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!’"
Thursday, December 9, 2010
It's but a moment ...
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
Then this will be confirmed:
It was a dream, what we saw,
A fairy-tale, what we heard.
- Khwaja Mir Dard
Monday, December 6, 2010
Remember Karbala
"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
Monday, November 22, 2010
Layla Majnun
“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)
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)
Thursday, November 18, 2010
Contradictions and Love
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
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
Sunday, November 14, 2010
Men who can see through walls
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.
"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
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.
but a thousand thoughts
Now all is reduced to
"There is no love but Love"
-Fakhruddin Iraqi.
More on him later inshAllah.
Wednesday, November 10, 2010
My Master's Heart
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
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
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:
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."
Saturday, November 6, 2010
Doctors and Engineer's Islam
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."
"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."
Thursday, November 4, 2010
Musings on birth and religion
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
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
Wednesday, November 3, 2010
I am a victim of God
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.
- Khaadim
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
Thursday, October 28, 2010
Lion Like Syeds, Sons of Ali
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
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?
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.
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.
Wednesday, October 27, 2010
Some sayings on Love by Jami
"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)
"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
"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/
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/
Sunday, October 24, 2010
Abu Talib r.a.
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
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.
Saturday, October 23, 2010
wasimun qasimun jasimun nasim
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!
"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
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
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
"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.
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.
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