SOAS Spiritual Dialogue Society Event | Moroccan Qasaaid and Dhikr with the Qadiri Boutchichi Tariqa | Postcard from England 3

Photos from the Event of Qasaaid and Dhikr with Qadiri Boutchichi Sufis at SOAS, photo by Sadiq Alam

And the Shaykh (what) they have is ever roaring,
and the rain upon them is ever pouring.
For them, knowledge has overflowed
and from them, ignorance has fallen.

They grasped the high secrets,
from the one of Prophetic lights
They walked through the day,
and into the night, with intention;
they entered into the Presence:

They found the lions in the jungle, roaring,
with verses, and with Dhikr.

- From a Traditional Qasida

Last week (21st January) I was blessed to attend an event of Dhikr with the Qadiri Boutchichi Tariqa. It was organized by Spiritual Dialogue Society of SOAS (School of Oriental and African Studies) which invited representatives from the Qadiri Boutchichi Sufis to present an evening of Moroccan Qasaaid (Qasida, spiritual poetry) and Dhikr to the interested audience.

The event was held at one of the galleries of the university and was open for public. Clearly there were participants who came because they are associated with the Tariqa, others came to simply enjoy the remembrance. The evening included Sufi Chants, an Introduction to Sufism, Talk, a chance for Questions/Answers, and Dhikr (invocation). The evening was an opportunity for Muslims and non-Muslims to experience something of the inner dimensions of Islam, hear sufi poetry sung traditionally, and to present any questions about the Boutchichi tariqa, and Sufism in general. The Qasaaid or the Spiritual Poetry sung in Moroccan style is quite unique and was followed by traditional Sufi Dhikr.

Since in Sufi Dhikr the invocation of God's powerful holy Names and its chanting can throw people in deep ecstasy where one may lose the sense of one's outerself, often time to protect the dignity of individual seekers, men and women sit in separate circle. Many advanced seekers in these gatherings are inwardly very ecstatic and outwardly sober. These dhikrs can at times bring out the inward ecstasy and such can happen to any one. This is one of the wisdom behind why in such circles of remembrance, men and women sits separately. This is also to preserve the energy of attention and concentration. 

In this particular dhikr, in the beginning of Qasaaid recitation men and women sat together, but when it came to Dhikr, men moved to a new room. The Dhikr in the men's section which I experienced, was quite intense and at the end the teacher who was leading the Dhikr, Sidi Abbas, a senior Murid of the Present Shaykh, acknowledged the fact that even though it was a public event and many who participated where not necessarily from the Sufi group, yet it felt exactly like "Home". I also felt that many who came was really enjoyed, gave themselves into the Dhikr and was absorbed by it. 

This is what Sidi Abbas said at the end of the Dhikr (quoting partially), "... we just felt that the hearts are connected, Alhamdulillah. We are so overcome with these spiritual connections, we praise Allah Subhanuwatala, we are thankful to Allah that He gathered us tonight and made it possible to meet and enjoy this moment of Dhikr. 

We were just like home, this is exactly how we do it every two, three times a week we meet, and this is exactly how we do it, Subhan'Allah. May Allah bless you all, may Allah accept us all, may Allah keep us always connected.

Anyone who wants to come to meet and come to attend our gatherings, is very welcome. The doors are open. This is the Rahma (loving compassion) of Allah, Glory be unto Him and it does not belong to anybody. There is no name, there is no kind of Qadiri, Chishti. There is only Allah and the way of Sayyidina Muhammad Rasulullah."

WATCH clips from the Event | .. Click here to watch a video Clip from the event.

To know GOD is without limit. Every step of the journey is hence more beautiful and marvellous than the previous one.

Wisdom is in the heart. He who wants to find water in his well must dig. The deeper he digs, the more abundant the water; if he stops digging, the water will not exceed the initial level. He who digs this well should not say, or believe, that all the water has reached its highest level; he must continue to dig; for this well has no limit.

- Counsel from Qadiri Boutchichi Sufi Way

The Qadiri Boutchichi Sufi Order has its root in Morocco where the present day Shaykh of the order, Sheikh Sidi Hamza al Qadiri al Boutchichi resides. Sidi Hamza is considered by many as an authentic Sufi Shaykh and living Spiritual Pole of the time. What makes this Tariqah quite unique is that Sheikh Sidi Hamza, Sheikh Sidi Al Abbas, Sheikh Sidi Abu Madyan (the Sheikh before Sheikh Sidi Al Abbas) were all descendants of the well-known Sufi Master Sheikh Abdul Qadir Jilani (1077-1166), who himself was a descendant of Prophet Muhammad (blessings and peace of Allah be upon him), by his grandsons Hassan and Hussien ibn al Imam Ali ibn Abu Talib (may Allah bless them and be well pleased with them).

Sidi Hamza al Qadiri al Boutchich, born 1922

About the Sufi Path (Tariqa)

The Tariqah al Qadiri al Budshishi is considered considered as a (Baraka) blessing from the Arif Bi’llah, (The knower of Allah), the teacher by the Idhn (permission) of the Messenger of Allah (S), our great grandfather, Maulana Shaykh Abdul Qadir al Jilani, may Allah bless him and let us benefit from his Baraka. Tariqah al-Qadiri al-Budshishi-of Shaykh Sidi Hamza Introduces the new era of Sufism based on flexibility, love and beauty. It is easier to follow now than before but this does not mean that it has lost its value. The addition of flexibility to spiritual education has attracted the hearts of disciples from all over the world. Today, Sufis are more integrated into their social lives. They can enjoy the Sufi experience without it affecting their social rhythm or losing their social identities.

Tariqa Qadiriyya Budshishiyya is a school where the master educates and elevates the seekers (Murids) to high stages of gnosis and appropriate stations of mysticism, promotes them in the Divine Love, and helps them to rise above their ego (Nafs) by means of Invocation (Dhikr), Love (Mahabba) and Companionship (Suhba).

Key Characteristic of Tariqa Qadiriyya Budshishiyya:
1. The khalwat -Retreat of the Sufi is inside the heart (al khalwat fi al-qalb).
2. The path is based on ‘beautification then detachment’ (at-takhliya ba’da at-tahliya).
3. The New direction or orientation (Tawwajjuh) to sufism has changed from majestic Jalal to beautiful Jamal.
4. Companionship (subha)
5. Sidi Hamza addresses himself to everyone on his own level
6. Today the spiritual master is looking without condition for new disciples.

>> Continue to read in details.

For your enquiries and suggestions, please contact: email@sufiway.net | website: http://sufiway.net


About SOAS Spiritual Dialogue Society

SOAS Spiritual Dialogue Society is a student society that aims to educate and share the many spiritual paths that are present today, it seeks to bring people together to discuss and share the spiritual ways, in particular focusing on the spiritual aspects of Islam. It strive to allow people who are on a spiritual journey who are looking or searching for enlightenment, for us to share love, light and knowledge. Or for those who are interested in Spirituality. The society is quite active and organize events on a regular basis. To know more about their upcoming events (including Sufi Dhikr of various Sufi Order / Turuq) and other spiritual traditions, you may visit / join their Facebook group.

> You may email the Society and request to be on their list to be noticed for future events.

soasspiritualdialoguesociety@yahoo.co.uk

> Also get updated via their Facebook group.

Next Events @ SOAS


4th February - An Evening of Sudanese Qasidaa, Dhikr and Hadrah with Shaykh Babikar

Shaykh Babikir Ahmed Babikir has been actively involved in Dawah in the UK since the 7O's. He is currently the Imam of Yusuf Islam's Islamia School. He studied the Islamic Sciences in Sudan under Shaykh Fatih Qaribullah (rahimah-ullah). Shaykh Babikir continues his daw'ah circle every Saturday night in London, which began at Regents Street Mosque and now takes place at Cricklewood mosque. For many years the Shaykh has been actively helping the poor and needy in his native Sudan. In 2004 the Shaykh decided to start the work in an official capacity hence Ulfa Aid was founded. He is currently the chairman of Ulfa Aid which is an international Relief Agency helping the poor and needy around the world.

SOAS Spiritual Dialogue Society invites to join for a night of Islamic Chanting, Sufi Sounds, and the gathering of soulful souls. Special Guest Also include: Somali Nasheeds from Shaykh Shaa’ir.

8th February - Screening of The Blessed Tree, with Q&A with Director

A meditation on the themes of love of the Prophet, veneration of holy sites, grace and symbolism. This film tells the story of the meeting between the Prophet Muhammad (Peace and Blessings be upon Him) and a Christian monk named Bahira. The meeting happened in the shade of a tree. Fourteen hundred years later that same tree was discovered    still alive in the northern deserts of Jordan. The only tree  alive in hundreds of square miles of emptiness. This tree is a link to the life of the Prophet and a place of pilgrimage today.

# Resources:

* Sidi Hamza al Qadiri al Boutchich

* Sidi Hamza official site in UK

* About Sidi Tariqah Qadiri Budshishi -UK

* Origin of Sufism

* Silsila (Chain of transmission)

* A Sufi Journey to Sidi Hamza al-Qadiri-Budshishi

* Qasaid of Shaykh Abdul Qadir Jilani

* Sufi Songs

# Post Cards from England

* Postcard 1

* Postcard 2: Sitting with the Mevlevi Sufis

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What is the Enigma of Death? What is the secret in the remembrance of death? | The Station of Death

Listen
to the sound of death,
which in the Reality
is the song of
the Eternal Life


Sharing from the gnostic teachings
of Sidi Muhammad al Jamal,
living heir of the Messenger
and guide of Truth

Praise be to Allah Who created life and death and made that a reminder for whoever has a heart and understanding and lends his ear for hearing and is a witness. What is the enigma of death? What is its beginning and what is its end? Why was it created and for what purpose? Who asks for it and who resists it? Is it the ultimate rest for the people of faith, the people of Allah? Or is it the great calamity for the people of denial and rejection? What is the secret in the remembrance of death? Is it because through it the people of Allah reach the annihilation of this abode – abode of ruin, arrogance and evil? Is it because through the remembrance of death they die before they die? That is, everything other than Allah dies in them in their existence?

This death is their greater life and the greater happiness for them. They sell everything in order to attain Allah. They make their covenant with Allah because Allah buys from the believers their selves and their wealth; for theirs in return is the Garden.

It is for this that the Greatest Beloved, may the blessings and peace be upon him, said, “The one who believes in me today is in the garden today.” Hence, the tongues of the hearts of the people of Allah pursue the station of death so that they may not die the death of the people of veiling – those who are veiled from Allah. These people know that if they do not die, they will not have life. Whoever dies the ordinary death has not died, and whoever does not die the true death in Allah is truly the dead.

O my God, I wish to die always so that I may live with you forever, so that may keep Your Company with Your essence that knows no limits, that knows no beginning or end, that contains the secret (as-sirr) of the baqa that You bequeath to Your beloveds. They are in constant delight. They are in connection with You forever.

My death in You is the life that is only tasted by the close Gnostics who have drunk the drink of gnosis after they have annihilated everything other than You. These are the ones upon whom You bestow the ongoing life that has no beginning and no end. I know that my return is to You.

O my beloved, let me offer my self and my heart and my spirit to You as sacrifice. To die in You is easy because it is for Your sake. My jalal has its root in Your Jamal. O my Lord, I love You; I am annihilated in You. Your existence runs through my veins, through my heart, and through my spirit, and my spirit contains You.

There is no rest in death, only in the life that goes on, the everlasting life with the Lord of manifestation. Woe unto him who hates you, death. They will taste you by force. They will drink your bitter drink. As for the one who is a witness and a Gnostic, the one who has annihilated himself, the singular one, the lover, he has no death. He is with his Lord in this abode and in the other abode. This is the Gnostic whose body is in the earth until he has his meeting with the Beloved of his spirit. There he will gaze upon His face and he will be happy, delighting in His gifts. This is the true meaning and the true secret of death.

Photos via Flickr

Know that the graves has an inward (hidden) and an outward (evident) meaning. In the outward it is a collection of stones and bones and dust. This is what most people in the material world understand. But in the language of the inward (hidden) of the people of the truth – the Gnostics of Allah, those who have abandoned the appetites of the nafs and the appetites of the body, those who have attached the body to continuing – the grave denotes a meaning detached from the picture of stones and dirt and bones and bodies. For these people, their attachment is to the world of Allah that is veiled from most people. Their attention is to the world of the spirits, the everlasting authority, because it is the spirit that continues and is everlasting, and it is the body that is destroyed and comes to the end.

The people of the true knowledge are agreed that the spirit has no fana, that the spirit is in baqa forever glorifying its Lord. The fana, the annihilation, the death is a judgment upon the body that has come from the earth. As the body dissolves , it frees the spirit that flies to the malakut of Allah and glorifies in the oceans of the lights.

Let it be known that death is the greatest rest for the people of Allah, may their soul rest in the tender embrace of Divine mercy. It frees them from the trials and tribulations of the dunya which comes to an end. For this reason death was inspired by the prophets, messengers. They desired it because they preferred the company of their beloveds in the Hereafter as well as in the dunya.

The meeting with Allah is a must for everyone who loves Allah; otherwise their knowledge of Allah is faulty. How could they not wish to meet the Greatest Beloved, Allah, the Lord of the worlds?

My master, the Messenger of Allah, said, “Whoever loves to meet Allah, Allah loves to meet him; and whoever hates to meet Allah, Allah hates to meet him.” One of his companions said, “O, but we hate death.” And the Messenger, may the blessings and peace of Allah be upon him, said, “I do not mean that. What I mean is that the person of faith, once he encounters death, is given the good tidings of the pleasure of Allah; at that point nothing is more beloved to him than to meet Allah.”

As for the disbeliever, if death comes to him, he is given the news of punishment of Allah, and for that reason he hates death. This is because what he did to others who are creatures of Allah. The Messenger of Allah says, “All of creation are the children of Allah; the most beloved of Allah are those who are most useful to His children.”

I pray to Allah that He may put us in His protection and that He be satisfied with us and that He give us the witnessing of His noble Countenance.

Amin.

- From the writings of Shyakh Muhammad Sa’id al-Jamal ar-Rifai ash-Shadhili
may Allah be pleased with him and bless his beloveds and connect them through him to the owner of the praised banner, Muhammad Mustafa

Selected text from the chapter, The Station of Death, from the book, The Path of Allah, Most High, published by Sidi Muhammad Press | www.sufimaster.org

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What is the Authentic Date of Birth and Death of Prophet Muhammad?

When was Prophet Muhammad, peace and blessings upon him was born? Is it on 12th Rabi al-Awwal as popularly circulated, believed and commemorated?

What does the research of historians say about this? Is 12th Rabi al-Awwal a genuine date for his birth?

When was Prophet's date of death?

Why are the popular dates popular?

Date of Birth

From the very beginning, historians and writers of Seerah have differed on the date of birth of Prophet Muhammad صلى الله عليه وسلم. There are disagreements even for the ‘year’ of birth of Prophet Muhammadصلى الله عليه وسلم so, naturally we have different views regarding his ‘month’ of birth and ‘date’ of birth. Considering the fact that a wide majority of the historians have mentioned the ‘month’ to be Rabi ul awwal, one can safely assume that the month was Rabi ul awwal. Furthermore, it is proven from Authentic Narrations that his ‘day’ of birth was ‘Monday’.

Abu Qatada Ansari رضى الله عنه reported that Allah's Messenger صلى االه عليه وسلمwas asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.

(Sahih Al Bukhari – Kitab As Sawm)

The different views regarding the date of birth are:

2nd Rabi ul Awwal: Ibn Abd al-Barr

5th Rabi ul Awwal: Ameer ud din

8th Rabi ul Awwal: Ibn al Qayyim, ibn e Hazm, Az Zuhri , Ibn e Dihya

9th Rabi ul Awwal : Muhammad Suleman Mansurpuri, Mubarakpuri , Shibli Nomani, Mahmud Pasha Falaki, Akbar Shah Najeeb Abadi, Moeen ud din Ahmed Nadvi, Abul Kalam Azad

12th Rabi ul Awwal: Tabari, ibn e Khuldoon , Dr hameedullah , ibn e hisham, ‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al- Mawardi, ibn e ishaaq

10th Rabi ul Awwal: Abul Fida, Abu Jaafar al Baaqir, Al Waqadi , Al Sha’bi– 10

17th Rabi ul Awwal: Shia view; and they also believe that it was Friday

22nd Rabi ul Awwal: Also attributed to ibn e Hazm

10th Muharram: Abdul Qadir Jilani

Now, how can one find the true date out of the numerous opinions? The only sure-shot information that we have is that it was the Monday and the month Rabi ul Awwal. Few biographers of the Seerah have mentioned that a person named Mahmud Pasha Falki proved through astronomical calculations that the Monday falls on 9th Rabi ul Awwal in the year when Rasulullah was born. People who have written biographies in the past century have accepted his research and they normally quote the date of birth to be 9th Rabi ul Awwal. Furthermore, Allama Qastalani writes that the people of Zaych are in agreement that the eighth of Rabi ul Awwal was the Monday.

The presence of such disagreements on the exact day of his birth proves that birthdays were not important to the Arabs. Arabs were very well known for their great memorization skills. They used know the lineage of their families and other Arabs by heart; they used to know hundreds of verses of poetry by heart, a great feat of memorization. Documentation wasn’t very common. Hence, it is very difficult to conclude when exactly Rasulullah was born.

Why we cannot find the Exact Date Even from Astronomical Calculations

The pagan Arabs would play with the calendar and amend it according to their wishes; which is referred to as Nasi. The pagan Arabs practiced Nasi in two ways.

1- Whenever it suited them, they would declare a prohibited month to be an ordinary month in which fighting, robbery and murder in retaliation were lawful for them. Then they would declare an ordinary month to be a prohibited month instead of this month in order to make up for the deficiency caused in the number of the prohibited months. Earlier writers of Seerah like Ibn e Hisham and commentators like Mujahid quoted that one year the Arab made Muharram as Halal, and they would consider Safar to be sacred (Haram), and the next year they’ll take Muharram to be sacred. They did so because three sacred months Dhul-Hijj, Dhul-Q’ada and Muharram were consecutive. `Abd al-Raĥmān ibn Zayd ibn Aslam, another leading commentator says that they would make two Safar one year and two Muharram next year.

2- The other way of Nasi was the addition of a month in order to harmonize the lunar year to the solar year so that the Hajj should always fall in the same season and they should be saved from the botheration and inconveniences that are experienced by its observance according to the lunar year. Due to the lunar calendar, the months shifted 11 days earlier each successive year, thus the people wished to perform the hajj (pilgrimage) ceremony - which coincided with different seasons - not on certain days of Dhu al-Hijjah, but on other days and months when the weather was mild and trade environment was suitable. In order to ensure this, they used the nasi (adjustment) method. So, the way out was to add a month after every three years. In this way Haj was observed for 36 years on dates other than the actual dates. Then in the thirty seventh year it was again observed on the 9th and 10th of Zil-Hajjah, as they should have actually fallen according to the lunar calendar. It so happened that on the occasion when the Holy Prophet performed Hujjatul-Wida' (Farewell Haj). These dates by rotation coincided with the actual dates of Haj according to the lunar calendar

Abu Bakra reported that (in the Farewell Address) Allah's Apostle (may peace be upon him) said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu'l-Qa'da, Dhu'l- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban.

(Sahih Muslim - Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)

Qur’an also mentions this act of delaying months in Surah At Tawbah.

Nasi (Postponing of the sacred month) is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree in the number (of months) that Allah has made sacred, and thus violate what Allah has made sacred; the evil of their doings is made fair-seeming to them; and Allah does not guide the unbelieving people.

(Surah At Tawbah 9:37)

Moreover, before the annunciation of prophet-hood, there was not any official calendar in force in the Arab land. The Arabs were accustomed to changing and altering the months as they pleased, and hence, sometimes they would make thirteen and fourteen months in one year. It is mentioned in Diya’ al-Qur’an that in a lunar year one extra intercalary month would be added to the existing twelve months. It is quite clear that before the annunciation of prophethood, such additions were made, however, we can never know in which specific year or years additions were made. (Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al- Azhari (ra), Diya’ al-Qur’an, volume 1, page 202, note 60.)

Conclusion about Date of Birth

Considering the above mentioned facts, we can never be sure about the date of birth of Prophet Muhammad. The exact birthdate of the Prophet Muhammad has always been the subject of dispute amongst classical scholars. Nothing authentic has been reported in the standard source books of tradition, and this fact in itself shows that it was not held in the significance that later authorities did. The astronomical researches are invalid considering the practice of Nasi. Thus it can be concluded that we cannot know for sure about the exact date of his birth, we only know of the day, which was Monday.

Why 12th Rabiulawwal is famous?

1- The two famous books authors of Seerah Ibn e Hisham and Ibn e Ishaaq both have mentioned it to be 12th Rabi ul Awwal.

2- Perhaps those who decided to start milad took this day: This also explains why Ibn ʿAbd al-Barr, writing before the conception of the mawlid in the fifth century of the hijrah, stated that the most common opinion amongst historians was in fact the 8th of Rabīʿ al-Awwal, and yet Ibn Kathīr, writing three centuries later, after the mawlid had been introduced as a public festival, stated that the 12th of Rabīʿ al-Awwal was the most common opinion. Earlier historians like Ibn e S’ad didn’t even put 12 Rabi ul Awwal in the list of candidates for Birthday of Prophet Muhammad. In the earlier days 8th Rabi ul Awwal used to be accepted as the date of Birth.

Date of Death

What we know for sure is that day of his death was ‘Monday’, as for the date we have different narrations. The famous one is 12th rabiulawwal.

Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet shrouded?' She replied, 'In three Sahuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning."

(Bukhari – Kitab al Janaiz)

13th Rabi ul Awwal: Muhammad Suleman Mansurpure

12th Rabi ul Awwal: Mubarakpuri

2nd Rabi ul Awwal: Ibn e Hajr

1st Rabi ul Awwal: Ibn e Jareer

28th Safar: Sh’ia Historians (They also mention the day to be Monday)

From the books of Hadith we can be sure that the year Prophet Muhammad died:

9th Dhil Hijjah was Friday (Bukhari – Prophetic Commentary on the Qur’an)

“….It was Friday and the Prophet was standing at 'Arafat (i.e. the Day of Hajj)"

(Narrated by Umar bin Al-Khattab)

We have four possibilities:

1- If Dhil Hijjah, Muharram and Safar all were of 30 days, Rabi ul Awwal starts on Wednesday and Mondays fall on 6th, 13th and so on.

2- If Dhil Hijjah, Muharram and Safar all were of 29 days, Rabi ul Awwal starts on Sunday and Mondays fall on 2nd, 9th, 16th and so on.

3- If any two months were of 29 days and one of 30 days, Rabi ul Awwal starts on Monday and Mondays fall on 1st, 8th, 15th and so on.

4- If any two months were of 30 days and one of 29 days, Rabi ul Awwal starts on Monday and Mondays fall on 7th, 14th and so on.

As for 28th Safar:

1- If Dhil Hijjah and Muharram are 30 days it is Sunday.

2- If Dhil HIjjah and Muharram are 29 days it is Friday

3- If one is 29 and the other is 30 it is Saturday.

You can verify the results on Microsoft Excel.

Conclusion

Hence, the view of Ibn e Hajr (2nd Rabi ul Awwal) , view of Ibn e Jareer (1st Rabi ul Awwal) and Suleman Mansurpuri (13th Rabi ul Awwal) are the only possibilities and the common views of 12th Rabi ul Awwal and 28th Safar have been proven to be incorrect.

May Allah Make Us follow the footsteps of Prophet Muhammad and His Rightly Guided Companions. Ameen.


Authored by Muhammad Awais Tahir (Credit: Islam & Psycology). The author can be contacted at, Muhammad.Awais.Tahir (at) gmail.com Pin It Now!

On Last Breath

1.
Kemon kore bolbi Hari moroner dine?

Bodon jaha cheyecho tai diyechi,
E Hari Naam bolba kina, Bodoney e?

Moroner dine, kemon kore bolbi Hari?

In the moment of your last breath,
How shall you remember the Name of your Lord?

All your life whatever your mind wanted, it were granted,
Now will you say the Name of your Lord for once?

-  from traditional Baul Songs of Bengal

2.

And ye most certainly shall journey on
from stage to stage.

- The Quran, al-Inshiqaq

Sufis understand the secret that "The soul is immortal. It is death that dies; life lives forever." How can it be otherwise when life comes from the ever living breath of the Divine, al Hayyul Qayyum, the EverLiving, the Self Subsisting, the One which never dies? Divine revelations of the major religious / spiritual traditions, the direct experience of the illuminated beings, the master guides of humanity, almost all the native traditions of great ancient wisdom - all of the testifies the truth that our soul transits or travels to a new reality after death. The Final cycle of revelation to humanity reminds us that after death the soul is reawakened in a new reality which can not be known through the imagery of the mind, parables or comparisons that intellect can understand while only living and seeing this reality.

We shall transfigure you and make you grow again in a mysterious way you cannot know.
Certainly you have known the first creation, then why do you not reflect?
- The Quran, Chapter of the Inevitable, verses 61,62

Since we have real difficulty in describing the new reality; there have been differences in terms of how it is described, what way it is compared with, what name they are called with - they all vary across various cultures, languages, religions etc. What is common that all illuminated beings, the divine informers have spoken of the after-life reality and none have denied it (Jesus, Muhammad and all previous Messengers spoke about this reality in the clearest of terms). Yes some have remained silent about it (such as Gautama Buddha) because of the possibility of the disciples to misunderstand the concept of the new reality since language and terms can be very misleading - but being silent and denying are two different things when it comes to transmission of spiritual knowledge.

If we can transcend the differences of language and labels and see from a unified gnostic view point, when the soul separate from the body and passes through the intermediary world (the barzakh) and is reawakened in the new reality (akhirah, after-life), it experiences either an Absolute Separation from God or an Absolute Presence of God. 

The Absolute Separation is a complete withdrawal of God's Mercy, Compassion and Grace and that Absolute Separate is known as Eternal Punishment (known as Hell), a complete cut off from the vision of the Beloved which only burns and hence in human language of this reality is called Fire or Nar. The absolute agony suffered from complete separation.

The Absolute Indwelling in the Divine Presence is a complete immersion in God's Love, Grace and Bounty, soul's re-union and granting of the vision of the Beloved which in various tradition is called Paradise, the Garden underneath which rivers (of God's never-ending bounty and mercy) flows. This Absolute Indwelling is called the supreme achievement or success (fowzul 'azim).

Allah knows the best and has unveiled from the unveiling of the elect spiritual knowledge to his beloveds and friends who are drawn near. In a very concise form what is just mentioned above is a summary of the totality of the reality of  reawakening or post-resurrection which every human soul is destined after death and this spiritual truth is confirmed unequivocally, and affirmed, and warned without any ambiguity, and given good news with full certainty - again and again by countless number of illuminated teachers and spiritual guides and divine messengers of humanity in all ages.

Ah indeed! Are they in doubt concerning the meeting with their Lord?
Now surely is not the Divine Presence surrounding all things?
- The Quran 41:54

Just as Hu brought you forth into being, so shall you return. 

- 7:29

Have they not considered how many generations We destroyed before them - that they to them will not return? And indeed, all of them will yet be brought present before the Divine.
- 36:31,32 

What is the life of this world but amusement and play? but verily the Home in the Hereafter,- that is life indeed, if they but knew! 

- 29:64

3.
What! Do you take this message lightly?

Do you make your living by rejecting the Truth?

So why then, when the soul leaps, in the throat of the dying and you are at the moment watching - and We are closer to him but you do not see Us - why, if you are not dependent upon Us - do you not call it back if you claim to know it all?

- The Quran 56:81-87



4.
From those around I hear a Cry,
A muffled sob, a Hopeless sigh,
I hear their footsteps leaving slow,
And then I know my soul must Fly!

A chilly wind begins to blow,
Within my soul, from Head to Toe,
And then, Last Breath escapes my lips,
It's Time to leave. And I must Go!

So, it is True (But it's too Late)
They said: Each soul has its Given Date,
When it must leave its body's core,
And meet with its Eternal Fate.
Oh mark the words that I do say.

- Last Breath, a nasheed by Ahmed Bukhatir

The moment when we die, the moment when we come to inhale our precious last breath - is a moment of inevitable truth (waqia). It is a moment of truth from the vantage point of soul's journey, progression and passing to the next reality. And it is transmitted in spiritual traditions that at that moment of the soul's exit from the body, the soul's journey and progression to the next life depends on the imprints of the heart in that very moment. "one who comes with a purified heart is successful"- is a reflection of that spiritual reality.

Now that moment of last breath becomes like a single moment with all the imprints of life, both good and bad, both remembrance and forgetfulness, both joy and pain, both sadness and happiness - all comes compressed in one single moment. If our first breath is compared to the big bang, the last breath is like the big crunch. In cosmology, the big crunch is understood when the entire cosmos returns to a single point with all the masses and energy of the cosmos (the ultimate fate of the physical universe, the universe recollapses, ultimately ending as a black hole singularity). At last breath, in the very last moment of one's life, one experience such moment of truth when the entire life flashes before the eyes of the heart, just as within the single point of singularity in big crunch contains all the galaxies, nebulas, quasars, gigantic stars - everything.

How one spends the whole life (or the awakened part of life), whatever impression one has on heart or on soul becomes dominant in that moment. If one lived a life predominantly with anger, unforgiving attitude, tremendous hurt feeling that was never healed because one couldn't come to face unconditional love and couldn't give forgiveness to others, or if one was mostly generous, gave unconditional love to others, lived with a longing for God as Beloved - the soul receive the reality (haqiqa) accordingly. Thus the last breath is a moment so monumental and a spiritually evolved soul strive to live a conscious life by being conscious of the Divine Presence and with certainty that our reawakening is an reawakening in the Absolute. Either in the Absolute Presence or in the Absolute Absence. Sufis call these two aspects Jalal and Jamal.

Sufi gnostics talk about two aspects of the Divine: Jalal and Jamal. Jalal is Absolute Divine Majesty and Jamal is Absolute Divine Beauty. Majesty, the revelation of which burns and consumes the worlds, is in one aspect rigorous, severe. Beauty on other hand is the synthesis of mercy, generosity, compassion and all analogous qualities. God has a jalal side and jamal side, the aspects of Powerful Majesty and Wonderful Kindness, and that these two fall together in Him as kamal or perfection. Jalal is a masculine aspect, the Overpowering. Jamal is a feminine aspect, the loving, kind and beautiful. Jalal and Jamal (Majesty and Beauty), also called the names of Adl and Fadl (Justice and Bounty) or Ghazab and Rahma (Wrath and Mercy) or Qahr and Lutf (Severity and Gentleness). 

The famous gnostic saying of  blessed Master Christ, "The Kingdom is within" - for reality of after-life - this kingdom which each soul will come to experience in post-resurrection is Within God's Jalal and Jamal, is within God's Tremendousness or God's Tenderness.

And Allah knows the reality best.


5.

The advanced Sufi is forever recalling death, for it is the time appointed for seeking the countenance of the Friend, and no lover can ever forget the time fixed for meeting his beloved. He would love to be swallowed up by death so that, being freed from this dwelling place of mindless beings, he might rise to the abode near his Friend, just as Huzaifa relates: "O God, You know that I prefer poverty to riches, sickness to health, and death to life. Make death easy for me, that I might arrive at my reward- You!"

The novice is excused from the aversion or shunning of death, while on the other hand, the advanced Sufi is also excused - for loving death and yearning after it! It is said, however, that there is an even higher stage than both of these, when a person makes use of nothing at all, but does his work purely for the sake of God. For himself, he chooses neither death nor life. This is the stage of resignation and acceptance and it is the final point of those who have reached the summit..

Think more of the destroyer of delights (i.e. death), that your inclinations toward them (delights) might be severed. Thus will you be enabled to turn toward God Almighty. Its related: "If animals knew as much about death as you do, then you would not be able to eat the meat of any fattened animal."

Aisha said, "O Apostle of God, who will appear together with the martyrs on the Day of Resurrection?" He replied, "Anyone who contemplate about death twenty times each day and night."

Apostle of God said, "Death is a present for the faithful, because the world is their prison, and they are always grief-stricken in it. Death is the release from all that, and release from prison is certainly a much-prized gift!" Again he said, "Death is an atonement for every Muslim." Anyone who is a real Muslim, unlike you and me, is in quest of it. Death makes them pure.

A venerable Sufi has said, "There are three types of sorrow: that of worship - has it been accepted or not? that of sin - has it been forgiven or not? and that of the vision of God - will it be denied or not?" The elect ones have said, "There is really only one sorrow - that of being denied the vision of God! Every other sorrow, apart from that, is easy to bear, because it is not destined to last." Hence it is that the prayer of all the wise in this, "O Lord, do whatever You wish, but don't cut us off from this!"

The secret has been mentioned in the verse:

The hearts are all stirred in expectation of seeing Your face!
Our bodies, out of fear of separation, cry out in the midst of pleasure and comfort!
Without Your Beauty, flowers of desire turn to thrones in my hope-enkindled eyes!

-  from Sufi Master Sarafuddin Maneri's counsel on Death


6.

The Messenger of God, Blessed Muhammad has said, "If a dying person witness the reality of truth and pronounced "la ilaha illallah" on the last breath - the person will enter the Garden of Divine Presence, Jannah."

Gautama Buddha used a wonderful term for death which according to Buddha's realization is PariNirvana. It is the final nirvana, which occurs upon the death of the body of someone who has attained complete awakening (bodhi). The whole pursuit of Buddhist enlightenment is to be at peace with this Supreme Action by dissolving all veils or illusions of false realities and only then happens the awakening. About this complete awakening Prophet Muhammad said, "the real realities of Son of Man awaken in death".

Connect this with Buddha's language, you may rephrase this as saying, "At the time of death witness the realization mantra, "there is no other reality but God Alone Is, the Oneness of God alone abides" shall enter into MahaPariNirvana, shall enter into the state of everlasting, highest peace and happiness by admittance into the Absolute Presence of God.

- from Death the Supreme Action

Baul in his ecstasy

7.

The Bauls of Bengal belongs to a beautiful spiritual heritage which is rare for the entire world in terms of their devotion and inclusivity. They are the native mystics of Bengal who have absorbed ecstasy of Islam, haqiqa of Hindu wisdom, Mystery of Buddhist Tantra, developed Sahaja philosophy of life that lives in divine surrender  and more of all that was given to this ancient land. In their devotions songs using beautiful universal language which at the same time is very simple yet express truth of the highest reality. Such songs are easily accessible to even the most unlearned person, but speak directly to the heart and soul. 

Following is a Baul Song which is about the Last Breath and here the Baul Mystic is reminding the listeners to ponder on the Last Breath and how the soul will remember its Lord, its Supreme Soul and Source from where it came and where it goes back again. 

The song uses a particular Name of God, Hari, the One Who takes away. In the Gaudiya Vaishnava tradition, which is a very pure devotion based spiritual movement that often experience spiritual ecstacy by dissolving in the love of God. In this particular Indian wisdom tradition, Hari is a Name of the Aspect of the Divine that means "one who steals, or takes away", referring to how God takes away all distress and anxieties, and lovingly robs the heart of His devotee.

I find the song beautiful and which was the inspiration for this post (its sung in my mother tongue Bangla / Bengali). The translation of this song follows. Like all mystics, Baul also celebrate death, it is the occasion of the soul to return to the Beloved and thus in this devotion song an advice is passed on: Start thinking how you will remember your Lord on the Last Breath if you haven't remember Him enough while more conscious.

A friend recently shared, also inspired by this song: "As All Existence... As Everything... as the moment of my last breath becoming a first breath of being inhaled ... flowing into the breath of forever.. melting into the cosmic beauty... love that breathes me into love that summons me to intertwine with the spiraling life immersing me.. baptizing me.. anointing me.. to become new in the swirling intimacy of the sweet breath of the spirit of never ending love.

Remembering ...a spiritual spring so delicious.. none can rival its sweetness... purity... clarity... taste... touch... wonder." May you also be touched by the words of these simple mystics, the bauls as they transmit in their song, Moroner Dine.   

8.
Kemon kore bolbi Hari moroner dine?

Bodon jaha cheyecho tai diyechi,
E Hari Naam bolba kina, Bodoney e?

Moroner dine, kemon kore bolbi Hari?

In the moment of your last breath,
How shall you remember the Name of your Lord?

All your life whatever your mind wanted, it were granted,
Now will you say the Name of your Lord for once?

Bodon re tui bolbi kina, Noyon re tui herbi kina, re?

Ore koron dore tui shunbi na?

Ore Korno thakbi kina shorone, Moroner dine?

Kemon kore bolbi Hari, Moroner dine?

Alas! This mouth will come to cease to speak!

Alas these eyes will come to cease to see!

How this ear will come to cease to listen!

Think now my friend: in the moment of your last breath,

How shall you remember the Name of your Lord?

Chobbo chossho lejjo piyo,
Nanan drobbo rupa diyo
kichu ei bodone diyo.

How many things to eat, chew, lick and drink,
How many precious metals, diamonds and pearls to wear.
What shall you give to this dying? Alas, nothing!

Neel Kantha kohe ar

Shonno kale

Hari bolte bolte jae jeno praan, charone.

Moroner dine.

This Song writer cries,

May my last breath goes out with Your Name O Lord!

At Your Lotus Feet may I find my place.

- Baul song, written by Neel Kantha,

as sung by Babukishan Das Baul

translation by Sadiq Alam, London 2011

>> DOWNLOAD .. You may download the song as mp3 here (to do so right click here and select Save As) / or, listen via YouTube.



# Recommended Reading:
} Surah al-Waqiah
} Surah Ya-Siin
} On Majesty and Beauty by Ibn Arabi

# Related posts on the theme of Death:
} Death: Counsel of a Sufi Master
} Death: the Supreme Action
} Meditative Quranic Verses: The Greater Death
} On Death: Khalil Gibran
} Zen Story of Dying before Death
} Death and Dervish
} Spiritual Death and Fana and Baqa
} The mindful death by Waliya Inayat
} Abida Parveen Sings Kabir: Bhala Hua Meri Mataki Phoot Gayee Pin It Now!

If you want a customer | Rumi

If you want a customer who will pay in gold,
could there be a better customer than God, my heart?!

He buys our dirty bag of goods,
and in return gives us an inner light that borrows from His splendor.

He receives the dissolving ice of this mortal body
and gives a kingdom beyond imagining.

He takes a few tear drops,
and gives a spiritual spring so delicious
sugar is jealous of its sweetness.

If any doubt waylays you,
rely upon the spiritual traders, the Messengers, the Divine Informers.

The Divine Ruler increased their fortune so greatly,
no mountain could bear what they’ve been given.


- Rumi, Mathnawi, [VI, 879-882; 886-887]
Translation by Kabir Helminski

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The Retreat: a BBC Documentary on Spiritual Retreat

1.
Do you reflect that the Companions of the cave and the inscription were, among Our signs, a wonder?
- The Quran 18:9

Spiritual retreat is valued across all traditions. For obvious reason the nature of it, duration, how it is conducted has evolved over period of time and it varied in various cultures and traditions. Yet one thing remained unchanged that human being need to turn away consciously from the ordinary at times in order to prepare the journey towards the extra-ordinary. All major eastern religion and even in three major Abrahamic traditions we find that the Sunnah (pattern) of the Divine Messengers such as Moses, Jesus and Muhammad, perfect peace and blessings of God be on them always have spiritual retreat as corner stone of radical spiritual transformation of these greatly illuminated beings. The forty days and forty nights of Moses at Mount Sinai, forty days of Jesus in the wilderness and prolonged solitary retreat of Muhammad in the cave Hira at the Jabal Noor are all solid examples of the need of retreat for individuals. 

One of the major function of spiritual retreat is to break away from usual patterns and habits, and in a time where we live extremely mechanized life-style with tremendous amount of demand from work and society, the value of spiritual retreat even for a short period of time has its place and need without doubt. It is one of the forgotten sunnah (pattern) and ways of the Messengers and Prophets who showed us the path how to be in the world yet above it, and spiritual retreats are a re-establishing exactly that value. Spiritual retreat is not for a permanent renunciation of the world, but intended to experience even for a sanctified time for total turning towards God, a complete alignment towards spirit which is our original and eternal nature.

Nothing benefits the heart more than
a spiritual seclusion whereby it enters
the domain of true reflection.
- Ibn Ata' Allah Iskandari

2.

Day before yesterday I was watching this documentary made by BBC that featured modern retreat experiences of 6 British individuals who volunteer to attend an Islamic spiritual retreat in Spain for 4 weeks. They involve themselves in a course of spiritual self development, the Islamic way and conducted using some of the Sufi methodology (organized by Sidi Hamza's fuqara of Qadiri Boutchich tariqa).

I have to warn you that this 3 part documentary that was aired in 3 weeks are quite long and may consume a lot of time for you (in total 3 hours). I was personally very captivated by the documentary and eventually a good portion of my day was gone in watching it. But I enjoyed it immensely, particularly the experience of transformation that was documented, how people react to spiritual practices which they are not familiar with, the understanding of others, how the doubt and faith rises and dissolves and all of the human drama that comes along it.

The participants featured in the retreat came from diverse and intersting backgrounds including agnostic, practicing traditionalist muslim and non-muslims as well. It was very interesting because the retreat was mostly done using some of the Sufi practices and at the same time almost all of the participants had no introduction / training in Sufi Path and its Way. Thus you can see the human challenges that arise in spiritual journey both for individual and collective.  

The Participants: (from left to right above):

Muslim Aisha Alvi is a 31-year-old single law graduate from Cheshire whose work specialises in Islamic law. At 14 she campaigned successfully for the right to wear the hijab at school.

Khadejah Begag is a 32-year-old married mum-of-one. Formerly Claire Sullivan, she converted to Islam 10 years ago and married an Algerian man. But she worries she is losing her faith and is fed up with abuse since 9/11 and 7/7.

Sarah "Pom" Jenkins is 28 and single. She is a psychotherapist in London, was brought up a Christian but is still seeking a faith, having tried alternatives including Kabbalah.

The group was be led by scholar Abdullah Trevathan. He lives in Spain but also works as a lecturer at the University of Roehampton in Twickenham.

Azim "Han" Ziaee is 34, single and an advertising salesman from Birmingham. He was born into a Muslim family but rebelled from an early age.

Muddassar Ahmed is 23, single and from East London. He leads a hectic life running various businesses and is rarely off his mobile. He sees Islam as a chore rather than a conviction.

Divorcee Simon Yarrow, 36 is a scuba diving instructor. He describes himself as a "questioning agnostic". He beat cancer in his twenties and prefers rationalism to religion.

3.
Watch it Online:

>> Episode 1 of The Retreat (click here to watch via Google Video)

The first episode begins with the 6 British individuals arriving at their designated retreat place at Andalusia, Southern Spain (Alqueria de Rosales).

>> Episode 2 via Google Video

Episode 2: After last week's gentle introduction to this observational series about an Islamic retreat in southern Spain, and the six people spending time there searching for spiritual enlightenment, things start to hot up. They're an amiable bunch, but as their different personalities emerge, so does the friction between them. It's becoming clear that Muddassar is resisting the whole experience, refusing to disengage from life back in the UK until he's almost surgically removed from his mobile phone. Aisha, meanwhile, has such a prescriptive take on Islam that she spends her entire time pursing her lips in a disapproving fashion. But top moment goes to agnostic Simon, who's so rational about everything that he's struggling to engage with his mystical, spiritual side. Just as he's explaining to the camera why he thinks he didn't need to visit the retreat to get religion, there's an almighty crack of thunder that has him (laughingly) begging for forgiveness.

>> Episode 3 via Google Video

Episode 3: "This last week is going to be really tough," warns Abdullah, the retreat leader with the beard, the knotted brow and the vaguely transatlantic accent. That's because it's the start of Ramadan, so our pilgrims will have to fast all day for the remainder of their time at the gorgeously tranquil Spanish madrasa. And that really sets the cat among the spiritual pigeons. Though don't get the wrong idea: no-one could accuse this series of heated melodrama. Finger-drumming longueurs alternate with quiet personal crises: Simon the agnostic has a revelation in the woods; Pom has a significant dream about sheep; and romance is blossoming. Well, OK, not blossoming but sticking its nose out cautiously. It's a suitably mild end to a thought provoking series. (Review credit: David Butcher, RT reviewer)

4.

"Why are you in such a hurry?" asked the Rabbi. 

"I run after my life" the man replied.

"And how do you know," said the Rabbi, "that your life is running before you, and you have to hurry up? Perhaps it is behind you and your only need is to stop." 

- Rabbi Meir ben Baruch of Rothenburg (c. 1215-1293) aka. Maharam, Jewish rabbi and Talmud scholar

PostScript:

Its worth reminding while watching this documentary that its not necessarily a very ideal picture of a sufi retreat. First of all it was filmed, which immediately makes it not really a retreat, there were obviously people who were not in a spiritual orientation necessarily. Also one very serious component that was missing in this retreat is the (pre) connection between the leader who is leading the retreat and one who is participating in the retreat. The heart connection, soul trust and complete surrender to the guide of the retreat is a quintessential element of the retreat which was missing.

A retreat often as it happens in modern day is that people pay money to get away from busy life. A Sufi retreat is not a holiday, but in classical sense only those with a soulfull yearning for God, for Truth is guided by a master by recognition of the genuine yearning of the soul is sent or guided to a retreat. A deep burning desire to be alone with the Alone is the only pre-requisite and indeed with the grace of God then the retreat is guided and made a catalyst for radical transformation of heart and soul.

So those who watch this BBC documentary must not take it was an ideal retreat but I wanted to share this documentary because it is a hint along the pathway and a taste of contemporary spiritual practices as and how it is preserved in our time. It also somewhat provide a hint of sufi spiritual retreat, even though ideal sufi retreat can be much more intense, a complete withdrawal from the world for 40 days and 40 nights, could also involves prolonged sitting with the guide and uniquely assigned inner work etc.

What I am reminded from the documentary that the person who lead the retreat must have to be very very knowledgeable, both heartwise and intellectual wise. The removal of doubt with sincerity requires the ability to flow with the doubter's perspective and one needs to have expansive knowledge and wisdom to do so. For example in this documentary a practicing muslim who was questioning some of the Sufi practices which she wasn't familiar with, and didn't know that they were integral part and practices within the tradition of Islam - and when she opened her doubt, the guide needs solid knowing regarding the foundation of the faith as well as the connection between its mystical practices and how they relate to the tradition etc. This element was missing and a part of the debate that comes up during the retreat among the participants were coming exactly from that lack of knowledge and wisdom.

Nevertheless its a lovely documentary to watch, a good opportunity to peak what constitute a sufi retreat (without generalizing it because it can vary tremendously depending on the teacher, guide, student, need of the time / moment). Hope you will enjoy the documentary. The links of the video are provided in highlights.

Watch Part 1 >> The Retreat (click here to watch via Google Video)
Watch Part 2 >> Episode 2 via Google Video
Watch Part 3 >> Episode 3 via Google Video

Those who cling to the world,

Endeavor to free them;

Those who are free, praise.

- Mechthild of Magdeburg

# Related:
* BBC Programs on Religion and Ethics
* Alqueria de Rosales

# Previous posts:
* Khalwa | spiritual seclusion
* Reminiscence from a khalwa night
* With Sidi Said al-Jamal and sufi khalwa night

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Faithful Lover | Hafiz, Daniel Ladinsky

The moon came to me last night
With a sweet question.

She said,
"The sun has been my faithful lover
For millions of years.
Whenever I offer my body to him
Brilliant light pours from his heart.

Thousands then notice my happiness
And delight in pointing
Toward my beauty.

Hafiz,
Is it true that our destiny
Is to turn into Light
Itself?"

And I replied,
Dear moon,
Now that your love is maturing,
We need to sit together
Close like this more often
So I might instruct you
How to become
Who you
Are!

~ Hafiz, Daniel James Ladinsky ~



al-Mu'min is the Name of The Sole Faithful Lover; repeat and plant the Name in your heart to flower ecstatic faith.

Know that we are believer only because it was Allah who believed in us first, because Allah entrusted the Divine Trust in the pre-eternity out of the Divine Attribute Al-Mu'min - the Faithful Beloved, the Source of Faith, Trust and Tranquility. Allah says, "O My Servant, I want (irada) and you want - and nothing will happen except what I want."

Indeed all success comes from the Divine.

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On the Divine Name al-Mu'min | The Solely Faithful, The Inspirer of Trust and Secured Faith

1.
Wali'Llahi al-asma ul-husna: fa odAAoo Hu bi ha.

To God belongs the most beautiful Names: so call on Hu by these..
- The Quran 7:180


2.

Man finds his existence in a reality in which the apparent (zahir) is comprised of forms and names. And such is the reality of forms and names that they act as vehicles for human consciousness to gain  access to even that which are formless and beyond names. The word "Love" can be an example to express something which is beyond words or names and can not be defined by form, yet when it comes to conscious access to that, we call it by a name, we use expression like "I love you" to transmit the reality carried with the word / name.

Similarly when it comes to accessing the realm of sacred knowledge, the knowledge of the Divinity Itself,  we start from Name, Names, or Consciousness of Name to reach the One Who is Named. John, who was a profound Mystic opens his Gospel thus pointing to this: "In the beginning was the Word, and the Word was with God, and the Word was God" and Sufis speak of the reality of journey back from Name to the Named, from Word back to God, from Zahir to Batin.

In this journey the particular practice of the Path is accessed through the 99 Mystical Names of Allah. In Sacred Hebrew tradition there are also beautiful Names through which Consciousness of the Divine was invoked. From time immemorial the mystics, the seekers, the gnostics, the God-intoxicated lovers of the Divine used the Beautiful Names in every possible human language to invoke God and used it as sacred practice to call upon the Holy Essence as a child uses the name Mother to call upon its mother. In Islamic Spiritual Practice as embodied and lived in Sufi tradition, 99 Holy Names of God is revealed by the Messenger, upon him be peace. These Names are often used by Sufis, seekers and mystics to invoke certain Divine Consciousness and to invoke power from the Source of all Power.

99 Holy Names of Allah via www.namesofallah.com

3.

 I ask You by every Name belonging to You which You have Named Yourself with, or which You revealed in Your Revelation, or which You taught to any of Your creation, or which You have preserved in the knowledge of the Unseen with You, that You make the Revelation Quran the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.

- Prophet’s supplication, peace be upon him


4.
AL-MU'MIN

Among the 99 Revealed Names of Allah as transmitted by the Divine Informer Muhammad Mustafa, al-Mu'min is one (click for hear how its pronounced). The Name indicates to the truth of the Holy Essence which is the Source of Faith, Trust and Security. Al-Mu'min is the Name of God which introduces us to the Divine as the Guardian of Faith, as the Remover of Fear, the Giver of Tranquility. Allahu al-Mu'min: God is the Solely Faithful. Guardian of Faith, The One who witnessed for Itself that no one is god but the Holy Essence. And He witnessed for His believers that they are truthful in their belief that la ilaha illaHu. 

Various meanings of the Name al-Mu'min are:

The One who faithfully bestows the gifts of peace, safety and security.

The One who grants freedom from fear.

The One who illuminates the heart with faith. The One who is most trustworthy.

From the root â-m-n which has the following classical Arabic connotations:

    to be secure, safe, free from fear
    to be quiet, tranquil
    to grant protection, safeguard
    to be trusted, trustworthy
    to believe in

The word îmân, often simply translated simply as faith or belief, comes from this same â-m-n root.


5.
On belief and faith

We are able to do anything if we choose to make the effort. The difficulty is that often we do not choose to do so. And why not? Because we do not believe: what is generally lacking in man is belief…. What we obtain is what our belief allows us to obtain, whether of wealth or virtue, power or rank or spirituality. What our belief does not allow us to attain to we do not attain to; we cannot attain it….

How can one get belief? This is the most difficult question anyone can ask, for it cannot be learned, it cannot be taught; it is a grace of God. Belief is essentially the same thing as faith, but only when belief has become a conviction does it turn into faith. I remember my murshid (spiritual teacher) giving me, in blessing me, this wish: “May your faith be strengthened.” Being a young man, I thought, “Is that all he is saying to me, not, ‘May you be inspired,’ or ‘illuminated,’ or ‘prosperous,’ or something else?” But when I think of it now, I know that in that blessing there was all. When belief is strengthened, then there is everything: what we lack in life is mostly due to our lack of belief. But again, this is not something that one can learn or teach or that one can give to anybody; it comes from the grace of God.

- Hazrat Inayat Khan, Allah bless him for his service, from Spiritual Dimensions of Psychology


6.
Ta’alluq, Takhalluq and Tahaqquq of the Name: al-Mu'min

The great Shaykh Ibn Ajiba, may Allah be pleased with him, in his large commentary on the Fatiha says: Know that Allah’s beautiful Names are all suitable for ta’alluq (attachment, relationship), takhalluq (adoption, appropriation, cultivation), and tahaqquq (realization).

Ta'alluq is seeking for the Name's meaning to happen. It is deepening the relationship of the Divine Attribute through seeking, being aware.

Takhalluq is striving in actions / deeds / works that bring about the meanings encapsulated in the Name. It is cultivation of the Divine Attribute in co-participating and asking Divine Permission to partake in the Name.

Tahaqquq is its unfolding and taking firm root in the heart so much so that it finds abode in the heart and raise the state to a more permanent station, Inshallah. It is realization of the Name.

And ta’alluq to al-Mu'min, according to the first meaning: To ask Him to give you belief and certainty of faith in Him, and in His promises and threats, and His prophets and messengers, and His awliya (saints, nearer friends).

And according to the second meaning: To ask from Him safety from His dissatisfaction by the achievement of true repentance, and correct manners, by conformity to the Sunnah (pattern of the Messnger), and the abandonment of blameworthy bidah.

And takhalluq according to it: is for your truthfulness to increase, for your faith to strength so that no doubts mix with it, or false beliefs, and that no worry or comes to it, and that all of creation feel safe from you, for his saying, peace be upon him, “I swear by Allah that he does not believe…he from whom his neighbor feels no security,” and to believe all those who want to give you advice and tell you that in which you will find your righteousness and right guidance.

And tahaqquq with it: that the light of certainty shines in your heart, so that the hereafter is too close to you for you to leave for it, and to see this world with the eclipse of perishing apparent on it, and that which was unseen to you becomes witnessed, and that which was to come becomes now, and that your sidq (honesty) is so great that you believe in what is normally impossible.

It has been related that the Noble Master Isa (Jesus) , upon him be peace and blessings, saw a man stealing, so he said, “you have stolen, oh so-and-so?”, so he said, “No, by Allah I did not steal, oh spirit of Allah”, so Isa peace be upon him said, “I believe in Allah and disbelieve in my eyes.”

So if your honesty is realized, and you are firmly established in it, you are written down with Allah as one of the siddiqeen (the verifiers), the muqarrabeen (those brought near), may Allah raise us among them (on the Day of Judgment), Amen. (credit)

7.
Further Commentary

Imam al-Ghazali, may Allah have mercy on him, said: al-Mu’min is the Absolute, so that all imagineable safety or security must come from Him.

And that [Absolute] is Allah Most High. It is clear that the blind man is scared of dying from something that he does not see, from which a seeing eye would give him safety; And the man whose arm has been cut off fears a harm that could only be protected from with an arm, and from which the arm gives safety; and so it is with all senses and limbs, and the Mu’min is the One who created them, fashioned them, and makes them work. And if we were to imagine a man alone, sought by his enemies, lying in a narrow straight, so weak that his limbs cannot move, and even if they could move, he has no weapon, and even if he had a weapon then he could not fight his enemies by himself, and even if he had soldiers he did not have the assurance (amn) that his army will not be defeated, and there is no fortress in which to seek refuge…. So then came someone who healed his weakness and gave him strength, gave him soldiers and weapons, and built around him a fortress, then he has given him amn and aman (safety and reassurance), then he should be called a mu’min (a source of amn) in his right.

And the servant [of Allah] is naturally weak, and is vulnerable to illness, hunger, and thirst from within, and to dangers that can cause drowning, burning, injury, and defeat from the outside. And only he gives him security from these fears who prepares for him medicine for his illnesses, foods that remove his hunger and drinks to quench his thirst, and bodily organs to keep away harm from his body, as well as the senses which act as spies, informing him of the mortal dangers that approach him. Then there is his greatest fear, that of doom in the Next World, from which only the statement of Tawhid shall protect him- and Allah is He who guides him to it, and makes him want to utter it, as He said [in the Hadith Qudsi], “La Ilaaha Illa Allah is My fortress, and he who enters it is safe from My punishment”. And so there is no safety in the world except that it has causes, and He alone creates these causes and guides to their use.

And the Abd al-Mu’min (the Servant of al-Mu’min) is he whom Allah has given safety from punishment; and he with whom people feel safe (and may entrust to them) their selves, their money, and their honor. And the servant’s share of this attribute is that all creation fear nothing from him, but instead, that all those who have fears wish to find in him refuge to protect them from any danger to their religious and worldly affairs, as he said, peace be upon him, “He who believes (yu’min) in Allah and the Last Day, let his neighbor be safe (yu’min) from him.”

And the most worthy of Allah’s servants of the name al-mu’min he who is a cause of the safety of creation from Allah’s punishment through guidance to the path of Allah and leading toward the way of salvation, and this is the craft of the Prophets and the Scholars, and that is why he said, peace be upon him, “You throw yourselves toward the Fire as do moths but I take you by the forelock (toward safety)”.

You might say that fear is in truth from Allah and that no one truly causes fear except Him, for He is the one who frightens his servants and He is the one who creates the things that cause their fears, so how can amn (safety from fear) be attributed to Him? Your answer is that fear is from Him and safety is from Him, and He is the creator of the causes of both safety and fear; and His being a frightener does not keep Him from being a mu’min, just as his being a Dishonorer (Mudhill) does not keep him from being an Honorer (Mu’izz), but He is the Honorer and the Dishonorer; and His being a Humbler/Lowerer (Khafid) does not keep him from being an Exalter/Raiser (Rafi’), but He is the Exalter and the Humbler. And so is He the Mu’min and the frightener, except that al-Mu’min has been chosen [by Allah] as a Name, but not “the frightener”.

And the unique benefit of this Name is to have safety, honesty, to be believed and seen as trustworthy by others, and strength of iman (faith) in general to the one who remembers, or repeats, this name. And from this uniqueness is that he who has fear should repeat it thirty six times, for he will feel safe about himself and his possessions, and it is increased to that according to one’s power or weakness.

(original text in Arabic and credit)


8.
Secret of the Name al-Mu'min

Meaning of the Name al-Mu'min which also conceals the meaning as Believer, One Who Trusts and some find it strange that God refers its Holy Essence as Mu'Min or Believer. Bewildering Secret revealed to His elect friends is this: Allah is al-Mu'min by His sacred Trust and believe in humanity.  Allah declares, "Man is my secret and I am his secret." Humanity and each individual human being are the Sacred Trust of God in whom God entrusted the trust to Truth Him. This is a tremendous responsibility that human heart carries and the Divine Name al-Mu'min is a reminder and Signpost that God is trusting us by entrusting His trust upon us to trust God alone. May Allah include us among those who trust in Him as He deserves to be trusted. Madad ya Shaykh, Madad ya Ali, Madad ya Rasul'Allah, Mada ya Allah.

9.
Fly from the name to the Named


O thou who long to become pure, rest not at the names;
Come learn Whose names they are!
To know the Named One, that’s the aim,
The only aim in attaining the names.

- Shaykh Abdul-Ahad al-Nuri, may Allah be pleased with him



# Reference Sources:
. Riyadat an-Nafs

# Resources:
. The Beautiful Names of Allah
. How to Pronounce al-Mu'min
. Advice on Reciting The 99 Names Under A Guide
. Al-Mu’min: a Du’a

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Meeting a Sufi Teacher | a tale of initiation

"Go home", he said, "the path is extremely difficult." He laid back on his sheepskin and turned on his tape of Kashmiri Sufi songs. I sat quietly with my friend and our translator, waiting for more of a response. The Sufi we were visiting was a middle aged man who had been on the Sufi path for almost twenty years. We had heard that his teacher was a Qalandar (Mustana) whose reputation for his holiness, miraculous ways, and elevated state, was known throughout the Kashmir Valley. I knew I had to meet this holy man. Thus, I was adamant about my request for more information about this particular Sufi teacher. I had been in India for eight months now, and still something within told me that it wasn't time to go home. As I waited for a response, I wondered if meeting his teacher, was the sole reason I had been drawn to Kashmir.

Finally, he sat up on his sheepskin and scribbled a note, handed it to me, and spoke, abruptly, to the translator. Then he reclined again, closed his eyes and fell back into his music. The note, the translator said, was to be taken to a Dervish named Baba Sultan. a mustana, who lived in a village called Botascome, about three hours by bus, out of Srinagar. The note was a courteous formality from student to teacher requesting that Baba accept my petitions.

Our translator tried to dissuade us from pursuing this course of action. "Qalandars (Mustanas) are very powerful, different from 'normal' people. Their speech is difficult if not impossible to understand. Even if I could translate his words, he speaks in symbols and..." he shook his head. "I can take you to Shalimar Gardens and then show you Srinagar's many other beautiful tourist attractions."He continued with great vigor, trying to discourage us from going to Botascome, and presenting the note to Baba. When the tourist attractions did not interest us, he began describing Baba's unusual "shabby" clothes, and the Dervish's uncanny "way of knowing what is in people's hearts". This only fueled my burning desire to meet this qalandar. As he spoke, it became more and more evident that our guide was in awe of, but also feared the power of this Sufi.

After we had refused all of his suggestions, our guide finally agreed to come with us to Botascome and translate (as best he could) the words of this awesome holy man. We arrived in the village that same evening. The villagers seemed to be expecting us. Even though there were no telephones or telegraph offices near by, Baba Sultan had told the people that we were coming. He had no need of technology to keep track of things!

There were many people standing and sitting inside and outside of his house. Baba was inside his home, sitting on the dirt floor, eating rice. There was a powerful presence emanating from him that seemed to fill the room. He was literarily surrounded by people, and looked deeply inwardly engrossed; yet aware of everything going on around him. People were talking to Baba and telling him their dilemmas, begging for remedies for health problems, financial issues, family difficulties etc.. Baba would sometimes respond to them verbally, but then his attention would return inward. He appeared to be focused far beyond his physical surroundings. He spoke very little. When he did speak, he used symbols, rarely addressing a problem with a direct or analytical solution. I was to find out that most people admitted that they didn't understand the meaning of his words.

The language of symbols that he used was powerful and all encompassing. I later came to understand that a symbol has a particular or specific meaning to a student at the time it is first mentioned. Then, as the student grows and develops, the symbol remains with him/her, expanding, changing and unfolding into new meanings. As one's understanding grows and changes, so too does the meaning of each particular symbol. Thus, the language of symbols has a power all of its own. This language has been used as a teaching tool down through the ages. The prophets used it in their prophesies, and parables; the holy books of all religions use it. It is the language of the most Holy, and Baba Sultan was a Master of this language.

Even though most people admitted that they didn't understand the meaning of Baba's words, they came by the hundreds, telling him their woes, and begging for his help. All who came were comforted in some way!

As this particular night progressed, some people left, but most remained. I realized that Baba Sultan was never alone. Even while he slept, he was surrounded by people who camped in, and around his house. However, even though he was surrounded by people, he seemed to be alone with God. I really wanted to get closer to this Holy man; but I, like all others, had to wait my turn. There was no "orderly" way to take my turn either. I simply had to watch and wait until the perfect time presented itself.

At last Baba rose and went into the other room. I followed him quickly, and positioned myself close to the spot where he was planning to sit. Baba looked around before reclining on the dirt floor; and then to my great relief, decided to sit just where I had hoped he would sit... a few feet from my chosen spot. Of course there weren't any chairs. This was a village house and everyone, including the Sheikh, sat on the dirt floor. After Baba chose his place, people quickly crowded around him once again. They began, as was the custom, grabbing for his hand, and crying out their pleas. Again, there was no apparent orderly way to make a request. I was overwhelmed by the number of people, and the way they all crowded around Baba. Yet, there I was amongst them, sitting as close to the Sheikh as I could get, waiting for the right time to communicate my request to him.

Baba rested peacefully on the dirt floor, while people grabbed for his hand. Some cried as they grasped his hand, others blurted out their problems. The Dervish simply allowed his hand to be pulled from person to person, listening and occasionally speaking words and phrases that few, if any , comprehended. The only consistent order that I could determine, was the extraordinary power and love that emanated form Sheikh Baba Sultan's presence. Baba would pat each person's hand, before clasping the next. I watched with anticipation. Finally I made my move. I quickly handed Baba the note I had received from his student. I was the only "foreigner" there, and many were curious to see what Baba would do with my note. Baba examined my "letter of recommendation". Then, he tucked it away into one of the cloth pouches he had made. After that, I too, reached for his hand.

As I felt Baba's hand close around mine, a deep sense of peace fell upon me. I wanted to suspend that moment in time and never let go of this Sufi's hand! He then spoke to me without words, yet the meaning was clear. As I tightened my grasp, the cries around me, the cold dirt floor, the candlelight, all faded away and there was only peace.

And so it began! At last I had found my teacher. I had "taken hand" and been accepted. Yes, I knew without a doubt that this was the reason I had come to Kashmir. The night progressed, but I was lost in peace. As we drove back to the hotel, I knew my search was over. My Sufi teacher was a Qalandar. To the westerner's analytical way of thinking this was like a dream. And yet, to me, it was perfect!

As I pondered this, I recalled the details of the sojourn that finally lead me to Sheikh Baba Sultan, and the Sufi path. I had been fortunate enough to meet a variety of different and interesting teachers, during the many months I had spent in India. But not one of these had beckoned to my soul. Not one of them was able to reach deep into my heart, as Baba had instantaneously done with the touch of his sweet hand. Now I realized I was destined to learn the Sufi path from a qalandar.

I reviewed every detail of his appearance in my mind. His patched, and worn clothing; the pieces of cloth tied into bags, that he filled with bread, fruit, sugar, candy, and many little treasures. (These things he always distributed with great care. And, each item carried with it not only a practical use, but a symbolic meaning, unique for each recipient.) As time passed, I watched Sheikh Baba Sultan read people's hearts, respond to hidden thoughts, and answer unspoken questions.

On my subsequent visits to my beloved Sheikh, I would often ponder specific questions in my mind. Baba usually answered them immediately upon my arrival, without me even uttering a single question out loud. Yes, the answers were most often given in symbols. But, these symbols were alive and not confined to any one point in time, thus, they constantly offered new answers and insights into old questions.

As all Sufi seekers know, there is no end to a story after the teacher has been found. There is only unfolding, movement, and the everlasting love that comes from God through one of His friends. As one progresses there are chapters upon chapters, and often there are no words adequate enough to express the depth of the journey. Each journey is unique and profoundly personal. Thus, on that note, this little narrative will end with a prayerful wish: May all seekers be blessed, and may their paths be filled with the Loving Truth of God, and the Pure Light of His Friends. May the Beloved Shine forth the Way, and fill His lovers with His Peace, His Wisdom, and His Everlasting Love.

May Allah's Peace and Magnificently Beautiful Blessings be upon our beloved Sufi Teacher, Baba Sultan.

- by Saleema Shared via Kun fa Ya Kun forum. Originally posted May 30, 2006 

Official site: http://babasultansite.yolasite.com

# Sufi Discourses on Finding a Sheikh
from Qadiriya Butchishi Sufi Order:


* Finding an Authentic Sheikh: Discourse on the importance of being under the guidance of an authentic, living Sufi Master during the Journey, and how to find such true Master.  Includes inspiring stories about Sidi 'Abaas and Sidi 'Abu Madyan, both authentic Sufi Masters and predecessors of the living Grand Master, Sheikh Hamza of the Qadiri Butchishi Tariqa. "To meet with the real Sufi master is the most difficult step. Once you meet with him, everything is finished." (43:39) .. Click here to listen to the mp3 ... via SufiOne, a website for the Qadiriya Butchishi Sufi Order in the United States.

* Signs of The True Sheikh: Discourse on the many signs which the True Sufi Master Sheikh exhibits and how to recognize them.  Elaborates on examples such as Spiritual Companionship with the Master/ the positive effects of Dhikr, personal development, and true spiritual advancement on the Sufi Path. (35:48) | download the mp3

* Ask an Expert: Discourse on the functions of the Sufi Sheikh and who the Sufi Master should be.  Elaborates on the main and most important qualities, characteristics and signs of the True Master Sheikh.  Includes how only the "complete" Sufi Master can lead you through the different levels of the Spiritual Path to reach the Ultimate Knowledge of the Divine Presence. (28:45) | download the talk

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