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
Saturday, February 20, 2010
Thursday, February 18, 2010
Good Character
"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.
"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.
Monday, February 8, 2010
Purification
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)
Saturday, February 6, 2010
Prudence, Courage, Temperance, Justice
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
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
Wednesday, January 27, 2010
Reality of being a Syed
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."
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 ...
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
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
Friday, January 15, 2010
The Most Merciful
I am the dejected one
at the mercy of the Most Merciful.
I am a sinner weak
- Khaadim
at the mercy of the Most Merciful.
I am a sinner weak
at the mercy of the Most Merciful.
I am the afflicted one
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
I am but a speck
at the mercy of the Most Merciful,
I am naught and
He is the Most Merciful.
- Khaadim
Saturday, January 9, 2010
The Chisti Way
"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)
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.
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.
Monday, January 4, 2010
Victor Hugo's Poem on the Prophet (peace be upon him)
"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."
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
"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
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
Monday, December 28, 2009
In Praise of Imam Ali
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.
Saturday, December 26, 2009
A Requirement of Love
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:
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"
History of Karbala
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
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
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.
Insh'Allah I plan on posting information about the batttle that took place in Makkah between the people of Makkah and Yazid's minions.
Wednesday, December 23, 2009
Peace be upon him.
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
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
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.
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.
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
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
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?
- Khaadim
Miracles of Hazrat Abdul Qadir Jilani
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?
Tuesday, December 22, 2009
Remembrance of Shuhada-e-Karbala
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
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
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
To be remembered, to be missed
"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
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