Khaadim

flash

2012-01-27T17:14:00.000-08:00

Some have found God in the depths of their sin.
-Khaadim

A Beautiful Chain of Narration

2012-01-24T22:22:00.001-08:00

Imam Zaid (radi Allahu anhu) narrated in his Musnad from his father Ali Zaynul Abidin (radi Allahu anhu), from his father al-Husayn (radi Allahu anhu), from his father Ali ibn Abi Talib (radi Allahu anhu) that the Messenger of Allah (salla Allahu alayhi wa alihi wa sallam) said: "Increase your sending of blessings upon me on the day of Friday, for it is a day in which good deeds are multiplied."

Haider e Karrar

2011-10-09T15:09:00.000-07:00

The following is my attempt at translating a beautiful verse:

"kabhii diivaar hiltii hai, kabhii dar kaaNp jaataa hai
Ali kaa naam sun kar ab bhii Khaibar kaaNp jaataa hai"

Fortress walls and mighty door shake with fear
Upon hearing the name Ali; Khaybar still trembles with fear today.

In that place shall rise the devil’s horn

2011-10-08T22:56:00.000-07:00

Sayyiduna Amr ibn Abasa (Allah be pleased with him) relates that Uyayna ibn Hisn al-Fazari once remarked in the presence of the Messenger of Allah (Allah bless him & give him peace) that the best of men are ….the people of Najd. The Messenger of Allah (Allah bless him and give him peace) replied: “You have lied! Rather, the best of men are the people of Yemen. Belief/faith (iman) is Yemeni and I am also a Yemeni.” (Tabrani and Ahmad, with all the narrators in the chain authentic (thiqat). See: Majma’ al-Zawa’id, 10/44)

In this last Hadith, it was mentioned in the presence of the Messenger of Allah (Allah bless him & give him peace) that the people of Najd were the best of people, but the Messenger of Allah (Allah bless him & give him peace) was quick to reject this notion saying that this was wrong; rather, the people of Yemen were the best amongst people. This Hadith reminds us of another narration recorded by Imam al-Bukhari and others wherein the Messenger of Allah (Allah bless him & give him peace) said: “O Allah! Give us Baraka in our Sham, O Allah! Give us Baraka in our Yemen.” They said: “And in our Najd?” and he said: “O Allah! Give us Baraka in our Sham, O Allah! Give us Baraka in our Yemen.” They said: “And in our Najd?” and I believe that he said on the third occasion: “In that place (najd) are earthquakes and seditions, and in that place shall rise the devil’s horn.” (See: Sahih al-Bukhari, no: 990)

http://thedowra.com/blessings.htm

More on Prayer

2011-09-27T16:11:00.000-07:00

“The best prayer is one that springs from one’s sorrows.”
-Al Qushayri's Epistle on Tassawuf.

The Destitute Ones have their Lord

2011-09-27T14:08:00.000-07:00

In reference to the previous post "Prayer of the needy", the ayat of the Quran mentioned by Imam Junayd al Baghdadi is discussed: "He Who answers the constrained, when he calls unto Him, and removes the evil". (27:62)

There are quite a few different translations for this verse due to the richness of the Arabic language and the difficulty of translation. Some tranlsations use the word "Constrained" while others use "destitute", "desperate", and "distressed".

One particular translation of this verse is by the Royal Aal-Al-Bayt institute project:
"Or He Who answers the desperate one when he calls to Him and Who removes [his] distress and makes you successors in the earth. Is there a god with God? Little do you remember."

Regardless of the translation, the subject of this verse is the seeking of help from God in a state of utter desperation for relief. And Imam Junayd's anecdote beautifully illustrates its meaning. However, here is a commentary from Sahl al Tustari:

"[Sahl] was asked, ‘Who is the destitute one (muḍṭarr)?’ He replied:It is the person who, when he raises his hands [in prayer], does not see himself having any good deeds other than the profession of [God’s] oneness (tawḥīd), and even considers himself in danger [of losing that]. On another occasion he said:The destitute person (muḍṭarr) is the one who has washed his hands of all power (ḥawl), strength (quwwa) and reprehensible means (asbāb madhmūma). Supplication (daʿwa) from mankind is of two kinds, and is answered, without doubt, whether it be from a believer or unbeliever: the supplication of the destitute (muḍṭarr) and the supplication of the oppressed (maẓlūm); for God says, Exalted is He: Or [is] He who answers the destitute one when he calls to Him… [better]?, and He also says, and who provides for you from the heavens and [from] the earth [27:64]. The supplication of the oppressed is raised above the veil, and God, Exalted is He, responds with the words; ‘By My glory and majesty, I will come to your aid though it may be after a while.’"

Prayer of the needy

2011-09-27T13:49:00.001-07:00

"He Who answers the constrained, when he calls unto Him, and removes the evil". (27:62)

Sahl b. Abdallah said: “The prayer most likely to be answered [by God] is that of one’s spiritual state (hal). The prayer of the spiritual state is the prayer of a man who is forced to pray to God in order to fulfill his need.”

Abu Abdallah al-Makanisi say: “I was with al-Junayd one day, when a woman came to him. She said: ‘Pray to God so that my son be returned to me. For I have a son, who has gone missing.’ Al-Junayd told her: ‘Go away and be patient!’ She came back after a while, and pleaded with him once again. Again, he told her: ‘Go away and be patient!’ She left only to return again and again, but al-Junayd would keep saying: ‘Go away and be patient!’ Finally, she exclaimed: ‘My patience has come to an end. I am no longer able to persevere. Pray to God on my behalf!’ Al-Junayd told her: ‘If this is true, then go away, for your son has returned!’ Indeed, she went home and found her son there. She then returned in order to thank him for this. Someone asked al-Junayd: ‘How could you possibly have
known this?’ He answered: ‘Didn’t God Most High say: “He Who answers the constrained, when he calls unto Him, and removes the evil”.’

Al Qushayri's Epistle on Tassawuf.

Refuge

2011-09-26T12:34:00.001-07:00

His servant Anas (may Allaah be pleased with him) tells us: “I used to serve the Messenger of Allaah (peace and blessings of Allaah be upon him) when he stayed in Madeenah (i.e. was not travelling). I often used to hear him saying: ‘Allaahumma inni a’oodhu bika min al-hamm wa’l-hazn wa’l-‘ajz wa’l-kasal wa’l-bukhl wa’l-jubn wa dala’ al-dayn wa ghalbat al-rijaal (O Allaah, I seek refuge with You from distress, grief, incapacity, laziness, miserliness, cowardice, the burden of debt and from being overpowered by men).’”

The Holy Five

2011-09-25T13:09:00.000-07:00

1. Umar ra is quoted by Tibrani that the Holy Prophet (Sall Allahu‘alaihi wa Aalihi wa sallim) said: “The sons of every mother are recognized by the relation with their respective fathers except the sons of Fatima (Radhi Allahu anha). For surely they shall be related to me. I am their father.”

2. Tibrani narrates from Fatima az-Zahra (Radhi Allahu anha) that she quoted, the Holy Prophet of Islam to have said: “The sons of every mother are referred to by their relation to their father except the sons of Fatima (Radhi Allahu anha). I am their guardian and they are related to me (as sons).”

3. Tibrani quotes Jabir to have heard Umar ibn al Khattab Radhi Allahu anhu saying on the occasion of the marriage of the daughter of Sayyidinaa ‘Ali (Karam Allahu wajhahu): “Will you not allow me to wish and congratulate? Because I have heard the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) say, “Every relationship and ancestry shall be severed on the day of Qiyamat except my relationship and ancestry.”

4. Daylami has also mentioned the following tradition of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) through Sayyidinaa ‘Ali (Karam Allahu wajhahu): “Teach your children three habits; to love your Prophet, to love his (Prophet's) household and to recite the Quran; because the carrier of the Quran will be in the shade of Allah along with His Prophet and the chosen ones on the day when there will be no shade except that of Allah's.”

-The Dead Become Alive by the Grace of the Holy Five by Imam Jalaludin Suyuti

At-Talaq

2011-09-20T21:05:00.001-07:00

And whosoever fears God, He will appoint for him a way out,and He will provide for him from whence he never reckoned. And whosoever puts his trust in God, He shall suffice him. God attains his purpose. God has appointed a measure for everything.[65:3]

This verse was revealed about 'Awf ibn Malik al-Ashja'i whose son was imprisoned by the idolaters. He went to the Messenger of Allah, Allah bless him and give him peace, and complained to him about his poverty, saying: “The enemy has imprisoned my son and his mother is very distressed, what do you advise me to do?” The Prophet, Allah bless him and give him peace, said to him: “Be fearful of Allah and be patient. I also command you and your wife to often repeat 'there is no strength or might except by Allah' ” - la hawla wala quwwata illa billah. So he went home and said to his wife: “The Messenger of Allah, Allah bless him and give him peace, commanded both of us to often repeat 'there is no strength or might except by Allah' ”. She said: “How good is that with which he has commanded us!” And they both started saying it straightaway. It happened that the enemy became distracted from their son and the latter led their sheep away and fled. He brought these sheep to his father; they were four thousand heads.

Asbab Al-Nuzul by Al-Wahidi

A Source of Healing

2011-09-18T22:25:00.000-07:00

In order for the Qur’an to heal us, we need to read it with that understanding, and with the intention of receiving guidance. Sheikh ash-Sha’rawi in his book of tafseer (commentary on the Qur’an) quoted a beautiful statement of Imam Ja’far as-Sadiq, who he said was the most knowledgeable of the secrets of the Qur’an:

“I am amazed at the one who has been afflicted with fear, and he does not flee to the Words of Allah:

‘Sufficient for us is Allah, and [He is] the best Disposer of affairs’ [hasbunallahu wa ni'mal wakeel] for verily Allah has said after it

‘So they returned with favor from Allah and bounty, no harm having touched them.’ (Qur’an, 3:173-174)

And I am amazed at the person who is afflicted with sadness, and he does not flee to the Words of Allah:

‘There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers,’ [la ilaha illa anta subhanaka inni kuntu minaz zalimin] for verily Allah has said after it

‘So We responded to him and saved him from the distress. And thus do We save the believers.’ (Qur’an, 21:87-88)

And I am amazed at the person who is afflicted with betrayal and deception by people, and he does not flee to the Words of Allah:

‘I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants’ for verily Allah has said after it:

‘So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment.’ (Qur’an, 40:44-45)

And I am amazed at the person who is afflicted with sickness, and he does not flee to the Words of Allah:

‘Indeed, adversity has touched me, and you are the Most Merciful of the merciful,’ for verily Allah has said after it:

‘So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah].’” (Qur’an, 21:83-84)

http://www.suhaibwebb.com/islam-studies/quran/a-source-of-healing/

"We few, we happy few, we band of brothers"

2011-09-18T21:31:00.000-07:00

“I speak on behalf of the Anṣār and answer on their behalf. Traverse wherever you please. Attach the ropes of whom you please and break the ropes of whom you please. Take from our properties whatever you please and give us whatever you please. It is dearer to us that you take from us than you give to us. You will not command us except that we will fulfill your command. By God, even if you set forth until you reached the far off corners of Yemen ( al-bark min al-ghimd) we will go with you. Even if you set off to the ocean to cross it, we will cross it with you.”
-Saʿd b. Muʿādh (Background to the speech)

Broken Hearts

2011-09-18T21:14:00.001-07:00

"I am with those whose hearts are broken for My sake."

[In gratitude] for the security of Quraysh - Quran [106:1]

2011-09-18T20:30:00.000-07:00

Umm Hani’ bint Abi Talib who reported that the Prophet, Allah bless him and give him peace, said: “Allah has favoured the Quraysh with seven characteristics which he has never given to anyone before them and will never give to anyone after them: The post of the Caliph (al-Khilafah) is given to one among them, the custody of the Sacred House (al-Hijabah) is assumed by someone from amongst them, giving water to the pilgrims (al-Siqayah) during Hajj is undertaken by someone amongst them, prophethood is given to someone amongst them, they were given victory over the [army of] elephants, they worshipped Allah for seven years during which none worshipped Him, and a Surah has been revealed about them in which none but them was mentioned (For the taming of Quraysh…)”.

The Ascetic

2011-09-05T13:26:00.000-07:00

A dervish once entered the presence of a king.
The king addressed him, “Oh, ascetic.”
“You are the ascetic,” the dervish answered.
“How can I be an ascetic,” the king demanded,
“since the whole world belongs to me?”
“Ah, you see things the opposite of what they
are,” replied the dervish. “This world and the
next and all that there is to possess, these all
belong to me. I have seized the whole world. It is
you who have become satisﬁed with a mouthful and a rag.”

Fi hi ma fi hi (It is what it is)
Maulana Rumi

Delivered or delivered from!

2011-09-05T01:12:00.000-07:00

And when a funeral procession once passed by him the Prophet, blessings and peace upon him, said: "Delivered or delivered from!" They asked: "O Messenger of God! What is delivered, and what is delivered from?" He replied: "God's believing bondsman is delivered from the hardship of the world and its harm into His mercy. As for a depraved person: people, town, trees and animals are delivered from him."
The Lives of Man by Imam Abdallah Ibn Alawi Al-Haddad

Shaykh Badr al-Din al-Hasani

2011-09-03T20:03:00.001-07:00

One of his students related,“He would often ask us upon completion of his prayers, ‘Do you hear the reply of the Messenger of God (PBUH) during the tashahhud(recited during the sitting of the ritual prayer) when you say, al-salāmu ʿalayka ayyuha al-nabiyyu wa raḥmatullah wa barakātuhu?’ I used to ask, ‘And is there anybody who hears such a thing?’ He would respond, ‘There are people for whom if they lost their presence of heart with the Messenger of God (Peace and Blessing be Upon Him) for one moment, they would perish.’”

Examples of Love

2011-09-03T19:41:00.000-07:00

It is reported that in the battle of Uḥud, when attacking the Prophet (PBUH) the enemy forced him to fall into a ditch and his life was then endangered. There was no way to save him from this situation except through forming a wall of human bodies around the ditch. The Companions competed with each other to do this. They stood around the ditch and exposed themselves to the arrows of the enemy who sought to destroy this human fortress while another group extracted the Prophet (PBUH). As a result, they were unable to cause any further harm to the Prophet (PBUH). As the bodies of this human fortress would fall one after another, new men would rush to replace them. May God’s mercy be upon all of them who taught us the true essence of loyalty and love for the Messenger (PBUH) through their actions.

Similarly, it is reported that a woman from the Anṣār came out after hearing that her father, brother, and husband had been slain on the Day of Uḥud. She said, “What has happened to the Messenger of God?” They said, “[He is] well. Thanks be to God, he is as you would like him [to be].” She said, “Show him to me so that I may look at him.” After seeing him she said, “Every calamity after your [safety] is insignificant.”

When the pagans took Zayd b. Dathna (RA) out to execute him after he had been one of their prisoners, Abū Sufyān b. Ḥarb (he was still a pagan at this time) said, “I summon you by God O Zayd. Would you prefer that Muḥammad was in your place today so that we execute him [instead] while you are with your family, safe from getting killed?” Zayd h said to him, “By God, I would not wish for the Prophet to get pricked with a thorn in the place that he currently is [in exchange] for me to be sitting with my family.” Abū Sufyān said, “By God, I did not see anybody who loves another person the way the Companions of Muḥammad love Muḥammad.” Some reports state that this question was posed to Khubayb b. ʿAdī who replied, “I would not wish that a thorn prick his foot so that I may be saved.”[2]

The intense devotion of the Companions to the commands of the Messenger of God (PBUH) is also depicted in the incident of the “three who remained behind” from the battle of Tabūk. When the Muslims were ordered not to speak to these three individuals, there was not a single person in the community who disobeyed, neither openly nor discretely. As they would later recollect in their own words, the city became a ghost town for them in which there was not a single soul who would acknowledge their presence or return their greetings.

The Companions of the Prophet (PBUH) represented an examplary model of individuals for whom God and His Messenger had become dearer to them than anything in their world and they became the ultimate manifestation of the reality of this love. When ʿAlī (RA) was asked what their love for the Messenger (PBUH) was like he answered, “The Messenger of God (PBUH) was more beloved to us than our wealth, our children, our fathers and our mothers. He was more beloved to us than cold water during intense thirst.”

ʿUrwa b. Masʿūd al-Thaqafī said to the pagans after negotiating with Prophet (PBUH) during Ḥudaybiya, “O people, by God I have served as a representative to kings. I have been a representative to the Caesar, Kisra, and Najāshī. By God, I have absolutely never seen a king whose people venerate him the way the Companions of Muḥammad venerate Muḥammad. He does not spit except that it lands in the hand of one of them who rubs it on his face and his skin. If he commands them, they race to fulfill his command. If he makes ablutions, they fight with each other for the remains of its water. If they speak, they lower their voices in his presence. And they do not gaze at him intently out of reverence for him.”[3]

The Companions also realized that the objective in loving the Messenger of God (PBUH) was not simply to experience delight in his presence or to possess an emotional bond with him, but rather this love had to be manifested in their actions through the practice of self-discipline, submission, and following his teachings. This is best illustrated in the words of Saʿd b. Muʿādh (RA) in which he spoke on behalf of himself and the Anṣār to the Prophet (PBUH) before the Battle of Badr saying, “I speak on behalf of the Anṣār and answer on their behalf. Traverse wherever you please. Attach the ropes of whom you please and break the ropes of whom you please. Take from our properties whatever you please and give us whatever you please. It is dearer to us that you take from us than you give to us. You will not command us except that we will fulfill your command. By God, even if you set forth until you reached the far off corners of Yemen ( al-bark min al-ghimd) we will go with you. Even if you set off to the ocean to cross it, we will cross it with you.”

http://www.nursacredsciences.com/and-muhammad-is-his-messenger/

Dhikr in Times of Hardship

2011-08-24T19:29:00.001-07:00

In times of great distress, Ibn `Abbas narrates that the Messenger of Allah (Allah bless him and grant him peace) used to say:

La ilaha ill-Allah ul-`Azimul-Halim, la ilaha ill-Allahu rabbu’l`arshi-l’`azim, la ilaha ill-Allahu rabbu`ssamawati wa rabbu’l-ardi wa rabbu’l`arshi-l-karim

“There is no god but Allah, the Awesome, the Forbearing, there is no god but Allah, the Lord of the mighty throne, there is no god but Allah the Lord of the heavens and the earth and the noble throne.”

Repeat this until the distress is removed.

Ya Latifan bi khalqihi ya `Aliman bi khalqihi ya Khabiran bi khalqihi ultuf bina ya Latifu ya `Alimu ya Khabiru

(repeat 3 times)

O One Who is gentle with His creation, O One who has complete knowledge of His creation, O One who has complete awareness of His creation! Treat us with gentleness O Gentle, O All-Knowing, O All-Aware!

Ya Latifan lam yazal ultuf bina fima nazal innaka Latifun lam yazal ultuf bina wa’l-muslimin

O Gentle Who remains for ever, be gentle to us in all that befalls us, You are constantly Gentle, treat us and the Muslims with gentleness!

(repeat 3 times)

http://abdulkarimyahya.com/hu-tazkiya-lessons-red-sulfur-and-the-greatest-elixir/dhikr-in-times-of-hardship/

My sad necessity

2011-08-20T20:25:00.000-07:00

Four things, O God, I have to offer Thee
Which thou has not in all Thy Treasury;
My nothingness, my sad necessity,
My fatal sin and earnest penitence.
Receive these gifts and take the Giver hence.

http://sandala.org/wp-content/uploads/2011/04/66-78-Florence.pdf

Complete Durood Taj - translation and transliteration

2011-08-12T10:03:00.000-07:00

Sallallahu alaika ya Muhammad

--------------------------------------

DUROOD TAJ

O my Allah
Bless our noble lord
and master
Muhammad -

Possessor is he of -
The crown celestial,
The ascension ethereal,
The steed supernal,
And the standard of
Truth and discernment eternal.

Dispeller is he of:
Tribulations inescapable,
Plagues incurable,
Famines horrible,
Ailments unbearable,
And tragedies terrible.

Whose name-
Scribed eternally,
Elevated incomparably,
Interceding unfailingly-
Is etched indelibly
On the tablet heavenly.

Lord is he alike of
The Arab and
The non-Arab.

His earthly form-
Sacred and Fragrant,
Pure and Radiant-
Adorns the House
And the Sanctuary.

Like the bright Sun at midday,
And like the full moon at midnight,
Established at the heights of zenith,
Our Guiding Light,
Haven for the hapless,
He is the lamp dispelling the darkness.

Adorned with qualities most beautiful,
Intercessor is he for all people.
Possessor of majesty is he,
And also of generosity bountiful.

And Allah is his Protector,
Gabrielle his valet,
The steed supernal, his ride,
The ascension sublime his journey,
Loftiest height his station,
Intimacy with Truth his desire,
His desire his Objective,
And one with his Objective, he already is.

Leader of the messengers from heaven,
Seal of the prophets,
Intercessor for the sinners,
Friend of the poor,
Mercy for worlds,
Bliss for lovers,
Goal of the aspirants,
Sun among the Gnostics,
Beaconing light for the seekers of Truth,
Illuminating lamp for the ones up and close,
Beloved of the poor, of the needy,
And of the downtrodden too,
Is he.

Master of the worlds: the seen and the unseen,
Prophet of the two Sanctuaries,
Leader of the two directions of prayer,
Means of felicity is he in both abodes:
Here and in the Hereafter.

Possessor of proximity to the Truth,
Beloved of the Lords of the easts and wests,
Grandfather of Hasan and Hussain,
Our liege lord is he,
And also the lord of all beings:
Seen and unseen.

Father of Qasim,
Muhammad, son of Abdullah,
Is verily Light from the Light of Allah.

O ye, who are eager to behold
His radiant beauty eternal,
Send blessings on him galore,
And also on his family,
And on his companions;
And say the greetings of peace
Unto them all.

Translation from http://www.bhurgri.com/bhurgri/munajatpdf.php

TRANSLITERATION:
Allahumma salli `ala sayyidina wa mawlana Muhammadin sahibit taji wal-mi`raji wal-buraqi wal-`alam. Dafi` al-bala'i wal-waba'i wal-qahti wal-maradi wal-alam. ismuhu maktubum marfu`um mashfu`um manqushun fil lawhi wal-qalam. Sayyidil `arabi wal-`ajam. Jismuhu muqaddasum mu`attarum mutahharum munawwarun fil-bayti wal-haram. Shamsid duha badrid duja sadril `ula nuril huda kahfil wara misbahiz zulam. Jamilish shyami shafi` il-umam. Sahibil judi wal-karam. Wallahu `asimuhu. Wa jibrilu khadimuhu. Wal-buraqu markabuhu. Wal-mi`raju safaruhu wa sidratu al-muntaha maqamuhu. Wa qaba qawsayni matlubuhu. Wal-matlubu maqsuduhu wal-maqsudu mawjuduh. Sayyidil mursalin. Khatimin nabiyyeena shafi`il mudhnibin. Anisil gharibeena rahmatil lil `alamin. Rahatil `ashiqeen. Muradil mushtaqeen. Shamsil `arifeen. Sirajis salikeen Misbahil muqarrabeen. Muhibbil fuqara'ay wal-ghuraba’ay wal-masakeen. Sayyidith thaqalaynay nabiyyil haramayn. imamil qiblatayn. Waseelatina fid darayn. Sahibi qaba qawsayni mahbubi rabbil mashriqayni wal-maghribayn. Jadd al-hasani wal-husayn mawlana wa mawlath thaqalayn Abil Qasimi MUHAMMAD dibni `Abdillahi nurinm min nurillahi yaa ayyuhal mushtaquna bi nuri jamalihi sallu `alayhi wa alihi wa ashabihi wa sallimu taslima.
Transliteration from: http://www.islamicacademy.org/html/Dorood/Dorood_Taaj_Eng.htm

Durood Taj Translation

2011-06-03T16:18:00.000-07:00

O my Allah
Bless our noble lord
and master
Muhammad -

Possessor is he of -
The crown celestial,
The ascension ethereal,
The steed supernal,
And the standard of
Truth and discernment eternal.

Dispeller is he of:
Tribulations inescapable,
Plagues incurable,
Famines horrible,
Ailments unbearable,
And tragedies terrible.

Whose name-
Scribed eternally,
Elevated incomparably,
Interceding unfailingly-
Is etched indelibly
On the tablet heavenly.

Lord is he alike of
The Arab and
The non-Arab.

His earthly form-
Sacred and Fragrant,
Pure and Radiant-
Adorns the House
And the Sanctuary.

http://www.bhurgri.com/bhurgri/munajatpdf.php

Khwaja Abdullah Ansari

2011-03-13T13:30:00.001-07:00

Khwaja Abdullah Ansari, the ninth descendant of Abu Ayyub Al-Ansari r.a., wrote the Munajat Namah (Litanies/Dialogues with God).

O my friend, behold yon cemetery, and see
how many tombs and graves there be;
introduction xvhow many hundred thousand delicate
ones there sleep
in slumber deep.

Much toiled they every one and strove,
and feverishly burned with barren hope
and selfish love,
and shining garments jewel-sprinkled
wove.

Jars of gold and silver fashioned they,
and from the people profit bore away,
much trickery revealing, and great moneys
stealing;
but, at the end, with a full regretful sigh
they laid them down to die.

Their treasuries they filled,
and in their hearts well-tilled
planted the seed
of lustful greed;
but, at the last,
from all these things they passed.

So burdened, suddenly
at the door of death they sank,
and there the cup of destiny
they drank.
xvi introductionO my friend, ponder well thy dissolution,
and get thee betimes thine absolution;
or, know it full well,
thou shalt in torment dwell.

From Muslim Saints and Mystics
Translated by A.J. Arberry
http://www.omphaloskepsis.com/ebooks/pdf/mussm.pdf

Mullah in Paradise

2010-12-09T11:07:00.000-08:00

Allama Iqbal on "Mullah" - note difference between Mulla and Maulana.

"I was there and could not keep my mouth shut,
When God gave the order: ‘Into paradise with this Mullah!’
I said modestly: ‘Forgive me, o God!
Huris and wine will not be to his liking.
Heaven is no place for disputes,
While discussions and fights are close to his nature.
The one who incites the people of different sects
To start quarrels with one another,
For him there are no temples or churches in heaven!’"

It's but a moment ...

2010-12-09T10:06:00.000-08:00

O, you fool! When we die,
Then this will be confirmed:
It was a dream, what we saw,
A fairy-tale, what we heard.
- Khwaja Mir Dard

Remember Karbala

2010-12-06T15:28:00.000-08:00

"People of the House, God only desires to put away from you abomination and to cleanse you"

- Quran 33:33

"Say: ‘I do not ask of you any reward for it, except the affection for [my] kinsfolk."

- Quran 42:23

"Husayn is King, Husayn is Emperor.

Husayn is Religion, Preserver of Religion is Husayn.

He gave his head, but not his hand to Yazid.

Foundation of No god but God is Husayn."

- Khwaja Moind-ud-din Chisti r.a.

"Strangely plain and colorful is the story of Harem,

Its beginning is Ismail, Husain the end."

-Allama Iqbal

"The station of Shabbir is truth everlasting,

Ways of Kufa and Syria change from time to time."

-Allama Iqbal

It is from among the traditions of Islamic societies to remember the events of Karbala. Many families of the Ahl-e-Bayt (and others) to this day are mindful of the month of Muharram - festive occasions are not held during this time.

Unfortunately, there are families even from among the Ahl-e-Bayt in this day and age, who have lost this connection. Remembering and being mindful of Imam Al Hussain, his family, and companions sacrifices is not a religious obligation, but an obligation of love.

We must remember and remind the pain and affliction of the righteous in Karbala - lest we forget.

-Khaadim

Visit here to listen to lectures, by prominent scholars, on the events of Karbala that took place in Muharram. http://www.greenmountainschool.org/Shuhada.htm

You can also read an article by Annemarie Schimmel, which is hyper linked in this post: http://khaadim.blogspot.com/2009/05/for-master-of-youth-of-paradise.html

Layla Majnun

2010-11-22T20:27:00.000-08:00

“I pass by these walls, the walls of Layla
And I kiss this wall and that wall
It’s not Love of the houses that has taken my heart
But of the One who dwells in those houses”

– attributed to Qays ibn al-Mulawwah ibn Muzahim (Majnun)

Contradictions and Love

2010-11-18T20:01:00.000-08:00

From Charles Le Gai Eaton's interview:

Contradiction in human nature

"I remember a letter from a man who had read The Richest Vein and he wrote, “I’ve been trying to picture you, I think I can see you with flowing white hair and flowing white beard sitting on a mountain top in the Himalayas, meditating”! I was a very frivolous young man, as frivolous as can be. A Catholic priest came to Jamaica and on the plane had been reading The Richest Vein. He turned up at a party I was at. I was a little drunk, a girl sitting on my knee, and he stood there and looked down at me and said ‘you could not have written that book.’”
For Eaton, this was, “a very significant remark because I’ve never understood how the sort of person I was, could have written the sort of book I had written. But since then, this is a subject that has fascinated me all my life. This contradiction in human nature,” stresses Eaton, “is extraordinary, and almost inexplicable.”

All consuming Love

"Eaton reflects upon his all-consuming love for Flo. “People say one should remember God, always, but you think how can you, you’re busy doing this or that. But for ten months I woke up thinking of this girl, I thought of her right through the day, I went to sleep thinking of her, and if you can think of another person all the time, you can certainly think of God all the time and still get on with living a normal life.”

He looks back on the years in Jamaica as “lost, wasted years. But on the other hand I am to some degree a fatalist and I feel I had to go through that.”

http://www.emel.com/article?id=78&a_id=1164&c=32

Men who can see through walls

2010-11-14T21:05:00.000-08:00

Titus Burckhardt writes that once in Morocco he bought Ibn Arabi's Futuhat Al Makkiyah and on his way back chanced to meet his friend Mohammed bin Makhluf, a dervish. He immediately guessed what Titus was carrying.

"What are you going to do with that?" he asked. "It is much too advanced for you. What you need is a primer (of the spiritual life)."
"In that case the book shall remain on my shelf until I am wise enough to study it" said Titus Burchkhardt.

"When you are wise, you will no longer need the book." said the dervish.

"Whom was it written for then?" asked Titus Burchkhardt.

The dervish replied the following:

"For men who can see through walls but do not do so, nor even wish to."

From the Preface of Bezels of Wisdom

Divine Flashes

2010-11-14T20:54:00.000-08:00

Before this there was one heart
but a thousand thoughts
Now all is reduced to
"There is no love but Love"

-Fakhruddin Iraqi.

More on him later inshAllah.

My Master's Heart

2010-11-10T19:22:00.000-08:00

It is better to be in chains with friends
than to be in a garden with strangers.
- Persian proverb, I remember reading it in Hafiz or Saadi's writings - not sure.

When all that is needed to reach God is basic instruction in religion and a Spiritual Guide as explained by Ibn Ajiba. Then why wander conference to conference deluding ourselves that we seek knowledge when in fact all we do is child's play? Become a true man and seek the Man of Truth, whose silent company is better than a thousand lectures, who seeks nothing in return.

Oh what would I pay to be in my Masters presence.
His glance upon my heart, mine upon his!
What business have I in a Mosque
when God Himself resides in my Master's heart?

- Khaadim

Ibn Ajiba on Spiritual Guides

2010-11-10T18:38:00.000-08:00

A few years ago I had met a great scholar, a scholar of tasawuf and of the exterior sciences. What he said then regarding Spiritual Guides put me in a state of confusion, and which was cleared perhaps by faith alone. But that nagging never left me and I wanted an answer.

And as it has happened so many times before, my initial doubts, my questions regarding my own Master have all been cleared through many indirect means - Allahumdulliah. It is actually from the karamat of the awliya to teach without verbal communication, to impart good to the murids beyond space and time. It wasn't that I doubted my Spiritual Guide, but it was something I disagreed with at a very fundamental level.

The shaykh that I had met had claimed that one's Spiritual Guide must not only be a master of tasawwuf, but also knowledgeable in all sciences of Islam so as to be able to teach you without your having to seek another master. I could not bring myself to agree with his statement, but out of respect we discussed no more. Yet, immediately thereafter I thought of the greay awliya who were not students of Hadith etc but were nevertheless great masters of gnosis.

Just recently I came across this blog entry by Murid's log, where Ibn Ajiba explains what a Spiritual Guide is and isn't, and the knowledge they must be masters of. Also, he alludes to their method of teaching - a loving glance upon the student. The glance is in itself a topic discussed very well by Mystic Saint (warning: music on page).

Following is Ibn Ajiba's view:

"What Sheikh Sharishi says about the necessity for spiritual guide (sheikh at-tarbiya) to be learned in both exoteric and esoteric sciences is correct. But as for the exoteric sciences, what is required is that he obtains the knowledge he requires for himself personally, and also that which his disciple will need as he travels the spiritual path – namely, the essential rulings concerning purification and prayer (at-tahara wa ‘s-salat), and the like; for many exoteric sciences have nothing to do with traversing the spiritual path to the King of Kings, such as the rulings of homicide cases, prescribed punishments, divorce, and manumission. Were things otherwise, many of the greatest and most renowned figures of the Way, paragons of virtue and true knowledge, would be thus demoted from their high ranks; for although many of them were well-versed in the Sacred Law, many others knew nothing of it save that which must necessarily be known by any Muslim.

I say that if you recognise this, you will recognise the falseness of the claim some people make that the spiritual guide must be proficient in all the Islamic sciences, such that if all these sciences were to disappear he alone would be able to revive them. How could this be, when many of those who were undisputed spiritual guides were unschooled?

In ‘Awarif al-Ma‘arif Suhrawardi quotes Bayazid al-Bistami as saying: ‘I kept the company of Abu Ali al-Masnadi, and I would teach him what he needed to fulfil his religious obligations, whilst he taught me pure tawhid and metaphysics.’

And it is well-known that Sheikh Ibn ‘Abbad (ar-Rundi) received his spiritual awakening at the hands of an unschooled man, as did Ghazzali. It is also known that Ghazwani was not well-versed in the exoteric sciences, and if anyone asked him a question concerning them, he would sent the questioner to his disciple al-Hibti.

Likewise, the guide of our guides, our master Abd ar-Rahman Majdhub, did not have knowledge of the exoteric sciences; and many of the greatest saints were unschooled – yet they were deeply steeped in the secrets of sainthood.

As for esoteric knowledge, the spiritual guide must be completely immersed in them, since the whole purpose of the spiritual guide (the ‘sheikh’ as the Folk call him) is to impart this knowledge, and the disciple only seeks the guide so that he might lead him along the spiritual path and teach him knowledge of the Way (tariqa) and the Supreme Truth (haqiqa). Therefore he must have perfect knowledge of God, His Attributes and Names and how they are manifested, and their meanings and details, and their benefits, wisdoms and secrets; and he must have perfect knowledge of the obstacles which lie on the spiritual path, and the ruses which the soul and Satan employ, and the different forms which spiritual experiences take, and the way in which spiritual stations are truly ascertained. And he must know all of this by direct taste and experience, so that if he is asked about the obstacles on the path and the way to avoid them, he is able to answer properly. And in addition to this, he must have the power and resolve to overcome all obstacles and go beyond all ties, both open and secret; and he must have a piercing insight by which he can ascertain the suitability and readiness of those who seek his guidance, so that he may deal with each one according to his particular status, and guide him to the shortest path to reach his Lord. This was said by al-Fassi.

As-Sahili said: ‘One of the necessary conditions of the spiritual guide is that he have enough knowledge of the Quran and Sunnah to fulfil his obligations as prescribed by the Sacred Law, and to guide him in his everyday affairs; and if this is complemented by the esoteric wisdom which God has bestowed upon him, he will thereby possess a light which will guide him amongst men, and lead him to a deep understanding of what the Quran and Sunnah say.’

And Abu ‘l-Hasan ash-Shadhili said: ‘Every spiritual guide from whom you do not receive graces from behind the veil, is not a true guide.’ Perhaps he means that the true spiritual guide gives aid to his disciple even when he is physically far from him. He also said: ‘By God, I can bring a man to God in a single breath.’ And Sheikh Abu Abbas (al-Mursi) said: ‘By God, nothing may occur between me and a man save that I look upon him, and thereby give him all the benefit he needs.’

And I say that we have personally met – praise be to God! – even in our time, men who give abundant benefit with a single glance; and we have kept their company and recognised that they are truly inheritors of Shadhili and Mursi – God be pleased with them all, and grant us to follow in their footsteps – Amen!

From al-Futuhat al-Ilahiyya fi sharh al-Mabahith al-Asliyya.

Translator’s addendum

Mere days he needs, not years and years

To keep our company;

And if he gains the goal he seeks,

God’s servant shall he be!

-Sheikh Ahmad al-Alawi."

Doctors and Engineer's Islam

2010-11-06T20:05:00.000-07:00

While perusing the Traditional Studies forum - a perennial philosophy forum, a philosophy I do not adhere to, but find some good in, I came across William Chittick's interview. He says discussing immigrants to the west:

"Very few immigrants come with the combination of traditional and modern education that is needed to speak intelligently in the West about religion generally and Islam specifically. They may be good doctors or engineers, but they do not know “religion” in the full sense of islam, iman, and ihsan. And if they do know it, they do not speak the same language as the doctors and the engineers. It is significant here that politicized Islam—so-called “fundamentalism”—is largely led by doctors and engineers, who are ignorant of anything but a smattering of Islam’s first dimension (law, practice), and who see religion as something like a grid that can be imposed on society, an engineering problem to be solved."

Musings on birth and religion

2010-11-04T20:25:00.000-07:00

Hindu belief of reincarnation presumes that individuals are born Hindu if in their previous lives they were morally upright.
One cannot convert to Hinduism and be a Hindu - you may chose to follow the Hindu religion, which is separate from being born into it.

Similarly, in the Judaic conception of the world, you are either born/chosen or not chosen to be a Jew. Similar to Hinduism - one cannot become a Jew unless one is born a Jew.

Contrary to the aforementioned, Christianity does not suppose any by birth. Rather, it considers all of humanity to be sinful due to no fault of the individual.

Islamic belief is a bit similar to Judaic and Hindu belief; however, Islam applies greatness and nobility to all of humanity - all our born pure and free of guilt - humanity is chosen over all creation to be the vicegerent of God. Islamic teaching is that man's primordial nature is that of a perfect vicegerent of God, and it is only the individuals upbringing, surrounding, etc that leads him/her to follow a particular religion.

Why sell yourself at a low price
Being so precious in God's eyes?

paraphrased from memory Rumi's words.

- Khaadim

I am a victim of God

2010-11-03T18:41:00.000-07:00

I am
a victim of God.
Set in motion
in His pendulum of
hope and fear.

I am
a chick aspiring to fly,
with more falls than flights.
A weakling that exists by
my Creator's will,
Yet blamed for my feeble wings.

I am

a victim of God.

Set in motion

in His pendulum of

hope and fear.

- Khaadim

Lion Like Syeds, Sons of Ali

2010-10-28T22:40:00.001-07:00

Sons of Ali
Sons of Ali, star like. When one leaves
Another rises to guide. And when
Religion demanded sacrifice;
Once again a son of Abraham
Walked towards death, content with
God's Will. He who rode on the Prophet's back,
Now rode to battle with dashing bravery.

Witnessing this the earth trembled and shook.
Skies were in uproar; for this was no war!
Manifestation of Love is Husayn.
Substitue for Ishamel's life is Husayn.*1

At the place of pain and affliction the*2
Lion like Syeds gave their lives. One by
one the petals of Husayn were plucked;
Abbas, Ali Akbar and many others *3
Bled to death. Lambs of Fatima gave their
Lives for faith's sake. The neck that so often
The Messenger kissed, became the place
Where the dagger fell. His pure blood, life-
giving, watered Islam's evergreen Tree.

- Khaadim

*1 "For, behold all this was indeed a trial, clear in itself. And we ransomed him with a tremendous sacrifice."
-37:106-107 Quran
* 2 Pain and affliction in arabic is Karb o Bala, which is also the place of this battle: Karbala
* 3 Abbas r.a. was the brother of Imam Husayn r.a. (son of Imam Ali r.a. from another lady, he married after Lady Fatima r.a. passed away), and Ali Akbar was the eldest son of Imam Husayn. The youngest son is known as Ali Asghar, he was six months old when he was martyred by an arrow from the Ummayad forces.

Note: "Sons of Ali, star like" The companions and the ahl-e-bayt have been compared to stars - guiding stars.

Minor update.
Related: http://khaadim.blogspot.com/2009/12/remembrance-of-shuhada-e-karbala.html

O Mullah what have you earned?

2010-10-28T21:43:00.000-07:00

By rote memorization and book knowledge you claimed to be a Qaazi (Qadhi/Judge)
By equipping thy self with a sword you claimed to be a Ghaazi (War hero)
By visiting Makkah and Madinah you claimed to be a Hajji
O Mullah what have you really earned when your Beloved with you is not Raazi (Radhi/satisfied)?

(Qaazi = Arabic Qadhi = Judge)
(Ghazi = War hero)
(Raazi = satisfied/accepting)

Verses by Bulleh Shah

This is a my amateur attempt at translating the verses of Bulleh Shah.

Some sayings on Love by Jami

2010-10-27T21:50:00.000-07:00

"Ordinary human love is capable of raising man to the experience of real love"

"Go and love first, then come to me and I will show you the way."

"Say: if you love God, follow me (Muhammad) and God will love you."(Quran. 3:31)

Nur ud Din Abdur Rahman Jami

2010-10-27T21:39:00.000-07:00

"Abdul Rahman Jami was a great Sufi and also a great poet of Farsi and he assuaged his spiritual desire for Allah’s Habib by constantly reciting poems in his praise, to give some comfort to his ailing heart! These Farsi encomiums have become legendary and are recited to this day amongst the gatherings of the pious, it so happened that once this ‘ishq [noun (Arabic): ardent love] was at its peak and poor Jami became restless. He composed a wonderful poem [naat] in the praise of Allah’s Habib and in the agony of love made a vow to recite that very poem in front of the Prophet’ Mausoleum in Madina. So, gathering some of his many disciples with him, he set off on the long and arduous journey to fulfil his vow.

After many a month of travel the caravan led by the Imam of Love, Abdul Rahman Jami, reached the outskirts of the City of the Prophet and Madina was only a few miles journey away. As they camped for the day, what do they see but a rider on a horse coming towards them at a galloping pace. The strange rider stopped in their midst and asked the group, “Which of you is Jami?” The disciples pointed out Jami and said, “That is our leader, Shaykh Imam Abdul Rahman Jami!” So the rider guided his horse towards Jami and, alighting, greeted Jami with the words, “Assalamu alaykum!”
“Wa alaykum as-salam! Who are you? Where are you from and why are you here?” asked the venerable Sufi. “Jami, I have come here from Madina!”

At the mention of these words the lover of the Prophet (sal Allahu alayhi wa sallam), Jami, took off his turban and placed it the feet of the stranger saying, “May I be sacrificed for these feet! They have come from the city of my Prophet!”

Jami continued, “Good sir! Tell me, why have you come?”

The man went silent for a while and then answered, “Jami what I am going to tell you, you must promise to hear it with a stout heart.”
“Okay”, said a slightly bemused Jami, “but tell me!” “Jami”, continued the rider, “I have been sent to you by the Prophet (Sall’Allahu Ta’ala Alayhi Wa’alihi Wa’sallam) himself – “Tell me! What does my Master say?” interjected Jami. “Jami, the Prophet (Sall’Allahu Ta’ala Alayhi Wa’alihi Wa’sallam) has sent me to tell you that he has forbidden you to enter Madina and visit him!” At these words Jami was thunderstruck, his head swam and his legs gave way beneath him andwith an agonised shriek the Shaykh fell to the ground in a swoon. The disciples were terrified that their Shaykh had passed away but after many hours Jami came back to a state of consciousness and he wept copiously. The messenger was still there and Jami asked him, “Tell me O’ bringer of such tidings! Why does my Master prevent me from entering Madina? What sin have I committed? Why is my Medinan Lord angry with me?” The messenger replied,”the Master is not upset with you. Indeed, he is very happy with you!”.”Then why does my liege-lord prevent me from visiting him?” “Jami! The Prophet(Sall’Allahu Ta’ala Alayhi Wa’alihi Wa’sallam) said to me that tell Jami that if he comes to Madina with such love in his heart I will have no course but to come out of my tomb and greet him in person – such would be the recompense for his love! – so tell him not to enter Madina. I will visit him myself! Tell Jami not to come and visit me – I will visit him!”

http://yasayyidi.wordpress.com/2007/12/03/true-lovers-of-the-prophet-alayhis-salatu-was-salam/

Abu Talib r.a.

2010-10-24T15:28:00.000-07:00

A fair skinned one by whose face rainclouds are sought,

A caretaker of the orphans and protector for the widows

With him the clan of Hashim seek refuge from calamities,

For they possess in him immense favor and grace

- by Abu Talib

http://khaadim.blogspot.com/2009/05/dearly-loved-one.html

It is said that Abu Talib, uncle of Prophet peace be upon him, recited the above verses at a time of severe drought in Makkah when he stood in front of the Kab'a making Prophet Muhammad, peace be upon him, his intercessor. The Prophet peace be upon him was only two years old at that point in time.

Shaykh Tahir ul Qadri mentions that it is narrated in hadith that after the Prophet peace be upon him had migrated to Madinah, a time came when the people approached him to pray for rain, which he did.

It is said, that once the Prophet's (peace be upon him) prayers were answered, he smiled and said that if Abu Talib were alive today he would have been pleased. Then he asked for someone to repeat the above verses by Abu Talib, at which point Imam Ali r.a. stood up and recited the verses.

Such was the Messenger's love for Abu Talib. But, Abu Talib loved the Messenger of Allah no less.

Shaykh Tahir ul Qadri states that it is narrated in hadith that after the announcement of Prophethood, Abu Talib would ask the Prophet (peace be upon him) to sleep before darkness so that enemy spies would know where he slept, but then Abu Talib would ask Imam Ali, Abu Talib's son, to change beds with the Prophet after darkness had fell. So if the enemies ever attacked they would attack Imam Ali and not the Prophet peace be upon him!

Thus, for three years of Qureshi enmity, Abu Talib never let the Prophet, peace be upon him, sleep in his bed, instead Imam Ali and his brothers took turns to sleep in the Prophet's bed.

A Muslim's duty is to protect the Messenger with his life and property, and Abu Talib's life was defined by the Messenger's protection.

wasimun qasimun jasimun nasim

2010-10-23T23:38:00.000-07:00

From Annemarie Schimmel's book And Muhammad is His Messenger:

"In the report of Umm Ma'bad, whose barren sheep the Prophet (peace be upon him) had milked, Muhammad (peace be upon him) is described as nasim wasim, "graceful and elegant."

"These words are used by Saadi in his famous poem at the beginning of his Bustan, and further expanded:

wasimun qasimun jasimun nasim

Elegant, well shaped, noble, and graceful."

So much more poetic these words are in Persian!

As Siddiq

2010-10-23T23:17:00.000-07:00

It is written in the Conversations of Shams Tabriz that the hadith: "Visit me now and then" was intended for certain companions and their continuous presence, which made the Prophet (peace be upon him) weary. He did not intend this saying for everyone, especially not Abu Bakr r.a.

Shams Tabriz says that in one battle a warrior dashed onto the field, and the Muslims wouldn't fight him.
People asked, "Where are the volunteers, those who renounce their lives, those who seek death? (2:94). The companions answered, "the warrior who jumped into the field is Abu Bakr's son, the light of his eye. The Muslim warriors are ashamed to fight against him; this is the reason." Thus, Abu Bakr ra went onto the field. When his son saw his father's face, he immediately retreated. Abu Bakr r.a. retreated and returned to the Prophet (peace be upon him).

"The Prophet (peace be upon him) put his hands onto Abu Bakr's hands and said, "O Siddiq! Keep your nafs for us!" That is, "According to you, your nafs has no value, but for us it has great worth. Protect it for us. Don't go into battle, don't go into the fighting; don't separate from our companionship."

"How could the Prophet (peace be upon him) say to Abu Bakr, "Visit me from time to time?" For other believers, combat was an obligation; for Abu Bakr r.a. it would have been separation. The good deeds of the devout are sins for those who have attained closeness to God."

Conversation of Shams Tabriz

Childhood of Shams al Tabriz

2010-10-23T19:39:00.000-07:00

"During my childhood days years I experienced a strange state. Nobody could understand this state of mine. Even my father didn't know what was happening. He used to say, "You aren't crazy but I don't understand the way your life is - you haven't had the training of spiritual exercises, or fasting, or anything like that."

I said to my father, "Listen, the situation you and I are in - it's as if someone had placed a duck's egg underneath a hen. When the egg is hatched, the little duck heads for the water. Of course the mother hen panics with a flutter of wings around him, but she is made for the farmyard; it's impossible for her to enter the water. This is how we are, father. I see a sea where I can swim; it is my home. And my state is like the state of the seabirds. If you are of me or if I am of you, come in to the sea! Otherwise, go and mingle with the birds of the farmyard. Let these words be a touchstone for you"

If this is how you act with friends,
how will you behave towards an enemy? "

Sultan Walad mentions:
"Shamsuddin told my father (Rumi): When I was a child, I saw God and angels and contemplated the mysteries of this and the world beyond. I thought that everyone could see these things, but later I realized that they could not. Shaikh Abu Bakr forbid me to speak about it."

"On whom We have bestowed grace from Ourselves and unto whom We had imparted knowledge issuing from Ourselves" (Surat al Kahf, 18:65)
Verse regarding Al Khidr

From the Conversations of Shams of Tabriz

Shams appears to have been full of Jalal whereas Mawlana Rumi has expressed Jamal. And God knows best.

My musings ... differentiate yourself.

2010-10-11T14:44:00.000-07:00

It has been a tradition of the Muslims to differentiate ourselves from other communities. One early example of this tradition was the choice of calling the faithful to prayers; companions recommended bells etc, but the human voice was favored over all recommendations. One of the reasons for favoring the human voice was that it distinguished the Muslims from the Christians, Jews, etc. This tradition was carried forward in distinguishing the Ahl-e-sunnah from other schools of thought in Islam.

But, this activity has its limits. It has never meant abandoning that which is dear to us. And so we cannot abandon our love for the Ahl-e-Bayt to distinguish ourselves from the Shia, and neither can we abandon our love for the Companions to distinguish ourselves from the Khwarij. Nor can we limit our expression of love in fear of what people might think of us, for is it truly love then? Manjun (mad) was called majnun for a reason.
Such love cannot and will not erode with the temporary winds of confusion.

Alas! I am but an illiterate. Thus, I cannot provide references and quote ulema. This is just my understanding, my inspiration, and the culture of awliya where I have sensed the aroma of love for the Ahl-e-Bayt. A love that was explicit, clearly expressed with nothing implied. Imam Nasai was labelled a Shia for his love, but it deterred him not. Such love lead to his death, but isn't it said that the love of the Prophet and Ahl-e-Bayt will be tested by afflictions?

Love is friends with Courage. Fear and Public Opinion know nothing of Love. From the days of Karbala to this day it is Courage that has said: Ya Ali! And how befitting Love and Courage are of Imam Ali!

Habib Ali ... 3:20 (distinguishing from the Christians etc) and 5:13 onwards.
http://www.youtube.com/watch?v=XIW42Ko1KgM&feature=related

Our Lady Fatima r.a.

2010-10-10T20:43:00.000-07:00

When the Prophet peace be upon him came back from the mi'raj, each person asked him whatever question came to his mind. One wanted him to tell him about seeing God, and another about the attributes of Paradise. Lady Fatima r.a. said: "I am fearful - tell us about Hell." The intention of our Mother Fatima r.a. was to show herself as faulty.

She had learned about courtesy (adab) from Prophet Solomon (peace be upon him) who had said: "I can't see the Hoopoe, what's happened?" (Surah an Naml, The Ants 27:00). Rather than finding fault with the animals, Prophet Solomon (peace be upon him) found fault with his own self. In the same way "Whatever harm comes to you is due to your own self" Surah an Nisa, Women 4:79. Lady Fatima's faith was also like Prophet Solomons.

From The Conversations of Shams of Tabriz

Imam Nasai -shaheed for the Ahl-e-Bayt

2010-10-10T20:16:00.000-07:00

Imam Nasai lived in the times of Abbasid empire and wrote the first book on the high rank of Imam Ali and the Ahl-e-Bayt. The Ahl-e-sunnah considers Imam Nasai to belong to the category of the highest ranking Hadith scholars, such as Imam Muslim and Imam Tirmidhi.

The reason Imam Nasai wrote such a book was becuase it was during his time that Imam Ali (may God enoble is face) was cursed in the mosques of the 'Islamic empire' every Friday by the ruling authorities and the Khwarij. Even though the Ummayads had been overthrown by the Abbasids, things had not changed in Damascus as the Khwarij held considerable influence.

Imam Nasai being a lover of the Ahl-e-bayt decided to give a public sermon in Damascus on the high status of the Ahl-e-Bayt. He narrated over a hundred hadiths pertaining to the the noble Ahl-e-Bayt.
However, the Khwarij being the instigators of fitna in the ummah asked Imam Nasai to narrate hadiths in favor of Amir Muwaiya r.a.
Opinion: This I believe is a sign of those who lack the love of Ahl-e-Bayt. Whenever the Ahl-e-Bayt are praised, these individuals will divert the discussion towards other sahaba's/companions, or declare the one praising them a Shia, or one who imitates the Shia!

Imam Nasai in response to the Khwarij question said that there are no narrations for Amir Muawiyah like the ones that exist for the Ahl-e-Bayt. Upon this the Khwarij attacked Imam Nasai, which eventually resulted in Imam Nasai's martyrdom. However, before Imam Nasai's death, he was transported to Safa al Marwah, Makkah where it was his will to be buried. An interesting observation by Shaykh Tahir ul Qadri is that this area around Safa al Marwah was where the houses of Banu Hashim (Ahl-e-Bayt) existed, including Imam Ali's house. Perhaps it was this reason why Imam Nasai chose the spot.

Interesting point to note: After this event, Hasan Basri r.a. did not mention Imam Nasai's name when narrating a hadith from him, out of fear that certain individuals will not accept the hadith.

Shams of Tabriz

2010-10-10T19:24:00.000-07:00

We have a tether that nobody has the power and courage to pull it.
Only Muhammad, the representative of God, pulls it.

Shams Tabrizi
From The Conversations of Shams of Tabriz

Pleader of the folk who fall

2010-10-07T06:02:00.000-07:00

Most noble of Messengers! To whom but

you shall I turn, when the General

Calamity befalls?

Verse 152 of Qasida Burda translated by Abdul Hakim Murad.

Porthole of his tomb

2010-10-07T05:59:00.000-07:00

At the golden porthole of his tomb
Pilgrims glimpse and whisper greetings,
Wait for his promised reply,
Then depart with hearts love-brimmed.
- Abd Al-Hayy Moore
From The Mantle Adorned, translated by Abdul Hakim Murad

My wish is this ...

2010-10-04T20:02:00.000-07:00

My wish is this, that when I die
I still may smile,
And while I go, Muhammad's name
be on my tongue.

- Shakil Badayuni (Indian poet)
From Annemarie Schimmel's book mentioned previously.

Breath of the Merciful

2010-10-04T19:56:00.000-07:00

"Verily I feel nafas ar rehman (the breath of the Merciful) coming to me from Yemen"

-Saying of the Prophet peace be upon him in regards to Uwais al qarani r.a.

The dearest friend of the Beloved of God:
In the lands of Yemen - Uwais al-Qarani.
He does not lie; he does not eat forbidden food,
In the lands of Yemen - Uwais al Qarani.
In the morning he gets up and takes his way,
He recites in dhikr God's thousand and one names;
With the word Allahu Akbar he drives the camels
In the lands of Yemen-Uwais al Qarani.

- By Yunus Emre

From "And Muhammad is His Messenger" by Annemarie Schimmel

You Belong to Muhammad!

2010-09-16T20:50:00.001-07:00

It is mentioned in Ash Shifa that the camel that was rescued by the Messenger (peace be upon him) in its old age from slaughter or from hard work was put out to pasture, and the wild beasts avoided it, calling out to it, "You belong to Muhammad!".

After the Prophet (peace be upon him) left this world, it would neither eat nor drink until it died.

The Garden

2010-09-14T18:37:00.000-07:00

"Surely the God-fearing shall be
among gardens and fountains."
Quran 51:15

Every corner of the garden
shines with Ahmed's light.
There the verdant herbs; his Comrades;
there his Kin, the tulips bright!
-Mesihi
From Abdul Hakim Murad's trans of Qasida Burda

Islamic Gardens:
http://www.muslimheritage.com/topics/default.cfm?ArticleID=309
http://www.reep.org/resources/islamic-gardens/islamic-garden-design.php

A Mercy for the Worlds

2010-09-14T18:29:00.000-07:00

Wherever there arises
a tumult of the worlds.
A Mercy for the Worlds
will surely come.
- Ghalib
From Abdul Hakim Murad's transl of Qasida Burda

All our sorrows and troubles are vanquished by the arrival of His Mercy. Peace and Blessings be upon His Messenger.

My pledge with the Prophet is unbroken.

2010-09-14T18:18:00.000-07:00

Yet despite my sins, my pledge with the
Prophet is unbroken, and the cord which
binds me to him has not been cut.

Qasida Burda (Translation by Abdul Hakim Murad)

May this cord shorten in distance, may our hearts find consistency in love for this is the strongest of relations; an unending relation.

Our Master Uwais Al Qarn

2010-09-13T19:36:00.000-07:00

Abu Jahl shall forever be lost,
While Oveys shall find his way in the deserts of Yemen.

For old mothers sake
You sacrificed companionship
Of Ahmed, the most sought after.

Yet dear mothers prayer
Raised your rank among lovers.
Upon which marveled Ali and Umar.

O master Uwais of Qarn
Bestow favors upon this son of Ali

Related:
http://naqshbandi.org/topics/uwaysi.htm
http://khaadim.blogspot.com/2010/01/inspiration.html
http://khaadim.blogspot.com/2009/12/destinations-hail-sincere-seekers-after.html

Beyond the Stars

2010-09-13T19:30:00.001-07:00

Sitaron se aage jahan aur bhi hain
Abhi ishq ke imtehan aur bhi hain
Tahi zindagi se nahin ye fizayen
Yahan siakdon karwaan aur bhi hain
Khana’at na kar aalam-e-rang-o-bu par
Chaman aur bhi aashiyaan aur bhi hain
Agar kho gaya ek nasheman to kya ghum
Maqmat-e-aah-o-fughaan aur bhi hain
Tu shaheen hai parvwaaz hai kaam tera
Tere saamne aasmaan aur bhi hain
Isi roz-o-shab main ulajh kar na rah ja
Ke tere zameen par makaan aur bhi hain
Gaye din ke tanha tha main anjuman mein
Yahaan ab mere raazdaan aur bhi hain

Beyond the stars there are worlds more
Our quest yet has more tests to pass
This existence alone does not matter
There are boundless journeys more
Do not rest on what you have
There are paradises more to explore
Why worry if you have lost one abode
There are a million addresses to claim
You are the falcon, your passion is flight
And you have skies more to transcend
Lose not yourself in the cycle of days and nights
Within your reach are feats even more
Gone is the day when I was lonesome in the crowd
Today those who resonate my thoughts are more

Iqbal
http://insatiablefantasies.blogspot.com/2008/09/blog-post.html

Perfect Master

2010-05-01T11:38:00.001-07:00

The perfect master and teacher is that one
Who is both lover and beloved,
Both the seeker and the sought,
Both the impassioned and the impassioning,
Both the perfect and the perfected,
Both the enraptured wayfarer and the wayfaring enraptured one,
Both the astonished and the absorbed.
His way is sometimes intoxicated and sometimes sober,
At times absorbed and at times effaced.
The master is the guide and exemplar.

Burhanuddin Gharib, caliph of Nizamuddin Awliya

http://www.chishti.ru/o_burhanuddin.htm

The Awakening

2010-05-01T11:15:00.001-07:00

ll night, a man called “Allah”
Until his lips were bleeding.
Then the Devil said, “Hey! Mr Gullible!
How comes you’ve been calling all night
And never once heard Allah say, “Here, I am”?
You call out so earnestly and, in reply, what?
I’ll tell you what. Nothing!”

The man suddenly felt empty and abandoned.
Depressed, he threw himself on the ground
And fell into a deep sleep.
In a dream, he met Abraham, who asked,
“Why are you regretting praising Allah?”

The man said, “ I called and called
But Allah never replied, “Here I am.”
Abraham explained, “Allah has said,
“Your calling my name is My reply.
Your longing for Me is My message to you.
All your attempts to reach Me
Are in reality My attempts to reach you.
Your fear and love are a noose to catch Me.
In the silence surrounding every call of “Allah”
Waits a thousand replies of “Here I am.”

~ Mevlana Jalaluddin Rumi

Taken from http://sidramushtaq.wordpress.com/

My Prayer

2010-05-01T10:40:00.000-07:00

So many You have chosen for Yourself.
Unveiled You have appeared to many of them.
And I, mislead by preacher, kin, and well wishers
falsely believed I have been blessed.

But You alone, O You Master of Disguise.
You know well that my blessings are but a Veil,
Behind which You hide, O Sublte One.
You hide behind noble desires,
You hide behind the wish for a healthy life,
a pious life, a secure life, a complete life.

O Lord of Mercy, O Lord of Compassion
Choose me for Your chosen ones.
Choose me for Yourself. Unveil, unveil.

-Khaadim

Knowledge

2010-04-25T22:10:00.000-07:00

"As for the sciences we have taken upon ourselves to teach, they are the function of the exoterist scholar, but they have shunned them and we feared lest they become extinct."

"We have found knowledge not by means of words and phrases, nor by jostling with other men, but by a heart freed from the world, by weeping in the deep of the night, and constant vigilance for the Almighty."

Imam Abdullah bin Alawi al Haddad - Sufi Sage of Arabia

With this I have been commanded ...

2010-04-25T17:54:00.000-07:00

A man came to the Prophet (peace be uppon him) and asked him to give a gift, so the Prophet (peace be upon him) said, "I have nothing at my disposal, but purchase at my expense, for when something comes to me, I shall settle the debt." Umar r.a. therefore said: "O Messenger of Allah, you have given it, so Allah has not you with what is beyond your means!"

The Prophet (peace be upon him) disapproved fo what Umar r.a. said, so a man among the Ansar said: 'O Messenger of Allah, spend, and do not fear any impoverishment from the Lord of the Throne!" Allah's Messenger smiled (peace be upon him), and delight in the Ansari's saying was recognized in his face. Then he said: "With this I have been commanded!"

From Ash Shamail Al Muhammadiyya - Muhammad Bin Isa At Tirmidhi

Truth, Revealed Religions from Islamic Orthodoxy's view

2010-04-25T13:12:00.000-07:00

Question

Is it possible that God does not merely save followers of other previously valid religions besides Islam out of a divine amnesty, but for the truth that exists in previous religions, including those such as Native American religions, and others?

Response:
http://shadhilitariqa.com/site/index.php?option=com_content&task=view&id=41&Itemid=20

Purpose in life - my musing

2010-04-10T15:58:00.000-07:00

It is often asked by individuals "What is my purpose in life?". Usually this question is asked in the context of career, family, work, etc related contexts. Quran clearly and directly answers,
"I created jinn and mankind only to worship Me" 51:56.

Maulana Rumi discusses this age old question, in Fi hi m fi hi. He provides the example of a King who asks his servant to carry out a very specific task. The servant instead does many things, some very remarkable ones, but fails to do just that one thing that the King had asked him to execute. Thus, he returns a failure to the King.

However, it must be kept in mind that worship means the sum of all our lives. Every act that we carried out must have been with the intention of pleasing God. And thus it is said in the Quran,
"Say: surely my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds" 6:162

Martin Ling's interview

2010-04-09T18:40:00.000-07:00

Martin Lings describes the first time he met Frithjof Schuon in 1938 and summarizes his life long relationship to Schuon.

Prayer fashions Man

2010-04-09T17:43:00.000-07:00

"My servant cannot get near to Me through anything else more lovable to Me than doing the obligatory religious duties. However, by doing supererogatory duties he gets nearer to Me, and when he becomes near to Me, I shall be his eyes to see with, his ears to hear with, his hands to grasp with, and his legs to walk on."

Saying of the Prophet peace be upon him

James Cutsinger in his book about Frithjof Schuon (a.k.a Shaykh Isa, spiritual guide of Shaykh Abu Bakr Siraj a.k.a. Martin Lings) writes:

"As a sculptor fashions clay or a poet words - as the wind or a stream gives shape to a dune or a valley- so do a man's prayers, faithfully and persistently repeated over the course of his life, come in time to transform the substance of his soul, eliminating faults in his character, providing him with an increasing strength and stability, and bringing him step by step with God's help toward the fulfillment of his vocation to perfection. Anyone who doubts his truth, refusing out of pride or despair to call upon Heaven, has only to consult that most dazzling of proofs which is the existence of saints."

Mother o' Mine

2010-04-09T17:21:00.001-07:00

"And revere the wombs that bore you, for God is ever watchful over you."
4:1 Quran

If I were hanged on the highest hill,
Mother o' mine, O mother o' mine!
I know whose love would follow me still,
Mother o' mine, O mother o' mine!

If I were drowned in the deepest sea,
Mother o' mine, O mother o' mine!
I know whose tears would come down to me,
Mother o' mine, O mother o' mine!

If I were damned of body and soul,
I know whose prayers would make me whole,
Mother o' mine, O mother o' mine!

by Rudyard Kipling

Is Ghazālī really the Halagu of Science in Islam?

2010-04-05T22:16:00.000-07:00

I have always disagreed with "progressives" who have without knowledge of Imam Ghazzali, his teachings, and his times, have blamed him for the decline of science in the Muslim world. Such 'progressive' individuals take a simplistic approach to deduce their hypothesis.

Instead the decline of science can be looked at from a variety of angles. For instance, from the view of Jared Diamond who wrote Guns, Germs, and Steel and Collapse. Finally, I believe that the decline of science and technology in Muslim world was a result of the 'perfect storm'. A storm caused by many factors - Imam Ghazzali was certainly not one of those factors. Read the following piece to understand why:

Following from: http://www.monthly-renaissance.com/issue/content.aspx?id=1016

"Over the years, there has been considerable hype about Islam and science in our academic and public circles; and several books, journal and newspaper articles have been in the limelight. Fortunately, there is consensus on three facts. First, Muslims enjoyed a remarkable ascendancy in science for about five centuries, an ascendancy that was unrivalled by any contemporary civilization. Second, science has now dwindled to frighteningly low standards in the Muslim world and there is a critical need to rescue the Muslim culture from complete intellectual atrophy. Third, there exists the appreciation, at least in the Islamic intelligentsia, that science and Islam are compatible, but over and above these fundamental agreements, there is considerable dispute.

The Beaten Track

According to most traditional accounts of the historiography of science, Muslim scientists transcended in all major fields of scientific inquiry but their role remained, at best, one of an intelligent postman. They took the classic Greek sources and engaged in a massive translation and commentary enterprise, mostly under the patronage of the Abbasid Caliph Māmūn Ibn Hārūn al-Rashīd in his Bayt al-Hikmah (House of Wisdom) around 830 C.E. After this translation movement, the end product was bequeathed to the West at the time of the so-called first Renaissance, around the 12th century. Science in the Islamic world then became irrelevant.

There are, however, serious problems with this approach. First, this assumes that Muslims by themselves were incapable of originating any new scientific ideas. The first Muslims were the desert-dwelling Arabs, incapable of any scientific mode of thinking.

The second misgiving is the supposition that the Muslim scientific consciousness somehow woke up from the dark languishing slumber in the early Abbasid period (750-900 C.E.), all by itself, but there was nothing inherent in the Islamic belief system or in the uniquely Muslim culture that could instigate this reawakening. The impetus was all foreign. In his recent book1, George Saliba presents ample historical evidence indicating that the unique administrative and political requirements of the growing Islamic empire provided thrust to the development of the exact sciences. One major impetus also came from the juridical requirements of the Islamic fiqh. For example, the complicated inheritance laws of Islam gave birth to the discipline of algebra; advanced computations of the obligatory taxes, the zakāh and the jizyah resulted in the maturing of the numerical and fractional sciences; and the requirements for prayer direction and timings laid the foundations for theoretical and observational astronomy, an endeavour that radically changed the theoretical models proposed by Ptolemy and eventually, paved the way for Copernicus’s revolutionary works. One could note that this model of religion enriching science works not only in the Islamic, but also in contexts of other religions. Of note, are the Babylonians who in needing to predict the appearance of different celestial phenomena as omens, started developing mathematical astronomy around 2000 B.C. and devised accurate tables around 500 B.C.

The Spectre of Ghazālī

The third most objectionable premise of the classical narrative is that the Muslim ascendancy in science was the exception, rather than the rule. The scientists were outcasts living at the fringes of a society that was under the grip of the clergy who shunned and resisted scientific thought, openly derided human reason, logic, deductive proof systems and philosophy, and were against all forms of art and music and the subtler delicacies of free inquiry. This line of thought has now become a fashionable premise in circles who squarely blame the Islamic orthodoxy for the major cause behind the current state of intellectual and scientific atrophy in the Muslim world.

A central figure in all of these debates is the theologian and philosopher, Imām Abū Hāmid al-Ghazālī (1058-1111). His over-arching stature in the Islamic religious tradition aside, he is also considered to be one bitter enemy of the sciences. Several notable writers would have us believe that Ghazālī strangulated human reason and made it slavishly subservient to revealed knowledge. Furthermore, we are still reeling from the devastating blow inflicted by Ghazālī on human reason!

Not surprisingly, these acquisitions gain more credence when they come from the world’s leading scientists. For example, the Nobel Laureate and physicist, Steven Weinberg published his review2 on Richard Dawkin’s book where he comfortably pronounced: “Alas, Islam turned against science in the twelfth century. The most influential figure was the philosopher Ghazālī, who argued in The Incoherence of the Philosophers against the very idea of laws of nature, on the ground that any such laws would put God’s hands in chains. According to Ghazālī, a cotton piece placed in a flame does not darken and smoulder because of the heat, but because God wants it to darken and smoulder. After Ghazālī, there was no more science worth mentioning in Islamic countries [emphasis added].”

Another well respected and widely read figure in the subcontinent is the physicist, University Professor and social activist, Pervez Hoodbhoy, who very strongly claims “The most articulate and effective opponent of physical causality was Ghazālī. According to Ghazālī, it is futile to believe that the world runs according to physics laws [emphasis added]. 3

Recently, Jamīl Ragep presented a detailed overview4 of the illustrious tradition in the sciences that flourished well nigh after Ghazālī, discrediting claims that this great theologian of Islam stultified the progress of rational thought. In the present article, I would highlight excerpts from of Ghazālī’s own writings. While researching on this subject, I have come to realize that far from strangulating the spirit of free, scientific inquiry, this great theologian, in fact, promoted the scientific tradition.

As a major public theologian, arguably the most influential of all Muslim theologians, Ghazālī performed the task of placing Greek and Islamic thought in what he perceived to be their proper contexts. For example, in numerous places sprinkled throughout his numerous texts, he makes it very clear that his task is not to question the established truths in the natural order. Disputing these facts of nature, far from being a disservice to the scientific method, will be a disservice to religion itself. An instructive example is provided in the second introduction to his monumental Tahāfat al-Falāsifah (Incoherence of the Philosophers), where Ghazālī discusses the solar and lunar eclipses. After stating the “scientific” facts that the solar eclipse results from the moon intervening the sun and the earth and the lunar eclipse from the earth coming in between the sun and the moon, he writes:

Whosoever thinks that to engage in a disputation for refuting such a theory is a religious duty harms religion and weakens it. For these matters rest on demonstrations, geometrical and arithmetical, that leave no room for doubt. 5

Ghazālī on Mathematics

Let’s now see what Ghazālī’s position is on the subjects of mathematics and arithmetic. Hoodbhoy believes that Ghazālī condemns mathematics, rejecting the notion that anything good can be contained in it.

However, if one just reads through the texts one realizes that according to Ghazālī these are “exact” sciences with no connection with metaphysical or religious principles. Therefore, using mathematics to prove religious beliefs is, at best, absurd. These sciences are based on demonstrative proofs and their implications cannot be denied or affirmed in any religious connotation. In his autobiography, the Deliverance from Error, Ghazālī writes:

A grievous crime indeed against religion has been committed by the man who imagines that Islam is defended by the denial of the mathematical sciences, seeing that there is nothing in revealed truth opposed to these sciences by way of either negation or affirmation, and nothing in these sciences opposed to the truth of religion. 6

Furthermore, Ghazālī claims that metaphysics and religion are not in need of mathematics, just as poetry is not in need of mathematics, or philology or grammar can be mastered by anyone who is totally ignorant of the mathematical sciences.

Ghazālī warns his readers that every discipline of study has its experts, an expert in mathematics may not be an expert in grammar and an expert in geometry may fail miserably when it comes to matters of religion. In short, Ghazālī’s truck is not with mathematics, but with philosophers who could potentially lead people astray in matters of pure religion. Ghazālī makes this very clear in the introduction to the Tahāfat al-Falāsifa: he is not contradicting philosophers on points of semantics and definitions, nor does he disagree with them on issues that have no religious significance (such as eclipses). His major disagreements pertain to questions with three fundamental theological implications: (a) has the universe existed forever? (b) does God know all particulars? and (c) is bodily resurrection possible? It is in this topic and its likes, not any other, that one must show the falsity of their doctrine.7

Science as a Community Obligation

On the other hand, Ghazālī considers mathematics and arithmetic to belong to the category of the praiseworthy (mamdūh) sciences. In his book Revival of the Religious Sciences he writes:

Sciences whose knowledge is deemed fard kifāyah comprise [all] sciences which are indispensable for the welfare of this world such as: medicine which is necessary for the life of the body, arithmetic for daily transactions and the divisions of legacies and inheritances, as well as others. These are the sciences which, because of their absence, the community would be reduced to narrow straits. 8

The science of mathematics is a community obligation (a fard kifāyah) and furthermore, delving even deeper into the mysteries of mathematics and medicine has also been regarded meritorious. Ghazālī even laments that Muslims prefer a study of Islamic law over medicine and it becomes hard to find Muslim physicians, yet jurisprudents abound and often indulge in disputation, rancour, useless hair splitting and vehement diatribes, adding to confusion and strife. For example, an individual deciding to take up study of fiqh when there is a population in dire need of health care is someone “who neglects to give his attention to the calamity which has befallen a group of thirsty Muslims [and] is like the person who devotes his time to debate while several fard kifāyah duties remain neglected in town.”9

The Worldly and the other-Worldly

A major problem of Ghazālī’s times was that all forms of knowledge had acquired religious significance and so, points of intellectual dispute would often slip into bitter religious disagreements, leading to excommunication and heresy. Ghazālī addressed this situation by carefully proposing a classification scheme of all common forms of knowledge, placing Islamic jurisprudence, one major source of contention, at the level of “worldly disciplines”, not too superior to mathematics and medicine and regarding it as a collective duty of the community rather than an individual obligation. Such a ranking was in opposition to the generally held opinion of the Islamic scholarship, and was considered a sacrilege towards the religious merits of fiqh, but Ghazālī stuck to his position.

The Rationalist Mu‘tazilites and Irrationalist Ash‘arites

Ghazālī was a strong supporter of the Ash‘arites, one of the schools of thought upholding the necessity of divine intervention in the physical course of events and opposed to the Mu‘tazilites over important metaphysical and theosophical questions. In present-day literature, the Ash‘arites are generally presented as dogmatists, an orthodoxy engaged in blind imitation of the “tradition”, with no latitude for rational thought necessary for science. On the other hand, the Mu‘tazilites are the rationalists, the upholders of Greek logic, abstract thought and hence the true heirs and practitioners of the scientific method.

However, one must remember that the rationalists did depend on tradition and likewise the tradionalists did depend on rationality. The distinction between these two groups is one of degree, rather than one of form. The rationalists believed in tradition, in the divine origins of the Qur’ān, in the need to interpret the Qur’ān, and their aim was not different from the conservatives: to affirm the transcendence and unity of God. As a result, Sherman Jackson in his introduction to Ghazālī’s text The Decisive Criterion of Distinction Between Unbelief and Masked Infidelity writes:

Meanwhile, rationalist writings reflect a clear and sustained recognition of the authority of the Aristotelian-Neoplatonic tradition, including the propriety of following it by way of taqlīd. Traditionalists, on the other hand, use reason – even aspects of Aristotelian reason – but they do not recognize the tradition of Aristotelian reason as an ultimate authority. 10

Furthermore, one must also remember that the one and only period of Mu‘tazilite’s political ascendancy was during the Emperor Māmūn al-Rashīd’s and Mu‘tasim’s reigns, extending from 813 to 842. This state-sponsored cultural prominence of Mu‘tazilism was short lived. How could it then explain the golden age of Muslim science that extends well beyond half a millennium?

As far as I see it, the real distinction between the two Mut‘tazilite and the Ash‘arite approaches is actually based on the Hellenophilic glorification of Aristotelian reasoning – a hellenophilia that is all the more evident in several modern accounts of the history of science. A critique of the Greek body of knowledge becomes a defining signature of irrationality, contributing to the demise of science in the Muslim lands, enshrouded in the coffins sewn by the religious orthodoxy, the last nail in the coffin driven by the Ash‘arites and the funeral pyre finally set on fire by Hujjah al-Islām Ghazālī.11

David Pingree in unequivocal language writes about this attitude:

Hellenophiles, it might be observed, are overwhelmingly Westerners, displaying the cultural myopia common in all cultures of the world but, as well, the arrogance that characterized the medieval Christian’s recognition of his own infallibility and that has now been inherited by our modern priests of science.

Finally, I come to the point of what Ragep calls “political spin” or “preconceived views” – an ideological framework that suits our conceptions of Islam. The compatibility of scientific work-habits and the rigorous demands of religious practice seems to be an alarming idea for many natural scientists. These days, a belief in or mentioning of “God” is likely to arouse surprise and ridicule in academic circles. Dawkins, Weinberg, Shermer and their followers are highly uncomfortable with a deity who interferes in our lives, a belief they would consider to be toxic to the promotion of science. For example, even though Hoodbhoy gives considerable concessions to his readers in his book, first published in 1991 by passing the verdict: “Scientists are free to be as religious as they please, but science recognizes no law outside it own”, yet in his latest article in the distinguished periodical Physics Today, he preaches:

The faithful must participate in five daily congregational prayers, endure a month of fasting that taxes the body, recite daily from the Qur’ān, and more. Although such duties orient believers admirably towards success in the life hereafter, they make worldly success less likely. A more balanced approach will be needed. 12

It will be useful for many working Muslim scientists to discover what a “more balanced approach” means with regards to the five daily congregational prayers and the month of Ramadan! But remember that this sermon is also a strict piece of advice to all practising Christians, Buddhists, Hindus and Jews who desire worldly success in their scientific careers."

The few, the proud, the Pathans ... beware Sayyids :)

2010-04-05T21:27:00.000-07:00

"Such a power is, naturally, greatest in the case of the saintly people, and therefore it is small wonder that almost every place in the Muslim world contains a tomb or a mausoleum. Sir Thomas Arnold has told the famous story about the poor Pathans who smarted under the sad fact that they had no tomb in their village; thus they invited a passing sayyid to stay with them, regaled him and ‘made sure of his staying in the village by cutting his throat’, so that they could erect a beautiful mausoleum for him in order to enjoy the blessings that radiated from his last resting place,^36"

Deciphering the Signs of God: A Phenomenological Approach to Islam 1991–1992

It was from jannah and it went to jannah

2010-04-05T20:36:00.000-07:00

A flower nibbed in the bud, it was from jannah
and it went to jannah,
but has left its fragrance in my mind.

Attributed to Imam Ali r.a ... upon the passing away of Fatima r.a.

Confronting fears and putting oneself in difficult situations

2010-02-20T21:43:00.000-08:00

One of the Sufis of past, combated cowardice and faint-heartedness in his soul by acquiring bravery in the seas. He would put himself during winter time in seas when the swell was at its roughest.

From the Breaking of two desires by Imam Ghazali.

Related post:http://khaadim.blogspot.com/2010/02/purification.html

Good Character

2010-02-18T10:39:00.000-08:00

"A bondsman of God may attain through his good character high and noble degrees in the Afterlife, even though he be feeble in his worship."

"All creatures are God's children, and those dearest to God are the ones who treat His children most kindly."

"The most beloved of you to me on the Day of Arising, and the ones who shall sit closest to me, will be the best of you in character."

- Hadith in The Breaking of the Two Desires by Imam Ghazali.

Purification

2010-02-08T19:01:00.000-08:00

To discipline the ego
always isolate yourself.
Keep silent, sleepless, hungry,
you'll then control yourself.

Imam Al Haddad
From the Mantle Adorned

There are many ways to isolate yourself. To keep the "self" silent, sleepless, hungry, and in control. One way is adventure/travel/exploration in harsh conditions. It brings out the best of human qualities. For it requires self-denial, courage, compassion for companions, and ultimately extreme patience with ones situation to undertake such arduous journeys.

Nuruddinzangi has posted Shaykh Ahmed Idris's r.a. words, which have touched on this subject. For many days before this post I had thought of the spiritual reasons to undertake difficult expeditions over mountains and across seas. My own reason primarily being the "freeness" one experiences and the realization of ones 'utter' dependence on Allah, and ultimately the peace one finds in midst of nature.

However, Shaykh Ahmed Idris's r.a. words have provided me with what I had been seeking. Shaykh Ahmed Idris mentions that his shaykh, Abd Al Wahab at Tazi, used to say
“There is nothing good in the sea except one: the attachment of the heart to Allah alone.” And right he was. For the human experiences the cutting off of all attachments except from Allah Most High, so that even if the Sultan was with you on the sea, you do not rely on him. No- he is scared like you, restless. And so the sea, even if in riding it there are terrors, its tribulations are good, a blessing. For the best of tribulation is the one that produces pure tawhid. He who rides the sea is secure from shirk: “But when He saves them and brings them to the land, then they commit shirk.” (Q 29:65)

Prudence, Courage, Temperance, Justice

2010-02-06T21:01:00.000-08:00

Q: Patience is a beautiful virtue … the cry of Prophet Yaqub …. “fa sabran jamil.” Patience, it appears, is not an isolated virtue but rather it is connected to a network of virtues. Should Muslims focus on this virtue at the expense of the other virtues?

A: The traditional virtues of a human being were four and Qadi Ibn Al-Arabi considered them to be the foundational virtues or the ummahatul fadaa’il of all of humanity. They are: prudence, courage, temperance, and justice.

Prudence, or rather practical wisdom, and courage, are defining qualities of the Prophet. He, peace be upon him, said that God loves courage even in the killing of a harmful snake.

Temperance is the ability to control oneself. Incontinence, the hallmark of intemperance, is said to occur when a person is unable to control himself. In modern medicine it is used for someone who can’t control his urine or feces. But not so long ago the word incontinence meant a person who was unable to control his temper, appetite or sexual desire. Temperance is the moral virtue that moderates one’s appetite in accordance with prudence. In early Muslim scholarship on Islamic ethics, justice was considered impossible without the virtues of prudence, courage and temperance.

Generosity as a virtue is derived from courage because a generous person is required to be courageous in the face of poverty. Similarly, humility is a derivative from temperance because the humble person will often restrain the urge to brag and be a show-off because he or she sees their talents and achievements as a gift from Allah and not from themselves. Patience as a virtue is attached to the virtue of courage because the patient person has the courage to endure difficulties. So “hilim” (from which you get “halim”), often translated as for-bearance or meekness if you wish, is frowned upon in our society. Yet it is the virtue we require to stem the powerful emotion of anger. Unrestrained anger often leads to rage and rage can lead to violence in its various shades.

Our predecessors were known for having an incredible degree of patience while an increasing number of us are marked with an extreme degree of anger, resentment, hate, rancor and rage. These are negative emotions which present themselves as roadblocks to living a virtuous life.

A patient human being will endure tribulations, trials, difficulties, hardships, if confronted with them. The patient person will not be depressed or distraught and whatever confronts him will certainly not lead to a loss of comportment.

Allah says in the Qur’an: “Isbiru.” “Have patience and enjoin each other to patience.”

The beauty of patience is that “innallaha ma’assabirin” Allah is with the patient ones. If God is on your side you will always be victorious. Allah says in the Qur’an “Ista”inu bi-sabiri was-salat.”” Isti”aana is a reflexive of the Arabic verb “aana” which is “to help oneself.” Allah is telling us to help ourselves with patience and prayer.

This is amazing because the Prophet, peace be upon him, said “if you take help, take help from God alone.” And so in the Qur’an, Allah says: “ista inu hi-sabiri was-salaat”. This means taking help from patience and prayer because that is the means by which Allah has given you to take help from Him alone.

How is it then that a person sees himself as a victim when all calamities, difficulties and trials, are ultimately tests from Allah. This does nor mean the world is free of aggression and that victims have suddenly vanished. What I”m talking about is a person”s psychology in dealing with hardships.

The sacred law has two perspectives when looking at acts of aggression that are committed by one party against another. When it is viewed by those in authority the imperative is to seek justice. However, from the perspective of the wronged, it is not to seek justice bur instead to forgive.

Forgiveness, “afwa”, pardon, is nor a quality of authority. A court is not set up to forgive. It’s the plaintiff that’s required to forgive if there is going to be any forgiveness at all. Forgiveness will not come from the Qadi or the judge. The court is set up to give justice but Islam cautions us not to go there in the first place because “by the standard which you judge so too shall you be judged.” That’s the point. If you want justice, if you want God, the Supreme Judge of all affairs, to be just to others on your behalf, then you should know that your Lord will use the same standard with you.

Nobody on the “Day of Arafat” will pray: “Oh God, be just with me.” Instead you will hear them crying: “O Allah, forgive me, have mercy on me, have compassion on me, overlook my wrongs.” Yet, these same people are not willing to forgive, have compassion and mercy on other creatures of God.

Q: Imam Al-Ghazali argued that for these virtues to be effective they had to be in harmony. Otherwise, they said, virtues would quickly degenerate into vices. Do you think that these virtues exist today among Muslims but that they are out of balance? For example, the Arabs in the time of the Prophet had courage, but without justice it was bravado. Prudence without justice is merely shrewdness. Do you think that Muslims are clamoring for justice but have subsumed the virtues of temperance and prudence?

A: Yes. Muslims want courage and justice but they don’t want temperance and prudence. The four virtues relate to the four humors in the body. Physical sickness is related to spiritual sickness and when these four are out of balance, spiritual and moral sickness occurs. So when courage is the sole virtue, you no longer have prudence. You are acting courageously but imprudently and it’s no longer courage but impetuousness. It appears as courage but it is not. A person who is morally incapable of controlling his appetite has incontinence and thus he cannot be prudent nor courageous because part of courage is to constrain oneself when it is appropriate. Imam A1-Ghazali says that courage is a mean between impetuousness and cowardice.

The interesting point to note about the four virtues is that you either take them all or you don’t take them at all. It’s a packaged deal. There is a strong argument among moral ethicists that justice is the result of the first three being in perfect balance.

http://www.zaytuna.org/articleDetails.asp?articleID=113

Reality of being a Syed

2010-01-27T19:32:00.000-08:00

Hazrat Abdul Qadir Jilani wrote in one of his books the true meaning of being a descendant of the Prophet (peace be upon him). In short, his statement was that you are not his descendant until you have become his spiritual descendant.

In my early youth this lesson was taught to me by my grandfather: one needs to become a 'syed', it isn't something given at birth.

A few days ago I ran into this piece by Shaykh Ahmed Al-Alawi about the meanings behind the benedictions upon the Prophet peace be upon him.
http://marifah.net/articles/Salawat-alawi.pdf

In it he writes Imam Nabulusi's verse:
"Oh what glory in the tie which bonded Salman to (him)
By the utterance of TaHa, the messenger of Allah, the noblest Prophet!
"Salman is among us, indeed part of our household,
Even though he is Persian and not an Arab."

An Inspiration ...

2010-01-27T19:07:00.000-08:00

On Sacrifice

A thought came to my mind when thinking of sacrifice and fulfilling my rights and obligations in life. The life of Owais Al Qarni r.a. came to mind. Owais Al Qarni lived during the Prophet's (peace be upon him) time, but never saw him in person.

He made just one trip or maybe two to meet the Prophet (peace be upon him), but unfortunately for him the Prophet (peace be upon him) was not in Madinah at that time. Owais Al Qarni then spent the rest of his life in Yemen, in the wild, in anonymity. He did not return to Madina because he took care of his old mother. It was because of his mother's needs that he was never able to visit Madinah again. He took care of her until she passed away. Thus, making a tremendous sacrifice of not seeing the most beloved person to him, even more beloved to him than his mother!

Imagine what went through his heart - the Prophet (peace be upon him) was so close to him, probably just a few weeks journey - at most a month or two. Yet, he could not go see him. But, by serving his mother, and his separation from the beloved, he reached the status of a Companion!

His sacrifice must have been extremely difficult for he was madly in love with the Prophet (peace be upon him). It is said that upon hearing of the Prophet's (peace be upon him) injuries at Uhud, Owais Al Qarni broke his own teeth out of - his love.

It wasn't until Umar r.a. and Ali r.a. visited him, after the Prophet's (peace be upon him) physical passing away from this world that the Muslims got to know who this "mad man" was.The same mad man about whom the local inhabitants said to Ali and Umar r.a.: "he laughs when others weep, and weeps when others laugh". Imam Ali and Umar r.a. visited him on the instructions of the Prophet (peace be upon him) and to deliver to him the shawl the Prophet (peace be upon him) was wearing in his last days.

I have also heard from my grandfather that Umar r.a. at one point even offered Owais Al Qarni a regular stipend from the nation's treasury, which Owais Al Qarni r.a. declined and instead pulled out a piece of bread and said that it was enough for his needs.

I am thankful to God for inspiring this specific lesson of sacrifice from Owais Al Qarni's life r.a. And I am forever indebted to my grandfather, my spiritual mentor, for introducing me to Owais Al Qarni's life, for teaching me what came first in life, for setting my priorities straight.
- Khaadim

The Most Merciful

2010-01-15T07:57:00.000-08:00

I am the dejected one
at the mercy of the Most Merciful.
I am a sinner weak

at the mercy of the Most Merciful.

I am the afflicted one

at the mercy of the Most Merciful.

I am the one lost,

at the mercy of the Most Merciful.

I am but a speck
at the mercy of the Most Merciful,
I am naught and

He is the Most Merciful.

- Khaadim

The Chisti Way

2010-01-09T20:56:00.000-08:00

"Never seek any help, charity, or favors

from anybody except God.

Never go the court of kings,

but never refuse to bless and help the needy and the poor,

the widow, and the orphan, if they come to your door."

- Message of Khwaja Gharib Nawaz for his disciples

This message has been followed perhaps by all Chisti teachers. Therefore, no leader or individual holding a position of power has ever been able to visit Nizam ud din Awliya in Delhi, India. This was told to me by one of the many caretakers of his tomb.

Another example of a wali is that he did not let a ruler of a certain province visit him to pay his respects. His response to him was something along the lines: We, Sufis, have two doors. One from which you shall enter, the second from which we shall leave.

The Deputy of the Prophet in Hind (Khwaja Moinuddin Hasan Chisti)

2010-01-09T20:31:00.000-08:00

His last address:

Love all and hate none.
Mere talk of peace will avail you naught.
Mere talk of God and religion will not take you far.
Bring out all the latent powers of your being
and reveal the full magnificence of your immortal self.

Be overflowing with peace and joy,
and scatter them wherever you are
and wherever you go.

Be a blazing fire of truth,
be a beauteous blossom of love
and be a soothing balm of peace.

With your spiritual light,
dispel the darkness of ignorance;
dissolve the clouds of discord and war
and spread goodwill, peace, and harmony among the people.

Never seek any help, charity, or favors
from anybody except God.
Never go the court of kings,
but never refuse to bless and help the needy and the poor,
the widow, and the orphan, if they come to your door.

This is your mission, to serve the people.....

Carry it out dutifully and courageously, so that I, as your Pir-o-Murshid,
may not be ashamed of any shortcomings on your part
before the Almighty God and our holy predecessors
in the Silsila on the Day of Judgment.

Victor Hugo's Poem on the Prophet (peace be upon him)

2010-01-04T18:26:00.000-08:00

"Comme s’il pressentait que son heure était proche,
Grave, il ne faisait plus à personne un reproche ;
Il marchait en rendant aux passants leur salut ;
On le voyait vieillir chaque jour, quoiqu’il eût
À peine vingt poils blancs à sa barbe encor noire ;
Il s’arrêtait parfois pour voir les chameaux boire,
Se souvenant du temps qu’il était chamelier."
http://fr.wikisource.org/wiki/L’An_neuf_de_l’Hégire

Separately, Abdul Hakim Murad (from The Mantle Adorned) provides a selection from Victor Hugo's poem in English:

"The silenced crowd
Moved backward as he passed along his way,
The people's gaze was soft as the dove's eye,
Resting upon that man, august."

Qasida Burda Shareef

2010-01-04T18:04:00.000-08:00

"Lions in their abode stand humbled
and dazed by him whose victory
comes through God's Messenger"

Lines 135 stitched upon the banner of 19th century leader Abdel Kadir Al Jazairi.

- From The Mantle Adorned by Abdul Hakim Murad

Related: http://khaadim.blogspot.com/2009/12/finally-we-have-found-him.html

In Praise of Imam Ali

2009-12-28T09:29:00.000-08:00

Below are verses sung in qawalis praising Imam Ali r.a. If you can read the Persian written in English, you will notice the rhyme, rhythm, and alliteration in the verses.

"Haiderium Qalandram Mastam
Banda e Murtaza Ali Hastam
Peshwa e tamam Rindanam
Ke Sag e Koo e Sher e Yazdanam!"
By Lal Shahbaz Qalandar (Syed Usman Shah)

Translation: "I am Haideri (relating to Haider, a second name for Ali ibn Abi Talib), Qalandar and Mast (intoxicated with inspiration)
I am a servant of Ali Murtaza
I am leader of all saints
Because I am a dog of the lane of "Allah's Lion" (referring to Ali Murtaza)"

Verses found in Qawwalis by Nusrat Fateh Ali Khan, I am not sure who penned them though (could be Amir Khusro). They have nice rhythm and alliteration as well.

"Ali imaam-e-manasto manam Ghulaam-e-Ali
hazaar jaan-e-giraamii fidaa-e-naam-e-Ali"
Ali is the master of all, I am the slave of Ali
thousands life are to be sacrificed for Ali.

Other famous verses are by Amir Khusro "Mun kunto Maula ..." based on the hadith "Whoever accepts me as his master, Ali is his master too". These are sung together sometimes with the verses mentioned above.

A Requirement of Love

2009-12-26T21:16:00.000-08:00

Another Muharram has come, but the mention of the Noble ones is made not once in the mosques of pious believers in North America.

Only few, the happy few, mention Karbala in their Friday sermons. Others willfully ignore the somber events, sidetracking them by claiming they were just another event in Islam's turbulent history. They carry onward, marching to the tune of Islam not knowing how much they owe to those they neglect: the masters of Ihsan, the grandsons of RasulAllah (peace be upon him).

Granted there is probably no ruling making it necessary that the young and old be reminded, even if briefly, of the significance of Karbala. But, is it not the wont of lovers to mention their beloved? And then I remember Habib Ali Jifri's speech.

From Habib Ali Jifri's speech:

Lovers say: "We spent our life long earnings to buy this ticket to visit Makkah and the Prophet"

They say: "No it is not one of the pillars of, rulings, conditions, obligations of Hajj to visit the Prophet"

Lovers say: "Who said our visit is a condition, or ruling of Hajj. It is the condition and obligation of Love. Something you do not understand"

http://www.youtube.com/watch?v=e_s91vUF80s

History of Karbala

2009-12-26T19:24:00.000-08:00

Found these two online books on the history of Karbala, from http://almiskeenah.com/, written from a Sunni perspective. They are free to read.

History of Karbala by Abu Ammar

I must note that in History of Karbala by Abu Ammar, Mukthar Bin Abi Ubaid Sakfee is presented as a liar and misguided individual. I have heard Shaykh Ninowy in one of his lectures claim that Mukthar has been painted unfairly in history.

Tragedy of Karbala by Shaykh Abu Anees Muhammad Barkat Ali

From what I have read so far, I think the narration in this book is much more eloquent.

Insh'Allah I plan on posting information about the batttle that took place in Makkah between the people of Makkah and Yazid's minions.

Peace be upon him.

2009-12-23T20:28:00.001-08:00

A fair skinned one by whose face rainclouds are sought,
A caretaker of the orphans and protector for the widows.
With him the clan of Hashim seek refuge from calamities,
For they possess in him immense favor and grace.
- Abu Talib's oft recited verse; memorized by Ali Ibn Abi Talib.

Individuals from the backwaters of Arabia had been transmuted by the Alchemist of hearts. The arrival of the Alchemist among them was an honor they had never expected, for they knew they were of no consequence. No craft had they developed; no science they knew. They were lost in their mundane existence of immorality, believing it to be the only reality. And now they had been blessed with a Mercy upon mankind. Such mercy; that if they were to count the blessings emanating from it they would not be able to count them. Mercy upon saints and sinners alike; mercy upon Gabriel the trusty of God.

Each day the Chosen One spent among the tribes of Arabia was a blessed day; each day brought with it a divine manifestation. The Light of the Heavens and the Earth shone brilliantly in the son of Abdul Muttalib. It dazzled and overwhelmed the most able perceivers; falsehood vanished just as night disappears upon the arrival of the Sun, and Truth revealed itself like parting clouds unveil the Sun.

Has any day when mortal was mourned
Equaled the mourning on the day Muhammad died?
-Hassan Ibn Thabit's verse

The day of parting and separation had to arrive; no preparation was sufficient, no time right for those absorbed in the Beloved. But, their Beloved chose to be with his Creator, to stand bewildered in His intimate presence beyond the Lote Tree. He chose Beauty and Beauty chose him. Yet, even in his parting from the world lay hidden a blessing for his community for he prepared the way forward for them.

The world was lost in the love of the Chosen One as it had been informed to Halima when she went looking for the young one: Do not worry - he is not lost to you! The whole world will be lost in him! Thus, the moths of the Chosen One, the ones completely lost in his love were distraught and broken hearted at the departing of him from the material world. Like his camel they too ran away from society into the empty desert to mourn their loss.

The nightingale of the Chosen One, freed by the truthful one, Bilal the melodious, sang no more. His grief was as deep as his love for him, it was unbearable and incurable. The only medicine was union. And, thus, in his deathbed when the world said "O what sorrow!"; his ecstatic response was "O what joy! I shall meet Muhammad and his party"

To newcomers who asked of him, Ali, the Lion of God, would respond: we never saw, before him or after him, the like of him. This was description enough, for who could describe Beauty?

Peace and blessings be upon him, his family, and his companions.

-Khaadim

Imam Al-Hasan

2009-12-23T11:21:00.000-08:00

People of the House, God only desires to put away from you abomination and to cleanse you

- Quran 33:33

Say: ‘I do not ask of you any reward for it, except the affection for [my] kinsfolk.

- Quran 42:23

His grandfather, Abu Talib, protected the orphan Messenger; his father, Ali, supported the Chosen One. His mother, Al Batul, was the beloved daughter of the Messenger of God, the apple of his eye. Her concern for her father's well-being earned her the name Umm Abi-ha (the mother of her father). Such is the glorious lineage of Al-Hasan, the one whose childhood mount was the Messenger of God, and his most favorite friend too.

Moses's miracle was the separation of the seas; Imam Al-Hasan's was the merging of Islam's two seas. His aversion to bloodshed and suffering, his loving care for his grandfather's community, paved the way for peace and harmony in Islam's new society. He is the leader of youth in Paradise. For his soul purified, a gift of his Creator, he is celebrated in Paradise.

Blinded by envy, his station some could not perceive. They worked mighty hard in increasing his suffering; yet, as always his response was a heart melting smile. His enemies, he would make devotees; for whose heart would not melt out of shame upon Al-Hasan's response?

Dignified and upright, he lived a life of chivalry; at death he forgave his enemy. His last wish was to be put to rest next to his grandfather, and with this Aisha, the mother of true believers, was well pleased.

Alas! even at death the envious would not halt their venomous froth. Marwan the Moron, a title well deserved and hard earned, resisted attempts to put to rest the noble Al-Hasan.

How could one separate a part from the whole? How could one deny burial in paradise to one whose title is the Prince of Paradise?
Paradise aches for his attention; paradise itself desires Al-Hasan.

- Khaadim

Miracles of Hazrat Abdul Qadir Jilani

2009-12-23T08:01:00.000-08:00

Charles Henry Churchill has written his book, The Life of Abdel Kader, out of much respect and love for Abdel Kader Al Jazairi, and has not dismissed interesting stories as exaggeration or rumors that other Orientalists would have done.

Charles Henry Churchill mentions three "karamat" of Abdul Qadir Jilani, which took place for the benefit of Mehi-ed-deen, saintly father of Abdel Kader Al Jazairi, while he was visiting Baghdad with his son.

Before I narrate the events, I'd like to point out that Mehi-ed-deen paid a lot more attention to Abdel Kader, so much so that he was never left alone. He was always under the care of trustworthy servants, and was married at a very early age. The author writes "Thus, temptations were avoided which might have endangered the purity of his morals". Such treatment of certain individuals is not uncommon among the Awliya. Think of the special attention paid to Joseph by his father.

One year when Mehi-ed-deen decided to perform hajj, so many entreaties from his sons and retainers came that he decided to travel alone. Then unexpectedly an exception was made in favor of Abdel Kader. Fortunately, Abdel Kader's brothers seem to have loved him, and never caused any problems. Perhaps, they were aware that their youngest brother was destined for something great.

Miracles when travelling to pay respects to Abdul Qadir Jilani:

Mehi-ed-deen once when returning, while eight days from Damascus, got separated from the caravan and lost his way. Suddenly a negro appeared by his side, offered to conduct him to the city. At the break of day he saw the minarets. He had arrived home. In a few hours, time and space had been annihilated!

At another point, when desirous of buying a book, Mehi-ed-deen had no money. A stranger all at once, placed some coins in his hand, and disappeared.

Mehi-ed-deen had a dream in Baghdad. An angelic being appeared to him, and putting a key into his hand, told him to hasten to Oran, Algeirs. On demanding what he was to do with the key, the spirit replied to him, "God will direct you". It is thought that this dream was an indication of Abdel Kader's career.

It is apparent that Hazrat Abdul Qadir Al Jilani gave Abdel Kader Al Jazairi direction and spiritual support, and so it is no wonder that today he is considered the patron saint of Algeria.

Abdul Qadir Al Jazairi was a descendant of the Prophet peace be upon him. I must point out that in the book he is said to have belonged to the Hashim tribe (Banu Hashim, the clan of the Prophet peace be upon him). However, Wikipedia claims he belonged to a Berber tribe, Banu Ifran. Maybe, his family was allied with the Banu Ifran?

Remembrance of Shuhada-e-Karbala

2009-12-22T19:20:00.000-08:00

Husayn is King, Husayn is Emperor.
Husayn is Religion, Preserver of Religion is Husayn.
He gave his head, but not his hand to Yazid.
Foundation of No god but God is Husayn.
- Khwaja Moind-ud-din Chisti r.a.

Strangely plain and colorful is the story of Harem,
Its beginning is Ismail, Husain the end.
- Iqbal

Sons of Ali
Sons of Ali, star like. When one leaves
Another rises to guide. And when
Religion demanded sacrifice;
Once again a son of Abraham
Walked towards death, content with
God's Will. He who rode on the Prophet's back,
Now rode to battle with dashing bravery.

Witnessing this the earth trembled and shook.
Skies were in uproar; for this was no war!
Manifestation of Love is Husayn.
Substitue for Ishamel's life is Husayn.*1

At the place of pain and affliction the*2
Lion like Syeds gave their lives. One by
one the petals of Husayn were plucked;
Abbas, Ali Akbar and many others *3
Bled to death. Lambs of Fatima gave their
Lives for faith's sake. The neck that so often
The Messenger kissed, became the place
Where the dagger fell. His pure blood, life-
giving, watered Islam's evergreen Tree.

- Khaadim

*1 "For, behold all this was indeed a trial, clear in itself. And we ransomed him with a tremendous sacrifice."
-37:106-107 Quran
* 2 Pain and affliction (Karb-o-Bala)
* 3 Abbas r.a. was the brother of Imam Husayn r.a. (son of Imam Ali r.a. from another lady, he married after Lady Fatima r.a. passed away), and Ali Akbar was the eldest son of Imam Husayn. The youngest son is known as Ali Asghar, he was six months old when he was martyred by an arrow from the Ummayad forces.

Visit here to listen to lectures, by prominent scholars, on the events of Karbala that took place in Muharram. http://www.greenmountainschool.org/Shuhada.htm
You can also read an article by Annemarie Schimmel, which is hyper linked in this post: http://khaadim.blogspot.com/2009/05/for-master-of-youth-of-paradise.html
Poetry by Iqbal on Ahl-e-Bayt: http://khaadim.blogspot.com/2009/08/iqbal-on-ahl-e-bayt.html

Spring's Gift

2009-12-22T09:19:00.000-08:00

I envy the sand that met his feet

I’m jealous of honey he tasted sweet

Of birds that hovered above his head

Of spiders who spun their sacred web

To save him from his enemies

I envy clouds formed from the seas

That gave him cover from the heat

Of a sun whose light could not compete

With his, whose face did shine so bright

That all was clear in blinding night

I envy sightless trees that gazed

Upon his form completely dazed

Not knowing if the sun had risen

But felt themselves in unison

With those who prayed, and fasted too

Simply because he told them to

With truth and kindness, charity

From God who gave such clarity

His mercy comes in one He sent

To mold our hearts more heaven bent

I envy all there at his side

Who watched the turning of the tide

As truth prevailed and falsehood fled

And hope restored life to the dead

Men and Women through him found grace

To seek together God’s noble face

I envy the cup that gave him drink

His thoughts that helped us all to think

To be one thought that passed his mind

Inspiring him to act so kind

For me this world is not one jot

If I could simply be a thought

From him to God throughout the ages

As revelation came in stages

I pity all who think it odd

To hear him say there is one God

Or he was sent by God to men

To hone their spirits’ acumen

It’s pride that blinds us from the sight

That helps good men to see his light

He taught us all to be God’s slaves

And he will be the one who saves

Humanity from sinful pride

Muhammad has God on his side

So on this day be blessed and sing

For he was born to grace our Spring

With lilies, flowers, life’s rebirth

In a dome of green like his on earth

By Hamza Yusuf

To be remembered, to be missed

2009-12-22T08:14:00.000-08:00

"Socialize with people in such a manner that when you die, they should weep for you and as long as you live, they should long for your company."

- Imam Ali, may Allah ennoble his countenance

To be missed, to be remembered
Fondly. Long after physical departure
Is a sign of chivalrous character.

- Khaadim

Finally we have found him!

2009-12-18T12:54:00.000-08:00

As if my love for Google was not enough, it has increased manifold. I have found an English language book on Abdel Kader Al Jaizari. It is free to read and download!

Also, another book is available on amazon.com, titled: Commander of the Faithful: The Life and Times of Emir Abd el-Kader (1808-1883).

Pray upon the Prophet, and your Lord will solve it

2009-12-17T15:33:00.000-08:00

"Sheikh Saleh al-Maghamsee, the Imam and Khateeb of Masjid Qubaa’ in Madinah, was asked about a personal story that occurred to him. When asked on live television by a caller, he gave the following account (see the original video in Arabic).

The Sheikh’s Story

In the Sheikh’s words:
Well, it’s a personal story, but I’ll tell it out of honor for him [the Sheikh who asked], and out of honor for your audience. It’s a very important point, that’s not connected to myself, but to the point of the story…I underwent open heart surgery. And the next day, I woke up from the surgery, and the stitching and everything had been completed. The doctors were passing by, those supervising patients in the intensive care unit. And this was immediately after my waking up from the anesthetic, after 24 hours from the operation.

The nurse in charge of me noticed a matter – something in the blood – so he informed the doctor on duty. So the doctor asked another doctor, and this other doctor asked a third doctor, until there were nearly 14 people, doctors and others in charge of patients, gathered.

They were baffled, they didn’t know what to do – all this while I was unaware. I mean, I could see their faces changing, their faces were fearful. The monitors were behind my head, behind the bed, and they were giving off unpleasant signals. I couldn’t see the signals, but I could see it in their faces.

So they called Doctor Adam, a successful Sudanese doctor, to come and see. He looked – and he’s a doctor, so he read the monitors in his way – and it became apparent to him that there was blood gathered on the heart after the operation.

He said to me, in these words, “Wallahi Sheikh Saleh, we need your consent to return you to the operation room to open your heart again. There’s blood collected on the heart that has to be removed.”

Of course, this news came to me like a bolt of lightening. But Allah guided me at the time to say – well, let me be clear. The first time, I had hope that the operation would be successful; but this time, fear had begun to enter me, so I said, let me say the shahada – Ashhadu an la illah illa Allah, wa ashhadu anna Muhamaddan Rasool Allah — and I signaled with my head that I consented.

So he had them detach the devices in the intensive care unit to prepare me, and he put on a mask, and they went to the operating room to prepare things.

At this instant – there was a Lebanese (female) nurse standing on my left, and Allah guided her to say – she said, “Saleh,” “Sheikh,” she doesn’t really know, she said “Brother,” or “Oh Saleh,” or whatever she said – But she said – and listen to this: “Pray upon the Prophet, and it will be solved” (salli ‘ala an-Nabi, wa hiya tufraj). And so I said, instinctively, like anyone would, “Allahumma salli ‘ala Muhammadin wa ‘ala aali Muhammad,” like that exactly.

Wallahi, I said it, and all the blood came down, and the monitors began changing. The people there were anxious – what happened, what changed, what, what? The matter had changed. They called back Doctor Adam again, so he came. When he saw the monitor screen, and he saw the blood, he said, “Sheikh Saleh, what we wanted to do for you and rid you of, Allah has rid you of from above seven skies.”

Of course, now, the issue is not about Saleh. It’s an issue of this woman whom Allah guided to say what she said – and this is in confirmation of the saying of the Prophet salla Allahahu alayhi wasallam to Ubayy, when Ubayy said, “Should I make all my du’aa [sending salam] for you?”, and the Prophet said: “Then your concerns will be taken care of.”**

So Allah took care of our concerns because we prayed upon the Prophet salla Allahu alayhi wasallam. But like I said, this has nothing to do with me, it has to do with the success Allah granted this woman in saying what she did, so that we shouldn’t think ill of Muslim women. I mean, whoever saw her appearance and her dress, might have thought this woman did not know Allah even as much as the blink of an eye. Even so, I’m the one known as the Imam and Khateeb at Qubaa’, and it didn’t occur to me to say this word. But she advised me. She said to me, “Listen,” with such gentleness and such sympathy, as if my situation saddened her, because here I was being returned to the operation when I was happy to have just left it. So she said, “Pray upon the Prophet, and your Lord will solve it.” She said it in her dialect, and I’m not adept at her dialect, but she said, “And your Lord will solve it.

And Allah jalla wa ‘ala solved it, alhamdulillah for His bounty."

This was forwarded to me.

Ibn Ata'illah on Affliction

2009-12-15T12:38:00.000-08:00

He has afflicted you from every direction in order to pull you back to the Directionless.

Maulana Rumi

Ibn Ata'illah said:
You will perhaps find a benefit in distress which you have not been able to find in fasting nor in prayer; therefore when it descends upon you, defend yourself no longer and do not be concerned with searching for some remedy, lest you drive away the good which comes toward you freely, and give up your will entirely to your Lord; then you will see marvels. [p. 33]

You who are "poor" (fuqara), if you wish that your wind may prevail over all winds and all adversaries, then be constant in contemplating your Lord while He is trying you, for He will change your ignorance into knowledge, your weakness into strength, your helplessness into power, your poverty into wealth, your lowliness into glory, your loneliness into intimacy, your remoteness into nearness - or, in word, God, be He exalted, will cover over your qualities with His qualities, for He is generous and bestows immeasurable graces. [p. 40]

Excerpts taken from a scholars blog, unfortunately, I can't remember his name and blog. He had translated Ibn Ata'illah's pieces above.

Tombstones of a Sahaba and Tabayeen?

2009-12-14T20:05:00.000-08:00

Translation
In the name of God, Most Gracious, Most Merciful
Oh God, when you gather
all the people (those of old and those of later time)
to the appointed day (Meeqat)
make Hafs bin Umar one of the companions of Mohammad
Peace be upon him
Amen
God of the two worlds

Anyone have any information on this companion?

Translation
In the name of God,
Most Gracious, Most Merciful
Verily in
the messenger of Allah ye have a good
example for him who looketh
unto Allah and the Last Day
and remembereth Allah much. Oh God
keep Abdullah bin Mohammad
bin Abdullah bin Hassan
al-Hashmi among the youths
of Heaven - Amen

I think this tombstone may belong to a direct descendant of Imam Hasan. Imam Hasan had a son, Hasan Muthana who had one son: Abdullah, who had four sons -> Muhammad, Ibrahim, Idris (who went west to North Africa), and Sulaiman (who went east to Persia). The individual mentioned above could possibly be the son of Muhammad. Also, this tombstone is from the Fifth century hijra; thus, adding more substance to this claim.

NOTE: The details about Hasan Muthana's sons come from a Shia website. They in some cases have conflicting information on the number of sons/daughters etc. But, this info sounds reliable, as Idris did go to the West and was a Hasani. Interesting point to note, the author of the text claims to be a descendant from Sulaiman (who went to Persia). In contrast, as far as I know, most Idrisi Syeds are Sunnis in North Africa. As a Sunni, I am inclined to think that Syeds in Persia may have converted to Shia school due to the reign of Safavids.

Allah knows best.

Destinations hail sincere seekers after Truth at the very outset

2009-12-14T07:10:00.000-08:00

To soothe the sincere pain of distance and longing of some, read Wasif Ali Wasif:

"The search for Truth, for the Truth conscious, for the men of heart, for the Imam of the age, or for the intimate of mysteries, involves no geographical journey. There is a great difference between the voyages of Sindbad and the travels of the seeker after Truth. The ego should attain to a state of self-realization before it embarks on its journey toward Truth. The clearer the mirror of the heart, the easier for it to receive the flashes of Truth. Approach to Allah is though prostration, with your brow brought low. Prostration is here below and connection on High. Divine blessings on the Prophet (SAW) are invoked here and accepted there. The first thing therefore is self-reformation, enabling yourself to know what the radiance of Truth really means. Abu Jahl sees the prophet (SAW) but cannot have access to him (SAW), whereas Uawys of Qaran has access to him (SAW) although he has never been near him (SAW) physically. Destinations hail sincere seekers after Truth at the very outset."

Taken by Mercy

2009-12-12T22:12:00.000-08:00

Allah addressing his sinless angels …

“Love’s affair is truly strange -

it’s thrown to them without a cause.

“You be happy in your sinlessness -

they have been taken by My Mercy."

Ahmad Sam'ani

The people of God, which is I, and which is you.

2009-12-12T19:47:00.000-08:00

We shall see,
For certain we shall see,
the day that has been promised us,
on the tablet of eternity.

When these high mountains
of tyranny
will drift away like wisps of cotton.

And beneath our feet, the feet of the oppressed,
the earth will tremble.
Lightning crack above the heads of kings,
And thunder roar.
Yes, we will see that day.

When from the abode of God (Kab'a),
false idols will be driven out,
And we, the pure of heart,
long forbidden from the sacred place -
We, yes, we will be seated on those high cushions.
All thrones overturned.
Crowns trampled underfoot.

Remaining only the Name of God,
That which is absent, but present too,
That which is the spectacle, and also the beholder.
Then will rise the cry - I am the Truth (ana al haq)
That which is I,
And which is you.

And then will reign
The people of God,
Which is I,
And which is you.

Yes we shall see,
For certain we shall see,
We shall see.

By Faiz Ahmed Faiz (translation found here)

Faiz wrote this ghazal, which was later sung by Iqbal Bano under the regime of Zia ul Haq. This was a time when Faiz Ahmed Faiz was banned and imprisoned for criticizing the dictatorship, and also for his marxist/communist beliefs. Iqbal Bano showed courage in singing his verses; thus, indirectly attacking the dictatorship.
It has been said that Faiz Ahmed Faiz was not an atheist. See this: http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/local/faiz-was-neither-an-atheist-nor-a-traitor-agha-nasir

Listen to Iqbal Bano.

Wasif Ali Wasif on Contentment, Self Pity

2009-12-12T12:22:00.000-08:00

I came across this individual, Wasif Ali Wasif, on Chaiwala's blog.

Taken from: http://wasifaliwasif.org/waw/

"To sorrow over your lot, to have sympathy for yourself, to prove yourself pitiable among people, is no man with more that he can bear. Ailing and feeble spirits always complain whereas healthy souls give thanks. To criticize life is to criticize the Creator, and such criticism deprives on of faith."

"I never saw a wild thing sorry for itself. A small bird will drop frozen dead from a bough without ever having felt sorry for itself"
D.H. Lawrence

"Oh God, how could that be. Such a powerful Chinaman!"

2009-12-11T19:53:00.000-08:00

"Another time, the mosque in Qinzhou had two long, beautifully carved doors that were antiques from the Ming dynasty. The story engraved on the doors described the early Moslems' life. For generations, the Moslems cherished and cared for the doors. The Germans heard about the antique doors and were greedy for the cultural treasure. They came and unctuously offered to buy the doors. To avoid a conflict, the priest asked for 16,250 pounds of pure silver. "That's too much," said the Germans. "We will pay you half." That worried the priest because he did not want to be the Moslem who would sell the nation's treasure. He called a meeting in the mosque. Wang Ziping suggested to the rest, "We shall all stay in the mosque and guard it. The Germans can't take the doors from that many of us."
Hearing this, the Germans planned strategies too. They thought that if they could get rid of, or embarrass, Wang Ziping they might have a chance to take the doors. The conflict ended with another weight-lifting challenge. The Germans wheeled in two 250-pound stone weights connected by a thick bamboo bar. "We heard you practice kungfu in this mosque, and the 'Qianjin Wang' is a usual visitor," the Germans said to the priest and the crowd. We specially brought these weights that no one has been able to lift for eighty years. We want to ask Wang Ziping to lift them. Everyone knew what was going on and held their breath for Wang Ziping. Heavy weights on a bare bamboo bar without fixtures would slide, creating difficulty or accident. Wang Ziping recognized the German's trick as they taunted him.
Wang Ziping could not wait any longer and stated, "Chinese kungfu is rich and varied. Foreigner, don't you taunt us." The crowd shouted, "Good, show them your power!" By then, it was a fight for the nation's pride. Wang Ziping bowed to the crowd, flipped away and intentionally landed on his back right in front of the weights. Then he extended his arms over his head, two large hands grabbed the bamboo bar and quickly pulled up the stones. People cheered. He bent his arms, then tossed the weights away from him. Suddenly, he threw up his legs and caught the weights with his feet. He gestured, and six young men came out. One lay down across the bar, facing away from Wang Ziping and supported by the weights and Wang Ziping' hands. Three more young men then got on top of him and on top of each other. Two more then stood on the bamboo bar. They modeled Stone Luohan (stone Budda) and Phoenix Emerging Its Wings. To the sound of long-lasting applause, the Germans nodded and disappeared. The doors were saved."

http://ezine.kungfumagazine.com/magazine/article.php?article=84

http://en.wikipedia.org/wiki/Wang_Zi-Ping

http://higher-criticism.com/2005/12/wang-ziping-muslim-patriot-in-china.html

Mighty Majesty

2009-12-11T13:31:00.000-08:00

Dawn to dusk I read Frost, Baudelaire
Longfellow among others. Enjoyed verses,
Written with rhyme, meter, depth, and care;
Then came time to put them on a hearse.

Salut! Distinguished poets. Go your way.
I come home full circle, I find new life;
I jolted from deep slumber have fell prey
To words that cut sharp my heart like a knife.

"The hour draws nigh and the moon is rent asunder"
Sung inhuman voice; words of such majesty.
Weighty words break my back and I ponder
the Author of this creative beauty.

Verses of love bore by the beloved;
Messenger of love carefully delivered.

-Khaadim

If interested in ghazal's, read this article, where I came across 54:1 of the Quran: "The hour draws nigh and the moon is rent asunder".

Translation by Muhammad Asad:

"The Last Hour draws near, and the moon is split asunder!

But if they were to see a sign, they would turn aside and say, "An ever recurring delusion!"

Many translations exist, but none can ever do justice to Al Quran. As they often say, the Quran is "un-translatable". For a variety of translations visit Al-Tafsir.com.