This century I sign again
I came and held the Truth
The Truth I hold again
I spoke to only soothe
I speak to soothe again
The Truth is not thy nature
The Truth is thy essence
My nature is that if Truth
The Truth is that I spend
My birth oh! this century
My birth has come again
I am born in every nature
Not just the nature of men
(c)
The intellectual is always showing off
the lover is always getting lost.
The intellectual runs away, afraid of drowning;
the whole business of love is to drown in the sea.
Intellectuals plan their repose;
lovers are ashamed to rest.
The lover is always alone,
even surrounded by people;
like water and oil, he remains apart.
The man who goes to the trouble
of giving advice to a lover
gets nothing. He's mocked by passion.
Love is like musk. It attracts attention.
Love is a tree, and lovers are its shade.
- {Maulana Jalal ad-Din ar-Rumi = RahimahuLah}
The pious Maliki scholar Abdur Rahman al-Akhdari who died in the 10 century A.H mentions in his famous work known as al-Akhdari :
Prayer beholds an illuminating divine light which illuminates the hearts of those who perform prayer and none obtain it except those who humble themselves in fear before Allah (during prayer). If you therefore, come to perform prayer, empty your heart form all worldly matters and engage yourself in seeking awareness of your Lord for Whose Countenance you pray.
Keep in mind that Prayer in fact is a act of awe and humility before Allah, The Exalted by standing, bowing, prostrating. Likewise, unequalled respect and esteem for Him is shown by means of takbir, glorification (tasbih) and remembrance and adoration (thikr).
Thus, guard your prayer for it is the greatest form of worship. Do not allow Shaytan to play with your heart and distract you from your prayer thereby obliterating your heart and depriving you from tasting the divine light that prayer provides. Be forever mindful; humbling yourself in prayer because it protects from all shameful and blameworthy deeds. Seek help through Allah for He is the best to seek help from.
- Abdus Shakur Brooks
May Allah ta’ala grant us khushoo’. Ameen. Peace and blessings upon the best of creation, His beloved.
Prayer beholds an illuminating divine light which illuminates the hearts of those who perform prayer and none obtain it except those who humble themselves in fear before Allah (during prayer). If you therefore, come to perform prayer, empty your heart form all worldly matters and engage yourself in seeking awareness of your Lord for Whose Countenance you pray.
Keep in mind that Prayer in fact is a act of awe and humility before Allah, The Exalted by standing, bowing, prostrating. Likewise, unequalled respect and esteem for Him is shown by means of takbir, glorification (tasbih) and remembrance and adoration (thikr).
Thus, guard your prayer for it is the greatest form of worship. Do not allow Shaytan to play with your heart and distract you from your prayer thereby obliterating your heart and depriving you from tasting the divine light that prayer provides. Be forever mindful; humbling yourself in prayer because it protects from all shameful and blameworthy deeds. Seek help through Allah for He is the best to seek help from.
- Abdus Shakur Brooks
May Allah ta’ala grant us khushoo’. Ameen. Peace and blessings upon the best of creation, His beloved.
Saturday, July 23, 2011
"We wait in the darkness of a dying world. We sense in our souls what we can see in the ecosystem, that something is over. What can we do? Spiritual teachings talk about the importance of witnessing, of watching without judgment or expectations. This is not a time for action or achievement, but a time for real awareness. There is a need to wake up to the reality of what we have done."
~Llewellyn Vaughan-Lee
~Llewellyn Vaughan-Lee
Wednesday, July 20, 2011
Don't Worry
The Seal of Prophets, Sayyidina Muhammad, peace be upon him, imparted this good advice to mankind: "If you awaken in the morning and find that you are lacking nothing in the way of material sustenance, and that you and your family are in good health, then don't burden yourself with worry".
The Holy Prophet advises us not to make problems for ourselves. If there are immediate and pressing problems, that is another story, but so many "problems" in people's minds are not problems at all except in their minds. They are only "projected problems" which may or may not ever materialize. This is the affliction of twentieth century man: anxiety, or suffering inflicted upon oneself over the possibility of future suffering. As a result of this neurotic anxiety people may suffer intensely over a long period of time, although none of what they fear ever materializes. This is the epitome of foolishness.
We are shouldering weekly, monthly and yearly burdens each day. Why carry such baggage when you may walk unburdened and find all that you need awaiting your arrival at each station of your journey? You only exist here and now. Tomorrow's "you" is only a fantasy, as you can't even know if you'll live that long. By inventing so many problems for yourself you are only making yourself ill. Is this advice of the Prophet not enough evidence of his adherence to a way that leads man to felicity?
Allah Almighty doesn't want His servants to suffer needless self-inflicted misery, and He says: "Oh My servants, don't load heavy burdens on yourselves by worrying about the future. Just bring yourselves in line with My will; accord with my purposes this moment, and then rest assured that I will help you keep your future moments similarly aligned with My will".
Perhaps you may understand my point from the following example. When a new railway track is laid, before a locomotive and train are ever sent over it, a two-wheeled cart is first drawn over it to check whether the tracks have been laid straight. In the same way, if you can align your will to that of your Lord even for one moment, without carrying a heavy burden, you may be sure that your way is right, and that, even should times get rough, and so many burdens be coupled to your locomotive, your track is straight and true and you will pass along it smoothly and safely. A solution to this moment's problem is the solution to next year's derailment.
When I am here in western countries I daily encounter people carrying the weight of anticipated problems, It is so difficult in the modern world to escape from having this perspective, and to concentrate on the moment in order to put it right. With tens of thousands of problems in front of you all at once how should a solution seem possible?
I often see people running into the mosque, saying the obligatory prayers quickly and running out. Sometimes I ask them: "What's the rush?" Then they nervously look at their watches and say: "We have tarried in the mosque too long already. We have so many things to do today!" I reply: "It is laudable to be industrious and to look after your affairs well, but who would look after your affairs were you to drop dead here and now?"
I am not encouraging people to spend their whole days in the mosque, but only trying to remind people who are not only running after their sustenance, but leaping, head over heels after ambitious all-encompassing undertakings that it is impossible to "master the world", and destructive to devote so much energy to their attempt, and with so much abandon. First of all, the world already has a Master, and addressing Him humbly and with presence of mind (not hurriedly) in your prayers is even more instrumental in attaining your sustenance than rushing through the city. Secondly, far from attending to your affairs more efficiently by running, you are only likely to have a heart attack and die young!
Don't live in a world of great big-time schemes, for such schemes will not save you from trouble, but entangle you in it even further. Simplify your problems so that the solutions may be simple, also don't regard your problems with a magnifying glass, so that they are out of perspective: that habit will destroy you physically and spiritually.
- Moulana Sheik Nazim
01.01.1987
The Holy Prophet advises us not to make problems for ourselves. If there are immediate and pressing problems, that is another story, but so many "problems" in people's minds are not problems at all except in their minds. They are only "projected problems" which may or may not ever materialize. This is the affliction of twentieth century man: anxiety, or suffering inflicted upon oneself over the possibility of future suffering. As a result of this neurotic anxiety people may suffer intensely over a long period of time, although none of what they fear ever materializes. This is the epitome of foolishness.
We are shouldering weekly, monthly and yearly burdens each day. Why carry such baggage when you may walk unburdened and find all that you need awaiting your arrival at each station of your journey? You only exist here and now. Tomorrow's "you" is only a fantasy, as you can't even know if you'll live that long. By inventing so many problems for yourself you are only making yourself ill. Is this advice of the Prophet not enough evidence of his adherence to a way that leads man to felicity?
Allah Almighty doesn't want His servants to suffer needless self-inflicted misery, and He says: "Oh My servants, don't load heavy burdens on yourselves by worrying about the future. Just bring yourselves in line with My will; accord with my purposes this moment, and then rest assured that I will help you keep your future moments similarly aligned with My will".
Perhaps you may understand my point from the following example. When a new railway track is laid, before a locomotive and train are ever sent over it, a two-wheeled cart is first drawn over it to check whether the tracks have been laid straight. In the same way, if you can align your will to that of your Lord even for one moment, without carrying a heavy burden, you may be sure that your way is right, and that, even should times get rough, and so many burdens be coupled to your locomotive, your track is straight and true and you will pass along it smoothly and safely. A solution to this moment's problem is the solution to next year's derailment.
When I am here in western countries I daily encounter people carrying the weight of anticipated problems, It is so difficult in the modern world to escape from having this perspective, and to concentrate on the moment in order to put it right. With tens of thousands of problems in front of you all at once how should a solution seem possible?
I often see people running into the mosque, saying the obligatory prayers quickly and running out. Sometimes I ask them: "What's the rush?" Then they nervously look at their watches and say: "We have tarried in the mosque too long already. We have so many things to do today!" I reply: "It is laudable to be industrious and to look after your affairs well, but who would look after your affairs were you to drop dead here and now?"
I am not encouraging people to spend their whole days in the mosque, but only trying to remind people who are not only running after their sustenance, but leaping, head over heels after ambitious all-encompassing undertakings that it is impossible to "master the world", and destructive to devote so much energy to their attempt, and with so much abandon. First of all, the world already has a Master, and addressing Him humbly and with presence of mind (not hurriedly) in your prayers is even more instrumental in attaining your sustenance than rushing through the city. Secondly, far from attending to your affairs more efficiently by running, you are only likely to have a heart attack and die young!
Don't live in a world of great big-time schemes, for such schemes will not save you from trouble, but entangle you in it even further. Simplify your problems so that the solutions may be simple, also don't regard your problems with a magnifying glass, so that they are out of perspective: that habit will destroy you physically and spiritually.
- Moulana Sheik Nazim
01.01.1987
Thursday, June 9, 2011
"It has been narrated that Caliph, Ali ibn abi Talib {Radi'Allahu Anhu} in the Iraqi city of Kufa saw a Jew walking with his chain maille {armor}.
He said to the man "That armor is mine, I did not give it away nor sell it!
The Jewish man said: It is my chain maille and in my hands!" They went to the Islamic judge, Qadi Shourayh ibn al-Harith, where Ali, then leader of the Muslims {Amir al-Mu'minin} told the story to Shourayh. The Jewish man kept saying that it was his own.
The judge then told Ali: "Do you have any proof for your claim, Amir al-Mu'minin?" to which Ali brought his son, Imam Al-Hassan {Radi'Allahu Anhu} to the stand for his testimony.
But the judge rejected this and said the testimony of a son for his father is not accepted in Islam. Ali protested at first against this, but the Jewish man won the court case because the accuser could not bring forth any proof according to the Shariah.
Source: " Imam Jalal Ad-Din as-Suyuti, Tarikh al-Khulafa."
Note: Imam Ali accepted the ruling and the Jewish man was so impressed at the fairness of the judgement, that he said " I bear witness that there is no god except Allah and I bear witness that Muhammad
He said to the man "That armor is mine, I did not give it away nor sell it!
The Jewish man said: It is my chain maille and in my hands!" They went to the Islamic judge, Qadi Shourayh ibn al-Harith, where Ali, then leader of the Muslims {Amir al-Mu'minin} told the story to Shourayh. The Jewish man kept saying that it was his own.
The judge then told Ali: "Do you have any proof for your claim, Amir al-Mu'minin?" to which Ali brought his son, Imam Al-Hassan {Radi'Allahu Anhu} to the stand for his testimony.
But the judge rejected this and said the testimony of a son for his father is not accepted in Islam. Ali protested at first against this, but the Jewish man won the court case because the accuser could not bring forth any proof according to the Shariah.
Source: " Imam Jalal Ad-Din as-Suyuti, Tarikh al-Khulafa."
Note: Imam Ali accepted the ruling and the Jewish man was so impressed at the fairness of the judgement, that he said " I bear witness that there is no god except Allah and I bear witness that Muhammad
يروى عن الصحابي الجليل أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه وسلم قال : ( أَكْثِرُوا ذِكْرَ اللهِ حَتَّى يَقُولُوا : مَجْنُونٌ )
يروى عن الصحابي الجليل أبي
Narrated by Abu Saeed .
Al-Khudri (radhi Allahu anhu) that the Prophet (sallallahu alaihi wasallam) said: Increase your dhikr of Allah until people call you mad.
يروى عن الصحابي الجليل أبي
Narrated by Abu Saeed .
Al-Khudri (radhi Allahu anhu) that the Prophet (sallallahu alaihi wasallam) said: Increase your dhikr of Allah until people call you mad.
Poetry of Imam Shafi'i {RahmatuLahi Alayhi}
العِلم والذنوب قال الشافعي رحمه الله:
كتب حَكيمٌ الى حَكِيم: يا أخي قد أوتِيتَ عِلماً, فلا تُدَنّس عِلمَكَ بِظُلمة الذنوب, فتبقِى في الظلمة يومَ يَسْعَى أهلُ العِلم بنورِ عِلمِهم.
Knowledge and Sins
“A wise man wrote to another wise man: ‘O my brother, you have indeed been given knowledge, so do not pollute your knowledge with the darkness of sins – such that you remain in darkness on the Day that the people of knowledge speed forth with the light of their knowledge.’”
العِلم والذنوب قال الشافعي رحمه الله:
كتب حَكيمٌ الى حَكِيم: يا أخي قد أوتِيتَ عِلماً, فلا تُدَنّس عِلمَكَ بِظُلمة الذنوب, فتبقِى في الظلمة يومَ يَسْعَى أهلُ العِلم بنورِ عِلمِهم.
Knowledge and Sins
“A wise man wrote to another wise man: ‘O my brother, you have indeed been given knowledge, so do not pollute your knowledge with the darkness of sins – such that you remain in darkness on the Day that the people of knowledge speed forth with the light of their knowledge.’”
Tuesday, May 31, 2011
School of Truth
O fool, do something, so you won't just stand there looking dumb.
If you are not traveling and on the road, how can you call yourself a guide?
In the School of Truth, one sits at the feet of the Master of Love.
So listen, son, so that one day you may be an old father, too!
All this eating and sleeping has made you ignorant and fat;
By denying yourself food and sleep, you may still have a chance.
Know this: If God should shine His lovelight on your heart,
I promise you'll shine brighter than a dozen suns.
And I say: wash the tarnished copper of your life from your hands;
To be Love's alchemist, you should be working with gold.
Don't sit there thinking; go out and immerse yourself in God's sea.
Having only one hair wet with water will not put knowledge in that head.
For those who see only God, their vision
Is pure, and not a doubt remains.
Even if our world is turned upside down and blown over by the wind,
If you are doubtless, you won't lose a thing.
O Hafiz, if it is union with the Beloved that you seek,
Be the dust at the Wise One's door, and speak!
From: 'Drunk On the Wind of the Beloved'
Translated by Thomas Rain Crowe
If you are not traveling and on the road, how can you call yourself a guide?
In the School of Truth, one sits at the feet of the Master of Love.
So listen, son, so that one day you may be an old father, too!
All this eating and sleeping has made you ignorant and fat;
By denying yourself food and sleep, you may still have a chance.
Know this: If God should shine His lovelight on your heart,
I promise you'll shine brighter than a dozen suns.
And I say: wash the tarnished copper of your life from your hands;
To be Love's alchemist, you should be working with gold.
Don't sit there thinking; go out and immerse yourself in God's sea.
Having only one hair wet with water will not put knowledge in that head.
For those who see only God, their vision
Is pure, and not a doubt remains.
Even if our world is turned upside down and blown over by the wind,
If you are doubtless, you won't lose a thing.
O Hafiz, if it is union with the Beloved that you seek,
Be the dust at the Wise One's door, and speak!
From: 'Drunk On the Wind of the Beloved'
Translated by Thomas Rain Crowe
Friday, March 4, 2011
✦ Secret Devotion ✦
It is reported that Shurayh the Judge used to have a house in... which he would spend time alone on Fridays; no one knew what he did in it. [Al-Dhahabî, Siyar A’lâm Al-Nubalâ` Vol.4 p105.]
It is reported that Abû Al-‘Âliyah said, “I learned writing and the Qur`ân without my family noticing, and not a drop of ink was ever seen on my garment.” [Abû Nu’aym, Hilyatu Al-Awliyâ` Vol. 2 p217.]
It is reported that when Ibn Abî Laylâ prayed [at night], if someone entered [his house], he would lie down on his bed [as if he was sleeping]. [Ibid. Vol. 4 p351.]
It is reported that Ayyûb Al-Sakhtiyânî used to pray all night and hide it. In the morning, he would raise his voice as if he had just woken up. [Al-Dhahabî, op. cit. Vol. 6 p17.]
It is reported that Dâwûd b. Abî Hind fasted for forty years without his family knowing, he would take his lunch out with him and donate it in the street. [Ibid. Vol. 6 p378.]
It is reported that Shurayh the Judge used to have a house in... which he would spend time alone on Fridays; no one knew what he did in it. [Al-Dhahabî, Siyar A’lâm Al-Nubalâ` Vol.4 p105.]
It is reported that Abû Al-‘Âliyah said, “I learned writing and the Qur`ân without my family noticing, and not a drop of ink was ever seen on my garment.” [Abû Nu’aym, Hilyatu Al-Awliyâ` Vol. 2 p217.]
It is reported that when Ibn Abî Laylâ prayed [at night], if someone entered [his house], he would lie down on his bed [as if he was sleeping]. [Ibid. Vol. 4 p351.]
It is reported that Ayyûb Al-Sakhtiyânî used to pray all night and hide it. In the morning, he would raise his voice as if he had just woken up. [Al-Dhahabî, op. cit. Vol. 6 p17.]
It is reported that Dâwûd b. Abî Hind fasted for forty years without his family knowing, he would take his lunch out with him and donate it in the street. [Ibid. Vol. 6 p378.]
Tuesday, March 1, 2011
Saadi in his book "Rose Garden":
Last night a bird cried out till dawn, ravishing my mind,
my patience, my strength, my thoughts.
The sound of my voice must have reached the ear
of a sincere friend.
He said, "I can't believe that a bird's call could drive you so mad.
I said, "It is contrary to human nature
that a bird sings God's praises
while I remain silent."
Last night a bird cried out till dawn, ravishing my mind,
my patience, my strength, my thoughts.
The sound of my voice must have reached the ear
of a sincere friend.
He said, "I can't believe that a bird's call could drive you so mad.
I said, "It is contrary to human nature
that a bird sings God's praises
while I remain silent."
Monday, February 14, 2011
“Every day we slaughter our finest impulses. That is why we get a heartache when we read those lines written by the hand of a master and recognize them as our own, as the tender shoots which we stifled because we lacked the faith to believe in our own powers, our own criterion of truth and beauty. Every man, when he gets quiet, when he becomes desperately honest with himself, is capable of uttering profound truths. We all derive from the same source. there is no mystery about the origin of things. We are all part of creation, all kings, all poets, all musicians; we have only to open up, only to discover what is already there.”
— Henry Miller, Sexus
— Henry Miller, Sexus
Advice..
My Dear Son,
If you understand this tradition, there is no need for too much knowledge. There is also another story to meditate and reflect over.
Hatim Al-Asam was among the friends of Shaqiq Al-Balkhi (may Allah have mercy on them both). One day Shaqiq asked Hatim: "You have kept my company for thirty years; what have you gained in the course of these years?" Hatim replied: "I have gained eight benefits from the knowledge which is sufficient for me. I hope my salvation and safety are embodied in them." Shaqiq asked Hatim to mention them. Hatim Al-Asam said:
'The first benefit is that I observed the creation and saw that everyone had a loved one and one passionately desired whom he loved and longed for. Some of the beloved accompany the lover up to the brink of sickness and death and others to the gate of the graveyard. All of them return and leave him there alone. No one goes into the tomb with him. I looked into the matter and said to myself: 'The best beloved is that which would enter the tomb with the lover to console him'; I found it to be nothing else than good works, so I took this as my beloved, to illuminate my grave for me and to comfort me in it and not leave me alone.
The second benefit is that I saw that people were following their lusts and hastening towards the desires of the souls; and I meditated on the saying of the Exalted: "But as for whoever has feared the majesty of his Lord and has refrained his soul from lust, truly the Garden shall be his dwelling place." (Surah Al Naziyat 79: v40-41) I Convinced that the Qur'an was true and right, I began to deny my soul [its pleasures] and hurried to combat it and refuse it its passionate desires, until it enjoyed real satisfaction in obedience to Allah the Exalted.
The third benefit is that I saw that every human being trying his best to accumulate as much as he can from the wreckage of this world and then holding on strongly to it. I meditated on the Qur'anic verse: "What is with you must vanish; what is with Allah must endure." (Surah Al Nahl 16: v96) So I gave freely my worldly possessions for His sake by distributing them among the poor so that it would be my provision in the future with Him the Exalted.
The fourth benefit is that some people whom I observed think that their dignity and honour lie in the multitude of their family and large clans. They were fascinated by these things. Others claimed honour and dignity in abundance of wealth and children and they were proud of it. Some believed honour and power abide in appropriating the wealth of others, doing injustice to them and shedding their blood. Others considered dignity to consist of extravagance and spending wealth in a foolish manner. I meditated upon the saying of the Exalted: "The most honoured of you in the sight of Allah is he who is the most righteous of you." (Surah Al Hujurat 49: v13) I chose righteousness for myself, convinced that the Qur'an is right and true and those claims and opinions of the people are all false and temporal.
The fifth benefit is that I found the people slandering each other and speaking ill of one another out of envy of fortune, power and knowledge. I meditated upon the saying of Allah: "It is We who divide their livelihood among them in the life of this world." (Surah Al Zukhruf 43: v32) I realised that the process of dividing livelihood is entirely in the hands of Allah since the beginning of time. Therefore I never envied anyone and was satisfied with the distribution of Allah the Exalted.
The sixth benefit is that I saw people becoming enemies of each other for different reasons. I meditated upon the saying of the Exalted: "Verily Satan is an enemy to you, so treat him as an enemy." (Surah Fatir 35: v6) I became aware that enmity with anyone but Satan was not permissible.
The seventh benefit is that I saw everyone working very hard, exhausting himself to obtain food and sustenance, tempted by doubts and forbidden things. They degrade themselves in humiliation. I pondered over the saying of the Exalted: "There is no moving creature on earth but its sustenance dependent on Allah." (Surah Hud 11: v6) I knew that my livelihood is guaranteed by Allah the Exalted so I engaged myself in worship and cut off my covetousness of all else, other than He.
The eight benefit is that I saw that everyone relied on some created thing, some on the dinar and dirham, some on wealth and property, some on trade and craft and some on creatures like themselves. I meditated upon the saying of the Exalted: "And whosoever places his reliance on Allah, sufficient is [Allah] for him. For Allah will surely accomplish His purpose. Verily for all things has Allah appointed a due proportions." (Surah Al Talaq 65: v3) I therefore placed full trust in Allah the Exalted. He is sufficient for me and He is the best Disposer of affairs.'
At this point Shagiq said: "May Allah bless you and grant you success. I looked into the Old Testament, the New Testament, the Zabur and the Qur'an and have found that the four books revolve around these eight benefits. Whoever works according to them is working according to these four books."
(Imam Abu Hamid Al-Ghazali - Dear Beloved Son)
If you understand this tradition, there is no need for too much knowledge. There is also another story to meditate and reflect over.
Hatim Al-Asam was among the friends of Shaqiq Al-Balkhi (may Allah have mercy on them both). One day Shaqiq asked Hatim: "You have kept my company for thirty years; what have you gained in the course of these years?" Hatim replied: "I have gained eight benefits from the knowledge which is sufficient for me. I hope my salvation and safety are embodied in them." Shaqiq asked Hatim to mention them. Hatim Al-Asam said:
'The first benefit is that I observed the creation and saw that everyone had a loved one and one passionately desired whom he loved and longed for. Some of the beloved accompany the lover up to the brink of sickness and death and others to the gate of the graveyard. All of them return and leave him there alone. No one goes into the tomb with him. I looked into the matter and said to myself: 'The best beloved is that which would enter the tomb with the lover to console him'; I found it to be nothing else than good works, so I took this as my beloved, to illuminate my grave for me and to comfort me in it and not leave me alone.
The second benefit is that I saw that people were following their lusts and hastening towards the desires of the souls; and I meditated on the saying of the Exalted: "But as for whoever has feared the majesty of his Lord and has refrained his soul from lust, truly the Garden shall be his dwelling place." (Surah Al Naziyat 79: v40-41) I Convinced that the Qur'an was true and right, I began to deny my soul [its pleasures] and hurried to combat it and refuse it its passionate desires, until it enjoyed real satisfaction in obedience to Allah the Exalted.
The third benefit is that I saw that every human being trying his best to accumulate as much as he can from the wreckage of this world and then holding on strongly to it. I meditated on the Qur'anic verse: "What is with you must vanish; what is with Allah must endure." (Surah Al Nahl 16: v96) So I gave freely my worldly possessions for His sake by distributing them among the poor so that it would be my provision in the future with Him the Exalted.
The fourth benefit is that some people whom I observed think that their dignity and honour lie in the multitude of their family and large clans. They were fascinated by these things. Others claimed honour and dignity in abundance of wealth and children and they were proud of it. Some believed honour and power abide in appropriating the wealth of others, doing injustice to them and shedding their blood. Others considered dignity to consist of extravagance and spending wealth in a foolish manner. I meditated upon the saying of the Exalted: "The most honoured of you in the sight of Allah is he who is the most righteous of you." (Surah Al Hujurat 49: v13) I chose righteousness for myself, convinced that the Qur'an is right and true and those claims and opinions of the people are all false and temporal.
The fifth benefit is that I found the people slandering each other and speaking ill of one another out of envy of fortune, power and knowledge. I meditated upon the saying of Allah: "It is We who divide their livelihood among them in the life of this world." (Surah Al Zukhruf 43: v32) I realised that the process of dividing livelihood is entirely in the hands of Allah since the beginning of time. Therefore I never envied anyone and was satisfied with the distribution of Allah the Exalted.
The sixth benefit is that I saw people becoming enemies of each other for different reasons. I meditated upon the saying of the Exalted: "Verily Satan is an enemy to you, so treat him as an enemy." (Surah Fatir 35: v6) I became aware that enmity with anyone but Satan was not permissible.
The seventh benefit is that I saw everyone working very hard, exhausting himself to obtain food and sustenance, tempted by doubts and forbidden things. They degrade themselves in humiliation. I pondered over the saying of the Exalted: "There is no moving creature on earth but its sustenance dependent on Allah." (Surah Hud 11: v6) I knew that my livelihood is guaranteed by Allah the Exalted so I engaged myself in worship and cut off my covetousness of all else, other than He.
The eight benefit is that I saw that everyone relied on some created thing, some on the dinar and dirham, some on wealth and property, some on trade and craft and some on creatures like themselves. I meditated upon the saying of the Exalted: "And whosoever places his reliance on Allah, sufficient is [Allah] for him. For Allah will surely accomplish His purpose. Verily for all things has Allah appointed a due proportions." (Surah Al Talaq 65: v3) I therefore placed full trust in Allah the Exalted. He is sufficient for me and He is the best Disposer of affairs.'
At this point Shagiq said: "May Allah bless you and grant you success. I looked into the Old Testament, the New Testament, the Zabur and the Qur'an and have found that the four books revolve around these eight benefits. Whoever works according to them is working according to these four books."
(Imam Abu Hamid Al-Ghazali - Dear Beloved Son)
Thursday, February 3, 2011
Dua
O Allåh! O You who are the Ever-Living, the Self-Subsisting, In You I establish my protection: shelter me with the shielding, protective sufficiency and safeguarding, the reality and proof, the stronghold and security of In the Name of Allåh.
Admit me, O You who are the First and Last, to the hidden domain of the unknowable, secret and encompassing treasure of As Allåh wills! There is no power save in Allåh.
Unfurl over me, O You who choose Clemency [over censure], who Veil in Protection,66 the sheltering wing, the covering veil, the preservation and deliverance of Hold fast to the bond of Allåh.
Build around me, O You who are the All-Encompassing,the All-Powerful, the secure, encircling wall, the glorious canopy, the might and majesty of That is better, that is of the signs of Allåh.
Place me under Your protection, O You who are Observant [of all needs] and Responsive [to all requests]: preserve my soul and faith, my family and children, my home and estate, through the watchfulness, protectiveness and timely relief and
assistance of But [Satan] will not hurt them anything, save by the leave of Allåh.
Shield me, O You who Protect [from corruption] and Repel [all evil], by Your Names, Verses and Words, from the evil of Satan and of the powerful, such that if an oppressor or tyrant treats me unjustly, he will be taken by An enveloping chastisement of Allåh.
Deliver me, O You who Abase [those who would set themselves above You] and who Avenge [without pardon], from Your iniquitous slaves who wrong me and from their minions, such that if one of them intends me ill, Allåh will forsake him,
Setting a seal upon his hearing and his heart, and laying a cover on his seeing. Who then will guide him, after Allåh?
Protect me, O You who Seize and Vanquish, from their treacherous deception: repel them from me censured, driven away in blame and routed, through the damaging, corrupting and destruction in And there was no host to help him, apart from Allåh.
Let me taste, O You who are Ever Glorified and Praised,Ever Sanctified and Holy, the sweet delight and intimate converse of Come forward and fear not; for surely you are among those who are secure in the shelter of Allåh.
And let them taste, O You who inflict Harm and take away Life, the exemplary punishment, the evil consequences and annihilation in So the last remnant of the people who did evil was cut off. Praise belongs to Allåh.
Make me safe, O You who are Peace of Perfection, the Giver of Security, from the sudden sorties of the enemy forces, through the aim of the beginning of the verse For them are good tidings in the life of this world and in the hereafter. There is no changing the words of Allåh.
Crown me, O You who are the Sublimely Magnificent, the One who Raises in Honour, with the crown of the awesome grandeur, the majestic dominion, the sovereignty, might and magnificence of And do not let their saying grieve you. Indeed the honour and glory belong to Allåh.
Clothe me, O You who are Solicitous in Benevolent Majesty, the Incomparably Great, in the robe that renders the august majesty, complete perfection and attentive solicitude in And when they saw him, they so admired him that they cut their hands,
saying ‘May we be saved by Allåh!’.
Bring down upon me, O You who are the Eminent in Affection, the Constant in Love, love [extended] from You, so that through it the hearts of Your servants will be guided to me, yielding to me with love, affectionate and unwavering, from the filling with love, the softening of hearts and the coming into loving union in They love them as if it were love for Allåh, but those who believe are more ardent in love for Allåh.
Show upon me, O You who are the Manifest and Hidden, traces of the luminous mysteries of He loves them and they love Him: [they are] soft towards the believers, hard on the unbelievers, striving in the path of Allåh.
Turn my face, O Allåh, O You who are the Eternal Refuge, the Essential Light, with the sheer purity, beauty, intimacy and illumination of So if they dispute with you, say, ‘I have surrendered myself to Allåh’.
Amin.
Admit me, O You who are the First and Last, to the hidden domain of the unknowable, secret and encompassing treasure of As Allåh wills! There is no power save in Allåh.
Unfurl over me, O You who choose Clemency [over censure], who Veil in Protection,66 the sheltering wing, the covering veil, the preservation and deliverance of Hold fast to the bond of Allåh.
Build around me, O You who are the All-Encompassing,the All-Powerful, the secure, encircling wall, the glorious canopy, the might and majesty of That is better, that is of the signs of Allåh.
Place me under Your protection, O You who are Observant [of all needs] and Responsive [to all requests]: preserve my soul and faith, my family and children, my home and estate, through the watchfulness, protectiveness and timely relief and
assistance of But [Satan] will not hurt them anything, save by the leave of Allåh.
Shield me, O You who Protect [from corruption] and Repel [all evil], by Your Names, Verses and Words, from the evil of Satan and of the powerful, such that if an oppressor or tyrant treats me unjustly, he will be taken by An enveloping chastisement of Allåh.
Deliver me, O You who Abase [those who would set themselves above You] and who Avenge [without pardon], from Your iniquitous slaves who wrong me and from their minions, such that if one of them intends me ill, Allåh will forsake him,
Setting a seal upon his hearing and his heart, and laying a cover on his seeing. Who then will guide him, after Allåh?
Protect me, O You who Seize and Vanquish, from their treacherous deception: repel them from me censured, driven away in blame and routed, through the damaging, corrupting and destruction in And there was no host to help him, apart from Allåh.
Let me taste, O You who are Ever Glorified and Praised,Ever Sanctified and Holy, the sweet delight and intimate converse of Come forward and fear not; for surely you are among those who are secure in the shelter of Allåh.
And let them taste, O You who inflict Harm and take away Life, the exemplary punishment, the evil consequences and annihilation in So the last remnant of the people who did evil was cut off. Praise belongs to Allåh.
Make me safe, O You who are Peace of Perfection, the Giver of Security, from the sudden sorties of the enemy forces, through the aim of the beginning of the verse For them are good tidings in the life of this world and in the hereafter. There is no changing the words of Allåh.
Crown me, O You who are the Sublimely Magnificent, the One who Raises in Honour, with the crown of the awesome grandeur, the majestic dominion, the sovereignty, might and magnificence of And do not let their saying grieve you. Indeed the honour and glory belong to Allåh.
Clothe me, O You who are Solicitous in Benevolent Majesty, the Incomparably Great, in the robe that renders the august majesty, complete perfection and attentive solicitude in And when they saw him, they so admired him that they cut their hands,
saying ‘May we be saved by Allåh!’.
Bring down upon me, O You who are the Eminent in Affection, the Constant in Love, love [extended] from You, so that through it the hearts of Your servants will be guided to me, yielding to me with love, affectionate and unwavering, from the filling with love, the softening of hearts and the coming into loving union in They love them as if it were love for Allåh, but those who believe are more ardent in love for Allåh.
Show upon me, O You who are the Manifest and Hidden, traces of the luminous mysteries of He loves them and they love Him: [they are] soft towards the believers, hard on the unbelievers, striving in the path of Allåh.
Turn my face, O Allåh, O You who are the Eternal Refuge, the Essential Light, with the sheer purity, beauty, intimacy and illumination of So if they dispute with you, say, ‘I have surrendered myself to Allåh’.
Amin.
Tuesday, January 11, 2011
Ibn Umar: Rasoolullah (SAW) turned to me and said:
“Be in this life like a stranger or a traveler.”
Whenever Ibn Umar narrated this to his students he added:
“If you reach the evening, do not await (to be alive) by dawn, And if you reach dawn, do not await (to be alive) by evening. Take advantage of your Health before you fall sick. And take advantage of your life, before you die.”
-[Bukhari]
“Be in this life like a stranger or a traveler.”
Whenever Ibn Umar narrated this to his students he added:
“If you reach the evening, do not await (to be alive) by dawn, And if you reach dawn, do not await (to be alive) by evening. Take advantage of your Health before you fall sick. And take advantage of your life, before you die.”
-[Bukhari]
Sunday, January 2, 2011
Dare to catch fire; Become a believer in spontaneous combustion; Stop caring whether 'they' notice, or applaud or turn their backs. Befriend the negative within you; Gently harmonising light and shadow onto the canvass of your every day; Let defiant, bold, uncommon kindess orchestrate your universe; Burn through the night.
- Dr. Maithr...i Goonetilleke
- Dr. Maithr...i Goonetilleke
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