Monday, October 29, 2012

Song of Tagore: Rupsagare Doob Diyechi / I've Dived Into the Infinite Ocean of Immense Beauty

Tagore Song Rupsagare Dub Diyechi ArupRatan, Lyrics and Translation in English

রূপসাগরে ডুব দিয়েছি
অরূপ রতন আশা করি;
ঘাটে ঘাটে ঘুরব না আর
ভাসিয়ে আমার জীর্ণ তরী।

Hoping for precious treasures immeasurable
I've dived into the Infinite Ocean of Immense Beauty.
Tired of wandering on this broken boat of mine
I shall not fare any longer, from this land or another

সময় যেন হয় রে এবার
ঢেউ খাওয়া সব চুকিয়ে দেবার,
সুধায় এবার তলিয়ে গিয়ে
অমর হয়ে রব মরি।

To cease my aimless meandering amidst waves
May the blessed time arrive now,
For I long to drown in the Sea of Divine Nectar
and wish to die to pass into immortality

যে গান কানে যায় না শোনা
সে গান সেথায় নিত্য বাজে,
প্রাণের বীণা নিয়ে যাব
সেই অতলের সভামাঝে।

The song that cannot be heard with ears
To that enchanting land where it plays unceasingly,
I shall reach at it's audience hall
with the instrument of my soul

চিরদিনের সুরটি বেঁধে
শেষ গানে তার কান্না কেঁদে,
নীরব যিনি তাঁহার পায়ে
নীরব বীণা দিব ধরি।
Biding farewell with overflowing eyes
I shall compose the song of life.
I shall dedicate this instrument fallen silent
at the Feet of the Great Silence.


~ Song titled, "Rupsagare Doob Diyechi ArupRatan Asha Kori" by Rabindranath Tagore, rendered in English from original Bangla by Sadiq Alam for Technology of the Heart



This beautiful song by Tagore, the mystic, poet, philosopher and composer is deeply spiritual in its meaning springing from a realized heart. In the song the poet compares himself with a diver who dives into an ocean of beauty with the hope to gain beautiful and precious treasures.

Here the diver is symbol of the spiritual seeker and Rupsagar or the Ocean of Immense Beauty is the Divine Kingdom. The precious treasure is the Divine Truth Itself. It is the Pearl of Great Price - in the metaphor of Jesus. The seeker's hope for precious treasure is the hope and longing for reaching God.

The seeker is tired with his aimless wondering with his fragile and broken boat at various ports and many lands. In his heart of heart he has painfully arrived at the spiritual way-station where the seeking for Truth, for God Himself is reaching a new height and he is about to embark on a special quest which should mark the beginning of the end of his reaching that which is Sought.

The Sufi Dervish chants:
LA MA'BUDA ILL-ALLAH,
LA MAQSUDA ILL-ALLAH,
LA MAWJUDA ILL-ALLAH!

There is no other lord but You O Allah
There is no other destination but You O Allah,
There is no other existence except through You O Allah!

Being tired is the point which a seeker reaches after trying many avenues of seeking and finally the heart submits and a new opening is granted. It is dawn breaking after the Dark Night of the Soul episode. He arrives at Sirat al-Mustaqim, the Straight Path leading to the Divine Court. The seekers who go here and there with the hope for spiritual truth but do not dig the well deep enough are called Spiritual Window Shopper by the sages. Only when one discard the shallowness in seeking and become seriously single minded, one can reach the water-table with the well that he digs deep enough. After realizing this truth, after making true striving, effort (mujahada) and through submission a seeker is brought to face the final frontier and then the knowing heart knows that he or she is on the right Spiritual Path and necessary Work. Then one feels that he, she is at his, her Spiritual Home.

In this song the mystic's prayer is to be drowned into the immensity of the ocean and he conveys the paradox of life's mystery that only through dying one can transcend death. Mutu qabla anta mutu - die before your death - teaches the Mystic Master Prophet Muhammad, may God accept us worthy of following his footstep. It takes courage to die here in this world in submission but it is through this voluntary death of the false-self, or ego (nafs) one is resurrected to immortal life. It reminds of the idea of Fana and Baqa in Sufi Thoughts. The line "Amore Hoye Robo Mori" is very unique as it conveys exactly the subsistence (baqa) that is followed after death and annihilation (fana).

The seeker then talks about the Divine song and special melody that can not be heard with external faculties but only with the heart and within. This is the primordial call of the heart, the song that is being sung within the inner most chambers of the interior castle of the Heart.

A mystic poet describe this calling like this:

I AM calling to you from afar; calling to you since the very beginning of days.

Calling to you across millennia, for aeons of time- calling and calling... since always...

It is part of your being, My voice, but it comes to you faintly and you only hear it sometimes;

"I don't hear", you say, "what is it and where?"

But somewhere you hear, and deep down you know. For I AM that in you which has been always: I AM that in you which will never end.

Even if you say, Who is calling? Where will you run? Just tell Me. Can you run away from yourself?

For I AM the Only One for you; there is no other. Your Promise, your Reward AM I alone Your Punishment, your Longing and your Goal.

~ From: The Primordial Calling


There at the Divine audience hall the mystic wish to take the instrument of his heart and soul. After composing his song of entire life he wish to dedicate it at the Lotus Feet of the Divine whom he calls by the name 'The Great Silence'. God Who is Without a Name and yet called by Infinite Names. Here the mystic says in the song that his instrument also falls in silence before God Who Himself is the Great Silence.

This is the classic station of a mystic's bewildered heart which falls into complete silence before the Tremendous and Magnificence of the Divine Which is overwhelming. No amount of glorification or praise can match the praise and adoration that is due to the Divine Lord. The Last Testament conveys similar sentiment when it says, no words can convey the words of Your Lord and if all seven oceans be the ink and all trees of earth be pen even then the glorification and sublimity of the Lord can not be exhausted.

In the beginning the Incomparable Beauty of God (Jamal) is remembered through the lyrics of this song and at the end the Tremendousness (Jalal) which makes the heart and soul completely silent in the presence of the Great Presence (Mawjud) is remembered. There is the play of two Faces of God, the Heart-Ravishing Beauty and the Tremendous Majesty, Jamal and Jalal of Allah. Through this song the mystic takes us to a special place where we are speechless at the Court of the Great Silence who is none but the Divine Lord, all Glory is His.


Listen to this Song of Tagore on Youtube by various artists rendition:
* Sung by Aditi Mohsin
* Sung by Manisha Murli Nayaer
* Sung by Manidipa Nandi Biswas

You may download mp3s of this song via this link at > Facebook Page of Technology of the Heart


The Divine called as the Great Silence in the song reminds me the documentary film Into Great Silence (German: Die Große Stille) directed by Philip Gröning that was first released in 2005. The film is an intimate portrayal of the everyday lives of Carthusian monks of the Grande Chartreuse, high in the French Alps (Chartreuse Mountains). You may watch the film in full via Youtube. Follow the link below.

* Into Great Silence (2005)


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Sunday, October 28, 2012

Love for the Poor is a Testimony

In the physical world Newton's Third Law describes the external reality configuration that every force / action has equal and opposite force / reaction. According to this law, every force ('action') on one object is accompanied by a 'reaction' on another, of equal magnitude but in opposite direction. While this is the law of the physical world, the metaphysical world also have equivalent laws through which they are created, sustained and operated.

The gnostics (arefun) and the knowers of spiritual reality inform us through the unveiling from the Divine that every intention we make, every words we speak and every engagement we engage with, has not only effects in the external world of appearances but also have metaphysical impact as well which occurs in the reality of unseen. The inner world and the next world is influenced by our state, action and engagement. 'Every action here has equal and opposite metaphysical reaction, equalizing either here or in the hereafter' is the equivalent law for the unseen reality.

The knowledge of ghayb or the unseen reality tells us that after death, human beings are questioned at the grave. There are three archetypal questions which one face, such as: Who is your Lord?, What is your Path? and Who is this Man? I wrote in a previous post titled "Three Archetypal Questions at the Grave" that our ability to answer these questions will depend on our state, on the haqiqa or the inner truth of our being while we were alive. These are the questions which can not be answered through memorization or merely through hear-say knowledge, but only if we know it through the entirety of our being, only if we lived that truth or had a life that witnessed the truth demanded to answer those questions.

The third of these questions that is asked to every children of Adam is, "Who is this man?" while showing the Messenger of Humanity, Muhammad Mustafa, may Allah bless and send him peace and accept us among his community. Question is, how would we recognize him if we never recognized him metaphysically with our heart?

Every Prophet, Messenger and Illuminated beings of humanity lived a life of both outward and inward poverty. There is hardly any exception. Name Moses, Jesus Christ or Muhammad, read their life and it will inform you that they all embraced their the utter needliness before God, they embraced spiritual poverty and their inwardness was also matched by their outward poverty. This is the truth.

One of the major sign of love for these illuminated beings can be affirmed in a human being has love for the poor, if a human being care for the suffering of poor around him or her. That is why in Islamic Sacred Tradition the spiritual elders tell us that love for the poor is a testimony of one's love for Prophet Muhammad.

In a tradition we read that a person came to Prophet Muhammad during his lifetime and informed him that he loves him. The Prophet warned him saying be prepared for poverty for those who love him will have visitation by poverty (inward, outward or both).


Here is the authenticity of this in Islamic tradition: The Prophet told Abu Sa'id Al Khudri, one of his companion: "Poverty for those of you who love me flows quicker than a flood from a mountain's peak to its base." [Sunan Tirmidhi, Kitab az-Zuhd, Vol. 4, Page 7]

A man came to the Prophet, and said, "O Messenger of Allah, I love you." The Prophet warned, "Be careful of what you say." The man repeat his love for him thrice, whereupon the Prophet told him, "If you love me prepare yourself quickly for poverty." [Sunan Tirmidhi, Kitab az-Zuhd, Vol. 4, Page 7]

The spiritual elders thus say that yes those who love the Messenger, for them turning away from the world will be easy and they would prefer poverty over the affluence of this passing world of maya, characterized by constant entropy, loss.

Now going back to the archetypal question of the grave, if one who did not follow the Messenger, did not understand him or his way of being, didn't love what he loved, didn't embody compassion like he did (no matter how small it is in our case as compared to the immensity of his being) and also didn't love and preferred poverty and the poor as the Master did, there is very little possibility that his or her soul will recognize the Messenger when his face is presented for recognition. It is very possible that he would appear as just another poor person in old patched clothes, hundreds of which their familiar eyes passed but never cared to lean with their heart with compassion.

If all our life we lived engrossed in the glitters of this passing world, if all our life we never thought twice about other's suffering - then this itself is a testimony of our unenlightened state of heart. Prophet Muhammad had his genuine followers mostly from the poorest section of the society and who himself was most at ease with them, just was the earlier Messenger in the chain of succession, Jesus Christ, son of Mary, who often sat and dined with the marginal and poor of his time. If our own being has no inclination like how their hearts had genuine compassion and attachment for the poor and marginal, then it is very possible that metaphysically speaking we will also not recognize them, but will mistake them in our confusion just as any other poor people even if we pass by them (as did those who met yet rejected him during his lifetime and saw nothing but a poor person in them, a man who mingles with people having less abundance). Their disdain was so much that they mocked Jesus even during his intense agony, they drove Muhammad out of his town and rejected him and his poor and marginalized early followers.

Jesus is the Advocate for the Poor, so is his brother Muhammad

"The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor." ~ Saying of Christ (Luke 4:18-19)

The Prophet Muhammad prayed thus: "O God, grant me life as a poor, cause me to die as a poor and resurrect me in the company of the poor." His wife asked him why he said that, and he replied: "Because (the poor) will enter Paradise (before) the rich. Do not turn away a poor man even if all you can give is half a date. If you love the poor and bring them near you God will bring you near Him on the Day of Resurrection." - Al-Tirmidhi, Hadith 1376

Prophet Muhammad said: "If you love the poor and bring them near you. . .God will bring you near Him on the Day of Resurrection." - Al-Tirmidhi, Hadith 1376

The Prophet also said: "The people before you were destroyed because they inflicted legal punishments on the poor and forgave the rich." - Sahih Al-Bukhari, Volume 8, Hadith 778 

We all are poor

In an universal sense we all are poor, we all are in need of God's grace. Only when we loose our good health, only when we fall in old age and lesser in economic affluence then we realize what blessing it is to have sound health, how much we take for granted all the blessings, both seen and unseen that we enjoy, what it means to live having nothing to eat or no one else to care.

The Last Testament reminds us, "O humankind! You are all poor before God and in absolute need of Him, whereas He is the All-Wealthy and Self-Sufficient (absolutely independent of the creation), the All-Praiseworthy (as your Lord, Who provides for you and all other beings, supplying all your needs)" - 35.15

Thus loving the poor is by extension, loving 'thy neighbor', loving the poor is loving Christ and loving Muhammad and his family and his companions and friends, loving the poor means loving all of humanity for we all are poor before God in constant need of His Grace and Loving Attention just as an infant is in need of her mother.

The ascension to love of the Prophets, of the Messengers can be achieved if we cultivate love for the poor, for their sacred hearts also loved the poor, embodied spiritual poverty and sacrificed for poor. Like a reflected reality, just as the testimony of love for the Messenger is friendship with poverty (outward and inward), similarly friendship, compassion and concern for the poor also facilitates love for the Messenger to be born in the heart. Love for the poor is a testimony of our faith evolving to a higher stage and our heart growing with illumination.

Bauls, the Mystics of Bengal sings:

Manush Dhoro Manush Bhojo,
Shon Bolire Pagol Mon


Take Heed O Crazy Heart,
Follow the True Man, Adore the Perfect Man (in every human).

To follow the True Human Being, to Adore the Perfected Human Being - one must have a heart which can recognize such a Human Being and once one recognize such one, one's spiritual progress is dependent upon the heart's capacity to Love that single Human Being with all it's heart, all it's mind and all it's soul. The renunciation of the passing world and loving those who have renounced this world will lead to the love of the spiritual kings and princes who are the masters of renunciation. He who has recognized the King and befriend the King in His Kingdom of Splendor, what is there for them in this lower world which is but a carcass?

May Allah grant us the station to recognize our Master as he deserves to be recognized in this very life, may Allah increase our love and compassion for those who have less than us. Ameen.


Good Read:
* Eleven Signs of Love for the Beloved Prophet SallAllaho Alaihi wa Sallam‏
* Ascetic Sayings of Jesus Christ
 
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Friday, October 26, 2012

On Charitable Giving from the Discourses of Shaikh ‘Abd Al-Qadir

1.
On Charitable Giving the Beloved of Allah encouraged and transmitted the following:

Loving generosity is alone the true demonstration of universal religion.

Charitable giving extinguishes negativity as effectively as water extinguishes fire.

To mediate justly between two people is charitable giving. To help a person with his mount or baggage is charitable giving. To offer a single good or kind word is to give generously in charity. Every step taken on the way to prayer is pure charity to the world. Just to remove a harmful or dangerous object from a road is to give in charity to all humanity.

Whosoever helps any person in any form of pressing need, Allah Most High will immediately change his destiny, both here on earth and in eternity.

Allah Most High will offer special assistance to His humble servant as long as that servant continues consistently and kindly to assist his bothers (and sisters).

O children of Adam, pour forth whatever wealth has been given to you upon anyone in any kind of need, and I will pour forth My Divine Wealth upon you.

~ Sacred Tradition (Hadith) of Islam, from sayings of the Last Prophet and the Universal Messenger to Humanity, Muhammad Mustafa, as quoted from Lex Hixon's book Atom from the Sun of Knowledge


2.
Portrait of Shaykh Abdul Qadir Jilani
One of the greatest representative of Prophet Muhammad and the Sultan of Saints, Shaykh ‘Abd Al-Qadir Al-Jilani in one his discourses touch upon the subject of Charitable giving and spending on the poor. The following discourse is part of his discourses that he delivered at his school in Baghdad as compiled in his book Purification of the Mind (Jila’ Al-Khatir) translated by Shetha Al-Dargazelli and Louay Fatoohi.

As in all of his sermons and writings, the Shaikh explains in these discourses to his audience how to draw nearer to God. His words are the fruit of years of personal strife against his lower self and complete dedication to God, thus telling the fascinating story of his attainment to nearness to God. The Shaikh addresses many spiritual diseases — such as envy, greed, arrogance, and attachment to this world — and the qualities that the seeker of God must acquire — such as love, renunciation, humility, satisfaction, patience, and truthfulness. He explains in a simple but very powerful and effective way to the wayfarers how to have their spiritual diseases healed and what qualities they need to acquire for their journey to God. The Shaikh’s words and advice are not targeted at certain people, but they address various spiritual states and stations. His words provide a drink for everyone who thirsts for knowledge that takes him nearer to his Lord.

Discourse of Spending on the Poor


Woe to you, O rich one! You must not think that offering thanks for your wealth is to merely say: “Praise be to Allah, the Lord of the worlds.” The real giving of thanks is comforting the poor by giving them some of what you have. You must pay to them the obligatory alms, then you must console them by giving them further as much as you can. You must give them without reminding them that you are doing a favor to them, for this harms the hearts and makes the donation impure. Many of the poor would rather endure the fire of poverty than bear the fire of being reminded of the favor.

Give the gift without deliberately reminding the receiver of your present, otherwise do not give at all. Have you not heard the following words of Allah (mighty and glorified is He): “O believers, do not make your alms void by reminding the recipient of your favor and causing harm” (from 2.264)? The nullification of alms means that they merit no reward, so the donor who reminds the recipient of his favor loses his money and reward and his heart becomes tarnished, because the donor’s reminder to the recipient of his favor is an act of associating partners with Allah. The believer gives and does not give a reminder of his favor but he rather offers thanks to Allah (mighty and glorified is He) for enabling him to give alms. He believes that Allah (mighty and glorified is He) is the Giver not himself. He believes that He is one with no partner, who takes from him and gives to others. He believes that it is He who gave him what he has and it is He who takes from him and gives to others.

O rich people, O You who have been granted affluence! Do not be misled by your wealth, do not boast of it, and do not use it to show arrogance to the poor, for this will cause your fall into poverty! And you, O young people, do not be misled by your youth and might over the poor, using your youth and might in acts of disobedience to Allah (mighty and glorified is He)! The works of disobedience are poison for the bodies of your religions. They are a beast that devours the flesh of your religions, good health, and wealth. How good this piece of poetry by one of them is:

    If you were in a state of favor, take care to maintain it,
    for the acts of disobedience remove the favors!

You will not earn anything without giving something. The men of knowledge and the men of wisdom are agreed that the state of bliss has to come to an end and that the real bliss can be attained only by renouncing bliss. ...The person who comes to know Allah (mighty and glorified is He) loves Him, and the person who loves Him obeys Him.

The believer exerts strenuous effort to give charitable donations from his possessions and prefer others to have them, for he knows that these charitable donations will be kept hidden for him should he need them. He exercises pious restraint and does not assume that everything he gets is pure and hence lawful. He, therefore, avoids many things in order to get one thing the root and branch of which he knows well. He tries hard to find reasons for donating anything in his possession to give to charity. He does not touch what he inherits from his father and mother saying to himself that they may have earned them while not exercising pious restraint, so he donates them to the poor and the needy.

O son of Adam, how stingy you are to yourself! Has He not asked you for a loan yet you refuse to lend Him? Have you not heard His (mighty and glorified is He) following words: “Who is he that will lend to Allah a good loan” (from 2.245)? If you give Him a loan through the hands of the poor, Allah will multiply it for you manifold and will give you, today and on the Day of Resurrection, much more than what you gave. Do business with Him and then you will make profit. Go ahead and do business with Him without putting Him to test first. When Imām Ja‘far Aṣ‑Ṣādiq (peace be on him) would find himself in need of five hundred gold coins while he had only fifty, he would donate the fifty gold coins so that a few days later five hundred gold coins would come his way. If the money would not come, however, he would not have doubts about his Lord (mighty and glorified is He), protest against Him, or accuse Him of niggardliness.

O miserable one, when a poor person comes asking for a loan, go ahead and lend him and never say: “Who is going to give me?” You must disagree with your lower self and give him a loan, and after a while make it a donation to him. Among the poor is one who disapproves of begging for alms, preferring to ask for a loan, with every intention of paying it back. He has confidence in Allah (mighty and glorified is He), and on the basis on this confidence he borrows. So, if he approaches you for a loan, O wealthy one, lend him and never face him with a request to pay back, for this would further humiliate him. If a long time past without you receiving any repayment, go to see him, ask him to accept that loan as a gift, and absolve him of his obligation. Thus, you will be rewarded for his first joy [when you gave him the loan] and for his second one [when you turned the loan into a gift.] The Prophet (Allah’s prayer and peace be on him) has said: “A beggar at the door is a gift from Allah (mighty and glorified is He) to his servant.”

Woe to you! How can the beggar not be a gift from Allah (mighty and glorified is He) when he takes from your share in this world to add to your share in the hereafter? He saves for you something that you will find when you need it. The amount that you give him will vanish and disappear anyway, yet on account of giving it to him you will be promoted by several degrees in the eyes of Allah (mighty and glorified is He). Woe to you, O servants! Do not you feel ashamed that you worship your Lord so that He gives you Paradise, houris, and young servants? Paradise is the abode, but where is the Neighbor? One who seeks the face of Allah (mighty and glorified is He) is different from one who seeks Paradise, different from one who seeks this world, and different from one who seeks the creatures.

O people, you have to comfort the poor and give them preference over yourselves! When faith is still weak, you have to prefer them over yourselves. When faith is strong, you have to comfort them and prefer them over yourselves while smiling. Receive the poor with generosity or send them away in the kindest way when you have nothing to give. The Prophet (Allah’s prayer and peace be on him) is reported to have said: “A beggar at the door is a gift from Allah (mighty and glorified is He) to his servant.” Woe to you! You hate Allah’s gift, reject it, and do not accept it? You will soon find out. Poverty will come to you, drive out your affluence, and replace it. Disease will come to you, drive out your good health, and replace it. Do not jeopardize the capital of favors that your Lord (mighty and glorified is He) has given you. The believer knows that the True One (mighty and glorified is He) sent the beggar to him so that He will give him from the favors that He has kept for him. He will find out that when he gives him, treats him with respect, and accepts to loan Allah through him, He will reward him with something that is more and better than his gift, both in this world and in the hereafter.

O backslider, you build relations with the sultans, the princes, and the rich seeking power and further worldly things, yet you do not do business with the King of kings, the Wealthiest of the wealthy, the One who never dies, the One who never becomes poor, the One who repays your loan to Him multiplied manifold! He gives you ten silver coins in return for everyone in this world, apart from your reward in the hereafter. He gives you blessings in this world and rewards you in the hereafter. Have you not heard that He (high is He) has said: “And what you spend He replaces it” (from 34.39)? O Allah, grant us [the favor of] working for You! Make it pleasant for us to serve You and stand at Your door among Your servants and “give us good in this world and good in the hereafter and protect us from the torment of the Fire.”

Woe to you! If you shut your doors in the faces of the poor, Allah (mighty and glorified is He) will shut things up in your faces, and if you open your doors to them, Allah (mighty and glorified is He) will open up things for you. If you spend your wealth for the sake of the face of Allah (mighty and glorified is He), He will replace them for you, and if you spend them for the sake of the creatures, He will impoverish you. Spend and do not be stingy, for generosity is from Allah (mighty and glorified is He) and niggardliness is from Satan. Allah (high is He) has said: “Satan promises you poverty and orders you to commit indecency” (from 2.268). Allah (high is He) has promised you reimbursement of any expenditure as He (high is He) has said: “And what you spend He replaces it” (from 34.39).

Woe to you! You lay claim to Islam, yet you disagree with the Messenger (Allah’s prayer and peace be on him) and introduce into his religion what your passion desires! You have lied about your embracement of Islam. You are not a follower but a deviator. You are not compliant but discordant. Have you not heard that the Prophet (Allah’s prayer and peace be on him) has said: “Follow and do not introduce heretical innovations for you have been provided with all that you need” and: “I have left you on a clear, unambiguous way”? You reject his sayings and contradict his words yet claim that you follow him?

Worshipping is the relinquishment of habitual practice. Worshipping abrogates habitual practice. The Law abrogates habitual practices and removes them. Adhere to the Law of your Lord (mighty and glorified is He) and give up your habitual practices. The learned person stands on the side of worshipping, whereas the ignorant one stands on the side of habitual practices. Accustom yourselves, your children, and your family members to doing what is good and to continue doing so. Accustom your hands to charitable spending of material things of this world and accustom your hearts to renouncing them. Do not behave with niggardliness, withholding them from those who need them. Do not turn down the request for help, otherwise Allah (mighty and glorified is He) will reject your plea for help. How would not He turn down your request when you have turned down His gift? The Messenger of Allah (Allah’s prayer and peace be on him) has said: “A beggar at the door is a gift from Allah (mighty and glorified is He) to his servant.”

Woe to you! Do not you feel ashamed that you are sure of the poverty and hunger of your neighbor yet you deprive him of your help because of a false assumption? You say: “He has hidden gold but pretends to be poor!” You lay claim to faith, yet you go to sleep while your neighbor is starving, and you have a lot to spare but you do not give him anything! Your wealth will soon be snatched from your hand. Your feast will be taken from your hand. You will be humiliated and impoverished, and this world, which is your beloved darling, will abandon you. Give up this world by your own will not out of coercion.

Look at your allotted worldly shares, not at the shares of others. Be content with as little food as you need for survival and as little clothing as you need to cover your private parts. If anything else was destined for you, it will certainly come your way at the appointed time. This is how the intelligent and experienced people conduct themselves. They have relieved themselves of the burden of greed and humiliation. The ascetics have come to know this world. They have given it up on account of knowingness and experience. They have known that it comes forward then turns its back, gives then takes, enthrones then dethrones, loves then hates, fattens then devours, and raises to the top of the heads then lowers to the ground. Give it up with your hearts and your essences. Never drink from its breast. Never sleep in its lap. Never wish for it because of its ornament, the softness of its skin, its clothes, its nice speech, and the sweetness of its food, for its food is poisonous. It is deadly, charming, cunning, and perfidious. It is not the abode of permanent residence and honor. Look at what happened to those before you who went along with this world and how it treated them. Do not kill yourselves in your attempts to seek more things from this world, for it cannot give you more than your due. Give up seeking more.

Hold up your tongue, behave politely, be content, and say: “Allah has spoken the truth concerning His promise, and the Messenger (Allah’s prayer and peace be on him) has spoken the truth when he said: ‘Your Lord has completed the creation, the assignment of subsistence, and the appointment of the times of things. The Pen with which He wrote everything that is to happen until the Day of Resurrection has already run dry,’ and in saying: ‘When Allah created the Pen He said to it: “Write!” It said: “What shall I write?” He (high is He) said: “Write down My decree about My creatures until the Day of Resurrection”. (Credit)


3.
The one who is intimate with the Lord of the Worlds relates these tender words directly from the Most Merciful:

"I will divinely proclaim on the awesome Day of resurrection, "O children of Adam, I was ill and you refused to nurse Me." They will reply, astonished, "How could we nurse You Who are the Lord of the Worlds?" I will then respond individually to each soul, mentioning the name of someone whom it knew on earth, "Do you not remember when My servant fell ill and you failed to visit him? If you had come to nurse this person, you would have found Me through him. Precisely the same is true about all those you have not fed or given drink."

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Thursday, October 18, 2012

Honoring the Faith of Prophet Abraham and Sacrifice to Feed the Poor and Needy


Abraham: The Exemplifier of Sacrifice of Highest Magnitude


The Great Messenger Abraham's life reminds us the place of sacrifice and how those who have gone before us were tested to their highest for sacrifice and it was through transcending those tests he became what he became. This is the month of Dhul Hijjah which has begun now (starting from 17th Oct, 2012), a very sacred month in the Islamic calendar, in which the Hajj (pilgrimage) takes place. On its marked three days, a greater portion of humanity around the world will honor the sacrifice spirit of Abraham, the greatly illuminated being, upon whom be peace through symbolic sacrifice of animals.

In Islam, just as Abraham's vision of sacrifice was confirmed with a Ram or Lamb, in following the footstep of Abraham, it is recommended in Islam to give sacrifice of an animal as an established and accepted form of worship.

The history of Sacrifice or offering to God has been as ancient as human being on earth. From Adam's sons to Abraham, we are told about their ritual sacrifices. It is acknowledged that sacrifice for the sake of Divine was practiced universally in every age and tradition.

‘Relate to them truly the account of Adam’s two sons. When the two of them offered an offering, it was accepted form one of them and not accepted from the other. (The Qur'an, Sura Ma’idah : 27)

‘For every nation We have appointed a rite that they might mention Allah’s Name over the livestock He has provided them.’ (The Qur'an, Sura Hajj : 34)

In Islam, the practice of sacrifice is reestablished in the footstep of the Great Messenger Abraham and great spiritual reward is attached to emphasize the importance of sacrifice. When his companions asked the Seal of Prophets, Muhammad, upon him be peace and blessings, "O Messenger of Allah! What is Blood Sacrifice (Udhiya)?' He replied, 'It is the Way of your Spiritual father Abraham.' They asked again, 'What reward do we get from it?' He answered, 'A reward for every hair (of the sacrificed animal).' They asked 'And [what reward is there for animals with] wool, O Messenger of Allah?' He replied, 'A reward for every fiber of the wool.' (Sunan Ibn Majah)

The Holy prophet also said, "The person who makes Animal Sacrifice (Qurbani) with a willing heart and with the Intention of God's reward (Sawaab), then on the Day of Judgment that Sacrifice will shield him from the fires of Hell." (Tibrani)

It is the practice of the sacred tradition that one give away one third of the meat among the needy, one third of the meat to one's relatives and may share the remaining one third with his or her family.


Isn't the reality of Sacrifice means Inner Sacrifice? Then why the ritual and animal slaughter?


Yes it is true that the practice of blood sacrifice or sacrifice of the animal is meant to sacrifice the inner animalistic attribute of human being. From the Biblical and Quranic story of Abraham, sacrifice was in the context of sacrificing that thing which is precious to one, for which one has a great affection. For Abraham it was his son. Apart from one's family, man also has affinity or attachment with property, fame, dignity, social status- and so forth. Whatever it can be, one should sacrifice it for the sake of God, this is the spirit of sacrifice.

Everything that has an inner reality, if not preserved through its counter part of it's outer reality and practice, then the wisdom teaching which is part of the inner reality gets lost over time. We have many historical evidences that will testify this that when the outer forms which hold and work as a container of the inner teachings and symbols are discarded, then even the inner reality is lost over time.

The Bauls sing, "Elim Shikle Alim Hoyna Amol Na Hole," which closely translate as, "Just learning knowledge does not make one enlightened unless knowledge is made into practice through action."

Just as it is true for individual that knowledge is not put into practice is not knowledge at all, similarly for the preservation of spirituality reality, its outer manifestation through rituals, through practices in the world world must manifest because it is these forms within which its spirit are kept alive. From this perspective, the practice of sacrifice is essential to be preserved for through this outward practice of the sacrifice of an animal, human beings are reminded the sacredness of life, the necessity of sacrifice as a core value and also the reality of honoring the symbols of God.

And whoever honors the symbols of Allah - indeed, it is from the devotion of hearts.
~ The Qur'an, 22:32

Every inward (batin) has its complementary outward manifest (zahir) and every outward is sustained by its inward, just as the physical body is operational because of the existence of the soul giving it the life-energy. Sacrifice of animal is the outward action as a reflection of the inner reality of true sacrifice of the self for the Friend, as exemplified by Abraham, a friend of God and mighty Messenger, may God bless him.

Even though one sacrifices animal as a symbol and a living symbol that is, a sacred symbol of a living life sacrificed for the sake of God, yet the Scripture reminds us that it is the consciousness of God which ascends to the Divine, not the flesh and blood.
Their meat will not reach Allah , nor will their blood, but what reaches Him is devotion from you. Thus have We subjected them (the sacrificial animals) to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good.

Indeed, Allah protects (from all negativity) those who have believed. Indeed, Allah loves not the treacherous and ungrateful ones. ~ The Qur'an, 22:38

The Practice of Sacrifice to Feed the Hungry and Needy


So eat thereof, and feed the miserable poor.
~ The Qur'an 22: 28


Last year few friends and well wishes from abroad requested me to sacrifice few animals on their behalf and distribute the meat to among those who are needy, to orphanages which we did and we thank God for giving us that opportunity to serve. It was a good experience by the grace of Allah that many poor families and even orphanages where orphans reside were the beneficiaries of such effort. It was small step but any action that is for His sake, benefiting His creation is a sacred act and we pray that this action is accepted by Him.

Photos of our previous feeding program at an orphanage from animal sacrificed / sponsored by one of our friends

This year we have made an intention from Porshee Foundation that with help of our local friends we will also facilitate to offer Sacrifice / Qurbani / Udhiya one behalf of those who are willing to have this to take place and be distributed entirely among the needy and poor ones.

God willing, the beneficiaries we are mostly choosing from poor areas of Bangladesh including the Northern part which suffers the most from poverty. We are preparing logistics to have the Sacrifice in Saidpur, Rangpur in Northern Bangladesh. The graphics below shows its location (click on the image to view in Google Map).

Saidpur, Bangladesh - our chosen location for this years Sacrifice distribution

People of Saidpur, Rangpur where we intend to distribute the meat of the sacrificial animals

How you may participate


We hope to buy either goats or cows (the two kind of animals which is common to be sacrificed in this part of the world due to their availability) and sacrifice them on the Day of Eidul Adha which is most likely to fall on 26th October this year. We have about 10 days in hand.

Here in Bangladesh, a medium sized goat will cost approximately 120 USD or for a medium sized cow it will cost  approximately 250 USD.

If you wish to offer sacrifice on your behalf you may send your contribution by the following methods:


1. Through Western Union Money Transfer or MoneyGram money transfer:

Both of these services are the fastest and most convenient. You may transfer from online via their secured website:

If you decide to pay via Western Union or MoneyGram all you need to do is after your payment is made (equivalent of 120 USD or 250 USD or any amount in between), please note the Reference Number generated and equivalent amount mentioned there in my currency (which is Bangladeshi Taka or BDT). If you please email me sadiq.alam@gmail.com these two information, I could collect the money from here on the very day or next.


2. Through Paypal:

Visit Paypal website and send the contribution to this following email, techofheart@gmail.com. Any amount between 120 to 250 will be good. Please also mention any person's name for whom you wish this sacrifice to be done so that it shall be spelled out during the sacrifice.

You're also welcome to donate any other amount which will be used towards the feeding of poor in this Festival Season.


Even if you can not or will not participate in this, please remember the poor and less fortunate ones in this Festive Season.


So whoever does good equal to the weight of an atom, shall see it. And whoever does evil equal to the weight of an atom, shall see it (on the Day of Recompense).
~ The Qur'an 99: 7-8


Blessed and accepted be our sacrifices!


~

The Value called Sacrifice


True love grows by sacrifice.
~ St. Theresa of Lisieux

There are certain values which when embraced and embodied, transforms 'a human animal' into 'a true human being' and likewise which when forgotten and obscurely buried under distractions of ten thousand things confirm the descent of human being into a talking animal or worse.

The Divine Power has certainly created man of the best of stature.
Then with Divine mechanism man is also rendered to the lowest of the low.
Except for those who attain faith and do wholesome deeds, for they will have a reward uninterrupted. ~ The Quran, 95:4-6

Sacrifice is one such value that elevates man to the best of spiritual stature.

The stem of greatness sprouts from the seed of sacrifice.
~ Kedar Joshi

Seva (service), love and sacrifice are the basic prerequisites for human development.
~ Sant Sri Asaramji Bapu

An article published on the website Art of Manliness talks about Sacrifice and it's Law which offers some important food for though and I quote here below:

What Is Sacrifice?


When we hear the word 'sacrifice', we often think of completely selfless acts in which someone does something for another entirely for the other person’s benefit. The image of a soldier sacrificing his life for his comrades frequently comes to mind.

For those I Love, I will Sacrifice ~ tattoo on a wounded American soldier

But sacrifice isn’t purely altruistic. The best definition of sacrifice is this: “To forfeit something for something else considered to have a greater value.” (American Heritage Dictionary). Sacrifice does not mean giving up something for nothing; it means giving up one thing for something else we believe is worth more. To sacrifice is to give up something precious in order to gain or maintain something.

This does not at all take away from the virtue of sacrificial acts. Instead of locating the merit of sacrifice in unselfishness, we can find it in a man’s chosen value system. The man who lays down his life for his family or for his comrades has chosen to place more value on their lives than on his own.

[While in secular world 'sacrifice' is often associated with man's chosen value system, spiritually speaking, for those who has faith in God, it is not man made value system, but that of God's which makes sacrifice worthy and this value system encompass the entire gamut of a man life. For example, sacrifice for parents, sacrifice for children, sacrifice for others when done with the awareness of God and to attain the pleasure of God, it sanctifies the action of sacrifice and elevates it. The Last Testament reminds, "Pray to your Lord and sacrifice (to Him alone). 108:2 ]

The Law of Sacrifice


The law of sacrifice says that you cannot get something you want, without giving up something in return. In order to attain something you believe is of greater value, you must give up something you believe is of lesser value.

Society today tries to deny the law of sacrifice at every turn, promising people that they can fulfill their desires without having to forsake anything at all. “Lose weight without giving up your favorite foods!” “Get ripped without long workouts!” “Get rich without having to work hard!” The denial of the law of sacrifice is at the heart of things like our soaring credit card debt, not to mention national debt. The fantasy that you can have whatever you’d like without ever paying for it is an incredibly seductive fantasy.

But it is only a fantasy. There is always a price to pay.

Does man think that he will get whatever he wishes?
- The Quran 53:24

If you want to lose weight, you have to give up junk food. If you want to be in good shape, you have to work out regularly. If you want the nice things in life, you have to work hard and save your money.

Sure, sometimes fame and good fortune seemingly drop into someone’s lap. The law of sacrifice is not as irrevocable, as say, the law of gravity. But as Frederick Douglass said: “A man, at times, gets something for nothing, but it will, in his hands, amount to nothing.” For proof of this, see the cases of folks who win the lottery and then squander it all away.

This is the beauty of the law of sacrifice. Not only is it the only path to achieving your goals, but the path itself prepares you to handle life at the top. Sacrificing not only gets you to your goals, but hones and shapes you as a man along the way.

The essence of generosity is in self-sacrifice.
~ Henry Taylor

Why Understanding the Law of Sacrifice Is Vital to Man’s Happiness and Success


A man’s ability to see through the cultural smokescreen that obscures the law of sacrifice is absolutely vital for a couple of reasons.

First, the denial of the law of sacrifice keeps a man from progressing in life. To reach one's goals, one must move forward, which necessitates leaving some things behind. But the man who believes he can get whatever he desires without sacrifice tries to hold onto everything in an attempt to have it all. Instead of moving forward, he is stretched out horizontally and sitting on the fence.

Failing to understand the law of sacrifice also leads to a life of restlessness and regret. When one believes one can have whatever one want, without giving up anything in return, one can never fully embrace and enjoy his, her choices.

Great unhappiness arises when we fail to acknowledge the necessity of sacrifice and subconsciously hold the idea in our heads that we can have both things at the same time. There are trade-offs in life and that you can’t have one thing without giving up another.

The world class athlete or musician gives up time spent with family and friends for time spent honing their talent. The converted religious man gives up old habits for his new faith. At the end of the day then, the most important question we should ask ourselves when evaluating our dreams, desires, and goals, may not be, “What am I willing to do to attain them?” but “What am I willing to give up?”

(End of Quote. Credit: The Law of Sacrifice by Brett and Kane Mckay)

So that was in general look at the value of Sacrifice in our day to day life's reality. The spiritual traditions also holds sacrifice with great value. In fact, from spiritual perspective without sacrifice, no spiritual progress can be made in the path. The Path of Surrender is all about sacrificing our own agenda and embracing wholeheartedly the Divine Agenda. Another definition of sacrifice is to deny self when self (ego) really wants to come first.



# Further:
Genesis 22:1–18 : Abraham’s Faith Confirmed through his willingness to Sacrifice
The Quranic Chapter: al-Hajj / The Pilgrimage
Eid al-Adha: The Feast of Sacrifice
Hadith about Eid-ul-Adha


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Tuesday, October 16, 2012

Circling the House of God | Reflections on the Hajj by Dr. Martin Lings

1.

God Shall Hear and the Ancient of God


The Book of Genesis tells us that Abraham was childless, without hope of children, and that one night God summoned him out of his tent and said to him: "Look now towards heaven, and count the stars if thou art able to number them." And as Abraham gazed up at the starts he heard the voice say: "So shall thy seed be."

The Messenger Abraham later had his first son through Hagar, an Egyptian. The angels communicated to her, "behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction." Abraham named his son Ishmael, which means, "God shall hear."

When the boy reached the of thirteen, Abraham was in his hundredth year, and Sarah was ninety years old; and God revealed again about Ishmael, ".. Behold I have blessed him.. and I will make him a great nation. But My covenant will establish with Isaac, which Sarah shall bear unto thee at this set time in the next year."

Sarah gave birth to Isaac and it was she herself who suckled him; and when he was weaned she told Abraham that Hagar and her son Ishmael must no longer remain in their household. And Abraham was deeply grieved at this, on account of his love for Ishmael; but again God spoke to him, and told him to follow the counsel of Sarah, and not to grieve; and again He promised him that Ishmael should be blessed.

There were two holy centers within the orbit of Abraham; one of there were at hand, and the other perhaps he did not yet know; and it was to the other that Hagar and Ishmael were guided, in a barren valley of Arabia, some forty camel days south of Canaan.

The valley was named Becca, some say on account of its narrowness; hills surround it on all sides except of three passe. The Books do not tell us how Hagar and her son reached Becca, perhaps some travelers took care of them, for the valley was on one of the great caravan routes.

It was not long before both mother and son were overcome by thirst, to the point that Hagar feared Ismael was dying. According to the traditions of their descendants, he cried out to God from where he lay in the sand, and his mother stood on a rock at the foot of a nearby eminence to see if any help was in sight. Seeking on one, she hastened to another point of vantage, but from there likewise no soul was to be seen. Half distraught, she passed seven times in all between the two points, until the end of her seventh course, as she sat for rest on the further rock, the Angel spoke to her. In the words of Genesis:
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven and said to her: What aileth thee, Hagar? Fear not, for God hath heard the voice of the lad where he is. Arise and lift up the lad and hold him in thy hand, for I will make him a great nation. And God opened his eyes, and she saw a well of water.

The water was a spring which God caused to well up from the sand at the touch of Ishmael's hell; and thereafter the valley soon became a halt for caravans by reason of the excellence and abundance of water; and the well was named ZamZam.

As to Genesis, it is the book of Isaac and his descendants, not of Abraham's other line. Of Ishmael it tells us: And God was with the lad; and he grew and dewlt in the wilderness and became an archer. After that it scarcely mentions his name, except to inform us that the two brothers Isaac and Ishmael together buried their father in Hebron.

But there is indirect praise of Ishmael and his mother in the Psalm which opens How amiable are Thy tabernacles, O Lord of hosts, and which tells of the miracle of Zamzam as having been cause by their passing through the valley: Blessed is the man whose strength is in Thee: in whose heart are the ways of them who passing through the valley of Baca make it a well.

When Hagar and Ishmael reached their destination Abraham had still seventy-five years to live, and he visited his son in the holy place to which Hagar had been guided. The Koral tells us that God showed him the exact site, near to the well of Zamzam, upon which he and Ishmael must build a sanctuary, and they were told how it must be built.


Its name, Ka'bah, cube, is in virtue of its shape which is approximately cubic, its four corners are towards the four points of the compass. God spoke again to Abraham and bade him institute the rite of Pilgrimage to Becca or Mecca, as it later came to be called: Purify My House for those who go the grounds of it and who stand beside it and bow and make prostration. And proclaim unto men the pilgrimage, that they may come unto thee on foot and on every lean camel out of every deep ravine.

Now Hagar had told Abraham of her search for help, and he made it part of the rite of the Pilgrimage that the pilgrims should pass seven times between Safa and Marwah, for so the two eminences between which she had passed had come to be named.

And later Abraham prayed, perhaps in Canaan, looking round him at the rich pastures and fields of corn and wheat, Verily I have settled a line of mine offspring in a tilthless valley at Thy Holy House... Therefore incline unto them men's hearts, and sustain them with fruits that they may be thankful.

Abraham's prayer was answered, and rich gifts were continually brought to Mecca by the pilgrims whom came to visit the Holy House in increasing numbers from all parts of Arabia and beyond. The Greater Pilgrimage was made once a year; but the Ka'bah could also be honored through a lesser pilgrimage at any time; and these rites continued to be performed with fervor and devotion according to the rules which Abraham and Ishmael had established.

~ On the History of Ka'bah, the House of God and how Pilgrimage was established by Abraham and his son Ishmael from the writings of Martin Lings' Book, Muhammad: his life based on the earliest sources.


2.

Circling the House of God | Reflections on the Hajj by Shaykh Abu Bark Siraj ad-Din (Dr. Martin Lings)


The modern sage, Dr. Martin Lings, who was truly a remarkable man of our time, provides a valuable account of his personal experience of going to Mecca and performing the Pilgrimage. An enlightened man that he is, this account was published as a DVD called, "Circling the House of God" is now available to watch on Youtube.

By way of an introduction of this modern scholar and sage, Dr. Martin Ling who was given the Muslim name, Abu Bakr Siraj ad-Din and the baraka of the name certainly prove to be true, for he is described by those who knew him, as someone who is sincerity personified, the very quality of the original personality of Abu Bakr, the friend-companion of the Prophet. And indeed through his contribution he was, is and will continue, by the grace of God, to be a lamp of the Din, of the Primordial Religion of Surrender to the Highest. At the end of this post I am attaching the PDF version of Q News Magazine which featured Dr. Martin Lings in one of it's cover and there are articles about him worthy reading for those who wish to know more about his amazing life.

“Dr. Lings - was a celestial intellectual and spiritual giant in an age of dwarfed terrestrial aspirations and endeavors. - With a poet’s pen, a metaphysician’s mind, and a saint’s concerns, Dr. Lings … did in his life what he is urging the rest of us to do: return to the spirit.” - Hamza Yusuf of Dr. Lings
 
Born in 1909, Dr Martin Lings, also known as Shaykh Abu Bakr Siraj ad-Din, was revered by people all over the world as a ‘Friend of God’: a man whose saintly radiance touched the lives of all those who looked to him for guidance. In 1938, as a young man in his late 20s, he embraced Islam, entering deeply into its spirit; and the books he went on to write bear witness to the profundity and the subtlety of that spirit which he came to embody and exemplify.

In 1948 he performed the Hajj or pilgrimage to the holy city of Mecca. The Documentary film Circling the House of God recollects his experience along with his insight into its historical background. An indefatigable traveler to the very end, he made the last of his annual journeys to the East in January 2005, a few months before peacefully passing away in his home at the age of 96.

Here Shaykh Abu Bakr shares how it was so different from present time, both the outward world and the experience of Hajj during the late 40s when he performed the Pilgrimage. In the film, he goes through his experiences as he went along with his beloved wife from the University of Cairo where he was teaching at that time and in the video, he being a scholar of religion, interweaves beautifully Abrahamic history associated with the Holy place of Mecca.

Below are three part of the film made available on Youtube as uploaded by the user Sufi Pearls. The film was produced and directed by Ovidio Salazar. Click on each image below to watch them on Youtube:

Circling the House of God - Part 1 of 3

Circling the House of God - Part 2 of 3

Circling the House of God | Part 3 of 3


May Allah bless the soul of Shaykh Abu Bakar Siraj ad-Din. al-Fatiha to his noble soul.
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Monday, October 15, 2012

Commentary of the Quranic Chapter al-Ikhlas from Tafsir al-Mizan by Allamah Tabatabaei



بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ 
قُلْ هُوَ اللَّهُ أَحَدٌ
اللَّهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ

            Bismillahir Rahmanir Rahim
            Qul Huwa Llahu Ahad
            Allahu Swamad
            Lam walid, walam yulad
            wa lam ya kunlahu kufuan ahad.

                        In the name of Allah, the Beneficent, the Merciful
                        Say: He, Allah, is Unique! 
                        Allah is He on Whom all depend. 
                        He begets not, nor is He begotten. 
                        And none is like Him.
                        
                        ~ Chapter of Purity of Unity: Surah al-Ikhlas, 112th Chapter of the Qur'an


Following is a Commentary of the Surah from Tafsir Al-Mizan by Allamah Muhammad Hussain Tabatabai:

General Comment

This chapter describes the pure Oneness (Tawheed) of Allah, all Perfection and Glory is for Him, freeing Him from all kinds of need without associating anything with Him and that which is not in His essence, attributes or actions. This is pure Divine Oneness (Tawheed) according to the Qur'an and it is one of the specialties of the Qur'an and the edifice of all the Islamic knowledge.

There are numerous traditions discussing about the virtues of this surah including those received by Shias and Sunnis that say that this surah is equivalent to one third of the Qur'an and the same will be forthcoming in our narrative discourse. This surah is either a Meccan Sura or revealed in Medina, but is likely that it descended in Mecca according to the reasons of its revelation.

Commentary

Qur'an: Say: He, Allah, is Unique:

The word Ahad (unique) is an attribute which is derived from the word Wahid (one) but the word Ahad is used about  something which cannot be counted or numbered and something that does not accept numerousness (from all sides) - not even evidently or imagined. Therefore, the word Ahad does not mean one, unlike the word Wahid, so that we may start counting two, three and so on. In the (usage of the) word Ahad, whatever is followed by a second is that very same thing. For example if someone says: "No one (from the people) came to me" (maa jaani minal qaumi ahad), it negates the coming of one, two or more but if someone says "one (from the people) did not come to me" (maa jaani wahidu minhum) it negates the coming of only one but not two, three or more.(1)

In this backdrop, the word Ahad (in the verse under discussion) is used in a positive sentence and it has a connotation that in His essence, Allah is such as no one like unto Him can even be imagined - be it one or more. Therefore, regardless of its condition in actuality, it is impossible even to imagine it properly.

Qur'an: Allah is He on Whom all depend:

The literal meaning of "samad" is to intend or to depend. The word has been explained in many different ways. More so, it has been explained as the One on Whom all depend. The word samad in this verse has been used without any restriction – therefore the meaning "One on Whom all depend" is more acceptable.

For Allah is the one who brought everything into existence – therefore everything with the exception of Him (Who is self-Existing) depend on Him. Just like He said:

Surely His is the creation and the command; blessed is Allah, the Lord of the worlds. (7:54)

And that to your Lord is the goal (53:42)

By mentioning  the word "Allah" again in the verse under discussion saying: "Allah is He on Whom all depend" and without saying: "He is the One on Whom all depend" or "Allah is Unique and One on Whom all depend" shows that each of these two verses is sufficient in explaining (in a limited way) the attributes of Allah.

These two verses praise Allah the Most High in His attributes of essence and action. Therefore, the clause "Allah is Unique" is the praise of His Essence and the clause "Allah is One Whom all depend" is the praise of action - which praises Allah for He is the end of everything.

It has also been said that the word samad means One who does not eat, drink, sleep, beget or is He begotten. Therefore the verse that follows (He does not beget nor was He begotten) is the explanation of the word samad.

Qur'an: He begets not, nor is He begotten. And (there is) none is like Him:

These two verses refute that Allah begets something through another thing by way of separation(2) - just like what the Christians claim about 'Isa (Jesus, peace be upon his noble soul) that he is the son of God or the claim by the polytheists concerning some of their idols that they were the sons of God.

In the same manner, these two verses refute that He was begotten or He came into existence from another thing just like what the polytheists claim. In their (the polytheists) belief of god, there is god the father, god the mother and god the son.

Also, these two verses refute that God has a partner in His actions just like the claim among people like Firawn and Nimrud - who called themselves gods.

To give birth is one way of reproducing (or populating) however one defines it - for the one who is born has to cling to (depend on), and becomes part of, the one who gave birth and definitely each of the parts will be in need of each other. But Allah the Most High is not in need of anything and that all things are in need of Him. Therefore, Allah does not beget.

His saying: "He was not begotten": a thing which is begotten must be dependable on the one who begets and Allah is not dependable on or in need of anyone, therefore He was not begotten.

His saying: "there is no one like unto Him": it is indeed not possible that He is self-Sufficient (and on Whom all depend) if there is someone else like Him or a model like Him. For, He alone is the One on Whom all depend, thus He has no example or model. Therefore it has become clear that these two verses is the explanation of the word "samad" and they also confirm or establish Allah's Oneness in His Essence, Attributes, Actions and in addition, those things that relate to His Majesty and Glory. For this reason, this whole chapter explains the attributes of Allah and His Oneness.(3)

It is also said that the word "kufwan" means wife because a wife is an example of a husband. In this case, the verse (under discussion) takes on the meaning of the following verse:

And that He - exalted be the majesty of our Lord - has not taken a consort, nor a son. (72:3)

Traditions

In al-Kafi, from Muhammad bin Muslim, from Abu Abdillah (as) who said: "Indeed, some Jews asked the Prophet (s): 'Praise your Lord for us'. The Prophet waited for three days without replying them, and then this surah was revealed."

The author says: In Ihtiyaj, it has been reported from al-Askary (as) that the one to ask the Prophet (s) was Abdullah bin Suriyya, a Jew. In some Sunni traditions, it is mentioned that the one who asked the prophet (s) was Abdullah bin Salam, who asked him while in Mecca and thereafter he became a Muslim but he concealed his faith. In some Sunni traditions it says that some Jews had asked the Prophet while some others say that the polytheists of Mecca were the ones who asked the Prophet (s).

In Ma'an from the Isnad from Asbagh bin Nabata from 'Ali (as) who said: "the praises (attributes) of Allah is 'Qulhuwallah'.

And in Ilal from the isnad, from as-Sadiq (as) who said in a tradition that in Meraj (ascention) Allah (swt) told the Prophet to recite "Qulhuwallah" for it is His praise. This tradition with the same meaning has been narrated by al-Kadhim (as) and also in many traditions of the Sunnis from among the companions like Ibn Abbas, Abu Dhard, Jabir bin Masud, Abu Sais al-Khudr, Muadh bin Anas, Abu Ayyub, Abu Amama and others. There are many traditions received from the Shias regarding the same.

The author says: They have all explained that this chapter is equivalent to one third of the Qur'an in different ways one of them being that the Qur'an has the exposition of three main pillars or principles: Tawhid, Prophethood and the Hereafter and this whole chapter (of Ikhlas) covers one of the pillars i.e. Tawhid.

In at-Tawhid it is reported that 'Ali (as) said: "One day I saw Khidr (as) in my dream before the battle of Badr and I said to him: 'teach me something that will protect me from the enemies' and he (Khidr) said: 'say, yaa huwa man la huwa illa huu' (O You besides Whom there is no one except You). So when I woke up, I narrated this to the Messenger (s) who told me: 'O 'Ali you have been taught a glorious name'. That is why this was at the tip of my tongue on the day of the battle of Badr."

The author says: Indeed, Amirul Mu'mineen ('Ali ibn Abi Talib) recited Qulhuwallah until the end (of the chapter) and then recited "yaa huwa man la huwa illa huu! Ighfirliy wansurni alal qawmil kafireen".  (O You besides Whom there is no one except You. Protect me and help me from the disbelieving people)

In al-Kafi, from the Isnad of Daud bin al-Qassim Jafari it is reported that he asked Abu Jaffar (as): "What is the meaning of samad?" He (Abu Jaffar) said: "It means the One on Whom all depend from little to plenty."

In the meaning of the word samad, there are other explanations received from the Imams (as):

al-Baqir (as) said: "Samad means one who is obeyed and no one else".

al-Hussein (as) said: "Samad means one who has no example or model, one who does not sleep, one who is available and will always be available".

as-Sajjad (as) said: "Samad is He Who if He wants something, He says: 'Be' and Samad is (also) He who has produced things and created unique species in pairs - male and female.

The author says: The actual meaning of Samad, as narrated by Abu Jaffar II (as), is that which is in keeping with the intended theme (of the surah). So various meanings have been transmitted by the Imams (as) in their tafseer and it compels us to say that Samad means the One (Almighty God) on Whom all depend for all their needs without Him having any dependence (or need).

In the same at-Tawhid from the isnad of Ibn Abu Umair who narrates from al-Kadhim (as) that he said: "Know that Almighty God (swt) is only One! One on Whom all depend, He did not beget to be inherited nor was He begotten to be associated (to have partners)."

In another sermon of 'Ali (as), he said: "He (Allah) was not begotten except that He should not have a partner in His Glory and He does not beget except that He should not be inherited.

The author says: There are many traditions narrating what has been mentioned in the foregoing.

Footnotes
[1] This example also shows how the word Ahad is used in negative and positive sentences respectively. (tr.)

[2] When part of a body separates and forms into another thing. (tr.)

[3] These two verses negate such factors (like begetting and being begotten) that impose some limits and isolation on Allah. (tr.) (credit)



Al-Mizan is a very important Commentary of the Quran by the great Scholar and one of the most prominent thinkers of Islamic philosophy Allama Muhammad Hussain Tabatabai (1904-1981). He was also a master in the fields of Irfan (Gnosis) and Mysticism. 

Allamah Tabatabai was born in Tabriz, Azarbaijan, in northwestern Iran and studied at Najaf. In his later years he would often hold study sessions with Henry Corbin and Seyyed Hossein Nasr, in which not only the classical texts of divine wisdom and gnosis were discussed, but also a whole cycle of what Nasr calls comparative gnosis, in which in each session the sacred texts of one of the major religions, containing mystical and gnostic teachings, such as the Tao Te Ching, the Upanishads and the Gospel of John, were discussed and compared with Sufism and Islamic gnostic doctrines in general. He was one of the most brilliant mind in recent time. May Allah elevate his status and raise him in the proximity of the Holy Family (AhlulBayt) on the day of Judgement.

His famous Exegesis / Commentary of Qur'an, al-Mizan is translated in English partially as an ongoing project and can be accessed here:  Tafsir Al-Mizan.

The preface by the Author at the beginning of the Tafsir is a very interesting read for those interested about the field of Quranic Commentary since here the Author, who himself was an authority on Gnosis (Irfan) and Islamic Mysticism, have rightfully criticized even the Sufis and validly so: 
The Sufis kept their eyes fixed on esoteric aspects of creation; they were too occupied with their inner world to look at the outer one. Their tunnel-like vision prevented them from looking at the things in their true perspective. Their love of esoteric made them look for inner interpretations of the verses; without any regard to their manifest and clear meanings. It encouraged the people to base their explanations on poetic expressions and to use anything to prove anything. The condition became so bad that the verses were explained on the-basis of the numerical values of their words; letters were divided into bright and dark ones and the explanations were based on that division. Building castle in the air, wasn't it? Obviously, the Qur'an was not revealed to guide the Sufis only; nor had it addressed itself to only those who knew the numerical values of the letters (with all its ramifications); nor were its realities based on astrological calculations.

This is remarkable and you may read the Preface in full here.


Further:
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Friday, October 12, 2012

Sohbet by Shaykh Esref Efendi

Shaykh Esref Efendi

Sufi-Zentrum Rabbaniyya / Sufi Center Rabbaniyya is the official site of Shaykh Esref Efendi where his teachings, sohbets and works are presented. The site is primarily in German, but also has English translation for most of the content.

The Shaykh holds regular weekly gathering where he offers spiritual teachings through conversations. Here I highlight some of his sayings. You may follow the full conversation from link provided at the end of each section.


1.
The Mirrored Secret

If mankind only knew what precious creatures they are, what powerful creatures they are, what capable creatures they are. They would abandon everything in order to be a "real human being”. If they knew about their own secret, if they possessed true knowledge, they would abandon everything to get their own secret.

"He is my secret", Allah says. "And I am his secret."

That means that mankind is the divine secret's carrier, the carrier of divine secrets. What a title! Highest title, highest label. Write it on your chest with the heavenly pen, with light, with ink made of light - write it into your heart: Carrier of divine secrets.

~ Knock at His Door: Haq, Haq, Haq


2.
Secret of the Ant

How does the ant find its way back home in a desert? There where there is no orientation.

An ant does not run straight but zigzag.

How should the ant find its way back? These zigzag ways are so confusing. Fact is that the ants find their way back home. My Grandsheikh gives the example which is that difficult as in a desert there are no signs. The “city ant” has signs at least.

What is the secret of that ant, finding its way back home? Don't ask for that single ant when there are thousands of ants. Don't get bogged down in details.

But we will explain it in a simple way: Forget the ants, flees, horses, and cows, Peters, and Mehmets...leave them alone. Go to a mirror and ask for yourself:

Why am I? Where am I?

These are important questions to understand yourself. And if you understand yourself, the ant from the desert and the city, the flea, horse and cow, Peter and Mehmet will come to you and introduce themselves. Even if there are millions of them.

But if you understand yourself, you will be beyond physical things. And every creature on order from above has to introduce itself to you and to show its secret.

~ Secret of the Ant


Sheikh Eşref Efendi & a nun of Brother Klaus

3.
The Levels of Divine Love

Your love inside is that last remnant of this pure dimension you came from, and it is our duty to keep this pure love clean and safe. Though it is just the task of the lowest level there is, we need to re-ascend from, but you cannot do it all by yourself. The Prophet came into this world not to taunt you and to make you follow the rules by force. But to teach and support you in keeping this love pure and helping it grow. We cannot achieve this as the hate inside prevents us from being successful. Greed is the enemy that can diminish your most valuable treasure. We need help to prevent that from happening.

You are limitless and Your love is boundless.

~ The Levels of Divine Love




4.
Just As You Are, So You Are Led

Ufuk Efendi had a conversation with a woman about Hitler and how God can allow people to commit such atrocities.

Who enabled Hitler to gain power? Was it Allah or did people elect him? Which people elected him? - The German people. It is sad but true. Hitler did not fall from heaven. Who elected Hitler? Allah or the people?

When people experience good things, they say it is due to them. But when bad things happen, they blame Allah for that. They don't feel responsible for their own bad deeds. The reason for this is that people don't want to take responsibility. They have electricity and things which make life more comfortable. They are using it, but do they ever think about where it is coming from? Are they thankful that Allah made their lives more comfortable? - No, they think it comes from themselves. And they start worshipping electricity.

What about Hitler?

“Just as you are, so you are led”, Allah says.

~ Just As You Are, So You Are Led



5.
Our Time is Fading

The time on a clock makes a circle, is moving from the start to the start again. Time is a circle. The question is: Is the time passing forwards or backwards?  The clock is a symbol for time. Is the hand of the watch going forwards or backwards?  Where is the beginning of time and where does it end?

Is time driving you forwards or guiding you backwards?

In a holy verse Allah is giving the answer: “To Me you will return.”  The time is guiding us back to Allah and we can only see our existence when coming on earth. We have been existing before that but we cannot consider that. \\The one who spends his time with Allah will have his birthday every day, like a new birth. The one who does not spend his time with his Lord, his death will come - and then there will be no birthday anymore. But people like to have birthdays. And when death comes there is nothing to celebrate anymore.

Time is fading - life is fading. Give a value to your time.

When asking for a better life call on Allah. You need a friend for eternity not only for the moment. Be with someone who is there for eternity. Make Allah your friend and He will do you a favour - to make something eternal out of the fading. He will dress you with the dress of eternity for that your birthday will be every day. If you don’t do so, your day of death will come.

~ Our Time is Fading




[+] For a collection of Sohbet, please visit here.



Short Bio of Shaykh Esref

Shaykh Esref Efendi is a Sufi Teacher of the school of honorable Naqshibandiyya Order. He lives in Berlin / Germany since 1972 and in 1995 was authorized by Mawlana Shaykh Muhammad Nazim Adil al-Qubrusi al-Rabbani in tradition of the Naqshbandi Tariqa to serve as a spiritual guide and soul therapist.

Shaykh Esref Efendi's great-grandfathers were among the Grandshaykh and consultants of the first Ottoman sultans who came from Central Asia to Anatolia. Shaykh Esref was always a reclusive self boy who preferred to read in the library of the local mosque than to play with peers. Even in the age of seven his family and friends recognized his special spiritual connection and relationship with the Holy. Finally, he was seized with his mid-twenties in a persistent melancholy, and he drew back until he met the last Grand Master Mawlana Shaykh Muhammad Nazim Adil al-al-Rabbani Qubrusi from the Golden Chain of the honorable Naqshibandiyya. The Grand Master explained to him that he had to fulfill a sacred duty and who should dedicate themselves to the service.

After a few years and many trips on behalf of the Grand Master, then in 1995 he got the official authority as a spiritual guide and soul therapist to serve the people in charity. Today he is considered the founder of many Sufi centers in Germany. People from all cultures, traditions and religions come to his events and weekly sohbet's (spiritual talks).

Shaykh Esref Efendi is based in Berlin, Germany where he does his work. Visit the website: Sufi Zentrum Rabbaniyya for details.

Sufi-Center Berlin

Each Friday from 20.00: Spiritual Conversation, Sohbet

Each Saturday from 20.30: Sufi-Meditation, Zikir and the offer to ask questions

Everybody is invited to join the divine dinner, of course for free


# More:
* Sufism and Islam: Radio Interview
* About the Quran: Seek those who live it
* Tolerance of Islam
* Short Bio of Sheikh Esref Efendi


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