Monday, September 26, 2005
Hatim Al-Asamm asserted, "Do not be deceived by righteous places, for there is no place more righteous than Paradise, and consider what Adam [peace be upon him] met with in a righteous place! And do not be deceived by abundant acts of worship, for consider what Iblis came to after so much worship. And do not be deceived by large quantities of knowledge, for Balaam knew the Greatest Name of God, and consider what he met with! And do not be deceived by meeting the pious, for there is no person with a greater destiny than Mustafa [may God's blessing and peace be upon him], and meeting him did not benefit [some of] his relatives and enemies."
- Risalah Qushayriyyah, Imam Abu-l-Qasim al-Qushayri
posted by Rayyan | 9/26/2005 11:57:00 PM |
If God afflicted one with forgetfulness [of the true nature of] his egoself, of witnessing its baseness and insignificance; it is evidence of the beginning of God's chastising him from having turned away from Him. Then, on account of his deficient perception of his own frailty and forgetfulness of God's omnipotence, he becomes ever more insolent. For such a one there is no hope for well being, for there is no sign [in him] of well being and support. The signs of support are those that God - be He exalted - has taught us in His book, in his words dealing with the traits of those who have gained His pleasure saying : Surely God gave you support and aid at Badr and you were [among the] lowly [3:123]. Here God clearly made apparent the signs of his support (nusra) and turn of good fortune (dawla). Therefore one who does not seek wellbeing and support through lowliness and utter need will never attain them. To pursue God's favour through [attaining] power is to contend with God's Lordship; and anyone who contends with the Lord is brought low. Abu Yazid al-Bistami - foremost of the gnostics of his time, of exalted station and lofty rank, well known for his ascetic practices, detachment, and journeys - relating of himself, as I heard 'Ali ibn Ahmad ibn Ja'far say that Al-Hasan ibn 'Allawayah said, "When Abu Yazid was asked what he most desired from the world, he replied, "That I might see myself through the eye by which people see me."
The Stumblings of Those Aspiring (Zalal al-fuqara') Syaikh Abu Abd Al-Rahman Al-Sulami Al-Naysaburi
posted by Rayyan | 9/26/2005 08:16:00 PM |
Sunday, September 25, 2005
I was told this in a dream what which I had. I heard it from God Almighty without intermediary in the area which of full of blessing in which Moses spoke to God from a place of fresh pasture the size of a palm, using speech which cannot be quantified or likened to created words. The speech itself is understanding generated in the listener, whatever is understood of them, be a heaven of revelation, and earth of a spring and mountain of pacification. "When you move, let it be be the movement of the living and step by a movement which comes from celestial revelation of heaven." Then i was inspired to compose a poem:
You put in me that which You put
The Mysteries of Bearing Witness to the Oneness of God and Prophethood of Muhammad
posted by Rayyan | 9/25/2005 09:39:00 PM |
The First Trial: Women
In the case of the trial posed by women, the form of his return to God in his love of them is that he sees that the whole loves that which is a part of it and yearns for it. Thus he only loves himself because originally woman was created from man, from his short rib, and in relation to himself, he puts her in the position of the form on which God created the perfect man. This is the form of the Real. So the Real made her a place of manifestation for him. When something is a place of manifestation for someone, the looker only sees himself in that form. When he sees himself in this woman, his love for her is intense and he inclines to her because she is in his form. It is clear to you that his form is the form of the Real on which He brought him into existence. So he sees only the Real, but it is with the appetite of love and the pleasure of union in which there is true annihilation by sincere love. He meets her with his essence in a meeting of likes. That is why he is annihilated in her. So there is no part of him but that is in her. Love therefore flows throughout all his parts, and all of him is connected to her. That is why annihilation in his like is total annihilation, as opposed to his love for the other than his like. He is unified by his beloved so that he says:
I am the one I love,
The Mysteries of Bearing Witness to the Oneness of God and Prophethood of Muhammad -Muhyidin Ibn 'Arabi
posted by Rayyan | 9/25/2005 09:19:00 PM |
Tuesday, September 13, 2005
In response to Brother's post
There will be many more evidences in Islam on the exquisiteness of expression and appreciation of the beauty of women. This is due to the fact that it inspires remembrance of Allah as the Creator, He who is Beautiful and Creates beauty. The photo depicts a woman wearing a veil, in total accordance to the Quran and Sunnah. The veil is a very real and proper representation of women in Islam, especially in these modern times where the beauty of women is represented immorally.
This picture will be perceived differently by different people according to their state of mind. Beauty will be awe inspiring of the Greatness of Allah to those whose minds will instantly relate it to the Creator and not the created. The beauty of the woman is secondary to the greater truth, which is, Allah is Perfect in His Beauty. To create something of such beauty will reflect that Allah, as the Creator, is infinitely more Beautiful than His creation. The only reason that may explain that a person might be disturbed by the depiction is because the person is assailed by problems of a sexual nature.
It is not the responsibility of Thoughts & Readings but in fact the responsibility of the person/s in question to find the cure to that ailment. In conclusion, this picture would not be a permanent graphic on this website. The look and feel of Thoughts & Readings will change constantly to help alleviate the boredom that some of the visitors to this site might experience. We thank everyone who were kind enough to give their sincere, honest opinions about this site to help us assure that is productive and beneficial.
Below are various things to ponder upon:
From 'Abdullaah Ibn Mas'ood (r.a.) who said that the Prophet (s.a.w.) said, "No one will enter Paradise who has an atom's weight of pride in his heart." A man said, "What if a man likes his clothes to look good and his shoes to look good?" He said, "Allah is beautiful and loves beauty. Pride means denying the truth and looking down on people."
Ibnu Qayyim - may Allah bless him- said, commenting upon this hadith: ''The phrase 'Allah is beautiful and loves beauty,' includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalisation, meaning that beauty in all things is what is meant here. In Sahih Muslim, it says: "Allah is good and only accepts that which is good." In Sunan Tirmidzi it says: "Allah loves to see the effects of His blessing on His slave.'' It was reported that Abul-Ahwas al-Jashami said: The Prophet (s.a.w.) saw me wearing old, tattered clothes, and asked me, "Do you have any wealth?" I said, "Yes." He said, "What kind of wealth?" I said, "All that Allah has given me of camels and sheep." He said, "Then show the generous blessings that He has given you." Allah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwa which makes their inner characters beautiful.
Rumi often speaks beautifully of the feminine, presenting woman as the most perfect example of God's creative power on earth. As he says in the Mathnawi, "Woman is a ray of God. She is not just the earthly beloved; she is creative, not created."
There was a great Sûfî Saint who was born in 1165 C.E. Besides Shi’a Muslims, numberless Sunni Ulemas called him “The Greatest Sheikh” (al-Shaykh al-Akbar). His name was Muyiddin ibn al-‘Arabî. He said, “To know woman is to know oneself,” and “Whoso knoweth his self, knoweth his Lord.” Ibn al-’Arabî wrote a collection of poems entitled The Tarjumân al-ashwâq. These are love poems that he composed after meeting the learned and beautiful Persian woman Nizam in Makkah. The poems are filled with images pointing to the Divine Feminine. His book Fusûs al-hikam, in the last chapter, relates that man’s supreme witnessing of Allah is in the form of the woman during the act of sexual union. He writes, “The contemplation of Allah in woman is the highest form of contemplation possible: As the Divine Reality is inaccessible in respect of the Essence, and there is contemplation only in a substance, the contemplation of God in women is the most intense and the most perfect; and the union which is the most intense (in the sensible order, which serves as support for this contemplation) is the conjugal act.” Allâh as the Beloved in Sûfî literature, the ma‘shûq, is always depicted with female iconography.
posted by Rayyan | 9/13/2005 07:53:00 AM |
Tuesday, September 06, 2005
The Balance Between Good and Evil Acts
The man who is either unable or lacks the energy to perform all the possible kind of good works should not abandon them all, but should do whatever he find easy and accessible. For goodness attracts goodness, the small attracts the great, and a little invites plenty. Similarly, whoever is incapable of abandoning all evil must abandon whatever he can, for a mixture of good and evil is better and lighter than total evil. Good works erase sins, as in the hadith that states, “Follow a sin with an act of goodness and it will erase it.” Also, “If you commit a sin, follow it up with an act of goodness and it will be remitted. Follow hidden sins with hidden acts of goodness; public, likewise, with public.” A servant afflicted with evil and transgression must not entirely turn away from God and from good works and obedience, for otherwise there will remain between him and his Lord no avenue for reconciliation or for returning to Him. Let him heed the lesson in the story of the brigand who shed blood and robbed Muslims of their money. A virtuous man once saw the brigand do these things while Fasting. He called to him saying, “How can you do what you are doing yet maintain the Fast?” The man replied, “Indeed, I am leaving open a channel for reconciliation and will not sever all links between myself and my Lord.” Sometime later he saw the robber walking around the Ka’ba having repented. He told him, “The result of that was to reconcile me with my Lord.”
It is evident that a Muslim should maintain complete obedience and a state of entire goodness. However, if this is not possible, if he is being hindered by his ego and his passions, and this leads him into any manner of evil or sin, then he must firmly preserve those acts of obedience which he finds possible and easy.
And God is the Protector, the Praiseworthy One. Knowledge and Wisdom -Imam Abdullah ibn Alawi al-Haddad
posted by DiCrypTor | 9/06/2005 03:09:00 AM |
Sunday, September 04, 2005
Fulfillment of Ignorance
In one of his poems, Ibn 'Arabi said:
I am not one of those who says: "Ibn Hazm said," Or "Ahmad [Ibn Hanbal] said" or "Al-Nu'man [Abu Hanifa]." - (Shadharat al-dhahab)
In another poem he is even more specific: They have made me a disciple of Ibn Hazm. But I am not one of those who says: "Ibn Hazm said" No! And neither am I one of those who invoke the authority of someone other than Him. - (Diwan) Two rules guide Ibn 'Arabi's reflections on the problems of fiqh. The first, he states thus:
Every thing about which the shari'a keeps silence has no legal status other than original licitness [al-ibaha al-asliyya], - (al-futuhat al-makiyya)
which is in accord with the Qur'anic precept: "Do not ask us about those things that, if they were shown to you, would bring you wrong" (5:101) and the hadith in which the Prophet states, "Do not ask me questions as long as I leave you alone!" (Bukhari & Muslim)
In other words, what the Law is silent about is no more fortuitous than what it pronounces. If each word of the shari'a has a meaning, the absence of a word has one, too; and man, if he is not to transgress the word of God, is not to fill in God's silence. The "holes" in the Law are part of its plenitude. The "original licitness of things" is not less the expression of Divine Will thatn their eventually illicit character under certain definitive conditions.
The second rule further explains the first, and is equally scripturally based. He writes:
Out of divergence in legal questions God has made both a Mercy for his servants and a widening [ittisaa'] of what he has prescribed for them to do to show their adoration. But the fuqaha of our times have restricted and forbidden, for those who follow them, what the Sacred Law had widened for them. They say to one who belongs to their school, if he is Hanafite, for example: "Do not go looking in Shafi'i for a rukhsa [a lightening, a dispensation] in this problem that you have." And so on for each of them. That is one of the gravest calamities and one of the heaviest constraints in the matter of religion. Now God said that "He has imposed nothing difficult on you in matters of religion" [Qur'an 22:78]. The law has affirmed the validity of the status of him who makes personal effort to interpret for himself or those who follow him. But the fuqaha of our time have forbidden this effort, maintaining that it leads to making light of religion. Such is their role in the fulfillment of ignorance! - (al-futuhat al-makiyya)
A tutorist scruple, a demanding spiritual discipline, can most often lead the salik (viator) to reserve for himself the most rigorous of solutions (al-'aza'im). But he must not refuse others the benefit of more accomodating solutions when, in good faith, a qualified mujtahid finds support for it in the Qur'an, the sunna of the Prophet, or the consensus of the Companions. The consequence of this attitude is that Ibn 'Arabi, when he examines a legal question, mentions all the responses that have been offered by the different schools of jurisprudence, and, if he mentions the one that has his preference, he validates them all without exception.
posted by Abubak'r | 9/04/2005 12:30:00 PM |
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