Thoughts & Readings

2005-11-04T03:07:00.000+08:00

Assalamu'alaykum wa Rahmatullah

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The Excellence of Knowledge
God said: "God will raise in rank those of you who believe as well as those who are given knowledge."
The Prophet said, "The best of men is the learned believer who, if he is needed, he will be useful; and if dispensed with, he will be self-sufficient." The Prophet also said, "God said unto Abraham, 'O Abraham! Verily I am knowing and I love every knowing person'." Again he said, "Should the day come wherein I increase not in knowledge wherewith to draw nearer to God, let the dawn of that day be accursed."
Concerning the superiority of knowledge to worship and martyrdom, the Prophet said, "The superior rank the learned man holds in relation to the worshipper is like the superior rank I hold in relation to the best of men." See how he placed knowledge on an equal footing with prophethood and belittled the value of practice without knowledge, despite the fact that the worshipper may not be ignorant of the worship he observes. Moreover, without this knowledge there would have been no worship.
'Ali ibn abi Talib said: "Learning is the glory of mankind, The wise are beacons on the road to truth; Man is worth his knowledge, nothing more- The fool will be his inveterate foe, Knowledge is man's hope of life immortal, Man may die but wisdom liveth ever."
Umar said, "O men! Seek ye knowledge. For verily God has a mantle of love for which He casts upon him who seeks knowledge even of a single section. Should he then commit an offence, God will remonstrate with him thrice in order not to rob him of his mantle, even tough that offence may persist with him until he dies."
Fath al-Mawsili said enquiring, "Would not the sick die if he is given no food or drink or medicine?" They said, "Yes". To which he said, "Similarly the heart will perish if it is cut off from wisdom and knowledge for three days." He did indeed speak the truth, for the nourishment of the heart, on which its life depends, is knowledge and wisdom, just as the nourishment of the body is food.

Exerpts from Hujjatul Islam Imam abu Hamid al-Ghazzali's The Book of Knowledge

On Acquiring Knowledge
You should have a wird of reading useful knowledge, which is that which increases your knowledge of the Essence of God, His Attributes, Acts and Favours, makes you aware of His commands and prohibitions, leads you to renounce the things of this world and wish only for the hereafter, and brings you your faults, the defects in your acts and the plots of your enemy to your notice. This knowldege is present in the Book, the sunnah, and the writings of the leaders[imams].

Excerpt from Imam Abdullah ibn Alawi al-Haddad's The Book of Assistance

A Poem
Farewell greetings to her who enslaved me through her elegance,
The splendour of her cheeks, and the furtive glances of her eyes.
A charming young maiden captivated me and filled me with love.
Imagination is confounded in describing her(charms).
But I said to her: "Leave me and excuse me, for indeed
I have become enamored with knowledge and its unveiling.
And for me seeking knowledge, learning, and reverence of God
suffices me over the songs of singing maidens and their perfume."

Excerpt from Imam Zarnuji's Instruction of the Student:Method of Learning

2005-11-01T15:43:00.000+08:00

The Book of Zakat al-Fitr

The discussion in this book is covered in sections. The first is about the identification of the hukm of zakat al-fitr. The second is about the identification of the person on whom it is obligatory. The third relates to the amount that is due and in what kinds of commodities. The fourth is about the time when it is due. The fifth is about the person entitled to receive it.

The Identification of its Hukum

The majority of the jurists maintain that zakat al-fitr is an obligation. Some of the later jurists in Malik's school held that it is sunna, and this was also the opinion of the jurists of Iraq. One group of jurists said that it stands abrogated by the injunction of zakat (on wealth).

The reason for their disagreement arises from the conflict of the traditions on the issue. This is so as in the authentic tradition of 'Abd Allah ibn 'Umar, in which he says, "The Messenger of Allah (God's peace and blessings be upon him) declared zakat al-fitr as prescribed for the people at the end of Ramadan, one sa' of dates or one sa' of barley for each freeman or slave, male or female, from among the Muslims". The apparent implication of this is an obligation in accordance with the opinion of those who follow the opinion of a Companion in comprehending it as an obligation, or it implies a recommendation in the command of the Prophet (God's peace and blessings be upon him) as his exact words have not been stated for us. It is also established that the Messenger of Allah (God's peace and blessings be upon him) in the well-known tradition about a Bedouin mentioned zakat; the man asked: "Is there another obligation on me besides this?" The Messenger of Allah (God's peace and blessings be upon him) replied, "No! unless you pay voluntarily". The majority maintained that this zakat is included in the prescribed zakat (that is, it takes the same hukm of obligation), while others held that it is not. They argued on the basis of what is related from Qays ibn Sa'd ibn 'Ubada that he said, "The Messenger of Allah (God's peace and blessings be upon him) used to order us to pay it prior to the revelation of the verse of zakat. When the verse of zakat was revealed he did not command us to pay it nor did he prohibit us from doing so, and we still pay".

The person on whom it is obligatory and the persons on whose behalf it is to be paid

They argued unanimously that the Muslims are the addressees in the command, whether male or female, minor or major, slave or freeman, because of the preceding tradition of Ibn 'Umar, except the deviation by al-Layth, who exempted the residents of the capital from the obligation to pay zakat al-fitr, and restricted it to the residents of the villages, but he has no evidence for this. Another deviation is found in the opinion of those who do not make it obligatory on behalf of the orphans. As to the persons on whose behalf it is obligatory, they agreed that it is obligatory on each person who is able to pay it on his own behalf, for it is a zakat on the person and not on the wealth. It is also obligatory on the person to pay it on behalf of his minor children if they do not own independent wealth, and also for slaves if they do not own any wealth. They differed over what is besides this.

The summary of Malik's opinion is that a person is obliged to pay zakat al-fitr on behalf of all persons whose maintenance is obligatory on him. Al-Shafi'I agreed with him on this, but they differed with reference to their dispute over whom a man is obliged to maintain if he is in difficult straits. Abu Hanifa opposed him with respect to a wife and said that she is to pay for herself. Abu Thawr opposed them in the case of a slave who owns wealth. He said that if he has wealth he is to pay for himself, and his master is not to pay on his behalf. This was also upheld by the Zahirites. The majority maintain that a man is not obliged to pay on behalf of his minor children if they have their own wealth sufficient for zakat al-fitr. This was the opinion of al-Shafi'i, Abu Hanifa, and Malik. Al-Hasan said that the liability is upon the father, and if he pays it out of the wealth of his son (child) he is to compensate it.

Affluence is not a condition for this kind of zakat, according to most of the jurists, and there is no nisab, but they only stipulated that this zakat be a surplus over his need for food for himself and for his family. Abu Hanifa and his disciples said that it is not obligatory on a person entitled to claim sadaqa, as it is not possible that a person should be liable for it as well as entitled to it. This is evident, Allah knows best.

The majority maintain that this zakat is not dependent on the prerequisite of being a mukallaf (that is, a person responsible for the performance of worship), as is the case with other forms of worship. The obligation, therefore, applies to minors and slaves (and to the insane person). (It is to be paid on their behalf by their guardian or maintainer.) Those who understood from this that the underlying cause of the hukm is wilaya said that the wali is under an obligation to pay the sadaqa (zakat al-fitr) for all those who are under his guardianship. Those who understood the cause to be maintenance said that it is the maintainer who is to pay the zakat al-fitr for all those whom he is obliged to maintain under the law. This disagreement arose because they agreed over the minor and the slave, and it is these two cases that point out that this zakat is not linked to the person of the mukallaf alone, but is owed on behalf of others if guardianship and the obligation to maintain exist. Malik, then, maintained that the underlying cause is the obligation to maintain, while Abu Hanifa held that the cause here is wilaya, and for that reason they differed over the wife. It is related as a marfu' tradition that: "Pay the zakat al-fitr on behalf of all those whose burden of maintenance has been placed upon you". It is, however, not well-known.

They disagreed over the case of slaves on a number of issues. The first, as we have mentioned, is the obligation of his zakat on his master if he (the slave) has wealth. This is based on the point of whether he can or cannot own something. The second case is about the slave who is a disbeliever, whether he (the master) should pay zakat on his behalf. Malik, al-Shafi'i, and Ahmad said that there is no obligation of zakat on the master for his disbelieving slave. The Kufis said that he is liable for zakat on his behalf. The reason for their disagreement stems from their dispute over the addition on the issue laid down in the tradition of Ibn 'Umar. This relates to his words "the Muslims", over which Nafi' has been opposed, as Ibn 'Umar being narrator of the tradition also held the opinion that zakat is to be paid on behalf of disbelieving slaves. There is another reason for the disagreement and that is whether the obligation of zakat on the master for his slave is due to the fact that the slave is a mukallaf or whether he is property. Those who maintained that it is due to his being a mukallaf stipulated that being a disbeliever is a condition, while those who said that it is due to his being property did not stipulate it. These latter jurists said that this is indicated by the consensus of the jurists that if the slave is freed and the master has not paid zakat al-fitr on his behalf, it is not obligatory for him to pay as in the case in expiation. The third issue is about the mukatab. Malik and Abu Thawr said that the master is to pay zakat al-fitr on his behalf. Al-Shafi'i, Abu Hanifa, and Ahmad said that he is not obliged to pay on his behalf. The reason for the disagreement emanates from the vacillation of the case of the mukatab between a freeman and slave. The fourth is the case of slaves acquired for trade. Malik, al-Shafi'i, and Ahmad held that the master is obliged to pay zakat al-fitr on their behalf, while Abu Hanifa and others besides him said that there is no sadaqa payable for slaves owned for purposes of trade. The reason for the disagreement arises from the conflict of analogy with the general implication (in the tradition). This is so as the general implication of the word slave (used in the preceding tradition) implies the obligation of zakat for slaves owned for trade as well as others. In Abu Hanifa's view this general implication is restricted by analogy, and that is due to the convergence of two kinds of zakat in a single type of wealth. They disagreed, likewise, in the case of slaves owned by slaves and the cases under this topic are many.

The categories (of wealth) from which it is obligatory

From what kind of wealth is it due? A group of jurists held that it is due either in wheat, or dates, or barley, or in aqit (cheese made from sour milk), and that this is a choice of the person on whom it is obligatory. Another group of jurists held that it is obligatory upon him in the staple food of the land, or in the food of the mukallaf if he does not possess the dominant staple food. This is what 'Abd al-Wahhab has related as the opinion of the School (Malik's).

The reason for their disagreement stems from their dispute over the meaning of the tradition of Abu Sa'id al-Khudri, who said, "We used to pay zakat al-fitr during the period of the Messenger of Allah (God' peace and blessings be upon him) as a sa' of food or a sa' of barley or a sa' of aqit or a sa' of dried dates". Those who understood a choice from this said that any of these things he pays in is sufficient. Those who understood from it that the variety in payment is not a basis of permissibility, but is the consideration of the food of the person paying or of the staple food of the land, upheld the second opinion.

How much is obligatory? The jurists agreed that the zakat al-fitr paid in the form of dried dates or barley is not to be less than one sa', because that has been established in the tradition of Ibn 'Umar. They disagreed about the quantity the person may pay in wheat. Malik and al-Shafi'i said that less than one sa' would not be sufficient, while Abu Hanifa and his disciples said that one-half sa' is sufficient.

The reason for their disagreement stems from the conflict of traditions. It is related in the tradition Abu Sa'id al-Khudri, who said, "We used to pay zakat al-fitr during the period of the Messenger of Allah (God's peace and blessings be upon him) as a sa' of food or a sa' of barley or a sa' of aqit or a sa' of dried dates or a sa' of raisins". The apparent meaning is that by food he meant wheat. Al-Zuhri has also related from Abu Sa'id from his father that the Messenger of Allah (God's peace and blessings be upon him) said, "For the sadaqa of fitr is one sa' of wheat shared by two persons or a sa' of barley or one of dates for each person". It is recorded by Abu Dawud. It is related from Ibn al-Musayyab that he said, "The sadaqa of fitr in the period of the Messenger of Allah (God's peace and blessings be upon him) was one-half sa' of wheat of one sa' of barley or one sa' of dried dates". Those who adopted these traditions said that the obligation is for one-half sa' of wheat, while those who adopted the apparent meaning of the tradition of Abu Sa'id made an analogy for wheat upon barley and held them to be similar for the obligation.

When is zakat al-fitr due?

When does zakat al-fitr become (immediately) due? [Otherwise, its payment may be voluntarily advanced any time during the month of Ramadan, which is good for the poor who may have to prepare food for consumption.] They agreed that it becomes obligatory at the end of Ramadan, because the tradition of Ibn 'Umar that "The Messenger of Allah (God's peace and blessings be upon him) declared zakat al-fitr as prescribed for the people at the end of Ramadan". They disagreed over the determination of a specific time. Malik, in a narration from him by Ibn al-Qasim, makes it obligatory with the breaking of the dawn on the day of fitr. Ashhab has related from him that he considers it obligatory at sunset on the last day of Ramadan. The first opinion was also held by Abu Hanifa and the second opinion by al-Shafi'i. The reason for their disagreement is whether it is a worship associated with the day of 'id or with the passing of the month of Ramadan [this happens at sunset on the last day of Ramadan], as the night of 'id is not part of Ramadan. The application of this dispute is to be seen in the case of a child born before morning on the day of 'id, but after sunset (of the last day of Ramadan). Is zakat al-fitr obligatory on behalf of this child? [It is not according to the first ruling, but it is according to the second opinion.]

Avenues of expenditure

To whom is it to be paid? They agreed that it is to be paid to the poor, because of the saying of the Prophet (God's peace and blessings be upon him), "Make them free from want on this day". They disagreed whether it is permissible for the poor of the Ahl al-Dhimma. The majority maintain that it is not permitted for them, while Abu Hanifa said that it is permissible.

The reason for their disagreement is whether the basis for its entitlement is poverty alone, or it is poverty as well as being a Muslim. Those who maintained that it is poverty as well as being Muslim did not permit it for the dhimmiyun, while those who maintained that it is poverty alone permitted it for them. One group, however, stipulated for the Ahl-Dhimma that they be monks.

The Muslim jurists agreed unanimously, however, that the zakat on wealth is not permitted for the Ahl al-Dhimma, because of the saying of the Prophet (God's peace and blessings be upon him): "It is a sadaqa acquired from their rich and bestowed on their poor".

- Ibn Rushd's Bidayat al-Mujtahid, (The Distinguished Jurist's Primer); Professor Imran Ahsan Khan Nyazee (translator); Professor Mohammad Abdul Rauf (reviewer)

2005-10-24T12:13:00.000+08:00

A Prayer of Shaykh Ahmad Ibn Idris

Unite him (the Prophet, may God bless and grant him peace) with me, just as Thou unites the spirit and the soul of the believer, inwardly and outwardly, awake and asleep; and make him, Lord, a solace for my soul in all life's moments in this world before the End, O God the Great.

- Enigmatic Saint, Ahmad Ibn Idris and the Idrisi Tradition – R.S. O'Fahey

2005-10-17T18:09:00.000+08:00

Tariqa Muhammadiyya

The Meccan scholar, Abu 'l-Baqa' al-'Ajimi said: "This tariqa (tariqa Muhammadiyya) is founded on an inner submergence accompanied by a visible manifestation when you see the Prophet, may God bless and grant him peace, himself. This is the outcome when you try to follow him in your words and deeds, when you busy your tongue with saying the tasliya ["May God bless and grant him peace"] and repeating it at every moment in public and private until the glorification of the Prophet, namely the tasliya, overwhelms your heart and permeates your deepest self, so that you quiver when you hear him mentioned and the vision of him takes hold of your heart and you see his form before your inner eye. Then God will bestow upon you His clemency, outwardly and inwardly. Thereafter, you will see a vision of the Prophet in many of your dreams while asleep as a first step; secondly you will see him unexpectedly while dozing off. Finally, you will see him awake."

- Enigmatic Saint, Ahmad Ibn Idris and the Idrisi Tradition – R.S. O'Fahey

2005-09-26T23:57:00.000+08:00

Fear

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

2005-09-26T20:16:00.000+08:00

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

2005-09-25T21:39:00.000+08:00

A Dream

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
and You told me, "You have acted."
You know that my being
contains nothing other than what You put in it.
So in every action you see from me,
you are my God who acted.

The Mysteries of Bearing Witness to the Oneness of God and Prophethood of Muhammad
-Muhyidin Ibn 'Arabi

2005-09-25T21:19:00.000+08:00

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,
and the one that I love is me.

The Mysteries of Bearing Witness to the Oneness of God and Prophethood of Muhammad -Muhyidin Ibn 'Arabi

2005-09-13T07:53:00.000+08:00

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).[18] 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.

2005-09-06T03:09:00.000+08:00

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

2005-09-04T12:30:00.000+08:00

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.

- Michel Chodkiewicz, An Ocean without Shore; Ibn 'Arabi, The Book, and the Law

2005-08-26T21:07:00.000+08:00

The Love of God; The Vision of God

All Moslems profess to believe that the Vision of God is the summit of human felicity, because it is so stated in the Law; but with many this is a mere lip-profession which arouses no emotion in their hearts. This is quite, natural, for how can a man long for a thing of which he has no knowledge? We will endeavour to show briefly why the Vision of God is the greatest happiness to which a man can attain.

In the first place, every one of man's faculties has its appropriate function which it delights to fulfil. This holds good of them all, from the lowest bodily appetite to the highest form of intellectual apprehension. But even a comparatively low form of mental exertion affords greater pleasure than the satisfaction of bodily appetites. Thus, if a man happens to be absorbed in a game of chess, he will not come to his meal, though repeatedly summoned. And the higher the subject-matter of our knowledge, the greater is our delight in it; for instance, we would take more pleasure in knowing the secrets of a king than the secrets of a vizier. Seeing, then, that God is the highest possible object of knowledge, the knowledge of Him must afford more delight than any other. He who knows God, even in this world, dwells, as it were, in a paradise, "the breadth of which is as the breadth of the heavens and the earth," a paradise the fruits of which no envy can prevent him plucking, and the extent of which is not narrowed by the multitude of those who, occupy it.

But the delight of knowledge still falls short of the delight of vision, just as our pleasure in thinking of those we love is much less than the pleasure afforded by the actual sight of them. Our imprisonment in bodies of clay and water, and entanglement in the things of sense constitute a veil which hides the Vision of God from us, although it does not prevent our attaining to some knowledge of Him. For this reason God said to Moses on Mount Sinai, "Thou shalt not see Me."

The truth of the matter is this, that, just as the seed of man becomes a man, and a buried datestone becomes a palm-tree, so the knowledge of God acquired on earth will in the next world change into the Vision of God, and he who has never learnt the knowledge will never have the Vision. This Vision will not be shared alike by all who know, but their discernment of it will vary exactly as their knowledge. God is one, but He will be seen in many different ways, just as one object is reflected in different ways by different mirrors, some showing it straight, and some distorted, some clearly and some dimly. A mirror may be so crooked as to make even a beautiful form appear misshapen, and a man may carry into the next world a heart so dark and distorted that the sight which will be a source of peace and joy to others will be to him a source of misery. He, in whose heart the love of God has prevailed over all else, will derive more joy from this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight, gazing on a beautiful face, he who already loves the possessor of that face will rejoice in beholding it more than he who does not. For perfect happiness mere knowledge is not enough, unaccompanied by love, and the love of God cannot take possession of a man's heart till it be purified from love of the world, which purification can only be effected by abstinence and austerity. While he is in this world a man's condition with regard to the Vision of God is like that of a lover who should see his Beloved's face in the twilight, while his clothes are infested with hornets and scorpions, which continually torment him. But should the sun arise and reveal his Beloved's face in all its beauty, and the noxious vermin leave off molesting him, then the lover's joy will be like that of God's servant, who, released from the twilight and the tormenting trials of this world, beholds Him without a veil. Abu Suleiman said, "He who is busy with himself now will be busy with himself then, and he who is occupied with God now will be occupied with Him then."

Yahya Ibn Muaz relates, "I watched Bayazid Bistami at prayer through one entire night. When he had finished he stood up and said, 'O Lord! some of Thy servants have asked and obtained of Thee the power to perform miracles, to walk on the sea, and to fly in, the air, but this I do not ask; some have asked and obtained treasures, but these I do not ask.' Then he turned, and, seeing me, said, 'Are you there, Yahya?' I replied, 'Yes.' He asked, 'Since when? I answered, 'For a long time.' I then asked him to reveal to me some of his spiritual experiences. 'I will reveal,' he answered, 'what is lawful to tell you. The Almighty showed me His kingdom, from its loftiest to its lowest; He raised me above the throne and the seat and all the seven heavens. Then He said, "Ask of me whatsoever thing thou desirest." I answered, "Lord! I wish for nothing beside Thee." '"Verily," He said, "thou art My servant.'"

On another occasion Bayazid said, "Were God to offer thee the intimacy with Himself of Abraham, the power in prayer of Moses, the spirituality of Jesus, yet keep thy face directed to Him only, for He has treasures surpassing even these." One day a friend said to him, "For thirty years I have fasted by day and prayed by night and have found none of that spiritual joy of which thou speakest." Bayazid answered, "If you fasted and prayed for three hundred years, you would never find it." "How is that?" asked the other. "Because," said Bayazid, "your selfishness is acting as a veil between you and God." "Tell me, then, the cure." "It is a cure which you cannot carry out." However, as his friend pressed him to reveal it, Bayazid said, "Go to the nearest barber and have your beard shaved; strip yourself of your clothes, with the exception of a girdle round your loins. Take a horse's nosebag full of walnuts, hang it round your neck, go into the bazaar and cry out, 'Any boy who gives me a slap on the nape of my neck shall have a walnut.' Then, in this manner, go where the Cadi and the doctors of the law are sitting." "Bless my soul!" said his friend, "I really can't do that; do suggest some other remedy." "This is the indispensable preliminary to a cure," answered Bayazid, "but, as I told you, you are incurable."

The reason Bayazid indicated this method of cure for want of relish in devotion was that his friend was an ambitious seeker after place and honour. Ambition and pride are diseases which can only be cured in some such way. God said unto Jesus, "O Jesus! when I see in My servants' hearts pure love for Myself unmixed with any selfish desire concerning this world or the next, I act as guardian over that love." Again, when people asked Jesus "What is the highest work of all?" he answered, "To love God and to be resigned to His will." The saint Rabia was once asked whether she loved the Prophet: "The love of the Creator," she said, "has prevented my loving the creature." Ibrahim Ben Adham, in his prayers, said, "O God! In my eyes heaven itself is less than a gnat in comparison with the love of Thee and the joy of Thy remembrance which thou hast granted me."

He who supposes that it is possible to enjoy happiness in the next world apart from the love of God is far gone in error, for the very essence of the future life is to arrive at God as at an object of desire long aimed at and attained through countless obstacles. This enjoyment of God is happiness. But if he had no delight in God before, he will not delight in Him then, and if his joy in God was but slight before it will be but slight then. In brief, our future happiness will be in strict proportion to the degree in which we have loved God here.

But (and may God preserve us from such a doom!) if in a man's heart there has been growing up a love of what is opposed to God, the conditions of the next life will be altogether alien to him, and that which will cause joy to others will to him cause misery.

This may be illustrated by the following anecdote: A certain scavenger went into the perfume-sellers' bazaar, and, smelling the sweet scents, fell down unconscious. People came round him and sprinkled rose-water upon him and held musk to his nose, but he only became worse. At last one came who had been a scavenger himself; he held a little filth under the man's nose and he revived instantly, exclaiming, with a sigh of satisfaction, "Ah! this is perfume indeed!" Thus in the next life a worldling will no longer find the filthy lucre and the filthy pleasures of the world; the spiritual joys of that world will be altogether alien to him and but increase his wretchedness. For the next world is a world of Spirit and of the manifestation of the Beauty of God; happy is that man who has aimed at and acquired affinity with it. All austerities, devotions, studies have the acquirement of that affinity for their aim, and that affinity is love. This is the meaning of that saying of the Koran, "He who has purified his soul is happy." Sins and lusts directly oppose the attainment of this affinity; therefore the Koran goes on to say, "And he who has corrupted his soul is miserable." Those who are gifted with spiritual insight have really grasped this truth as a fact of experience, and not a merely traditional maxim. Their clear perception of it leads them to the conviction that he by whom it was spoken was a prophet indeed, just as a man who has studied medicine knows when he is listening to a physician. This is a kind of certainty which requires no support from miracles such as the conversion of a rod into a snake, the credit of which may be shaken by apparently equally extraordinary miracles performed by magicians. The Alchemy of Happiness -Hujjatul Islam, Imam Abu Hamid al-Ghazali

2005-08-25T01:25:00.000+08:00

The Love of the Beloved The love of the Beloved must be unconditionally returned. If you claim love yet oppose the Beloved, then your love is but a pretence. You love the enemies of your Beloved and still seek love in return. You fight the beloved of your Beloved. Is this Love or the following of Shaytaan? True devotion is nothing but total submission of body and soul to One Love. We have seen humans claim to submit, yet their loyalties are many. They put their trust here, and their hope there, and their love is without consequence. - Ibn Qayyim al-Jawziyyah, www.as-sahwah.com

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Of the Virtue of Continence From pleasures and amusements he refrained, His appetite for love and liquor reined, Devoted not his energies to wine, To hunt gazelles made not his only line. For it was time the heart arose from sleep, Not evermore its shrouding veil to keep; The fearful day that shall all secrets prove Diverted him from his accustomed love. Be strong, my soul ! Thy labours do not spend Pursuing passion to its bitter end. Make haste to thy salvation ; purpose still To win deliverance from passion's ill. Perchance, triumphant in my holiest aim, I shall escape the torment and the flame. O trifler, Fate is grimly purposing Thy ruin: dread'st thou not misfortune's sting? It should suffice thee, for all counsel taught, To look upon the wonders Time has wrought. Leave that abode whose splendour soon must fade, That task which ever with the toiler played, That jousting-yard where never knight struck blow But that his sword rebounded to his woe; What man knows Allah as He should be known Withdraws, and lives unto Himself alone. Not one is watered piety with pure, The temporal realm with that which doth endure; Not like the sinner and the godly wise, The word of truth and circumstantial lies. For though we were secure from chastisement Nor feared the wrath of God may not relent, Did we not dread that hell, prepared for each Who perpetrates the crime of lying speech, Yet would it be our duty to obey His will, and send lust's embassy away, Sincerely to renounce this life below, Condemning all who yet delay to go. For we have witnessed how Time serves her own Like flaming sparks among the brushwood blown; Some wearying their hearts to serve the Lord And find repose in what they most abhorred, Some labouring to gather this world's bloom And be diverted from their quest by doom. And some have reached the hope they fondly nursed To fall into the pit they dreaded worst, And some have diligently sought their goal And only gained destruction of the soul. Anon some mighty monarch thou wilt see Flung down from triumph into misery, As springing wheat is trampled into dust When from its stalk the swelling ears upthrust. How many struggle to their souls' despite In chase of luck that presses more its flight Surely a lesson wonderful is there To school the wise to wisdom yet more fair! Still more, with Hell the ultimate abode Of all who leave the straight and narrow road, When Allah, on the day of reckoning, Their shameful secrets to the light shall bring. What then of him, whom Allah has pursued With mercy, and augmenting grace renewed, But in his folly turns the gifts conferred To purposes forbidden by God's Word? Deserves he not the most, of all men born, God's chastisement on resurrection's morn? Then thank the Lord, Whose gracious potency Is nigh to us as our heart's artery, Who feedeth all the peoples known to Time, Be Barbary or Arabia their clime Praise be to God, Whose bounty is so great, Who overmasters all the tricks of Fate, And to our service earth and heaven turns, All vapours of the air, each star that burns. Give ear, and leave the sinner to his sin For none shall bear but what he gathers in. - Abû Muhammad ‘Ali ibn Hazm, Tawq al-Hamâmah (Ring of the Dove)

2005-08-14T18:14:00.000+08:00

Advises from a Master I strongly advise you always to follow the Muhammadan sunna and to remember your Lord whenever your state is constricted and whenever it is expanded. You should also bless your Prophet, may Allah bless him and grant him peace. This is because if you are as we have told you, you will truly be Allah's slaves. Whoever is truly Allah's slave is not the slave of his passion. He is a wali of Allah.

Watch out! Again--watch out! Be careful not to let anything distract you from your Lord since there is nothing in reality except Allah. "Allah was and nothing was with Him. His is now as He was." Know that when a man has need of something, that is because of his ignorance and lack of knowledge, Had it not been for his ignorance, he would not need anything except Allah. The Immense Qur'an and the Prophetic hadith both testify to this. Listen to the answer of the wali of Allah-ta'ala, Sayyidi Sahl at-Tustary, may Allah be pleased with him! to one of his murids when he said to him, "Master--food!" He told him, "Allah." The murid was silent awhile and then said, "We must have food." He told him, "We must have Allah." I said, by Allah, in reality, we and others have no need except Allah. If we are His, He is ours as in the past with others--He was theirs and they were His.

I also advise you always to keep together and remind each other in your Path throughout your entire lifetime as those before you have done. Watch out! Again--watch out! Be careful not to hasten opening as some of you and others seek to hasten it. By doing that, you will miss the excellence of the Path and its blessing, secret, baraka, and bliss because whoever wants to pluck something before it is permitted to him, is deprived of it as a result. It is absolutely necessary that you keep together and respect each other. You should honour each other and show esteem for each other. Fulfill the contract of Allah when you make a contract. Love each other and show affection to each other as the Prophet said, may Allah bless him and grant him peace. Be on your guard against being foolish and insolent, against treachery, dishonesty, or leaving the Path. Allah gives success.

Know that concern for a thing is great. We and you have no concern except for Allah's favour to us. The rajul is the one who does not lack strength, is not lazy and does not slacken off. He fights his self. He gives it a little of the things which it hates and are heavy for it until it is annihilated. "Annihilation is obliteration, disappearance, leaving yourself, extinction" as the wali of Allah ta'ala, Sayyidi Abu'l Mawahib at-Tunisi, may Allah be pleased with him, said in his Qawanin.

Peace

-The Darqawi Way; The Letters of Shaykh Mawlay al-'Arabi ad-Darqawi

2005-08-09T05:59:00.000+08:00

The Nature of the Spirit If asked to define the Spirit, we would say that it is a Divine secret which gives life to matter, or the will of Allah Almighty that we live. When Allah removes this will, life in its worldly form comes to an end. Death is not the end of the journey of life, it is the end of one stage during the journey and the beginning of a new one which has its own laws and life-form which Allah knows. We have already seen, in the example of sleep, how man can move from one dimension to another in a single instant. When one lies on his bed and puts his head on his pillow, the instant he falls asleep he moves from a dimension where one set of laws apply to another dimension with different laws. When he wakes up again, he moves in that instant back from the law of sleep to the law of wakefulness, each completely different from the other. The Messenger of Allah, may Allah bless him and grant him peace, explained to us that the life of this world is only a short period within the greater journey of life as a whole. In order to give us a precise picture of how short the time of our life in this world is in relation to the greater journey of life, he likened it to a traveller spending some time in the shade of a tree and then travelling on. The Prophet, may Allah bless him and grant him peace, said: "What have I to do with this world? There is no comparison between me and this world, except to a rider who stops for shade under a tree and then goes on leaving it behind." Man knows nothing about the Spirit. The Jews asked the Messenger of Allah, may Allah bless him and grant him peace, about the Spirit and how it gives life to the body. They believed that the Messenger, peace and blessings be upon him, would tell them things from himself which they could use to attack the veracity of his Message, may Allah bless him and grant him peace. So Allah Almighty revealed: "They will ask you about the Spirit. Say: 'The Spirit is my Lord's concern. You have only been given a little knowledge.'" (17:85) This means that the Spirit is one of the secrets of Allah Almighty which will remain hidden from us until the Day of Rising. But Allah made the Spirit, which is invisible to us, a guide to faith and a force which directs us to the power of Allah Almighty. It teaches us how to proceed on the Path of Faith while having complete certainty of the existence of Allah, Who caused existence to exist and created the universe and human life. Even though the Spirit is in the body of man, the person whose body it is in does not know anything about it and does not know how it came into his body or how it will leave. Nor does he know where in his body it is located. Is it consciousness, which sends signals to the entire body so that life penetrates every part? Is it located in the heart, which beats when a human being is still a foetus in his mother's womb and continues to beat without any volition on our part until life comes to an end? Is it in the hand which strikes? Or in the foot which walks? Or in the eye which sees? Or in the ear which hears? Or the tongue which speaks? Where is the Spirit located? - Shaykh Muhammad Mitwalli al-Sha'rawi, The End of the World

2005-07-27T11:52:00.000+08:00

Marriage as a Help or Hindrance to the Religious Life Marriage plays such a large part in human affairs that it must be necessarily be taken into account in treating of the religious life and be regarded in both its aspects of advantage and disadvantage. Seeing that God, as the Koran says, "only created men and genii for the purpose of worshipping," the first and obvious advantage of marriage is that the worshippers of God may increase in number. Theologians have therefore laid it down as a maxim that it is better to be engaged in matrimonial duties than in superegatory devotions. Another advantage of marriage is that, as the Prophet said, the prayers of children profit their parents when the latter are dead, and children who die before their parents intercede for them on the Day of Judgement. "When a child," said the Prophet, "is told to enter heaven, it weeps and says, 'I will not enter in without my father and mother.' " Again, one day the Prophet seized hold of a man's sleeves and drew him violently towards himself, saying. " Even thus shall children draw their parents into heaven." He added, "Children crowd together at the gate of heaven and cry out for their fathers and mothers, till those of the latter who are outside are told to enter in and join their children." It is related of a certain celibate saint that he once dreamt that the Judgement Day had come. The sun had approached close to the earth and people were perishing of thirst: a crowd of boys were moving about giving them water out of gold and silver vessels. But when the saint asked for water he was repulsed, and one of the boys said to him, "Not one of us here is your son." As soon as the saint awoke he made preparations to marry. The Alchemy of Happiness -Hujjatul Islam, Imam Abu Hamid al-Ghazali

2005-06-29T23:31:00.000+08:00

Lovers Are Made Aware You make a hundred resolutions to journey somewhere, but He draws you somewhere else. He turns the horse's bridle in every direction so that the untrained horse may know there is a rider. The clever horse is well paced because it knows a rider is mounted upon it. He fixed your heart on a hundred passionate desires, dissapointed you, and then broke your heart. Since He broke the wings of your first intention, how do you doubt the existence of the Wing-breaker? Since His ordainment snapped the cord of your contrivance, how can you remain blind to His Command? Your resolutions and aims now and then are fulfilled so that through hope your heart might form another intention which He might once again destroy. For if He were to keep you completely from success, you would despair: how would the seed of expectation be sown? If your heart did not sow that seed, and then encounter barrenness, how would it recognize its submission to Divine will? By their failures lovers are made aware of their Lord. Lack of success is the guide to Paradise: Pay attention to the tradition, "Paradise is encompassed with pain." Mathnawi III, 4456-67 - Mevlana Jalaluddin Rumi, The Pocket Rumi Reader (edited by Kabir Helminski)

2005-06-17T20:02:00.000+08:00

He put signs on the back of each of His destined blessings, which come to all. The heart knows these signs, but the mind does not. _____________________________________________________________ God taught man to do, while he could not do. God did for him what he thought he did. God gave all that he has to man only as a bridge to pass over. Blessed is he who passes this bridge in safety. _____________________________________________________________ And the Lord taught man the truth of himself and the trust He leaves in his hand. -Hadrat Muhyiddin Ibn 'Arabi al-Hatimi at-Ta'i (Interpreted by Shaikh Tosun Bayrak al-Jerrahi al-Halveti), "Divine Governance of the Human Kingdom" (At-Tadbirat al-ilahiyyah fi islah al-mamlakat al-insaniyyah)

2005-06-09T01:39:00.000+08:00

Love Love is one of the most subtle blessings that the Most Merciful One has bestowed upon humanity. It exists in everyone as a seed. This seed germinates under favorable circumstances and, growing like a tree, blossoms into a flower, and finally ripens, like a fruit, to unite the beginning with the end. Love penetrates, as a feeling, into our inner being through the inlets of our eyes, ears, and heart. It then swells like water behind a dam, grows like an avalanche, or engulfs our very being like a flame. It starts to subside only when it results in union. The flame goes out, the reservoir empties, and the avalanche melts away. Love is a natural and essential aspect of our being. But when it is transformed into “true love”—love of the Creator—it acquires its true nature and color, and later becomes “pure” pleasure at the threshold of union. One’s heart is a receptive port for Divine manifestations. Your love of the Creator and yearning to return to Him is the clearest sign of your being loved by God. Love is the most direct and safest way to human perfection. It is difficult to attain the rank of human perfection through ways that do not contain love. Other than the way of “acknowledging one’s innate impotence, poverty, and reliance on God’s Power and Riches, and one’s zeal in His way and thanksgiving,” no other way to truth is equal to that of love. Love is a mount, bestowed upon us by God, that carries us toward the Paradise we lost. No one who has ridden this mount has ever been stranded on this road, although we sometimes find people on this celestial mount walking on the road side due to some boastful words they utter because of their intoxication from joy. However, this is a matter between them and God. Neither the “flames” of the world nor the fire of Hell can “burn” those who already have been “burnt to ashes” by love. Those who burn with the fear of Hell fire while in this world will not go to Hell. The final abode of those who feel secure against Hellfire will most probably be Hell. Those who burn here in the flames of love and suffer Hell on earth by struggling against their carnal selves and the world will most certainly not be subjected again to the same suffering in the Hereafter. Love makes us forget our own existence, and annihilates our existence in the existence of our beloved. It therefore requires the lover always to want the beloved, and thus to dedicate himself or herself, without expecting any return, completely to the desires of the beloved. This is, according to my way of thinking, the essence of humanity. In the way of love, even a slight, imagined inclination of the lover to someone or something other than the beloved means the end of love. Such an inclination is forbidden. Love continues as long as the lover sees the beloved in everything around him or her, and regards every beauty and perfection as the manifestation of the beloved. If this is not the case, love dies. Lovers cannot imagine any opposition, no matter how small, to the beloved. They cannot endure to see the beloved veiled by something that causes Him to be forgotten. Moreover, lovers regard as futile any speech that is not about the beloved, and any act that is not related to Him as ingratitude and disloyalty. Love means the heart’s attachment and the will power’s inclination toward the beloved. It also means the feelings’ being purified of anything or anyone else other than the beloved and all the senses and faculties of the lover being turned to and set on the beloved only. Every act of the lover reflects the beloved: his or her heart always beats with yearning for the beloved; his or her tongues always murmurs the beloved's name, and his or her eyes open and close with the beloved's image. Seeing the beloved's traces in the blowing wind, the falling rain, the murmuring stream, the humming forest, the dawning morning and the darkening night, the lover comes alive. Seeing the beloved's beauty reflected in everything around him or her, the lover becomes exuberant. Feeling the beloved's breath in every breeze, the lover becomes joyful. Feeling the beloved's occasional reproaches, the lover moans in sorrow. Lovers who awaken to the dawn of the beloved’s signs find themselves engulfed by a flood of flames. They burn therein, never desiring to escape this pleasant “hell.” They are like volcanoes ready to erupt, and their groans are like lava, which burns everything it touches. One should not confuse true love with the feeling felt for members of the opposite sex. Such love, although sometimes transformed into true love, is deficient, temporary, and has no inherent value. It is impossible to express love with words, for love is an emotional state that can be understood only by the lover. Lovers are intoxicated with their love, admiration, and appreciation of the beloved. Only the trumpet announcing the Day of Judgment will bring lovers to their senses. Only true love will end the pain caused by being ephemeral, and extinguish the “flames” in which the afflicted “burn.” True love will cure all apparently incurable pain and disease, and answer the cries of the modern world. If we do not plant the seeds of love in the hearts of young people, whom we try to revive through science, knowledge, and modern culture, they will never attain perfection and free themselves completely from their carnal desires. - Taken From The Way To Truth

2005-06-05T16:37:00.000+08:00

The Secrets of Invocation It is related that a man was standing on 'Arafat and in his hand were seven stones. He said, 'O ye seven stones, bear witness that I bear witness that there is no divinity but God, and I bear witness that Muhammad is the Messenger of God.' Later he slept and dreamt that the Day of Judgment had come, that he had been examined and that hellfire had been decreed for him. When he was led to one of the doors of hell, one of these seven stones came and threw itself against that door. The angels of chastisement gathered to remove it but they could not. Then he was led to the second door, but the same thing occurred there as with the first, and so on for seven doors. So he was led to the Throne, and God (may He be glorified!) said, 'My servant, you made the stones bear witness; hence, thou wilt not forfeit thy rights; and I am a Witness to thy testimony of faith in My Oneness. Enter Paradise.' When he approached the doors of Paradise, lo, they were closed. So the testimony of La ilaha illa'llah came and opened the doors, and the man entered Paradise. It is mentioned that the water in Baghdad rose until the city was in the verge of being submerged. One of the righteous said, This night I dreamt that I saw myself standing on the edge of the Tigris River, saying, 'There is no power or strength save in God! (La hawla wa la quwata illa bi'llah) Baghdad is flooded!' A handsome man came and I knew that he was an angel, and another angel came from another direction. One of them said to the other, 'What have you been commanded to do?' He said, 'I was commanded to drown Baghdad, then I was prohibited from doing it.' The other asked, 'Why?' he answered, 'The angels of the night reported that seven hundred girls had been deflowered yesterday in Baghdad. So God became angry and commanded me to drown it. But the angel of the day reported in the morning nine hundred calls to prayer (adhan) and introductory formulas to the prayers (iqamah). So God pardoned the former through the latter.' The one who had dreamt said, 'I awakened and went to the Tigris, and lo! the water had receded'. Someone has said, 'La ilaha illa'llah, Muhammad rasulu'llah (There is no divinity but God, Muhammad is the Messenger of God) consists of twenty-four letters; the hours of the day and night are of the same number. It is as if it were said, "Every sin which I have committed, whether great or small, secretly or openly, accidentally or intentionally, by word or by deed during these hours is pardoned by these words",' Also the phrase La ilaha illa'llah, Muhammad rasulu'llah consists of seven words. The servant has seven organs and hellfire has seven doors. Each of these seven words closes one of the seven doors to one of the seven organs. It is said that the phrase La ilaha illa'llah consists of twelve letters; so inevitably twelve obligations are enjoined--six outward and six inward. As for the outward ones, they include ritual purity, prayer, almsgiving, fasting, the pilgrimage, and holy war. As for the inward, they include trust in God, commitment, patience, contentment, asceticism, and repentance. As for Huwa (He), it is composed of two letters. They are the realities of the inhalation and exhalation, whether or not you pronounce it. The inhalation is the ha and the exhalation is the waw, which is the expansion. The ha pertains to the breath of life and the waw comes out of the fire of inner emotions, among which are the fervor of love for God Most High, the eagerness of seeking, the enthusiasm of invoking, the intensity of meditating, and the warmth of one's nature. Contraction and expansion of one's spiritual state will not disappear until the servant's appointed time: thus, God comes between the ha and the waw by means of a veil hidden from the illusions of the mind; and indeed, by means of what God Most High decreed in His eternal, pre-existing knowledge. All created beings exist because of God Most High in accordance with their subtle breaths, and all are subject to His power; were it not for that, chastisement would have overcome them. God spares the inner being of men from being overwhelmed by emotions through the selfsame inward Name, which is Huwa. For if the gnostic says Huwa, those burning passions gather and are expelled by the same breath to the spirit of the air. Then the breath returns with the coolness of the air, which is Huwa, except that it is coolness outwardly and heat inwardly, because it is air. The secret of the alif which has been added to the Huwa (in the word Hawa' which means air) is that it connotes intensification of life, because it is a combination of the inward Huwa and the outward alif with respect to the affirmation of Oneness. As for the invocation of transcendence, it is 'Glory be to God and in praise of Him' (Subhana'llah wa bi-hamdih). The meaning of glorification (tasbih) is transcendence (tanzih), and the saying 'Glory be to Him' (subhanahu) is in the accusative as a verbal noun. You say, 'I praise God with all glory' (sabbahtu 'llaha tasbihan wa subhanan). The meaning of 'Glory be to God' (subhana'llah) is that transcendence belongs to Him and He is free of every imperfection and attribute of creatures. Saying 'and in praise of Him' (wa bi-hamdih) that is, 'in praise of Thee I glorify Thee' means 'by Thy bounty toward me and Thy gifts and blessings upon me, I glorify, not by my power or strength'. Therein is gratitude towards God Most High for this blessing and recognition of it and commitment to God Most High. Verily, all deeds belong to Him Most High. -'Ibn 'Ata' Allah al-Iskandari, The Key to Salvation & the Lamp of Souls; A Sufi Manual of Invocation (Miftah al-Falah wa Misbah al-Arwah)

2005-05-10T12:56:00.000+08:00

Introduction from Men Around the Messenger A model which can serve as a standard for every class of people acting under different circumstances and states of human emotions will be found in the life of Muhammad (s.a.w.). If you are rich, there is the example of the tradesman of Makkah and the master of Bahrain’s treasures: if you are poor, you can follow the internee of Shu’ayb Abi Talib and the emigree of Madinah; if you are a king, watch the actions of the ruler of Arabia; if you are a vassal, look at the man enduring hardships imposed by the Quraysh of Makkah; if you are a conqueror, look at the victor of Badr and Hunayn; if you have suffered a defeat, take a lesson from the one discomfited at Uhud; if you are a teacher, learn from the holy mentor of the school of Suffah; if you are a student, look at the learner who sat before Gabriel(a.s.); if you are a sermoner, direct your sight to the discourser delivering sermons in the mosque at Madinah; if you are charged to preach the gospel of truth and mercy to your persecutors, observe the helpless preacher explaining the message of God to the pagans of Makkah; if you have brought your enemy to his knees, look at the conqueror of Makkah; if you want to administer your land and properties, discover how the lands and groves of Bani al’Nadir, Khaybar and Fadak were managed; if you are an orphan, do not forget the child of Aminah and Abdullah left to the tender mercy of Halimah; if you are young, see the character of Makkah’s shepherd; if you have a travelling businessman, cast a glance at the leader caravan on the way to Basra; if you are a judge or arbiter, look at the umpire entering the holy sanctuary before the peep of dawn and installing Hajrul Aswad in the Ka’bah, or the justice of peace in whose eyes the poor and the rich were alike; if you are a husband, study the behavior of the husband of Khadijah and Aishah; if you are a father, go through the biography of Fatimah’s father and grandfather of Hasan and Husayn. In short, whoever and whatever you may be, you will find a shining example in the life of the holy Prophet (s.a.w.) to illuminate your behavior. He is the only beacon of light and guidance for every seeker after truth. If you have the life of the Prophet of Islam before you, you can find the examples of all the prophets, Noah, and Abraham, Job, Jonah, Moses and Jesus. If the life and character of each prophet of God were deemed to be a shop selling the wares of one commodity, that of Muhammad (s.a.w.) would verily be a variety store where goods of every description can be had to suit the tastes and needs of all. Khalid Muhammad Khalid Men Around the Messenger

2005-04-21T20:57:00.000+08:00

Heroes Does any artist paint for the sake of the picture itself, without the hope of offering some good? No, but for the sake of the viewers and the young who will be drawn by it and freed from cares. Or does any potter hastily throw a pot or a bowl without any thought of what it will hold? Does any calligrapher write for the script alone without any regard for the reader? The external form is for the sake of something unseen and that took shape for something else unseen. Just as the moves in a game of chess reveal the results of each move in what follows. They make one move to conceal another move, and that for something else, and so on and on. So move on, aware of reasons within reasons, one move after another to checkmate. One step is for the sake of another, like the rungs of a ladder, to reach the roof. The hunger for food produces semen; semen is for procreation, and the light in the parents’ eyes. Someone with dulled vision sees no further than this: his intelligence has no movement; it vegetates. Whether a plant is summoned or not, it stays planted within the soil. Don’t be deceived if the wind bends it. Its head says, “We obey the zephyr’s request,” while its feet say, “Leave us alone!” Since he does not know how to move, he advances on trust like the blind. Consider what acting on trust means in a war: it’s like the gambler trusting the throw of the dice. But if someone’s in sight is unfrozen, it penetrates the veil. He sees with his own eye in the present What will come to pass in ten years’ time. In the same way, everyone sees the unseen and the future, both good and bad, according to the measure of his insight. When the barriers in front and behind are removed, the eye penetrates and reads the Tablet of the Unseen. When he looks back to origin of existence, the beginning and all the past display themselves, including the argument between the angels of earth and the Divine Majesty, their resistence to recognize our Father Adam as God’s steward. And when he casts his eyes forward, he sees all that will come to pass until the Gathering. Therefore he sees back to the root of the root, and forward to Day of Decision. Anyone, to the degree of his enlightenment, sees as much as he has polished of himself. The more he polishes, the more he sees, the more visible do the forms become. If you say purity is by the grace of God, this success in polishing is also through that Generosity. That work and prayer is in proportion to the yearning: People have nothing but what they have striven for. God alone is the giver of aspiration: no rough brute aspires to kingliness, nor does God’s gift of good fortune preclude one’s own consent and will and choice. But when He brings trouble upon some ill-fated person, he ungratefully packs off in flight. Whereas when God brings trouble upon a blessed man, he just draws nearer to God. In battle the cowardly, from fear of their lives, have chosen their means of escape. But heroes are borne forward by their fear and pain. From fear, too, the weak soul dies from within itself. Tribulation and fear for one’s life are touchstones to distinguish the cowardly from the brave. Maulana Jalalludin Rumi, Mathnawi IV, 2881(translated by Kabir Helmiski) The Rumi Collection

2005-03-19T05:29:00.000+08:00

True Affection As for the affection desired by God, Exalted is He, it is the affection that never ceases for any cause or reason and that sustains itself without consideration of reward and benefit. This affection is called hubb fi-Allah, love for the sake of God. One who loves for God's sake goes on loving even when beauty turns to ugliness, youth turns to age, health changes to sickness, and life is transformed into death. For this love is love for the sake of God. The beloved who is loved for God's sake is always loved. He is a sovereign of affection enthroned in the heart. This kind of love and affection is a trust from God, Exalted is He, to His servants. He loves His servant and causes him to love; He makes His servant feel affection. While He Himself loves His servant, however, He hides and conceals His love for that servant from His other servants, and does not always make those other servants love the servant He loves. He may sometimes make His beloved loved and respected. But he may sometimes have His servants beaten. When the servant who is being beaten exclaims "Allah! Allah!," He says: "My servant is remembering Me and seeking refuge with Me." Among His special servants, indeed, did He not have Zakariah, on him be peace, cut up with a saw? Did He not have John, on him be peace, cut to bits? Did He not have Noah, peace be upon him, scourged? Did He not have Abraham, on him be peace, cast into the fire? Did He not have Joseph, on him be peace, thrown into the well, and have him sold as a slave in the market? Did He not make them indeed to crucify Jesus, on him be peace? Did He not subject Mary, on her be peace, to slander and calumny? Did He not have Moses, on him be peace, seperated from his mother and thrown into the river Nile? Did He not have them smash the tooth of the blessed Prophet Muhammad? Did He not make a thirsting martyr of Imam Hussein, along with his seventy-two friends? Did He not make martyrs of Abu Bakr as-Siddiq by poison, 'Umar al-Faruq and 'Uthman by the dagger, and 'Ali the Impetuous Lion by a poisoned sword, after a hundred thousand afflictions? Did He not take unto Himself and grant union to Imam Hasan through poison, and many other lovers and friends by the chain, cutting off the pure and innocent heads of some, putting some to fire and some to drowning? Indeed, it is sometimes thus that affection appears and manifests itself. Show Beauty's candle, let the moths burn therein, Happy the lover's fate, for sure, in such a flame to burn. The mosque and school to pious hypocrites we leave, For worshipping the Truth, ruins are all we need. The sweetheart, velvet-eyed gazelle, has raided my self esteem; Make tight the chain of love, let not the crazy flee. The Wine I'll not forswear, from a rival's hand let me not sup; Offer me with Thy mighty hand cup upon overflowing cup. Through all the torture and the pain, Shemsi forsakes Thee not; That he should tire of loving Thee - such thoughts must be forgot. Affection toward God, Exalted is He, is possible for the servant through obedience to the object of his love, through wanting nothing more than to be His slave, and lovingly carrying out His commands and performing the duties of His service. In other words, it is possible by letting oneself fall like a drop into the ocean. It means knowing you are from God, recognizing that you are with God, that you will be with Him eternally, never forgetting that you are His servant, grateful in word and deed for all the material and spiritual blessings that He has graciously conferred upon you, and aware of your impotence and nothingness. What is absolutely certain is the truth that spiritual love is incomparably higher in degree than material love. Nevertheless, there is a way from material love to spiritual love, from material affection to spiritual affection. Those unable to find this radiant way are left behind in mere matter; they cannot take the road and cannot reach the desired goal. We have tried to take the opportunity of explaining this above. When the qualities and attributes that cause and occasion material affection cease to exist, the affection itself dissapears. But spiritual affection is everlasting and enduring. Look carefully at human history and take a lesson from it. You will see how in most cases material affection has passed away, sometimes forgotten and gathering dust in the faded pages of history books or else, at best, forming the subject matter of novels and stories. On the other hand, how many lovers and friends of Moses, Jesus, and the beloved Prophet Muhammad, peace be upon them, ready and willing to sacrifice their all for them, are still found in the world today and will be found there till the end of time. In our own day, which many call the age of materialism, there are millions whose love of God, Exalted is He, His Messengers, and God's noble loved ones makes them weep night and day with tears of reverent affection. Yet could you find anyone today weeping for Anthony and Cleopatra? At all events, love and affection, whether material or spiritual, are scacred. We have tried to explain above that spiritual affection is greatly superior to the material kind. For this is an important difference between them. Material affection can often have an ulterior motive. But spiritual affection is for God's sake, which is why this kind of affection is called love for God's sake. Those whose affection is for God, Exalted is He, must be ready and prepared for every kind of misfortune. In reality, what appears as a misfortune is a very great blessing. The friends of God, Exalted is He, will grieve and lament at those times when no misfortune has befallen them. Misfortune for them is pure joy.It should not be forgotten that the severest afflictions have been reserved for the Prophets, and those of similar rank in the presence of God. If someone claims to love God, Exalted is He, yet in the face of any misfortune complains of his Lord to other servants and bemoan that misfortune, he lies in making such a claim. Have you not read, have you not heard? The Prophet Job, on him be peace, for all the misfortunes that befell him, his property, and his children, made no complaint and never bemoaned his lot. As a reward for this, God, the Lord of Majesty and Perfection, graciously conferred upon him the rank of Penitent Servant. Besides enduring so many misfortunes, for so long, he would seek refuge from God's Majesty with His Beauty. That is, he would shelter from God with God, drawing the Devine Mercy upon himself with the prayer: "O Lord! A misfortune has befallen me.You are the Most Merciful of the merciful." One who is sincere in his love for his beloved will be obedient to his loved one. The mark of the sincerely affectionate is not to offend his loved one. The sign of affection is not to complain of the loved one to anybody, to put up with the loved one's whims, and lovingly to carry out the request of the beloved. This is indeed what the Prophet Job, on him be peace, did. He complain of his Lord to no one. Seeking refuge with his Lord's Beauty from His Majesty, he sheltered from his Lord with his Lord. What other door is there to shelter in? To shelter with God from God is not to Complain of God, Exalted is He. It is rather to demonstrate and prove to men the true place of refuge. The sincerely affectionate one who claims to love God will never disobey Him and will recoil from offending Him. The lover lovingly obeys his loved one. The true sign of the sincerely affection is his following his beloved, obeying his loved one, and carefully avoiding things unwanted and disliked by his loved one. Those who fulfill these conditions have displayed, proclaimed, and proved their affection. This is genuine affection. Anyone who cannot tolerate his loved one's whims, cannot bear the love one's cruelties, and shows laziness and slackness in the service of the beloved, can definitely and absolutely never be a sincerely affectionate lover. The venerable Shibli, may his soul be sanctified, was once overtaken by a mystical state and was locked up in a lunatic asylum. Imagining that they loved him, many people went to the asylum to visit him. "Who are you?" asked Shibli. "We are some of those who love you," they replied. Shibli began gathering stones from the ground and throwing them at his visitors, whereupon they started to scatter, saying "Alas! The venerable Sheikh has really gone mad." But he called out to them: "Did I hear you saying that you loved me? You could not even bear my throwing a stone at you, and you began to run away. What became of that sincere love that you had for me? If you had really loved me, you would have put up with this little quirk of mine and would have endured patiently any troubles I might cause you." So saying, he has thought us a great lesson in affection and enlightened us all on the subject of true affection. Those expert in affection drink the wine of love from the goblet of affection; for them this world, which is really very wide, becomes a narrow place. They love God, Exalted is He, with complete and perfect affection, they really dread and recoil from His majesty and grandeur, they are dazed and amazed by His creative power. They consider His orders a great favor to themselves and a crown of success on their heads. Those who drink the wine of love from His mighty hand and from the cup of affection make merry with Him in the sea of intimate friendship. Through their prayers and supplications, they enjoy His company. This is such contentment, pleasure, and delight that for them night and day, black and white, the world and all therein, rank and title, status and dignity, cease to exist and they are annihilated in God. As for those who are annihilated in God, it is an absolute certainty that they will exist forever. - Sheikh Muzaffer Ozak, The Unveiling of Love

2005-03-14T09:49:00.000+08:00

Who is at my door? He said, "Who is at my door?" I said, "Your humble servant." He said, "What business do you have?" I said, "To greet you, 0 Lord."

He said, "How long will you journey on?" I said, "Until you stop me." He said, "How long will you boil in the fire?" I said, "Until I am pure.

"This is my oath of love. For the sake of love I gave up wealth and position."

He said, "You have pleaded your case but you have no witness." I said, "My tears are my witness; the pallor of my face is my proof.' He said, "Your witness has no credibility; your eyes are too wet to see." I said, "By the splendor of your justice my eyes are clear and faultless."

He said, "What do you seek?" I said, "To have you as my constant friend." He said, "What do you want from me?" I said, "Your abundant grace."

He said, "Who was your companion on the journey? I said, "The thought of you, 0 King." He said, "What called you here?" I said, "The fragrance of your wine."

He said, "What brings you the most fulfillment?" I said, "The company of the Emperor." He said, "What do you find there?" I said, "A hundred miracles." He said, "Why is the palace deserted?" I said, "They all fear the thief." He said, "Who is the thief?" I said, "The one who keeps me from -you.

He said, "Where is there safety?" I said, "In service and renunciation." He said, "What is there to renounce?" I said, "The hope of salvation."

He said, "Where is there calamity?" I said, "In the presence of your love." He said, "How do you benefit from this life?" I said, "By keeping true to myself

Now it is time for silence. If I told you about His true essence You would fly from your self and be gone, and neither door nor roof could hold you back!

Rumi - In The Arms of The Beloved, Maulana Jalaluddin Rumi

2005-03-07T02:01:00.000+08:00

A man screamed during his (Shaikh 'Abd al-Qadir al-Jilani's) meeting [majlis], and cried: "Allah!" The Shaikh (may Allah be well pleased with him) then said: "You will be questioned about this. You will be called to account for it. Why did you speak? Was it ostentation [riya'] or hypocrisy [nifaq], sincerity [ikhlas] or blasphemy [shirk]? This day is a sledge-hammer [fittis]! If anyone wishes to leave, he may do so, and if anyone wishes to stay, let him stay." The he uttered a cry and many people got up and approached him, crying and weeping in repentance. Just then, a sparrow came and settled on his head; so he bowed his head for it. He stayed in that position, with the bird on his head and the people on the stairs of the lectern. He did not stir until one of his companions held out his hand toward it and it flew away. Then he offered a prayer of supplication. The people were making a great commotion with their weeping, supplications and professions of repentance. He stepped down and went out immediately to the congregational mosque [jami'] of ar-Rusafa, followed by a great throng of people, amid a scene weeping, screaming, ecstacy [wajd] and the shedding of clothes. Then he said (may Allah be well pleased with him): "This is the end of the age. O Allah, we take refuge with You from the evil thereof!" - Shaikh 'Abd al-Qadir al-Jilani, Utterences of Shaikh 'Abd al-Qadir al-Jilani (Malfuzat)

2005-02-26T18:01:00.000+08:00

The Suddenness of Death Allah Almighty can make death occur without any apparent cause, and He can make it come suddenly at any moment. It is by no means certain that a man who enjoys good health will live for a long time or that a man who is young has a long life in front of him. Death comes to both young and old, healthy and sick. A man may die in the best of health or when very young, and a sick man may live until he reaches a great age. Because Allah Almighty loves us He does not desire us to be deluded by life or to be confident that it will last a long time. We must expect the end at any time, so that we hasten to perform good deeds and refrain from acts of disobedience. If I knew for certain that I would die at the age of fifty or sixty, then I would commit acts of disobedience, wrong people and take unlawful wealth until I reach a year or two before my appointed term and then repent to Allah and do good. If this were to be the case the world would be full of acts of disobedience and there would be very little good. But when I know that my life could end at any moment, I hasten to do good. That is why Allah describes His righteous servants who have a high position, at the head of whom are the Prophets, as people of action. "They outdid one another in good actions, calling out to Us in yearning and in awe." (21:9) Outdoing one another in good actions is desirable because tomorrow is not guaranteed. This is part of the wisdom inherent in the concealment of the time of death. It makes us hasten to return to the Path of Allah before death surprises us at any moment, day or night. - Shaykh Muhammad Mitwalli al-Sha'rawi, The End of the World

2005-02-11T06:44:00.000+08:00

And whoever does evil or wrongs his own soul then seeks Allah's pardon, will find Allah Forgiving, Merciful. (4:110) Consider, what solace and satisfaction these words contain for the sinners: ...When you have purified yourself from sins and have made a firm resolution in your heart never to sin again, then you should display to Almighty Allah the firmness and strength of your resolution and try to discharge the rights of the claimants. You should also do your best to discharge the rights of Exalted Allah which are outstanding against you. Even then, if you fail to discharge some of your liabilities and debts, then turn to Allah for help with supplications and repentance that He may, by His mercy, arrange to discharge those outstanding rights pending against you. With a clean body and clean clothes on it, you should offer for raka'ats of prayer in total seclusion and privacy, seen by none but Allah and then with dust on your head, pity and regret on your heart and weeping bitterly; you should blame your self with a loud voice the sins you have committed and address your self in this way: O my self! Do you not feel ashamed? Has the time for repentance not arrived yet? Can you hear the painful punishment of Allah? Is there anyone who can save you from Allah's chastisement? Address you self in this way, weep bitterly and raising both your hands with tearful eyes towards Exalted and Gracious Allah, invoke Him in this way: O Allah! Your fugitive and disobedient has come to your door, imploring you for your forgiveness with a humble prayer to pardon his sins. Forgive him and grant him salvation, by Your infinite mercy. Be kind to accept him and cast on him a glance of Your mercy. O Allah, forgive his past sins and protect him from future sins. You have indeed power over all things and You Alone can have mercy on him. Thereafter, you should recite this Du'a (supplication) which is recited in distress and hardship: This Du'a means: O You who solve very difficult problems! O You, who are the last resort for the courage of those who are aggrieved and sad! O You! When you want to do anything you say: Be and it is there! My sins have surrounded me on all sides. You Alone are the store of resources at the time of difficulties and hardships and I consider You for myself a store on such difficult times. Pardon me. It is You alone (Who) accept repentance and show mercy. Then you should recite this Du'a also with tearful eyes. meaning: O You Who can hear one thing without being disturbed by hearing another thing. O You Who do not fall into confusion by the largeness of the number of the entreaties made by the beggars. O You Who cannot be forced or pressed by the pressure insistence of the makers of supplication and appeals. Let us taste the goodness of Your pardon and the sweetness of Your acquaintance. O You Who are Most Merciful of all those who show mercy; You have power over all things. After this you should recite the sacred blessings for the Holy Prophet (peace and blessings be upon him) pray for the salvation of all Muslim men and women and worship Allah. Now there is every hope that your repentance will become true and sincere and you shall be purged of sins as if you were born today. Now Exalted Allah will begin to love you and you shall be favored by Him with mercy and blessings. Your soul shall become secure from the woe and curse of sins and you shall get relief in this world and also in the Hereafter. Indeed it is only Allah who guides everyone. -Imam al-Ghazali, The Best Way for the Worshippers (Minhaj ul-Abideen)

2005-02-09T13:02:00.000+08:00

With the sighting of the new moon the Islamic new year is ushered in. The first month Muharram, is a month of great reward and virtue. Muharram itself means 'sacred' and is from those months which have been mentioned as sacred in the Holy Quraan. Almighty Allah states in the Holy Quraan: "Four of them ( Zil-Qadah, Zil-Hijjah, Muharram and Rajab) are sacred." (Surah At-Tawbah:36) Virtues From out of the four sacred months, Muharram has been blessed with certain specific virtues:- The Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) said: "The best of fasts besides the month of Ramadhan is the fasting of Allah's month of Muharram." (Muslim) In another Hadeeth, Hazrat Ibn Abbas (Radhiyallahu-Anhu) reports: that the Messenger of Allah (Sallallahu-Alayhi-Wasallam) said: "The one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month)." (Tabraani) The Day of Aashora (10th Muharram) The tenth day of this sacred month is known as Aashora. It is one of the most important and blessed days of Allah in the Islamic calendar. Some Ulama (scholars) are of the opinion that before the fasts of Ramadhan were made compulsory, the fast of the day of Aashora was compulsory upon the Ummah. This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha): that the Holy Prophet (Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of Aashora. However, when the fast of Ramadhan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast. (Bukhari) But, nevertheless the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and encouraged his Companions to do the same. Recommended deeds on the day of Aashora The Prophet (Sallallahu-Alayhi-Wasallam) has exhorted and encouraged his Ummah to fast on this day. He said: "This fast is a compensation for the (minor) sins of the past year." (Muslim) One should also observe the fast of the 9th Muharram to safeguard his deed from resemblance with the Non-Muslims who fast only on the 10th Muharram. Hazrat Ibn Abbas (Radhiyallahu-Anhu) said: "When Rasulullah (Sallallahu-Alayhi-Wasallam) observed the fast of the day of Aashora and ordered (his Companions) to fast, they said: `O Rasulullah! It is a day revered (glorified) by the Jews and Christians.' Thereupon Rasulullah said: "The coming year, if Allah wills (I remain alive), I will for surely fast on the ninth (also)." (Muslim) These hadith indicate clearly that one should fast on the ninth and tenth of Muharram. However, if one does not manage to fast on the ninth, then he/she should fast on the eleventh of Muharram instead. The Holy Prophet (Sallallahu-Alayhi-Wasallam) said: "Observe the fast of Aashora and oppose the Jews. Fast a day before it or a day after." (Baihaqi) Hence, it is important to either fast on the ninth and the tenth or the tenth and the eleventh of Muharram. To fast only on the day of Aashora is Makrooh as stated by Allamah Ibn Aabideen Shaami. One should be generous on one's family and dependants and spend more on them than what is normally spent. Rasulullah (Sallallahu-Alayhi-Wasallam) said: "One who generously spends on his family on the day of Aashora, Allah will increase (his provision) for the whole year." (Baihaqi) These are the only actions supported by Ahadeeth. Let us observe this great day according to the ways of Rasulullah (Sallallahu-Alayhi-Wasallam) and the Sahabah (Radhiyallahu-Anhum), and refrain from all innovations which deprive us of the blessings from Almighty Allah. May Allah guide us all upon the Straight Path and save us from every act which brings His displeasure. Ameen. Did You Know? The significance of the Day of Aashora is from the time of our Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam). Thus, to attribute the significance of Aashora to the martyrdom of Hazrat Husayn (Radhiyallahu-Anhu) is baseless. Therefore, the host of baseless customs with regard to his martyrdom must be discarded. The martyrdom of Hazrat Husayn (Radhiyallahu-Anhu) was indeed a great tragedy but Islam is not a religion of perpetual mourning. Having love for Hazrat Husayn (Radhiyallahu-Anhu) does not necessarily mean that his blessed name should be lamented upon especially when he gained the status of a Shaheed (Martyr), but instead one should convey Thawaab (reward) to him and donate on his behalf for the pleasure of Allah (on Allah's name). Lamenting, mourning, displaying grief and beating heads is forbidden in Islam. To carry out these acts especially on this Day of Aashora is a Bid'ah (a bad innovation in Islam). To take part in them or to look at them with respect is not permissible. Dirges (songs of mourning) should be abstained from as they have been clearly prohibited in the Ahadeeth. Some people think that it is not good to marry in the month of Muharram. This is also a baseless conception. -The Month of Muharram

2005-02-06T06:43:00.000+08:00

Thoughts On Modesty 'Every religion has its characteristic, and the characteristic of Islam is modesty.' This statement made some 1400 years ago by the Prophet Muhammad (pbuh) is just as relevant today as it was then. The Prophet (pbuh) lived in turbulent times, when slavery, debauchery, drunkenness and sexual abuse was rife; when poor women could be maltreated without redress and wealthy women could live totally without morals if they wished, without much criticism. When the Prophet (pbuh) was a teenage boy he was one of the founder members of a society of Knights of Justice created by his uncle, determined to bring protection and fair dealing to the weak and insecure. He, and those of like mind, were loved and admired for their nobility, years before the revelation of Islam. The revelations, when they came, encouraged and exhorted them to show others that compassion, generosity, courage, modesty and patient faith were the right way to live. Modesty is such a 'quiet' characteristic, that perhaps nobody thinks about it very much. What are modest people like? They are self-effacing, and humble; they do not wish to draw too much attention to themselves. They feel embarrassed when they are given praise, and genuinely do not really feel they have done all that much to deserve it, for everything they do is their no more than their duty and their delight, in serving God. They would hate to be picked out for praise above their fellows, or pushed forward into the limelight, shown off, or made to perform 'party pieces' for the applause of others. Modesty also implies a personal and physical shyness and reticence, as opposed to a wish to flaunt themselves for their physical charms. In this day and age, when it seems to be taken for granted that young women wish to walk down the streets of town wearing garments that cover little more than their underwear does, and when everything seems geared up to a lifestyle that encourages females to make themselves as sexually attractive as possible, and to feel failures if they are not turning heads, women who are not like that, and do not wish to be, are regarded by some as being rather odd. It is an unfortunate sort of discrimination, for in actual fact very large numbers of girls and women are naturally modest, and do not wish to flaunt themselves at all, and feel no sense of distress or loss if they are not arousing male desires or interested glances. Wearing hijab, or becoming a 'covered lady', is one of the odd problems facing girls and women who convert to Islam and who then decide to alter their style of clothing, and/or wear a head-veil. Ironically, genuinely shy and modest women can feel really uneasy and 'forced into the arena of public scrutiny' when they change old habits; putting on hijab can cause people who know you to stare, or wonder why you suddenly think yourself to be 'better' or 'more holy' than them, or to bring out remarks about how well they know what you are really like; or to wonder why you are seeking to 'dress up in fancy dress', or pretending to be an Arab or a Pakistani or whatever. Muslim women who take the further step of covering their faces often face a similar reaction from Muslim women who don't. This is not something that male Muslims know very much about. There is no equivalent requirement for a man as regards his clothing, or head-covering, or face-covering. I suppose something similar would be for a convert man to feel it was a good thing required by Allah to turn up at the office or go to the garage or factory in an Arab long white dress, and put a bag over his head. Yet there are rules in Islam for male modesty. I have winced in horror on a plane coming home from Damascus in which all the male passengers were Muslims except a couple of western tourists who wore shirts open to the waist (sweat, chest-hair and all), and shorts, and were quite oblivious to (or not bothered by) the reaction of distaste from those all around them. In fact, male Muslims are also expected to dress modestly, in clean clothing that covers them and does not emphasize their sexuality. Needless to say, it is not only modest clothing that is required, but also modest behavior - not the Dickensian Uriah-Heepish sort of crawling humility, but the genuine desire to do good for no reason other than to please Allah, seeking no reward, or thanks, or public notice. The cover-up clothing of Muslim women is not intended as a punishment or an endurance test, but as a wish to appear graceful and feminine without encouraging any sexual advances. 'Covered ladies' are not necessarily innocent youngsters, virgins about to be sacrificed in marriage, but may be mothers of half a dozen children, perhaps married several times. There is no false modesty intended. But they are giving certain specific messages: firstly, that their faith is Islam and they have chosen to submit to the will of God in every aspect of their lives; and secondly, that they wish to be appreciated for their characters and good deeds, and not for whether or not they happen to be pretty or slim or sexy. Modesty also implies simplicity, and lack of desire for ostentation. A woman could be completely covered, but in some gaudy material, shrieking color, and also dripping with jewellery, gold and pearls. That's one sort of ostentation. Or she might be the only woman in her community who chooses to be head to toe in black - that might well be genuine piety, but it could also be a form of ostentation too. Allah will judge the lady not on her clothes at all, but on her motives, her niyyah, and the quality of her life and what she does with it. Of course, the covered clothing can be quite a sacrifice - notably when the temperature soars and one must find garments in pure cotton, and not wear short sleeves, and if wearing the veil one must remember that a large amount of body-heat escapes through the head, and one can end up feeling quite faint and uncomfortable. There is always a lot of controversy about the extent of a woman's hijab in Islam. Some women cover absolutely everything, others interpret it to mean 'modest dress according to the society in which one lives' and even dispense with the head-veil. Hijab certainly means that a woman should not be showing her cleavage, or wearing a garment that is transparent and reveals her underwear, or one that is tight and clinging. My husband, coming from Pakistan, was horrified to note that old ladies in the UK brazenly went round showing their legs to all and sundry - to him, any skirt above the ankle was a mini-skirt. The compulsory aspect of hijab to a Muslim woman is modesty - how this is interpreted in clothing styles is not compulsory at all, and is left to the piety and taste of the individual. Modesty and simplicity, and trust in Allah go hand in hand. I had a friend in Jordan a few years ago, a straightforward Muslim man who had asked me to bring him the present of a pair of denim jeans from the UK. When I also gave him a shirt to go with it, he was almost offended. What did I bring him a shirt for? He already had two. He promptly gave one shirt away to someone less fortunate than himself. I will never forget the lesson of his attitude. It was one of my key experiences in bringing me into Islam. I learned another lesson from him, too. A button came off, and I volunteered to sew it on for him. This earned a small rebuke, for it would deprive of employment the poor man down the street who earned his living by such things as sewing on buttons. One cannot help but compare the practice of Islam on that very simple and modest level to the fanaticism and squabbles and outright corruption that has marred the beauty of Islam in more comfortable and affluent surroundings. Modesty goes hand in hand with value. When men and women are modest, they are in fact valuable people, and without any thought of self-aggrandizement, realize their value. The values of modesty and genuine humility are God-given, and those who possess those characteristics are blessed indeed. Moreover, they are lights shining in the darkness, giving an example of hope and goodness to others. A truly modest person makes the raucous pomposity and arrogance of others show up; a truly simple-living person makes nonsense of the ephemeral wealth-and-status-seeking ambitions of those who do not realize there is more to life than just this level of existence. A truly pure person reveals the tawdriness of lust and lasciviousness and the selfish dangers of unbridled sexuality. May God bless us, and fill our hearts with love and compassion, and direct our lives along a path that will enable us to bring help, hope, serenity, shelter and peace to others, and a means of rescue and healing to those already hurt and damaged by callousness, cruelty and abuse. Amen. _____________________________________________________________________________________ Thinking about duty When people are parents, teachers etc, they have to cope with the very young, and life seems to revolve around their care, safety, warmth, food, clothing, education, and so forth. It is a particularly worrying time for new first-time parents, who may not have paid too much attention up until then on how to do all the various things that need doing. The problem for you, as youngsters growing older, is that of knowing at what stage you begin to have duties of your own, and what those duties are, and how you should go about doing them. It is so frustrating when you are told you are too young to do half the things you would like to do, and too old to do the other half. Parents seem to have such a knack of manipulating this age business, and since they are so much older and more experienced, they usually get away with it - leaving you steaming with pent-up frustration. Maybe not so pent-up, if you are not very self-controlled. We all know youngsters who can let you know about their frustrations and annoyances from half a mile away. Quite frankly, I have a very strong feeling that it is no compliment to a child to be regarded as a child. I can remember when I was twelve, being furious and hurt that no-one would take me seriously when I wanted to do great things, run clubs, make people rehearse plays, help the suffering, etc. I was only a child! That made me furious - I did not think of myself as a child at all, and although I cannot have known all that much at that stage, I nevertheless had every confidence that I knew a lot, and was even very likely to do a better job than half the adults I knew. I was a conceited little brat, very obnoxious, I'm sure. But when I eventually did manage to find people who could see that I really did have great urges to save the world, make everything better, do all sorts of wonderful works and so on, it was so satisfying to be used. To be trusted. To be given something useful to do. I threw my whole effort into it, and swore I would never let down the people who had trusted me. As a young boy before his call to Prophethood, I should imagine the Prophet (pbuh) went through some of that too. He had to grow up fast in a fairly harsh environment. You know that he started off in a 'single-parent family', since his father died before he was born. Then his mother died when he was only six and he lived with his Grandad for two years, and finally got brought up by a very kind uncle and aunt. By the time he was twelve he was already at work, and had already earned the nickname 'the Trustworthy One.' If an adult wanted a job done and needed a youngster to do it - who to choose? The trustworthy one was the lad to pick. He wouldn't let you down, or get it wrong, or forget to do it, or make a mess of it. He was reliable, and he always told the truth. By the age of fifteen he had fought in his first battles. He became a caravaneer, a merchant trader. He had many hard-working and much respected friends who were also merchant traders. Two were Abu Bakr ibn Quhafah and Uthman ibn Maz'un. They had always been good kind men too, long before the revelation of Islam. They grew up believing that there was a real God who cared about justice, and like all good people did their best to do their duty towards their families, their friends, their business contacts, and people who needed help. They had probably visited the same places, and maybe even done deals together. When the three young men were in their twenties, it was time to marry, and one lady who wanted to marry the Prophet (pbuh) was Khadijah's niece, Khawlah bint Hakim. As it happened, the Prophet (pbuh) did not choose to marry her, and married his boss, Khadijah, instead. Uthman married the disappointed Khawlah. Nevertheless, they all remained very good friends, and Khawlah acted as a kind of aunt to the Prophet's (pbuh) children. Years later, when Khadijah died, Khawlah took over a lot of the housework for him, and in due course helped to arrange his next marriage - to another widow, Sawdah bint Zam'ah, and then to Aishah, the young daughter of his other great friend Abu Bakr. Both Abu Bakr and Uthman went on to become leading Muslims. However, Uthman spent more and more time at his prayers, meditations and study of the Qur'an. He never missed a prayer, and prayed more extra prayers than anyone else. He frequently prayed all night. He disciplined his body with constant fasting, far more than other Muslims did, and ate little when he did eat. Completely devoted to Allah, he began to withdraw more and more from the life of this world. One day, Khawlah turned up in a state of distress. She was suffering from marriage problems. Uthman was always so occupied with his religious devotions that he totally neglected her, and had become very difficult to live with. In his devotion to duty towards Allah, Uthman had not understood the most vital teaching of Islam - that Islam is not just a matter of prayers and study, but a complete way of life. It does not mean a person should withdraw from the world, but work in the world - to help others and make life better for people. Islam applied to every aspect of daily life, to study at school, to being honest and reliable at work, to relaxation, to relationships, to the way people treated their partners and family, to their attitude towards those less fortunate or less intelligent or less religious - in fact, everything. The Prophet (pbuh) went to see Uthman. 'Do you dislike my ways, Uthman?' he asked. Uthman was very surprised and assured him that he always tried to follow his sunnah. The Prophet (pbuh) explained where he was not doing so. 'Uthman, I pray but I also sleep; sometimes I fast and sometimes do not fast. I marry women.' He meant he enjoyed their company. 'Uthman,' he continued, 'when you fear (have respect and reverence for) Allah - you need to know that your wife has a right over you, your guest has a right over you, and your self has a right over you.' He requested him to be less extreme and to care more for his family and general personal wellbeing. (Abu Dawud 1364). When something 'has rights over you', it means that you have duties to perform. Being a Muslim, and 'fearing' Allah involves so many duties - towards Allah, towards ourselves, towards our relatives, our community, and the world at large, especially those bits of it that need special help. It is not enough to say your prayers - but then be mean, or lazy over helping others who need your help, or to sit around expecting to be waited on while they get tired. It is not enough to study the Qur'an, and then be selfish or greedy or deceitful. It is not enough to fast, and then tell lies or cheat people. It is not enough to attend the mosque regularly, and then be spiteful to people less able than yourself, or disruptive in school upsetting those paid to train you, or shouting and abusive towards girls, or to use foul dirty language and look at smutty pictures, or bully the weak, or ridicule the ugly. Many young Muslims are very religious, like Uthman, but imagine if the Prophet (pbuh) came to visit them one day, and said: 'Do you dislike my ways, Salmah (or Arif, or Sherzaman, or Talulah, or James, or Platovic, or Khusraw, or Yung Chan, or Brigitte)?' Think of his ways - the ways of the True Messenger of Allah. He never told lies, or cheated. He was never abusive or arrogant or bullying. He loved his followers, even if they got things wrong sometimes and maybe made mistakes. He specially loved the young men who were so brave, and loyal, and ready to sacrifice everything for the sake of Allah. He loved his womenfolk and children. He took in other men's children and brought them up. He bought slaves who were being badly treated and cared for them with such love that many of them chose to remain living with him and helping him even when granted their freedom and told they could go. He visited the sick, not only his friends but even if they were people who had tormented and abused him, even if they were not Muslims. He cared for the fate of refugees, prisoners, and especially prisoners of war, and organised arrangements for them to sort out their lives and carry on. He encouraged his followers to learn as much as they could, and educate themselves so that they would be useful citizens who could help others, and not just be a drain on society. He encouraged his womenfolk to act as nurses and teachers. He taught people it was important to be clean, and health conscious, and physically fit and ready for action. He cautioned people against becoming 'extreme', exhausting themselves in any aspect of their lives if it meant neglecting other aspects. It was the Muslim's duty to do the best he or she could, to be disciplined and create regular practice, and not to look down on other people whose 'best' might be quite different. Each person would be judged by his or her own life and effort - nobody else's. These things were all a Muslim's duties - and were all really duties towards Allah. Even if you were just being kind to an insect, it was a duty towards Allah well done. Even if you just picked a sharp stone out the path of a poor blind beggar, it was a duty towards Allah well done. It is not easy to do all our duties in life, but this is how we show real love - not only for the people we care for, but also for Allah. It is what we mean by a sacrifice - being a shahid. We may not have to be put to death for Allah's sake, but we might well have to do some boring chores when we don't want to. We may not be clever enough to learn the whole Qur'an by heart, but we might well have to be honest when it would be so easy to be dishonest. We may not ever be noticed or thanked or praised, but we have to remember we are not doing things for thanks, but simply because we love Allah and these are our acts of love. Some of the Prophet's (pbuh) greatest Companions were very simple people who did not have the ability to learn much, but who gave everything they had to help others - and if everything they had was only a small offering, it was worth just as much to Allah as all the riches of the wealthy. So, may Allah bless us with His grace, and grant us the patience and determination and courage to take on whatever duties He lays upon us, and bring us to success. Amin. (This article originally appeared in Reflect magazine.) - Articles on Islam by Ruqaiyyah Waris Maqsood _____________________________________________________________________________________ Other articles includes: Islam, Culture and Women Dare to be Different Are we "born to be free"? and many more

2005-02-03T17:18:00.000+08:00

Heeding the Example of the People of Fortitude—Provision is Apportioned A disciple may be put through the hardship of poverty, need, and the narrowing of the channels of provision. He should thank God and consider this a great blessing. For this world is an enemy, and God pushes it towards His enemies, but deflects it away from His protégés. Let him thank God for making him resemble His prophets, saints, and virtuous servants. The Master of Messengers and the best of creation, Muhammad, may the blessing of God and His peace be upon him, used to tie a stone to his stomach out of hunger. Two months and more would pass and no fire would be lit in his house—neither for cooking nor for any other purpose. He survived on dates and water. One day he received a guest, so he sent for food to each of his nine houses, but none was found. When he died he left his armor pawned with a Jew for a few measures of barley which was on that day all that there was to eat in his house. O disciple, let your worldly requirements be no more than a cloth to cover what should be covered and a morsel of licit food to allay your hunger. Beware of the deadly poison of longing for worldly luxuries and pleasures and of envying those who enjoy them, for they will be asked to account for what they took and enjoyed. If you knew the hardships they have to endure, the bitterness they have to swallow, the troubles and anxieties they have to carry in their hearts and breasts, all of which come from pursuing the world, nurturing it, and guarding it carefully, you would see clearly that these far outweigh the pleasure enjoyed, if indeed pleasures there are. It is enough to repel you from loving the world to know that God, Exalted is He, says, Were it not that people would have become all alike, We would have given those who disbelieve in the All-Merciful silver roofs for their houses and stairways to climb on, and for their doors [of silver] and couches on which to recline, and ornaments of gold. These are but the fleeting pleasures of the world, while the Hereafter is with your Lord for the God-fearing (43:33-35). And the Messenger of God, may the blessings of God and His peace be upon him, said, "This world is the prison of the believer and the Garden of the disbeliever. Had it been worth the wing of a gnat to God, He would never have allowed a disbeliever a sip of its water." And [it is enough] to know that since He created it, He has never looked at it. Know that provision is divided and allocated by [Divine] decree. Some servants are given a large share, some small. This is the wisdom of God. If, O disciple, you are one whose share is small, have patience and be content. Be pleased with what God has allotted to you. If you are one of those who have received a large share, take what you need and spend the rest in ways of goodness and benevolence. _____________________________________________________________________________________ Read also: Moving Toward God is Compatible With Earning, Divesting Oneself of the Means of Livelihood is Not Required Seeking Provision and Striving for It _____________________________________________________________________________________ -Imam ‘Abdallah ibn 'Alawi al-Haddad, Two Treatises of Imam al-Haddad

2005-02-01T06:42:00.000+08:00

Letters of Shaykh Mawlay al-'Arabi ad-Darqawi (to the fuqara) The sincere one can wear whatever clothes he likes, high or low since elevation and the state of lowness are the same for him. There is no difference between them. The one who is not sincere should only be like the common people. Faqir, leave forbidden and disliked things, and wear what you like. Marry whom you like. Ride what you like. Earn what you like. Dwell where you like. Be as you like. If a proof is established against you, I will take the blame, sincere one!: If a man does not wear the garments of taqwa, he is stripped naked, even if he wears clothes. The best clothes a man has are obedience to his Lord. There is no good in the one who rebels against Allah. Had this world lasted for its people, the Messenger of Allah would still be alive. However, it is annihilated and its bliss is annihilated. Wrong actions and acts of rebellion go on as they are. Peace _____________________________________________________________________________________ Faqir, the great sickness is love of this world which strikes at the hearts. It is not the love which strikes the bodies since this world is a cause for our distance from our Lord. Had it not been for the love of it which fills our hearts, we would always be in the presence of our Lord. All that veils us from Him is the love of it which dwells in our hearts. Intention is the elixir. If intention is present with anyone then good must inevitably be present with him. If it is absent, the good is absent from him. No one was greater than our Prophet, may Allah bless him and grant him peace among all creatures, but in spite of the majesty of his value and the immensity of his affair, whoever does not have a good intention towards him does not profit. Whoever does have it gains great profit. Peace _____________________________________________________________________________________ Faqir, be on your guard against letting your heart incline to your self since that is part of the hypocrisy of the heart. Inclining to it is letting it follow what is light for it rather than what is heavier for it. The people, may Allah be pleased with them, follow the heavier. I also advise you to have what is heavy for yourself constantly. Do not have what is light for it until it is annihilated. We have said many times to oppose passion and it will result in knowledge by divine gift. Knowledge by divine gift results in great certainty. Great certainty banishes doubts and illusions and pushes one into the presence of the King, the Knowing. Peace _____________________________________________________________________________________ If you want always to be strong, you must always be weak, and make do with a little food, few words, and not much socializing with people. If you want always to be rich, always be poor. If you want always to be mighty, always be abased. If you want always to be high, always be low. If you want always to be free, always be a slave. If you want always to see what you love and what pleases you, then always put your self with what it does not love and what does not please it. If you want creation to recognise you always, then always be content with the knowledge of Allah. If you always want benefits, always break the habits of your self, and always fear impediments, and always leave attachments. Peace _____________________________________________________________________________________ If you want to be purified of doubts and illusions, then always be strengthened by the sunna of the Prophet, peace be upon him. One of the most important things is to remove all traces of urine. Do not do wudu' until you have no doubts about having removed your urine. If you wish to be certain about that, as is necessary, then the sunna is enough to make the matter easier for you. If you have your fill of innovation, it will lead to your self being too constricted to rise or descend as is our business and the business of most people. You will not be able to do it because you will have too much urine and faeces. Since they will be too much for you, you will find it difficult to free yourself of urine, you find wudu' difficult. If you find wudu' difficult, you find the prayer difficult. If you find the prayer difficult, you find the deen difficult. Our wages and your wages are up to Allah, the Lord of the worlds. If you wish to be freed of your self, then put an end to its conversation when it whispers to you, and do not turn to it. It tries to get the better of you and will not leave you alone. Is says to you, for example, "You are one of the losers!" Do not let its words disturb you or alarm you. No matter what it says. Remain seated if you were sitting, standing if you were standing, reclining if you were reclining, eating if you were eating, drinking if you were drinking, laughing if you were laughing, praying if you were praying, reciting if you were reciting, and so forth. Do not listen to it unless it tells you, "You are one of the believers, or one of the gnostics, or in the hand of Allah, and His favour and generosity is great." It will not stop whispering to you until you are always steady in the above-mentioned state and take your strength from the sunna of Muhammad, Allah's blessing and peace be upon him. If you listen to what it says, it will tell you, "You are one of the losers," then one of the evil doers, then one who leaves the right way, and had it not been that kufr is the very limit of affliction, it would have said that you are one of the kafirun or worse. We had a brother, may Allah have mercy on him, who used to listen to what it said. He believed it and was very worried and sad because of that. One day he said to our father, may Allah have mercy on him, while he and I were with him, "By Allah, my father, we only see our ship smashed into pieces." He said, "How dare you say such a thing! By Allah, it is not smashed to pieces! It is whole as it was. You are smashing it to pieces with your mouth!" These words made him extremely happy and because of those words he set out for Allah with a great energy. We see many people with complete and total blessings -- iman, health, food, drink, clothes, mounts, wives, abundant well-being and others of the blessings of Allah. Yet they are always full of worry, sorrow, and constriction. That is because they are heedless of their Lord and remain with their own portions. Had they left their portions and turned to their Lord as He has commanded them, every harm would have left them since only the people of heedlessness have it. As for the people of dhikr, it has come down to us that "the bolt of lightning does not strike the person doing dhikr." My brother, be steady in this teaching and cling firmly to it if you want the Path to act on all of created being. If not, then created being will make it act on you as it has made it act on your companions. If you do not make it act on created being, created being will make it act on you. Our master, may Allah be pleased with him! used to say to us, "Created being always says by the tongue of the state: 'Strike!' If not, then stretch out your neck to eat and watch out!" The matter is as he said. Allah is the authority for what we say. Peace _____________________________________________________________________________________ There is nothing more likely to lead to gathering the heart to concentrate on Allah than silence and hunger. There is nothing more likely to lead to dispersal than a lot of food and talk even about what concerns us. There is no doubt that the believer has few words and a lot of action. He will certainly have few words and much action since silence results in reflection. Reflection is an action of the heart. An atom's worth of the action of the heart is better than mountains of the actions of the limbs. It has come in tradition, "An hour of reflection is better than seventy years of 'ibada." Peace _____________________________________________________________________________________ I advise you to draw near your Prophet with the prayer and peace upon him as we told you many days ago. We think that the reality of the prayer of blessings and peace upon him is only obtained by the one who follows his sunna and takes on his character. Many people bless him constantly while they swim in darkness. That is because they are ignorant of his sunna. They take on the character of innovation. May Allah have mercy on you! take note of this deep hole and avoid it. May Allah save us and you from falling into it! Peace _____________________________________________________________________________________ -The Darqawi Way; The Letters of Shaykh Mawlay al-'Arabi ad-Darqawi

2005-01-28T06:36:00.000+08:00

Those who are perpetually in prayer (70:23) When you are in any state whatever, celestial or terrestrial, you are necessarily under the rule of one of the divine names, whether you know it or not, whether you contemplate it or not. It is this name that rules your movement and your rest; it is through it that you have the status of possible, or that of existent. And this name says: I am God. And it speaks the truth. But it is mandatory that you reply: Allahu akbar!... Know, with absolute certainty, that the Divine Essence never shows itself to you as itself, but only under the form of one of its eminent attributes; and know that you will never know the meaning of the name Allah. (Tanazzulat, p.63) The Most High has called you for intimate talk with you, the Munificent has called you to pour out his gifts upon you. Be then humble and poor. Raise your hands in recitation of the takbir each time that you lower yourself or that you stand up again and throw behind yourself what has been given to you in each theophany... Place in your purse what you have received and claim another gift and a greater light still, for it does not cease to shine. Divine effusion perpetually emanates from the spring of his generosity. Welcome it in that indefeasible indigence of being that remains attached to you when you contemplate him. He does not cease to give, nor you to amass. He does not stop elevating himself, nor you lowering yourself. (Tanazzulat, p.92) _____________________________________________________________________________________ It is in your fall that your elevation comes, and it is in your earth that your heaven is found. (Tanazzulat, p.103) _____________________________________________________________________________________ It is His name, Al-Qarib, "He Who Is Close," which has called you to proximity. You are the lover and not the beloved, which is why he says: [prostrate yourself] and come closer (96:19). If you were the beloved, he would say: [prostrate yourself] you are close... Know that in your prostration you are preserved (ma'sum) from Satan, for your prostration subjugates him and he has no power over you. When he observes you in this state, he thinks only of himself [and of his own refusal to prostrate himself before Adam (peace be upon him) as God had commanded; consumed by the fire in the citadel of his punishment, seeing you obedient and contemplating the fate that awaits him the day when the Hour of Judgment comes... May God grant that we be, you and I, among those who have prostrated themselves and who have found [mimman sajada wa wajada]. (Tanazzulat, p.104-105) _____________________________________________________________________________________ Then greet, with a salutation which comes from God, yourself and all the beings of your species, for salaam [the greeting, but also Peace, one of the divine names] is your Lord and the degree of the name Al-Salaam is the place of your theophany [at this specific moment]. Finally, affirm the unicity of the One and deny that there are equals to him [an allusion to the words of the shahaada at the end of tashahhud]. And then you will need to disappear, for it is in this disappearance that you will obtain what you desired. (Tanazzulat, p.63) _____________________________________________________________________________________ In prayer there are two categories of Muslims and thus two ways of performing prayer. Those who unite the one with the other are joining together the spiritual realities that correspond to each. The higher of these categories is that of the worshipper who says salaam because he has passed [at the moment he comes out of prayer] from the authority of one name to the authority of another. He is thus greeting the one he is leaving and the one to which he is arriving... The lesser category is that of the worshipper who greets the All-Merciful because he is leaving him, and the creatures because he is returning toward them... As for those who belong to neither of these two categories, their salaam is worthless: they were not near God, and their greeting is thus not the greeting of one who is departing. They never left the creatures, and thus their greeting is not the greeting of one newly arrived. (Tanazzulat, p.110, Futuhat vol.1, p.441) _____________________________________________________________________________________ The Theophany of Perfection (Ibn 'Arabi) Oh, my beloved! How many times I have called you without your hearing Me! How many times I have shown myself without you looking at Me! How many times I have become perfume without your inhaling Me! How many times I have become food without your tasting Me! How is it that you do not smell Me in what you breathe? How do you not see Me, not hear Me? I am more delicious than anything delicious, More desirable that anything desirable, More perfect than anything perfect. I am Beauty and Grace! Love Me and love nothing else Desire Me Let Me be your sole concern to the exclusion of all concerns! - Ibn Arabi, An Ocean Without Shore [Translated by Michel Chodkiewicz (with explanations)]

2004-12-30T22:29:00.000+08:00

What is Ridha? Know that ridha is a well established doctrine validated by both the Holy Qur'an and Sunnah (practices) of the Holy Prophet (blessings and peace be upon him). Says the Holy Qur'an: "The true believers (mu'minin) are pleased with God." (5:122) It is also said in the Holy Book: "Verily, Allah is pleased with true believers" (48:18) The Holy Prophet (blessings and peace be upon him) has said: "He who is satisfied with God gets real taste of iman." Ridha is of two kinds. Ridha (pleasure) of Allah with His servant, and ridha of the servant with (the decree) Allah. God's pleasure with the servant is manifest in His bounties and gifts both material and spiritual; and the servant's pleasure with God is the name of his obedience to God's commands and submission to His Will. Actually man's pleasure is the result of God's pleasure, since, unless God is kind to him he cannot be obedient to God. Ridha on the part of man is really his determination to accept God's decree irrespective of whether it is favourable or unfavourable, and whether it is in the shape of fire of God's wrath (jalal) or it is illuminated by the rays of His Beauty (jamal). Being burnt or illuminated does not make any difference to him because both spring from God Almighty and whatever comes from the Beloved is welcome. Once Imam Hasan bin Ali (may God's mercy be upon him) was asked to comment upon the following statement of Abu Dharr Ghaffari who was one of the famous Companions of the Holy Prophet (blessings and peace be upon him): "To me poverty is dearer than wealth, and sickness dearer than health." The Imam said: "May Allah have mercy on Abu Dharr. So far as I am concerned I would say, he who has experienced the blessings of Allah, will go about his affairs and would never will anything other than Allah's Will." This means that when Allah's servant experiences the benefit of Allah's choice for himself and stops exercising his own choice, he gets rid of all maladies. But mind you, this attitude is not possible for the seeker at the stage of separation (ghaibat). It can be adopted only at the stage of union (hadhur) with God, because the shaikhs have said: "Ridha removes sorrows and cures negligence." It banishes the thought of any other than God from the hearts and cuts across the shackles of hardships. Therefore, ridha can be exercised only by the man who believes that the author of good and evil is the Almighty and the He has an eye on him in all circumstances. Men at the stage of ridha are divided into the following four categories: 1. Those who are satisfied (radhi) with spiritual gifts (ata). This is ma'rifat (gnosis). 2. Those who are satisfied with material gifts (nu'ma). This is worldliness. 3. Those who are satisfied with misfortunes (bala). This is affliction. 4. Those who are satisfied with istifa (nearness). This is love. So he who respects the gifts because of the Giver (mu'ti) is happy and when he is content, he gets rid of all troubles. He who respects the Giver because of the gifts gets enmeshed in worldliness and adopts ridha as a formality. This lands him in all sorts of troubles. And real ma'rifat is that which leads him to the union (mushahidah) with the Divine Being. But if ma'rifat does not lead him to mushahidah, it is not ma'rifat (gnosis). It is exteriority or alienism which is torturous, and the gifts become a veil between him and God. [Translator's Note: The original is so beautiful. It says: "Ata (gifts) becomes ihita (veil)."] He is satisfied with God because He gives him dunya (wealth). Therefore, he is ruined because that is not friendship (to be happy when the friend gives and to be angry when he does not give). That kind of ridha is not ridha. It is disappointment (privation). Love for worldliness is not real love, for even the whole world is not worthy of one's love, nor should its absence cause worry. A gift is a gift only when it leads you to the Giver. If it stands between you and God, it is no more a gift. It is misfortune. As regards the third category i.e. those who are satisfied with affliction (bala) they are the people who find pleasure in pain and can bear it cheerfully by the strength of mushahidah (vision of Divine Beauty), because pain is no pain when it is accompanied by the pleasure of the vision of Divine Beauty. As regards those who are satisfied with Him on account of istifa (Divine attraction), they are true lovers of God and their love is affected neither by pain nor pleasure. Their abodes are nothing but the realm of Pure Essence (tanzih), and their reaches are nothing but the gardens of love and intimacy. They are at once present with, and absent from, God. They adorn both this physical and the spiritual world simultaneously. They have terrestrial bodies in celestial abodes. They are the people who in the intensity of devotion turn their backs to everything other than God, free themselves from the limitations of 'states' and 'stations', escape from the inconsequential and get themselves fully attached to the Divine Beloved in the hope of Divine Grace and Divine Beauty. Says Allah in the Holy Qur'an in praise of these people: "They are not concerned with profit or loss, nor do they care for life or death, nor worry about the hereafter." (25:3) Thus their ridha is free from profit and loss, since he who is pleased with the decrees of God lives in peace and bliss. Says the Holy Prophet (blessings and peace be upon him): "He, who is not satisfied with God, has a worried soul and a troubled body." _____________________________________________________________________________________ Sayings about Ridha A tradition says that once Prophet Musa (Moses) (peace be upon him) said, "O my Lord tell me the way by which I can please Thee." God said, "O Musa it is beyond Thy capacity." Hearing this he fell in sajada (prostration) before the Almighty in absolute humility, whereupon the Almighty said to him: "Verily, My ridha lies in thy ridha with My qadha (decrees)." This means that man's satisfaction with God's decree is the surest sign of God's satisfaction with him. Bishr Hafi asked Fudhail, (may Allah be pleased with them) "Which is higher, zuhd (asceticism) or ridha (satisfaction)?" Fudhail said, "Ridha is higher than zuhd because he who is radhi (satisfied) does not aspire for a higher stage." This means that the stage of ridha is above the stage of zuhd, but there is no stage above ridha. In other words the palace is superior to the gate. This statement confirms the view point of Muhasibi who maintains that ridha is one of the states (ahwal) and not stations (maqamat). It is bestowed by God and not acquired by effort. However, the possibility of a desire after ridha cannot be ruled out, since the Holy Prophet (blessings and peace be upon him) said in a prayer, "I seek Thy ridha after Thy qadha (decree)." That is to say "Give me the power to be satisfied with Thy decree when it comes to pass." This shows that ridha cannot precede qadha, since it is the intention to be satisfied and not satisfaction itself. And intention to be satisfied is not satisfaction. Abul Abbas bin Ata said, "Ridha is the seeker's determination to accept cheerfully what is decreed for him." That is to say whatever happens to him, he should regard it as his destiny and be pleased with it. Harith Muhasibi said, "Ridha is peace of mind (sukun-i-qalb) with the decree of God." This is in accordance with his earlier stand, since peace of mind is a gift of God and cannot be acquired through effort. This also shows that ridha is a state not station. It is said that Shaikh Utba al-Ghulam did not sleep the whole night and went on saying, "If you burn me in hellfire I am your lover, and if you have mercy on me I am your lover." This means that both affliction and mercy affect the body, but love is in the heart which is not affected by affliction or mercy. There is no contradiction in this assertion which confirms Muhasibi's point of view to the effort that ridha is the result of love, and that the lover is contented with what the Beloved does. He can be veiled from God either by affliction or by mercy, since he subordinates his will to the will of the Beloved. Shaikh Uthman Hiri has said, "For the last forty years I have never been dissatisfied with anything which has happened to me, nor have I disliked any state in which God had placed me." This also confirms the lasting nature of ridha and the height of devotion. It is said that once a dervish fell into a river. Someone shouted from outside, "Should I bring someone to rescue you?" He said, "No." The man said, "Do you wish to die?" He said, "No." The man asked, "What do you wish?" He said, "I wish what God wishes. I have nothing to do with wishing." The mashaikh have dealt with the question of ridha in varying terms, but the difference is only verbal not real. - Syed Ali bin Uthman al-Hujweri, The Kashful Mahjub (Unveiling the Veiled) Translation & Commentary by Maulana Wahid Bakhsh Rabbani

2004-12-16T04:25:00.000+08:00

Have Regard for Every Muslim inasmuch as he is Muslim So do good and do not be concerned about whether the one for whom you do it to is worthy of it. Embrace every praiseworthy quality inasmuch as it is part of noble character by which you are adorned. Be a place for it because God honours it and praises it. So seek virtues for themselves; avoid usual vices for themselves. Put others first, and do not stop with their praise or blame. You should advance the most entitled, and then next entitled if you wish to be with the wise who take on the courtesy of God which He has prescribed for the believers on the tongues of the Messengers, peace be upon them. Know that “a believer in respect of another believer is like a building whose parts support one another.” There are only believers in the world, because there is nothing in the world but that it prostrates to God, except for some human beings and jinn. -Muhyi din Ibn al-'Arabi, The Mysteries of Bearing Witness

2004-12-10T17:19:00.000+08:00

Untie the Knots of your Heart Try to undo the knots of your persistence in sinning. Knot over knot ties you up. How are you going to save yourself? You will need the help of the one who tied those knots, your own self. Talk to it, reason with it. Tell it: "O temporal flesh, you resent listening to reason, but listen. Are you sure, as you inhale, that this is not your last breath? Allah knows best, but the next breath may be your last in this world which you are so attached to. Death will seize you by the throat; yet you persist in piling wrong upon wrong, sin upon sin. The Ultimate Judge warns the ones who persist in sinning with such punishment that mountains of rock cannot bear it. How then can you, flimsy as straw, imagine that you could bear such horrible torments? Do not turn your back on the One who created you. Face Him and repent. Do it now, without delay, for you do not know when death will break you in two." And repentance is not for those who go on doing evil deeds, until when death comes to one of them he says, "Now I repent…" (Nisa':17) Say to the self: "Indeed, after the aura of death has rendered you prostrate and life is fading away, if you can remember at all and repent, that repentance will not be accepted by Allah. The Prophet whom He sent as a mercy upon the universe said that though Allah accepts you repentance until the time when your breath is being choked out of you, at the moment of your death throes it is too late. Death comes without warning—to some while eating, to some while drinking, to others while sleeping with their wives, to others in deep sleep from which they do not awake. Whoever, before that, has not turned from falsehood to truth, has not repented but persists in sinning, will fall into the abyss of death." Talk this way to your self. Try to discipline and educate the desires of your flesh. As they are persistent in sinning, be persistent in convincing them to stop sinning. If you keep warning your lower self, with the help of Allah the knots binding your heart will be untied. That is the only way to be saved. _____________________________________________________________________________________ Fear Allah Fear Allah both in your actions and deep in your heart and thoughts. Fear Allah is the fear of Allah's punishment. Whoever truly fears the warnings of torment of the Absolute Judge cannot but act in accordance with the pleasure of the Creator and seek the right over the wrong. The Owner of the Final Word Himself said: … and Allah cautions you against His retribution (Al-'Imran: 27) … and know that Allah knows what is in your minds, so beware of Him… (Baqara: 235) The fear of Allah is a protection, the thing that guards you from harm. Allah's protection is the strongest of all armor, of all fortifications; no harm can penetrate it. That is what divine fear secures for you. The Prophet of Allah, whom He sent as His mercy upon the universe, himself took refuge in his Lord. Praying to Him, he said, "I take refuge in Your pleasure, in Your beauty, in Your gentleness, from Your wrath and Your strength. I take refuge in Your divine mercy and compassion, from Your punishment. I take refuge in You from You." Seek, learn about, and imitate the beneficent acts of your Creator that manifest all around you. Protect yourself against divine wrath with acts and deeds in accordance with Allah's pleasure. Whatever act, whatever thing, whatever path is under the shadow of doubt and fear, do not come close to it. Leave it. Know that knowing your Creator and obeying Him is the only path that will lead you to peace and felicity. Revolt and selfishness are a dead end. Only by gaining the divine consent can you save yourself from your Lord's wrath. Only by entering the straight path can you get out of the abyss of that dead end; only by actions proper to paradise can you keep away from the fire. Allah says: Fear Allah… and fear the Fire. (Al-'Imran: 130-131) With the fear of Allah, rise away from fire and towards felicity. -Hadrat Muhyiddin Ibn 'Arabi al-Hatimi at-Ta'i (Interpreted by Shaikh Tosun Bayrak al-Jerrahi al-Halveti), What a Seeker Needs (Kitab Kunh ma la budda minhu lil-murid) "Divine Governance of the Human Kingdom" (At-Tadbirat al-ilahiyyah fi islah al-mamlakat al-insaniyyah)

2004-12-08T06:34:00.000+08:00

Where are you going? Al-Ghazzali (may God's mercy be on him) says that we are going either to heaven or to hell and describes our sojourn on earth as a business transaction. So, the wise and the great ones of religion have realized that they have come into this world to engage in business, and the transactions are with the self. The profit or loss of these transactions is heaven and hell; rather, it is eternal happiness and misery. Therefore, one's self is put in the position of a business partner: just as with a partner conditions are made, then he is watched, and then he is audited. If he has been treacherous, he will be punished or reproved. So, (the wise and the saints), too, have stood with their selves in these six stations: (1) On Fixing Mutual Conditions, (2) On Vigilance, (3) On Reckoning, (4) On Punishment, (5) On Striving, and (6) On Reproaching. _____________________________________________________________________________________ Why are you here? Al-Ghazzali sees the reason for being here (in this temporal world) is to love God. Know that love is a valuable jewel. Claiming love is easy so that a person may think that he is one of the lovers; but there are signs and proofs of love. One must seek the signs in oneself, and they are seven: (1) The first is that there is no loathing of death, for no friend dislikes the sight of the Friend. The Messenger (Allah bless him and give him peace) said: "Whoever loves the sight of God Most High, God Most High loves the sight of him, too." Buwayti said to one of the ascetics: "Do you love death?" The ascetic hesitated in replying. (Buwayti) said: "If you were truthful, you would love it." However, it is permissible that there be love and loathing at the hastening of death— (but) not at the principle of death—so that one who has not yet prepared his provision (for the Hereafter) may make (them). The sign of this is that one is impatient in preparing the provisions. (2) The second sign is that one prefers what is loved by God Most High over what is loved by oneself. He does not neglect anything he knows to be the cause of his nearness to the Beloved. He avoids all that causes his distancing (himself) from that. This is a person who loves God Most High with all his heart. As the Messenger (Allah bless him and give him peace) said: "Say to whoever wishes to see a person who loves God with all his heart: 'Look at Salim, the client of Hudhayfah.'" Moreover, if a person commits a sin, it does not follow that he is not a lover (of God); instead, his love is not with his whole heart. The evidence of this is that Nuayman was punished several times for drinking wine. Someone cursed him in the presence of the Messenger (Allah bless him and give him peace). The Messenger (Allah bless him and give him peace) said: "Curse him not, for he loves God Most High and His Messenger." Fudayl said: "When you are asked if you love God, remain silent. If you say 'no,' you become an unbeliever; if you say 'yes,' your behavior does not resemble the acts of the lovers (of God)." (3) The third sign is that one always renews the remembrance of God Most High in one's heart and is eager to do that without taking pains; for whoever loves a thing remembers it frequently. If the love is complete, one never forgets (the object of love) itself. Yet, if one must force the heart to remember, it is feared that his beloved is that His remembrance dominate his heart. Consequently, it may be that the love for God Most High is not dominant, but the love for the love of Him dominates him who desires to love. Love is one thing and the love of love is another. (4) The fourth sign is that one loves the Qur'an, which is His Word, and the Messenger (Allah bless him and give him peace) and all that is established by Him. When the loves has become strong, one loves all mankind, for all are His servants; indeed, one loves all extant things, for all are His creation, just as one who loves someone loves his composition and writing. (5) The fifth sign is that one is avid for intimate conversation (with God) in private and desirous for the coming of night. Crowds and hindrances depart and one holds conversation with the Friend in private. If one prefers sleep and idle chatter to solitude during the night and the day, one's love is weak. Revelation came to David (Allah give him peace): "O David, become the intimate of no one among mankind. No one is cut off from Me save two persons: one is he who hastens in the search for spiritual reward. When it comes late to him, he becomes languid. The other is he who forgets Me and is satisfied with his own condition. The sign of that is that I leave him alone and I keep him bewildered in the world." So, if love is total, affection for nothing else remains. There was a worshipper among the Children of Israel who would perform his formal prayer at night. He would perform his formal prayer beneath a tree where a bird with a sweet voice would sing. Revelation came to the messenger of the era: "Tell him: 'You have become accustomed to seclusion; your degree has fallen because you are not attending to anything of that." Some have achieved such a degree in their conversation (with God) that fire has broken out in the other side of the dwelling and they were not be aware of it! The foot of one of them was cut during (his) formal prayer on some pretext, and he was unaware of it. Revelation came to David (Allah give him peace): "A person who claimed to love Me lied and slept all night; does the friend not desire the sight of the Friend? Whoever seeks me, I am with him." Moses (Allah give him peace) said: He answered: "O Lord God, where art Thou that I may seek Thee?" He answered: "Whenever thou hast intended to seek (Me), thou hast found (Me)." (6) The sixth sign is that worship becomes easy for one and its burdensomeness falls away. Someone says: "For twenty years I forced myself to perform the night formal prayer; afterwards, I have taken delight in that for twenty years." When love becomes strong, no pleasure equals the pleasure of worship; how can it itself be difficult? (7) The seventh sign is that one loves all of His devout servants and one is merciful and compassionate to them, and one holds all unbelievers and rebels (against God) in enmity. As He said: (They are) hard against the disbelievers and merciful among themselves. (48:29) One of the prophets asked: "O Lord God, who are Thy saints and friends?" He answered: "Those who are captivated with Me like small children are captivated with their mothers. And just as a bird takes refuge in its nest, they take refuge with the remembrance of Me. Just as leopard becomes enraged and fears nothing, they become enraged when a person commits a sin." These and signs like these are many. They are present in him whose love is complete. The love of him who has some of them in him is in accordance with that (amount). _____________________________________________________________________________________ For what purpose were you created? One answer al-Ghazzali gives is to be a lover of goodness. Know that since love is the greatest stations, becoming acquainted with the remedy for achieving it is important. For whoever desires to become a lover of goodness, the first step is that one turn away from all things except (the beloved). The one continuously looks upon (the beloved). When one sees (only the beloved's) face, but the hands, feet, and hair are concealed—and that is also good—one strives to see (the rest) also, so that every beauty one sees will increase one's inclination. If one is persevering, the inclination will appear in one, small or great. So, the love for God Most High is also thus. The first condition is that one turn one's face away from the world and cleanse one's heart from loving it, for the love of other that God Most High will distract (one) from the love for Him. This is like cleansing the ground of thorns and weeds. Then, one seeks the gnosis (ma'rifat) of Him; for, the cause of anyone's not loving Him is that he has not come to know Him. If that (were) not so, (His) beauty and perfection would naturally be beloved…. Obtaining gnosis is like putting a seed in the soil. Then, one continually occupies oneself in remembrance (of God) and meditation. This is like watering (the seed); for whoever remembers a person much, will certainly find an intimacy with him. - Laleh Bakhtiar, Al-Ghazzali His Psychology of the Greater Struggle

2004-11-23T01:52:00.000+08:00

Truth in the Eyes of the Unbelievers Jesus said, 'Do not hang pearls aound the neck of a swine.' (Matt. 7:6) But wisdom is better than pearls and he who abhors it is worse than a swine. For a reason it has been said, "In order to be safe from his hand and useful to him deal with every person with the measure of his own intellect and mete out into him with the scale of his own mind. Otherwise, because of the disparity between the measure and the mind, your efforts will result in failure." (Imam al-Ghazali, The Book of Knowledge) Imam al-Ghazali has said: Shall pearls be given to herders of the sheep, Shall wealth be trusted to their rustic keep? They would not comprehend nor know its worth, To give them would be adorning beasts. But God is kind if by His grace He sends One worthy of my knowledge, of my wit. To him my goods I'll give and gain his love; Until such time I will withold my gifts -- One's learning would be wasted upon fools; And he doth sin who from the worthy keeps. Imam al-Haddad has said: Frustrated are the doubters as though they were not here. Away with those who doubt the truth when it is clear! (Diwan) O mankind, your rebellion is only against yourselves; the enjoyment of this life. Then unto Us shall you return, and We shall inform you of what you used to do. (10:23) God sends the unjust astray; and God does what He will. (14:27)

2004-11-16T13:52:00.000+08:00

Structuring Time The Proof of Islam (may God's mercy be on him) wrote in his book The Beginning of Guidance [Bidayat al-Hidaya], in the chapter "Preparing for the Ritual Prayers": You should not neglect your time or use it haphazardly; on the contrary, you should bring yourself to account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing [baraka] in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost. It is nothing other than your life, and your life is the capital that you make use of to reach perpetual felicity in the proximity of God the Exalted. Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like the deceived fools who are joyous because each day their wealth increases while their life shortens. What good is an increase in wealth when life grows even shorter? Therefore, be joyous only for an increase in knowledge or in good works, for they are your two companions who will accompany you in your grave when your family, wealth, children, and friends stay behind. [Imam al-Ghazali] also wrote (may God's mercy be on him), "Know that a night and a day comprise twenty-four hours; therefore do not sleep more than eight hours, for it should suffice you, for if you were to live sixty years, for instance, you would have wasted twenty, which is one third." And he said: If you do [remember death and prepare for its coming], you will know endless joy when death arrives. Whereas if you are complacent and procrastinate, death will come to you at an unforeseen moment and you will know regrets without end. At dawn people are grateful for the traveling they did by night. With death, certainty comes to you; you will surely have its experience, in time. This book, though shorter than many lengthier treatises dealing with the same matter, contains what should be enough for the intelligent alert believer who is active in worship. A Shadhili scholar once said: What Imam al-Ghazali (may God have mercy on him) has included in 'The Beginning of Guidance' is sufficient for a sufi beginner; what he has included in 'The Way of the Worshippers' [Minhaj al-'Abidin] suffices the one in the middle; and 'The Revival of the Religious Sciences' [Ihya' 'Ulum al-Din] is enough for the one near the end of the path. The matter is this way for whoever is fair in his judgment and aims to adorn himself with the best of virtues and attributes. God grants success, there is no other Lord. How excellent are the poet's words: Gather provision for the inescapable. Mankind has an appointment at the Resurrection. Will it please you to be with those whose provision is abundant while yours is amiss? Also the famous poem which begins: I see that daylight illumines for you the upright road from which you swerve. And where he says: We fall prey to the illusion of the green branches of hope, which never bear fruit. This is a blessed poem belonging to a certain man from Yemen. Our master Shaykh 'Umar al-Mihdar ibn 'Abd al-Rahman used to like it and so did Shaykh Fadl ibn 'Abdallah al-Tarimi al-Shihri, may God have mercy on them and spread their benefit and that of all virtuous servants of God. -Imam 'Abdallah ibn 'Alawi al-Haddad, Knowledge and Wisdom (Fusus al-'ilmiyah wa-al-usul al-hikamiyah)

2004-11-10T23:18:00.000+08:00

Advice and Counsel Bequeathed by the Supreme Helper [Wasaya Ghawthiyya] The following is the advice and counsel bequeathed by the consummate and learned one [al-kamil al-'alim], the unveiler of the true realities [kashif al-haqa'iq], the exemplary model for all creatures [muqtada 'l-khala'iq], the spiritual pole-star of Lordly attributes [al-qutb ar-rabbani], the immortal spiritual helper [al-ghawth as-samadani], the reviver of truth and religion [muhyi 'l-haqq wa'd-din], Shaikh 'Abd al-Qadir al-Hasani al-Jilani (may Allah sanctify his noble innermost being): O my dear son! I counsel you to practice true devotion [taqwa] to Allah and to be ever fearful of offending Him. I also advise you to be ready at all times to fulfill your duty to your parents and your duty to all the elders [masha'ikh], for Allah looks with favor upon His servant when he acts accordingly. You must always be a faithful custodian of the Truth [Haqq], both in private and in public. You must not neglect the recitation of the Qur'an, both outwardly and inwardly, in private and in public, with understanding and deliberation, with gravity and reflection and the shedding of tears. You must refer to the unambiguous wording of the Qur'an whenever a ruling is required, for the Qur'an is Allah's evidence against His creatures. You must not take a single step beyond the bounds of [religious] knowledge ['ilm]. You must study the science of Islamic law [fiqh]. Do not be one of those Sufis of the ignorant and vulgar type, and shun the people of the marketplaces, for they are the thieves of our religion and the highway robbers on the road of the Muslims. You must adhere to the beliefs of those who affirm the Divine Unity [ahl at-tawhid], and steer well clear of newly concocted doctrines [muhdathat], for every newly concocted doctrine is an heretical innovation [bid'a] and an error. You must not spend your time in the company of juveniles, women, heretics [mubtadi'a], rich people and the common folk, for this is a sure way to lose your religion. You should be content with very little of what this world has to offer. Spend most of your time in private places, and let yourself be moved to tears by your dread [of earning your Lord's displeasure]. Eat nothing but lawful food [halal], for it is the key to all good things, and do not touch unlawful food [haram], unless you want the Fire of Hell to touch you on the Day of Resurrection [Yawm al-Qiyama]. You must also dress yourself in lawful attire. If you follow this advice, you will discover the sweetness of faith [iman] and worshipful service ['ibada]. Be aware of Allah (Almighty and Glorious is He), and do not forget your station in the presence of Allah (Exalted is He). Make it your frequent practice to perform the ritual prayer [salat] during the night, and to fast during the daytime. Do not stand apart from the general congregation, unless you are an Imam and must therefore be in a position to set an example. Do not seek political leadership [riyasa], for one who seeks political leadership can never prosper. Do not lend your signature to affidavits relating to security transactions [qabalat]. Do not become the boon companion of judges [qudat] and potentates [salatin], and do not get involved in testamentary dispositions [wasaya]. Flee from other people as you would flee from the lion. You must lead a private existence in order to ensure that you do not lose your religion. You must also do a lot of traveling. As the Prophet (Allah bless him and give him peace) has said: Go on expedition! It will be good for your health and you will profit by it. Be careful not to hurt the feelings of your elders. Do not let compliments go to your head, and do not attach importance to critical comments that may be made about you. Let praise and blame be matters of equal indifference as far as you are concerned. Be on your best behaviour with all your fellow creatures, and always adopt a humble attitude toward them, for the Prophet (Allah bless him and give him peace) has told us: If a person is humble, Allah will raise him up, but if a person is arrogant, Allah will put him down. It is important for you to cultivate good manners under all circumstances, regardless of whether you are dealing with righteous people or with immoral characters. You must accord favorable treatment to all your fellow creatures, be they young or old, little or great. You must never regard them with anything less than a sympathetic eye. Do not indulge in coarse laughter, for such laughter arises from heedlessness and it causes the heart to die. As Allah's Messenger (Allah bless him and give him peace) has told us: If you only knew what I know, you would surely laugh very seldom and you would surely weep very often. You must never feel safe from the cunning devices of Allah, and yet you must never despair of Allah's mercy. You must live life between fear and hope. O my dear son! You must become detached from this world, for in the pursuit of it lies the loss of your religion [din]. You must make it your practice to keep the fast [sawm], to perform the ritual prayers [salat], to make your supplication [du'a] loud and clear, to let your clothes be threadbare, your comrades paupers, your home a mosque [masjid], your property a knowledge of Islamic law [fiqh], your finery a pious abstinence [zuhd], and your intimate companion a Noble Lord [Rabb Karim]. Do not pay special attention to anyone until it is clearly apparent to you that he possesses five characteristics: (1) He prefers poverty to affluence. (2) He prefers the hereafter to this world. (3) He prefers humility to haughty pride. (4) He is keenly aware of what is done in secret and what is done in public. (5) He is prepared to face death. O my dear son! Do not let yourself be dazzled by this world and its splendors, for this world is green and ripe and sweet. If someone becomes attached to it, it attaches itself to him, and it someone rejects it, it rejects him in return. Besides, there is no way for it to last forever. By night and by day, you must always be prepared for the trip that will take you out of it into the hereafter. O my dear son! You must accustom yourself to solitude. You must be lonely, separate, attentive to your heart because of the fear of Allah. You must acknowledge the generous favors of Allah (Exalted is He). You must live your life in this world as if you were a stranger in exile, and then depart from it as you came into it, for you have no way of knowing what your tomorrow has in store for you at the Resurrection. This concludes the wise advice expressed in such noble words by Shaikh 'Abd al-Qadir. May Allah the Exalted be well pleased with him, and may He grant him contentment. May He include us among his sincere devotees and followers, and enable us to accomplish what he would for and approve. Amin, O Lord of All the Worlds [ya Rabba'l-'alamin] - Shaikh 'Abd al-Qadir al-Jilani, The Removal of Cares (Jala' Al-Khawatir)

2004-11-10T18:19:00.000+08:00

Mend your Heart Wake before sunrise, remember Allah, and repent. When repentance follows sin, it erases it. The sin disappears as if it never happened. When repentance follows a benevolent action or prayer, it is like light upon light, grace upon grace. To remember Allah and to praise Him unifies the heart when it is scattered all around--like a mirror broken into a thousand pieces--and mends it, makes it into one, and turns it towards the One. Then all trouble leaves the heart, and it is filled with the joy of the One whom it remembers. When your heart is filled to the brim with remembrance, then read the Holy Qur'an. When you read, reflect upon the meaning of what you have read. When verses remind you of His oneness and of His being without likeness and free from all defect, praise Him. When you read verses describing His blessings, bounties, generosity, and love or His wrath and punishment, take refuge from Him in Him and beg for His mercy. When you hear the parables about past prophets and their people, take heed and draw lessons from what happened to them. There are infinite meanings within the verses of the Holy Qur'an, within every word--changing with your states and levels, knowledge and understanding. Therefore you cannot possibly be tired, weary, or bored in reading them. -Hadrat Muhyiddin Ibn 'Arabi al-Hatimi at-Ta'i (Interpreted by Shaikh Tosun Bayrak al-Jerrahi al-Halveti), What a Seeker Needs (Kitab Kunh ma la budda minhu lil-murid) "Divine Governance of the Human Kingdom" (At-Tadbirat al-ilahiyyah fi islah al-mamlakat al-insaniyyah)

2004-11-08T17:57:00.000+08:00

Moses Learns About the Night of Power The venerable Moses prayed to his Lord on Mount Sinai, saying: "O my Lord, You are close to me. Let me be close to You." He heard the voice of the Almighty reply: "O My Converser, I bring near to me those who keep vigil and worship me on the Night of Power." Moses continued: "O my Lord, I wish to be worthy of Your divine mercy." The Glorious and Exalted One said: "O Moses, those who treat the poor with compassion on the Night of Power are worthy of My mercy." Moses, then made yet another supplication: "O my Lord, I wish to cross safely over the Bridge." The Exalted Lord replied: "O Moses, anyone who gives alms and spends in charity on the Night of Power will cross that dark and dreadful Bridge in safety and at lightning speed." The Bridge called Sirat streches in darkness between Paradise and Hell. The greater a person's light of faith, the easier it will be for him to cross that bridge. We must not forget that the life of this world is also such a bridge and the way of Islam is its safe crossing. For those who have faith, do good works, are content with Allah and earn His approval, it will be a quick and easy matter to cross Sirat, just as they cross the brodge of this world in safety and without mishap. To return to the venerable Moses, who was praying to the Lord on Mount Sinai: "O my Lord," he pleaded, "I wish to enter Your Paradise and enjoy its bliss, to shelter in the shade of its heavenly trees and to eat its abundant fruits." The Almighty reply came: "O Moses, those who glorify Me on the Night of Power will enjoy these bounties in My Paradise." The venerable Moses continued: "O my Lord, I beg for salvation from Your Fire." "O My Converser, those who seek forgiveness on the Night of Power will find salvation from My Fire." The venerable Moses then prayed: "O my Lord, I yearn for Your approval. Be pleased with me!" The All-Glorious One replied: "O Moses, My approcal will be won by those who perform a prayer of two cycles for My sake on the Night of Power." Thus we see that Moses and the other Prophets, on all of them be peace, were made aware of the great benefits that would be conferred on Muslims for even a small act of worship on the Night of Power. - Sheikh Muzaffer Ozak al-Jerrahi, Irshad (Wisdom of a Sufi Master)

2004-11-08T16:06:00.000+08:00

Anecdotes of Jonaid Once Jonaid’s eye pained him, and he sent for the doctor. “If your eye is throbbing, do not let any water get to it,” the doctor advised. When he had gone, Jonaid performed his ablutions and prayed, and then went to sleep. When he awoke, his eye was well again. He heard a voice saying, “Jonaid forsook his eye to gain Our good pleasure. If with the same intention he had begged of Us all the inhabitants of Hell, his petition would have been granted.” The physician called and saw that his eye was healed. “What did you do?” he asked. “I performed the ablutions for prayer,” Jonaid answered. Thereupon the physician, who was a Christian, declared his conversion. “This is the Creator’s cure, not the creature’s,” he commented. “It was my eye that was sick, not yours. You were the physician, not I.” -Farid al-Din Attar, Muslim Saints and Mystics; Episodes from the Memorial of the Saints (Tadhkirat al-Awliya') _____________________________________________________________________________________ Importance of Pure Intention ... Man can only intend to do something and leave the result to God Almighty. If he fails, he is not to be blamed. For the Holy Prophet (may Allah bless him and grant him peace) has said, "Intention of the believer is better than actual completion." It is better to begin something with true motives than to complete it without any motive. Determination of correct motives is of tremendous importance in Islam, in that it leads to higher and higher objectives. For instance if a man abstains from food and drink with no intention of religious fasting, he is entitled to no reward (thawab). But if he intends to fast he becomes one of the inmates of Divine presence (muqarribin) although there is no apparent difference between the one who fasts with the intention of fasting and the one who fasts without it. Similarly a person who goes to Mecca without the intention of visiting the Holy Shrine deserves no recompense, but if he has that intention and dies on the way before visiting it, he is rewarded immensely. This shows that the fixation of true motive in the beginning is tantamount to good performance itself. - Syed Ali bin Uthman al-Hujweri, The Kashful Mahjub (Unveiling the Veiled) Translation & Commentary by Maulana Wahid Bakhsh Rabbani _____________________________________________________________________________________ On Intention You must, O my brother, improve the soundness and sincerity of your intentions, examine them, and reflect well before embarking on your actions. For intentions are the bases of deeds; according to them your deeds will either be good or ugly, sound or unsound. The Prophet has said, may blessings and peace be upon him: 'Deeds are only according to intentions; each man has that which he intended.' You must, therefore, utter no word, do not action, and decide no matter without the intention of drawing nearer thereby to God and seeking the reward He has assigned, through His beneficence and grace, to intended act. And know that drawing nearer to Him can only be done through the obligatory and supererogatory devotions that He has indicated through His Messenger, may blessings and peace be upon him. A sincere intention may change the merely licit into the devotional, for means are judged according to their ends. For example, one may eat to get the strength to perform devotions, or sleep with one's wife to obtain a son who would worship God. It is a condition of the sincere intention that behaviour does not belie it. For instance, a man who seeks knowledge claiming that his intention is to practice and teach it will be proved insincere in his intention if, when he becomes able to, he does not do so. Or a man who pursues the world and claims that he is doing so only that he may be independent of other people and be able to give charity to the needy and help his relatives will be proved ineffectual in his intention should he not do so when able. Intentions do not affect sins, just as purification does not affect that which is, by its very nature, impure. A man who goes along with another who is slandering a Muslim, then pretends that he only wanted to humour him, is himself a slanderer. Anyone who refrains from the enjoining of good and the forbidding of evil and pretends that he only did so to protect himself against the culprit, is his partner in evil-doing. A malicious intention attached to a good deed spoils it and renders it malicious; likewise when one performs good deeds for the sake of wealth and prestige. Strive, my brother, always to intend that your obedience be solely for the sake of God, and that whatever licit things you may use are only to help you to obey Him. Know that many intentions can attach to a single act, and that each of them will attract its full reward. An example of this is in devotional activities is when someone reads the Qur'an intending to commune with God (which thing he will indeed do) but also to extract from it different kinds of knowledge, (for the Qur'an is the very mine of knowledge), to profit those who listen or [just happen to] hear, or any other good intention. And an example in licit matters is to eat with the intention of obeying the command of your Lord in His saying (Exalted is He!): O you who believe! Eat of the good things with which We have provided you, and give thanks to God. (2:172) Intend by so doing to acquire strength for devotion, and to put yourself in a situation where you must thank your Lord, for He says (Transcendent is He!): Eat of your Lord's provision and thank Him. (34:15) You can apply these two examples in an analogous fashion to all other devotional and licit activities; and always do your best to increase your good intentions. The word 'intention' can have one of two meaning. The first is the aim which made you decide, do, or say something. Taken in this sense the intention is usually better than the act when the act is good, and worse when the act is evil. He has said, may blessings and peace be upon him: 'The intention of a believer is better than his action;' notice how he specifically mentioned the believer. The second is your decision and determination to act. Taken in this sense it is not better than the act. A man, when he decided to do something, can only be in one of three situations. [I] He decides and acts. [II] He decides but fails to act while able to. The way to evaluate these two situations can be clearly found in that which Ibn 'Abbas, may God be pleased with them both, has transmitted to the effect that the Messenger of God, may blessings and peace be upon him, said: 'God has written good and evil deeds, then rendered them clear; anyone who intend a good deed but does not perform it, God records it as one good deed, whereas should he intend and then perform it, God records it as ten good deeds, up to seven hundred fold, and to yet more multiplications. If he intends an evil deed and does not do it, God records it as one full good deed; if he intends and then does it, God records it as one evil deed.' [III] He determines upon something which he is for the time being unable to do so and says: 'Were I able, I would do [such-and-such a thing].' He receives the same as the one who acts, whether this be for or against him. The evidence for this is the Prophet's saying, may blessings and peace be upon him: 'People are of four kinds: a man to whom God has given knowledge and wealth, and who uses his knowledge to manage his wealth; another who says: "Were God to give me just as He has given so-and-so I would act like him,"--their rewards are equal. And a man to whom God has given wealth but no knowledge, who mishandles his wealth through ignorance; while another says: "Were God to give me as He has given so-and-so I would act like him"--their burdens of sin are equal.' -Imam 'AbdAllah ibn 'Alawi al-Haddad, Book of Assistance (Risalat u’l Mu’awana) _____________________________________________________________________________________ Abd Allah-e Mobarak and Ali ibn al-Mowaffaq Abd Allah was living at Mecca. One year, having completed the rites of the pilgrimage, he fell asleep. In a dream he saw two angels descend from heaven. “How many have come this year?” one asked the other. “Six hundred thousand,” the other replied. “How many have had their pilgrimage accepted?” “Not one.” “When I heard this,” Abd Allah reports, “I was filled with trembling. ‘What?’ I cried. ‘All these people have come from afar out of the distant ends of the earth and with great pain and weariness from every deep ravine, traversing wide deserts, and all their labour is in vain?’ ‘There is a cobbler in Damascus called Ali ibn Mowaffaq,’ said the angel. ‘He has not come on the pilgrimage , but his pilgrimage is accepted and all his sins have been forgiven.’ “When I heard this,” Abd Allah continued, “I awoke saying, ‘I must go to Damascus and visit that person.’ So I went to Damascus and looked for where he lived. I shouted, and someone came out. ‘What is your name?’ I asked. ‘Ali ibn Mowaffaq,’ he replied. ‘I wish to speak with you,’ I said. ‘Say on,’ he replied. ‘What work do you do?’ ‘I cobble.’ I then told him of my dream. ‘What is your name?’ he enquired when I had done. ‘Abd Allah-e Mobarak,’ I replied. He uttered a cry and fell in a faint. When he recovered I said to him, ‘Tell me your story.’ “The man told me, ‘For thirty years now I have longed to make the pilgrimage. I had saved up three hundred and fifty dirhams from my cobbling. This year I had resolved to go to Mecca. One day the good lady within becoming pregnant, she smelt the smell of food coming from next door. “Go and fetch me a bit of that food,” she begged me. I went and knocked on the neighbour’s door and explained the situation. My neighbour burst into tears. “My children have eaten nothing for three days together,” she said. “Today I saw a donkey lying dead, so I hacked off a piece and cooked it. It would not be lawful food for you.” My heart burned within me when I heard her tale. I took out the three hundred and fifty dirhams and gave them to her. “Spend these on the children,” I said. “This is my pilgrimage.”’ “The angel spoke truly in my dream,” Abd Allah declared, “and the Heavenly King was true in His judgment.” -Farid al-Din Attar, Muslim Saints and Mystics; Episodes from the Memorial of the Saints (Tadhkirat al-Awliya')

2004-11-06T16:26:00.000+08:00

The Spiritual Attainments of the Leading Companions of the Prophet (may Allah bless him and grant him peace) Hadhrat Abu Bakr as-Siddiq Hadhrat (His Eminence) Abu Bakr as-Siddiq (the veracious), the best of mankind after the prophets, the Shaikh al-Islam, caliph, imam (leader), is the head of ahl tarjid (renouncers of the world) and Lord of ahl tarfid (renouncers of themselves). He is known for his supernatural acts (karamat) and subtle sayings on the mysteries of the Sufi path. As a result of his quiet nature, the Sufi shaikhs regard him as the head of Arbab-i-Mushahidah (those enjoying God's vision), and Hadhrat Umar as the head of Arbab-i-Mujahidah (those engaged in the rigours of spiritualism) because of his vigorous and rigorous nature. It is related in authentic traditions, and the ulama know it, that he recited the Qur'an silently during the night, while Hadhrat Umar recited it loudly. When the Prophet (may Allah bless him and grant him peace) asked Hadhrat Abu Bakr why he recited silently he replied, "He whom I pray to is the best listener. When my Lord is always with me, it matters little whether I recite silently of loudly," When Hadhrat Umar was asked the reason for why he recited loudly he said, "To alert the sleeping ones and to scare Satan." This attitude if his speaks of mujahidah, and that of Hadhrat Abu Bakr of mushahidah. And the state of mujahidah is like a drop in the ocean in comparison with the state of mushahidah. It is for this reason that the Holy Prophet (may Allah bless him and grant him peace) said to Hadhrat Umar, "Your merits are only a fraction of Hadhrat Abu Bakr's." Now when Hadhrat Umar, who is the glory of Islam enjoyed only a fraction of Hadhrat Abu Bakr's greatness, you can imagine in what proportion the rest of mankind stands in comparison to Hadhrat Abu Bakr. Hadhrat Abu Bakr is reported to have said, "O Lord, give me much of the world and then enable me to renounce it." The reason why he wanted plenty of the world first and then sought the ability to give them up is that he wanted dunya so that he would be gifted with the ability to thank God, and then give away everything to the poor in God's love, and thus combine two virtues namely, shukr (gratitude) and anfaq (charity). This prayer on his part implies the benefit of sabr (patience) as well, for renunciation is always followed by faqr (poverty) which then becomes voluntary (ikhtiari) and not compulsory (iztatari). But this acceptance of voluntary poverty is against the saying of a Sufi shaikh who is of the opinion that compulsory faqr is more perfect than voluntary faqr, because if poverty is voluntary it is then the creation of the seeker, but if it is compulsory the seeker is then the creation of poverty. Now, because voluntary poverty involves activity on his part it is always better to abstain from activity and resign oneself to passivity. But I am of the opinion that voluntary faqr is better than compulsory because you give away everything for the sake of God out of free will, but in case of compulsory poverty you are poor by the force of circumstances and your option of free will does not at all come into play. Moreover, when your poverty is compulsory you are forced to go about begging at the doors of tyrants and the rich which is not desirable or virtuous under any circumstances. Now, because Siddiq Akbar (Hadhrat Abu Bakr) is the best of all men after the prophets, nobody has the right or status to challenge his verdict about the superiority of voluntary poverty over compulsory poverty. Moreover, all the Sufi shaikhs except the one mentioned above, are in agreement with the view point of Hadhrat Abu Bakr as-Siddiq. Imam Zuhri said that when Hadhrat Abu Bakr was elected as the successor of the Prophet (may Allah bless him and grant him peace) he addressed the people in the following words, "By God, I was never fond of leadership for a single day or a single night, nor did I ever beseech the Almighty openly or in private to bestow upon me the distinction of leadership, nor do I feel any pleasure in it." When a slave of God attains the distinction of sidq (friendship) and he happily settles down in peace and contentment, he has no desire but to leave everything to God and whatever happens to him he is fully satisfied. If the Almighty wants him to live in poverty he accepts it cheerfully. If He makes him wealthy he is equally cheerful and abstains from exercising his option under any circumstances. Hadhrat Abu Bakr remained the embodiment of humility and submission from the beginning to the end, so that he remains as the perfect model of all Sufi doctrines be it tajrid (renunciation), tamkin (sobriety), walayat (sainthood), faqr (asceticism) and acceptance or rejection of leadership. This is because he is the leader of mankind in general, and the Sufi shaikhs in particular. May Allah be pleased with him. _____________________________________________________________________________________ Hadhrat Umar bin al-Khattab Hadhrat Umar bin al-Khattab, was the commander of the faithful (ahl-i-iman), leader of those having the status of ihsan (being in God's presence), the imam of those who have realised the Truth (ahl-i-tahqiq) and the guide of lovers gone deeps in the ocean of Divine love. He is famous for his karamat (spiritual eminence) and farasat (spiritual insight), and had a large number of mystical truths to his credit. The Prophet (may Allah bless him and grant him peace) said, "Al Haqqu yantiqu ala lisanil Umar" (God speaks through the tongue of Umar). The Prophet (may Allah bless him and grant him peace) also said, "There have been muhaddithin (foretellers) among the followers of the previous prophets, and if there is any in my ummah, it is Umar." He has expressed such a great number of mystical truths that it is not possible to exhaust them in this book. He said, "al uzlatu rahatun min khaltai-sue." (Solitude is safety from bad company). Solitude (uzlah) is of two kinds: (i) disregard of mankind, (ii) total boycott. Disregard of mankind is a sort of retirement from public life to avoid bad company and scrutinising one's own faults for protecting oneself from others and from oneself. But total boycott is something spiritual and involves mental rather than physical detachment from the world. In that state although one is living with people physically, one is alone spiritually. This is an extremely high state and the man of this status follows exactly on the footsteps of Umar, may Allah be pleased with him, who found pleasure in solitude, although outwardly he was the Commander of the Faithful and lived among them. This is clear proof of the fact that the men of God (ahl-i-batin) have always been attached with people and were detached from them internally (spiritually) and thereby fully attached with God spiritually. Whatever little dealings they have with people, they regard it as bala' (misfortune or calamity) and try to render it ineffective by constantly living in God's presence (spiritually), because the world is never free from corruption in the eyes of the Friends of God. As Hadhrat Umar has said, "It is not possible for a house founded on corruption to be free from corruption," Hadhrat Umar is one of the choicest of the companions of the Prophet (may Allah bless him and grant him peace), and one of the select admitted to Divine Presence, so much so that Jibrail, peace be upon him, came and said to the Prophet (may Allah bless him and grant him peace), "O Muhammad, all the angels send you greetings on the conversion of Umar to Islam." The Sufi community follows the example of Hadhrat Umar in wearing wool and undergoing hardship of Islamic life since he is the Imam (leader) of mankind. May Allah be pleased with him. _____________________________________________________________________________________ Hadhrat Uthman bin Affan Hadhrat Uthman bin Affan who is an embodiment of modesty, is one of the greatest devotees attached to God and illuminated by the Prophet's company. His merits and virtues are too well known to need description. Abdullah bin Rabah and Abu Qatada, may Allah be pleased with them, have narrated the following story: When Uthman's house was besieged, we were with him. When the rebels flocked around him, his servants took up arms to defend him, but he set everybody free to go wherever they liked. So we ran away to save our lives. On the way, we met Hasan bin Ali, may Allah be pleased with him, and came back with him to find out for what purpose Hasan had come. Hasan greeted Uthman and said, "You are the true Imam (caliph) and I am ready to fight those who are opposed to you as soon as you say yes." His reply was, "O the son of my brother, go back and sit in your house, I am not prepared to cause bloodshed in the ummah without God's consent." This is the sign of his submission in the event of a calamity and indicates the height of his friendship (khullat) with God. This is like prophet Ibrahim, peace be upon him, who at the time of being flung into the fire was asked by Jibrail, "Is there anything you need that I can do for you?" He said, "Yes, but not from thee." Jibrail said, "Why don't you invoke God's mercy?" He said, "He knows my condition and I need not speak. He knows better what is good for me." The same was the case with Hadhrat Uthman. He was facing rebellion instead of the fire of Ibrahim, and Hasan tried as Jibrail did to save him. But while Ibrahim was saved, Uthman was murdered. Ibrahim's safety is baqa and Uthman's surrender is fana of which we have said a lot before. Uthman is the model of the Sufis so far as sacrificing life and property for the love of God, and sincerity in worship are concerned. He is truly the Imam of mankind in the domain of shariat, tariqat and haqiqat. _____________________________________________________________________________________ Hadhrat Ali bin Abi Talib Hadhrat Ali bin Abi Talib, may Allah be pleased with him, the cousin of the Holy Prophet, (may Allah bless him and grant him peace), is the head of all the Friends of God (auliya-Allah). He enjoys one of the highest and the most exalted positions in the domain of spirituality. His sayings and anecdotes speak of an intensely deep hal (spiritual ecstasies). It is on this account that Master Junaid, may Allah be pleased with him, has said, "Shaikhu-na-fil usul wal bala Ali al-Murtaza." (Ali, the chosen of God is our shaikh [master] in the principles of the Sufi Doctrine and also in the tolerance of calamities). That is to say, he is the most perfect guide in Sufism and in bearing the adversities of the Path, since by the word usul the Sufis mean the Sufi Doctrine. Commentary: Out of the four main spiritual orders: Chishtiya, Qadriya, Suharwardiya and Naqshabandiya, the first three originate from Hadhrat Ali ibn Abi Talib, may Allah be pleased with him. Even the fourth silsila Naqshabandiya is indirectly connected with him and he can safely be called the head and guide of the entire Sufi community in the world. Once a person came to him and asked for advice. He said, "Do not worry much about your wife and children; for if they are the Friends of God, He will look after them; of they are His enemies, you need not worry about His enemies." This is with reference to the Sufi doctrine that nothing other than God should occupy one's heart. It should be left to God in whatever way He treats His people. Hadhrat Musa, peace be upon him, left his wife, the daughter of prophet Shuib, peace be upon him, in awful conditions with full trust in God that He would look after her. Similarly, Hadhrat Ibrahim, peace be upon him, took his wife Hajjar and his child Ismail to a desert and entrusted them to God's care. These are the people who had no place in their hearts for anything other than God. Since they were fully devoted to God, they received the greatest rewards without asking for it, and by placing full trust in Him. This is akin to another saying of Hadhrat Ali who when asked what was the best occupation, replied, "Ghina-al-Qalb bi-Allah" (It is being rich with God). For he who is rich with God, absence of wealth does not make him poor nor does its presence makes him happier. This has been already explained in the chapter on faqr and safwat. So, Sufis had better follow closely what Hadhrat Ali has said to be able to renounce this world and the hereafter. Commentary: Renunciation of the hereafter means that the pilgrim should be the seeker of God in all his actions in the gains of this world or the next. This is the highest height of love and sincerity with God. - Syed Ali bin Uthman al-Hujweri, The Kashful Mahjub (Unveiling the Veiled) Translation & Commentary by Maulana Wahid Bakhsh Rabbani

2004-11-01T19:52:00.000+08:00

Brief Manaqib of ash-Shaykh, as-Sayyid Muhammad ibn 'Alawi 'Abbas ibn ‘Abd al-'Aziz al-Maliki (1947 - 2004) by Shaykh Seraj Hendricks, Head Mufti of Cape Town, South Africa The Sayyid is a descendent of the prophet Muhammad (Blessings and Salutations of peace upon Him) through Imam Hasan, a grand-son of the prophet. He is a contemporary Saudi Arabian scholar of Tafseer (interpretation of the Qur’an), Hadith (the sayings of the Prophet), Fiqh (Islamic law), `Aqeedah (tenets of faith) and Seerah (Prophetic biography). He is the most highly acclaimed and respected scholar (Shaykh) in Makkah (Mecca). He was born to a family of traditional Maliki scholars of ancestral residence in the Holy City. His grandfather was the Qadi (Chief Judge) of Makkah and an Imam of the Holy Mosque, the site of the Ka’bah. His father Sayyid 'Alawi taught and lectured in the precints of the Holy Mosque for 30 years until he passed away in 1971, his funeral being the biggest one in the area in the present era. Sayyid Muhammad was educated by his eminent father from childhood and was authorised to teach every book he studied with him. He also learnt at the feet of prominent scholars of Makkah such as Shaykh Sayyid Ameen Kutbi, Shaykh Hassan Masshat, Shaykh Muhammad Nur Sayf, Shaykh Saeed Yamani and many others. At the age of 25 he received his Phd from from the esteemed Al-Azhar University of Egypt. His thesis - on Hadith (the sayings of the Prophet) - was rated excellent and highly praised by the ‘ulama (learned elders) there at the time such as Imam Abu Zahra. During his never-ending quest for knowledge he has travelled extensively to north Africa, Egypt, Syria, Turkey, Yemen and the Indo-Pak sub-continent to gather Hadith, collect manuscripts, visit scholars, saints and benefit from their wisdom. Apart from the ‘ulama of the Hijaz (Arabian Peninsula) he has got "Sanad" or "‘Ijazah" (lineage of authority to teach and guide) in the theological and spiritual sciences from eminent savants all over the Islamic world. The great Da’ee (spreader of the religion) and Imam of Yemen, Imam Habib Ahmad Mashur al-Haddad , Shaykh Hasnayn Makhluf the great Mufti of Egypt, Shaykh al Ghimari of Morrocco, Shaykh Diauddin Qadiri of Madinah and numerous others have given him their ‘ijazah. In 1970 he was appointed professor of Islamic studies at the Umm-ul-Qurra university in Makkah. In 1971, after his father’s death, the scholars of Makkah asked him to accept his father’s position as a teacher in the Holy Mosque, which he did. Hundreds of students have learnt at his feet and have become savants of Islamic knowledge and spirituality in their countries, particularly Indonesia, Malaysia, Egypt, Yemen and Dubai. Since 1983 he has concentrated on research and teaching . He also gives classes at his home and mosque on al Maliki street in the Rusayfa district of Makkah. He is highly respected by the Saudi government and was nominated head judge at the international Qira’at (Qur’anic reading) competition in Makkah three times. He is also the author of close to one hundred books. - as-Sunna Foundation of America May Allah be well pleased with him, al-Fatihah.

2004-10-31T06:36:00.000+08:00

When Food is Served, Eat Before Performing the Obligatory Prayer When food is served at the time of the obligatory prayer, begin with the food. Be careful not to pray while you need to urinate or defecate. If someone whom God had obliged you to obey commands you to disobey God, then do not obey him. Take care to avoid what you have to apologize for. You will not be able to offer an adequate excuse to everyone to whom you speak in whom you produce dislike. If it is insignificant, then each has a certain weight with everyone. You take that by your heart and it is for you, not against you. God has commanded you to show affection, and this is part of showing affection to people. When anyone has testimony with you but is unaware of you, and that is needed, then acquaint him with it. Grant your poor brother a gift if you are able to do so. Its reward is immense. Let your fear of God and hope of Him have equal faith. Be dominated by hope and good opinion of God and desire His mercy. It is confirmed that the Messenger of God (may Allah bless him and grant him peace) said, "If those who deny the Truth knew what mercy God has, no one would despair of His Garden." Beware of returning the gift. Do not despise it, whatever it is. You must repent to God with your breaths. When you have a partnership with anyone in something, do not betray him. If you do an action, do it well. God has written the best for everything. You must be humble and not boast over anyone. Ali bin Abu Talib al-Qayrawani said about that: From the aspect of the form all people are equal Their father was Adam and their mother was Eve. If they have lineages from their source of which they boast, it is nothing more than clay and water. There is no excellence except for the people of excellence. They have guidance and are guides for those who seek guidance. The worth of every human is what he does well. The ignorant are enemies of the people of knowledge. There is no boast except in consciousness of God. That is the lineage which exists between God and His servant. Beware of chatting about what is not proper and what does not concern you, rather let it be about conveying good. Beware of asking too many questions, except in investigating your religion where you know your happiness lies. "Ask the people of the reminder if you do not know" (16:43; 21:7). You know that no one has movement or stillness, entrance or exit, but that the Divine Law has one of the five judgments regarding that. When you do not know, ask about everything in which there is a ruling in the Divine Law and seek to remove oppression as much as possible. Be dominated by respect and have resolve in respect of yourself. Take care not to waste property. That is spending it in disobedience of God. Part of spending it in disobedience of God is to give it to someone when you know that he will spend it in what is not pleasing God. If that is not known, then there is no harm. When you leave anyone while he is doing what is not pleasing to God and you believe that he is still doing what he was doing when you left, then it is not possible for you to give him. That is the position in prescribed rulings. They hold that that known state of the person is presumed to continue until proof is established for them that it no longer exists. Then they assume that the new state continues to exist until there is evidence that it has changed. Take care not to cause distress and do not try to provoke someone into trouble. Do not frighten people away nor make things difficult for them. Make things easy, teach and give good news. Beware of committing outward and inward vile deeds. God is the One before whom you should be embarrassed. Do not delude yourself by any respite God grants you if you are on a path which is not pleasing. God says, "We only allow them more time so they will increase in wrongdoing. They will have a humiliating punishment" (3:178). So beware of God deceiving you in that. "Do not despair of the solace of God. No one despairs of the solace of God except the people who are those who deny the truth" (12:87). Beware of everything which removes reason, like drinking wine and other intoxicants. Avoid artifice in words. Do not recite the Quran in the prayer while you are bowing forward or prostration. In bowing forward you should say, "Glory be to my Lord, the Immense, and by His praise," and exalt your Lord in it. In your prostration you should say, "Glory be to my Lord Most High and by His praise." The minimum in that is three times or more. -Muhyi din Ibn al-‘Arabi, The Mysteries of Bearing Witness

2004-10-30T06:21:00.000+08:00

Assessing One's Spiritual State Should a man wish to know whether he is rising or falling in religious terms, he should look at how his state and conduct had been a month or a year ago. If he finds that they were better than his present state and conduct, he should know that he is descending into degradation; whereas if he finds that his present state and conduct are better, he should know that he is rising and improving. It has been handed down that "he who finds that his day resembles the previous day has been cheated, and he who finds that his day is worse that the previous day is accursed." Accursed here means remote from a particular and specially accorded to mercy. He who is not increasing is diminishing. To explain, if when thinking about previous days, you feel that you then had no desire for the world, were eager for the Hereafter, scrupulously avoided doubtful things, were quick to good actions, quick to obedience, remote from transgressions, and by comparison are now no better or are to any extent worse, then know that you are going down, deteriorating in religion, in your aspiration for God, and in striving for the Hereafter. You should then feel apprehensive and fearful and then begin to show resolution and exert effort. If, on the other hand, you find that you have more aspiration and eagerness than before, then thank God the Exalted even more, remember His gifts and graciousness, and be ever attentive to them. You should not feel pleased with yourself, nor think that it is due to your own ability and power, for as God the Exalted has said, Had it not been for the favor upon God upon you, and His mercy, not one of you would ever have grown pure; but God purifies whom He wills, and God is all-hearing, all-knowing (24:21) _____________________________________________________________________________________ Attending to this World and to the Next The man who gives his worldly life and his Hereafter equal attention, and has inwardly the same degree of concentration and eagerness and outwardly the same amount of effort and pursuit, is excessively foolish and stupid. What then of the man who gives more attention and effort to his worldly life? And what then of the man who pays no attention at all nor exerts any effort for his life-to-come? We ask God to guard us against this and all other afflictions and dangers and to guard our loved ones and all Muslims! Those who give their worldly life and their Hereafter equal attention deserve this description because they do not differentiate between that which is better, more permanent, purer, and more spacious, and that which is lowlier, ephemeral, turbid, disturbing, and constricting. They are similar to the man who treats equally diamonds and dung, or pure gold and clay. They are even stranger and more extraordinary than that. Had the life-to-come nothing to its credit but perpetuity and freedom from flaws, these alone should suffice that it be given priority. As one of our virtuous predecessors once said, "Had the world been made of perishable gold and the Hereafter or permanent clay, we should have preferred permanent clay to perishable gold. What then when the reality is the reverse?" It is clearly evident that those who prefer the world to the Hereafter are doubt-ridden skeptics, while those who treat them equally are unintelligent fools. Only those who prefer the Hereafter are intelligent and resolute believers. Graciousness belongs to God. He bestows His favors upon whomever He wills. Guidance is God's; He guides whom He wills. He is the Wise, the Knowing. -Imam 'Abdallah ibn 'Alawi al-Haddad, Knowledge and Wisdom (Fusus al-'ilmiyah wa-al-usul al-hikamiyah)

2004-10-27T16:46:00.000+08:00

You Worry Too Much Oh soul, you worry too much. You say, I make you feel dizzy. Of a little headache then, why do you worry? You say, I am your moon-faced beauty. Of the cycles of the moon and passing of the years, why do you worry? You say, I am your source of passion, I excite you. Of playing into the Devils hand, why do you worry? Oh soul, you worry too much. Look at yourself, what you have become. You are now a field of sugar canes, why show that sour face to me? You say that I keep you warm inside. Then why this cold sigh? You have gone to the roof of heavens. Of this world of dust, why do you worry? Oh soul, you worry too much. Your arms are heavy with treasures of all kinds. About poverty, why do you worry? You are Joseph, beautiful, strong, steadfast in your belief, all of Egypt has become drunk because of you. Of those who are blind to your beauty, and deaf to your songs, why do you worry? Oh soul, you worry too much. You have seen your own strength. You have seen your own beauty. You have seen your golden wings. Of anything less, why do you worry? You are in truth the soul, of the soul, of the soul. You are the security, the shelter of the spirit of Lovers. Oh the sultan of sultans, of any other king, why do you worry? Be silent, like a fish, and go into that pleasant sea. You are in deep waters now, of life's blazing fire. Why do you worry? - Mawlana Jalaluddin Rumi Balkhi, Hush, Don't Say Anything to God: Passionate Poems of Rumi (by Shahram Shiva)

2004-10-27T01:42:00.000+08:00

Imam Jonaid and the Accursed Iblis “Once,” said Jonaid (al-Baghdadi), “I desired to see Iblis. I was standing at the mosque door, when I espied an old man approaching from afar. As I looked at him, a horror rose within me. “Who are you?” I demanded. “Your desire,” he replied. “Accursed one,” I cried, “what thing held you back from prostrating to Adam?” “How do you imagine, Jonaid,” Iblis replied, “that I would prostrate to any but Him?” Jonaid described his sense of bewilderment, hearing the Devil say these words. “A voice addressed me in my secret heart,” he recalled. “The voice said, ‘Say, You are a liar. If you had been a true servant, you would have obeyed His command. You would never have disregarded it and flirted with denial.’” When Iblis heard this speech, he uttered a loud cry. “By Allah, Jonaid, you have destroyed me!” And he vanished. -Farid al-Din Attar, Muslim Saints and Mystics; Episodes from the Memorial of the Saints (Tadhkirat al-Awliya')

2004-10-26T18:25:00.000+08:00

Review of: "The Prophet's Isra' Mi'raj" by Shaykh Muhammad 'Alawi al-Maliki translated by Dr. Gibril Fouad Haddad The journey of Isra' & Mi'raj certainly is a focal point in the history of Islam. The physical & spiritual experience was a major factor that discerned the true believers or people of Faith from passengers on the bandwagon of Islam. You may even declare that belief in the miraculous journey of Prophet Muhammad (may Allah bless him and grant him peace) was the measurement of faith as exemplified by the Sahabas (Companions) especially Sayyidina Abubakr As-Siddiq and Sayyidina Ali (may God be pleased with them). For centuries, scholars have debated over the nature of the Isra' & Mi'raj but Muslims unite in their submission to the truth & justification behind the event. Verily, its' significance is boundless with the institution of prayer & the Prophets meeting with Allah (Almighty and Glorious is He) beyond the Siddratul Muntahar amongst those established in the journey. Shaykh Muhammad 'Alawi al-Maliki delivers an absorbing account of the Isra' wal-Mi'raj that brings the reader almost into the story. Indeed it is a detailed narrative spiced with a simple commentary that attempts to reconcile various accounts or reports of the event that transpired. This provides a comprehensive reading that takes the reader on an experiential ride to feel the magic of Rasulallah's journey. In short, it is very inspiring; exhillirating to the spiritual core! -Feisal J. Marican You may get us on +65 97986542 or email: enquiries@waridpress.com Available at: Singapore: Wardahbooks (58 Bussorah Street Mall, 2nd Floor, Singapore 199474), Darul Arqam (32 Onan Road, The Galaxy, Singapore 424484), Al Fath traditional learning centre (19A Bali Lane,opposite Golden Landmark) (singapore) Australia: Andalus Bookstore (If you live in Australia, new zeland and some other Oceania countries can get this from Andalus)

2004-10-23T17:31:00.000+08:00

On Friendship The hardest thing for the one who has taken this path (to find salvation) is to keep old friendships. The student aims to leave behind all his old habits and all that his ego desires. Friendship, though, is connection and closeness. Of all things, to leave one’s friends behind is the hardest and saddest. The one who wishes to come close to God must indeed distance himself from mankind. Yet when he does that, he is not necessarily with God—but he is necessarily alone. Worse, he may imagine himself to be with God. The best course is to distance oneself from one’s habitual friends and tie oneself to one’s master. One shouldn’t even become too close to the other students of the master, or be with them against the wish of the master. Like a beast in the jungle, a student should stay together with his own species. Those who wish to be with God and come close to Him should be independent of other people. They should remember, tie themselves to, and count upon God alone. When he is together with the other students, a seeker should feel that he is not with them, but with his master, and if he feels the absence of his master in the company of his friends, he should leave. If he feels no trace of the presence of his master in the conversation, and the conversation is totally secular and flippant, although it may be pleasant, he should escape from there. The same applies to the clothes you wear. If you like your clothes and feel that they suit you well, sell them or give them away and buy yourself clothes toward which you are neutral. If you like your room or your house, change it. Keep giving things away and changing your place until you have nothing that pleases you, that preoccupies you, that captures your heart—until you feel that you are left all by yourself in this world without anything belonging to you. Know that God will not enter a heart where anything else resides. A heart devoid of God is sick: if the student did not have his master as a doctor, that sickness would cause his spiritual death. Though the sick at heart cannot be with the doctor always, one must live very close to him, and when in need, seek his help. Still the doctor knows best when to see the patient, and the master, when to see his student. His purpose is to see the student’s heart cured and renewed with the medication of remembrance of God and the diet of peace contained in the trust in God. If you get involved in something without telling your master and he knows what you are doing from your behavior, it is a sign that your heart has opened to him and you are truly attached to him—for he can read your heart. Your relations with people should be gentle, generous, and sincere. You should ask nothing from them, knowing that you have no rights over them and that everyone is better than you. The best thing is to have as little as possible to do with people. In any relationship people have rights over each other. If you have relationship with too many people and if you follow the right course in your relationships by giving them their due, you will not have much left with which to give God His due. If you are bankrupt like this, it is better to run away from the world and its demands. When you separate yourself from the friendship of this world, if your friends complain about it, admit that you deserve their reproach. If they praise you for it, do not accept their praise; think that they see their own good qualities in you. If you do this, God will hide your real state from them. Woe to the one whose real state becomes visible to others! Remember that he who praises you is your enemy, because he is the friend of your enemy, and he who condemns you is your friend, because he is the enemy of your enemy. Do not move around too much. If you do, let your trips be of short duration. Too much movement is disruptive. It prevents you from advancing toward your real goal. If you have to go somewhere, do not get distracted by what is on your right and what is on your left. Look where you are going; lower your eyes; watch your steps. Keep your mind on God and remember Him always. Do not stop to talk with this person or that, asking, “How are you?” or “What are you doing?” Idle talk! But if someone gives you salutations, return his salutations. If you see a believing servant of God, offer God’s peace and blessings to him as if to all the believers in heaven and earth. If you come across something that hinders your path, take it and remove it so that it does not hinder others. If you see something good that someone has lost, pick it up so that it is not trampled and put it somewhere visible on the side of the road. Show the right way to anyone who is lost. Help the weak. Share the load of the one who is heavily burdened. Walk at a fast and steady pace. If you get tired, draw to the side and rest, being careful not to be in anyone’s way. Do not visit other teachers or participate in their meetings without the approval of your master. If your master permits you, you may go there to sit quietly and respectfully. Do not participate in their activities and ceremonies of remembrance, but do your own remembrance inwardly. This is better for you that to get involved in things you do not know. You may be affected by the hymns, the music, and the movements, and you may find yourself swaying. You may hear a hymn about death that casts fear into your heart, saddens you, and brings tears to your eyes so that you feel that life is passing, that the terror of death is near, and that there is a Day of Reckoning and punishment in Hell. All this excitement may seem like an invitation to get up and enter the circle of dhikr. Think twice! What is being said? What is being done? Who is saying it, what are his intentions? Is he sincere? If what you feel is a separation from your senses, and from this world, then get up and participate. That is not a voluntary decision. You are not doing it for yourself; what makes you participate is something else. As soon as you return to your senses, stop and sit, and assume your previous state. Moving in the ceremony of the Remembrance of God is a break from one’s usual temperance and sobriety. Then one either soars above the norm or sinks under it. When you feel your movements and your physical body, you are in descent. If your decent continues, you end up under seven layers of the material world and sink into the conditions of Hell. If you lose your sense of yourself, of your movements, and of what is around you, then you leave yourself. Your heart ascends, filled with the might of Truth, to lofty celestial levels. One is either in Paradise or Hell. Those who see you may think you are in a state of rapture, in communion with God, but that may not be the case at all. So it is best to abstain from participation in the religious services of dervishes of other circles. If your need for friendship is too pressing, seek out friends who are sincere and righteous. Perchance you will find your master among them or through them. If you do not find such friends in the well-traveled quarters of cities and towns, seek them in lonely places, in ruined little mosques. What such people seek is in those lonely ruins, in deep valleys, or on top of inaccessible mountains. If you find them, try to be with them at the times of prayer. The most inept seekers are those who miss the times of prayer and come to the congregation late. If you are late, even though you came, you did not come together with the ones who are there. Those who are delayed have been rejected by their guides. When you participate in congregational prayers, do not stand at the same place, or in the same rank, each time; even change mosques from time to time. Ask forgiveness from God for each moment of your life. Befriend and be close to the poor. Serve them, help them, remember them, and think about them and their needs. Your consideration of them, your thoughts about their needs, are like honorable messengers coming from the One who protects them. How can you refuse to honor such messengers? So do what they need to have done; cook for them, clean for them, be a part of the good that comes to them. Then you will be part of what enter into their hearts. Only good inspirations enter the hearts of the sincere and faithful who are needy, for their continuous battle with the desires of the flesh prevents them from having unclean thoughts. God Most High rewards them with both worlds for their trust in Him, and when you are with them, He will make you remember what they remember. If you remember and satisfy their needs, they will receive the rewards of their efforts from your hands, and you will be proving your own Trust in Him. Is that going to be counted as a good deed? Are you to expect a return? No! Yet do not belittle your action either. Your reward is that you have been brought to this path of truth, while the ones who negate Him are damned. Whoever has these four attributes will be saved: 1. Service to the needy 2. Purity and peace of heart 3. Good will to the believers 4. Thinking well of everybody and everything Keep this principles with you at all times. At the beginning, your efforts may not bear fruit. Your deeds may be thrown back in your face, some by the people involved, some by your Lord. If you try to do good with an eye toward people’s opinion of you, you will consider yourself farsighted, trustworthy, experienced, well respected, and you will end up thinking that others are inferior to you. Then you know that the Devil has turned all your good deeds into evil. The Devil’s aim is to tire you, to trip you, to make you fall. He tells you that your lies are truth and that the truth is lies. He rewards you with unexpected gifts for your sins. Repent, take refuge in God, tie your heart to Him and remember Him always. He is the only one who can save you from the accursed Devil. As long as you are sincere and constant on the path to truth you will keep the Devil at bay. God knows best. May He keep you safe from the evils of this world and of your own self, and may He guide you on the straight path to truth. Amin, bi hurmati Sayyid al-musalin. -Shaykh Tosun Bayrak al-Jerrahi al-Halveti, Epilogue of Ibn ‘Arabi’s Divine Governance of the Human Kingdom (At-Tadbirat al-ilahiyyah fi islah al-mamlakat al-insaniyyah)

2004-10-23T06:49:00.000+08:00

Ramadan/Fasting Discourses -Discourse One by Shaikh Muhammad ibn al-Habib -Discourse Two by Shaikh Muhammad ibn al-Habib -Discourse Three by Shaikh Muhammad ibn al-Habib -Secrets of Fasting by Muhyiddin ibn al-'Arabi from al-Futuhat al-Makiyya -Sermon on Fasting by Abdalhaqq Bewley Plus a lot of other interesting topics available... -from Aisha Bewley's Islamic Home Page

2004-10-23T05:39:00.000+08:00

The Fifty-eighth Discourse You acquire so much knowledge, but do not put it into practice! Close the record book [diwan] of learning ['ilm] and spread out the record book of practice ['amal] with sincerity [ikhlas], otherwise you will have no success. While you are merely acquiring knowledge, you show an impudent attitude toward the Lord of Truth (Almighty and Glorious is He) by your actions. You have cast off the cloak of modesty from your eyes, and have treated Him as the most insignificant of those who are watching you. You accept in accordance with your passions [hawa], reject according to your passions and are motivated by your passions, so you will surely be destroyed by your passions. You should feel a sense of shame before Allah (Almighty and Glorious is He) under all circumstances, and must act in accordance with His law [hukm]. If you practice the outer aspect [zahir] of the law, that practice will bring you closer to the knowledge ['ilm'] of Allah (Almighty and Glorious is He). O Allah, rouse us from the slumber of the heedless! Amin. When you commit sins, afflictions come and fall upon you, but if you repent, seek forgiveness of your Lord (Almighty and Glorious is He) and turn to Him for help, they will fall around you. You are bound to experience some tribulation, so you must ask Allah (Almighty and Glorious is He) to let it be accompanied by patience and compliance, so that what is between you and Him may be unimpaired. The scratch marks will then be on the external form [qalab], not the heart [qalb], on the outer [zahir] and not in the inner [batin], on property and not on religion [din]. The trial will thus prove to be a blessing [ni'ma] and not a curse [niqma]. O hypocrite [munafiq], you have been satisfied to let your obedience to Allah (Almighty and Glorious is He) and His Messenger be nominal and not meaningful. Such is your falsehood both outwardly and inwardly, so you are surely to be despised in both this world and the hereafter. The disobedient sinner is despicable within himself, and the liar is despicable within himself. O learned one, do not dirty your knowledge in the presence of the sons of this world. Do not trade something noble for something worthy of contempt. The noble thing is knowledge, and the contemptible thing is the stuff of this world that they hold in their hands. Creatures are unable to give you that which has not been assigned to your lot. It is only your allotted share [qism] that passes through their hands, so if you are patient your share will come to you by way of their hands, and you will keep your dignity. Woe unto you! Those who must be sustained do not provide sustenance. Those who must receive do not give. Devote yourself to the obedient service of Allah (Almighty and Glorious is He), and stop plying Him with requests, for He does not need you to inform Him and make Him aware of what is in your best interests. As Allah (Almighty and Glorious is He) has said in one of His utterances: If someone is too busy remembering Me to ask me for anything, to him I shall give the very best of what I give to those who ask. As for remembrance [dhikr] by the tongue without the heart, there is no honor or dignity for you in that. Remembrance means remembrance by the heart and the innermost being [sirr], and only then remembrance by the tongue. When the servant's remembrance of the Lord of Truth (Almighty and Glorious is He) is at it should be, the Lord of Truth will remember him, as He said: So remember Me, and I will remember you. Be thankful to Me, and be not grateful toward Me. (2:152) You must remember Him so that He will remember you. Remember Him until remembrance relieves you of your heavy loads, leaving you free from any burden of sin, so that you become obedience with no disobedience, for then He will remember you among those whom He remembers. You must therefore be preoccupied with Him to the exclusion of His creatures, and be too busy remembering Him to ask Him for anything. He must become your whole objective, so that you are distracted from all your other goals. When He has become your whole aim and purpose, He will put the keys to the treasure houses of sovereignty into the hand of your heart. When someone loves Allah (Almighty and Glorious is He), that person can love no one but Him. He removes from your heart the love of all that is apart from Him. When the love of the Lord of Truth (Almighty and Glorious is He) takes control of a servant's heart, the love of all others departs from his heart. Have you no mind with which to consider and understand? Have you never been in the presence of someone at the moment of death? Your turn will come, and the Angel of Death will knock on the door of your life. He will snatch that life away and part you from your family and your loved ones. You must try not to be taken while you are reluctant to meet Allah (Almighty and Glorious is He). You must forward your goods to the hereafter and wait for death, for in the presence of Allah (Almighty and Glorious if He) you will see something better than anything you have seen in this lower world. Our Lord, give us in this world good, and good in the hereafter, and guard is against the torment of the fire! (2:201) - Shaikh 'Abd al-Qadir al-Jilani, The Sublime Revelation (Al-Fath ar-Rabbani)

2004-10-21T04:28:00.000+08:00

Balancing Inner and Outer Growth It is very important to understand that the outer religious law makes your coarse being, your exterior, high in the eyes of God and humanity. But God also sees your inside; even if your exterior is sloppy, God sees what is inside. On the other hand, the believer is the mirror of the believer. Thanks to your exterior cleanliness, you will be accepted in good company. However, if your inside is dirty, that will be revealed eventually, and you will be expelled from that good company. A clean exterior provides an entrance. It is a passport for you to enter into the society of good people. There are different levels of people, as you well know. Each level has a color, except for the highest level which is transparent. This is the level of the friends, the lovers of God. At this level your exterior is irrelevant because, having become transparent, everyone can see who and what you are. Your inside and outside have become unified, precisely like a fine crystal bottle filled with pure spring water. On the other hand, there are some Sufis who deliberately make their exteriors ugly. This is not really by choice, however, but by God's will. It is given to such people by God to attract the anger and scorn of others. This requires great inner strength, and also the help and protection of God. A real saint can afford to appear as a Godless drunkard. All these things need to be considered in answering this question of balancing inner and outer growth. There is no straightforward yes or no answer! -Sheikh Muzaffer Ozak al-Jerrahi al-Halveti, Love is the Wine (Talks of a Sufi Master in America)

2004-10-19T13:46:00.000+08:00

I am afflicted by four who bombard me with arrows from a taut bow. Iblis, this world, the self, and passion. Oh Lord! You have the power to deliver (me). _____________________________________________________________________________________ Letters of Shaykh Mawlay al-'Arabi ad-Darqawi (to the fuqara) Oh faqir! The sickness which has befallen your heart has come to it because of the appetites which have made inroads into you. Had you abandoned them and occupied yourself with the command of your Lord, that which has befallen your heart would not have happened. Listen to what I tell you. May Allah take you by the hand! Whenever your self tries to get the better of you, hurry to your Lord's command and strip away your own will for Him. The thoughts of the self, shaytan and every affliction will inevitably leave you. If when your self tries to get the better of you, you occupy yourself with management and choice, and absorb yourself in close examination, the thoughts of the self and shaytan with all their armies will pile up, overwhelm and surround you. Then you will have no good at all. You will only have evil. May Allah make us and you travel the road of His awliya. Amin. Shaykh Ibn 'Ata'Illah said in his Hikam, "Since you know that shaytan will never neglect you, do not neglect 'the One who has your forelock in His hand.'" Our master, may Allah be pleased with him, said, "The real attack against the enemy is your occupation with the love of the Beloved," We say that all good is in dhikr of Allah. The only path to Him is by the door of moderation with this world and alienation from people, and disregard for the inward and the outward. "Nothing helps the heart like retreat by which it enters the arena of reflection," as Shaykh Ibn 'Ata'Illah, may Allah be pleased with him, said in his Hikam. We said, may Allah be pleased with us! "Nothing helps the heart like doing-without in this world and sitting in the presence of the awliya, may Allah be pleased with them." As for our wird which we took from our master, may Allah be pleased with him! we have already mentioned it. Overthrowing the position of the self, according to us and to our shaykhs and to all the shaykhs of the tariqa, is a necessary condition. One of them said, may Allah be pleased with them, "That which you dislike from me is that which my heart desires." However faqir, you should only say this to someone after you have said it to yourself and made your self travel that way and no other. _____________________________________________________________________________________ As for the brother who is bewildered in his affair, tell him to perform the obligatory prayer and the confirmed sunna. After that, he should say, "Allah is enough for us, and He is the best Protector" three times. "There is no power nor strength except with Allah, the High, the Great" three times. "Allah will be enough for you against them, and He is the Hearing, the Knowing" three times. "Our Lord, give us mercy from You." to the end of the ayat three times. "Oh Allah, bless Sayyiduna Muhammad, the unlettered Prophet, and his family and Companions, and grant them peace abundantly" morning and evening, and he will see wonders, whether he is at home or on a journey. If he does what we have mentioned, it will strengthen his resolution to go in the direction in which good lies, Allah willing, so strongly that he will not be able to repel it. I ordered one of the brothers, may Allah be pleased with them! to do this. He did it and he had a great blessing and clear secret. Allah is the authority for what we say. We would like whoever is at home or on a journey to do it as ling as he is alive. My brother, do not dislike the fact that your self is based on you. Had it not been for it, you would not have found the way of the travellers. A certain faqih from our brothers, the Banu Zawal, said to me, "Appetite has entered me." I told him, "It is that which benefits me, and it is that which profits me. It is that which makes me great and it is that which makes me mighty. I only possess the overflowing favour of Allah, its favour, and the favour of our masters, the shaykhs of the tariq, may Allah be pleased with them." Faqir, if you said "How can that be?" I say, "Because of abandoning the self, one who profits has his profit. Because of keeping hold of the self, the one who loses has lost." The shaykh, Ibn 'Ata'Illah, may Allah be pleased with him, said in his Hikam, "Abuse is channelled through them so that you will not rely on them. He wants to rouse you and move you away from everything so that nothing distracts you from Him." The shaykh, Sayyidi Ibn Banna, may Allah be pleased with him, said in his Mabahith: "Whoever allows his self what it desires, his idol is then his own passion." _____________________________________________________________________________________ If you with to obtain what you desire, then bless the noble Prophet, may Allah bless him and grant him peace, even only 100 times a day because a little bit of action which is constant is better than a lot which lapses. Action is only small if the person is based on something other than the Muhammadan sunna. If one follows the sunna, then only action is abundant. There is no doubt that the one who holds to the sunna does not miss the prayer on the Prophet, may Allah bless him and grant him peace, even if he does not bless him with his tongue, then that is light upon light. There is no doubt that the one who clings truly to his sunna blesses him with his entire being. The preoccupied person who is not concerned with the sunna blesses him with his tongue alone rather than with his limbs. A little action in the sunna is better than a lot of action in invocation, so understand! May Allah give us and you understanding! Cling firmly to this blessed teaching and may Allah enrich you by it! Amin. _____________________________________________________________________________________ Faqir, listen. I was bewildered about a certain matter of mine for several days until I was extremely exhausted because of it. That state forced me into a very strong need of my Lord. Then I found the matter in the Book of Allah before and after: "The matter belongs entirely to Allah, and the whole affair returns to Him," I surrendered His affair to Him and cast myself down before Him. I did not carry it since it is carried as was stated by the shaykh of our shaykhs, Abu 'Abdillah Sayyidi Muhammad b. Sa'id al-Habari at-Tarabulisi, may Allah be pleased with him! "Leave the house to its builder. If He wishes, He will set it up, and if He wishes, He will destroy it." It is as the wali of Allah-ta'ala, Sayyidi al-Hadrami, may Allah be pleased with him, said, Surrender to Salma, and go where she goes. Follow the winds of the Decree, and turn wherever they turn, I found rest from my exhaustion and enjoyed myself. My moment was pleasant. Praise and thanks be to Allah! The entire secret lies in abandoning the self. As far as killing it is concerned, the Garden (is obtained) by its payment! _____________________________________________________________________________________ If you want your needs to be taken care of without working for them, then turn away from them and turn to your Lord. They will be taken care of, Allah willing. If you had left them altogether and turned to your Lord in them, He would give you what you desire of the good of this world and the good of the next world. You would have roads in heaven as you have on the earth, or even more since the Prophet, may Allah bless him and grant him peace, said in what he related from his Lord, the Mighty, the Majestic: "Whoever is distracted by My invocation from asking from Me, I will give him better than what those who ask are given." Listen, faqir, to what I said to one of the brothers, may Allah be pleased with them, "There was nothing which I needed and turned away from, turning to my Lord, but that it was there in front of me, great or small, by the power of the Hearing, the Knowing." We think that the needs of the common people are taken care of by their working for them. The needs of the elite are taken care of by turning away from them and turning to Allah. -The Darqawi Way; The Letters of Shaykh Mawlay al-'Arabi ad-Darqawi

2004-10-17T07:21:00.000+08:00

The Order of Priorities Gnostics and scholars focus mainly on making their faith and certitude sound and strong and on purifying their belief in God's oneness [tawhid] from the blemishes of hidden idolatry. They then turn their attention to perfecting virtues, such as detachment, sincerity, and a clean breast toward Muslims, and to counteracting blameworthy attributes, such as ostentation and vanity. Next, they attend to the soundness of their good outward actions and to guarding themselves against falling into evil works. Last, they attend to the good management of their daily lives and the preservation of their soundness by being scrupulous, accepting good counsel, maintaining frugality, and remaining content with little. Gnostics are happy with the bare necessities and are willing to let others manage their [worldly] affairs for them, provided they are scrupulous and avoid injustice. So learn and understand! As for the unaware and the confused, they attend mainly to their worldly affairs and their physical pleasures and appetites, such as food, fine clothes, marriage, amassing wealth, and so on. When a few of them grow a little more aware and farsighted, they begin to pay attention to the soundness of their outward actions, such as their devotional rites of worship. They may then move on to attending to their inward attributes, and last of all to the strengthening of their faith. This is the reverse of the order of priorities recognized by the people of gnosis and realization. Reflect and meditate on this and you will find it clear! And God knows best. _____________________________________________________________________________________ Sciences: The Priorities If you wish to know which sciences and acts are the most important and beneficial for you, imagine that you are to die the next day and return to God to stand before Him and be asked to account for your knowledge, behavior, and all your affairs and states, subsequently to be taken to either the Garden or the Fire. What you see there as most important and useful to you is precisely what you must now give priority and attachment to; whereas what you find useless, unimportant, frivolous, or simply of no great necessity is what you must neither pursue nor occupy yourself with in this life. Meditate on this matter and reflect well; it is of tremendous benefit to those who have discernment and are concerned about their appointed time, their return to God, their salvation, and their success in the Hereafter, which is better and more enduring (87:17). Success is in the Hand of God, to whom belong all graces, for He bestows them on whomever He wills; and God's graces are immense! -Imam 'Abdallah ibn 'Alawi al-Haddad, Knowledge and Wisdom (Fusus al-'ilmiyah wa-al-usul al-hikamiyah)

2004-10-16T07:10:00.000+08:00

Weeping During Recitation ... God Most High said, They fall down upon their faces weeping, and it increases them in humility (17:109). ... The Prophet (Allah bless him and give him peace) said: "Read the Qur'an and weep. If you do not weep, cause yourself to weep." (Ibn Majah, 4196) ... Imam Abu Hamid al-Ghazali said, "Weeping is recommended while reciting [the Qur'an] or witnessing [its recitation]." He said, "The way to achieve this is by bringing sadness to mind by pondering the threats and warnings, the covenants and agreements that it contains, and then contemplating one's shortcomings with their regards. If this does not bring to mind sadness and weeping, as it does with elite worshippers, then one should weep from the lack of it, since it is among the greatest of calamities." (Ihya' 'Ulum al-Din; 1:277) -(Excerpts from) Imam Abu Zakariyya Yahya al-Nawawi, Etiquitte with the Qur'an (Al-Tibyan fi Adan Hamalat al-Qur'an)

2004-10-15T21:30:00.000+08:00

Believers, fasting is ordained for you -- as it was ordained for those before you, so that you may practice self-restraint -- for a certain number of days; and for those among you who are sick or on a journey, a number of other days, while incumbent upon those who can afford it is expiation by feeding a needy person. To do good willingly is better for one, and to fast is better for you if you did but know. [2:183-184] _____________________________________________________________________________________ Some of the Merits of the Month of Ramadan The greatest bounty, the highest degree in this lower world of ours, is the faith we owe to the assistance, favor and kindness of Allah. Upon us has been conferred the unique honor of being made His servants and the Community of His dearly beloved, and of being addressed by Him and given a place in the Qur'an. Now let us count another blessing: Once every year comes the month of Ramadan, of which "the beginning is mercy; the middle, forgiveness; the end, deliverance from the Fire." When Ramadan comes, appreciate it! It passes very quickly. Life itself passes very quickly too, as does the time for prayer. Do not say: "Ramadan will come again," because a Ramadan that has gone will never come again. Next Ramadan is a different Ramadan. Maybe Ramadan will keep coming around until the Resurrection, but this Ramadan may be your last. Do not say: "I missed that prayer but another will come." Perhaps this prayer will be your last. Do not say: "Let me retire and draw my pension, then I shall devote myself to worship!" Perhaps you will take your last ride before you draw your pension. They will dress you in a shroud, tying you up with rope or chain; so gird yourself for action right away. Make copious lamentation for your sins. Spend sleepless nights with heart aflame. Keep vigil for your Lord, reciting the Qur'an. Pay homage in His Presence. Ponder your own transitory nature, remembering that He is everlasting... Ponder your own weakness, remembering that He is strong... What a beautiful thing, to meet with the Lord! How can I get the taste of it across to you? One may speak to the blind about color, to the deaf about music and to the impotent about the joys of sexual intercourse, but can they be made to understand these experiences? Since the blind man cannot see, how can color be described to him in words? How can one show an unseeing eye the many-colored flowers, trees, sun and sky, and fish dancing in the stream? To one who has no smell, how can we describe the scent of the rose, the fragrance of the hyacinth or the jonquil's perfume? How can we tell the deaf about the chirping of the birds, the gurgling of running waters or the cadeness of the Qur'an and the call to prayer? If you spend time alone with your Lord, one day the veil will be lifted from your eyes and you will see the colors. You will acquire the sense of smell and detect the fragrance of roses, hyacinths, jonquils and narcissi. You deafness will disappear and you will hear the constant remembrance of Allah. The ear of your heart will open and you will delight in recitation of the Qur'an. Beneath the songs of the nightingales and the gurgling of the waters, you will hear the sound of the affirmation of Divine Unity. These are the bounties you will be able to attain in this world and one day they will come to an end. As for the bounties you will achieve in the Hereafter, they have no end, but are everlasting... When Ramadan came, could you hear the Voice calling nightly: "Does no one want Us, does no one love Us? We would love him, too!" This call is given every evening and every night in our lives. This is another divine bounty peculiar to the noble month of Ramadan. See what conversations the Prophet Moses enjoyed. Moses, the converser with Allah, used to go to Mount Sinai. You have your own Mount Sinai at the time of breaking fast, when you can hold a thousand and one conversations. When Moses said: "O my Lord, You speak with me, You address me. Will You not show me the beauty of Your countenance? Let me see Your beauty!" he received the reply: "You shall not see Me." [7:143] "Moses, how can you see My beauty when there are seventy-thousand curtains between us? You are incapable of seeing Me. But near the Resurrection I shall give a month as a gift to the Community of My beloved Muhammad. That month shall be called Ramadan. To the Community of Muhammad that fasts during that month, I shall so manifest Myself at the time of breaking fast that, whereas between you and Me there are now seventy-thousand veils, there will be no veil at all between Us and the fasting Community of Muhammad at the time of breaking fast." In a Sacred Tradition, the Exalted One says: "The fast is for Me and it is I who reward it." The reward of the fast is the vision of Divine Beauty. The emblem of Ramadan is forgiveness. Fasting should be done with sincerity and ardent affection. Our blessed Master said: "If my Community knew what success and salvation reside in Ramadan, they would beg Allah to let them spend their whole lives in that month!" -Sheikh Muzaffer Ozak al-Jerrahi, Irshad (Wisdom of a Sufi Master)

2004-10-14T01:58:00.000+08:00

Concerning the Excellent Qualities that are Peculiar to the Month of Ramadan Shaikh Abu Nasr [Muhammad ibn al-Banna'] has informed us, on good traditional authority, that Salman [al-Farisi] (may Allah be well pleased with him) once said: "Allah's Messenger (Allah bless him and give him peace) delivered a sermon for our benefit on the last day of Sha'ban, and this is what he told us: O people, a mighty month has cast its protective shade to screen you. A blessed month, a month in which there is a night that is better than a thousand months! Allah has made keeping the fast therein [siyama-hu] an obligatory religious duty [farida], and the observance of night vigil therein [qiyam laili-hi] a voluntary practice [tatawwu']. If someone seeks to draw near [to the Lord] therein by setting just one example of good conduct, or performs just one religious obligation, that person will be exactly the same as someone who discharges seventy religious obligations during all the other months of the year. It is the month of patient endurance [sabr], and the reward for patient endurance is the Garden of Paradise. It is the month of charitable sharing [musawa'], and it is the month in which the sustenance of the true believer [mu'min] is increased. So, if someone provides a breakfast meal for a person who is keeping the fast, this will result in forgiveness for his sins, and in his emancipation from the Fire of Hell. The benefactor will also be granted a reward equivalent to that earned by the recipient of his generosity, but without anything at all being deducted from the reward due to the latter. "'Not all of us can find what it takes to provide a breakfast meal for someone who is keeping the fast,' said those who were listening to his sermon, but the Prophet (Allah bless him and give him peace) went on to say: Allah will grant this reward to anyone who gives some kind of breakfast nourishment to a person who is keeping the fast, even if it is merely a dried date, a drink of water, or a cup of diluted milk. It is a month the beginning of which is a mercy, the middle of which is a forgiveness, and the last part of which is a deliverance from the Fire of Hell. So, if a slaveholder lightens the burden borne by his slave in this month, Allah will forgive him and grant him freedom from the Fire of Hell. During the course of this month, you must therefore cultivate four practices, and repeat then frequently. Two of these are practices by which you will earn your Lord's good pleasure, while the other two are practices that you simply cannot afford to do without. As for the two practices by which you will earn your Lord's good pleasure, they are testifying that there is no god except Allah [shahada an la ilaha illa 'llah] and begging Him for forgiveness. As for the two that you simply cannot afford to do without, they are imploring Allah to grant you the Garden of Paradise, and taking refuge with Him from the Fire of Hell. Furthermore, if someone provides a satisfying breakfast meal, in the course of this month, for a person who is keeping the fast, Allah (Exalted is He) will give the benefactor a drink from my Basin [Hawd], after which he will never feel thirsty again." According to a traditional report transmitted by al-Kalbi, on the authority of Abu Nadra, it was Abu Sa'id al-Khudri (may Allah be well pleased with him) who stated that Allah's Messenger (Allah bless him and give him peace) once said: The gates of the Garden of Paradise and the gates of heaven will surely be flung open on the first night of the month of Ramadan, and they will not be closed again until the very last night thereof. Each time, without fail, that a male or female servant [of the Lord] performs the ritual prayer [yusalli] during any night of this month, Allah will credit him or her with seventeen hundred good deeds for every act of prostration [sajda]. For that servant, He will build in the Garden of Paradise a house, made from a single red ruby, that has seventy doors. Each of those doors will have two leaves of gold, beautifully adorned with knobs fashioned from red ruby. If someone keeps the fast on the first day of the month of Ramadan, Allah will forgive him every sin until the last day of Ramadan, and his fasting will be an expiation until that same point in time. For every day on which he keeps the fast, he will be granted a palatial mansion in the Garden of Paradise, equipped with a thousand doors made of gold. From early in the morning, seventy thousand angels will beg forgiveness on his behalf, although they will stay out of sight behind the curtain. For every act of prostration he performs, by night or by day, he will be granted a tree in Garden of Paradise, a tree in the shade of which a rider can travel for one hundred years without every passing beyond it. Shaikh Abu Nasr [Muhammad ibn al-Banna'] has informed me, on good traditional authority, that it was Abu Huraira (may Allah be well pleased with him) who first reported this next saying of the Prophet (Allah bless him and give him peace): When the first night of the month of Ramadan has arrived, Allah surveys His entire creation. If He takes notice of a particular servant of His, it means that He will never cause him to suffer torment, and a million have reason, every day, to thank Allah (Almighty and Glorious is He) for their deliverance from the Fire of Hell. Shaikh Abu Nasr [Muhammad ibn al-Banna'] has also informed me, on good traditional authority, that it was Abu Huraira (may Allah be well pleased with him) who first reported that the Prophet (Allah bless him and give him peace) once said: As soon as Ramadan comes around, the gates of the Garden of Paradise are flung open, the gates of the Fire of Hell are shut and locked, and the devils [shayatin] are shackled and tied up tight. According to another traditional report, this one transmitted on the authority of Nafi' ibn Burda, Abu Mas'ud al-Ghifari (may Allah be well pleased with him) once heard these words being uttered by the Prophet (Allah bless him and give him peace): No servant [of the Lord], who keeps the fast for at least one day of Ramadan, can possibly fail to be married to a wife from among the brides of Paradise, those maidens with such lovely eyes [al-hur al-'in]. The wedding will take place inside a pavilion made from a single hollowed pearl. This fits the description given by Allah (Almighty and Glorious is He): Four maids, close-guarded in pavilions. (55:72) Every woman amongst them will be dressed in seventy fine articles of clothing, no item being the same as any other. She will be given seventy kinds of perfume, none with the same fragrance as any other. She will also be given seventy thronelike raised couches, made from a red ruby studded with pearls. Upon each of these couches there will be seventy cushions, and over every cushion there will be a canopy. Every woman will have seventy thousand maidservants to attend to the needs of her husband. Each of these maidservants will carry a dish made of gold, containing some kind of cooked food, the last morsel of which will be found to have a delicious flavor that went unnoticed in the first bite. Her husband will be given special treats like this, as he reclines upon a couch made from red ruby. Such will be his reward for every day on which he has kept the fast of Ramadan, quite apart from what he may have earned by performing charitable deeds! -Shaikh 'Abd al-Qadir al-Jilani, Sufficient Provision for the Seekers of the Path of Truth (Al-Ghunya li-Talibi Tariq al-Haqq)

2004-10-13T13:35:00.000+08:00

O you who believe, prescribed for you is the Fast, even as it was prescribed for those before you, that haply you will have taqwa. (2:183) 'A great month, a blessed month, a month containing a night which is better than a thousand months has approached you people. Allah has appointed the observance of fasting during it as an obligatory duty, and the passing of its nights in prayer as a voluntary practice. If someone draws near to Allah during it with some good act he will be like one who fulfills an obligatory duty in another month, and he who fulfills an obligatory duty in it will be like one who fulfills seventy obligatory duties in some other month. It is the month of endurance, and the reward of endurance is paradise. It is the month of sharing with others, and a month in which the believer's provision is increased. If someone gives one who has been fasting something with which to break his fast it will provide forgiveness of his wrong actions and save him from the Fire, and he will have a reward equal to the fasting man's reward without his reward being diminished in any way... Allah gives this reward to anyone who gives one who has been fasting some milk mixed with water, or a date, or a drink of water with which to break his fast, and anyone who gives a full meal to one who has been fasting will be given a drink by Allah and will not thirst until he enters Paradise. It is a month whose beginning is mercy, whose middle is forgiveness, and whose end is freedom from the Fire. If anyone makes things easy for his slave during it, Allah will forgive him and free him from the Fire.' From a khutba (sermon) given by the Prophet, peace and blessings be upon him, on the last day of Sha'ban. Reported by Salman al-Farsi (Mishkat al-Masabih). Abu Huraira reported Allah's Messenger (may blessings and peace be upon him) as saying: 'Ramadan, a blessed month, has come to you during which Allah has made it obligatory for you to fast. In it the gates of the Garden are opened, the gates of the Fire are locked, and the rebellious Shaytan is chained. In it Allah has a night which is better than a thousand months. He who is deprived of its good indeed suffered deprivation.' (Ahmad and Nasa'i) 'Every good deed will be rewarded from ten to seven hundred fold except fasting which is endured for My sake and which I shall reward.' (Hadith Qudsi, Sahih al-Bukhari ) 'By Him Who holds my life in His hand the breath of the fasting man's mouth is more fragrant before God and better pleasing to Him than redolent musk.' (Sahih Muslim) 'Paradise has a gate which is called al-Rayyan through which not one shall enter except those who have observed the fast.' (Sahih al-Bukhari) 'Two joys are prepared for him who observes the fast, the joy of breaking the fast and that of meeting his Lord.' (Sahih al-Bukhari, Sahih Muslim) _____________________________________________________________________________________ Inner Dimensions of Fasting Three Grades It should be known that there are three grades of Fasting: ordinary, special and extra-special. Ordinary Fasting means abstaining from food, drink and sexual satisfaction. Special Fasting means keeping one's ears, eyes, tongue, hands and feet -- and all other organs -- free from sin. Extra-special Fasting means fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but God (Great and Glorious is He). This kind of Fast is broken by thinking of worldly matters, except for those conducive to religious ends, since these constitute provision for the Hereafter and are not of this lower world. Those versed in the spiritual life of the heart have even said that a sin is recorded against one who concerns himself all day with arrangements for breaking his Fast. Such anxiety stems from lack of trust in the bounty of God (Great and Glorious is He) and from lack of certain faith in His promised sustenance. To this third degree belong the Prophets, the true awliya and the intimates of God. It does not lend itself to detailed examination in words, as its true nature is better revealed in action. It consists in utmost dedication to God (Great and Glorious is He) to the neglect of everything other than God (Exalted is He). It is bound up with the significance of His words: 'Say: "Allah (sent it down)": then leave them to play in their vain discussions.' (6:91) Inward Requirements As for Special Fasting, this is the kind practiced by the righteous. It means keeping all one's organs free from sin and six things are required for its accomplishment: See Not What Displeases God A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or that distracts the heart and diverts it from the remembrance of God (Great and Glorious is He). Said the Prophet (may blessings and peace be upon him): 'The furtive glance is one of the poisoned arrows of Satan, on him be God's curse. Whoever forsakes it for fear of God will receive from Him, Great and Glorious is He, a faith the sweetness of which he will find within his heart.' Jabir relates from Anas that God's Messenger (may blessings and peace be upon him) said: 'Five things break a man's Fast: lying, backbiting, gossiping, perjury and a lustful gaze.' Speak Not... Guarding one's tongue from idle chatter, lying, gossiping, obscenity, rudeness, arguing and controversy; making it observe silence and occupying it with remembrance of God (Great and Glorious is He) and with recitation of Qur'an. This is the fasting of the tongue. Said Sufyan: 'Backbiting annuls the Fast.' Layth quotes Mujahid as saying: 'Two habits annul Fasting: backbiting and telling lies.' The Prophet (may blessings and peace be upon him) said: 'Fasting is a shield; so when one of you is Fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say: "I am Fasting, I am Fasting!"' According to Tradition: 'Two women were Fasting during the time of God's Messenger (may blessings and peace be upon him). They were so fatigued towards the end of the day, from hunger and thirst, that they were on the verge of collapsing. They therefore sent a message to God's Messenger (may blessings and peace be upon him) requesting permission to break their Fast. In response, the Prophet (may blessings and peace be upon him) sent them a bowl and said: "Tell them to vomit into it what they have eaten." One of them vomited and half filled the bowl with fresh blood and tender meat, while the other brought up the same so that they filled it between them. The onlookers were astonished. Then the Prophet (may blessings and peace be upon him) said: "These two women have been Fasting from what God made lawful to them, and have broken their Fast on what God (Exalted is He) made unlawful to them. They sat together and indulged in backbiting, and here is the flesh of the people they maligned!"' Hear Not... Closing one's ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why God (Great and Glorious is He) equated the eavesdropper with the profiteer, in His words (Exalted is He): 'Listeners to falsehood, consumers of illicit gain.' (5:42) God (Great and Glorious is He) also said: 'Why do their rabbis and priests not forbid them to utter sin and consume unlawful profit?' (5:63) Silence in the face of backbiting is therefore unlawful. God (Exalted is He) said: 'You are then just like them.' (4:140) That is why the Prophet (may blessings and peace be upon him) said: 'The backbiter and his listener are copartners in sin.' Do Not... Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking Fast. It is meaningless to Fast -- to abstain from lawful food - only to break one's Fast on what is unlawful. A man who Fast like this may be compared to one who builds a castle but demolishes a city. Lawful food injurious in quantity not in quality, so Fasting is to reduce the former. A person might well give up excessive use of medicine, from fear of ill effects, but he would be a fool to switch to taking poison. The unlawful is a poison deadly to religion, while the lawful is a medicine, beneficial in small doses but harmful in excess. The object of Fasting is to induce moderation. Said the Prophet (may blessings and peace be upon him): 'How many of those who Fast get nothing from it but hunger and thirst!' This has been taken to mean those who break their Fast on unlawful food. Some say it refers to those who abstain from lawful food, but break their Fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organs from sin. Avoid Overeating Not to over-indulge in lawful food at the time of breaking Fast, to the point of stuffing one's belly. There is no receptacle more odious to God (Great and Glorious is He) than a belly stuffed full with lawful food. Of what use is the Fast as a means of conquering God's enemy and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of Fasting is to experience hunger and to check desire, in order to reinforce the soul in piety. If the stomach is starved from early morning till evening, so that its appetite is aroused and its craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions. The spirit and secret nature of Fasting is to weaken the forces which are Satan's means of leading us back to evil. It is therefore essential to cut down one's intake to what one would consume on a normal night, when not Fasting. No benefit is derived from the Fast if one consumes as much as one would usually take during the day and night combined. Moreover, one of the properties consists in taking little sleep during the daytime, so that one feels the hunger and thirst and becomes conscious of the weakening of one's powers, with the consequent purification of the heart. One should let a certain degree of weakness carry over into the night, making it easier to perform the night Prayers (tahajjud) and to recite the praises (awrad). It may then be that Satan will not hover around one's heart, and that one will behold the Kingdom of Heaven. The Night of Destiny represents the night on which something of this Kingdom is revealed. This is what is meant by the words of God (Exalted is He): 'We surely revealed it on the Night of Power.' (97:1) Anyone who puts a bag of food between his heart and his breast becomes blind to this revelation. Nor is keeping the stomach empty sufficient to remove the veil, unless one also empties the mind of everything but God (Great and Glorious is He). That is the entire matter, and the starting point of it all is cutting down on food. Look to God with Fear and Hope After the Fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one's Fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs. It is related of al-Hasan ibn Abil Hasan al-Basri that he once passed by a group of people who were laughing merrily. He said: 'God (Great and Glorious is He) has made the month of Ramadan a racecourse, on which His creatures compete in His worship. Some have come in first and won, while others have lagged behind and lost. It is absolutely amazing to find anybody laughing and playing about on the day when success attends the victors, and failure the wasters. By God, if the veil were lifted off, the doer of good would surely be preoccupied with his good works and the evildoer with his evil deeds.' In too full of joy to indulge in idle sport, while for one who has suffered rejection laughter will be precluded by remorse. Of al-Ahnaf ibn Qays it is reported that he was once told: 'You are an aged elder; Fasting would enfeeble you.' But he replied: 'By this I am making ready for a long journey, Obedience to God (Glorified is He) is easier to endure than His punishment.' Such are the inwardly significant meanings of Fasting. - Hujjatul Islam, Imam Abu Hamid al-Ghazali, Inner Dimensions of Islamic Worship

2004-10-12T18:53:00.000+08:00

On Fasting Increase your good works, especially in Ramadan, for the reward of a supererogatory act performed during it equals that of an obligatory act performed at any other time. Ramadan is also a time when good works are rendered easy and one has much more energy for them than during any other month. This is because the soul, lazy when it comes to good works, is then imprisoned by hunger and thirst, the devils who hinder it are shackled, the gates of the Fire are shut, the gates of the Garden are open, and the herald calls every night at God's command: 'O you who wish for goodness, hasten! And O you who wish for evil, halt!' You should work only for the hereafter in this noble month, and embark on something worldly only when absolutely necessary. Arrange your life before Ramadan in a manner which will render you free for worship when it arrives. Be intent on devotions and approach God more surely, especially during the last ten days. If you are able not to leave the mosque, except when strictly necessary, during those last ten days then do so. Be careful to perform the Tarawih prayers during every Ramadan night. In some places it is nowadays the custom to make them so short that sometimes some of the obligatory elements of the prayer are omitted, let alone the sunnas. It is well known that our predecessors read the whole Qur'an during this prayer, reciting a part each night so as to complete it on one of the last nights of the month. If you are able to follow suit then this is a great gain; if you are not, then the least that you can do is to observe the obligatory elements of the prayer and its properties. Watch carefully for the Night of Destiny [Laylat'ul-Qadr], which is better than a thousand months. [XCV:11] It is the blessed night in which all affairs are wisely decided. [XLIV:4] The one to whom it is unveiled sees the blazing lights, the open doors of heaven, and the angels ascending and descending, and may witness the whole of creation prostrating before God, its Creator. Most scholars are of the opinion that it is in the last ten nights of Ramadan, and is more likely to fall in the odd-numbered ones. A certain gnostic witnessed it on the night of the seventeenth, and this was also the opinion of al-Hasan al-Basri. Some scholars have said that it is the first night of Ramadan, and a number of great scholars have said that it is not fixed but shifts its position each Ramadan. They have said that the secret wisdom underlying this is that the believer should devote himself completely to God during every night of this month in the hope of coinciding with that night which has been kept obscure from him. And God knows best. Hasten to break your fast as soon as you are certain that the sun has set. Delay suhur so long as you do not fear the break of dawn. Feed those who fast at the time when they break it, even if with some dates or a draught of water, for the one who feeds another at the time of breaking the fast receives as much reward as he without diminishing the other's reward in any way. Strive never to break your fast nor to feed anyone else at such a time except with lawful food. Do not eat much, take whatever lawful food is present, and do not prefer that which is tasty, for the purpose of fasting is to subdue one's lustful appetite, and eating a large quantity of delicious food will on the contrary arouse and strengthen it. Fast on the days on which the Law encourages you to fast, such as the day of 'Arafat for those who are not participating in the pilgrimage, the ninth and tenth ['Ashura'] of Muharram, and the six days of Shawwal, starting with the second day of the Feast, for this is the more effective discipline for the soul. Fast three days in each month, for these equal a perpetual fast. It is better of these are the White Days (13th 14th & 15th of each lunar month), for the Prophet, may blessings and peace be upon him, never omitted to fast them whether he was at home or traveling. Fast often, especially in times of special merit such as the Inviolable Months (Dhu'l-Qa'da, Dhu'l-Hijja, Muharram and Rajab), and the noble days such as Mondays and Thursdays. Know that fasting is the pillar of discipline and the basis of striving. It has been said that fasting constitutes half of fortitude. The Messenger of God, may blessings and peace be upon him, said: 'God the Exalted has said: "All good deeds of the son of Adam are multiplied ten to seven hundredfold, except for fasting, for it is Mine, and I shall reward a man for it, for he has left his appetite, his food and drink for My sake!"' 'The one who fasts has two joys, one when breaking his fast, the other when meeting his Lord.' And: 'The odour of the fasting man's mouth is more fragrant to God than that of musk.' God says the truth and He guides to the way. [XXXIII:4] -Imam 'AbdAllah ibn 'Alawi al-Haddad, Book of Assistance (Risalat u’l Mu’awana)

2004-10-12T03:54:00.000+08:00

The Twenty-fifth Discourse I see you as the Devil, or at least as his deputy [khalifa], for you have entrusted yourself to his care, and you have accepted his word as true. Meanwhile, he is consuming the flesh of your religion [deen] and your devotion to righteousness [taqwa], and he is squandering your capital [ra's mal], while you have nothing of any value to show for it all. Woe unto you! You must fend him off and drive him away from your presence by practicing constant remembrance [of Allah]. Make a constant practice of divine remembrance [dhikr], for this will destroy him and cause him to flee, while requiring a minimum of effort on your part. Remember the Lord of Truth (Almighty and Glorious is He)--many times with your heart for everytime you do so with your tongue--instead of remembering your food and your drink. Practice cautious restraint [wara'] under all the circumstances in which you may find yourself. Appeal for assitance in putting the Devil to flight, by saying: "There is no power, nor is there any strength, except through Allah, the All-High, the Almighty. Whatever Allah wills, so shall it be. There is none worthy of worship but Allah, the King, the Plain Truth. Glory be to Allah, and with His praise. Glory be to Allah the Almighty, and with His praise." [laa hawla wa laa quwwata illaa bi'llahi 'l-'Aliyyi 'l-'Adzim, maa sha' a'llahu kaan, laa ilaaha illah 'llahu 'l-Maliku 'l-Haqqu 'l-Mubin, subhaana 'llahi wa bi-hamdih, subhaana 'llahi 'l-'Adzim wa bi-hamdih]. The throne of Iblis is on the ocean, and he sends his soldiers to fight on the land. The mightiest of them in his eyes is the reverence [hurma] he can inspire. Those that cause the worst mischief are the sins of disobedience [ma'asi] committed by human beings. In the case of one who has real experience ['arif], polite behaviour [adab] is as much an obligatory duty [farida] as is repentance in the case of the servant in trouble. How can he fail to be highly refined, when he is the nearest of all creatures to the Creator? If someone behaved with ignorant discourtesy in the society of kings, his rudeness might well result in his being put to death. Anyone who lacks good manners is despised by Creator and creatures alike. Any occasion on which good manners are lacking is an abomination. It is absolutely essential to be well behaved in the company of Allah (Almighty and Glorious is He). You must cultivate good behaviour. If you really knew me well, you would never be out of my presence. You would follow me in whichever direction I might take. You would be quite incapable of leaving, regardless of whether I put you to work in my service or failed to offer you employment, whether I took things from you or gave things to you, whether I made you poor or made you rich, whether I tired you out or set you at your ease. The basic requirement in all of this is that you should have a good attitude [husn az-zann] and correct behaviour [salah] toward Him. Both of these are entirely lacking in your case, so how can you be worthy of my companionship? How can you derive any benefit from what I have to say? You must cultivate the good manners of companionship [suhba] and fellowship [mu'ashara] with the Creator [Khaliq] (Almighty and Glorious is He) as well as with His creatures [khalq]. O Allah, do not let their response to hearing these words of mine be used as evidence for the case against them. Let it rather be evidence in their favour! Our Lord, give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201) [Rabbanaa aaatinaa fi 'd-dunyaa hasanatan wa fi 'l-aakhirati hasanatan wa qinaa 'Adhaaba 'n-naar]. -Shaikh 'Abd al-Qadir al-Jilani, The Removal of Cares (Jala' al-Khawatir)

2004-10-03T15:42:00.000+08:00

Abandoning the Rest Faqir, if you love your master, abandon your self, this world, and people, except for the one whose state lifts you up and whose words guide you to Allah. Watch out! be careful that you are not deluded by one of them who you think guides to Allah while he only guides to his own passion. The wali of Allah-ta'ala Sayyidi Abu'sh-Shita al-Khammar, may Allah profit us by him, said, "By Allah, we only say, 'Sayyidi' to the one who breaks our fetters." Faqir, it is not hidden from you that which what imprisons man in this world -- which is the wolrd of impurities -- and leaves him a prisoner in it, is only illusion. If he were to banish it, then he would travel to the world of purity from which he came. Allah returns every exile to his homeland. Peace _____________________________________________________________________________________ Be Content with the Opposites of your Desires Things are hidden in their opposites without a doubt. Finding in loss, giving in withholding, might in abasement, wealth in poverty, strength in weakness, expansion in constriction, elevation in descent, life in death, victory in defeat, power in incapacity, and so on. Whoever wants to find should be content with loss. Whoever wants a gift should be content with refusal. Whoever wants might should be content with abasement. Whoever wants strength should be content with weakness. Whoever wants expansion should be content with constriction. Whoever wants elevation should be content with descent. Whoever wants life should be content with death. Whoever wants victory should be content with defeat. Whoever wants power should be content with incapacity. In brief, whoever desires freedom should be content with slaveness as his Prophet, beloved, and master, may Allah bless him and grant him peace, was content with it. Let him choose it as the Prophet, may Allah bless him and grant him peace, chose it. He should not be arrogant or proud and exceed his attributes, for the slave is the slave and the Lord is the Lord. They Shaykh Ibn 'Ata'Illah, may Allah be pleased with him, said in his Hikam, "He forbids you from claiming anything that is not yours from that which creatures possess. Then how can it be permitted for you to claim His attributes when He is the Lord of the worlds?" The people, may Allah be pleased with them, say, "This Path of ours is only useful for people who sweep the rubbish heaps with their spirits." Peace -The Darqawi Way; The Letters of Shaykh Mawlay al-'Arabi ad-Darqawi

2004-10-03T05:59:00.000+08:00

Divine Benevolence and Conscience Open your heart in order to receive divine benevolence. A benevolent heart becomes a mirror in which Allah's favors are manifest. When the divine favors manifest and come through you, when you feel His presence, you will feel shame at your improper actions. This will cause both you and others to have conscience. Thus your benevolence will protect you and others from sin. When the archangel Gabriel (peace upon him) asked our master the Prophet (peace and blessings be upon him), "What is divine benevolence?" The Last of the Prophets answered, "To pray and glorify Allah as if you are in His presence, as if you see him." Reverence reflects in the heart of a believer who has reached the level of praying as if he sees Allah. Then our master the Prophet continued, "For if you are unable to see Him, He certainly sees you." The one who has reached that level of realization of divine benevolence will have conscience. He will feel that gaze of Allah upon him and will be ashamed to sin. The Prophet (peace and blessings be upon him) said, "Conscience is total good." If a believer has conscience, he is aware of what he is doing and he cannot do wrong; when a heart is filled with conscience, the possessor of the heart encounters no harm either in this world or in the Hereafter. The sign of a man with conscience is his lack of arrogance and self-importance. He never oppresses or tries to dominate others. May you also reach the level of benevolence and have conscience, and may you have the strength and foresight to try and attain it. -Hadrat Muhyiddin Ibn 'Arabi al-Hatimi at-Ta'i (Interpreted by Shaikh Tosun Bayrak al-Jerrahi al-Halveti), What a Seeker Needs (Kitab Kunh ma la budda minhu lil-murid)

2004-10-01T19:53:00.000+08:00

No Relaxation in this World There can be no relaxation at all in this world for a believer endowed with reason. Whenever he finds such relaxation, this is always accompanied by heedlessness of his Lord and of his appointed time [of death]. A fool, however, may find relaxation in the world, for as a fool, he is unaware of problems or of disturbing things, whether actual or expected. Saying that no repose exists in the world and that man seeks in the world that which was never part of it, this refers to total untroubled repose for people with perspicacity and intelligence. This is evident. As for the fool and the mindless, they may find relaxation. This is why it was said, "The mindless are relaxed." It was something akin to this that al-Muntanabbi alluded to when he said: Untroubled is the life of one who is ignorant or heedless of what has elapsed and what remains; and of one who deludes his soul of reality and leads it to seek the impossible that it craves. He also said: By his intelligence does a man see hardship in bliss, while the ignorant sees nothing in wretchedness but bliss. And God knows best. -Imam 'Abdallah ibn 'Alawi al-Haddad, Knowledge and Wisdom (Fusus al-'ilmiyah wa-al-usul al-hikamiyah)

2004-09-28T21:55:00.000+08:00

On Not Sharing One's Love of Allah The Shaykh (may Allah be well pleased with him, and grant him contentment )said: You so often say: "No matter whom I love, my love does not last long. Something always comes between us, whether through absence or death or hostility, or, in the case of material objects, through destruction or loss." Well, this may be said to you: Do you not know, O beloved of the Lord of Truth, so cared for and looked after, so jealously watched and guarded, do you not know that Allah (Almighty and Glorious is He) is jealous? He has created you for Himself, and you are yearning to belong to someone other than Him! Have you not heard His words (Almighty and Glorious is He): He loves them and they love Him... (5:54) and His words (Exalted is He): I created the jinn and humankind only that they might worship Me. (51:56) Have you not heard the saying of the Messenger (Allah bless him and give him peace): "When Allah loves a servant, He puts him through a trial, and if he is patient, He makes him His own." When someone asked: "O Messenger of Allah, what is meant by 'He makes him His own'?" he replied: "He leaves him neither wealth nor children." This is because if he had wealth and children he would love them, and his love for his Lord would be diminished and fragmented, since it would be shared between Allah (Almighty and Glorious is He) and others. But Allah (Exalted is He) will tolerate no partner, for He is jealous, prevailing over all things and predominant over all things. He therefore destroys and annihilates His 'partner', so that His servant's heart will be His and His alone, with no other to share it. The truth of His words (Almighty and Glorious is He), "He loves them and they love Him," is now confirmed. The heart is cleansed at last of all partners and rivals, such as wife, wealth and children, sensual pleasures and cravings, and the ambitious pursuit of positions of authority and leadership, of charismatic powers and spiritual states, stages and stations, heavenly gardens and degrees, proximity and advancement. Since no will or desire remains in the heart, it becomes like a cracked vessel in which no liquid can be contained, for it is broken through the working of Allah. Whenever any self-will arises there, it is shattered by Allah's action and His jealousy. Then around it are pitched the tents of dignity and might and awe, and in front of them are dug the moats of majesty and power, so that no willful desire for anything at all can gain access to the heart. Now the heart can no longer be harmed by any means, not by wealth, not by children, family and friends, nor yet by charismatic gifts, wisdom, knowledge and acts of piety. Since all of this will remain outside the heart, it will not excite the jealousy of Allah (Almighty and Glorious is He). It will rather be a mark of honor and a kind of favor from Allah to His servant, and a blessing, a provision and a useful benefit for those who come to him, for they will be honored by it, and receive mercy, and because of this gift of grace they will enjoy protection from Allah (Almighty and Glorious is He). He will therefore be a sentinel for them, a protective wing, a refuge and an intercessor in this world and the hereafter. _____________________________________________________________________________________ On Love, the Beloved, and What is Required in Respect of Both The Shaykh (may Allah be well pleased with him, and grant him contentment )said: How often the believer will say: "So and so is brought near to the Lord, while I am kept at a distance; so and so receives gifts, while I am deprived; so and so is enriched, while I am impoverished; so and so is granted good health, while I am plagued with illness; so and so is honored, while I am despised; so and so is praised, while I am blamed; so and so is believed, while I am called a liar." Does he not know that He is One, and that the One loves oneness in love, and loves one who is single in his love for Him? If He drew you near to Him by means of any other, your love for Him (Almighty and Glorious is He) might be diminished and dispersed. Perhaps you would develop an affection for the one at whose hands you experienced the connection and the blessing, so that the love for Allah in your heart would decrease. Allah (Almighty and Glorious is He) is jealous and loves no partner, so He keeps the hands of others from connecting with you, their tongues from praising and complimenting you, and their feet from running toward you, so that you will not devote your attention to them instead of Him. Have you not heard the saying of the Prophet (Allah bless him and give him peace): "Hearts are disposed by nature to love those who treat them well"? Allah (Almighty and Glorious is He) therefore uses all ways and means to keep people from treating you well, until you profess His Oneness, love Him, and become His in every respect, outwardly and inwardly, in action and at rest, so that you see no good coming from any but Him and no evil coming from any but Him (Almighty and Glorious is He). You become extinct to creatures and to the self, to passion, will and desire, and to everything apart from the Lord. Then He causes hands to open up to you with delights and gifts and presents, and tongues to praise and compliment you, and so He always pampers you in this world and then in the hereafter. So do not misbehave. Notice Him who notices you, attend to Him who attends to you, give your hand to Him who holds you tight from falling, who brings you out of the darkness of your ignorance, saves you from destruction, washes away all your dirt, cleans up all your filth, and releases you from your stinking carcass, from your wicked fantasies, from your evil-prompting self, from your misguided and misguiding fellows, from your devils and your ignorant friends, those highway robbers on the road to the Lord of Truth, who stand between you and all that is precious and valuable and dear. How much longer habits, how much longer creatures, how much longer passions, how much longer folly, how much longer this world, how much longer the hereafter, how much longer that which is other than the Lord? Where are you in relation to the Creator of things, the Maker and Shaper, the First and the Last, the Outer and the Inner, the point of return and point of origin, to whom all hearts belong, the solace of spirits, the resting place of burdens, the giving of gifts and bestowal of blessings? Mighty is His estate! -Shaykh 'Abdul Qadir al-Jilani, Revelations of the Unseen (Futuh al-Ghayb)

2004-09-27T19:27:00.000+08:00

On Reliance on God You must rely on God, for He suffices, enriches, and concerns Himself with those who do so. And the one who relies on God, God will suffice him. (65:3) Reliance [tawakkul] is one of the fruits of a sincere Monotheism which is well established and has prevailed in the heart. God the Exalted has said: Lord of the East and Lord of the West, there is no god but Him, so take Him as a Patron. (73:9) Notice how He began by affirming Lordship, and then the exclusive Oneness of Divinity, and then ordered us to rely on Him (Majestic and High is He!) so that no man has any excuse to forsake this. And He has commanded His servants to rely on Him and encouraged them to do so in His saying: And upon God let the believers rely. (3:122) And: So rely on God, indeed God loves those who rely [on Him]. (3:159) And the Messenger of God, may blessings and peace be upon him, has said: 'Were you to rely on God as He rightly should be relied on, He would provide for you as He provides for the birds which go off hungry in the morning and return full in the evening.' Know that the basis of reliance on God is the heart's knowledge that all matters are in God's Hand, whether beneficial or harmful, unpleasant or pleasant, and that were all creatures to unite to be of benefit him only in the way which God has already written for him; and that if they were to unite to harm him they would do so only in that which God has already written for him. It is a condition for sound reliance that it does not lead you to disobey God, and that you avoid what He has forbidden and perform what He has commanded, relying in all this on Him, seeking [only] His assistance and committing yourself to Him. Using any of the world's means does not invalidate your reliance as long as you rely on God and not on that which you use. Certainly, for the one whose reliance is sincere, his use of worldly means will become meagre. As for totally divesting oneself of them, this is praiseworthy only for those whose approach to God is uninterrupted, whose hearts are purified from attending to anything other than Him, and who do not by so doing cause those of God's creatures whom they support to be lost. The Prophet has said, may blessings and peace be upon him: 'It is sufficient sin for a man that he should cause those whom he supports to be lost.' Know that storing things and the treatment of illness do not compromise the essence of reliance for those who know that the One Who enriches, benefits, and harms is God alone. The Messenger of God, may blessings and peace be upon him, stored things for those in his charge to demonstrate that it was allowable; as for himself, he never stored anything for the morrow; and if someone else stored something for him he forbade him as soon as he came to know of it. When he was asked, may blessings and peace be upon him, about the seventy thousand from his nation who would enter the Garden without first being judged, he said: 'They are those who have no recourse to charms, or cauterisation, or necromancy, and rely on their Lord.' The one whose reliance is sincere has three marks. The first is that he neither has hopes in nor fears other than God. The sign of this is that he upholds the truth in the presence of those in whose regard people usually have hope or fear, such as princes and rulers. The second is that worrying about his sustenance never enters his heart, because of his confidence in God's guarantee, so that his heart is as tranquil when in need as when his need has been fulfilled, or even more. The third is that his heart does not become disturbed in fearful situations, knowing that that which has missed him could never have struck him, and that which has struck him could never have missed him. And example of this was related of my lord 'Abdal-Qadir al-Jilani, may God spread his benefit. He was once discoursing on Destiny when a great viper fell on him, so that his audience panicked. The viper coiled itself around the shaykh's neck, then entered one of his sleeves and came out from the other while he remained firm and unperturbed, and did not interrupt his discourse. Another shaykh who was once thrown to a lion but came to no harm was asked: 'What were you thinking about when thrown to the lion?' He replied: 'The legal ruling concerning lion leftovers.' (i.e. whether they are ritually clean or impure.) God is our sufficiency and He is the Best of Patrons. (3:173) -Imam 'AbdAllah ibn 'Alawi al-Haddad, Book of Assistance (Risalat u’l Mu’awana)

2004-09-25T20:13:00.000+08:00

Surah 59, Exile (Ayat 18-24) 18. O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah. for Allah is well-acquainted with (all) that ye do. 19. And be ye not like those who forgot Allah. and He made them forget their own souls! Such are the rebellious transgressors! 20. Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity. 21. Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect. 22. Allah is He, than Whom there is no other god;- Who knows (all things) both secret and open; He, Most Gracious, Most Merciful. 23. Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah. (High is He) above the partners they attribute to Him. 24. He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise. -The English Translation Of The Holy Qur'an by Abdullah Yusuf Ali

2004-09-25T15:51:00.000+08:00

The Adverse Effects of Hurry and Haste The habit of hurry and haste has the trend of involving man in sins. It puts an end to good intentions. Its adverse effects are of four kinds. Its addicts act with undue hurry in doing some good deed and attaining steadfastness therein, although the time appointed by Allah for this attainment may not have arrived yet. This affects the addicts in two ways. Either they become slack and neglectful in their worship sometime abandoning totally their striving [mujaahadah], as they exaggerate and go to the extremes in their strivings [mujaahadaat] with the natural result that they fail to reach their desired goal. The harms arising from remaining behind or exceeding the prescribed limits in mujaahadah can be traced to the habit of hurry and haste. The Holy Prophet (may God bless him and grant him peace) has said in a Hadith: This Deen (Religion) of ours is a Deen of dignity and solemnity, so enter it with dignity and solemnity. At the time of harvesting the crop the farmers neither turns the field upside-down completely nor does he leave the surface as before but ploughs it mildly to keep it cultivable. There is a proverb in the Arabic language: If you are not hasty, you will reach the goal. Secondly, sometimes the traveller on the path of Deen makes appeals to Allah with due sincerity and submission for something and hopes for a prompt acceptance of his appeal, even though in the knowledge of Allah, there is an appointed day for every thing. When there is some delay in the acceptance of his appeal, the traveller becomes dejected and gives up his mujaahadah and gets far away from his goal. Thirdly, some times this traveller on the path of Deen utters in a state of anger curse on some Muslim on receiving some distress from the latter. He does this in undue haste and that Muslim perishes on account of that curse. In so doing the Salik (traveller) crosses the due limits and causes his own ruin (in so far as his Hereafter is concerned). Exalted Allah has said: Man prays for evil as he would pray for good. This is because man is hasty (in his actions). (17:11) Fourthly, the reality of worship is based on Taqwa and abstention which are attained by giving due thought and full consideration to all affairs and dealings. A man lacking in perseverance and steadfastness is devoid of the power of proper thinking and is hasty in every thing he does. A man addicted to this habit of hurry and haste is sure to stumble in his way, even in matter of his eating and drinking. In a fit of haste he may not mind in eating what is unlawful and forbidden, thus destroying his Taqwa and abstinence. Worship devoid of Taqwa has no value. It is very necessary and urgent to remedy and get rid of hurry and hastiness which cost the addict not only his own good and benefit but also become a cause of harm to another Muslim. How horrible! _____________________________________________________________________________________ The Reality of Hastiness ['ajalat] (Hastiness) is instinct present in the heart which urges a man to do something without thinking about the result. In opposition to it is the instinct of 'slow action' [anaa-at], that is, doing something with patience and due consideration. This is an instinct which promotes the habit of working with a slow pace after taking into consideration all the pros and cons of an issue. There is another term 'to pause' [tawaqquf], its opposite term being 'to act recklessly' [ta'assafa]. (tawaqquf and anaa-at are almost synonymous terms; 'ajalat and ta'assafa are also synonymous terms). My shaikh has pointed out a difference between tawaqquf and anaa-at. He (may Allah be pleased with him) has said that tawaqquf means doing something after due thought and consideration. To observe moderateness and patience after having started some work is anaa-at. To create anaa-at in the heart it is necessary that man should visualize the harms and vices of hastiness and the regret resulting from this haste. This is expected to promote the habit of moderateness and perseverance and banish the habit of haste and hurry. -Hujjatul Islam, Imam Abu Hamid Muhammad al-Ghazzali, The Best Way for the Worshippers (Minhajul 'Abideen)

2004-09-24T02:31:00.000+08:00

Love For Allah In Present Times In the present era, people have become so preoccupied in satisfying the need of their bodies that they are oblivious of Allah (Glorious and Exalted is He). Everyone is prey to the deceits of their base desires [nafs] and is absorbed in submitting to whatever these desires dictates. I found no one whose heart’s condition was sound and true, I found worshippers of idols, but found not a worshipper of Allah. It seems that those chests that used to glow like burning red coal due to an intense love for Allah (Glorious and Exalted is He) are today no more than heaps of ash. People have become unfamiliar with the inner reality [haqiqah] of worship. They attend the prayer, yet remain absent in spirit. They abstain from food and drink while fasting, yet they do not wholly refrain from sin. Their state of fasting extends to their stomachs, yet fails to encompass their eyes. The frenzy of love no longer remains, That (passionate) heart, that yearning are no more, Prayer, fasting, qurbani, and Hajj all remain, But love for You is no more. There was once a time when young men and women used to awaken in the last portion of the night to prostrate before Allah (Glorious and Exalted is He) and to warm their hearts with the dhikr of “La ilaha illa’Llah.” Today, the faces of those whose restlessly passed the night away, yearning for the Beloved (Glorious and Exalted is He), are seen no more. Those believers whose gaze could pierce the hearts are no longer to be found. The hearts trembled in the breast due to your gaze, Alas, the devotion of the pious is no longer among us. It is for this reason that the Muslims of today are overpowered by cowardice, so much so that they are afraid even of the dark. They fear going to a desolate place. Even the clawing of cat frightens them. It is amazing that a Muslim who is scared of the mere ruffling of a window curtain, does not fear Allah (Glorious and Exalted is He). It is unfathomable why the fear of creation constantly preoccupies man’s heart; fear that one’s employer may become angry, fear that one’s wife may become angry, fear that if one speaks the truth then so-and-so might become angry, or fear that if a marriage is celebrated in a simple manner then relatives may become angry. The reality is that until the heart is purified and one’s gaze becomes pure, a person cannot become courageous. The heart is free from passion for Allah; the gaze is not pure, What surprise is it then? That you are not courageous? Our predecessors [aslaf] safeguarded the respect and honor of women at a time when people used to sell their own sisters. They prostrated before Allah (Glorious and Exalted is He) at a time when people used to bow at others. They opposed tyranny at a time when people proudly committed oppression. The Muslims of today bear only a superficial resemblance to them. In terms of spiritual piety, we are as far from them as the sky is from the Earth. They were seekers of Allah (Glorious and Exalted is He) and we are the seekers of the material world [dunya]. They annihilated their base desires [nafs], while we submit to ours. They were people who strove on the Straight Path, while we passively draw near to our graves. They were kind and welcoming toward one another, whereas we have anger and spite toward one another. They maintained their honor and dignity, whereas we have lost all respect. Their hearts were full of love for Allah (Glorious and Exalted is He) while our hearts are devoid of such love. Our disgraceful condition has reached such an abyss that even the supplications [du’a] of our pious ones have lost effects, save those that are accepted by the will of Allah (Glorious and Exalted is He). I spent one night crying profusely before Allah, Asking him why the Muslims have become so disgraced, A voice said, ‘You know well that while the Muslims have hearts, Their hearts are devoid of the Beloved.’ Those who have purified their hearts are deeply concerned with the fallen state of the Muslims and earnestly supplicate to their Lord to rectify this condition. Today, there are very few people who remain awake throughout the night in acts of worship [ibadat], and there are even fewer who use this time to win over the Beloved (Glorious and Exalted is He) through tears and desire. The first portion of the night is indulged in fun and entertainment and the last portion is spent sleeping and dreaming. To sleep soon after the night prayer is [isha‘] is a sunnah. Nowadays, many shops begin to get crowded after the night prayer. In particular, shops where food and drink are sold remain open until two in the morning. When it is two o’clock, and the time of the night vigil [tahajjud] begins, these people head for their beds and then miss the morning prayer [fajr]. Many people have passed years without witnessing dawn or sunrise. The person who claims to be unable to wake up for the morning prayer at dawn, regularly awakens shortly thereafter eager for breakfast. If a person is offered a wage of one hundred dollars to remain awake the entire night and stand guard, he will readily sacrifice his night’s sleep. Yet on the night he is off-duty, if he is asked to stay awake for half the night and pray the night vigil [tahajjud], he will reply that he is unable to wake up. Thus in his eyes, the value of tahajjud is not even fifty dollars, even though in the last portion of the night the angels announce in the sky: Is there anyone asking for something that it may be granted to him? From the Giver there is an offer, but the one who could have accepted it is snoring loudly, deep in sleep. Once a man was offering his prayer when a woman with her head uncovered passed in front of him, crying and screaming. The man quickly completed his prayer and admonished her, “O servant of Allah, are u blind? I was praying and you disrespectfully passed in front of me,” The woman replied, “If you permit, I would like to tell you something.” The man said, “Fine.” She said, “My husband divorced me, and because of the love I had for him, I become deranged and did not notice that I passed in front of you. But what kind of sincere ashiq are you that even in your prayer you are aware of who passes in front of you? Do you offer prayer whilst looking at your Master or at women passing in front of you?” What of the command: …that you worship Allah as if you are seeing Him. In our time, there is an increasing tendency in the Friday prayer [jumu’ah] toward journalistic talks on current events. Indeed, while our pious predecessors prepared their Friday sermons from the books of Quranic exegesis [tafsir] and hadith, today the Friday lecture is prepared from newspapers. Every word of the speaker’s lecture is entertaining, But alas, there is no love for the Creator in his eyes, Nor the radiance of certainty of faith on his face. Nowadays, the sanctuaries devoted to spiritual reform [khanaqahs] are also becoming empty. Even those person connected to spiritual guides [masha’ikh] do not have time to perform dhikr. It has become increasingly difficult to recite invocations [tasbihat] or to fill one’s heart with spiritual radiance [nur]. We should thank Allah (Glorious and Exalted is He) that even today some people remain who are grieved by the lack of love for Allah (Glorious and Exalted is He). Their existence itself is a blessing. - Shaikh Zulfiqar Ahmad Naqshbandi – Love For Allah

2004-09-23T01:09:00.000+08:00

A Letter of Shaykh Mawlay al-'Arabi ad-Darqawi (to the fuqara) Occupy yourselves with what your Lord has commanded and not with yourselves when someone directs abuse towards you, whether he is one of you or not. If you do not come to your own assistance, Allah-ta'ala will help you and take care of your affair. If you come to your own assistance in it and take charge of your affair, Allah - glory be to Him! will let you take care of it. You have no power to do anything, and "Allah has power over everything." The shaykh, the wali of Allah-ta'ala, Sayyidi Qasim al-Khassasi, may Allah be pleased with him! said, "Do not be occupied at all with the one who abuses you. Be occupied with Allah and He will drive him (the one who abuses you) away from you. He is the One who makes him move against you in order to test your claim to true sincerity. Many people have erred in this matter. They are occupied with the abuse of the one who abuses them so the abuse will continue along with wrong action. Had they returned to Allah, He would have driven them away from it all and their proper business would have been enough for them." Peace -The Darqawi Way; The Letters of Shaykh Mawlay al-'Arabi ad-Darqawi

2004-09-19T14:55:00.000+08:00

Shaykh Nuh Ha Mim Keller, The Singapore Lecture Series (21 & 22 September 2004) _____________________________________________________________________________________ Lecture 1 The Path to Allah Date: Tuesday 21 September 2004 Time: 7.30 p.m. Venue: Abdul Aleem Siddique Mosque 90 Lorong K Telok Kurau Singapore 425723 Followed by Latifiyya Dhikr led by Shaykh Nuh Ha Mim Keller _____________________________________________________________________________________ Lecture 2 The Wisdom of Islamic Spirituality Date: Wednesday 22 September 2004 Time: 8.30 p.m. Venue: Abdul Aleem Siddique Mosque 90 Lorong K Telok Kurau Singapore 425723 _____________________________________________________________________________________ About Shaykh Nuh Ha Mim Keller Born in 1954 in USA, Shaykh Nuh Ha Mim Keller studied philosophy and classical Arabic at the University of Chicago and UCLA. He embraced Islam in 1977 at al-Azhar in Cairo, and later studied the traditional Islamic Sciences of Hadith, Shafi'i and Hanafi jurisprudence (fiqh), legal methodology (‘usul al-fiqh), tenets of faith (‘Aqidah) and spirituality (tasawwuf) in Syria and Jordan, where he has lived since 1980. His English translation of 'Umdat al-Salik ('The Reliance of the Traveller', 1256 pgs) is the first Islamic legal work in a European language to be certified by Al-Azhar University. He has also written Al-Maqasid: Imam Nawawi's Manual of Islam - a translation of the famous summary of Islamic faith, practice and spirituality. He has also written several other books and is currently working on a deluxe edition of Imam Jazuli's Dala'il al-Khayrat; a work on comparative religion and mysticism entitled The Door of Paradise; and a translation of Imam Nawawi's Kitab al-adhkar. "He is quite unique in that he seems to be one of the few converts to Islam to have achieved Islamic scholarship in the fullest sense of the word in traditional and orthodox Islam..." _____________________________________________________________________________________ Admission is Free. No Registration is Required. All are Welcome. Organised By Abdul Aleem Siddique Mosque 90 Lorong K Telok Kurau Singapore 425723 Tel: 63460153 Fax: 63450274 Email: mosque@aleemsiddique.org.sg www.aleemsiddique.org.sg For more information, please call Bro Mohamed Nassir at Tel: 63460153 or email mosque@aleemsiddique.org.sg

2004-09-19T14:49:00.000+08:00

The Woman: A Parable A man was walking through the marketplace one afternoon when, just as the muezzin began the call to prayer, his eye fell on a woman’s back. She was strangely attractive, though dressed in fulsome black, a veil over head and face, and she now turned to him as if somehow conscious of his over-lingering regard, and gave him a slight but meaningful nod before she rounded the corner into the lane of silk sellers. As if struck by a bolt from heaven, the man was at once drawn, his heart a prisoner of that look, forever. In vain he struggled with his heart, offering it one sound reason after another to go his way—wasn’t it time to pray?—but it was finished: there was nothing but to follow. He hastened after her, turning into the market of silks, breathing from the exertion of catching up with the woman, who had unexpectedly outpaced him and even now lingered for an instant at the far end of the market, many shops ahead. She turned toward him, and he thought he could see a flash of a mischievious smile from beneath the black muslin of her veil, as she—was it his imagination?—beckoned to him again. The poor man was beside himself. Who was she? The daughter of a wealthy family? What did she want? He requickened his steps and turned into the lane where she had disappeared. And so she led him, always beyond reach, always tantalizingly ahead, now through the weapons market, now the oil merchants’, now the leather sellers’; farther and farther from where they began. The feeling within him grew rather than decreased. Was she mad? On and on she led, to the very edge of town. The sun declined and set, and there she was, before him as ever. Now they were come, of all places, to the City of Tombs. Had he been in his normal senses, he would have been afraid, but indeed, he now reflected, stranger places than this had seen a lovers’ tryst. There were scarcely twenty cubits between them when he saw her look back, and, giving a little start, she skipped down the steps and through the great bronze door of what seemed to be a very old sepulcher. A soberer moment might have seen the man pause, but in his present state, there was no turning back, and he went down the steps and slid in after her. Inside, as his eyes saw after a moment, there were two flights of steps that led down to a second door, from whence a light shone, and which he equally passed through. He found himself in a large room, somehow unsuspected by the outside world, lit with candles upon its walls. There sat the woman, opposite the door on a pallet of rich stuff in her full black dress, still veiled, reclining on a pillow against the far wall. To the right of the pallet, the man noticed a well set in the floor. “Lock the door behind you,” she said in a low, husky voice that was almost a whisper, “and bring the key.” He did as he was told. She gestured carelessly at the well. “Throw it in.” A ray of sense seemed to penetrate for a moment the clouds over his understanding, and a bystander, had there been one, might have detected the slightest of pauses. “Go on,” she said laughingly, “You didn’t hesitate to miss the prayer as you followed me here, did you?” He said nothing. “The time for sunset prayer has almost finished as well,” she said with gentle mockery. “Why worry? Go on, throw it in. You want to please me, don’t you?” He extended his hand over the mouth of the well, and watched as he let the key drop. An uncanny feeling rose from the pit of his stomach as moments passed but no sound came. He felt wonder, then horror, then comprehension. “It is time to see me,” she said, and she lifted her veil to reveal not the face of a fresh young girl, but of a hideous old crone, all darkness and vice, not a particle of light anywhere in its eldritch lines. “See me well,” she said. “My name is Dunya, This World. I am your beloved. You spent your time running after me, and now you have caught up with me. In your grave. Welcome, welcome.” At this she laughed and laughed, until she shook herself into a small mound of fine dust, whose fitful shadows, as the candles went out, returned to the darkness one by one. -Shaykh Nuh Ha Mim Keller

2004-09-18T02:56:00.000+08:00

Metaphorical Love [‘Ishq Majazi] True love [‘ishq haqiqi] refers to love for Allah (Glorious and Exalted is He), while metaphorical love [‘ishq majazi] refers to love for creation when it exists for the sake of fulfilling one’s base desires. In short, true love is love for Allah (Glorious and Exalted is He), Lord of the universe, and metaphorical love is love for creation. Principles of Metaphorical love The First Principle In metaphorical love, the physical and external beauty of a man or woman is known as husn. It is husn that generates passion in youth. There is no greater influence in the material world than husn; it causes even highly intelligent people to act irrationally. The Second Principle Once an image of physical beauty becomes imprinted in a person’s heart, that person is rendered helpless. Shaytan presents this image in such an attractive form that the person becomes absorbed with each glance. The beauty of his face increases in your eyes, the more you behold it. The Third Principle When smitten by husn, a person dies a spiritual death. Although he has eyes that sees clearly, he view the faults of his beloved with admiration. The Fourth Principle Husn is ephemeral like the foam on the crest of an ocean wave. As a result, love that is based on physical form cannot be maintained for long. The vicissitudes of life are wealth, beauty and youth, We ourselves have seen this, and, history, too, bears witness. Notwithstanding the ephemeral nature of husn, the lower self [nafs] is blinded by desire and fearlessly pursues its gratification regardless of the consequences. The Fifth Principle When unable to approach his beloved, a metaphorical lover [‘ashiq majazi] contents himself with the sight of his beloved from afar. He consoles his heart thinking that seeing from afar suffices. The Sixth Principle If the ‘ashiq majazi gains the opportunity to be close to his beloved, then his nafs desire physical contact. Thus, the one who apparently claims to have true love reveals his deceit in this manner. The Seventh Principle When Love degrades husn to fulfillment of lustful desires and selfishness, it loses its humanity. The truth is that no face is as attractive as it seems from a distance. No voice is as enchanting as it seems from afar. Is then the reality of physical attraction based on distance? If so, it would seem that it is better to keep a distance. Regardless, the metaphorical lover desires proximity to such an extent that he cannot be satisfied without physical consummation. Ask those who are drunk with lust and infatuation; even after consummation they remained unsatiated. My life is still hanging around the noose, I swear, my love, even by gaining u, my thirst is not quenched. The Eighth Principle Allah (Glorious and Exalted is He) the Lord of the worlds, has placed an instinctive mutual attraction between men and women. However, He has also placed some restrictions and conditions for their relationships. If they live within these limits, they will be rewarded. If they exceed these limits, they will be punished. When purification of the soul [tazkiyah al-nafs] is not achieved, a man’s mind is always preoccupied with thoughts of women. Similarly, women may be captivated by men. Even if the whole world praises the beauty of a certain women, she herself can become infatuated with the physical beauty of one man. One of the stories of love between a man and a woman is that of “Laila and Majnun.” Due to its fame, ‘ishq Laila [love for Laila] has become another term for ‘ishq majazi [metaphorical love] as Majnun’s love for Laila is symbolic of the world of worldly objects. Majnun’s real name was Qais. His story falls in the period of Hadrat Hasan (may Allah be pleased with him). Qais was deeply taken by Laila. He once met Hadrat Hasan (may Allah be pleased with him) who said, “Qais, I have made peace with Amir Mu’awiyah (may Allah be pleased with him). I have handed the reigns of leadership to those suited for it.” Qais kept silent for a while. Hadrat Hasan (may Allah be pleased with him) asked him, “What are you thinking about?” He replied, “I was thinking that the governorship actually suits Laila.” Upon hearing this Hadrat Hasan (may Allah be pleased with him) stated, “You are crazy [Anta Majnun]!” and from then on he became known as “Majnun.” Once Majnun’s father told him, “Because of you I have had to face considerable disgrace. The tales of your infatuation have spread far and wide. Come, I will take you to the Ka’bah. There, you can sincerely repent for your sins.” When Majnun reached the sacred Ka’bah, he clasped the shroud of the Ka’bah and supplicated: O Allah, I repent of all my sins, But I repent not of my love of Laila. When his father heard him say this, he looked angrily at him. Then Majnun recited another couplet: O Lord, never remove my love for her, And have mercy upon that person who says amen for my supplication. Once, a person saw Majnun kissing the feet of a dog. He asked Majnun, “Why are you doing that?” Majnun replied, “This dog has just come from the street on which Laila lives. That is why I am kissing its feet.” What else can such an obsessed and insane person be called except for “Majnun” [crazy]! Majnun used to circle the street where Laila lived, reciting the following couplets: I circle the walls of the house of Laila, Sometimes I kiss this wall, sometimes I kiss that one, It is not love for these walls that has infatuated my heart, But the love of who lives within them. Once, the mayor of the city thought that he should actually see with his own eyes the girl whom Majnun’s love had made famous. When Laila was brought before him, he was astounded to see that she was just an ordinary girl without any extraordinary features, figures or complexion. He said to her, “You are not prettier than any other girl.” She retorted, “Keep quiet. You are not Majnun.” It is for this reason that the metaphorical lover claims that Laila should be beheld by the eyes of Majnun. The Ninth Principle If the metaphorical lover is to be executed for his love, then he desires that his beloved be present to witness the scene. For the crime of loving you, I am being killed, And there is much hue and cry, You too, come upon the roof, and watch this strange spectacle. The Tenth Principle The metaphorical lover thinks that his eyes experience so much pleasure in looking at his beloved that his heart becomes envious. On the other hand, by thinking about his beloved, his heart experiences so much pleasure that his eyes becomes envious. The heart envies the eyes – the pleasure of its observation, And the eyes envy the heart – the pleasure of its reflection. The Eleventh Principle The metaphorical lover thinks that by merely seeing his beloved he is imbued with new vitality. Even though I have become old, weak and feeble, The moment I behold you, I am young again. The Twelfth Principle The metaphorical lover finds every movement and action of his beloved attractive. Thus he believes her to correspond to his desires. - Shaykh Zulfiqar Ahmad Naqshbandi, Love For Allah

2004-09-17T01:37:00.000+08:00

The Death of 'Umar ibn al-Khattab (may God be pleased with him) 'Amr ibn Maymun said, 'On the day that 'Umar was struck down, I was standing [in prayer] behind him, there being only 'Abd Allah ibn 'Abbas between us. He walked between the rows, and, whenever he saw any irregularities, said, "Straighten out!" until at last he saw no further unevenness and went out in front, saying "God is Most Great!" It was his custom to recite the chapter of Joseph, or The Bees, or some such text in the first rak'a so that the people had time to gather. 'No sooner had he begun the prayer when I heard him say, "He has slain me!" or "The dog has bitten me!" when Abu Lu'lu'a stabbed him. The foreigner ran amok with a two-pointed dagger, stabbing all he passed on his left and his right until he had stabbed thirteen men, of whom nine died (seven, according to another account). Upon seeing this, one of the Muslims threw a cloak over him, and the foreigner, seeing that he was captured, took his own life. ''Umar took hold of 'Abd al-Rahman ibn 'Awf and put him in front. Those who were behind 'Umar saw what I saw, but those who were at the back of the Mosque did not know what was the matter, only that they had lost 'Umar's voice. "Glory be to God!" they said, "Glory be to God!" 'Abd al-Rahman led them in a brief prayer, and when they had left 'Umar said, "O Ibn 'Abbas! See who it is that has slain me." He disappeared for a while, and then came back and announced, "The servant-boy of al-Mughira ibn Shu'ba." "May God slay him!" said 'Umar. "I had ordered that he be treated well." Then he said, "God be praised for not making my death be at the hands of a Muslim. It was you and your father who wanted there to be many foreigners at Medina. Al-'Abbas was the one who had the most of them, as slaves." "If you wish, I will act," said Ibn 'Abbas, meaning, "If you wish, I will put them to death." "After they have spoken your language, prayed in the direction you pray, and followed the rites of pilgrimage that you follow?" he asked. 'He was then carried to his house, and we went off with him. It was as though the people had never been afflicted by any disaster before that day. One man said, "I am afraid for him," while another said, "There is no danger." Some grape juice was brought from which 'Umar drank, but it came out from his belly; then they brought some milk, but when he drank this it too came out from his belly, and they knew that he would die. 'We went in to visit him with the people, who lavished praises on him. A young man came forward and said, "Rejoice, O Commander of the Faithful, at good news from God (Great and Glorious is He!). Yours was companionship with the Emissary of God (may God bless him and grant him peace) and such precedence in Islam as you have known. Then you were given to rule, and ruled with justice, until martyrdom came to you." "I only hope that that will balance out." he said, "and count neither for nor against me." And when the speaker had turned to leave, his waist-wrapper [izar] was seen trailing along the ground. 'Umar asked that he be brought back, and then said to him, "O my nephew! Raise up your garment somewhat, for that will make it last longer and shows more piety to your Lord." Then he said, "O 'Abd Allah! Look to my outstanding debts." They calculated them, and found they amounted to eighty-six thousand [dirhams], or thereabouts. "If the wealth of the family of 'Umar will cover them," he said, "then pay them from my wealth. If not, then ask the tribe of 'Adi ibn Ka'b. Should their wealth be insufficient, then ask among the Quraysh. Do not go beyond them to anyone else, but pay back this money for me. '"Go to 'A'isha, the Mother of the Believers, and say to her that 'Umar sends her his salutations. Do not say, 'Commander of the Faithful,' for today I am no longer their commander. Say, ''Umar ibn al-Khattab seeks leave to be buried beside his two companions'." 'And so 'Abd Allah went, and gave his greetings, and asked leave to enter. When he entered he found her sitting down and weeping. "'Umar ibn al-Khattab sends his greetings to you", he said, "and seeks leave to be buried with his two companions". "I had wanted to have that place for myself," she said, "but today I will certainly put him first." 'When he returned, someone said, "Here is 'Abd Allah ibn 'Umar, who has returned." "Lift me up," 'Umar said, and a man supported his weight. "What news do you bring?" "That which you have longed for, O Commander of the Faithful! She has given consent." "God be praised!" he said. "Nothing was more important to me than that. Now when I have passed away, carry me thence, greet her, and say, ''Umar seeks your leave to enter.' If she grants it me, then take me in; and should she send me back, then take me on to the cemetery of the Muslims." 'At this, Hafsa, Mother of the Believers came, with the women veiling her. When we saw her we rose to our feet. She made her way over to 'Umar's house, where she wept awhile. Then she asked the men to let her enter, and she went inside, where we heard her weeping. '"Give us your final injunction, O Commander of the Faithful," they said, "and appoint your successor!" "I see none with more right to this affair", he said, "than those people with whom the Emissary of God (may God bless him and grant him peace) was satisfied when he passed away." And he named 'Ali, 'Uthman, al-Zubayr, Talha, Sa'd [ibn Abi Waqqas] and 'Abd al-Rahman [ibn 'Awf]. "Let 'Abd Allah ibn 'Umar be a witness to this, although he shall have no share in rulership; it shall be a consolation for him. Should the government pass into the hands of Sa'd, then so be it; if not then let whomsoever is assigned it seek his aid, for I did not dismiss him on grounds of inadequacy or treachery. I enjoin the man who shall succeed me as Caliph to deal kindly with the First Emigrants, and to recognise their merit and to respect their inviolability. I enjoin him to deal kindly with the Helpers, who made ready the land and the faith before they came, (XXI:87) that the deeds of their good men should be accepted and their wrongdoers forgiven. And I enjoin him to deal kindly with the people of the garrison towns [al-amsar], for they are the buttress of Islam, the tax-gatherers, and the rage of the enemy; and that only what they hold in surfeit should be taken, and that with their consent. I enjoin him also to deal kindly with the nomads, for they are the root of the Arabs and the very stuff of Islam. Their surplus wealth should be taken from them and redistributed among the paupers. And I enjoin him, by the covenant of God (Great and Glorious is He!) and that of His Emissary (may God bless him and grant him peace), to respect their compact, to fight wars on their behalf, and to burden them only with that which they can sustain." 'When he passed away, we went out along with him and set off walking. 'Abd Allah ibn 'Umar gave the greeting, and said, "'Umar ibn al-Khattab asks leave to enter." "Bring him in," she said. And they brought him in, and laid him in a place there beside his two companions.' It is reported that the Prophet (may God bless him and grant him peace) said, 'Gabriel (upon whom be peace) has told me that upon the death of 'Umar all Islam shall weep." (Abu Nu'aym, II.175) According to Ibn 'Abbas, ''Umar was set down on his bed, and the people crowded around him making supplications and prayers before he was lifted up. I myself was among them. No-one disturbed me until a man placed his hand on my shoulder. I turned, and there was 'Ali ibn Abi Talib (may God be pleased with him) who asked God to show mercy to 'Umar, and said [to him] "There is not a single man with whose works I should prefer to meet God than with yours. By God, I had already believed that God would set you with your two companions, for how often did I hear the Prophet (may God bless him and grant him peace) say, 'I went with Abu Bakr and 'Umar,' 'I entered with Abu Bakr and 'Umar,' and 'I went out with Abu Bakr and 'Umar,' so that I hoped, or suspected, that God would set you with them".' -Hujjatul Islam, Imam Abu Hamid al-Ghazali, Remembrance of Death and the Afterlife (Kitab Dhikr al-Mawt wa-ma Ba'dahu); Book XL of The Revival of the Religious Sciences (Ihya' 'Ulum al-Din)

2004-09-16T02:21:00.000+08:00

On the Special Merit of the Month of Sha'ban 'A'isha, the wife of the Prophet (Allah bless him and give him peace, and may He be well pleased with her), is reported as having said: Allah's Messenger (Allah bless him and give him peace) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allah's Messenger (Allah bless him and give him peace) continue a fast from the beginning to the end of any month except the month of Ramadan, [apart from which] I never saw him do more fasting in any month than he did in Sha'ban. 'A'isha (may Allah be well pleased with her) is also reported as having said: Allah's Messenger (Allah bless him and give him peace) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast. The fasting he liked best was that he did in Sha'ban, so I said to him: "O Messenger of Allah, how is it I always see you fasting in Sha'ban?" and he said (Allah bless him and give him peace): "O 'A'isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting." Umm Salama (may Allah be well pleased with her) is reported as having said: In no other month, apart from Ramadan, did Allah's Messenger (Allah bless him and give him peace) fast more often than in Sha'ban. And that was because, each Sha'ban, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die. Anas [ibn Malik] (may Allah be well pleased with him) once said: When asked about the most meritous fasting, the Prophet (Allah bless him and give him peace) said: "Fasting in Sha'ban in honor of Ramadan." 'Ubaidu'llah ibn Qais once heard 'A'isha (may Allah be well pleased with her) say: The dearest of months to Allah's Messenger (Allah bless him and give him peace) was Sha'ban, which he would link to Ramadan. According to 'Abdu'llah (may Allah be well pleased with him), Allah's Messenger (Allah bless him and give him peace) once said: Anyone who fasts on the last Monday of Sha'ban will be granted forgiveness. --meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadan] by one or two days. Anas ibn Malik (may Allah be well pleased with him) is the authority for the report that Allah's Messenger (Allah bless him and give him peace) once said: It is called Sha'ban simply because it is juxtaposed [yansha'ibu] to Ramadan, containing many blessings, while Ramadan is so called because it scorches [yurmidu] sins. _____________________________________________________________________________________ Allah (Exalted is He) has said: Your Lord creates and chooses what He wills. (28:68) Thus Allah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four: From among the Angels, He selected Gabriel [Jibril], Michaeil [Mika'il], Israfil and 'Azra'il, then he chose Gabriel from these four. From all the Prophets (peace be upon them), the four He selected were Abraham, Moses, Jesus and Muhammad (Allah bless them all, and give them peace), then of these He chose Muhammad (Allah bless him and give him peace). The four He selected from among the Companions (may Allah be well pleased with them) were Abu Bak'r, 'Umar, 'Uthman and 'Ali, and His preferred choice was Abu Bak'r (may Allah be well pleased with him). The four mosques: The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai. Of these he chose the Sanctuary Mosque [al-Masjid al-Haram]. The four days: The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adha], the Day of 'Arafa, and the Day of 'Ashura'. Of these He then chose the Day of 'Arafa. The four nights: The night of Absolution [Lailat al-Bara'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Juma'a], and the Night of the Festival [Lailat al-Id]. Of these He chose the Night of Power. The four sites: Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masajid al-'Asha'ir]. Of these He chose Mecca. The four mountains: Uhud, Sinai, Likam, and Lebanon [Lubnan]. Of these He chose Mount Sinai. The four rivers: Jaihun, Saihun, the Euphrates [al-Furat] and the Nile [an-Nil]. Of these He chose the Euphrates. The four months: Rajab, Sha'ban, Ramadan, and al-Muharram. Of these He chose the month of Sha'ban, and made it the Prophet's own month (Allah bless him and give him peace). So, just as the Prophet (Allah bless him and give him peace) is the most excellent of Prophets, his month is the most excellent of months. According to Abu Huraira (may Allah be well pleased with him), the Prophet (Allah bless him and give him peace) once said: Sha'ban is my month, Rajab is Allah's month, and Ramadan is the month of my Community. Sha'ban is the expiator, while Ramadan is the purifier. He also said (Allah bless him and give him peace): Sha'ban us a month between Rajab and Ramadan. People tend to neglect it, but that is when the deeds of His servants ascends to the Lord of All the Worlds, so I would rather mine rose up while I am fasting. According to Anas ibn Malik (may Allah be well pleased with him), the Prophet (Allah bless him and give him peace) once said: The excellence of Rajab over other months is like the excellence of the Qur'an over all other speech, while the excellence of Sha'ban over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadan over other months is like the excellence of Allah (Exalted is He) over all His creatures. Anas ibn Malik (may Allah be well pleased with him) is also reported as having said: "When the Companions of the Prophet (Allah bless him and give him peace) beheld the new moon of Sha'ban, they would immerse themselves in reading their copies of the Qur'an. The Muslims would pay the alms-due [zakat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadan. The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and so set the rest free. Businessmen would set about paying their debts and collecting their dues. Then, when they beheld the new moon of Ramadan, they would bathe themselves and devote themselves to worship." _____________________________________________________________________________________ On the Meaning of the Five Arabic Letters of the Word Sha'ban. The word Sha'ban [in the Arabic script] is spelt with five letter: shin, 'ain, ba', alif and nun. The shin stands for sharaf [nobility], the 'ain for 'uluww [sublimity], the ba' for birr [piety], alif for ulfa [harmonious intimacy], and the nun for nur [radiant light]. These are the gifts from Allah (Exalted is He) to His servant in this month. It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Allah bless him and give him peace), the best of human creatures. This is the month of blessings upon the Chosen Prophet. Allah (Exalted is He) has said: Allah and His angels shower blessings on the Prophet. O you who believe, invoke blessings upon him and salute him with a worthy salutation. (33:56) The blessing from Allah is mercy; from angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation. According to Mujahid (may Allah be well pleased with him): "The blessing from Allah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect." It was Ibn 'Ata' who said: "The blessing on the Prophet (Allah bless him and give him peace) from Allah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection." As someone else put it: "The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Allah bless him and give him peace) is the enhancement of respect. The blessing of the angels upon him (Allah bless him and give him peace) is the display of gracious favor. The blessing of his Community upon him (Allah bless him and give him peace) is the request for intercession." As he himself (Allah bless him and give him peace) has told us: When someone pronounces a single blessing on me, Allah blesses him ten times. Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadan, using the days that remain to get clear of sins and repent those committed in the past. One should beseech Allah (Exalted is He) in the month of Sha'ban. One should appeal to Allah (Exalted is He) through the owner of the month, Muhammad (Allah bless him and give him peace), until the corruption of one's heart is corrected, and the sickness of one's inner being is cured. This must be done without delay and not put off until tomorrow, for the days are three: yesterday, which is a date in history [ajal]; today, which is a time for action ['amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken. Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk. The month are likewise three: Rajab, now past and gone beyond return; Ramadan, awaiting in a future you may not live to see; and in between we have Sha'ban, so let us seize this opportunity for worshipful devotion. The Prophet (Allah bless him and give him peace) once said to a man (some say it was 'Abdu'llah ibn 'Umar al-Khattab, may Allah be well pleased with him) by way of stern advice: Make the most of five before five: youth before old age; health before sickness; wealth before poverty; ease before business, and life before death. -Shaikh 'Abd al-Qadir al-Jilani, Sufficient Provision for the Seekers of the Path of Truth (Al-Ghunya li-Talibi Tariq al-Haqq)

2004-09-15T13:10:00.001+08:00

Traditions on Fasting in the Month of Sha'ban `Aishah said: "I never saw the Messenger of Allah fast a complete month except for Ramadan, and I have never seen him fast more in a month than he did in Sha`ban." [Bukhaari, Muslim] Usamah ibn Zaid inquired: "O Messenger of Allah, I never find you fasting in any month like you do during the month of Sha`baan." The Prophet responded: "That is the month the people neglect. It comes between Rajab and Ramadan. It is a month in which the deeds are raised to the Lord of the Worlds. I love that my deeds be raised while I am fasting." [An-Nasaa'i, authenticated by ibn Khuzaimah. Hasan according to al-Albaani] Abu Umamah reported: "I came to the Messenger of Allah (may God bless him and grant him peace), and said: "Order me to do a deed that will allow me to enter Paradise." He then said: 'Stick to fasting, as there is no equivalent to it.' Then I came to him again and he said: 'Stick to fasting.'" [Ahmad, an-Nasaa'ee, al-Haakim, who said it was saheeh] Abu Sa'eed al-Khudree reported that the Messenger of Allah (may God bless him and grant him peace), said: "No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further away from his face." [Related by the group, except for Abu Dawood]