Purifying Our Souls Written by Imam Noor Salie

C.M.R.M. Claremont. 14th. August 2009
Purifying Our Souls - "Tazkiyatun Nafs".

Almighty Allah exhort us in the Holy Quran: " It is He (Allah) Who sent among the unlettered ones a Messenger (Muhammad) from among themselves reciting (and Explaining) to them His Ayaah, (Revelation /Signs / instructions) purifying them and teaching them the Book and the Wisdom, and before that they were clearly in manifest error." (Surah Al-Jumu'ah 62:2)
The Prophet (saw) stated: - Verily Almighty Allah Loves A Servant (ABD)- that is Purified - Independent (In this Life) and MODEST (Not doing Things for showing off but only for the sake of Allah).

We will be commencing the sacred Month of Ramadan next week. This Khutbah is a short reminder about the Holy Month. That Ramadan was designed by Almighty Allah to bring "Self-purification" -- how to rely on Almighty Allah and, how can we make the best of Ramadan? And what we should do to get the maximum benefit and purifying the self?
From the Ayah I have quoted - Almighty Allah instructs that among the many aims and Objectives a Muslim should have in this life is to purify his self. (Nafs). This is known as Tazkiyyah Tun Nafs. As the verse indicates, Almighty Allah sent Messengers and Prophets to show us the methodology to purify our selves. (All the Prophets of Allah were Spiritual Physicians who came at strategic times in History when man was definitely on a course of destruction - Let us look at the Pagan Arabs in the time of the Prophet (saw) -- Edwin GIBBON states in his book - "The Decline and Fall of the Roman Empire" - The Arabs were the scum of the earth - fighting over chickens etc -They were surrounded by-- Romans -(most civilized nation) Egyptians (Great Architects / Giants of medicine)- Persians ( Great Literary Giants) - According to Gibbon - The Prophet Of Islam came and moulded this uncouth nation into the most civilized nation of their time.

When we purify our souls, we are benefited. Our success in this world and in the hereafter comes through Tazkiyyah, and our failure comes through corruption of the self. Nafs (pl. Anfus or Nufus) lexically means soul, the psyche, the ego, self, life, person, heart or mind. Although some scholars have classified the Nafs up to 7 stages, there is agreement among most Ulamaah' that in the Quran, Allah (s.w.t.) has described at least 3 main types of the Nafs. And these are in rank from the worse to better: Nafs al-Ammara Bissu' (The carnal self/the Nafs that urges evil), Nafs al-Lawwama (the Nafs that Blames) and Nafs al-Mutma'inna (the Nafs at Peace).

Nafs-i-Mutmaina: This level is called the Tranquil, contented, developed, purified SELF -- Real contentment is based on knowledge and pure obedience in every way to Almighty Allah and to the Prophet (saw) -and all humans should aspire toward such states -- The path to the purification of the soul comes from the Quran and Authentic Sunnah. There is no other way to purification of the soul (not through mystics, psychics, etc). We can purify our soul by understanding and reflecting on the meaning of the Quran. We should not only recite the Quran often but we should contemplate on what Allah is telling us.
"In the (mosques) which Allah has ordered to be raised,- in them His Name is glorified in the mornings and in the afternoons and evenings. Men whom neither trade nor sale diverts them from the remembrance of Allah, or from performing the prayer, or from giving alms (Zakah). They fear a Day when hearts and eyes will be shattered. That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allah provides without measure to whom He wills." (Surah Al-Nur 24: 36-38)

Taking this verse as an example, we should examine what Allah is telling us. We should ask ourselves if we are behaving the way Almighty Allah has ordained - and as exemplified and personified by the Prophet (saw). --
Another way to purify our souls is building a relationship with Almighty Allah. -. Through Salaah, Zakaah, Siyaam, (Fasting) Hajj and Knowing Allah's Names and Attributes- as has been described to us in the Quran and Sunnah
"The True believers (people of Taqwah) are those who when Allah is mentioned they feel a fear/ tremor (out of love for Allah) in their hearts and when His Ayah / Signs / Instructions are recited unto them, (and they understand) they increase their Imaan / faith, and they put their trust in their Lord. It is those people Who perform their Salaah (Consistently and regularly) and spend out of what We have provided for them. (In Zakaah and Tattawu) It is they who are the believers in truth. For them are grades/levels of dignity with their Lord, (Allah) and Forgiveness and a generous provision." (Surah Al-Anfal 8: 2-4)

These ayah mentions Taqwah consciousness- fear and love for Allah, Tawwakul - placing our trust and reliance on Allah - necessary attribute of a believer, Salaah - establishing the prayer, and Zakaah and Sadaqaah -spending our wealth for the Cause of Allah. Let Us try to go over one aspect, which is having Tawwakul - trust and reliance on Allah.
"And put your trust and reliance in Allah, and sufficient is Allah as a Trustee." (Surah Al-Ahzaab 33: 3) One aspect of Tawwakul is Isti'aana, which is seeking only Allah's help. Muslims recite this daily in Surah Al-Fatihah: "You (Alone) we worship, and You (Alone) we ask for help." (Surah Al-Fatihah 1: 5) We do not need to go to a graveyard to ask somebody dead for help, or pray to a dead person, since Allah is sufficient and Allah is the only One who will never die. Almighty Allah tells us in the Holy Quran -"And trust and rely on the Living One (Allah), Who will never die, and celebrate His praises and thanks. And Sufficient is He to be acquainted with the sins of His slaves." (Surah Al-Furqaan 25:58) -

We should have the following components to fully trust and rely upon Allah.
1. Proper Knowledge of Allah. Since Tawwakul is a way to purify our soul, it also involves having the proper knowledge of Allah and His Attributes. If we rely on Allah then we should know His characteristics. In addition to the ones stated previously, Allah is also the One Who is Living and does not die, the All-Mighty, All-Wise, Most gracious, Most Merciful (Al-Aziz, Al-Hakim, Ar-Rahmaan Ar-Raheem), and He can do whatever He wants.

2. Using Tawwakul to Earn One's Sustenance. Tawwakul is one of the Asbaab (causes) of bringing about the desired result such as Rizq (sustenance). Rasulullah (S) said, "Were you to put your complete trust and reliance on Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening. (Tirmidhi)

3. Understanding Tauheed (Oneness of Allah). UNICITY / INDIVISIBILITY Having the correct understanding of Tauheed helps to increase one's Tawwakul. One who thinks it is all right to pray to some one besides Allah does not have the correct knowledge of Tauheed; therefore they are not properly trusting and relying upon Allah. - Confirmation of TAUHEED every Day in Salaah - "Thee ALONE do we worship and Thee alone do we ask for help"

4. The Heart's Complete Reliance and Calmness. Our heart should be content and satisfied that Allah will bring a good result. We should remember that the Prophet Muhammad (S) stated, "Nothing happens to a believer except that it is good for them." Allah has given us much, and with Sabr/patience Insha'Allah we will see the results of our deeds.

5. Have Good Expectations of Allah. We trust and rely in Allah, We turn to Him in DUA - knowing He will bring about good.

6. Put Our Matters completely with Allah. Whatever Happens We Accept It. We know what Allah brings about is the best, and we are pleased with that. We should not use our having Tawwakul as an excuse to not work. Some people just sit down and expect things to happen to them, but they do not do anything to achieve their goal. Some people might expect money to come to them, but they just sit and do not seek sustenance. The bird goes and follows the Asbaab (cause) and seeks food.

7. Sabr (Patience). There are often times that we face what seems to be difficulties and hardships. In these situations it is important to have Sabr. Allah has described to us in Surah-al-Asr: "Verily through the declining day, man is in loss, except for those who believe and do good deeds and strongly advise one another to truth and strongly advise one another to patience." (Surah Al-Asr 103) "O you who believe! Seek help in patience and the prayer. Truly Allah is with those who are patient." (Surah Al-Baqarah 2:153) We need to be patient in performing the things which Allah has made obligatory upon us, and we need to be patient in staying away from the unlawful (Haraam) things as well. Prophet Muhammad (S) said the road to Paradise is paved with hardships, while the road to Hell is paved with desires.

As Muslims we must have patience in dealing with adversity as well as success. About having patience in dealing with adversity: Prophet Muhammad (saw) said everything that happens to a true believer is decreed by Allah and is good for the believer.
"Do men imagine they will be left because they say, "We believe," and will not be tested (with afflictions?) And We indeed tested those who were before them. And Allah will certainly make known those who are true, and will certainly make known those who are liars." (Surah Al-Ankabut 29: 2-3) These are the times when we need to have Sabr in our lives, and we need remember Allah and place out trust and reliance on during these times, and remember, Allah has said: - "But with hardship comes ease, with hardship comes ease." (Surah 94: 5-6)

Umm Salama (RA) narrated that she heard Prophet Muhammad (S) say: "No slave is afflicted with an affliction and says: "We belong to Allah and unto Him everything will return. - O Allah reward me for my affliction and grant me something better than it in exchange.",. She reported when her husband, Abu Salama, passed away she made this Dua and she was married to the Prophet Muhammad (S). Umar (ra) said, "I was never afflicted with any trial except that I had to thank Allah for four blessings related to it (1) it was not related to my (Deen) religion,(2) that it was not greater than it was, (3) that I am not kept from being pleased of it, and (4) that I hope for a reward from Allah for it."
When we encounter good success we also need to be patient and be thankful for what Allah has given us. We can improve ourselves by working on increasing our Iman and Ammal (DEEDS). We can think of how temporary this world is and we can think of the Hereafter and what will be the penalty for those who did not obey Allah and the reward for those who did obey Allah and Insha'Allah we can increase our knowledge and practices to obey Allah correctly, because Allah has indeed created us to worship Him.

The last verses of Surah Al Fajr, are indeed the words we would all like to hear from Allah, when we die and return to Him: "O Purified Soul, well pleased with yourself, and well-pleasing to Me, enter you among my devotees, enter you into my garden."
Many of us are of the opinion that Ramadan is a time to ‘go slow' and to avoid exerting ourselves. Some of us, if we had the opportunity, we would want to sleep all day until iftaar. This is completely wrong. Ramadan is not a time for hibernation. That's for the polar bears and grizzly bears in the cold North American winter. It's not for Muslims! -
Ramadan is the time we should be busy reading-understanding and internalising the Quran, studying our faith and trying to improve our knowledge and above all our character. It's a time of spiritual renewal and revival.
Some of the important events that took place in Ramadan:
The Holy Quran was revealed in Ramadan.

The Battle of Badr took place in Ramadan.

Makkah was conquered in a bloodless battle by Prophet Muhammad sws during Ramadan.

Tauriq bin Ziyad conquered Spain during Ramadan. -- The list goes on and on...
I pray that every one of us here will use this Ramadan as an opportunity to fight this most important of all struggles, the Greater Jihad of taking control of our lives, control of our lower passions and desires. This struggle to cultivate self-discipline is not only for Ramadan. It's a lifelong struggle. .
We must constantly keep in mind that Allah will hold us to account for our actions. We do not want to be among the losers, the ones whose end is hellfire, -We want to be among the winners, the ones who will enter paradise. We want to spend our lives, purifying our thoughts and words and actions, so that when we die we have a purified heart and soul. We want our Ruh, our soul to be pure and unblemished as the day when we were born.
Ramadan is not an excuse for laziness. It is a time for improving ourselves, improving our mind -body and spirit. We must welcome Ramadan like a long lost friend.
May Allah accept our fasting which we are going to do only for His sake.
May Allah spread His richest blessings on all of us, and on all those who fast during Ramadan, purely out of love for Him. May He help us to purify ourselves, by forgiving our sins.

O Allah, help us to purify ourselves in body, mind, heart and spirit. Help us to seek and find your good pleasure, and O Allah, remember us in the company of your beloved friends - the Auwliyah Allah the Prophets -the Martyrs and the righteous people on the day of resurrection.

Rabbana laa tuzigh quloobanaa, ba'da ith hadaytanaa wahablanaa milla dunka Rahma. Innaka antal wah-haab. "O Allah, do not let our hearts deviate from the Truth now that we have been guided , but grant us Mercy from Your very Presence, for You are the Grantor of bounties without measure.
..Rabbi ja'alni muqeemus salaati, wamin dur-riy-yati, Rabbanaa wata qabbal du'aah..." My Lord, help me to perfect my prayer, and of my descendants, Our Lord, accept this prayer
Rabbigh firlee wali waali dayya, walil Mu'mineena yawma yaqoomul hisaab...My Lord, forgive me, and my parents, and all Believers until the Day of Reckoning..
"Soob' haanaka Rabika Rabbil-‘'izzati 'Ammaa yasifoon, wasalaamun 'alal Mursaleen, wal Hamdu lil-Laahi Rabbil Aalameen."---Glory to Allah, Lord of Majesty and Honour, and Peace on the Prophets, and Praise to Allah, Lord of all creation!

The Great Physician

Welcome to the Great Physician's
Office hours are as you come,
He's a specialist in all problems
And His day is never done.

He can heal a heart that's broken
He can mend the spirit too,
No matter what your ailment
He does have the cure for you.

His fee for service never alters
He serves rich and poor as well,
He's our one chance for salvation
He alone saves us from Hell.

There's no fee for services rendered
All He asks is we believe.
and do as He has commanded us
And His blessings we will receive.

Do you have a special problem
That is troubling you this hour?
Then just simply turn to Him
You can find no greater power.

Don't delay in seeking treatment
Please my friend don't hesitate,
For His office is soon closing
And He'll shut and lock the gate.

I wouldn't want for you to suffer
While the doctor's so close by,
Your whole life will be much better
If the physician you will try.

Author Unknown

Allah Almighty, اَلْسَّلاَمُ
He is the One who saves the believing servants from all dangers, bringing them peace, blessings and security of paradise.

Poetry

In the name of Allah, the Compassionate Source of All Mercy
The Blessed Prophet once said, "In poetry there is some wisdom" (Bukhari) With this maxim we present for you examples of poetry gleaned from the pages of Muslim history. Some of the finest poetry in the classical world was written by Muslims, especially between the eighth and fifteenth centuries. The two following poets wrote in this era.

Abu Nuwas:
On Allah’s Forgiveness
Stunned by the great amount
of my sins,
I saw hope, Lord,
and laid it side by side
With that great mercy
that is only Yours,
And measured both with a ruler
up and down.
My sin is great,
but now I know,
O Lord,
That Your forgiveness
is even greater!

We see that the speaker is "stunned" with the amount of sin that he has accumulated. Even though he saw his sin, he also saw "hope." This may seem strange considering the sin that he sees. Because of Islam, however, the speaker also sees a chance in the mercy of Allah.
The idea of equation is used when the sin is "laid (down) side by side with that great mercy..." This is interesting because it shows that Muslims are aware of Allah's mercy. Where there is sin, there is Allah's mercy waiting for you.
The forgiveness of Allah is great. This does not justify the sins, for the speaker states, "but now I know." In other words, awareness has been achieved thereby bringing about a sense of regret.

Abdel Rahman Jaami:
The Meaning of Poetry
What is poetry?
The song of the bird of the mind.
What is poetry?
The likeness of the world of
eternity.
The value of the bird
Becomes clear through it,
And one discovers whether it comes from the oven
In a bath house or a rose garden.
It composes poetry from the Divine rose.

The use of questions at the beginning draws the reader in quickly. "The song of the bird" brings to mind a typical answer, a bird's song connotes nature, ergo, this is poetry. However, the last word of the line is mind. This brings to thought a sense of logic, ergo, something that's anti-poetic.
The next answer is almost paradoxical, for we know that our world won't be "eternal." The author then gives us a clue: "The value of the bird becomes clear" the clarity is a dichotomy.
Reason and nature are connected; this world and the hereafter are also connected. The discovery is realizing that both "parts" come from the "Divine rose"- the ultimate union of reason and beauty: Allah.

Living Islam Today
A Magazine for Muslim Americans
Vol. 1 Issue 1 Spring 1420/ 2000

How could I ever thank my Friend?
by Saadi

How could I ever thank my Friend?
No thanks could ever begin to be worthy.
Every hair of my body is a gift from Him;
How could I thank Him for each hair?
Praise that lavish Lord forever
Who from nothing conjures all living beings!
Who could ever describe His goodness?
His infinite glory lays all praise waste.
Look, He has graced you a robe of splendor
From childhood's first cries to old age!
He made you pure in His own image; stay pure.
It is horrible to die blackened by sin.
Never let dust settle on your mirror's shining;
Let it once grow dull and it will never polish.
When you work in the world to earn your living
Do not, for one moment, rely on your own strength.
Self-worshiper, don't you understand anything yet?
It is God alone that gives your arms their power.
If, by your striving, you achieve something good,
Don't claim the credit all for yourself;
It is fate that decides who wins and who loses
And all success streams only from the grace of God.
In this world you never stand by your own strength;
It is the Invisible that sustains you every moment.

Shaykh Muslihu'd-Din Sadi of Shiraz, a remarkable Persian poet, who is also known as Saadi. He is known for his Sufi classics of prose and verse , the Bustan (the Garden) and the Gulistan (The Rose Garden) which are major work of Persian Literature. His astounding prose and verses which are like Rumi’s work can penetrate into our hearts if we are observant readers.

Do Everything to Please Allah By Imam Abdullah El-Amin

When you do kind actions for other people, do you do it so they will be pleased and appreciative? If you think a person would like a gift from you, do you rush to buy it in hopes you will see them happy and they will be grateful? If you do you are a good and generous person and I pray ALLAH will reward you immensely.
But on the other hand, you may be setting yourself up to be hurt and disappointed by the response you may get. If the person is not as responsive as you think they should be, does that make you feel unappreciated? This is not unusual because we as human beings naturally want to have our good actions to others recognized with acknowledgement and gratitude.

But there is a way to be certain of feeling wanted, needed, and appreciated by everyone. And that is to do everything with the thought in mind of pleasing ALLAH. You see, when you think and act fi sabillilah, the admiration of mankind is secondary. When you consciously strive to please ALLAH first, then the human recipient of your goodness should be happy too. If not, it is no matter because they are simply the fringe benefit of your desire to please ALLAH.

This is also true, and especially important if you are being wronged by someone. It might be your husband or wife who belittles you or abuses you. If you go about trying to do things to please them so they will learn to love you or treat you better, you’re going about it in the wrong way. It will probably be worse and have an adverse effect because they will feel they have all the power over you, and will continue being mean.

But if you treat them as a human being, FOR THE SAKE OF ALLAH, it doesn’t matter if they appreciate it or not. You might be giving too much, whereas if you did it with the intention to please ALLAH, it will be just right.

ALLAH made us all equal human beings, both men and women. And the only superiority of one person over another is directly related to the amount of God-consciousness he or she posses in their heart. So if you approach everybody and everything with the expressed intention of pleasing ALLAH, you are instantly elevated above those who do not. And if they don’t appreciate your benevolence, it won’t matter. It wasn’t for them anyway…it was for ALLAH.

So the next time you think of doing something good to anybody, for any reason, think of ALLAH first. Ask yourself if this action would be pleasing to ALLAH, and if the answer is yes, then go to it. You will be happier and give yourself less chance to be hurt. Isn’t ALLAH wonderful?

As Salaam Alaikum
(Al Hajj) Abdullah Bey El-Amin

That which is false troubles the heart,
but truth brings joyous tranquility.

Mevlana Rumi (1207 - 1273)
Source: Rumi Daylight: A Daybook of Spiritual Guidance

The Great Virtue of Lowering the Gaze by Hadhrat Imam Ibn Qayym (RA)

Taken from ‘al-Muntaqaa min Ighaathatul Lufhaan fee Masaayid ash-Shaytaan’ [pp.’s 102-105] of ibn al-Qayyim, summarised by Alee Hasan
Allaah, the Exalted said, "Say to the believing men that they should lower their gaze and guard their private parts; that will make for greater purity for them. Indeed Allaah is well acquainted with all that they do." [an-Nur (24):30]
So Allaah made purification and spiritual growth to be the outcome of lowering the gaze and guarding the private parts. It is for this reason that lowrering ones gaze from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.

The First: experiencing the delight and sweetness of faith.
This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his gaze from for the sake of Allaah. Indeed, "whosoever leaves something for the sake of Allaah then Allaah, the Mighty and Magnificent, will replace it with something better than it."
The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:
When you sent your eye as a guide
For your heart one day, the object of sight fatigued you
For you saw one over whom you had no power
Neither a portion or in totality, instead you had to be patient.
Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.
Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabaabah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharaamah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allaah i.e. he worshipped Allaah.
Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!
All that has been mentioned applies to the heart that has relinquished the love of Allaah and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allaah Alone and does not take Him as its God then it must worship something else.
Allaah said concerning Yusuf as-Siddeeq (AS),
"Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants." [Yusuf (12): 24]
It was because the wife of al-Azeez was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yusuf (AS) was sincere to Allaah that he was saved from it despite his being a young man, unamarried and a servant.

The Second: the illumination of the heart, clear perception and penetrating insight.
Ibn Shujaa` al-Kirmaanee said, "whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allaah, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong."
Allaah mentioned the people of Lut and what they were afflicted with and then He went on to say,
"Indeed in this are signs for the Mutawassimeen." [al-Hijr (15): 75]
The Mutwassimeen are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.
Allaah said after mentioning the verse concerning lowering the gaze,
"Allaah is the Light of the heavens and the earth." [an-Nur (24): 35]
The reason behind this is that the reward is of the same type as the action. So whosoever lowers his gaze from the unlawful for the sake of Allaah, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allaah blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his gaze.
This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaa`iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.

The Third: the heart becoming strong, firm and courageous.
Allaah will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytaan shall flee from it. It is mentioned in the narration, "whosoever opposes his base desires, the Shaytaan shall flee in terror from his shade."
This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allaah places nobilty for the one who obeys Him and disgrace for the one who disobeys Him,
"So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith." [Aali Imraan(3): 139]
"If any do seek for nobilty and power then to Allaah belongs all nobility and power." [Faatir(35): 10]
Meaning that whosoever seeks after disobedience and sin then Allaah, the Might and Magnificent, will humiliate the one who disobeys Him.
Some of the salaf said, "the people seek nobilty and power at the door of the Kings and they will not find it except through the obedience of Allaah."
This is because the one who who obeys Allaah has taken Allaah as his friend and protector and Allaah will never humiliate the one who takes his Lord as friend and patron. In the Du`aa Qunut their occurs, "the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled."

Portrait of a Traveler

Portrait of a Traveler

By Muhammad Al-Shareef
Al Fudayl ibn Iyaadh (RA) once sat with a senior and asked him, “How old are you?” The man replied, “60 years old.” “Did you know,” said Al Fudayl, “that for 60 years you have been traveling towards your Lord, and that you have almost arrived.” The man was reduced to silence. He whispered, “Inna lillahi wa Inna Ilayhi Raaji’oon (To Allah we belong and to Him we return).” Al Fudayl asked, “Do you know the meaning of that statement.

You are saying that you are Allah’s slave and that to Him you are returning. Whoever knows that he is the slave of Allah, and that to Him he shall return, should know that he shall be stopped on the Day of Judgment. And whoever knows that he will be stopped, let him also know that he will be responsible for what he did in life. And whoever knows that he will be responsible for what he did, let him know that he will be questioned.

And whoever knows that he will be questioned, let him prepare an answer now!” “What then shall I do,” asked the man. “It is simple,” said Al Fudayl. “Do good in what is left of your life, forgiven shall be your past. If not, you shall be taken to account for the past and what is to come.”

In the not-so-far-away days of old, whenever a journey was to be undertaken proper provisions had to be prepared. The deserts were long, hot, and harsh. Unmerciful.
There were no truck stops to fill up with Doritos, or rest stops to buy a coke from a vending machine. In fact, there was not even a human in sight for miles upon miles of barren sand dunes. Thus, you had to have the provision with you before you made the journey. Enough food, enough water, enough everything to carry you to your destination.
From here, in the verses dealing of Hajj, when everyone shall have to make some sort of journey to reach the Ka’bah, Allah tuned the attention of His slaves to another journey, a journey every soul is traveling, whether they know it or care to just remain heedless.

Allah turned their attention to the journey to the Hereafter, to Paradise or Hell, “And take a provision (with you) for the journey; verily the best provision is Taqwa (piety and righteousness)” – Al Baqarah 2:197
Ibn Umar narrates: one day I was with the Messenger of Allah (SAAWS). He then turned to me, held my shoulders with both of his blessed hands, and said: “Be in this life like a stranger or a traveler.”

And whenever Ibn Umar narrated this to his disciples he would add: “If you reach the evening, do not await (to be alive) by dawn, and if you reach dawn, do not await (to be alive) by evening. Take advantage of your Health before you fall sick. And take advantage of your life, before you die.” – Bukhari

Your story and mine in this life should be the story of a stranger in town or a traveler. Recently, the writer lived the life of a stranger about to begin a journey. It had been six years that he had lived in Madinah Munawwarah and now had come the time to move on.

In the last days, he would buy a bar of soap and think, ‘will I be around long enough to use the whole bar or should I get a smaller one.’ Gadgets and inventions bounced off the supermarket’s shelves.
It all looked interesting, but there was no time to enjoy it, it had to be left on the shelf. The journey was about to begin. A few extra trips were made to the Prophet’s Masjid. Concentration was up a few notches in prayer. The journey was about to begin.

When our father and mother, Adam and Hawwa’ (AS) were expelled from Paradise, their hearts continued to sob in remembrance of their first home. You know how it is when some youth go to camp.
Night after night they cry homesick. Well that’s how our parents were. And as their children, believers in Allah, His Messenger, and the hereafter, that is the kind of homesickness we should have day after day, until we come home, in sha’ Allah. That is what a stranger feels; this is how we should go through life.
In a Hasan hadith narrated by Ahmed and Tirmithi, the Prophet (SAAWS) said, “What have I got to do with the material world? The example of the material world and I is that of a traveler.

Traveling in the afternoon heat, he stopped to rest under the shade of a tree for some moments. Then, he rose and left it.”
The journey: life. The destination: Paradise or Hellfire. Ali (RA) used to say, “The material world has gotten up to leave you and the Hereafter has gotten up on its way towards you.

Both of them have children, so be from amongst the children of the Hereafter and not from the children of the material world. For verily, today is deeds and no accountancy, and tomorrow is accountancy and no deeds.”
A Wiseman once said, “Strange is he who has the material world walking away from him and the hereafter walking towards him. How could he busy himself with what is leaving him and turn his back to that which is coming towards him.”

This is the journey that we are all traveling. Now it is up to us to take advantage of the time. Muhammad ibn Wasi’ (RA) was asked once how he was feeling. He replied, “What’s your opinion of someone who travels a mile towards the hereafter every single day?” Dear brother, dear sister. Every soul is on this journey.

Some have understood this and are spending their days in preparation for the questions to come, for the repayment. Others are living life ‘to the fullest’ as they say, heedless and negligent of the hereafter. Allah (SWT) describes the day that they will finally wake up and smell the fire in sura 50, verse 22, “Indeed you were heedless of this, now We have removed your covering, and sharp is your sight this Day!” They are living in a satanic intoxication.

All that concerns them is a new car, a bigger house, and a handsome mate. Some wake up in this life with time to repent. Others will here the above verse when regret will be worthless.
In Surah Al Qiyamah, verse 26, Allah (SWT) describes the extraction of the soul, those last minutes, “Nay, when (the soul) reaches to the collarbone (i.e. up to the throat in its exit).” He probably went to sleep that night not intending to pray Fajr. He promised his kids they would go to Disney Land in the summer.
He promised his wife a new dress. He promised himself a new car if he beat his golf score. Tonight, however, he had an unexpected visitor. O the visitor had an appointment with him; he was just careless and forgot.

The soul does not leave the entire body in one swoop. It leaves body part by body part until it reaches the collarbone, until it reaches the throat. His legs were dead, his arms were dead. The soul gargled in his throat.
He screamed. His wife and children ran to his side. What’s wrong? What’s wrong? Not now, he is about to begin another journey. Allah says in Surah Al Qiyamah, verse 27, “And it will be said: ‘Who can cure him and save him from death?’”

Even in the last breaths, the wife runs to the phone to call an ambulance. The children look left and right for someone to save their dad. Nay, no one can save him from death when death arrives.
Everyone shall die. “And (the dying person) will conclude that it is the time of departure (death)” Al Qiyamah, verse 28

Reality has hit him now. He knows this is the end. The time for departure has arrived; the journey is about to begin. What is he departing from though? From a Quran he used to recite after Asr? From 4 rakas he used to pray during those long winter nights? Was he even departing from the 5 daily prayers?

“And leg will be joined with another leg (i.e. shrouded)” Al Qiyamah, verse 29
Strangers washed his body, strange hands shrouded his body, strangers prayed on his body. Down, down into that hole that was waiting for him from the day he entered this world. Now, the journey begins...
“The drive will be, on that Day, to your Lord (Allah)!” Al Qiyamah, verse 30
Dear brother, dear Sister. Do not leave your repentance till Ramadan. Do not wait until you go for Hajj. Do not even wait till tomorrow. Do it now and prepare for this journey. Come back to Allah before it is too late. Come now! Ali (RA) once stood at the head of a grave and said to his companion, “If he had a chance to return to this life, what do you think he would do?” His companion replied, “He would do nothing but good deeds.” Ali (RA) then said, “If it is not going to be him, then let it be you.”

If you are young and handsome now, fear Allah (SWT) and cover as He commanded you. If you are healthy now, worship Allah (SWT) as much as you can before you are old. If you are wealthy now, use your wealth for the sake of Allah (SWT) before the day comes when you may lose it. If you have some free time now, spend it memorizing Quran and reading Hadith before a time comes when you will not find the time. If you are alive now, take advantage of your life in preparation for the next leg of your journey, in preparation for your meeting with Allah (SWT).
Ibn Abbas (RA) heard the Prophet (SAAWS) advising someone, saying, “Take advantage of five before five: You’re youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you become occupied, and your life before your death.”

Weep No More:

Weep No More:
From Canaan Joseph shall return, whose face
A little time was hidden: weep no more -
Oh, weep no more! in sorrow's dwelling-place
The roses yet shall spring from the bare floor!
And heart bowed down beneath a secret pain -
Oh stricken heart! joy shall return again,
Peace to the love-tossed brain - oh, weep no more!
Oh, weep no more! for once again Life's Spring
Shall throne her to the meadows green, and o'er
Her head the minstrel of the night shall fling
A canopy of rose leaves, score on score.
The secret of the world thou shalt not learn,
And yet behind the veil Love's fire may burn -
Weep'st thou? let hope return and weep no more!
Today may pass, tomorrow pass, before
The turning wheel give me my heart's desire;
Heaven's self shall change, and turn not evermore
The universal wheel of Fate in ire.
Oh Pilgrim nearing Mecca's holy fane,
The thorny maghilan wounds thee in vain,
The desert blooms again - oh, weep no more!
What though the river of mortality
Round the unstable house of Life doth roar,
Weep not, oh heart, Noah shall pilot thee,
And guide thine ark to the desired shore!
The goal lies far, and perilous is thy road,
Yet every path leads to that same abode
Where thou shalt drop thy load - oh, weep no more!
Mine enemies have persecuted me,
My love has turned and fled from out my door -
God counts our tears and knows our misery;
Ah, weep not! He has heard thy weeping sore.
And chained in poverty and plunged in night,
Oh Hafiz, take thy Koran and recite
Litanies infinite, and weep no more!
---Hafiz Shirazi---

Note: The poem above was written by the Persian poet, Hafiz in his, "Divan
Hafiz" which is a collection of his poems. It was translated by Gertrude Bell in the book, "Teachings Of Hafiz" and can also be found in, "A Treasury Of Asian Literature" edited by John Yohannan. divan = collection. maghilian = a thorny shrub which grows in the deserts of Arabia near Mecca

How To Win Hearts ~The Islamic Way~

1. Smile: It is the first arrow and the fastest of them all. It is like the salt for food. It is also regarded as a kind of worship and alms-giving as is mentioned in a hadith "Smiling at your brother's face is as charity (Sadaqa)" (Jami Tirmidhi). "Abdullah ibn al Harith tells us about the Prophet (PBUH) saying that he had never seen someone smile at the other's face as the Prophet Muhammad (PBUH) used to do"(Jami Tirmidhi).

2. Be always the one who initiates greetings: This arrow is the one that lets you to be in the innermost depths of the others hearts. This arrow needs a skillful shooter. The needed skills are the hearty smile, the warm shaking of hands and the friendly welcoming to the other. Being successfully achieved, such kinds of skills are going to be rewarded, referring to the hadith: "Those who are nearest to Allah are they who are first to give a salutation " (Jami Tirmidhi). According to Hadith of Anas when people of Yemen came the Prophet (PBUH) said , " The people of Yemen are approaching and they have softer hearts than yours'. (Anas said) " They are the first who came with hand shaking". (Sunan Abu Dawud and Adb ul Mufarad)

3. The Presents: It has a strange charming affection that captivates all senses. Hence, exchanging presents and gifts in different occasions is a pleasant habit however gifts should be within one's tolerable expenses.Aa’ishah (RA) said: "The Messenger of Allaah used to accept gifts and reward people for giving them." (Sahih Bukhari)

4. Say something Good or remain silent: Loud voice and chattering are bad merits. You have to be sweet-worded, tender in expressing yourself. A good word has its own magic in winning the hearts of your enemies, how powerfully it would work then with your brothers' hearts!! "Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate " (Surah Fussilat 41:34) .The Prophet (PBUH) said, "Whoever believes in Allah and the Last Day should speak good or be silent" (Mawtta Imam Malik). Abu Abdullah Jadali reported that he askedSayyidah Aisha (RA) about the manners of Allah’s Messenger She said, He was never indecent of speech or of manners. He never spoke loudly in the markets. And, he never returned evil with evil, but he forgave and overlooked.’ (Jami Tirmidhi)

5. Be a good listener: Listen patiently and never interrupt the speaker, as the Prophet (PBUH) never interrupted a speaker till he ended his speech. And he who fights for this merit gains others love and admiration, whilst on the contrary is the one who chatters and interrupts the other.

6. Appearance and dressing well: You have to be careful with your appearance so as to be neat, well–dressed and sweet smelling as well. The Prophet (PBUH) says that "Allaah is beautiful and he love beauty" (Masnad Ahmed).

7. Being in others favor and helping them: Good treatment classifies you as an obedient, beloved slave of Allaah. Allaah says in the Qur'an: "And spend of your substance in the cause of Allaah, and make not your own hands contribute to (your own) destruction; but do good; for Allah loveth those who do good"(Surah Al-Baqarah 2:195). Sayyidina Abu Dharr (RA) reported that Allah’s Messenger (SAW) said, “Your smile your brother is a sadaqah for you, and your enjoining piety and forbidding evil is a sadaqah. Your guiding one who is lost on the land is a sadaqah for you. Your leading the blind is a sadaqah for you. Your removing from the thoroughfare a stone, a thorn or a bone is for you a sadaqah. And, your filling with your bucket the bucket of your brother is asadaqah for you." (Jami Tirmidhi)

8. Being Generous: Offering money is the key for most of the closed doors that hinder you from reaching others hearts, especially in these days. Now I will tell you a story about the magic of the merit of generosity. In the conquest of Makkah, there was a man called "Safwan Ibn Umia". That man ran away after making all possible means in keeping the people of Islam and after making conspiracies to kill the Prophet (PBUH). Later on, the Prophet (PBUH) forgave him and he came back asking the Prophet (PBUH) to give him the time of two months to think about Islam and the Prophet (PBUH) said, "You can take four months, not just two". In spite of being an atheist, he accompanied the Prophet (PBUH) in the Hunain and Al Ta'if conquests. In Al Ta`if, while the Prophet (PBUH) was dividing the booties of the war, he noticed that man looking longingly to a vast land in which a large number of cattle were flocking. The Prophet (PBUH) asked him, "Do you like it?" The man eagerly answered "Yes." The Prophet (PBUH) said, "It is for you then." Safwan said, "Only a prophet could behave as generously as you have. I believe that there is no god but Allaah and that Muhammad is His Prophet." Notice how the Prophet (PBUH) found the missing key and succeeded in moving his heart. Some people behave stingily as if they see the ghost of poverty waiting to attack them once they think about being generous in offering money.

9. To have a good opinion of others and to give them an excuse: Keeping an eye on others behavior is a bad merit that blocks your way to their hearts. On the contrary is to have a good opinion of them. So, try hard to give your brothers the excuse as much as you can. Concerning this merit, Ibn Al Mubarak says, "The believer is he who gives his brothers the excuse, and the hypocrite is he who seeks their slips." Quran says " O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs." (Surah Hujraat 49:12)

10. Express your feelings: If you love someone, or have good feelings about him, don't wait, just tell him at once. Regarding this Allah’s Messenger (SAW) said, “If one of you loves his brother, let him inform him about it.” (Sahih Bukhari) Prophet (PBUH) also said " A good dream is from Allah, so if anyone of you saw a dream which he liked, he should not tell it to anybody except to the one whom he loves."(Sahih Bukhari)

~Muhammmad Awais Tahir~

On Arrogance, Humbleness, and Inferiority Complex By Khalid Baig

It has been called ummul-amradh, or the root of all sicknesses of the heart. Prophet Muhammad, Sall-Allahu alayhi wa sallam, warned that a person having even an iota of it in his heart will never enter paradise. This deadliest of all sins is kibr, or arrogance.

No one likes arrogance --- in others. We never like a person who is haughty, too proud, or condescending. We detest a person who belittles us and has a huge ego. Similarly we love people who are humble, polite, and easy to talk to. We love people who give us respect and honor. Thus if we follow the principle of treating others the way we like to be treated, most of these problems might be cured. In reality, the treatment of ummul-amradh requires a deeper look.

For that we need to appreciate the difference between adab or manners, on the one hand and akhlaq or morals on the other. While adab deal with one’s external disposition, akhlaq as defined by Islam deal with our inner thoughts, feeling, and attitudes. In a healthy personality, the manners and morals are in harmony. But it is also possible to have the former without having the latter. The first concerns itself with how a person deals with others. The second is concerned with what a person thinks of himself. Two persons showing humbleness in their dealings with others, may have exactly opposite ideas in their minds. One may do it out of his or her "generosity"; the other may do it because he genuinely thinks that he is not better than the other person. The first person only has a shell of humbleness, which will crumble when tested. It is the second person who is really free of arrogance.

Real greatness belongs only to Allah, our Lord, Creator, and Master. Human beings are just a creation of Allah --- and a very small creation in comparison to the unimaginably vast universe. Anyone who understands this will realize that our proper status is only that of servants of Allah. In fact for a Muslim the real human model is none other than Prophet Muhammad, Sall-Allahu alayhi wa sallam, who is the greatest of all human beings. His greatness lies in being the humblest of all servants of Allah! It is impossible for any person who has this consciousness to entertain any notions of his own greatness.

This leads us to the definition of kibr, given in a famous hadith: "Kibr is to knowingly reject Truth and to belittle other people." This hadith exposes two strains of this deadly disease, both dealing with our exaggerated ideas of self-importance. The first suggests that I am more important than the Truth. The second suggests that I am more important than other people.

We know about the Quraish and Jews of Arabia who had come in contact with Prophet Muhammad, Sall-Allahu alayhi wa sallam, and who knew in the heart of their hearts that he indeed was the Messenger of Allah. Their arrogance, though, kept them from accepting it. History has recorded statements from some of them who said we know he is the Promised Prophet but we will keep on opposing him to maintain our leadership.

While that was the most blatant form of arrogance, we can witness the same attitude on a smaller scale in our discussions and arguments. A person realizes that he was wrong, but then his pride keeps him from admitting it. No matter how polite or "humble" that person may appear to be ordinarily, this test shows the presence of arrogance in his heart. It is arrogance that keeps a person from saying "I am sorry."

The second strain involves our feeling of superiority with respect to other people. Islam’s teaching is that one should never consider oneself greater than other people, because that Judgment will come from Allah, and Allah alone, on the Day of Judgment. None of us knows what our end will be, whether we will end up being a winner or loser over there. The person who appears to be nobody here may end up with eternal bliss because of his goodness that only Allah knew. The person who is a big shot here may end up among the sinners who will be punished there, because of his evil that only Allah knew. How foolish, it is then to congratulate ourselves over our fleeting "superiority".

What if a person does have edge over another person in measurable worldly terms? How then can he not consider himself superior than the other person in that respect? The point is sometimes made in half jest: it is difficult to be humble when you are so great. Islam does not ask us to reject reality and imagine we don’t have what we really do. Rather it asks us to take a deeper look at the reality and not be misled by a superficial perception of it. And the simple reality that escapes many is that our health, wealth, talents, and power are not of our own creation. God gave those to us as a test and He can take them back whenever He wills. Those who are conscious of this reality, their blessings will produce gratitude in them; those who are blind to it will develop pride and arrogance.

Some forms of kibr are subtle. If a person is embarrassed to bow to Allah in the presence of non-believers, that is a case of "kibr in the face of Allah," says Maulana Ashraf Ali Thanvi.

While throughout history humanity had agreed on the evil of arrogance and the virtue of humbleness (despite its failures in practice), this century has seen new dogmas that aim at changing the definitions of good and evil. Humbleness is no longer desirable. Rather, one has to avoid "Inferiority Complex." Alfred Adler (1870-1937) gave us that term. According to him, life is a continuous struggle to move from a position of inferiority to a position of significance. Those who fail to make the progress, develop inferiority complex, which can be treated by increasing self-esteem. Unfortunately today such pseudo-science is accepted as gospel truth.

The truth is that problems arise when we turn away from reality. A humble person is a happy, content, grateful person who thanks God for his blessings and has no notions of his own superiority. False notions of superiority or of one’s entitlements in life, on the other hand, lead to frustrations and complexes.

Beautiful Ramadan Dua of Saad Al-Ghamdi

Strength in Islam – The Prophetic Understanding of Strength –Faraz Rabbani

Strength in Islam
– The Prophetic Understanding of Strength –Faraz Rabbani

:Abu Hurayra said that the Messenger of Allah, may Allah bless him and grant him peace, said, “The strong believer is better and more beloved to Allah than the weak believer although there is good in each. Desire that which will bring you benefit, and seek help from Allah and do not give way to incapacity. If something happens to you, do not say, ‘If only I had done such-and-such.’ Rather say, ‘The decree of Allah. He does what He will.’ Otherwise you will open yourself up to the action of shaytan.” [Muslim]

Shaykh Faraz gives us a road map to follow by focusing on the four characteristics of a strong believer mentioned in the remaining words of the above hadith which are .
1) Be avid for benefit,
2) Seek the assistance of Allah,
3) Don’t deem yourself incapable,
and 4) Don’t second guess yourself.

Shaykh Faraz also mentioned five keys to benefit in this.
1) Seek beneficial knowledge,
2) Be committed to turning to Allah,
3) Act on one’s knowledge,
4) Keep good company,
and 5) Hold fast to the remembrance of Allah and to repent.

The full hadith is Translated by Ustadha Aisha Bewley found at : http://www.sunnipath.com/library/Hadith/H0004P0011.aspx

Welcoming the Month of Rajab

And race to forgiveness from your Lord and a garden wide as the heavens and earth which has been made ready for the heedful. (3:133)

The Special Blessings of the Month of Rajab

Certain days are most special because on them the mercy of the Lord abounds, His grace and bounty overflow like the ocean, He bestows pardon and forgiveness upon His servants, and He brings joy to those who repent to Him by honoring them with Paradise and His Beauty. It is of His loving mercy that He grants us such days, such nights, such hours.

These special times include the first night of the month of Rajab, and the first Friday night of that same month. The following noble Tradition was reported by the venerable Hasan, beloved grandson of the blessed Prophet: "There are four nights in the year when Allah's mercy, forgiveness, generosity, bounty and grace fall like rain upon the world. Blessed are they who know or will come to know the value of these nights, namely: 1) The first night of the noble month of Rajab; 2) The night called Bara'a (Absolution), the fifteenth night of the noble month of Sha'ban; 3) The night of the feast of Ramadan; 4) The night of the feast of Sacrifice."

Since Islam follows a lunar calendar, the beginning of each day is reckoned from sunset. Thus the fifteenth night of the noble month of Sha'ban is the night of the fourteenth to fifteenth. The night of festival marking the end of the month of fasting is the night between the last day of the noble month of Ramadan and the first day of the festival. The first night of the feast of Sacrifice is the night between the eve of that festival and its first day. Friday night is the night between Thursday and Friday.

Those who appreciate the worth and value of such nights spend these blessed times not in disobedience but in worship and obedience, charity and good works, prayer and supplication. On such nights they earn the good pleasure of their Lord.

Thawban, one of the noble Companions, relates: "I was with the blessed Prophet when we came upon a cemetery. Our Master stopped there and began to weep. His breast became moist with the tears that flowed from his eyes. I went up to him and asked: "O Messenger of Allah, my mother, my father and I myself be your ransom, why are you weeping? Has a revelation come down to you?" He replied: "O Thawban, those who lie here, the dead who occupy this cemetery, are suffering the Torment of the Tomb. It is on account of their condition that I weep." He then continued: "If they had spent any of the days of the month of Rajab fasting and had worshipped Allah at night, they would have been spared this torment.""

The blessed Messenger is also reported as saying: "If someone keeps vigil on the first night of the month of Rajab in worship and obedience, when other hearts die his heart will not die. The All-Glorious One immerses that servant in His mercy and makes him as clean of sin as on the day his mother gave birth. Through the mercy of that night, he receives permission to intercede for seventy people otherwise doomed to Hell."

What grace and generosity we see here... Not only is he himself pardoned, he also receives authority to intercede for seventy other people. What grace, what generosity, what a blessed night this is. What can we say to those who cannot appreciate the worth and value of this night, who disobey Allah and follow other ways, who do not appreciate this precious life of theirs but throw it to the winds?

If a man were to throw his gold and his diamonds into the sea, destroy the house in which he lives and set fire to his property, we would pity him and say: "The poor man must have lost his reason." And we would be right to feel sorry for him. At least he would have the possibility of working and earning so as to recover these goods. But neither money nor labor can bring back life that is gone. Is it possible for those who waste their lives, even spending them in sin, to return to life when death has come? Of course not. This means that your precious life is more valuable than gold, emeralds or anything else.

The blessed Messenger is reported as saying: "My Community, be careful to take advantage of Allah's Month (that is, the month of Rajab). The month of Rajab is certainly Allah's Month. If someone who hopes for reward from Allah will fast for one day in that month, Paradise will be his of right. He will definitely go to Paradise. If he keeps fast for two days he will attain a position in the sight of Allah such as no one in heaven or earth can describe. If he fasts for three days he becomes immune to the sorrows of this world and the torments of the Hereafter, to madness, elephantiasis and leprosy, and to the mischief of other people. For anyone who fasts for seven days in the month of Rajab, the seven Gates of Hell will be shut. If he fasts for eight days to earn the pleasure of Allah, the eight Gates of Paradise will be opened for him. If he fasts for ten days Allah will grant whatever he wishes. If he fasts for fifteen days, his former sins are not only forgiven, but transformed into good deeds. If anyone fasts for more than fifteen days, Allah will increase his reward accordingly."

According to another noble Tradition, recorded in a book called Rawdatu-l 'Ulama', fasting to please Allah on the first day of the noble month of Rajab is expiation for three years of sins past, fasting on the second day is atonement for two years of sins past, fasting on the third day for one year of past sins, while fasting on each of the fourth and subsequent days gives expiation for one month of previous sin. Only those sins are pardoned, however, which are matters between man and Allah; the rights of other people are not affected. The fulfillment of human rights is an absolute obligation, that is to say it is our bounden duty to satisfy anyone who has a right over us.

Our noble Master said that on the night of his Ascension he saw a river in Paradise the water of which was sweeter than honey colder than snow and sweeter smelling than musk. He asked Gabriel, on him be peace: "Who drinks from this river?" The blessed Gabriel replied: "The name of this river is Rajab. If any member of your Community fasts in the month of Rajab and pronounces blessings upon you, the Exalted Lord will grant that he drink of this river."

Those who would drink of that river must fast in Rajab, 'Allah's Month', and give blessings to the Messenger of the Almighty, the Intercessor on the Day of Judgment.

In its Arabic spelling the word "Rajab" consists only of the three consonants 'R', 'J' and 'B'. The letter 'R' is the initial of Rahma, God's Mercy; 'J' stands for jurm, meaning crime, while the letter 'B' is the first in the word bari', meaning innocent. The All-Glorious One says: "My servant, you are guilty of crime and sin. Of My mercy I have absolved you of these and made you innocent. For the sake of your disobedience and sin I have granted you this month." Learned scholars have stated that these letters have this symbolic value. When the month of Rajab is over it enters the Divine Presence and the All-Glorious and Exalted One says to it: "O My Month! I wonder if they loved you? Did My servants treat you with respect?" The month of Rajab will say nothing in reply, though the Lord will ask the same question over and over again until Rajab finally says: "O Lord, You are the Veiler of Faults! You have commanded Your servants to hide the faults of others. Your Messenger named me the 'Deaf Month'. I heard what Your servants did in obedience but I was deaf to their disobedience and sin." This explains why the month of Rajab is known as the 'Deaf Month'.

The All-Glorious One says: "You are My month, you hear no sin. Since you accepted My servants along with their sins and disobedience, I have done likewise and forgiven them for your sake. Provided they once show remorse, I shall forgive them any sin and disobedience they commit during you."

Another reason why the month of Rajab is called the 'Deaf Month' is this: Two Recording Angels are always at our side writing down the good and bad things that we do, but it is a peculiarity of Rajab that during that month they record only our worthy actions and not the evil ones. Since in this month of Rajab the bad deeds of those who display penitence and remorse are kept from the sight and hearing of the angels, they cannot record them.

Our noble Master said: "Certainly Rajab is Allah's Month. The month of Sha'ban is my month and Ramadan is the month of my Community."

According to Imam al-Suyuti in his book called al-Jami' al-Saghir, the venerable Abu Hurayra said: "Apart from Ramadan itself, the blessed Messenger fasted most often in the months of Rajab and Sha'ban."

The literal meaning of Rajab is: "To revere, to regard as great." The custodians of the Ka'ba keep it open from the first of Rajab to the last, out of reverence and respect for this month. In other months, they keep the Ka'ba shut except on Mondays and Thursdays. They say: "This month is God's Month and this house is God's House. Since man is God's servant how can we keep him out of God's House in God's Month?"

-Sheikh Muzaffer Ozak al-Jerrahi, ( from: Wisdom of a Sufi Master)

"My God, If I worshipped you out of fear .............

The famous Sufi woman, Rabi'a al-Adawiyyah said:
"My God, If I worshipped you out of fear of the fire, then burn me with the fire of hell; and if I worshipped you out of desire for paradise, then deprive me of it; but if I worshipped you for your love; then don't deprive me, my God, of your eternal beauty". She also said: "I did not worship Him fearing His fire and desiring His paradise, then I would be like a bad hired hand; but I worshipped Him out of love and yearning for Him".

Virtues of Knowledge

Abu Nu’aym reports some sayings of Mu`aadh bin Jabal about the excellence of knowledge, among which we find the following:

Abu Nu’aym narrates in Al-Hilyah that Mu’adh bin Jabal said:

“Knowledge is a comforting friend in times of loneliness, it is the best companion during travels, and it is the inner friend who speaks to you in your privacy. Knowledge is the discerning proof of what is right and what is wrong, and it is the positive force that will help you surmount the trials of comfort, as well as those of hardships. Knowledge is your most powerful sword against your enemy, and finally, it is your most dignifying raiment in the company of your close companions. Through knowledge, Allah, blessed be His Name, raises some people in rank, and He makes them leaders in righteousness and models in morality. The vestige of their faith is avidly sought, their deeds are emulated perceptively, and people will seek and sanction their opinions solicitously and unequivocally. The heavenly angels seek their company and anoint them with their wings, every fresh or withered life they pass by implore Almighty Allah to forgive them their sins, even the fish in the oceans, the beasts of the lands and every bird of prey and migratory bird pray and solicit the mercy of Almighty Allah on their behalf. This is because knowledge revives the dead hearts and drives them out of darkness into light, and because knowledge is the light of the inner eyes that cures one’s blindness and restores his inner sight”

Ma`rifah: Being Acquainted with Allah

Author: Abu Aaliyah Surkheel
When we compare our lifespans wherein our endeavors unfold to the age of the earth, or to that of the universe which we are told is fifteen thousand million years old, they seem of less significance than a droplet of water in an endless ocean. For today’s materialist life holds little significance other than that of consumption and seeking instant gratification. To believers in God and His Divine Unity, however, life is seen as a rich tapestry of signs, and as an arena of tests, that afford us the opportunity of knowing Allah and worshiping Him: “I created men and jinn, avers Allah in the Qur’an, only that they may worship Me.” [1]
Early Qur’anic exegesists have cited Ibn ‘Abbås, and his illustrious student, Mujåhid, as saying that Allah’s words: ‘that they may worship Me’ - illå li ya‘budun, actually mean: “that they may know Me - illå li ya‘rifun.” [2] The reason for this is quite straightforward, which is that we cannot worship Allah without first knowing Him. This is why it has been said:
Awwalu wåjibin ‘ala’l-‘abidi
Ma‘rifatu’Llåhi bi’l-tawhidi
Meaning, “that the first duty upon a person is to know Allah vis-a-via His Oneness and Divinity.” [3]
“THAT YOU MAY KNOW”
In his essay on Divine love and intimacy, Ibn Rajab al-Hanbali wrote: “Allah created creation so that they may worship Him through love, fear and hope of Him. Allah, Exalted is He, strictured: “I created jinn and men only that they may worship Me.” However, Allah can only be worshiped by possessing knowledge (marifah) of Him; which is why He created the heavens and the earth, and all that is between them, as an indicator to His divinity and majesty. About this, Allah proclaims: Allah it is who has created seven heavens, and of the earth a similar number. His command descends through them, so that you may know Allah has power over all things, and that He encompasses all things in knowledge.”[4][5] Here we are told that creation was created li ta‘lamu - ‘that you may know’ Allah, and that His Command courses through the creation, and that His omnipotence and His omniscience envelop all things.
Commenting on the above verse, Imam al-Sa‘di writes of the creation that, “All of this was [created] in order for people to know and to discern that His knowledge and power circumscribe each and everything. As they come to know Him through His Beautiful Names and Sublime Attributes, they will then adore and worship Him, and also fulfill His rights. This is the greater purpose behind the creation and command: to know Allah and to then worship Him.” [6]
THE OCEAN OF MA‘RIFAH: SHALLOW & DEEP
In explaining the hadith: “Know Allah in times of prosperity and He will know you in times of adversity,” [7] Ibn Rajab writes about ma‘rifah , or knowing Allah:
“A servant’s ma‘rifah of his Lord is of two levels: Firstly, a general acquaintance which involves acknowledging, affirming and having faith in Him: this type of ma‘rifah is common to all believers. Secondly, a deeper type of ma‘rifah, or acquaintance, which leads to hearts being totally inclined to Allah: devoted to Him; intimate with Him; at peace when remembering Him; being shy of Him; and being held in awe of Him. This is the specific type of ma‘rifah around which the gnostics, or ‘årifun, revolve - as one of them remarked: “The poor people of this world have departed from it without xperiencing the most delightful thing in it.” He was asked: What is the most delightful of things? He said: “The ma‘rifah of Allah, Mighty and Majestic is He.” Ahmad ibn ‘Asim al-Antaqi said: “I desire not to die until I attain ma‘rifah of my Lord. I do not mean ma‘rifah in the sense of merely believing in Him; but a ma‘rifah so that, when I know Him, I feel shy of Him.” [8]
MA‘RIFAH: A METAPHOR
These levels of ma‘rifah can be likened to the example of a man and a neighbour who has just recently moved in across the road. [9] At first he becomes acquainted with his new neighbour in a general sense. He may learn of his name, his vocation, whether he is married with kids; he will also learn of his general appearance and be able to recognise him when meeting him on the street. He may well, by asking around, be able to glean other facts about his new neighbour. Yet whatever information he learns about him will be at an indirect, impersonal level; unlikely to stir the heart into having any deep senseof respect or admiration for the neighbour. Indeed, beyond acknowledging the neighbour’s existence and presence in the locality, his outlook towards him may possibly be one of polite indifference. This is akin to the first level of ma‘rifah spoken of by Ibn Rajab.
Let us now suppose that he decides to know his neighbour directly and introduces himself to him; visits him frequently; socialises with him; and, over time, forms a sincere and faithful friendship with him. He is now able to observe and experience at first hand his neighbour’s fine character: his kindness, generosity, knowledge and wisdom, compassion, and other virtues that can only be known through direct contact. This intimate knowledge of his neighbour evokes in the man a profound respect and admiration for his neighbour, and a deep and abiding love for him. What is more, it is probable - guaranteed even - that his neighbour will begin to disclose to him many of his most private thoughts, and share with him many of his most intimate feelings, which could never have been known even in a lifetime’s worth of indirect observation or investigation. Instead, such knowledge is only granted to him out of the neighbour’s desire to be more intimately known, and out of the man abiding by the rules of propriety (adab) in seeking to know and to draw closer to his neighbour. This reflects the second degree of ma’rifah discussed by Ibn Rajab. No wonder, then, that the ma‘rifah of Allah has been described as ‘the most delightful of things’ on this earth.
A TREASURE UNKNOWN
As for the hadith frequently cited in Sufi literature: “I was a treasure unknown but wanted to be known, so I created creation and made Myself known; they then knew Me,” hadith masters have declared this narration to be a chainless forgery. In his dictionary of fabricated hadiths, Mullå ‘Ali al-Qåri states: “Ibn Taymiyyah said: ‘This is not a saying of the Prophet, peace be upon him, nor is it known to have a chain of transmission; be it sound or weak.’ Al-Zirkashi and al-‘Asqalåni said the same. Its meaning, however, is sound, taking its cue from Allah’s words: “I created jinn and men only that they may worship Me,” meaning “that they may know Me” - as explained by Ibn ‘Abbås, may Allah be pleased with him.” [10]
NURTURING MA‘RIFAH
Ibn al-Qayyim has noted: “In the Qur’an, Allah, Exalted is He, invites people to acquire ma‘rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings. The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think. [11] And His words: In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding. [12] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: Will they not reflect on the Qur’an? [13] As well as: Do they not reflect about what is being said? [14] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs. [15] Such verses also occur frequently.” [16]
Another way by which ma‘rifah is nurtured in the heart is by engaging in divine remembrance, or dhikr. Ibn al-Qayyim said of dhikr: “It opens to a person the greatest door to ma‘rifah. Hence, as his remembrance [of Allah] increases so does his ma‘rifah.” [17] Amidst the dramas of this world, therefore, and amidst its songs of sorrow and joy, the Qur’an asks the human creature to know their Maker and to remember Him, and to live out their lives in conscious awareness of Him.
ALLAH’S MA‘RIFAH OF US
Having dwelt upon the need for, and nature of, seeking ma‘rifah of Allah, Ibn Rajab then says: “Allah’s ma‘rifah of His servants is also of two degrees: A general awareness, which refers to His knowledge of His servants and His awareness of all that they do: whether done openly or secretly. Allah said: We created man, and We know the promptings of his soul, and We are closer to him than his jugular vein. [18] And He informs: He knows you best since He created you from the earth, and when you were embryos your mothers’ wombs. [19]
Secondly, a particular type of ma‘rifah which leads to His love for His servant; His drawing closer to him; His responding to his prayer; and His delivering him from trials and hardships. This is expressed in the Prophet’s words, peace be upon him; who relates from his Lord: “My servant continues to draw closer to Me with superogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask something of Me, I would surely give it to him; and were he to seek refuge in Me, I would surely grant it to him.” [20] In another wording: “ … Were he to call on Me, I would surely respond to him.” [21]
Thus those who worship Allah upon such ma‘rifah, and in accordance with the Sacred Law (shariah), are led by it to an even deeper gnosis or ma‘rifah. And so it is that Allah, in His overwhelming grace, raises those who are imperfect and ignorant, yet strive to subdue their lower selves; open their hearts to His light; and seek to know and draw closer to Him.
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END NOTES
1. Qur’an 51:56.
2. Cf. al-Baghawi, Ma‘ålim al-Tanzil (Beirut: Dår Ibn Hazm, 2002), 1236. After citing these words, al-Baghawi remarks: “This is the best [of what has been said]; for had He not created them, they would never have known of His existence or divinity.” Also cf. al-Qurtubi, al-Jåmi‘ li Ahkåm al-Qur’ån (Beirut: Dår al-Kutub al-’Ilmiyyah, 1996) 17:38; and Ibn Kathir, Tafsir Qur’ån al-‘AΩim (Beirut: Dår al-Ma‘rifah, 1987), 4:255.
3. Cf. al-Safårini, Lawåmi‘ al-Anwår al-Bahiyyah (Beirut: al-Maktab al-Islåmi, 1991), 1:112.
4. Qur’an 65:12
5. Istinshåq Nasim al-Uns, 60.
6. Al-Sa‘di, Taysir al-Karim al-Rahmån fi Tafsir Kalåm al- Mannån (Riyadh: Dår al-Mughni, 1999), 955.
7. Ibn Hanbal, Musnad, 1:293; al-Tirmidhi, Sunan, no.2516. Shu‘ayb al-Arnåut declared its chain to be authentic (Sahih) in his verification to Ibn Rajab, Jåmi‘ al-’Ulum wa’l-Hikam (Beirut: Mu’assasah al-Risålah, 1998), 1:459-60.
8 . Jåmi‘ al-’Ulum wa’l-Hikam, 1:473.
9. The metaphor is culled from Sayyid Muhammad Naquib Al-Attas, Islam and Secularism (Lahore: Suhail Academy, 1998), 80-81. I am indebted to Shaykh Muhammad al-Afifi for pointing this book out to me.
10. Al-Asrår al-Marfu‘ah fi’l-Akhbår al-Mawdu‘ah (Beirut: al-Maktab al-Islåmi, 1986), no.353. Similar verdicts occur in al-Suyuti, al-Durar al-Muntathirah (Riyadh: Riyadh University, 1983), no.330; al-Sakhåwi, Maqåsid al-Hasanah (Beirut: Dår al-Kutub al-‘Ilmiyyah), no.836.
11. Qur’an 2:164.
12. Qur’an 3:190.
13. Qur’an 4:84.
14. Qur’an 23:68.
15. Qur’an 38:29.
16. Al-Fawå’id (Riyadh: Maktabah al-Rushd, 2001), 42-3.
17. Al-Wåbil al-Íayyib min al-Kalim al-Tayyib (Cairo: Dår al-Rayyån, 1987), 62.
18. Qur’an 50:16.
19. Qur’an 53: 32.
20. Al-Bukhåri, Ía˙i˙, no.6502. This is the last portion of a famous hadith, which begins: “Allah, Mighty and Majestic is He, said: Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw closer to Me with anything more beloved to Me than the religious duties I have enjoined on him. My servant continues …”
21. Jåmi‘ al-’Ulum wa’l-Hikam, 1:473-4

ABU HURAIRA : THE CONVERSION OF HIS MOTHER UPON THE PROPHET'S PRAYERS

Abu Huraira had a wonderful attitude with the Prophet, peace be upon him. His mother was not a Muslim, and she refused to embrace Islam.

However, he never stopped asking her to follow Allah. Each time he went to talk to her about Islam, she replied very harshly.

So once when he went to her, she said very bad things about the Prophet, peace be upon him, and insulted him. He went to the Prophet, peace be upon him, crying. The Prophet, pbuh, asked him what was wrong.

"My mother, Allah's messenger, refuses Islam. And I asked her today to embrace Islam, and she said words about you which I hate. So pray to Allah, Allah's messenger, to guide my mother." ...


The Prophet pbuh raised his hands to the sky and said: "O Allah! Guide Abu Huraira's mother. O Allah! Guide Abu Huraira's mother!"

He said: "I left the Prophet pbuh, and returned to my home while I was cheerful by his invocation, until I reached home. My mother heard my footsteps.

Before I knocked on the door, she said: "Abu huraira, stay in your place"

I was afraid, so I stopped. So she opened the door and said: "Abu Huraira. There is no God but Allah and Muhammad is the Messenger of Allah."

So I returned to the Prophet, crying again.

I said: "rejoice Allah's messenger! Allah has accepted for your prayer!"

The Prophet pbuh sat down, thanking Allah. So when Abu Huraira found that the Prophet?s prayers are being accepted, he asked him for another prayer!

So he asked the Prophet pbuh, peace be upon him, to pray for him and his mother, that all believers love them and that they love all believers.

So the Prophet pbuh raised his hands to the sky and said: "O Allah! Make the believers love this servant, and make him love the believers".

Abu huraira said: "So every believer who heard about me, even if he didn't meet me until the Day of Judgment, loved me".

source: ikhwan insight

FATIMAH AZ ZAHRA' : COMING BACK WITH AKHIRAT

Suaid Ibn Ghaflah said: Ali Bin Abi Taalib(May Allah be pleased with him) became hungry one day and in need of food.

Therefore, he asked Fatimah (May Allah be pleased with her) to go to her father, the Prophet (Peace be upon him) to ask him for food.

So she went to her father, and Umm Ayman (May Allah be pleased with her) was there at the time. Fatimah (May Allah be pleased with her) knocked on the door..

The prophet (Peace be upon him) told Umm Ayman (May Allah be pleased with her): "Indeed this is the knocking of Fatimah, and she has come at a time which she does not regularly come in".

When Fatimah (May Allah be pleased with her) entered upon the prophet (Peace be upon him), she said: "O Prophet of Allah, the food of the angels is tahleel (Saying La Ilaha Illa Allah), tasbeeh (Saying Subhan Allah) and tahmeed (saying Alhamdulillah), so what is our food?"

He replied: "I swear by him who has sent me with the truth that a fire has not been lit in my house for thirty days! And we have received some goats, so if you will, I'll order for you five goats, and if you will, I will teach you five words which Jabriel (Peace be upon him) has taught me".

She said: "Teach me the words which Jabriel (Peace be upon him) has taught you".

He said: "Say: O Allah you are the first of the first, O Allah you are the last of the last, O Allah you are the lord of unbreakable might, O Allah you are the one who has mercy on the poor, O Allah you are the most merciful of the merciful".

Fatimah (May Allah be pleased with her) said: So I left and entered upon Ali, in which he asked: "What happened?"

She replied:"I left you for dunya (the worldy life) and I came back with akhira (the hereafter).

Ali (May Allah be pleased with him) said: "This is the best of your days"

source: ikhwan insight

THE PROPHET AND THE MOTHER BIRD

A man once came to Prophet Muhammad (PBUH) carrying with him his belongings and a box.

He said, "O Prophet! While I was passing through a jungle, I heard the voice of some bird's babies. I took them and put them in this box. The moment I did that, their mother came fluttering round my head."

And the Prophet said, "Put them down".

When the man put the box on the ground, the mother of the young birds joined them.

Seeing this, the Prophet asked the man who now had a look of surprise on his face, "Are you surprised by the affection of the mother towards her young?

I swear by Him (Almighty Allah) who has sent me, surely, God is more loving to his servants than the mother to these young birds. Return these baby birds to the place from where you took them, and let their mother be with them."

"Fear God with regard to animals", said the Prophet, "ride them when they are fit to be ridden, and get off their backs when they are tired; surely, there are rewards for being kind and gentle to animals, and for giving them water to drink."

source:ikhwan insight

Sufism: A Journey Into the Heart of Islam

Lately, I’ve been receiving many questions about Sufism: “What is Sufism?” “Is it Islam?” “What does it teach?” I think there are many misconceptions about Islam’s spiritual dimension, especially from Orthodox Muslims. I decided to share some of my knowledge about Sufism in order to help clarify what it’s really all about. I hope you all find it helpful.
I think the best way to understand Sufism is to know that it is not different or separate from Islam. Sufism is Islamic mysticism (or spirituality). And mysticism is essentially one’s journey for Self, Love, and God. It’s a journey that emphasizes more on the inner struggle and dimensions of a human being, but since we’re not secluded monks, we have to also establish a bond with the outside world, i.e. our purpose. The Qur’an says [28:77] : “Seek — among that which God has bestowed upon you — the Hereafter. But do not forget your portion of this world either.” To me this refers to the balance that we must establish in the inner and outer worlds. If I am too spiritual, then I will miss out on my purpose. If I am too secular, then I will truly be dead. I will have no knowledge about who I am, who I Love, and where I am going.
This is a little something I wrote about Sufism on a discussion board one time: “Sufism” is merely a word if treated like a word. Just like “Islam” is simply a word if treated like one. The meaning is what’s important. Islam is submission, i.e. to the One and Only Eternal God of the Universe. Whatever you may call it, spirituality did not begin at a certain time or place, it has always been Present, even before the creation of the Universe. The Law of Submission exists in all created things, it exists in the Universe, in the air we breathe, in our cells, in everything we touch, feel, and hear. It doesn’t matter what you call it because that Divine Beauty is always Present because its Source is Eternal.
Here is another thing I wrote about it when I was speaking to someone who was asking if Sufism and Islam are different:
Sufism is the heart of Islam, just because something didn’t have a label or name in the past doesn’t mean it never existed. The spiritual teachings of the Sufis always existed, including and especially during Muhammad’s revelations, peace and blessings be upon him.
The way of the Sufi is the way of the Muslim (submitter) – to tear down the walls of separation, to discover one’s Self, to unveil the Secrets of the Universe, and to fuse in union with God. You cannot separate the Qur’an or the Prophet Muhammad from Sufism in the same way you cannot separate Sufism from Islam. “There are many numbers, but only One is counted” says Shabistari, a 13th century Sufi poet.The Sufis interpret the Qur’an in a unique way. For example, the Sufis would look deeper into certain verses like the following:
[15:28] Your Lord said to the angels, “I am creating a human being from aged mud, like the potter’s clay.
[15:29] “Once I perfect him, and blow into him from My spirit, you shall fall prostrate before him.”
[15:30] The angels fell prostrate; all of them.
From these verses, the Sufis would emphasize on how Allah’s spirit is within us all and that the Angels admire us because of this innate Gift. If one observes Persian paintings (which are heavily influenced by Sufism), one will see depictions of Angels always smiling and adoring human beings. It comes back to these verses. So the fact that Allah’s spirit is within us, we human beings can all make contact with this inner Divinity — not saying that we are God, but just that we are morethan flesh and bone. A lot of us have forgotten about this spirit, we live life without God-consciousness and awareness, and many times, it’s not our fault. We just get caught up in so many things in the world.
The profound works of the 13th Century Persian Muslim poet, Jalaluddin Rumi, are so beautiful and Divinely-inspired that he is often synonymous with the word, “Sufism.” However, it’s not like he started his “own religion.” The Sufis expressed themselves through poetry and they wrote about how Muslims needed to bring Islam back to its True and Spiritual roots. Here are some beautiful verses from Rumi:
The thousand spears of Pharaoh, Moses knew,
With just one rod how to split them in two;
Medical sciences once Galen taught
But next to Jesus’s breath they’re worth naught;
The finest poetry was put to shame
The day illiterate Muhammad came
~ Rumi
This next one is especially important since it shows that Sufism is not separate from Islam:
I am the servant of the Qur’an as long as I have life.
I am the dust on the path of Muhammad, the Chosen one.
If anyone quotes anything except this from my sayings,
I am quit of him and outraged by these words.
~ Rumi
Another interesting aspect about Sufism is that learning is not just about reading books or memorizing verses. Learning is also about experiencing — in fact, a lot of emphasis is based on one experiencing the Beauty from Allah’s Divine Love. As exemplified here in a Punjabi poem by the great 17th-18th century Sufi poet, Bulleh Shah:
paRh paRh ilm hazaar kitaabaN
qaddi apnay aap nou paRhiya naee
jaaN jaaN waRhday mandir maseedi
qaddi mann apnay wich waRhiya naee
aa-vaiN laRda aye shaitan de naal bandeaa
qaddi nafss apnay naal laRiya naee
(Punjabi)
Yes, yes, you have read thousands of books
But you have never tried to read your own self
You rush in, into your Temples,
Into your Mosques,
But you have never tried to enter your own heart
Futile are all your battles with Satan
For you have never tried to fight your own desires
~ Bulleh Shah
There is a movement art in Sufism that is quite famous: The Whirling Dervishes (as you can see depicted in the Persian painting above). Many strict Muslims misunderstand whirling meditation, and they find it to be blasphemous since there is singing and dancing involved. However, as I mentioned, the whirling meditation is a movement art, and it is in no way meant to replace prayer. It is a form of zikr(or dhikr) which, in Arabic, means “remembrance/mindfulness of God.” The Sufis emphasize heavily on being mindful of God at all times, so that one journeys through life with a clear and less-conflicted mind. No one is expected to learn how to whirl because it is not compulsory. It is something that must be acted upon, something that must be a choice, and something that a person needs to feel. In South Asia (India, Pakistan, Bangladesh, etc.), there is a popular Sufi music tradition called Qawwalis, which are best described as Love and Devotion Songs. But these Love songs are not sung in praise of romantic relationships; they are sung in praise of God, the Prophets (mainly Prophet Muhammad, peace be upon him), Imams (like ‘Ali, peace be upon him), and Sufi mystics (any song about romantic relationships will always incorporate God). The songs are traditionally sung live with acoustic-only instruments (tabla, guitars, harmonium, sitars, flutes, etc.) and they are mainly driven by ecstatic and passionate wailing, which symbolizes the human longing to be reunited with the Divine. From mystical poetry and music to dancing, the Sufis find these forms of art as a way to absorb themselves in God’s Love. It is also a way to empty one’s self of longings and desires, so that one becomes free of the ego and empty. God fills the void with His Beauties.
In conclusion, it’s important to understand that Sufism is not different than Islam, but rather the inward dimension of Islam. The Qur’an, of course, is the basis for everything, but there are deeper meanings and secrets that are embedded in the Message. Since we are not Prophets, we cannot communicate directly with Allah, however we can follow the Prophetic Light. There is always going to be more to learn in Life — that is one of Life’s Hidden Joys. The most unhearing people are those who think they know everything.
As Muhammad, peace be upon him, once said, “He who knows himself knows his Lord.” The more we learn about ourselves, the closer we are to God. The further away we are from who we truly are, the further we are from God. This journey is not just one of learning, but of experiencing; to feel Divine Love with your mind, body, and soul — your Entire Being. It is a journey of self-discovery, and self-discovery ultimately leads to a state of Oneness, Peace, and Ever-Lasting Love. May we all acheive that with the help and guidance of our All-Loving Creator. Ameen.
Source: ~ Broken Mystic ~

Tasawwuf aims

Tasawwuf aims, by purifying man’s heart and employing his senses and faculties in the way of God, to live a life at the spiritual level. Tasawwuf also enables man, through constant performance of the acts of worshipping God, to deepen his consciousness of being a servant of God. It enables him to renounce the world with respect to its transient dimension and the face of it that is turned to human desires and fancies, and awakens him to the other world and to the face of this world that is turned toward the Divine Beautiful Names.

The benefit of Tasawwuf is that man develops the angelic dimension of his existence and acquires a strong, heart-felt and experienced conviction of the truths and articles of faith that at first he had accepted only superficially.

The principles of tasawwuf may be listed as follows:

* Reaching substantial, true belief in Divine Oneness and living in accordance with its demands.
* In addition to heeding the Divine Speech (the Qur’an), discerning the commands of the Divine Power and Will on the face of the universe (the laws of creation and life which are the subject matter of the sciences) and obeying them.
* Overflowing with Divine love and getting on well with all other beings in the consciousness (originating from Divine love) that the universe is a cradle of brotherhood.
* Acting with a spirit of altruism and therefore giving preference or precedence to the well- being and happiness of others.
* Acting in accordance with the demands of the Divine Will—not with the demands of our own will—and trying to lead our lives at the ‘peaks’ of self-annihilation in God and subsistence with Him.
* Being open to love, spiritual yearning, delight and ecstasy.
* Acquiring the ability to discern or unveil what is in hearts or minds through the expressions of the face and the Divine mysteries and meanings on the face of events.
* Visiting such places and seeking the company of such people as will encourage avoidance of sin and striving in the way of God.
* Being content with lawful or licit pleasures, and being determined not to take even a single step toward the sphere of the unlawful.
* Continuously struggling against worldly ambitions and the illusions that lead us to suppose this world to be eternal.
* Never forgetting that even in the way of serving religion and striving for the guidance of people to the way of the Truth, salvation is only possible through certainty or conviction (of the truth of religious principles of belief and conduct), sincerity or purity of intention and aiming only to please God.
(adapted from an article on tasawwuf )